The Mirror of the Excellences of Islam — Page 169
168 Ā'ĪNA-E-KAMĀLĀT-E-ISLĀM―DĀFI‘UL-WASĀWIS what standing does Satan have to place mischievous thoughts in any- one's heart and what is the status of the Holy Spirit to guide anyone along the paths of taqwa [righteousness]? AUTHOR'S MARGIN NOTE It is not the teaching of the Noble Quran that Satan can compel anyone. Nor does it teach that only Satan is appointed as man's compan- in his heart. Rather, both a caller to good and a caller to evil have been assigned. Our opponent Āryas, Brahmūs, and Christians on account of their short-sight- edness-criticize the teaching of the Noble Quran that this teaching proves that God ion to instill evil thoughts Almighty has deliberately set Satan upon man as if He Himself desires to mislead His own creation. This is an error on the part of our hasty critics. They ought to realize that it is not the teaching of the Noble Quran that Satan can compel anyone to go astray, nor is it the teaching that only Satan is appointed for the purpose of calling to evil. Rather, the teaching is that, for the purpose of trying and testing,1* mankind has been equally subjected to the touch of angels and the touch of Iblīs—that is, one calling to good and one calling to evil-so that man, being confronted with this trial, can be deemed worthy of reward or retribution. This is so because if only one means had been provided for man—for instance, if the causes of all external and internal emotions had only drawn someone towards good, or if his nature had been endowed with nothing except the doing of good, then there would be no reason for him to merit any rank of nearness to God on account of good deeds, inasmuch as 1. Note: By the term 'test' at this juncture, no one should be misled to ask what need there is for God, the Knower of the Unseen, to test or try; for, without a doubt, He has no need. However, as the essential purpose of a trial is to expose concealed truths, it is for this reason that this term is found in the Books of God Almighty. He does not subject [man] to trials for lack of knowledge, but for the reason that He might reveal to the individual under trial what his true nature is, and whether he possesses this vice or virtue and also to expose his secret nature to others as well. Author