Introduction to the Study of The Holy Quran — Page 311
311 designed to bring about a certain result, its failure in one respect may be corrected or compensated for by its success in another and the desired result may yet be achieved. The human body, for instance, is a complex organization and human life depends for its healthy continuance upon various factors like food, water, air, etc. On occasion one or more of these factors become tainted but this does not necessarily result in the organism becoming diseased. The defect produced by deficiency in one factor may be overpowered by the healthy working of the other factors. The same is the case with the Law of Shariah. It comprises rules and principles which are collectively designed for the spiritual advancement of man. Short of the repudiation of the Kingdom of God or of the authority of His Prophets any defect that may be produced in human conduct by an error or weakness is remediable. If the defect is serious, it can be remedied only through true repentance and sincere prayer. The Quran indicates that in addition to these two laws there are two other laws which are constantly in operation, namely, the social law and the moral law. But these are in reality the extensions of the boundaries of the law of nature and the Law of Shariah. The moral law is the extension of the Law of Shariah and the social law is the extension of the law of nature and they act and re-act upon each other to a large degree. Many rules of social law are based upon morality and many rules of moral law are based upon sociology. Since man has been intended to live as a member of society, he is in need of both these sets of laws. The social law being a continuation, as it were, of the law of nature, man has been permitted a very large choice in the framing of it. The moral law being related to the Law of Shariah, its fundamentals are governed by that law, though some of its details are left to man’s choice. The whole system of the universe runs on the basis of these laws. The law of nature and the Law of Shariah are both appointed by God and man has no share in framing them. The social law and the moral law, however, are a combination of divine commandments and human regulations, and in this manner by associating human cooperation with the divine design the very best guidance is furnished for the running of the universe. So long as these two streams continue to run in parallel channels, the world goes on progressing in peace and man is able to set up a beneficent system upon the earth which is in accord with the Kindgom of God, but when these two streams begin to run in opposite directions, or in other words, when human reason is diverted from the course which runs parallel to divine guidance and is thus deprived of divine blessing, the world becomes a prey to conflict and discord. It is then ruled neither by God nor by man but becomes subject to the sway of satanic forces; for man can claim to be human only so long as he follows divine guidance. When he ceases to do that, he descends to the level of the brutes. To enable man to attain nearness to God it was necessary to leave him free to choose his course of action. The Quran teaches that man is free in one sphere and is subject to compulsion in another. He is free in the matter of the Law of Shariah and has no choice where the operation of the law of nature is concerned. He is subject to