GUIDANCE (HIDAYAH)
1.INTRODUCTION
Hidayah or hidayat is an Arabic word meaning “guidance.” Guidance is an advice aimed at resolving a problem or difficulty, especially as given by someone in authority. Guidance means to help, or to direct a person continuously to enable him to exploit his potential to spend successful life and prove helpful for his family, community and the nation at large. It helps the humans reach their maximum personality as a social creature. In other words, guidance is the process to help someone to develop an ideal personality to enable one to perform one’s duties and responsibilities in an optimal manner both for personal happiness and for the betterment of one’s nation and country.
According to Crow and Crow guidance is assistance made available by a qualified and trained personality to an individual of any age to help one manage one’s own life activities, develop one’s point of view, make one’s own decisions and carry one’s own burdens.
“Guidance signifies leading someone towards his destination, gently and kindly” (). Mufradat al-Qur’an by Raghib al-Isfahani.
Guidance means to show the way or to give direction along a path (). Tarjman-ul-Qur’an by A. K. Azad.
The guidance in its wider sense may be regarded as a principle of internal development of the species. Real guidance is that of Allah Almighty. He provides guidance to and every being in the universe in a particular capacity to fit its nature and to guide it in the way suitable for it. The level of guidance to every creature is according to the duties and responsibilities of each and everything. In general, the level of guidance is the lowest for inanimate creatures followed by plants, animals, jinn, and human beings.
Guidance is of different levels such as through natural laws, instinct, senses, intellect, and revelation. General guidance is given to all creation and covers everything that is in the universe, and the guidance fulfils the purpose for which a thing or a being is created. Through guidance, everything in the universe is performing its prescribed function with precision and efficiency. Allah (Glory be to Him, the Exalted) the has given every created being a particular nature and function and provided guidance accordingly. Such guidance opens out for every creature appropriate avenue of nourishment and helps it to proceed along the path of life, and stimulates its wants and directs it to the means of satisfaction.
Allah’s guidance enables each organism to proceed along the path of life; stimulates its wants and directs it to the means of satisfaction; and to procreate their species. Without such Guidance, creation cannot use the natural sources and resources which are required for their food, shelter and reproduction, and protection from other organisms and unfavourable environmental conditions. I, here, intend to describe four levels of guidance: instincts, senses, reason, and revelation and the limits of each level of guidance except revelation.
2. LEVELS OF GUIDANCE
In connection with guidance, we can divide the universe into inanimate and animate creatures. Celestial bodies and other non-living things come under the category of inanimate creatures. Animals, jinn and human beings are animate creatures. There is difference of opinion in case of plants. Are plants animate or inanimate creatures? Inanimate are lifeless, but, plants are living, therefore they cannot be placed in inanimate category. In general, animate are objects which possess life or live or living. Based on this definition plants may be considered as animate. Other scientists are of the view that animate are the organisms which are characterized by voluntary movement, and have the ability to act or function. It is generally believed that plants are living organisms with no self-awareness or any true mobility. Plants are without nervous system or pain receptors. Based on such characteristics it is not feasible to place plants in animate category. In order to avoid from the confusion, the levels of guidance are being discussed by categorizing the creatures into non-living (inanimate), plants, animals, and human beings. Jinn have been discussed in chapter 1. Here jinn are excluded from this discussion, because we do not have enough knowledge about the use of senses, the level of intellect. But one thing is clear that they possess low level of intellect and no one of them is the Prophet or Messenger of Allah. In short, the level of guidance in jinn is higher than plants and animals, but lower than human beings.
The highest level of guidance is provided to True Believers. It descends directly to the individual from Allah, and it is called Tawfiq. In this case Allah’s grace provides a man with internal and external means and circumstances which should make it easy and even pleasant for him to accept and act upon the guidance provided by Allah, and difficult to ignore or oppose it (). Maarif al-Qur’an by Mufti Muhammad Shafi.
Before discussing guidance in different categories of creation it is imperative to have concept of important terms such as instinct, senses, intellect or reason and revelation.
2.1. Instinct
Instinct is that inward force which actuates a thing to be drawn by its own inward urge to its means of sustenance; it does not need any external direction or aid (). Tarjman al-Qur’an.
Instinct or innate behaviour is the inherent inclination of a living organism towards a particular complex behaviour. The simplest example of an instinct behaviour is a fixed action pattern in which a very short to medium length sequence of actions, without variation is carried out in response to a clearly defined stimulus (). Wikipedia – The Free Encyclopaedia.
Any behaviour is instinctive if it is performed without being based upon prior experience. It is an inborn pattern of activity or tendency to action common to a given biological species. Instinct is spontaneous impulse, especially in the lower animals that moves them, without reasoning, towards actions that are essential to their existence, preservation and development. It is the inherent disposition of a living organism toward a particular behaviour. Instincts are generally inherited patterns or responses or reactions to certain kind of stimuli. They are basically reactions to situations or conditions that do not require thought. Instinct is the guide of animal life as reason is the guide in human life. It is innate in animal life and serves as inspiration.
Instinct is that form of guidance, which is utilized by the plants to some extent, and at large by all lower animals, and by human beings as well. For example, it is the instinct which guides the newly born baby of human beings and of other mammals to get milk of its mother as food. Similar is true for other animals such as birds.
The Holy Qur’an uses the word Wahi for instinct in human beings and other creatures. Allama Iqbal said, “Indeed the way in which the word Wahi is used in the Holy Qur’an shows that the Qur’an regards it as a universal property of life; though its nature of character are different at different stages of the evolution of life. The plant growing freely in space, the animal developing a new organ to suit a new environment, and a human being receiving light from the inner depths of life, are all cases of inspiration varying in character according to the needs of the recipient, or the needs of the species to which the recipient belongs” (). The Reconstruction of Religious Thoughts in Islam by Allama Muhammad Iqbal.
The Qur’an has used world Wahi both for Revelation by Allah (May He be Praised and Exalted) towards His Prophets and instinctive inspiration by Him to His creation (). The Meaning of the Qur’an by Maulana Maududi.
Wahi ordinarily means inspiration, the message put into mind or heart by Allah. In verses 16:68-69 bee’s instinct is referred to Allah’s teaching which undoubtedly it is (). The Holy Qur’an: Text, Translation and Commentary by Yusuf Ali.
According to the Holy Qur’an there are two distinct categories of Wahi. The first category is the Wahi whose recipients are the Prophets (Peace be upon them) for the guidance of human beings and in certain cases jinn as well. The Prophets through Wahi receive commandments, rules, regulations, laws, doctrines, and instructions from Allah Almighty and convey it to the human beings through teachings and demonstration to enable them achieve true success (flah) in this world and in the Hereafter. The second category of Wahi is the instinct from Allah (Glorified and Exalted) to His creation for leading successful life in the world. This type of Wahi is common for the human beings, animals, plants and even the non-living creatures. The Holy Qur’an uses the word Wahi in connection with the earth (99:5), the heavens (41:12), angels (8:12), mother of Moses (28:7), the disciples of Jesus (5:11) and the honeybee (16:68-69).
When the earth is shaken with its (final) earthquake. And the earth discharges its burden. And man says, what is (wrong) with it? That Day, it will report its news, because your Lord has inspired (commanded) it (). 99:1-5.
The earth mentioned in verse 99:1 probably refers to the second quake, and the context supports it, because the Surah later on describes the scenes of the Day of Resurrection, such as reckoning, weighing and evaluating of deeds, and recompense (). https://quran.com.
The Surah 99 of the Qur’an deals primarily with the Day of Judgment. The people who denied the hereafter will be in great trouble because the situation will be altogether different from their perception about that Day. The word zalzala (mentioned in verse 99:1) comes from the word zalla, meaning ‘to slip.’ It means the earth will shake and then stop, shake and then stop and will continue in this way. When syllables repeat themselves as they do in word zalzala it indicates repetition in the meaning. At the time of zalzala people feel slipping over and over again. On the Day of Judgment, the earth will become unstable for anyone on it. Earthquakes are amazing events that do not occur often, but when occur severely destroy everything. The earthquake mentioned here will be very severe and will shake whole earth. There is a serious implication of this earthquake. The earth has made promise to Allah Almighty that it will shake on that Day in order to fulfil its promise. The earth had been shaking on many occasions in different contexts according to its destiny and to fulfil its purpose of creation which it performed like an obedient servant. It was created to provide everything which was necessary for the growth and development for all living creatures, especially for human beings.
The Qur’an in different places has used different words in connections for throwing out material from the depths of the earth. It includes the already dead human beings after resurrecting them and the precious treasures with were hidden at great depths people were trying their level best get those treasures and, in this struggle, they killed many people in one way or the other.
Some people spent their whole life searching for precious metals, water, oil, gas, etc., but on the Day of Judgment those will be thrown out in front of the eyes of people. But no one will run towards them or care them because they will realise that they were running after wrong things all along. The earth will also bring forth a report of what people have been doing on top of the earth as Allah made the ground beneath us a witness. By seeing such happenings to the earth would be regretting of their actions in this world.
Abu Hurairah reported that the Messenger of Allah said, “The earth will through out the pieces of its liver (contents). Gold and silver will come out like columns. A murderer will come and say, ‘I killed for this?’ The one who broke the ties of kinship will say, ‘For this I severed the ties of kinship?’ The thief will say, ‘For this I got my hand amputated?’ Then they will leave it there, and no one will take anything from it” (). Muslim.
Instinct to limited extent is prevalent in the plants and playing an important role in their adjustment under changing environment or under physiochemical stresses. For example, before reaching the autumn, forest trees begin to prepare for unfavourable environmental conditions by forming a securely taking away the bud that is next year to develop into leaf and flower. Before the leaf drops off, a substantial layer of cork is made to close up the pores through which the sap so freely flowed during the growing season.
Plants are using solar energy from the very beginning for the manufacture of food. In the process of photosynthesis much more energy is received than is necessary to run the machinery. Decidious plants replace food manufacturing factories (leaves) every year. In case of ever-green plants these factories are changed gradually throughout the year.
Allah has endowed every animal with the gift of instinct. It is instinct through which a newly born baby of every mammal learns to suck milk; newly hatched sea turtles on a beach automatically moves toward the ocean; and birds build wonderful nests. It is the instinct that guides the wild goose in his long flight to meet the changing requirements of food and nesting. Instinct leads the squirrel to stock enough nuts till the next season of nuts. In this regard the more wonderful aspect is to increase the shelf life of nuts. For this purpose, the squirrel bites out the germ so that in the storage chestnuts will not sprout and be spoiled as food. Honeybees communicate about the direction, quantity, and quality of a food source through certain specified movements (dance) without formal instructions. Moreover, instinct enables the bees to build the comb upon the strictest mathematical principles so as to obtain the greatest storage capacity and strength of structure with minimal consumption of wax, and then to store it with one of the most perfect and concentrated food in order to avoid its spoilage. A cat instinctively arches its back and kisses in the face of danger. A fly automatically takes flight if you swat at it. A mother bear will not think twice (or at all) before attacking an intruder who might threaten her cubs. In humans’ maternal instincts include being prone to hearing a crying baby when asleep.
It is not feasible here to describe the scope of instinct in different species of animals. Just an example, a few instinct-based activities of honey bee, which are of great significance for bee itself and for other creatures including human beings, are briefly described. Prevalence of instinct in bee is evident from the Holy Qur’an:
And behold! Your Lord has inspired the bee with this: “Build thy hive in the mountains, trees, and in the creepers over trellises: then drink nectar from every kind of fruit, and follow the ways make smooth by thy Lord.” From its belly comes out a fluid of varying hues wherein is healing for mankind. Here is indeed a Sign for those people who ponder over it. (). 16:68-69.
Bee performs a number of wonderful activities such as construction of beautiful, comfortable, and durable hive with optimal use of material; always keeping their bodies neat and clean, and maintaining cleanliness of hives all the time; establishing precise system of collection, storage, preservation, and distribution of food without any flaw and discrimination of any member of the colony; maintenance of required body temperature and establishing air-conditioning system in the hive throughout the year; defence and protection of the colony; automatic perfect and efficient system of division of labour which ensures the availability of right worker for right job; dilution of nectar; efficient system of unloading of nectar in the hive; system of testing and rejecting adulterated material at the site of unloading; separation of excess amount of pollen from the nectar; conversion of nectar and honeydew into honey by removing excess moisture and making necessary chemical changes; repair and maintenance of hive if and when needed; and storage of honey in the cells and airtight sealing each cell to prevent absorption of moisture. These instinct-based wonderful activities of bees are briefly described below:
The bee has been constructing strong and durable honeycomb with minimal use of material since its creation. It has been proved through a series of mathematical calculations that hexagonal cells are the strongest and the most economical to build. Base of each cell consists of three rhomboids which form an inverted pyramid. The thickness and other dimensions of each structure are quite precise. The slope of the cells varies from 90 to 140 in order to save the larvae sliding out. The base of the newly constructed cell is 0.0889 mm in thickness while wall’s thickness is 0.00635 mm. For the sake of economy bees use the pupal skin to strengthen the cells for re-use. From whom bee got guidance and training to construct such precise and durable structure? It is indeed through instincts, endowed by Allah to her.
Bees are able to maintain their body temperature through instinct related behavioural changes. They increase the thoracic temperature by oscillation of the flight muscles without moving the wings. In this way the metabolic rate of the muscles is directly related to the frequency of nerve impulses reaching them, and the antagonistic flight muscles contract synchronously, but in flight they function alternately. At low temperature individual bees increase the metabolic rate and as a result increase heat output by contracting the flight muscles without moving wings.
Temperature of the hive is maintained at 34-36 0C throughout the year in spite of wider variations in the atmospheric temperature during summer and winter seasons. They direct air flow into the hive or out of the hive depending on need. When temperature becomes too high the water carrier bees obtain water and spread it on the backs of the fanning bees. Bees reduce temperature of hive by spreading water on the interior of the nest, thereby causing it to evaporate with its exposure to air circulation. When the temperature drops to 14 0C the bees form a tight cluster to conserve heat and within the cluster the brood is maintained at 34 0C. As the temperature rises or falls, the cluster expands or contracts in order to maintain the temperature of hive.
The worker bees (1-2 days) keep the hive neat and clean and also clean brood cell before re-use. Mortuary bees remove dead bees and larvae from the hive to prevent diseases and to re-use the cells. At the larval stage, both the Malpighian tubules and midgut are shut off from the intestine in order to avoid the excreta to come out from the body and in this way body wastes are stored internally and the food surrounding each larva is protected from faecal contamination. When the larvae become mature and further food is not required the faces are expelled and pushed down to the bottom of the cell and pupae remain in the clean place. Individual worker bees keep themselves clean through grooming. In this regard Allah has provided them suitable structures for thoroughly cleaning the body.
Division of labour in bees is not only cast-based but also aged-based. Activities of worker bees are diversified and change with age. After hatching (1-2 days) from the eggs, worker bees keep the hive neat and clean. In the second stage (3-11days) they serve food especially to the queen and to all types of larvae. In the third stage (12-17 days) they become builders of the comb; and in the next stage guard the hive. After completing their duties as guard they go out for orientational flight and then become the collectors of pollen and nectar, while some bees work as water carrier. The schedule of worker bee activities is flexible as well reversible. It is altered according to the environmental conditions and the need of the colony.
How these drastic changes occur in the duties of a worker bee in her life time? In fact, it is through following the ways made smooth for her by Allah (through instincts). How the instinct works in worker bees for distinct changes in their duties with age? The worker bee shifts from cleaner of hive to a nurse bee due to her ability to produce royal jelly. On about tenth day of emergence, production of royal jelly stops and production of wax starts and as a result the worker bee shifts from nurse to builder of comb. After certain period of time the wax glands stop producing wax, and venom gland develops. With this change it becomes the gurad of the colony. She as a guard stays at the entrance of the hive and also provides flow of air by fanning at the entrance. In fact, she plays the dual role.
With the help of instincts worker bees like expert nutritionists divide larvae into three different groups and provide food to each group of larvae as required for their best growth and development. They feed the worker larvae royal jelly at first, then pollen and honey. Royal jelly plays an important role in cast determination and provides lot of energy therefore queen larva fed on royal jelly which grows twice as larger than worker’s larva and have a life-span ten times longer than worker bees. Drone larvae are fed on jelly up to three days and then on honey and pollen. Young larvae are fed with excessive amount of food and older larvae with food just according to the need.
A forger bee collects nectar and pollen from several hundred thousand flowers daily. The nectar is diluted with saliva containing secretions from several glands. On entering the hive, the bee retains the nectar load until she encounters a house bee willing to accept food from her. As the bees approach each other, the forager opens her mandibles widely, and a drop of nectar appears on the upper surface of the base of her proboscis. The receiving bee then stretches out her proboscis to full length and quickly takes the nectar. House bees have been observed to reject nectar sac loads if they are adulterated. In case of heavy nectar flow, the receiving bee may deposit her load in a cell immediately and it is manipulated later. However, under normal conditions the receiving bee first manipulates the nectar in her mouthparts before storage. During the process of separation, a bolus of pollen is formed and passed back to the midgut and nectar is retained in the crop for regurgitation and processing to form honey.
The conversion of nectar into honey requires both physical and chemical changes. Nectar contains up to 90 per cent water, but honey should have less than 20 per cent water. To reduce water content in the nectar, the worker bee regurgitates a small drop of nectar from the honey stomach, manipulates with the mandibles and swallows it again and again and repeats the process 80 to 90 times in 20 minutes. Then it places small droplets on the upper side of cells and increases the air movement by fanning the wings in order to enhance the process of removing excess moisture from nectar. Worker bee transforms most of the sucrose in the nectar or honeydew in to fructose and glucose with the use of enzyme (invertase) which is produced in her body. The bee also secretes diastase (amylase) which breaks down starch and helps in the digestion of pollen. Another enzyme (glucose oxidase) produced by the unloader bee takes part in oxidizing glucose in the unripe honey. It is inactive in full-density honey, but, becomes active again in diluted honey to produce gluconic acid and hydrogen per oxide which protect the partially mature honey against bacterial decomposition until required sugar content is attained. The bee fills each cell of comb completely with mature honey the worker bee seals the mouth of cells tightly with wax to prevent absorption of moisture from the air. Completely airtight sealing is required, because the honey is hygroscopic in nature.
The propolis is a resinous water insoluble substance collected by bees from plants. Propolis collecting bees also serve as propolis storage reservoirs and it is not stored in comb or elsewhere. The bees add salivary secretions and wax to propolis. It is also known as bee glue. Field bees provide from their corbiculae to house bees at the time of need. House bees use it to seal cracks in the hive; reduce the size of entrance to protect the hive from cold air and from enemies; smooth over the interior of the hive; varnish the interior of brood cells; strengthen comb attachments, etc.
Another wonderful example of the use of instinct is those of digger wasps. They have an interesting method of storing and preserving food for their young ones. Wasps dig burrow in the ground, then collect some species of prey, sting to paralyse them, and lay their eggs on the body of the prey. They do not kill the pray, but, only paralyze it. This is wonderful method of food preservation for their young ones. After hatching from the eggs, the young ones use them as their food.
Instinct is a complex innate behaviour, which can be triggered by internal or external stimuli. The mechanism of instinctive behaviour is called as fixed-action pattern, which is triggered by an object or event called as sign stimulus. When an organism detects a sign stimulus, a fixed-action pattern begins automatically and immediately. Instincts define behaviour and behaviour originates in the brain, so instinct is effectively a change in brain favouring a certain behaviour.
2.2. Senses
In general, a sense can be defined “a system that consists of a group of sensory cell types that responds to a specific physical phenomenon, and that corresponds to a particular group of regions within the brain where the signals are received and interpreted.”
A sense is considered a system involving sensory cells that respond to a specific kind of physical energy, which are converted into nerve impulses that travel to the brain, where the signals are received and analysed. Senses are physiological capabilities of organisms that provide data for perception. The nervous system has a specific sensory system or organ dedicated to each sense.
Generally, senses are five in number, however in some animal there are more than five. The five traditional senses – sight, smell, sound, taste and touch are used by animals to aid them in the most important aspects of survival – feeding, mating and avoiding danger. Senses help animals to collect information from the world around them. Each sense is important for animals’ everyday life. Different senses work in different ways to gain information about the world one lives in. Senses work together to let brain know what is going on around. Senses enable people to experience world one lives in, and are one of the key components of one’s consciousness.
Animals rely on some senses more than others. All animals possess an advanced form one or more of these senses. For example, sun-terrestrial animals such as the Mole have underdeveloped sight advanced sense of smell and touch.
2.2.1. Sense of sight
Eyes are the organs of sight. They are the windows of soul in humans and most of the animals. Without the sense of sight, it is difficult to interact with environment. Sight is very important sense because it allows us to connect with our surroundings, keep us safe, and help maintain the sharpness of our mind. The sense of sight plays most important role in learning and education and to perform other activities. Sight gives exact information about the size, colour, shape, direction, and beauty or ugliness of an object. In the dark, sight becomes less useful as a sense. It has been estimated that 80-85 per cent of our perception, learning, cognition and activities are mediated through vision.
Human eye is unable to see the movement of the object if its movement is repeated in less than one twentieth of second. This means that if something is Infront of us move one inch to the left, then moves back again all in less than one twentieth of a second, we will not see it move at all. This is why we cannot see the wingbeats of a fly as it flies because each wing has gone up and down twelve or more times in the time it takes to see any movement at all. This is the limitation of our eyes.
Falcons have much sharper vision; and some insects can detect ultraviolet light. The larger-eyed nocturnal hunters, such as owls can see clearly at night and hunt their prey successfully.
2.2.2. Sense of touch
The term touch includes several tactile senses such as pressure, pain, and muscle movement. The sensation of touch is a fundamental part of our daily experience. We use this sense to gather information about our surroundings and as a means of establishing trust and social bonds with other people. It distinguishes between different physical stimuli, including temperature, pressure, and texture. We rely on our sense of touch in many ways. The sense of touch never turns off or takes a break and it continues to work long after the other senses fail in old age. It is used to learn, protect from harm, relate to others and experience pressure. Tactile sensory information enters the nervous system from every single part of the body. Touch allows an individual to learn about the environment and change one’s behaviour accordingly.
Touch appears to be important for survival and wellbeing in all species. For example, mother goats abandon their young if the baby goat is touched by another animal or a human. The sense of touch is important because it allows animals to derive information about their surroundings when other senses are not appropriate.
2.2.3. Sense of hearing
Hearing (audition) is the ability to perceive sound from a source outside the body through an environmental medium. The cause of sound is vibratory movement from a disturbance, communicated to the hearing apparatus through an environmental medium. In other words, hearing is a sense of detecting sound that is, receiving information about the environment from vibratory movement communicated through a medium such as air, water, or ground. Not all sounds are normally audible to all animals. Humans can generally hear sound with frequencies from 20 – 20,000 cycles per second. The ear is most sensitive to frequencies around 3500 cycles per second. Sounds above 20,000 are classified as ultrasound; sounds below 20 as infrared. Bats, whales and elephants can detect very high or very low sounds that human cannot hear.
Through hearing a living organism receives information about its external or internal environment. In other words, it is an inherent capability or power to receive and process stimuli from outside or inside the body.
Sound does not give as exact information on the sources location as sight does. The roar of lions can be heard from several miles distance and the songs of whales can be heard over 100 miles away.
2.2.4. Sense of smell
Smell is more important than sight or sound in some cases and equal importance in many cases. It is less accurate at supplying directional information than sound or sight. It is particularly important in social animals for communication.
2.2.5. Sense of taste
The sense of taste affords an animal and the ability to evaluate what it eats and drinks. At the most basic level, the evaluation is to promote ingestion of nutritious substances and prevent consumption of potential poisons or toxins. On the basis of taste animals including humans will choose certain types of food in preference to others. Taste is a gate-keeper sensory mechanism designed to test food and other substances before they enter the body. Things that are potentially useful for the body tend to taste good, and things that are potentially harmful taste bad.
Our senses are limited; we see only some wavelength of light; we smell only a range of odours; we hear only a range of sounds. If we see nothing, then this does not mean nothing is there. We are with a package of senses that makes use of the scarce resources available. Although human senses are limited, they are truly quite magnificent.
In addition to five traditional human have other senses such as pressure, itch, thermo- reception (ability to sense heat and cold), proprioception (ability to tell where your body parts are, relative to other body parts), tension sensors (ability to monitor muscles tension), equilibrioception (sense that allows you to keep your balance and sense body movement in terms of acceleration and directional changes), stretch receptors (senses dilation of blood vessels), chemoreceptors (sense that detects blood-born hormones and drugs), thirst, hunger, magnetoception (ability to detect magnetic field), etc.
Some people are of the view that humans also possess sixth sense. In connection with the existence of sixth sense the ideas of people are diverse. It is not feasible to discuss different ideas, but, here onto the flavour of those ideas is give. Some scientists are of the view that vomeronasal organ (VNO) located just behind the nostrils of nose. The VNO contains nerve cells that sense chemicals (pheromones). Some people say that sixth sense is ability in humans to perceive the subtle-dimension or the unseen world. It enables humans to understand the subtle cause and effect relationship behind such events, which is beyond the understanding of intellect. Sixth sense is another term for extrasensory perception. Some people define sixth sense as an involuntary innate feeling which is far from logic that enables the one who has it to be cognizant of the unknown and of the future. Some say instinct is the sixth sense. Some religious scholars are of the view that it is intellect, heart, mind or soul; some say it is intuition. Sixth sense is something, but only Allah knows its nature and working mechanism.
Guidance of senses is higher in rank than instinct, but, lower than that of reason. Senses in fact are the means to interact with the environment. Senses provide knowledge by seeing, hearing, tasting, smelling and feeling. Nature has provided senses to all animals including human beings. The combined performance of senses is the highest in human beings as compared to other animals. But in certain cases, some senses are stronger in lower animals than that of humans. For example, smelling power of dog and fox; seeing power of owl and kite; hearing power of elephant, etc. is better than humans.
Senses in animals are helpful to locate and select food, protect from their enemies and perform other activities which are necessary for survival. In every animal species the role of senses is amazing. Just an example, their role in honeybee is briefly described below:
In honeybee, senses are helpful for coordination; the collection of nectar, honeydew and pollen from plants. Communication system is very important to run the colony efficiently. In general, bees exchange information through pheromones. The queen produces a pheromone in her mandibular glands to attract drones (males) for mating. Guard bees at the entrance of a hive produce an alarm pheromone (highly volatile) whoever they feel danger. They mark intruder with this pheromone; other bees of the colony identify and attack the intruder to protect the colony. The queen produces a number of pheromones which play an important role in controlling the social structure of the colony. Communication among worker bees is also through certain dances such as round dance, wagtail dance, alarm dance, etc.
Forger bee uses both olfactory and visual senses for locating suitable food sources. Scent of flowers can be attractive for the bees from a distance. Moreover, bee has good colour vision. Ultraviolet colours invisible to man are visible and attractive to bee. She can recognize a certain object such as a tree, bush, stone and wood, etc. due to its colour, form and shape, which can serve as landmark for the worker bees. Bees learn to recognize the distinguishable features of their respective locality. While the forger bees learn the position of the sun through the perception of polarized light and orientate the straight run of their movement appropriately on returning to the hive. Bees can learn to go to food sources at particular times of the day and go to different localities at different times of the day. They can also remember the times at which the food had particular qualities or was associated with a particular odour or visual stimulus. Such perception enhances the efficiency of the bee to exploit food sources under natural conditions.
Bees usually work on flowers for the collection of nectar and pollen of one colour only. However, when same plant species has flowers of different colours, bees usually ignore the colour as distinguishing criteria, for the selection of flowers. Bees readily move between tall and dwarf plants of the same species and between flowers at different stages of opening. When a bee finds a source of nectar or pollen she continues to collect from one source for a long time. This behaviour enables the bee to forage more quickly than if it had to learn the sites of the nectar on each flower it visited. Bees are more efficient in collecting nectar where there are large areas of an attractive plant species than where are many species but with few plants of each species.
3. Faculty of Reason
Reason is the capacity for consciously making sense of things, applying logic and verifying the facts, and changing and justifying practices, institutions, and beliefs based of new or existing information (). Wikipedia, the free encyclopaedia.
“Reason (aql) is nothing but a wonderful and unintelligible instinct in our souls, which carries us along a certain train idea, and endows them with particular qualities, according to their particular situations and relations.” (Humes). Reason is defined as “what responds to the natural instincts; what enables thought and reasoning and composition and illustration and attestation; and what distinguishes beautiful from the repulsive, good from evil, and truth from falsehood” (). The dictionary al-Mu’jam al-Wasit.
“Reason is the power that enables knowledge.” (Imam Al-Raghib).
The primary and the most important feature of the method of presentation observed by the Qur’an is the appeal to reason that it makes. It lays repeated emphasis on the search for truth, and on the need of exercising one’s reason and insight and of reflecting over the inward and the outward experience of life and drawing valid conclusions. In fact, there is no chapter in the Qur’an wherein it has not made an earnest appeal to man to reflect over everything. The Qur’an points out that in everything that the earth contains and in every scene which the heavens present, and in every aspect that life puts on, there are signs of deep import for man, if only he cares to notice them (12:105).
The development of faculty of reasoning begins from childhood. This process of growth and cognizance starts from the child’s assessment of his immediate environment, progressing as he grows to maturity in the mental and intellectual realms. The adult attempts to achieve harmony and equilibrium at all levels, be it the physical harmony of a balanced room temperature or intellectual or spiritual harmony. A person with a certain measure of intelligence may realize that the particular environment is not conducive to his physical health or material well-being. Hence, he reaches the conclusion through a process of reasoning, consultation and investigation that migration is necessary. The search for equilibrium begins with the physical and ends up in most natural cases with concern for inner spiritual development. So, when the person begins with a great deal of concern about his physical harmony and well-being, he often ends with the reverse situation – i.e., greater concern about his inner state. This is natural progression because his physical activity is at its maximum at the beginning of his life. He begins with maximum physical activity and minimum inner activity. If the situation is not reversed as he grows older, generally one has the pitiful sight at old age trying to act as a young boy. This is often the state of old people in societies that have not evolved spiritually. It is an infallible law of Reality that we are programmed in every situation and at every level sub-genetically to seek equilibrium. Contentment with Allah is the recognition of this firmly ingrained law. Each tribe, society, nation or culture is ultimately seeking equilibrium with their specific environment, although each individual search will manifest a different flavour. Peace and satisfaction are achieved by attaining what is conducive for the longest period of time or avoiding that which is not conducive. Happiness is inversely proportional to demands and expectations; the less the demands and expectations, the higher the level of contentment and equilibrium. Human beings continuously strive for outer betterment as represented by material possessions but tend to neglect the search for inner betterment. So many people end their lives surrounded by every material luxury yet disappointed and embittered. Man’s continuous desire for peace and contentment is a trial run of preparation for the next phase of existence, which is in infinite time after death (). Haeri, P. 141.
Faculty of reason, intelligence, discernment, rationality, mind, or intellect (aql) is from the verb ‘aqala’ to keep back (a camel by tying its foreleg), to detain, confine, to be restricted, be reasonable, understand, have intelligence, or realize. This implies that true reason and intelligence can only be realized by keeping back the nafs (lower soul). The lower soul includes man’s innate nature, his genetic predisposition, and his conditioned behaviour. Its manifestation may be base and animalistic, or spiritually elevated, according to the state of its purity. Nafs is from the verb nafusa: to be precious, valuable. It is also related to naffasa: to cheer up, reassure, relieve; and breathe, inhale, or pause for a rest (). Haeri, P. 157.
Ruh (Soul or Spirit) is from the verb raha: to go away, leave, begin, etc. Derived from this root are rawwaha: to refresh, relax, rest; arwaha: to release, relieve, sooth; istawaha: to breathe, smell, refresh, be calm, happy, glad; rih: wind; Ruhu-llah: Spirit of Allah, a title given particularly to pious ascetic people such as the Prophet Jesus (). Haeri, P. 159.
Allah Almighty has endowed humans with additional guidance in the form of reason which enables them to achieve higher status than all other animals. Reason functions within the bounds of senses of humans. It controls and limits the expression of instinctive life of the animal in humans. . Reason is associated with thinking, cognition, and intellect. Reason is the power of mind to think, understand and for judgment by a process of logic.
Reason identifies and integrates the information provided by senses and integrates perception by means of abstractions or conceptions, thus raising knowledge from the perceptual level to the conceptual level; draws conclusion from the knowledge; develop knowledge-based technologies; and enables humans to perceive the facts of reality. Reason opens new avenues’ for progress in the material world. It is the faculty of reason by which humans have made all scientific discoveries and inventions; subdued the natural resources and forces; manipulated environment for their benefits. It is imperative to utilize reason in true perspective. It has to be used in and by a man’s own mind.
The Holy Qur’an gives great importance to the faculty of reason and emphasizes the importance of seeing and hearing (76:2), rational thinking. (8:22). Individuals who do not use reason are dumb and blind. (2:18), there are portents for people who reflect (45:13), there are messages for those who are possessed of innate knowledge (30:22).
All senses are of right size and structure and placed at the most appropriate place and position. Allah bestowed on us five senses to counterpart the five types of stimuli. Each sense has its working mechanism, without creating any hinderance in the working of other senses. The sense of sight requires specified light rays to see things; the sense of hearing requires air to carry sound and deliver it to the ear; soft breeze carries the scent and delivers it to nose; saliva dissolves the taste-bearing particles and provides it to taste glands. Unlike other senses, the sense of touch is not localized in any localised in any particular point, but, widely spread on the surface of our body.
Senses of human beings are superior to animals, because at the back of every sense one has a thinking brain, which collects information gained through the senses, arranges it, draws conclusions from it, forms opinions, and then takes some decisions which become the basis of ones attitude and conduct in life. It means Allah endowed human beings with the faculties of knowledge and reason to lead a successful life. Reason-based belief is valid belief. It is every one’s first duty, to unfold one’s potential.
Based on the use of reason human beings can be divided into a number of groups. Some people especially atheists do not believe on the revealed knowledge and consider the reason the most important source of guidance. Other people believe on the revelation, but, consider reason superior to revealed knowledge. For example, Mutazilite made reason the sole basis of truth and reality and thus identified the sphere of philosophy with that of religion. They tried to interpret faith in terms of pure thought. They in their zeal to judge everything by reason alone. Such people are not on the right path.
On the other hand, large number of Muslims emphasized on blind faith and did not give any importance to reason. Islam as a universal religion and as a living force, had to adopt itself to new thoughts and to new surroundings. So, as time went on, there arose a group the Muslims, who realized the necessity of putting Islam on a solid ground by advancing reason for the traditional beliefs. They founded the orthodox theology of Islam by using kalam for the philosophical method in order to meet the dialectical reasoning of Mutazilites. Although these thinkers used philosophical method in their discussion, they obtained the primary material from revelation. This movement gathered strength and began to openly preach their ideas almost in the same time in different places of the Muslim world – in Mesopotamia by Abu al-Hasan Ali bin Isma`il al-Ashari (died 941 AD), in Egypt by al-Tahawi (died 942 AD) and in Samarkand by Abu Mansoor al-Maturidi (died 944 AD). Among of these three, al-Ash`ari became the most popular hero, before whom the Mutazilite system (the rationalist kalam) went down he came to be known as the founder of the orthodox philosophical theology, and the school founded by him was named after him as Ash`arism. He was a descendent of Abu Musa al-Ash`ari, one of the famous Companions of the Holy Prophet.
Al-Ash`ari maintained an intermediary position between the two diametrically opposed schools of thought prevailing at that time. At one extreme were the Mutazilite who made reason in preference to revelation of truth and reality, and, thus, passed slowly into comparatively innocuous heretics. At the other extreme were the orthodox groups: anthropomorphist, Traditionists, and the Jurists, all of which were wholly opposed to the use of reason or kalam in defending or explaining religious dogmas and considered any discussion about them as innovation. Al-Ash`ari concludes that Islam is not opposed to the use of reason; on the other hand, rationalization of faith is a necessity in Islam. Al-Ash`ari discussed in his books, Maqalat al-Islamiyyin and al-Ibana an Usul al-Diyanah certain principles which distinguish the Ash ‘Arite from the Mutazilite school of thought.
Al-Ash`ari was a great personality and his contributions for the sake of Islam were tremendous. For example, ibn Taymiyyah said in his Minhaj al-Sunnah that the most comprehensive of the books he went through on the views of different people on the basic principles of Islam was al-Ash`ari’s al-Maqalat al-Islamiyyin and that he discussed many of such views in details as were not even mentioned by others. Ibn Qayyim also spoke very highly on his works. Imam Guzzali was also influenced from the writings and ideas of Al-Ash`ari and put his certain principles in consolidated form in his Ihya Ulum-id-din as the “Principles of Faith” (Qawaid al-Aqa`id) and Imam Fakhar al-Din al-Razi explained them more elaborately.
Allama Iqbal says in his Baal-i-Jibreel:
The West is a treasure-house
For the reason’s quest;
But for the heart it is
A source of decay and death
Reason is not far
From the great empyrean,
But is not destined
To get a glimpse of divine
4. Revelation
Revelation is the highest degree of guidance therefore it guides and corrects the mistakes of low levels of guidance including reason. Revelation illuminates the intellect, heart and mind to function properly. The physical world can be understood by reason, but, the spiritual world is beyond its grasp. Revealed knowledge is superior to acquired knowledge.
The Qur’an has superiority over other Revealed books due to its eloquence of language, uniqueness of style, protector of other revealed Books, final edition of the Book of God or the final authority.
The Qur’an, which is now in use all over the world, is the exact copy of the Qur’an which was compiled by the order of Abu Bakr on the advice of Umar. There is no doubt of any kind regarding its authenticity and immunity and purity from ant and every kind of addition or omission or alteration, for there is nothing so authentic in the whole history as this fact about the Qur’an that it is the same Qur’an that was presented by the Prophet and Messenger Muhammad (PBUH) to the world.
Islam recognizes two approaches for seeking knowledge, firstly the knowledge that is acquired through “Organized Study” and secondly the knowledge that comes through “Faith.” The knowledge that we acquire through study is the kind of knowledge that we get through sense perception, reason, observation, and purposeful and planned experimentation. The empirical and scientific knowledge come under this category. The knowledge obtained through faith is the knowledge that we receive from an agency or authority higher than us and our allegiance and respect for this superior authority makes us believe and accept all that comes from it without any argument or reservation. Faith provides knowledge on authority from outside oneself. It is the authority of Prophets. Moral, ethical, and religious knowledge is obtained more appropriately through faith (Kazi, 1992). All knowledge other than the revealed knowledge, both theoretical and practical is religious in purpose, if it consolidates faith in the Creator and benefits religious community. Therefore, learning and understanding of revealed knowledge is obligatory and that of acquired knowledge is essential for the Muslims.
Without the help of Revealed knowledge, humans are not in a position to solve the problems of this world and cannot make preparation for the next world. Whenever humans tried to plan a way of life for themselves without Divine Guidance they have utterly failed. Many well-known philosophers adopted dialectical process to solve the multifarious human problems.
In this regard the view point of eminent scientists, philosophers, religious scholars, and theologians is as follows:
Newton, an eminent scientist of his time and a Christian theologian said, “I do not know what I may appear to the world; but to myself I seem to have been like boy playing on the seashore, and diverting myself in now and then finding a smoother pebble or a prettier shell than ordinary, whilst the great ocean of truth lay all undiscovered before me.”
German philosopher, Immanuel Kant (1724 – 1804 AD) highlighted the limitations of reason in his Critique of Pure Reason. He said, “The Universe, by its immeasurable greatness and the infinite variety and beauty that shines from it on all sides, fills us with silent wonder. If the presentation of all this perfection moves the imagination, the understanding is seized by another kind of rapture when, from another point of view, it considers how such magnificent and such greatness can flow from a single law, with an eternal and perfect order.”
Arthur Eddington (1882 – 1944 AD), an astronomer, physicist and mathematician acknowledges that physics can only form a partial aspect of reality, the metaphysical aspect of man requires more than what is provided by reason in the course of normal experience in the realm of time and space in our intellectual level; faith form the basis of belief in such levels beyond the grasp of reason. Reason is useful for understanding a part of reality but not all of it, the rest is in the domain of faith.
Ardent (1994) is of the view that the science can only illuminate, but, neither prove nor disprove, the uncritical preliminary understanding from which they start. The Islamic worldview moves beyond body (senses) and intellect (reason) to include the soul (spirituality) for true understanding.
Ibn Rushd said, “Our philosophy would serve for nothing if it were not able to link Science, Wisdom and Revelation. Science is founded on experience and logic, to discover reason. Wisdom reflects on the purpose of every scientific research so that it can make our life more beautiful. It is only through revelation that we know the final purpose of our life and our history” () Harmony of Science and Religion.
According to Imam Al-Ghazali it is impossible to attain certainty without the help of revealed knowledge and spiritual understanding.
Reason-based scientific discoveries are of great benefit in terms of understanding the wonderful physical aspects of universe which may help to get unlimited benefits from natural forces and resources, but, it cannot be denied that mere science progresses cannot help much to the objective for which human beings have been created. With mere use of reason without the guidance from revealed knowledge simple problems become more and more complicated and solution of one problem will create multifarious and multifaceted complex problems. In other words, the more science advances, the universe becomes more mysterious and its understanding becomes more complicated due to human-induced wrong interventions.
Morality is beyond the scope of science. Science deals with all that is around us and the wonders of the physical world. Life without science and religion is incomplete. Religion completely fulfils man’s spiritual and physical needs. Reason is essentially a mode of actual living and the only way of handling Reality.
The last and the highest level of guidance is through revealed knowledge which Allah the Exalted conveyed to us through the Prophets and Messengers and the Divine Books. All knowledge that moves man to unify with the Creator is useful and what separates him from his goal is to be avoided. The Qur’an illuminates the connectedness between man and his environment and the interconnectedness of all aspects of creation, visible or invisible. There is need to extract from the Qur’an the knowledge that is already programmed within us.
Ash ‘Arite held that revelation is more fundamental as the source of ultimate truth and reality, and reason should merely confirm what is given by Revelation. They prefer revelation to reason in case of a conflict between the two. If pure reason is made the sole basis or source of truth and reality, it would be pure speculative philosophy or at best rational theology in general and not a doctrinal theology of a particular historic religion (Islam). Revelation is the real basis of the truth and reality of basic doctrine of Islam. This faith based on revelation, must be rationalized. Reason has the right to judge Islam and its basic principles. Reason must be subordinated to revelation. Revelation and not reason is the real authority or criterion to determine what is good and what is bad. Revelation alone decides whether an action is good or bad.
The poet, M.A. Chaudhry writes about the guidance of Allah Almighty to humankind:
Allah’s guidance was always available
But in certain ages, it appeared not traceable
The spirit of the scriptures was with the wind
Distracted and shaky, their faith now available
The same poet says about the Qur’an:
Passages definite and plain
Some that must be read again
A book for all ages
Guidance for the simplest and the sages
Adhering to scriptures and not denying
No disrespect and no defying
Articles of faith and ways to live
No grabbing and more to give
Which Revealed Knowledge?
Revealed (Divine) Knowledge
Revealed knowledge means, the knowledge which was given by Allah (Might and Majesty belongs to Him) to His Prophets and Messengers directly or through the angels especially the Angel Gabriel. Revealed knowledge on this planet earth was initiated by the Creator of the universe to Prophet Adam (Peace be upon him) and was perfected on Prophet Muhammad (Peace and blessings be upon him).
From Prophet Adam to Prophet Jesus (Peace be upon them) the Revealed knowledge was for a particular period of time and in most of the cases for a particular locality on the earth. No where in any scripture or Revealed Book, Allah Almighty declared that it was the last and final Book, and He was the Protector of that Book. Allah (Blessed and Exalted) announced that religion has been completed on Prophet Muhammad (PBUH) and he is the last Prophet and the Qur’an is the last and final Revealed Book. Based on this announcement, it can be concluded without any doubt, it is the obligation of every person on the planet earth to strictly follow the guidance given in the Holy Qur’an and which has been very clearly been explained and demonstrated by Prophet Muhammad (Peace and blessings be upon him).
The Qur’an is al–mizan (42:17), meaning that Allah (Mighty and Sublime) has revealed it as a scale of justice to distinguish between good and evil. It is the only scale that weighs everything, and there is no scale in which it can be weighed. The Qur’an is also al-furqan (25:1), meaning the final and absolute verdict in distinguishing truth from falsehood. In fact, this Book is the standard on which everything needs to be judged and is a decisive word on matters which relate to religion. Everyone must turn to it to resolve all matters relating to religion. The Qur’an is also muhaymin i.e. guardian and protector of the previous scriptures (5:48). It means it is the real authentic and trustworthy version of the Book of Allah. It means the authenticity of the text of previous scriptures can be judged on the basis of the Qur’an. In divine literature, this is the only Book about which it can be said with full certainty and confidence that it is present with us in its original form, shape, language, and arrangement without the slightest bit of change. The way it has been transmitted through perpetuation is a miracle in itself because this is the only Book in this world which even can be read out verbatim from its beginning to the end by millions of people who have memorized it. Moreover, the Qur’an has superiority over other Revealed books due to its eloquence of language, uniqueness of style, protector of other revealed Books, final edition of the Book of Allah Almighty or the final authority. The challenge of the Lord of the universe is evident from a number of verses of the Holy Qur’an:
And if you be in doubt whether the Book We have sent down to Our Servant is from Us or not, then produce, at least, one Surah like this. You may call all your associates to assist you and avail yourselves of the help of anyone other than Allah. If you are genuine (in your doubt do this). But if you do not do this, and you can never do this, then fear the Fire which has been prepared for the disbelievers and which shall have men and stones for fuel (). 2:23-24.
The Guidance which the Holy Qur’an provides to man rests on two basic principles – Tawhid (Oneness of Allah) and Prophethood (Rislah). Verses 2:21-22 of the Qur’an affirm the Oneness of Allah in presenting certain acts peculiar to Allah Almighty alone as a proof; The verses 2:23-24 affirm the prophethood of Muhammad (peace and blessings be upon him) in presenting the word of Allah as a proof. In both the verses, the mode of argument is the same. The preceding verses mention certain things which no one can do except Allah Almighty. For example, creating the sky and earth, sending down water from the sky, bringing forth fruits with water; and the point of the argument is that since no one except Allah can do these things, no one else can be worthy of being worshipped. These two verses refer to a kind of speech which cannot possibly come from anyone except Allah Almighty and the like of which no human being can ever produce just as the haplessness of man and other creatures in the matter of creating the sky and the earth, etc. is a demonstration of the fact that these that Allah alone. In the same way the helplessness of all created beings in the matter of producing something equal to or resembling the Word of Allah is demonstration of the fact that this is the Word of Allah alone. Here the Qur’an challenges all men the world over, those of the present and those of the future, to produce even a small passage like this, if they suppose it to be the work of man, for other men may also be capable of accomplishing what one man has achieved. In case individuals should fail in such an effort, the Qur’an allows them the facility of calling to their aid all possible helpers – they could even hold an international workshop for the purpose. The next verse fore-warns them that such a venture would never succeed, and threatens with the fire of hell, for having once acknowledged one’s inability to produce something to equal to the Qur’an, which is a clear evidence of its being the word, not of man but of a Being who stands above all created things, if a man still persists in his disbelief, he is only seeking a place in hell. The Qur’an asks men to beware of such a fate. The Qur’an is the biggest miracle of the Prophet Muhammad (Peace and blessings be upon him). The Qur’an is such a miracle which is to survive till the end of this world.
There are various qualities that make the Qur’an a unique miracle. The Qur’an is incomparable for its comprehensiveness. On the one hand it brings to man the ultimate knowledge of a metaphysical order, and, on the other hand, it provides guidance for all the spheres human life, spiritual and physical, individual and collective. It is guidance for all human beings without any distinction of time and place. The Arabs utterly failed to take up the challenge of the Qur’an, and admitted their helplessness; nor has anyone else succeeded in the attempt since then – all of which goes to show that the Qur’an can only be the Word of Allah, not of man.
The Qur’an made many predictions about future events, and things turned out to be exactly as it had declared. For example, the infidels of Makkah were not prepared to believe the prophecy that the people of the Rum or the Byzantian, would finally rout the Persians after having suffered an initial defeat. The infidels made it a point of honour, and put a wager on it, but were humiliated to see the prophecy come true before the stipulated period of ten years was over.
The Qur’an gives a clear account of some of the earlier Prophets, of their Shari’ah and of their people, and of many historical events since the beginning of the world. Even the best scholars among the Jews and the Christians did not possess such exact and authentic information. On the other hand, the Prophet Muhammad (peace and blessings be upon him) had never attended a school nor been in the company of learned people, could not have provided such wonderful information for himself without having received the knowledge from Allah Almighty.
Several verses of the Qur’an disclosed what certain people had tried to keep concealed in their hearts, and they had to confess that this was just what they had been thinking. For example, verse 3:122.
Peculiar quality of the Qur’an is that the more one reads or recites it, the more eager one becomes to do so again and again. Even among the Sacred books the Qur’an is unique in this respect. There is no other book which comprehend all the forms of knowledge and wisdom in so short a space as does the Qur’an fulfilling all possible spiritual needs of men, and providing them with guidance for all the spheres of their internal and external, individual of social activity. The Qur’an is not merely a theoretical that the Qur’an has offered (). https://quran.com.
Do they say that the Prophet has composed it himself? Tell them, “If what you say be true, then produce one surah like this, and you may call to your assistance anyone you can other than Allah (). 10:38.
There is a general misunderstanding that the challenge of the Qur’an to produce a book, nay, a Surah like this, is in regard to its eloquent, pure, and unique literary excellence. This has been the natural result of the way in which discussions have been carried on to prove the miracle of the Qur’an. But the Qur’an is far above this that it should claim to be a unique and matchless book because of its excellent diction. There is no doubt at all that it is unique and matchless in this respect also, but the real basis of its claim and challenge, that no human brain is capable of producing a book like this, in its subject matter and teachings. The Qur’an itself has stated at different places those aspects which are a sure proof of its revelation from Allah and the refutation of the false aspersions that it was a human invention (). The Meaning of the Qur’an by Maulana Maududi Surah 10 EN 46.
Do they say, “He has invented the Book himself?” Say to them, very well, if it is so, bring ten fabricated Surahs like this: and you may call to your assistance whomsoever (of your deities) you can except Allah, if you be right (in considering them your deities). Now if they (your deities) do not come to your help, you should know that this Book has been revealed with Allah’s knowledge (). 11:13-14.
In connection with the miracles of the Qur’an Allah Almighty it is fact that no one is able to produce a book like it, and not even it’s one chapter. The reason for this is that the Speech of the Lord of the universe is not like the speech of the created beings, just as His attributes are not like the attributes of the creation. Nothing resembles His existence. Exalted is He, the Most Holy, and the sublime. If the polytheists do not come with a reply to that which you have challenged them with (to the production of ten chapters like the Qur’an), then know that it is due to their inability tondo so. Know (that this is a proof) that this the speech revealed from Allah Almighty. It contains His knowledge, His commands and His prohibitions. There is no God besides Him! Will you then be Muslims.
About verse 11:14 Ibn Abbas said, “Verily those who show off, will be given their reward for their good deeds in this life. This will be so that they are not wronged, even the amount equivalent to the size of the speck on a date-stone. Therefore, whoever does a good deed seeking to acquire worldly gain – like fasting, prayer, or standing for prayer at night – and he does so in order to acquire worldly benefit, then Allah says, ‘Give him the reward of that which he sought in the worldly life, ‘and his deed that he did is wasted because he was only seeking the life of this world. In this world. In the Hereafter he will be of the losers.’”
However, concerning the believer, he will be rewarded for his good deeds in this life and in the Hereafter as well (17:18-21). Whoever desires the reward of Hereafter, We give him increase in his reward, and whosoever desires the reward of this world, We give him thereof, and he has no portion in the Hereafter (42:20) (). https://quran.com tafsir ibn Kathir
The Qur’an in various verses tell the polytheists that they already have Qur’an as a wonderful miracle which is far superior than those miracles which they were demanding from the Messenger of Allah. Now if they were demanding the miracles with good intention, only to determine the veracity of the Messenger of Allah, then their demand stands accepted and the miracle is on. And if this demand is simply to gratify their hostility, the showing of miracles demanded by them would remain redundant, for who could expect from such hostile people that they would embrace Islam, even after having seen those miracles. So, the essential point is that the Qur’an is a clear miracle that cannot be denied.
It is evident from verses 10:13-14 that Mushnik and kafir say that the Holy Prophet (Peace and blessings be upon him) himself made up the Qur’an, but in reality, it is a Book of Allah Almighty. He had declared if you really think so, that Prophet Muhammad can make Qur’an by himself, then you too, better come up with ten Surah’s like that. And it is not necessary either that these ten Surahs to be made by any one person. Instead, let every one in the world join forces and come up with it. And when they fail to make even ten Surahs, then, the Holy Prophet was to tell them: Now the reality stands out loud and clear, for had this Qur’an been the word of some human being, other human beings could have also been able to make something like this. And that they fail to do so is a strong proof of the fact that this Qur’an has been revealed only with the knowledge of Allah in which there is no room for the least increase or decrease and that it is beyond human power. IN this connection the went to the extent that ‘bring a single Surah the like of this (2:23). (). https://quran.com Maarif-ul-quran.
In short, they were first asked to bring the Qur’an; then bring ten Surahs. They failed to do so. Then, to make their inability look more pronounced, it was said to bring just one Surah being the like of it, many people tried their level best but could not succeed in this endeavour.
Even if human beings and jinn should cooperate with one another to bring forth a book like the Qur’an, they will never be able to bring anything like it, even though all of them help one another (). 17:88.
The challenge of to people occurs at several places in the Qur’an. At all these places, this has been cited as an answer to the charge of the disbelievers that the Prophet Muhammad (Peace and blessings be upon him) has himself invented the Qur’an but is presenting it as Allah’s word. Besides this, the same has also been refuted in verse 10:16: “say also, had not Allah willed that I should recite the Qur’an to you, nor could I have been able to give you any information about it: already have I lived a lifetime among you before its revelation. Do you not use your commonsense?”
Now let us turn to the three arguments contained in these verses as a proof that the Qur’an is the word of Allah Almighty. First, the Qur’an is such a miracle in regard to its language, style, arguments, themes, topics teachings and prophecies that it is beyond any human power to produce the like of it, as if to say, “You say that a man has invented this but We challenge that even the whole of mankind combined produce a Book like this: nay, even if Jinn, whom the polytheiss worship as deities and whom this Book openly attacks, should come to the help of the disbelievers, they cannot produce a Book like this to refute this challenge.
Second, as regards to the charge that Prophet Muhammad (peace and blessings be upon him) has himself invented this Book, the Qur’an refutes their claim, as if to say” Muhammad is one of you and not a foreigner. He has lived among you for forty years before the revelation of the Qur’an. Did you ever hear words like those of the Qur’an from him even a day before his claim of prophethood, or did you ever hear him discussing themes and problems contained in the Qur’an? If you consider the matter from this point of view, it will become obvious to you that the sudden change which has about the language, ideas, information, style and the way of thinking of Muhammad, could not take place without divine guidance.
Third, can you not see that after the recital of the Qur’an, he does not disappear but lives among you? You hear other things than the Qur’an from him. Do you not notice that the distinction the two different styles of expression is so obvious that no man can successfully adopt the two styles at one and the same time. The distinction can also be noticed, even today, between the language of the Qur’an and that of the traditions of the Prophet Muhammad (peace and blessings be upon him). Anyone well versed in the Arabic language and literature notices the difference which is so marked that one can categorically say that these modes of expression cannot belong to one and the same person (). The Meaning of the Qur’an by Maulana Maududi Surah 17 EN 105.
Do they say, “This man himself has forged this Qur’an?” The fact is that they do not want to believe. Let them then produce a discourse like it, if they are true in what they say” (). 52:33-34.
It is evident from verse 52:33 the Quraish who think that the Prophet Muhammad (peace and blessings be upon him) himself is the author of the Qur’an know deep down in their hearts that it cannot be his word, and those others also whose mother tongue is Arabic not only clearly feel that it is far more sublime and superior to human speech but anyone of them who knows Prophet Muhammad (Peace and blessings be upon him) personally cannot ever suspect that this is actually his own word and speech. Therefore, the thing plainly is that those who ascribe the authorship of the Qur’an to the Holy Prophet do not, in fact, wish to affirm faith. That is why they are inventing false excuses one of which is this excuse (). The Meaning of the Qur’an by Maulana Maududi Surah 52 EN 26.
That is, not only is the Qur’an not the word of Prophet Muhammad (peace and blessings be upon him) but the truth is that it not human at all; it is beyond the power of man to compose and produce it. If you think it is human, you are challenged to produce the like of it, which should also be human. This challenge had been given not only to the Quraish but to all the disbelievers of the world first of all in verse 52:34. Then it was repeated thrice in Makkah and the finally in Madinah. But no one could dare meet this challenge of the Qur’an at that time, nor has anyone else had so far, the ability to compose and produce a man-made work like the Qur’an.
Some people, because of lack of understanding the real nature of this challenge, say that not to speak of the Qur’an, no one has the power to write prose or compose poetry in the style of another person. Homer, Rumi, Shakespeare, Ghalib, Iqbal, all are unique in their styles. It lies in no one power to produce poetry like theirs by imitation. Those who give this answer to the challenge of the Qur’an are, in fact, involved in the misunderstanding that the meaning of ‘let them produce like it,’ is a challenge to man to compose and write a book like the Qur’an; whereas it does not imply any resemblance in literary style but it implies this: Bring a Book of the same sublimity and quality and rank, not only in Arabic but in any language of the world, that may be regarded as a match of the Qur’an in respect of the characteristics for which the Qur’an is miracle. The following are in brief some of the main characteristics because of which the Qur’an has been before a miracle as it is a miracle today:
The Qur’an is the highest and most perfect model of the literature of the language in which it was revealed. No word and no sentence in the entire Book is sub-standard. Whatever theme has been presented in it, has been presented in the most appropriate words and in the most suitable style. One and the same theme has been presented over and over again but every time in a new style avoiding the defect of repetition everywhere. The entire Book, from the beginning to the end, is set in the choicest words, like chiselled and polished gems, that cannot be replaced. The discourses are so impressive that no one who knows the language, even if he is a disbeliever, can help being moved to ecstasies on hearing them. Even after more than 1400 years this Book is still the model of Arabic literature and no other Arabic book can approach it in literary excellence not to speak of equalling it. Not only this, this Book has so controlled the Arabic language that even after the passage of more than 14 centuries the standard of this language’s beauty and eloquence is the same that had been set by it; whereas in such long periods languages change out of recognition. No other language of the world has remained in the same state in so far, its spelling and diction, idiom, rules of language and usages are concerned. But it is only the power of the Qur’an that has held the Arabic language in place each idiom of it is still in use in Arabic literature; its literature is still the standard literature of Arabic; and in writing and speech still the same language is regarded as good Arabic that had had been used in the Qur’an more than 1400 years ago.
This is the one single Book in the world, which has so extensively and so universally influenced mankind’s thoughts, morals, civilization and way of life as has no precedent in history. In the first instance, its impact changed one nation, then that nation rose and changed a major part of the world. No other book has proved to be so revolutionary. This Book has not remained confined to writing on paper but in the practical world its each word was formed and moulded ideas and thoughts and built up a lasting civilization. Its influence has continued being operative for more than 1400 years and its circle of influence and impact is still expanding on daily basis.
The theme that this Book discusses is the most extensive theme which comprehends the whole universe. From eternity to eternity. It deals with the reality of the universe, its beginning and end, its system and law. It tells as to who is the Creator and Controller and Disposer of this universe, what are His attributes, what are His Powers, and what is that essence and basis on which He has established this entire system of the universe. It specifies man’s position and his place which he cannot change. It tells what is the right and correct way of thought and action for man in view of this place and position, which corresponds to the reality, and what are the wrong ways which clash with reality. Then to prove why the right way is right and the wrong way is wrong, it presents countless arguments countless arguments from various phenomena of the earth and heavens, from different aspects of the system of the universe, from mans man’s own self and existence and from man’s own history. Besides, it also tells how and for what reasons man adopts the wrong ways, by what means he can find out the right way, which has always been one and shall remain one, and how he has been guided to it in every age. It does not merely point to the right way but presents a plan of the complete system of life for following that way, which contains a detailed and systemic code concerning beliefs, morals, purification of self, worship, social life, civilization, economy, politics, justice, law and every other aspect of human life. Furthermore, it also tells in full detail what are the results of following this right way and of adopting the wrong ways in this world and what consequences of this will appear in the next world after the present system of the world has come to an end. It depicts fully the coming to an end of the present world and of the establishment of the new world; it gives every detail of the process of change; it portrays the next world and describes fully how man will find a totally new life there, how his deeds from worldly life will be subjected to accountability, what things he will be questioned about, how his complete record, which lie will not be able to deny or dispute, will be placed before him, what strong evidence will be produced in proof thereof, why the culprits will be punished and the righteous rewarded, what rewards will be bestowed on the righteous and in what forms will be culprits suffer the evil consequences of their misdeeds. The way this vast theme has been delt with in this Book is not of the nature of some conclusions that its author might have reached from some syllogistic premises but its nature is that its author has the direct knowledge of the reality.
Allah Almighty sees everything happening from eternity to eternity. All the realities are manifest for Him and the entire universe is like an open book before Him. He sees the entire life of mankind, from its origin to its end, even beyond the present life into the second life simultaneously, and He is guiding man on the basis of conjecture and speculation but on the basis of knowledge. Not a single truth that He presents as knowledge has been proved to be wrong so far. The concept of the universe and man that He presents fully explains all the phenomena and events and can become the basis of research in every branch of knowledge. His word contains the answers to all the ultimate problems of philosophy and natural and social sciences, and they are so coherent and consistent logically that a perfect, consistent and comprehensive system of thought can be built on their basis. Then from the practical aspect the guidance that He has given to man about various spheres of life is not only highly rational and pure but countless men have been living according to it in a real fact in different parts of the earth for more than 1400 years and have found it by experience to be the only valid way (). The Meaning of the Qur’an by Maulana Maududi Surah 52 EN 27.
The Holy Qur’an is a Book of universal guidance and its teaching is relevant for all time to come. But only God-fearing people get direct benefit from this Book. The greatest Divine favour on human beings is that they have been taught the Holy Qur’an. It is so because this Book is a complete code of life and the means to achieve true success in this world and in the Hereafter. It is ……. different names……. 5: 3. It also declares (87:14-19) that the truth mentioned by it was also contained in the earlier scriptures – the scriptures of Abraham and Moses.
In this regard a number of traditions of the Holy Prophet (Peace and blessings be upon him) are available in Bukhari, Muslim, Tirmadhi, Musnad Ahmad, Abu Dawud, Ibn Majah, Muwatta Imam Malik, Nasa’i, Baihaqi, Tabarani, etc.
These traditions of the Holy Prophet have been reported by a large number of the Companions and related by many Traditionists with many strong chains of authorities. A study of these shows that the Holy Prophet has on different occasions in different ways and in different words affirmed that he is the last of the Prophets, that no Prophet will come after him, that Prophet-hood has been finalized in him, and that the people who claim to be the messengers or prophets after him would be impostors. The Holy Prophet’s statements by itself are authoritative and decisive. But when it explains text of the Qur’an, it becomes all the more authenticated and conclusive.
The Holy Prophet said, “The children of Israel were guided by the Prophets. When a Prophet died, another succeeded him. However, there will be no Prophet after me: There will be only caliphs (). Bukhari.
The Holy Prophet said, “My position in relation to the Prophets who came before me can be understood by a parable: A person erected a great building and decorated and adorned it well, but in a corner, he left a niche, an empty space, for just one brick. The people went round the building and wondered at its beauty, but said, “Why was not a brick laid here? So, I am that brick and I am the Last of the Prophets. (That is, with my advent the edifice of Prophet-hood has been perfected. Now there is found no empty niche, which may have to be filled by another Prophet)” (). Bukhari
It was the consensus of all the Companions that there will be no Prophet after him. They practically fought wars against the people who claimed to be the prophets and those who accepted them as such after the death of Holy Prophet.
Right from the first century after Hijrah till the present day the religious scholars every country and of the entire Muslim world have held the unanimous belief that there can be no prophet after the Holy Prophet Muhammad, and this also that anyone who lays a claim to this office after him, or accepts such a claim, is a kafir, and must be excommunicated from Islam.
2. WORKING MECHANISM OF GUIDANCE
There is a great wisdom in giving different levels of guidance to creatures in the universe. All creatures in the universe can be divided into four categories based on the level of guidance or consciousness: Inanimate creatures, plants, animals, and humans. Every high level of guidance has dominance over the creatures having low level of guidance. The creatures with high level guidance have the ability to fulfil its needs from the creatures with low level of guidance. As plants get everything from soil and atmosphere which is required for their growth and development and soil and air are not in a position to restrict the activities of plants. Likewise, animals have dominance over plants, and fulfil almost all their requirements from plants. Allah Almighty with His great mercy, subdued most of the things and beings for the benefit of human beings. Consider the wisdom invested in Lord’s bestowing on animals hearing and vision to enable them to go about their interests and, eventually, to give their services to human beings. He denied them the intellect that humans have. If they had intellect, with their extra size and power, they would for sure have disobeyed humans, and would have defied their control.
Guidance of instincts is innate in animal life and it serves as inspiration. Guidance of senses provides the talent for seeing, hearing, tasting, smelling and feeling to acquire knowledge of external environment. Both these modes of guidance are common to animals and human beings. Faculty of reason opens out endless avenues for humans, mainly for material progress in this world. The true success in this world and in the Hereafter cannot be achieved without the guidance of Revelation.
Each type of guidance has its limit beyond which it does not function. The directive force instinct simply creates in every organism including man the urge to seek out the things that are need to living organisms. It by itself does not help us to reach anything external to us. This is made possible by the guidance of senses. Where the instinct finds itself helpless, senses come to its aid and guidance. Through senses, we establish a contact with our environment. Our senses take information from the environment. These become electrical signals which travel through the nervous system to the brain which, then, gives them meaning and responds by releasing neurochemicals and dispatching electrical signals which, in turn, regulate the body, control movement and influence emotions. The senses create in us the sense of things, but these also operate to a limited extent. There is need of another type of guidance to go further. The next guidance is the faculty of reason. It coordinates all the collected information and draws conclusion therein. Reason functions within the bounds of our senses and can have no independent existence outside of them. Reason cannot lead us into the realm of life beyond that of our senses. In our daily life, the reason comes into conflict with our desires but in most of the cases unable to bring under control the desires. Under such situations, we direly need the Guidance of Revelation. Thus, the Prophets (Peace be upon them) have brought Guidance to men from the Divine. It is considered as one more form of guidance. Guidance of Revelation enables us to save us from going astray and to adopt the right way and achieve the true success (falah) in this world and the Hereafter and to fulfil the objectives and purpose of our creation.
It is important to mention here that Allah (Glory be to Him, the Exalted) has endowed every organism with the inherent ability where one type of guidance corrects the other, and this mechanism of guidance reached to perfection in human beings. The mistake made by instinct may be corrected by senses, and those of senses by the reason, and mistakes of reason can be corrected by Revelation. There is no chance of making any mistake by the Revelation, because it is a Guidance provided by Allah Almighty through His chosen representatives (Prophets and Messengers). So, on the bases of revelation all the mistakes can be corrected. In this regard, crystal clear guidance is available to every individual, community, and nation and the whole human beings in every era starting from Prophet Adam to the end of this world.
Different levels of Guidance are well connected with one another and work in a coordinated way. Instinct creates in us the urge to seek out the things we need; senses direct us to them; the reason guides us to use them; and Revelation guides us what to use and what not to use and also guides us how to use a particular thing. It is important to mention here that the quality of perception which lies hidden in plant life and which expresses itself in instinct and senses in animal life, reaches its perfection in human life in the form of reason.
Coordination represents of the most striking features of living organisms. In the human body, each organ has its specific functions. Communication between organs and organ systems is vital. It enables the body to adjust the function of each organ according to the needs of the whole body. In this way the body is able to maintain stable amounts of internal fluids and substances. Due to this communication organs neither underwork nor overwork, and each organ facilitates the functions of every other organ. Communication to maintain homeostasis occurs by means of the automatic nervous system and the endocrine system. Special chemicals called transmitters (neurotransmitters, hormones) carry out the communications. Hormones travel to other organs through the blood stream and regulate the function of those organs. For example, when a person is suddenly stressed or frightened, the brain instantly sends a message to the adrenal gland, which quickly releases epinephrine. This chemical has the entire body on alert. As a result, the heart beats more rapidly and powerfully, the eyes dilate to allow more light in, breadthening quickens, and the activity of the digestive system decreases to allow more blood to go to the muscles.
Inside human body, there is an incredibly complicated and comprehensively coordinated network that operates without stopping at all. Information comes from the eye; the balance mechanism is in the internal ear, muscles, joints and skin. Every second, billions of pieces of information are processed and new decisions are taken accordingly. Even for a faint smile, 17 muscles have to work together at the same time. In order to be able to walk, 54 different muscles in the feet, legs, hip and back must work in cooperation. In order just to lift the hand, the shoulder has to be bent, the front and rear arm muscles should be contracted and relaxed and the muscles between elbow and wrist have to twist the wrist. In every part of the act, millions of the receptors pass on information immediately to the central nervous system about the position of the muscles. In return, the CNS tells the muscles what to do in the next step. CNS consists of the brain and the spinal cord and is linked to sense organs by nerves. Stimulation of receptors in the sense organs sends electrical impulses along nerves into and out of the CNS, resulting in rapid responses. Stimulation of the sense organs results in an electrical signal (a nerve impulse) being sent along the nerve to the brain. Some sense organs are not connected directly to the brain. The entire process (stimulation to response) happens in less than a second and does not involve the brain.
Organ system often works together to do complicated tasks. For example, several organ systems work together to help the digestive system to obtain more blood to perform its functions through a very complicated system of communication between heart, brain and other organs of the body.
It is imperative to have knowledge in connection with heart’s communication with different organs of body. Heart receives perceptions and impressions from beyond hearing, tasting, touching, smelling and seeing. Some people consider it sixth sense.
The heart and the brain are inextricably linked and connected. Heart sends more orders to the brain via neural signals than the brain does to the heart. Different patterns of heart activity have different effects on the brain.
The connection of material heart with that of the spiritual heart is the connection of attributes with the bodily limbs or a house with its inmates (). Ihya Ulum-Id-Din by Imam Gazzali
In this regard there is a pertinent question, “does the action of senses and thinking start in the brain or the heart?” There are different viewpoints in this regard. Some are of the opinion that it begins in the heart, that it is linked to it, and that there exist between the heart and the senses channels and paths. They add that each one of the sense organs is linked to the heart with nerves and other means; that these nerves set out from the heart to reach each of these sites of sense. When the eye sees an object, it will transmit what it has seen to the heart, via the channels that connect it to the heart. In the same way, when ear receives a sound, it will convey it to the heart, and that is so with all the senses. How it is possible that one particular organ should be a reservoir of all those mixed sensations, receiving messages from the various senses, while the structure of those sense organs is dissimilar, and the kind of energy it deals with is unlike that of any other sense? Their answer to the inquiry is that all the vessels in the body reach the heart, directly or via other vessels. There is no organ or vessel but it is linked to the heart as close quarters or far. These vessels and canals carry to each organ what fits it and what is adapted to it: to the eyes there goes energy that provides it with good sight, to the ear what secures hearing, to the flesh what gives it the sense of touch, to the nose what enables it to smell, to the tongue what makes it taste things, and to each organ what gives it its particular function and maintains it. It is the heart, then, that caters for all these organs, senses, and powers. It is right then to deduce that the intellectual function emanates from the heart.
Other group of peoples is of the view that the intellectual function is in the head. The truth, however, seems to be that the intellectual function starts at the heart, finds its elaboration and fruition in the head. It is evident from the Qur’an.
Have they, then, never journeyed about the earth, letting their hearts gain wisdom (). 22:46
In this, behold, there is indeed a reminder for everyone whose heart is wide-awake (). 50:37.
It should be added here that the heart described in the afore-mentioned verses of the Qur’an is not that muscular organ which animals possess as well human; it is rather one particular function of it: reflection and contemplation.
Another group differs from both above explanations about heart and the brain. They assert that all the senses are linked to the brain. They deny that there are nerves or vessels that connect the heart and the eye, the ear and the nose. They add that such a claim defies the concrete reality of creatures.
The truth, we believe, lies between the two groups: that the heart provides energy to the senses, a non-physical energy that does not require any particular paths and nerves to be its carrier. What is required for this energy to be transmitted is that the senses and organs accept it and are receptive to paths and nerves. This view avoids the confusion that has arisen in this area and the many arguments and counter-arguments. At the end Ibn Al-Qayyum concluded the discussion by saying that God knows best, and I take refuge in Him to lead us to the truth.
Allah endowed three stores with precious treasures of His marvels in the brain: memory, reflection and rationality. The heart is the king who manipulates and employs all the body mechanisms. It is surrounded by them, escorted by a retinue of organs. It is the noblest of body organs, the cornerstone of life, and the spring of the animal spirit and instinctive drive. It is the source and essence of intellect, science, tolerance, courage, generosity, patience, resignation, love, will, satisfaction, anger, and all the traits of integrity. All the external and internal organs and their powers are soldiers in the service of the heart. The eye is the scout and the pioneer, exploring for it visible objects. It reports to it whatever it sees. The eye is the heart’s mirror, reflecting to an observer what is in the heart. In the same way the tongue is the heart’s interpreter, delivering to the ear what is in the heart. It is on these grounds that God combines all these three in the verse of Holy Qur’an.
The mind is our computer and the heart is the user of this computer. The mind gathers and remembers all the things we have learned. It relies on past experience and past knowledge to make its decisions. Heart is the home or residing place of Soul or Higher Self. Consciousness resides in the heart, uses the mind and makes decisions and choices. The heart feels and intuits our direction in life. These feelings generate ideas and inspirations in our mind that we can act on. Heart moves desires to do something. Thoughts are generated by mind. Through the guidance of the heart healthy choices can be made.
The thought process originates in the mind or the brain. Logical rational thinking is attributed to the brain or the mind, but when it comes to emotional thinking it is the human heart that takes precedence over the mind. When we think about feelings or emotions we make use of our heart. It is our mind that tells us what is right and what is wrong. Heart controls our feelings and emotions. Heart govers our mind when we are in love while in all other life situations, it is the mind that takes precedence over heart.
4.1. Inanimate Creatures
Non-living (inanimate) creatures include the earth, the moon, the sun, the galaxies, the stars and planets, water, air, light, mineral elements, etc. They possess guidance and perform their role for which they have been created by following mainly the natural laws. Allah has assigned duties to all inanimate creatures and every one of them is fulfilling its duties without any deviation, except by the command of Allah (Glori be to Him, the Exalted). He gave fire an attribute that it should burn, but such attribute can be changed whenever Allah so wills. This is what happened when Allah revealed His miracles in support of the mission of His Prophets. For example, fire of Nimrud became pleasant and cool for Prophet Abraham with the command of Allah. Likewise, the attribute of knife is to cut, but when according to the command of Allah Abraham tried to slaughter his son Ishmael, the did not cut the throat. It indicates that even the inanimate creatures possess the sense intelligence to obey the commandments of Allah, and every inanimate creature worship Allah and works according to His Command. In this regard the view point of Maulana Jalal-ud-Din Rumi is as follows.
Likewise, the water of Nile made distinction between the people of Moses and the army of Pharoah. Plants, pebbles, stones and moon recognized the Imam and the Seal of Prophets and obeyed his commands with the permission of Allah Almighty.
2.2. Animate Creatures
Plants are living organisms, but, their guidance mainly based on natural laws, as they possess insignificant instinct. With this level of guidance plants perfrm wonderful functions and activities, and play an important role for the survival and well being of animals and human beings directly and indirectly. It is the guidance of Allah which enables plants to take root and spread in the earth, sprout up from its layers, obtain food from wherever Allah has created it for them, produce stems, branches, leaves, blossom and fruit, and fulfill the function which has been appointed for each of them. In fact, plants are automatic food production factories. Plants manufacture a variety of foods through a complicated process known as photosynthesis. So far the scientists have not been able to disclose certain hidden secret of plants such how plants carry huge amount of water from soil to such heights. In this regard there are number of theories put forth by scientists, but there is no consensus in this regard. Plants have the ability to adjust changing environmental conditions and able to allocate energy according to needs. For example, in case of attack of insect pests and diseases plant allocate more energy for defence by producing allomones against pests and reduce the allocation of energy for growth. There is also concept of evolution and co-evolution for the survival of plants and animals. How plants adjust to different physiochemical stresses? A lot of information is available, but there are many unanswered questions. These are all proof of guidance in plants through which plants survive, grow, protect and reproduce as living organisms in the world.
Allah has provided ability to every animal for getting food, to defend itself from its enemies and protect itself from unfavourable environmental conditions and to procreate. Animal got such abilities through instinct and senses. Allah bestowed on animals hearing and vision to enable them to about their interests.
Animals have diverse structures and organs for their defence such as feet, the claws, the beaks, the teeth, horns, etc.
Through guidance, animals perform wonderful functions. They have in them the talent of sense perception to the extent they need in their particular sphere of life, by means of which they regulate and satisfy their wants of life. It is not feasible to describe such guidance in different categories of animals. Some aspects in honeybees, ants, and migratory birds are described briefly.
Allah (May be Praised and Exalted) endowed honeybee with a comprehensive and efficient communication system for the performance of different activities for the survival and benefit of the colony and for the benefit of human beings. Communication system among the workers, workers and queen, and between queen and drone is very important to run the colony properly. In general, bees exchange information physical contact, through certain specified movements (dances) and with the help of pheromones. The guard bee protects the colony from all intruders and stings every organism which tries to enter inside, damage the colony or tries to take away honey. When a bee stings the intruder, other guard bees also follow her. This communication among the guard bees is through alarm or sting pheromone. This pheromone is highly volatile. Guard bees use this pheromone to mark intruders and to stimulate activity of other bees. The marked intruder can easily be identified by other bees of the colony to attack. The queen bee produces certain pheromones which play an important role in controlling the social structure of the colony.
Scout bees search new domiciles and communicate to other bees of the colony about the availability of domiciles through a dance. From this dance other bees get the information about the direction, distance and desirability of the new domicile. Based on this information, a unanimous decision is made for the approval or disapproval of the target domicile. In case of its approval the swarm moves in a swirling mass of flying bees to it.
Number of individual ants in the world is quadrillion (ten thousand trillion). It means there are approximately one million ants for every person. Total biomass of ants is approximately equal to the entire biomass of whole human race.
How ants maintain their population in spite of high mortality risks? How they manage to get such huge amounts of food? How ants protect and maintain their colonies?
Allah endowed ants with extraordinary strength; high reproductive rate; ability to consume wide variety of food; wonderful senses; division of labour, excellent coordination, and devotion to duty, etc.
(Once Prophet Solomon was marching along with hosts of jinn, and men and birds) until when they came to the valley of the ants, an ant said, “O ants, get into your holes (nests) lest Solomon and his hosts should trample you down without even knowing it.” Hearing its words, Solomon laughed smilingly (). 27:18-19.
One day the Prophet Solomon was passing through a valley as the head of his mighty army. Seeing the huge army coming, one of the ants directed her fellow ants to take protection in their dwellings or habitations lest Solomon and his armies should trample them down without even knowing it. On hearing the announcement of the ant Solomon smiled, withheld his forces, until the ants entered their dwellings.
Let us explain the meaning of verse 27: 18-19 of the Holy Qur’an in the light of available scientific literature on the subject: Valley of ants, communication among ants and understanding the language of ants.
According to Qatada the particular valley of ants was in Syria. Valley of ants means a valley harbouring large number of ants. In other words, it means a place where a colony or super colony of ants exists.
Ants, being social animals, construct nests, which are species-specific ranging from very simple and small to massive underground networks. The big colonies of ants consist of interconnecting tunnels beneath the ground with food storage facilities, nurseries, fungus gardens, etc. Sometimes colonies work together to make super colony. In case of super colony or a mega colony the individual from one nest can mingle in a neighbouring nest without being attacked. So worker ants mix freely among physically separated nests. A super colony of ants in Japan has been estimated to contain 306 million worker ants and one million queen ants living in 45000 nests, interconnected by underground passages over an area of 670 acres. In New Zealan and California super colonies span at least 700 and 900 km, respectively.
In certain cases, super colonies work together as mega colony. For example, a mega colony of Argentine ants spread over 6000 km near the Mediterranean and Atlantic coastlines. Studies revealed that the mega colony consists of two super colonies, with 33 populations consisting of millions of queens and billions of workers. They are working together harmoniously. Some scientists are of the view that the Argentine ants forming the super colonies were actually working together around the world, forming one worldwide mega colony or single global super colony.
One super colony of ants was found in Japan. The colony consisted of 306 million worker ants and one million queen ants living in 45000 nests interconnected by underground passages over an area of 2.7 km2 (670 acres).
A super colony of ants was found in southern Europe, which consisted of thirty three ant populations nested along the 6004 km (3731 miles).
Study of nine largest super colonies of Argentine ants in different countries and continents including North America, Europe, Asia, Africa, Hawaii, New Zealand and Australia revealed that throughout the world workers behave as if they are members of a same mega colony and did not pose any problem in the adjustment from one super colony to the other.
Colony of ants consists of different types of ants, or casts, such as queen, princesses, workers, soldiers, and drones. In the colony, duties of each type and each individual are well defined. An unfertilized virgin queen (princess) after mating with drone finds a suitable nesting place to lay eggs. It clips her own wings and uses them as protein source to feed her new family. In this way queen ant is the founder of the colony. Once mated she can stay fertilized eggs for many years. The queen lays 800 – 1500 eggs per day. Most of the duties are performed by the workers. Typical workers are sterile females and of smallest in size in the colony, and do most of the work, such as looking after the queen and brood; forging for food; and maintaining and expanding of the nest. Soldier ants are also known as major workers or big-headed workers. They protect their colony from large predators.
Ants have developed advanced ways to find, distribute and in some cases make their own food. They are omnivorous and have been reported to feed on seeds of most of the plants, other ant species, variety of insects and other small animals, nectar, honeydew (sweet liquid), wood, fungus, and even engine oil. Ants get hold grains and break them into two, so that they do not germinate and store them as food for the winter season. Ants are voracious feeders. It has been estimated that ants eat more meat than lions, wolves and tigers combined. Their feeding habits are very diverse which is useful to reduce the competition on for food. Some species of ants (leafcutter ants) establish fungal gardens on plant leaves. Symbiotic bacteria produce antibiotics that kill those bacteria which are harmful for the fungus. Fungus is fed to the developing larvae and is distributed throughout the colony to feed workers, soldiers and the queen. Ants cooperate with other organisms such as aphids, mealy bugs and other insects which secrete honeydew when they feed on plant sap. Ants inspire aphids and other insects by stroking to excrete excessive amount of honeydew. The ants swallow honeydew and store it in specialized holding stomach (known as crop), return to the nest and share it with the queen and fellow workers. These ants gather large amount of nectar and store it in the swollen bodies of specialized worker ants called repletes. The sugars in honeydew are a high-energy food source, which many ant species collect. The ants in turn keep predators away from honeydew secreting insects, especially aphids and will move them from one feeding location to another. When migrating to new area, many colonies will take the aphids with them, to ensure a continual supply of honeydew. Some plant species have special nectar exuding structures, extrafloral nectarines that provide food for ants, which in turn protect the plant from herbivorous insect pests.
In the Holy Qur’an it is mentioned that an ant informed other ants about the danger of the army of Prophet Solomon. In this regard it is necessary to know the ways and means of communication in ants. Scientists have proved experimentally that within a colony or super colony communication among ants is through pheromones (scented chemicals), vibration of soil, touch and sounds. The most important way of communication is through pheromones.
Pheromones help worker ants to distinguish different family members, nest-mates, and strangers. In short, ants demonstrate prominent example of pheromone usage which acknowledges their incredible capability to organize the behaviour of the whole colony. Ants perceive smell with their long, thin and mobile antennae. The paired antennae provide information about the direction and intensity of scents. The odour trail system is the most elaborate of all known forms of chemical communication. Worker ants release trail pheromone when they are returning to their nest with food. They give pheromone signals to other ants that there is food at the nest. As food quantities decrease, ants release a different scent that tells the others that there is no more food in the nest.
Ants produce numerous different pheromones, each with its own distinct purpose. The pheromone of queen lets worker know her current status, and whether or not they need to begin raising new princesses and drones. Ants use pheromones to leave chemical trails that can be followed by other members and to also identify which nest an ant is from, along with its social status in the colony. Pheromones are also used to summon workers at any time and in any number from few to thousands according to the need. Phaeromones are used for communication for a number of purposes such as attacking the prey, the intruder, defending the colony from enemies, the location of food source or the relocation of the colony.
Other pheromones act as deterrents keeping out unwanted ants from foreign colonies or preying insectivores. Other pheromones communicate ants to congregate. Several ant species even use propaganda pheromones to confuse enemy ants and make them fight among themselves. Pheromones maintain the cohesiveness and organization of the complex ant communities.
It is found out that when an ant is disturbed, it releases a pheromone that can be detected by other ants present in the vicinity. In response to danger or stress, ants release a chemical signal that is sensed by other ants nearby. In response, these nearby ants travel towards the scent and work quickly in order to help their endangered nestmate. Once the emergency is over, the ants return quietly and resume their work.
The process of mass forging trail consists of six steps: (I) Ant worker randomly searching finds and takes food. (II) As it returns to the nest, it lays a chemical trail. (III) Inside the nest other workers are stimulated in various ways: antennal contact, regurgitation, jerking movements, or the emission of another odour that recruits workers to leave the nest and brings nestmates to some point in space where work is required. The recruited workers then follow the trail to the food source. (IV) Replete workers continue to reinforce the trail with their secretion. (V) When the food is fully exploited, unsuccessful workers no longer re-enforce the trail. (VI) The food is consumed hungry workers do not lay secretion.
The thickness of the line indicates the strength of the odor. Broken lines represent weakening odours. The trail is efficient because the number of workers using it is proportional to the amount of food available.
Other wonderful aspects of ants are as follows:
The ant is one of the world’s strongest creatures in relation to its size. For example, an ant can lift up to 50 times and can pull or push material more than 30 times, its own body weight. Most ant species can survive around 24 hours underwater.
Ants possess wonderful inherent abilities such as the ability to measure distance travelled by using an internal pedometer that keeps count of the steps taken and also by evaluating the movements of objects in their visual field (optical flow). Ants measure directions by using the position of the sun. They integrate this information to find the shortest route back to their nest. Ants also use visual landmarks, as well as olfactory and tactile cues to navigate. Some species of ants are able to use the earth’s magnetic field for navigation. The compound eyes of ants have specialized cells that detect polarized light from the sun, which is used to determine the direction. Ants hear by feeling vibrations in the ground through their feet.
Ants are successful creatures in many ways. They have been able to survive in this world in spite of their small size, urbanization, bringing more land under cultivation, use of heavy machinery in the fields, application pesticides and other agricultural chemicals, and a number of other human activities which badly affected the environment of ants at micro and macro level. The success of ants may be attributed to the proper utilization of guidance provided by Allah to them. Ants keep their colony neat and clean by making toilets for their nests. Many ant species make refuge piles outside their nests for dumping bodily waste, trash and the bodies of dead nestmates. Specialized groups of sanitation workers deal with these piles.
In the selection of food, senses play an important role in animals. There is no animal in the world which feeds on all available plant species, but, selects suitable food. In this connection I intend to discuss the mechanism of selecting suitable plant by herbivorous insects. Insects and plants are united by intricate relationships. The host plant selection by the insect consists essentially of a series of take it or leave it situation in which the insect either accepts or rejects the plant at hand in response to food preference for itself or its offspring. It is a chain of events in which each link facilitates the unfolding of the next one.
In general, host selection process consists of five major steps: (1) host habitat finding, (2) host finding, (3) host recognition, (4) host acceptance, and (5) host suitability. Adult insects usually disperse in search of suitable habitat mainly for egg laying and usually find general host habitat through phototaxis, anataxis, and geotaxis, and to some extent temperature and humidity preference. The finding of host plant from a distance usually involves orientation on visible and chemical cues. Insects can discriminate between odours of plants through olfactory cells in their antennae. Volatile chemicals are frequently involved in orientation to plants from a distance and as a result they directly move toward the odour source. When the insect comes into the proximity of an odour source, the concentration gradient becomes much steeper and allows chemotactic orientation. High concentration of an attractive odour may inhibit locomotion and may induce the flying insect to land and select plant for egg laying.
Insect larvae have the sensorial equipment for host selection. Certain species of grasshoppers bite a plant to check its suitability as host before oviposition. Some insect species are able to detect chemicals in the plants. Once the insect has made chemical contact with a possible food source, it may be stimulated to perform a test bite. The first bite causes other chemicals which are stored intercellularly in the plant to stimulate the gustatory receptors. For example, the pea aphid, after arrival on a plant leaf, may execute several superficial probing before deciding to penetrate into deeper tissues. During this exploratory phase, if distasteful compounds are met, various species of insects not only stop their investigation but also spit out repugnant material and even to regurgitate some of the foregut contents.
Chemical stimuli play a major role in host plant selection. Volatile chemicals in plants are frequently involved in stimulating biting and probing after the insect is in physical contact with the plant. Discrimination of host from non-host requires a highly developed sensory system. Usually, the insects respond to the odour of a plant that is located in a stand of mixed vegetation. The odour is usually due to complexes of several volatile substances. Many important feeding stimulants are general nutrient substances, such as sugars and amino acids. Apparently, each species evolves a unique sensory apparatus which is tuned in such a way that an optimal discrimination capacity for host versus non-host plants is obtained. The chemosensory system involved, transmits the information of odour and food consumption to the central nervous system in which a fairly complex pattern of nerve activities is encoded. The interpretation of the incoming peripheral information by the central nervous system is of paramount importance.
Some animals possess great sense of touch. For example, the kissing bugs can find their hosts by moving towards the heat they give off and also by detecting the carbon dioxide they expire. Smelling carbon dioxide is a trick employed by many invertebrates. Some snake species can respond to temperature changes as small as 0.002 degrees centigrade.
Nocturnal animals become active at night and are capable to see things in dim light or even in the dark night. Many nocturnal and some deep-sea animals have larger eyes, larger lenses, increased retinal surface to collect more light, a larger optical aperture, more rods than cones in the retina, and tapetum lucidum etc. Tapetum lucidum is a thick reflective membrane directly beneath the retina, in the back of the eye that reflects light back through the retina, increasing the amount of light available for it to capture, thus maximizing the little light available to them. As this light is reflected off the tapetum, the animal’s eyes appear to glow. It is enough for the nocturnal animals to hunt, feed and survive in the dark of night. Nocturnal animals have rods with unique properties that make enhanced night vision possible. Some nocturnal animals have spherical lenses and widened cornea to compensate for reduced eye movement. This combined with a wide cornea increases the animal field of view allowing the head and eyes to remain motionless. Some species of nocturnal animals possess extraordinary rotational ability in the neck to aid their vision. Owls, for example can rotate their neck through 270 degrees and in this way increase their vision. In certain animals the eyes have the ability to glow, which is helpful to see in the night. Some animals have tubular eyes as a means of increasing their size.
Rattlesnakes use their eyes to see during the day, but at night they use infrared sensory organs to detect and warm-blooded prey. These infrared eyes are cuplike structures that form crude images as infrared radiation hits a heat sensitive retina. Ants and bees can see polarized light.
Buzzard retina has one million photoreceptors per square millimetre. It can see small rodents from a height of 15000 feet. Hawk Buteo has one million photoreceptors per square millimetre in its retina. Retina of octopus contains 20 million photoreceptors. Retina of sparrow has 0.4 million photoreceptors per square millimetre. Falcon can see an object from a distance of 1.5 km. Fish can see in air and water simultaneously. Its each eye is divided by flaps, so there is one opening in the air and one in the water.
Shark has several acute senses and all senses work together for hunting. Its sensory cells can detect slightest traces of blood in water, and can detect animal odours from a distance of many miles and moves to that direction. It has acute sense of hearing, and able to hear sounds well below the range of human hearing. It can track sounds from many miles and has the ability to follow the direction accurately. Sharks that stay at the bottom of the ocean have very large eyes and can see in near darkness. Many shark species also rely on their sense of taste. Before they eat something give it a ‘taste bight’ first. The sensitive tastebud clustered in the mouth analyse the potential meal to see if it is palatable. Shark has additional senses such as ampullary organs, which consist of small clusters of electrically sensitive receptor cells positioned under the skin in its head. The cells are connected to pores on the skin surface via small jelly-filled tubes which give it electroreception with the help of these it can locate its pray hiding on the ocean floor. Unique sense organ is lateral line which is basically a set of tubes just under shark’s skin. The two main tubes run on both sides of the body, from the head all the way to its tail. Water flows into these main tubes through pores on the skin’s surface. The inside of the main tubes are lined with hair-like protrusion, which are connected to sensory cells. When something comes near it, the water running through the lateral line moves back and forth. It stimulates the sensory cells alerting the shark to any potential pray or predator in the area. By themselves, none of its sense organs would be adequate for effective hunting. But the combination of all the senses makes it an incomparable predator.
Certain species of animals have special senses such as echolocation, electroreception, and magnetic sense, etc. These senses are briefly described. Echolocation is a technique used by toothed whales, dolphins, bats, and some shrews for navigation and for foraging. Echo-locating animals emit calls out to the environment and listen to the echoes of these calls that return from objects near them. It is method of sensing surrounding objects that employs pulses of high-frequency sound. The resulting echoes bounce back from objects’ surfaces and enable the organism that released the high-frequency sound to construct a three-dimensional image of its surroundings. Micro-bats hunt for insects with this technique in total darkness at night. Their use of echolocation allows them to occupy a niche which is very suitable for them. The niche has abundance of food in the form of insects, therefore, very less competition for food and minimal danger of predators due to darkness. The method of getting food by the bats is very amazing. Individual bat species, echolocate within specific frequency ranges that suit their environment and prey types. When searching for prey, they produce sounds at a low frequency (10-20 per second). During search phase the sound emission is coupled to respiration and wing beat to economize the use of body energy. After detecting a potential prey, bats increase the rate pulses, ending with the terminal buzz which is as high as 200 per second. Dolphins emit a beam of clicking sounds and receive the echo and able to detect dangers and food from long distances. Toothed whales send out high sounds in the surroundings and the echoes of sounds are picked up by their lower jaws. The lower jawbones of toothed whales have cavity, therefore, help the sound to pass through the jawbones to the middle ear and auditory nerve. Whales are in a position to determine the shape, direction, distance and texture of the object.
Electroreception is the biological activity to perceive natural electrical stimuli. Such sense has been observed in aquatic and amphibious animals. Electro-receptive animals use this sense to locate objects around them. This is important in ecological niches such as caves, murky water etc. where the animals cannot depend on vision. Many fish use electric fields to detect buried prey. Many fish that prey on electro-genic fish use the discharges of their prey to detect them. This has driven the prey to evolve more complex or higher frequency signals that are hard to detect. Fish use passive electroreception to supplement or replace their other senses when detecting prey and predators.
Sharks can use their acute electric sense to detect the earth’s magnetic field by detecting the weak electric currents induced by their swimming or by the flow of ocean currents. Sharks and rays rely heavily on electro-location in the final stages of their attacks. The electric field sensors of sharks consist of electroreceptor cells and other zones of the head. The electric, besides its ability to generate high voltage electric shocks, uses low voltage pulses for navigating and prey detection in its turbid habitat. Weakly electric fish can sense their surrounding environment by generating electric fields and detecting distortions in these fields by using electroreceptor organs. This electric field is generated by means of a specialized electric organ consisting of modified muscle or nerves. These fish can discriminate between objects with different resistance and capacitance values, which may help in identifying the object. They can also communicate by modulating the electric waveform they generate, an ability known as electro-communication. They may use this for mate attraction and territorial displays. Some species of catfish use their electric charges in agonistic displays. Electric fields are used in numerous ways by animals. Eels produce an electric charge strong enough to shock and sometimes kill their prey. Bony fish and some frogs have a row of sensory pores in the skin that enable them to detect electrical current in water. The Guiana dolphin in general hunts and locates using sound. At close range, it can also sense electrical signals. It feeds in the bottom of the sea and lives in water where there can be a lot of silt and suspended mud in water. Under such situation echolocation does not work at very close range. So this is where electro-location would come in.
The idea of animal compass came just from observing animals in nature, especially the migratory animals. A large variety of animals such as migratory birds, frogs, salamanders, honeybees, sharks, sea turtles, homing pigeons, tuna and salmon fishes possess a magnetic sense or are able to sense the earth’s magnetic field. Just as a compass helps us navigate by detecting magnetic north, animals which possess magnetic sense are able to identify direction and navigate long distances. The details, how these animals actually feel the earth’s magnetic fields are not yet known. Scientists are of the view that each of these animals has deposits of magnetite in their nervous systems. Magnetite seems small magnetic-like crystals which align themselves with magnetic fields and act like microscopic compass needles. These crystals may be the key to revealing how animals’ sense magnetic fields. Worker honeybees have a ring of iron oxide (magnetite) in their abdomens that may be used to detect magnetic fields. They may use this ability to detect changes in the earth’s magnetic field and use it for navigation. Scientists found magnetite in a small spot in the head close to nose of a trout. That spot has nerve fibres that become part of a big nerve on its way from the nose to the brain. It means the animal has a built-in-compass. But still it is not known how it works to send nerve message to the brain. Migratory birds in addition to the position of sun at daytime and those of stars at nighttime also use magnetic clues to find their way south in the fall and north in the spring. It is not yet known by which biophysical mechanism magneto-reception is achieved. Most of the scientists are of the view that a chemical compass mechanism is working in migratory birds. Salamanders use the magnetic field for orientation when they have to find the direction of nearest shore quickly especially when they sense danger.
What distinguishes humans from lower animals? Animals are mostly driven by instincts, while, humans are mostly driven by reason.
Allah endowed human beings with comprehensive guidance, which includes instincts, senses, faculty of reason and revelation. Humans possess wonderful heart, brain, mind, intellect, intelligence, and intuition, which are briefly described below.
For English word heart, there are four words in Arabic: Qalb, Sadr, Fu`aad and lubb. Qalb is the general word for heart. Qalb is the seat of faith. Sadr means something hidden or boxed up. Fu’aad is from the verb fa’ada meaning burning or a flame. Fu`aad is used in the Qur’an to describe the heart when it is engrossed in emotion: happiness, sadness, lust, frustration, anger or regret. It is connected with gnosis. Lubb is the seat of Tawhid (Oneness of Allah).
Heart is the most important organ of the bobby. Some religious scholars are of the view that heart is of two types: material or physical heart and spiritual heart. Heart contains the deeper intelligence and wisdom; holds the divine spark; a place of gnosis and deep spiritual knowledge. Some people are of the opinion that just as the physical heart supplies blood to the body, the spiritual heart nourishes the soul with wisdom and spiritual light. Heart plays an important role in the development of personality, and it moderates between soul and lower soul and helps the soul to keep lower soul under control and do not allow the satisfied soul or self-accusing soul into nafs Ammaara.
Importance of heart is evident from a number of traditions of the Holy Prophet and the sayings of religious scholars, philosophers, theologians and scientists:
Holy Prophet said, “Taqwa is here,” he pointed to his chest” (). Muslim, Tirmidhi, Musnad Ahmad.
The Holy Prophet said, “…who has in his heart good faith equal to the weight of a barley grain, or wheat grain or weight of an atom will be taken out of Hell” (). Bukhari.
Ayesha narrated that the Holy Prophet said, “My eyes sleep but my heart remains awake.” (). Bukhari.
An-Nu`man bin Bashir narrated that the Messenger of Allah said, “Verily, there is in the body a piece of flesh, that if it is correct, the rest of the body will be correct due to it, and if it is corrupt, then the rest of the body will be corrupt due to it. Verily, it is the heart” (). Bukhari, Muslim.
“The heart is the king who manipulates and employs all the body’s mechanisms. It is the noblest of body’s organs, the cornerstone of life, and the spring of the animal spirit and instinctive drive. It is the source and essence of intellect, science, tolerance, courage, generosity, patience, resignation, love, will, satisfaction, anger, and all the traits of integrity. All the external and internal organs and their powers are soldier in the service of the heart.” (Ibn Al-Qayyum).
Ibn Sina (980-1037 AD) was of the view that sensation, movement and cognition are in the brain, while controlling role is played by the heart.
Sultan Bahu said, “The heart is the treasure house of Allah’s secrets.”
Jilal-ud-Din Rumi:
But the light that lights the heart is the light of Allah,
which is distinct from the light of reason and sense
The knowledge of men of heart bears them up,
The knowledge of men of the body weights them down.
When it is knowledge of the heart, it is a friend;
When knowledge of the body, it is a burden
The vessel inside the body where faith resides is the heart. It is involved in the processing and decoding of intuitive information (). Mc Craty, Atkinson, and Bradley, 2004.
Heart is the fountain from which the nature of a person is revealed; the seat of soul, understanding, guidance, purification, and benevolence; storehouse of spiritual gems and most precious of these gems is the knowledge of Allah; source of emotions in learning, decision-making and intuition; initial source of all actions and deeds; a sensory organ; a sophisticated information encoding and processing centre that enables it to learn, remember and make independent functional decisions; a sensitive detector, which is reactive to geological, geophysical, and astrophysical changes; highly sensitive organ of perception and communication; master of emotions and behaviour; an endocrine organ; an intelligent electromagnetic field generator; an organ of intelligence and coordination; king and ruler of body.
The heart is the king or head of all the limbs of the body which obey the heart as the subjects of a ruler obey their ruler. If the leader or the ruler is on the right path, the subjects will also follow the right path. The reform of the entire body depends on the soundness of the heart. An angel and devil both reside in the human heart. Inspiration (Ilham) comes from the angel and whisperings (Waswas) come from devil. The devil is always trying to misguide the heart. Angel and devil each is trying to attract the heart. It has thus become battlefield for both. Heart is subject to change minute by minute with new ideas and thoughts entering and leaving it. In such a difficult situation, if the heart deviates from the right path it is a very serious matter.
Ibn Abbas reported that the Apostle of Allah said, “The devil reclines on the heart of the son of Adam. When he remembers Allah, devil retreats; and when he is heedless, devil whispers evils.” (Bukhari).
Abu Hurairah reported that the Prophet said, “The heart is a king and the body parts are its soldiers. So if the king is does good the soldiers will be good. And if the king does wickedness, the soldiers will do wickedness.”
Heart is like a fort and the eyes, tongue, and ears are its gates. Whatever fort contains will come out from its gates. Heart is a place of revelation for the Prophets. Allah intervenes between man and his heart.
The Holy Prophet said, “Verily Allah does not look to your bodies, nor to your faces but He looks to your hearts (). Muslim.
“Intellect refers to the cognition and rational and mental processes gained through external input rather than internal” (). Wikipedia, the free encyclopaedia.
“It is a natural attribute by which theoretical sciences are grasped and understood” (). Haris bin Asad).
Intellect is defined as Openness to Experience such as traits like having wide interests, and being imaginative and insightful. Intellect is the ability to learn and capacity for knowledge and understanding. It plays a major role in everything we do. The faculty of intellect has only been given to human beings. Success follows us everywhere if we use the intellect in the right way at the right time. Intellect is required to put the knowledge to practical use. Intellect is the noblest part of man and connects him to the truth. It is like a light which falls into the heart and helps it to understand things. As there is connection of eye with sight, so also there is the connection of this natural quality of intellect with learning. As there is connection of sun’s rays with sight, so there is connection of Sharia with intellect with a view to express and spread learning. Intellect is the source and fountain head of knowledge and its foundation. It is the cause of fortune in this world and the next. Intellect has been termed as light (Nur) One who dies without unfolding one’s intellectual potential is dying like an animal.
The Holy Prophet said, “O people, acquire knowledge from your Lord and advise one another with intellect.” “The first thing Allah created was intellect.” “On the Resurrection Day a man will be raised to the rank of nearness to Allah in proportion to his intellect.” “No body earns a better thing than intellect. It shows him path towards guidance and saves him from destruction.” “Everything has a root and the root of a Believer is intellect and his divine service will be in proportion to his intellect.” “For everything there is a mainstay and the mainstay of man is intellect.” “Each man has got rank according to the intellect Allah has given him.” “Everything has got a weapon and the weapon of a believer is his intellect. Everything has got a mainstay and the mainstay of man is his intellect. Everything has got a support and the support of religion is intellect. Every merchant has got merchandise and the merchandise of the diligent is intellect. Everything has got a basis and the basis of the next world is intellect. Every journey has got a tent for shelter and the tent of a Believer is his intellect.” “Allah has not created anything more honourable than intellect” (). Ihya Ulum-id-Din by Imam Gazzali Vol. 1, P. 110-115.
Intelligence is defined as “general mental capability to reason, solve problems, think abstractly, learn and understand new material, and profit from past experience. Intelligence draws on a variety of mental processes, including memory, learning, perception, decision making, thinking and reasoning” (). Encarta Encyclopaedia.
Intellect and intelligence are different from each other, but, possess symbiotic relationship in connection with consciousness. The combination of these modes of consciousness will determine the nature of your action.
Brain is the physical organ most associated with mind and consciousness. Brain is a vessel in which the electronic impulses that create thought are contained. Brain coordinates, moves, activates and transmits impulses. Brain controls and coordinates mental and physical actions.
The word mind (aql) appears in the Holy Qur’an as a derivative of which is used as a verb (aqala) meaning to tighten, control or restrict. Mind means reasoning and reflecting to make a conclusion and be able to distinguish between what is right and wrong, and between what is beneficial and harmful; in common terminology, it is the intellect which does this reasoning and reflection. Mind is intelligence and a spiritual entity and governs the whole body. It deals with logic, thinking, and knowledge. A mind is the complex of cognition faculties that enables consciousness, thinking, reasoning, perception and judgement.
Mind is the part of the invisible, transcendent world of thought, feeling, attitude, belief, and imagination. The mind helps to solve logical problems which differentiates human from other animals. The mind actually houses everything a person learns throughout his life.
Dr. Daniel Siegel writes: “Mindsight is a powerful Lense through which we can understand our inner lives with more clarity, integrate the brain, and enhance our relationships with others. Mind light is a kind of focused attention that allows us to see the internal working of our own mind. It helps us get ourselves off of the autopilot of ingrained behaviours and habitual responses. It lets us name and tames the emotions we are experiencing, rather than being overwhelmed by them.” In his book, Mindsight the New Science of Personal Transformation, he writes: “Our minds are created within relationships – including the one that we have with ourselves… Each of us a unique mind: unique thoughts, feelings, perceptions, memories, beliefs and attitudes, and a unique set of regulatory patterns. These patterns shape the flow of energy and information inside us, and we share them with other minds.”
Mind and brain are not the same. Brain is like the hardware and mind is like software. But the difference between brain and mind are more complicated than software and hardware. The brain is an organ but the mind is not. What is the difference between brain and mind? In the context of human beings, some people are of the view that the physical body is a car, its engine is the brain and mind is the driver of the car of life. The brain’s domain is emotional intelligence, while the domain of mind is intelligence. The mind knows, while the brain understands. The mind speaks in words, while the brain speaks in electric currents generated by the biochemical process. The brain is unconscious and works inherently or innately, while the mind works consciously. The mind consciously focuses on brain and cleans the brain of all emotional baggage.
The brain is the physical organ made up of cells, blood vessels, and nerve path ways or it is a soft nervous tissue, while the mind is non-physical in nature. Mind is the term most commonly used to describe the higher functions of the brain. Mind and brain are closely related and it is very difficult to separate the two. Mind and brain are not the same but are inextricably combined. Mind can be divided into three different levels: conscious, sub-conscious and unconscious mind. These three components of mind interact with each other in the performance of their functions. It is important to describe the meaning of conscious here. Conscious is a verb describing the state of being aware, knowing and perceiving. Conscience is a noun referring to a moral sense and a belief about right and wrong and is a part of one’s personality, and consciousness is one’s awareness.
The brain is the physical place where the mind resides. Brain coordinates, moves, activates and transmits impulses. But mind is the manifestations of thought, perception, emotion, determination, memory and imagination that take place within the brain. The mind is the body of knowledge housed in the brain.
The mind observes and monitors the flow of energy and information across time while modifying it by giving it characteristics and patterns. Brain creates new neural connections and grows new neurons in response to thoughts and experience, and flow of energy and information goes in all directions. The mind can change the structure of the brain and relationships. The brain can change the structure of the mind and relationships. Relationships can change the mind and the brain.
Conscious mind occupies a small portion of brain capacity (about 10 per cent) followed by unconscious mind (30-40 per cent) and sub-conscious mind, occupying 50-60 per cent of brain capacity. At the time of birth, one possesses only conscious level of mind. Sub-conscious and unconscious levels develop at the ages of about two and seven years, respectively. Although the conscious mind occupies very small portion of brain capacity but it plays very important role and is considered as the in charge, or the captain or the leader or the commander or pilot. It communicates the outside world and inner self through speech, pictures, writing, physical movement and thought. The difference between conscious, sub-conscious and unconscious levels of brain can be explained with the help of most commonly used equipment, I mean computer. Conscious mind is like a keyboard and monitor, sub-conscious mind is like a RAM, and unconscious mind is like a hard disk drive in the computer. In the sub-conscious mind recent memories and current programmes are stored and can quickly be recalled whenever and wherever these are needed. Unconscious mind is the long-term storage place of all the memories, emotions and habits etc. Conscious mind gives directions to the sun-conscious mind and it obeys the orders and delivers as emotions and feelings.
Sub-conscious or supra-conscious or pre-conscious mind is viewed as a kind of warehouse of buried memories, conditioning, complexes, drives and obsessions. It is a source of wisdom and subtle perceptions. It has a much stronger sense of awareness of one’s surroundings than conscious mind. Sub-conscious mind holds short term memory and current daily used programmes and plays an important role in day-to-day functioning. It filters out necessary information and communicates results into consciousness via emotions, feelings, sensations and reflexes, images and dreams.
The unconscious mind is the storehouse of all memories and past experiences. It constantly communicates with the conscious mind via sub-conscious mind, through feelings, emotions, imagination, sensations and dreams.
Many believe that mind is the master and is in control of creating and manifesting a person’s reality. Most often the mind is too focused on possessing or achieving and this gets in the way of allowing one’s dreams into their life. It can also become hinderance in allowing one’s divine purpose to uphold.
The word intuition (Kashf) means ‘see inside’ or ‘inner vision.’ Plato defined intuition as a fundamental capacity of human reason to comprehend the true nature of reality. According to him intuition is a pre-existing knowledge residing in soul of eternity, and a phenomenon by which one becomes conscious of pre-existing knowledge and he provides an example of mathematical truths to describe that they are not arrived at by reasoning but a knowledge already present or in dormant form and accessible to our intuitive capacity (). Klein Jacob, 2014, P. 103-127).
John White said, “Intuition is the experience of the inner knowledge which can be felt as clearly as logical thought.”
Vaughan (1979) said, “Intuition is to know without being able to explain how we know.”
Ibn Sina finds the ability of having intuition as a prophetic capacity, termed it as a knowledge obtained without intentionally acquiring it. He finds regular knowledge is based on imitation while intuitive knowledge is based on intellectual certitude.
Shaykh al-Islam Ibn Taymiyah said, “We do not deny that people may experience some kind of Kashf, whether when awake or in their dreams when the soul is less connected to the body, either by means of spiritual practices or otherwise.”
Shihab al-Din al-Suhrawardy said, “Intuition is a knowledge got through illumination and is mystical in nature and also suggests mystical contemplation (mushada) on this to bring about correct judgment.”
According to Iqbal ‘thought and intuition spring up from the same root and complement each other. The one grasps Reality piecemeal, the other grasps it in its wholeness. The one fixes its gaze on the eternal, the other on the temporal aspect of Reality. The one is present enjoyment of the whole of Reality; the other aims at traversing the whole by slowly specifying and closing up the various regions of the whole for exclusive observation. Both are in need of each other for mutual rejuvenation. Both seek vision of the same Reality which reveals itself to them in accordance with their function in life’ () The Reconstruction of Religious Thought by Allama Iqbal, P. 2).
Intuition is the ability to acquire knowledge through mind or soul without inference or the use of reason or without the medium of any other faculty. It is inherent capacity of a person to comprehend the true nature of reality; and it is knowledge got through illumination; grasps reality in its wholeness. In intuition, one is in tune with reality.
5. STRATEGY TO EXPLOIT THE POTENTIAL OF GUIDANCE
5.1. Superiority of Revelation to Reason
On the basis of use of reason and revelation as tool of guidance people have diverse views. Some people do not believe in revelation; others believe on blind faith and do not give any importance to reason; some say reason is superior to revelation; others are of the view that revelation is superior to reason.
According to Ibn Taymiyyah reason is a prerequisite to the acquisition of knowledge, as well as for the performance of of a good deeds or righteous acts, but it is not sufficient by itself. It is only the faculty of the soul, a power like the power of vision in the eye. It works only when it receives light from faith and the Holy Qur’an, as the eye sees only when it receives light from the sun or a fire. Left to itself, reason cannot know things which it is not equipped to know by itself. On the other hand, when it is completely suppressed, the ideas that one receives and the acts that one performs may be things such as happen to the animals…. Hence the states that one attains by negating reason are defective, and the ideas one receives contrary to reason are false.
He further asserts that mystical states like ecstasy or intoxication, which involve the suppression of reason, are imperfect states of mind, and ideas that conflict with reason are false…. Many Sufis condemn reason and find fault with it. They assert that sublime states and higher spiritual stages are never attained without negating reason. They expound ideas which contradict reason and lead to rapture, ecstasy and intoxication. They believe in truths and experiences which, as they claim, accrue only when reason is completely suppressed; they only believe in things that are clearly denied by reason or not attested by it. However, reason is not self-sufficient; it cannot dispense with revelation, which alone gives the knowledge of realities that transcend it. Prophets came with knowledge which revelation could not attain in and of itself; never did they come with what reason considers to be impossible. People who place unjustified faith in reason readily make statements regarding the necessity, possibility or impossibility of things purely on the basis of reason; they work all the while under the impression that their views are correct, whereas they are fall; they are even audacious enough to oppose the views which the Prophets taught.
In connection with the importance of reason and the revelation the view point of Allama Iqbal is as follows:
Broadly speaking religious life may be divided into three periods. These may be described as the periods of ‘Faith,’ ‘Thought,’ and ‘Discovery,’ In the first period religious life appears as a form of discipline which the individual or a whole people must accept as an unconditional command without any rational understanding of the ultimate meaning and purpose of that command. This attitude may be of great consequence in the social and political history of a people, but is not of much consequence in so far as the individual’s inner growth and expansion are concerned. Perfect submission to discipline is followed by a rational understanding of the discipline and the ultimate source of its authority. In this period religious life seeks its foundation in a kind of metaphysics – a logically consistent view of the world with Allah as a part of that view. In the third period metaphysics is displaced by psychology, and religious life develops the ambition to come into direct contact with the Ultimate Reality. It is here that religion becomes a matter of personal assimilation of life and power; and the individual achieves a free personality, not by releasing himself from the fetters of the law, but by discovering the ultimate source of the law within the depths of his own consciousness…..Yet higher religion, which is only a search for a larger life, is essentially experience and recognized the necessity of experience as its foundation long before science learnt to do so.
Religion, which is essentially a mode of actual living, is the only serious way of handling Reality. As a form of higher experience, it is corrective of our concepts of philosophical theology or at least makes us suspicious of the purely rational process which forms these concepts…. A wrong concept misleads the understanding; a wrong deed degrades the whole man, and may eventually demolish the structure of human ego…. The evidence of religious experts in all ages and countries is that there are potential types of consciousness lying close to our normal consciousness. If these types of consciousness open up possibilities of life-giving and knowledge-yielding experience, the question of the possibility of religion as a form of higher experience is a perfectly legitimate one and demands our serious attention…… The truth is that the religious and the scientific processes though involving different methods are identical in their final aim. Both aim at reaching the most real. In fact, religion, for reason is far more anxious to reach the ultimate real than science. And to both the way to pure objectivity lies through what may be called the purification of experience…. In the domain of science, we try to understand its meaning in reference to the external behaviour of reality; in the domain of religion we take it as representative of some kind of Reality and try to discover its meaning in reference mainly to the inner nature of that Reality. The scientific and the religious processes are in a sense parallel to each other. Both are really descriptions of the same world with this difference only that in the scientific process, the ego’s standpoint is necessarily exclusive, whereas in the religious process the ego integrates its competing tendencies and develops a single inclusive attitude resulting in a kind of synthetic transfiguration of his experiences. Both of them are directed to the purification of experience in their respective spheres () The Reconstruction of Religious Thought in Islam, by Allama Iqbal P. 143-155).
A. K. Brohi, an eminent religious scholar says, “The necessity for revelation is attested by the facts of life: the very condition of finitude in which we find ourselves calls for Divine help. In the short span of life that is ours, having regard to the limited range of pour capabilities and powers of perception, it would be impossible for us without assistance from the Divine to understand our role here and to plan wise and intelligent action with a view to servicing the essential needs of our being. In order to be meaningfully aware of the necessity for revelation, one has merely to think of the obvious facts of man’s dependence on the outer environment in which his lot is cast. Indeed, the very possibility of man’s survival depends upon food and shelter which he has to provide to himself from the resources that are available to him from the world outside. If the earth did not produce for him the food on which he lives, how can man at all hope to survive? Similarly, man find himself in a inverse which he knows has been there over millions of years before he himself arrived and, what is more he is fully cognizant of the fact that it will continue being there after his own little ‘day will have been done’ and he will have ‘vanished into the night’ leaving things pretty much the same as they have always been…. Before the end overtakes him, he must learn to regard his moments as a serviceable means for the fulfilment of the purpose for which he has been created. Tragedy of life is that every moment that passes is gone, never to return. What man must do in order to fulfil the law of his being. Without knowing what that law is, what can he do. Such is the state of helplessness in which man finds himself that from all sides and quarters difficult questions crop up – questions to which there are no satisfactory answers available. Religion provides answers to these questions of life (). Islam in the Modern World, P. 124-125.
Revelation and reason cannot be separated from the life of a person. The reason is connected to revelation is evident by the fact that we are called upon to decide true revelation from false revelation. Belief is blind and unworthy unless it is tested whether something is revelation is revelation or not. It is foolish to believe everything without applying reason to test its believability or truthfulness, but likewise it is arrogant to assume that everything must be accepted by our reason before it can be accepted as Allah’s Word or truth. Both revelation and reason are Allah’s gifts to human beings for the purpose of knowing and understanding truth. By rejecting either reason or revelation, we are discarding part of the equipment that Allah has endowed us with to know Him. To dismiss one aspect or the other is like cutting with a pair of scissors having only one blade.
The Holy Qur’an inspires us to use our reasoning ability to discover and contemplate truth especially in the material world. Complete knowledge requires both dependence on reason and dependence on revelation.
Cornelius van Til said, “Reason is dependent on revelation. Revelation is prior to reason ontologically. Allah is Creator of human race therefore reason must be His servant.”
Most of the truths come only via revelation. Real guidance can be obtained by the proper use of instincts, senses, reason, intuition, and heart, and mind and above all acting according to revealed knowledge. Real guidance is the guidance of Allah. It is evident from the following verses of the Holy Qur’an:
Say, “In fact, the right guidance is the Guidance of Allah and He has enjoined us to surrender to the Lord of the universe (). 6:71.
“Our Lord is He Who gave to each (created) thing its form and nature, and further, gave (it) guidance” (). 20:50.
Those who strive in Our cause, We shall guide them to Our own paths, and surely Allah is with the righteous (). 29:69.
Allah created him (man), then set his destiny, then made the way of life easy for him (). 80: 19-20.
Have We not given him two eyes, and a tongue and two lips, and shown him both the highways (of good and evil)? It (good or steep path) is the freeing of a neck from bondage, or the feeding in a day of hunger of a nearly related orphan, or a poor man lying in the dust. Besides this one should be of those who have believed and exhorted one another to observe patience and exhort one another to have mercy (for Allah’s creatures). These are the peoples of the right hand. As for those who refuse to believe in Our Revelations, they are the peoples of the left hand (). 90: 8-20.
The senses and mind are outer doors through which knowledge percolates into the consciousness. Human knowledge filters in through the senses and is interpreted by the mind. If the senses err in perception, the conclusion drawn by the understanding of that data is also incorrect. The senses and understanding are easily deluded because they cannot grasp the real nature, the essential character and substance, of created things.
Man’s highest faculty is not reason but intuition: apprehension of knowledge derived immediately and spontaneously from the soul, not from the fallible agency of the senses or of reason. Intuition comes from within; intuition gives a face-to-face view of Reality; thought gives an indirect view of it; intuition sees Reality in its totality, while thought drops it up into parts.
Beyond the senses and intellect, intuition manifests in the calm consciousness as feeling, perceived mostly through the heart. Calm impartial reason can also lead to intuition or emotional reasoning leads to misconceptions and mistakes. Pure reason and pure feeling both have intuitive qualities. Every man who reasons clearly will develop true intuition, which never errs.
Feeling is an expression of intuition, the repository of knowledge. Feeling and thought, or reason, must be balanced; only then does the divine image of Allah within you, the soul, manifests its full nature. Institutive perception can never be wrong.
Some scientists have contended that intuition is associated with innovation in scientific discovery. Intuition is amazing human psychic ability that allow get the answers without the participation of the rational mind, logical conclusions, and sometimes even before the question. Intuition is associated with intelligence and is the mind of the heart. The wedding between revelation and the intellect makes it possible for the mind to participate in the truth by means of that act or leap which is usually called intuition and which is inseparable from the faith which makes knowledge of the truth possible. In the light of revelation, the intellect functions not merely as reason but as intellectual intuition which wed to faith, enables man to penetrate into the meaning of religion and more particularly Allah’s word as contained in the Holy Qur’an. One must exercise one’s intelligence in order to understand Allah’s rvelation, but in order to understand Allah’s revelation the intellect must be already illuminated by the light of faith and touched by the grace issuing from revelation. Intellect must be made subservient to the will of Allah and not considered in its function of returning man the Deity and penetrating into the heart of Tawhid.
It is evident from verse 2 of Surah 76 that man is not like plants and lower animals that the objective of his creation be fulfilled on the earth itself, and he should die and perish here after he has played his appointed role over a period of time according to the law of nature. This world is neither a place of punishment for him, and nor a place of rewards, nor a place of entertainment and enjoyment, but in fact it is a place of test and trial for him. The period on the earth is the time given to him to test. Whatever powers and capabilities he has been given in the world, the things that have been placed under his control and authority, the various positions and capacities in which he functions, and the relationships that he enjoys with other men, all these are the countless papers of the test, and this test continues till the last breath of his life. The result is not to be announced in this world but in the Hereafter when all his answer-books will have been assessed, decision will be given whether he has come out successful or failed. And one’s success and failure wholly depends on what one’s thought of oneself while one functioned here and how one answered the papers that were given him here. If one believed that he had no God, or that he was the slave of many gods, and while answering the papers thought that he was not to be held accountable before his Creator in the Hereafter, his whole lifework went wrong. And if he regarded himself as the slave of One God and worked in the way approved by God, with the accountability of the Hereafter always in view, he stood successful in the test.
For guidance, Allah sent Messengers and Revealed Books in the world for the purpose of giving clear and definite guidance to man; in these Books it was clearly explained what is the way of gratefulness and what is the way of un-gratefulness and unbelief and what will be the consequences of following either way. The teaching brought by the Prophets and the Divine Books has spread throughout the world in countless perceptible and imperceptible ways, on such a large scale that no section of human population has remained unaware of the concept of Allah and the Hereafter, of the distinction between good and evil, and of the moral principles and legal rulings presented by them, whether it knows or does not know that it has obtained his knowledge only through the teachings of the Prophets and the Books they brought. Even those who disbelieve in the Prophets and the Books today, or unaware of them, also are following many of those things which have reached them actually through their teachings while they do not know what is the real source of these teachings. In every man, God has placed the faculty of Conscience which checks and pricks him every time he is about to commit an evil, or is in the process of committing it, or has already committed it. Further information on this aspect can be obtained in the Meaning of the Qur’an by A. A. Maududi; The Holy Qur’an- Text, Translation and Commentary by A. Yousaf Ali and Tarjmanul Qur’an by A. K. Azad.
Allah Almighty has sent man into this world as a matter of test, and in return for his being obligated with certain duties, the whole universe has been placed at his service. For this reason, man must do two things in this world: (i) He should make the best use of this world, and of things created in it; (ii) while using this world in his advantage, he should keep the injunctions of God in sight and do nothing that goes against His will and pleasure. For these two functions man needs knowledge. Therefore, unless he knows the reality of this world, the properties of different things and the manner in which they can be put to use, he cannot use anything in this world to his advantage. Likewise, unless and until he knows the will of God as to what pleases Him and what displeases Him, it will be impossible for him to lead a life in line with the will of God. So, God along with the creation of man has created three things through which he could continue receiving knowledge of the above-mentioned matters of concern. These are man’s senses, the reason, and the Wahi (Revelation). Man finds out many things through his senses, many others through reason, and the knowledge of things he cannot get through these two sources are bestowed upon him through Revelation. In case of Revelation, God selects one of His servants, ordains him as His Messenger and to him God reveals His Word. This word is Revelation. Revelation is the highest source of knowledge which enables man to answer questions about his life which cannot be solved by means of reason and senses. This further explains that reason and perception alone are not enough to show man the way. It is inevitable, that the Divine Revelation be there for his guidance. Since Revelation is basically needed where reason does not work, it is, therefore, not necessary that everything communicated through Revelation be compulsively comprehended through reason. Knowledge of many religious beliefs, the gracious giving of which is the sole prerogative of Revelation and not of reason. The trusting reason alone for their comprehension is not sound and correct. Revelation, therefore, is a rational need. Revelation is not only a religious belief but also a rational need, the rejection of which amounts to a rejection of the ultimate wisdom of Allah (). Maarif al-Qur’an by Mufti Muhammad Shafi).
Rumi
The lamp of reason in the brain of the head;
Smell in the nostrils and speech in the tongue,
Concupiscence in the flesh and courage in the heart
These connections are not without a why and how,
But reason is at a loss to understand how.
Man is considered as a miniature of universe. In other words, universe is known as Macrocosm and man is known as Microcosm. Everything which existed outside of man had its analogue within man. Allah has endowed human beings with the highest level of guidance. In order to get maximum advantage from guidance one should acquire revealed and acquired knowledge and act accordingly.
According to the principle of theology Ilm al-Yaqin, Ayn al-Yaqin and Haqq al-Yaqin denote knowledge (ilm). By ilm al-Yaqin the Sufis mean knowledge of (religious) practice in this world according to the Divine commandments; by ayn al-Yaqin they mean knowledge of the state of dying and the time of departure from this world; and by Haqq al-Yaqin they mean intuitive knowledge of the vision (of Allah) that will be revealed in Paradise, and of its nature. Therefore, ilm al-yaqin is the rank of theologians (ulama) on account of their correct observance of the Divine commands, and ayn al-yaqin is the station of Gnostics (arfin) on account of their readiness for death, and haqq al-yaqin is the annihilation-point of lovers on account of their rejection of all created things (). Kashful Mahjub, P. 381-382.
Allah endowed human beings with the amazingly designed body with additional capabilities such as efficient senses, intellect, mind and brain, heart, soul and intuition. Human body is composed of over ten trillion building blocks (cells). Cells aggregate and differentiate to form tissues, and assembly of tissues form organs. Organs unite to form systems, and systems form well-designed sophisticated human body that has in-built repair and maintenance mechanism. All of these systems and their components are run in a well-coordinated manner where millions of interactions occur simultaneously. Human personality not only function internally in a wonderful way, but also capable of responding to its diverse, complex, and ever-changing external environment and to meet its physical needs by subjugating natural resources and forces and spiritual needs by following commandments of the Creator; fulfil its duties toward its Creator, fellow human beings and other creatures. It is imperative to have some knowledge about them.
5.2. Purification of Heart
The Holy Prophet said, “When a sin is committed for the first time, a black point (stain) occurs in the heart. If the person repents and asks forgiveness from Allah, the heart shines again. If the person does not repent and repeats the sin, the stain becomes larger; in time it becomes so large that it covers all of the heart like a cover.” (83:14). Sins cover heart like an envelope if they are repeated.
Abdullah bin Omar reported from the Prophet who used to say, “There is a polish for everything and the polish of heart is the remembrance of Allah” (). Baihaqi.
Allama Iqbal says in Baal-i-Jibreel:
An illumined heart is supernal,
Like Omar’s or Ali’s heart;
An illumined heart is the alchemy
To burnish the human soul
Allah endowed human beings with pure, correct, sound, truthful, secure, live and shining heart. But humans make their hearts diseased due to disobedience to Allah and His Prophet; blasphemy; hypocrisy; dissension; slander; treason; self-conceit; malevolence; ill-speaking; harshness; oppression; miserly; felony; avarice; ambitiousness; deceit; cruelty; false hopes; excessive eating, sleeping, laughing, and talking; backbiting; cursing; insulting others; joking; pride; self-admiration; falsehood; grudge; envy (hasad), jealousy; hatred; suspicion of the others; stinginess; miserliness; breaking the promises and betraying the agreements; injustice; aggressions and oppressions; rudeness in dealing with others; deceit; dishonesty; cutting the ties of kinship; arrogance; rebellious to the truth; miserliness (bukhl); hatred (bughd), iniquity (harming anything in the creation without just cause; ostentation (riya); vanity (ujb); anger (ghadab); heedlessness or lack of attention (ghafl); rancour; boasting; arrogance; obliviousness to blessings; and ridiculing people.
Hasan of Basra said, “Care your heart for Allah desires that His slaves should purify their hearts.”
True success in this world and in the Hereafter depends upon the purification of our hearts in this life. We must purify our hearts from spiritual sins and adorn it with spiritual virtues. Purification and reformation of heart is of paramount importance. Care of heart should be taken more than health of body and its other organs. It can be purified in a number of ways such as strong faith, virtuous actions, sincere worship, keep busy in remembrance and glorification of Allah, and drud on Prophet Muhammad. To purify heart, give in charity. Charity means not only giving wealth, but also giving people your time, effort, work or even a smile or kind word. Every good deed is a charity. Remove the stain and blackness of your heart by repentance and good deeds. A Muslim must continue to perform supplications, prayers, charity, and good deeds until the heart is purified from sin.
Nourish the heart with Allah’s remembrance, quench its thirst with contemplation.
If the heart is nourished with remembrance, its thirst is quenched with contemplation, and cleansed from corruption it shall witness remarkable and wonderous matters, inspiring wisdom. Fortification of heart occurs by fear and remembrance. Heart can be purified by knowing Allah, loving Him, fearing Him, having hope in Him and trusting Him.
For unsealing the heart, one should sincerely repent to Allah. The heart becomes soft by remembering and thinking about the death and the Hereafter. Gentleness in the heart is born by reflecting on the punishment and rewards of the Hereafter and its terrible events.
It is imperative to save the material and spiritual heart from diseases and defects through preventive and curative measures. It is necessary to keep heart clean and pure to attract Allah’s attention. Heart should not become a target for devilish whisperings, dirty ideas and thoughts. The reform of the entire body depends on the soundness of the heart.
5.3. Proper Use of Senses and Organs
Senses are not independent in performing their functions and in making decisions, but are mainly under the control of heart. For example, the eye is heart’s scout and pioneer, exploring for it visible objects. Eye reports to heart whatever it sees. The close attachment between the heart and the eye can be testified by the fact that if anything settles in the former, it shows in the latter: the eye is the heart’s mirror, reflecting to an observer what is in the heart, in the same way that the tongue is the heart’s interpreter, delivering to the ear what is in the heart. (17:36).
Ibn Abbas narrated that the Holy Prophet said, “Whoever blessed with four things is bestowed blessings in this world and the Hereafter: The heart filled with thanks to Allah, and the tongue in the remembrance of Allah, and a patient body….” (). Nasai.
Abu Hurairah reported that the Apostle of Allah said, “…As for the two eyes, .their fornication is (bad) look; as for the two ears, their fornication is seeking to hear; and as for the tongue, its fornication is talk; and as for the hand, its fornication is catching; and as for the leg, its fornication is foot-step, and the heart entertains passion and hope, and anxiety makes that true or false” (). Mishkat-ul-Masabih vol. 3, P. 103-104, no. 6.
Allama Iqbal says in Baal-i-Jabreel with regard to the importance of eyes:
If thy eyes are not aflame
With a global vision,
Thy heart will not be stirred
By the passion to conquer the world
It is imperative to protect the eyes from sinful glances. (24:30). Lowering of gaze leads to purification of the heart and increase in good deeds and virtues. If you cast your glances unrestricted and carelessly instead of lowering them, these glances fall on useless objects, extending gradually to forbidden sights. If you cast your glances intentionally on unlawful and forbidden objects then this is indeed a grievous sin.
Prophet Muhammad said, “To cast a glance at the charms of a woman is one of the poisonous arrows of Iblis.” (Ihya P. 122).
Prophet Jesus said, “Beware sinful glances. They create in the heart lusts which lead to trial and corruption.” (Ihya P.121).
Zunnoon, the Egyptian said, “Lowering the gazes protects from lusts and unlawful enjoyments.” (Ihya P.121).
The ears should be protected from hearing useless talks and nonsense. In this regard both the speaker as well as the listener become partners in the virtues or voices of the subject matter of the conversation. The hearing of bad talks and nonsense creates in the heart doubts and suspicions of all sorts, which disturb and spoil worship. Clean and pure words revive and strengthen Belief, but nasty and bad words weaken and destroy Belief and keep the heart entangled in doubts and suspicions. If one uses the faculty of hearing cautiously and avoids listening to useless words and nonsense one can safeguard oneself from many trials and mishaps.
The Holy Prophet said about the significance of the tongue, “The heaviest thing to be placed in the balance of a believing slave on the Day of Judgment will be good behaviour. And Allah hates the one who uses bad language” () Tirmidhi, Abu Dawud.
Allah has made it very easy for the tongue to move and it is not difficult to realize that a person’s tongue moves much more as if compared to the limbs. So, if a person is not careful about what he says, even a single saying of his can invalidates his actions. It is for this reason that the whole body warns the tongue saying, “Fear Allah concerning us, for we are (dependant) upon you. If you are upright then we will be upright and if you are corrupt then we will be corrupt (). Tirmidhi.
One must guard his tongue. There is punishment for saying forbidden things.
Sahl bin Sa`d reported that the Holy Prophet said, “Whoever can guarantee what is between his jaws and what is between his legs I guarantee him the Garden” (). Bukhari.
Tongue is very important and necessary to safeguard the heart against its improper use. Most corruptions and vices are from the misuse of the tongue. The tongue is the most dangerous limb of the body. What the tongue utters affects rightly or wrongly the other limbs of the human body. Pure and nice words take the speaker nearest to Allah but heinous and nasty words cause him dishonour and disgrace. The time is precious therefore spend it in the remembrance of Allah, because what is uttered with the tongue, other than remembrance, is generally useless. The more one talks the more mistakes he commits. By safeguarding tongue against its misuse, a person remains safe from all sorts of trials and calamities.
Ibn Mutee said, “Man’s tongue is like an arrow lying in an ambush ready to shoot at its target. So put on this tongue the bridle of silence to be safe from all calamities.” Unlawful and meaningless conversation takes one to Hell. Backbiting deprives the heart of the right guidance. On the Day of Judgment, the Register of Deeds filled with nonsense disgustful things will prolong the process of accountability under very harsh conditions.
Allamah Iqbal says in Baal-i-Jibreel:
The tongue and the heart should be in harmony;
Pious souls of tile past ever kept them united.
The stomach is the centre and store of all bodily powers and energies. It is the part of the body from which comes out the weakness or the strength, piety and righteousness or wickedness and disobedience. It is imperative to abstain totally from unlawful things and things of doubtful nature and even lawful things in undue and superfluous quantities.
“Eat of the good things that We have provided for you” (). 2:172.
“O Messengers, eat of pure things (). 23:51.
It is narrated by Ibn Abdullah that the Holy Prophet said, “After the obligatory duties, it is obligatory to seek lawful livelihood.”
The Holy Prophet said, “That flesh is more deserving to Hell-Fire which has grown from unlawful food.”
Holy Prophet said, “Do not bring death on your heart by glutting as the heart dies like a cultivated field when the irrigation is more than necessary.”
Ibn Abbas said, “Allah does not accept the prayer of that person who has eaten in his belly unlawful food” () Ihya Ulum-id-Din by Imam Gazzali P. 158-160.
Lawful earning means to earn the living by legitimate and lawful means. In verse 23:51 of the Holy Qur’an “eat of pure things” is meant
Abu Jaffar said, “The stomach is such a limb of the body that when it is kept hungry the other limbs of the body remain satisfied, calm and quiet. They do not demand anything that is evil and vicious. When the stomach is kept fully satisfied, the other limbs become hungry and call for sinful acts.
By eating more than necessary even lawful food, the heart becomes hard and its light disappears. Excessive eating instigates the limbs with mischief and wrong-doing, which in turn, urges man to evil and shameless acts. Excessive eating leads to reduction in knowledge and understanding; makes the mind and intellect dull; reduction in the acts of worship and devotion; causes sleepiness in the eyes; creates lethargy in the body; destroys the sweetness of worship. The mind and heart of excessive eater always remain occupied in earning more and more money than the need. Excessive eating is one of the causes of diseases.
Holy Prophet said, “The root cause of every disease is indigestion and the cure of every disease lies in eating less and remaining hungry” (). Ihya Ulum-id-Din by Imam Gazzali P. 164.
5.4. Fulfilment of Covenants
Allah Almighty took a number of Covenants directly or through His Prophets from human beings. One of these covenants Allah took from all human beings before there coming into this world. Allah brought together all humans (Souls) and asked them, “Am I not your Lord (Rabb). They answered in affirmative. It is called the Covenant of Alust (Eternity). This Covenant was taken at the time when Adam was sent down from Garden (heavens) to the Earth and the venue of the covenant was Arafat. This Covenant was of great significance. Allah sent His Prophets and Books to remind people of this covenant, and to teach them in detail how to act upon it. The reality of this covenant is woven into very nature of humans. In fact, one of the most important purposes of revealed religion is to awaken to consciousness an awareness of this bond between Allah and humans.
5.5. Seeking Allah’s Refuge
Seeking protection or refuge from the senses and body organs means their illicit and misplaced utilization, and seeking refuge of Allah signifies their protection that they may not be wrongly used. Taking refuge means seeking protection or shielding with Allah Almighty.
One should seek Allah’s refuge against the evil of hearing and seeing, and from the evils of tongue and sexual organ, tribulation of the heart, and, disobedient and unsatisfied soul. In this regard following traditions of the Holy Prophet are as follows:
The Holy Prophet used to say, “O changer of the hearts, make my heart firm upon your religion” (). Tirmidhi.
Shakal bin Humaid reported the Prophet said, “Say, I seek refuge with You from the evil of my hearing, the evil of my seeing, the evil of my tongue, the evil of my heart and the evil of my sperm” (). Nisai, volume 6, no. 5446, Hasan.
Narrated Zaid bin Arkam that the Holy Prophet used to say, “O Allah, make my soul obedient and purify it, for you are the best One to purify it, You are its Guardian and Lord. O Allah, I seek refuge in You from a heart that is not humble, a soul that is not satisfied, knowledge that is of no benefit, and supplication that is not answered” (). Nisai, volume 6, no. 5460, Sahih.
Waswasa is an Arabic word which means the whispering from Satan which are repeatedly used to try to harm and cause confusion and doubt among people. Allah does not just say that Satan whispers, rather, he keeps on whispering. So, Satan will whisper, go away and then approach again to whisper evil again, repeatedly. The silence between each syllable of the word signifies a stop, almost like some form of relief from the whispering or shaking, but suddenly it begins again as signified by the repeating of the syllable. When it stops you think you have relief only for it to begin again. May Allah save us from the whispering of Satan, and from the attacks of evil web and from the machinations of our lower souls; from the misuse of our tongues and other senses and the misuse of certain body organs. I seek refuge in Allah from Satan the outcast. O Allah grant us shiny, polished, healthy, and soft heart.
Say, “I seek refuge in the Lord of daybreak. From the evil of that which He created. And from the evil of darkness when it settles. And from the evil of the blowers in knots. And from the evil of an envier when he envies” (Surah 113).
Say, “I seek refuge in the Lord of mankind, the Sovereign of mankind, the Allah of mankind, from the evil of the retreating whisperer – who whispers (evil) into the breasts of mankind – from among the jinn and mankind” (Surah 114).
I seek refuge in You from grief and sadness, from weakness and from laziness, from miserliness, and from cowards, from being overcome by debt and from being overpowered by other people.
Our Lord, grant us good in this world and good in the Hereafter and save us from the torment of Hell.