GUIDANCE OF SENSE AND FEELING

GUIDANCE OF SENSE AND FEELING

Guidance is the collection of knowledge, condition and deed as a wisdom comprises of these. The Quran has explained that the real religion is Islam and it is the real nature. It has also been clarified in the Quran that the Quran is the real guide. Thus, Allah has explained the agreement between the Quran, man and creation and order. It bears witness that He who created has paved the way for guidance and when He guides, He has the right to send His order.

Guidance is needed by human being for two reason; Firstly, to help us controlling our self when we are responding to the urge and the pressure of human nature which embodied and contained in hidayah of natural inspiration. Secondly, it plays role as the manifestation, indication and the sign of the needs of human nature(al-fitrah).

“Non will enter paradise except with blessing from Allah S.W.T”. Its means; with guidance from Allah.

For instant, most Muslim women wearing hijab will have experienced minor forms of abuse; it’s even happened to one family near a mosque, when a car full of rowdy hooligans shouted obscenities and told them to “go back where you came from”, except in rather more colourful language! The only problem is that this is where we come from. Yes, we may be perceived as a bit of an oddity but we are not alone, as Islam is currently acknowledged as the fasting growing religion in the world.

From an Islamic perspective the term reversion is preferred, based on the concept of fitrah, which considers the innate nature of all beings to be Muslim, in the purest definition of the term. Those who submit to the will of God, find peace. Within a secular framework this could be equated with conforming to the laws of nature. Haeri explains that:
All human beings in fact are born in submission to natural reality and therefore in Islam. It is the society and the parents who often corrupt that innate Islamic state. There are people all over the world who discover Islam in themselves during some period of their lives, and not as a result of having come across the conventional religion of Islam. Rather it is an echo of something far deeper and precreational, which is centred in the hearts of all human beings.

(To the righteous soul will be said:) “ O (thou) soul, in (complete) rest and satisfaction! (27) “Come back thou to thy Lord,- well pleased (thyself), and well-pleasing unto Him! (28) “Enter thou, then, among My devotees! (29) “Yea, enter thou My Heaven! (30)

It is the pacification of the soul, the nafs al-mutma’inna mentioned in the Qur’an (89:27-30) which becomes the means to salvation . This concept corresponds with the experiences of many converts, particularly the feeling of always being Muslim at heart and the strong sense of returning to a previous state of inner peace and feeling ‘at home’ once they accepted Islam.

For some people social guidance is central, the importance of family values, women’s rights, egalitarian fellowship and rejection of all forms of intoxicants and gambling provide a well-structured and clearly defined pattern for life.

When man had recovered his natural buoyancy, he recoils with horror from such a dismal doctrine. He tends to look on the world of matter as a field for varied fruitful activities. He refuses to believe that his soul will be blighted by the slightest contact with the world. The doctrine also implies that the world has no purpose or design.

If accepted whole-heatedly, it will prove to be best for life and of the desire for progress. If ever it becomes the dominant creed, humanity will be doomed to stagnation and decay. All the health instincts in man rebel against such a barren concept. To believe in a God Who has created a world which should be shunned is derogatory both to God and man.

The Quranic concept of salvation is of a different kind, and, as it will become clear in the
course of this exposition, attained to the constructive and progressive forces in man. In the
first place, the world of matter is regarded as embodying a purpose which is consonant with
the purpose inherent in the human self. the following verse should be noted:

“And We created not the heavens and the earth, and what is between them, in sport”

(21 :16)

It is a world which is responsible to man’s needs, both physical and human. It is world which man, if he likes, can mould "nearer to his heart’s desire." It is a world which offers full scope for the development and fulfilment of his being. Knowing that he can engage in fruitful activities in the world, he has no excuse for infirmity of purpose

CONCLUSION

Muslims say they know the answers because they have the Quran. But people of other religions also have their own scriptures, so what is so special about the Quran? The Quran is basically a book of divine guidance in areas that cannot be covered by the human senses or intellect, such as faith, acts of worship, a moral code and a code that governs the transactions between people. These are the four basic foundations of religion, an area in which man always needs divine guidance.

This divine message was revealed to confirm and renew the relationship between man and his Creator and to reinstate the sincere and correct worship of the one true God, Allah, who says:

“Then let them respond to Me and believe in Me that they may be [rightly] guided.” ( 2:186)

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REFERENCES

i. AENJ 2.2:Kiwis on the straight path:Muslim Conversion in NZ. Windows Internet Explorer.

ii. Islam sacrifice, doctrines of salvation, men of learning. Internet Explorer.\