2:51:48 
2023-10-11 
528
The guidance we are considering here is that which emanates from the wisdom of the Creator; this wisdom has created man and allotted him his goal of well-being just as it has assigned a path and goal to all creation. This goal of happiness and well-being is the path of self-fulfillment based on correct behavior in a social setting. It is clear that, of necessity, there can be no inconsistencies or shortcomings in the work of the Creator.
If, at times, one cannot discern His aim or it seems hidden from normal perception, it is not through lack of reason or cause on the part of Allah, but rather that the cause is linked to other causes which obscure the one in question. If there were no hindrances to a clear perception of the causal chain of events, two given actions would never appear inconsistent or contradictory to the harmony of creation. Nor would the work of the Creator appear (as it sometimes does to those whose perception is hindered by the intricacy of the causal chain of events), inconsistent and imperfect.
Guidance towards the law, whose function is to remove differences and conflict between individuals in society, is not a matter for the intellect since it is this very intellect which causes man to dispute with others. It is the same intellect which incites man to profit at the expense of others and to preserve, first and foremost, his own interest, accepting justice only when there is no alternative.
The two opposing forces, one causing difficulties and one doing away with them, are qualities of man's character; they do not obviously exist in the Creator: the countless daily transgressions and violations of the law, in effect, all result from those who use their intellect incorrectly; they themselves are the very source of their own difficulties.
If the intellect was truly a means of removing wrong action from society and was itself a trustworthy guide to man's well-being, it would recognize the validity of the law and prevent man from violating it. The intellect's refusal to willingly accept what is obviously given for the well-being of man is confirmed when we realize that its acceptance of a society based on just laws is only out of necessity. Without this compulsion, it would never accept to know the law. Those who transgress the law do so for many reasons: some oppose it without fear, because their power exceeds that of the law; others, because they live outside the reach of the law, through deceit or negligence on the part of the authorities; others are able to invent reasons which make their wrong actions appear lawful and acceptable; some make use of the helplessness of the person they have wronged. All, however, find no legal obstacle in their wrong aims; even if an obstacle appears, their intellect, rather than guiding them to an acceptance of the law, renders the obstacle right and ineffective.
From these examples we are left in no doubt that the intellect, far from controlling, restricting or guiding man, merely uses its influence to its own purpose. We must include, therefore, that it is incapable of guiding man towards a social law which guarantees the rights, freedom and well-being of all the members of society.
Allah says in chapter XCVI:6-7 "Indeed man truly rebels when he thinks him self independent. " The independence referred to here includes the independence of those who imagine that they can claim their rights through other than the path of legality.
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