Hundred Questions - Why this Difference?
Why this Difference?
Q65 It is said that on the right path (sirat-i mustaqim) some people are ahead and some are left behind. Since to God all children are equal, why are there some who are left behind?
Religious beliefs (`aqa'id) form in childhood. A person accepts religion prior to the age of 18 to 25 years without examining its depth. Then the time and opportunity pass and he cannot change his religion. He is convinced that the religion he is following is the only true religion. In this case why should he receive spiritual punishment while he followed people who were convinced that they were right?
A65 Yes, it is true that in the view of the Qur'an, the Traditions, reason and logic, some people are ahead on the straight path (sirat-i mustaqim) and some are left behind. For if religion is the path one walks to become close to Allah and to reach the destination of salvation, then this necessarily leads to the conclusion that some may go ahead, some may remain behind and some may even go astray.
When you accept that the example of the true religion is likened to a straight path, you cannot ignore its accessories, results and consequences, which are that the people of all religions are travelling on this path. Since they are not alike and equal with respect to the recognition of and obedience to the true guide, or with respect to provisions for the journey and other preparations, some of them have reached the destination, some are left behind, and some have even gone astray.
It should be known that the angel is given intellect (`aql) and not nafs (animal faculty) and the animal is given only nafs and not `aql whereas man, in order that he may be tried, has been placed between the two creatures, and is given both faculties. That is, man has `aql as well as nafs. This is such a self-evident fact that nobody can deny it.
When man was meant to be tried in the field of knowledge and action, and was given the two opposing faculties of `aql and nafs, divine mercy necessitated to grant him a third faculty so that he may thereby govern the two opposing faculties of `aql and nafs. That was the faculty of will (iradah) i.e. choice (ikhtiyar). Here, will or choice means to like and choose between the commands of caql and nafs. If man had no choice in his knowledge and action, the question of trial would have ceased to exist and the presence of two opposing faculties in him would have been meaningless.
When the choice and trial of a human being are established, then their consequences also become inevitable. All this is for the reason that a human being may rule not only over the animals, but also excel over the angels in excellence and eminence. From the worldly point of view as well, the purpose of trying someone over and over again is to elevate him more and more in excellence and rank. However, it is true that many people also fail in this trial.
The example of all human beings as the children of God is correct only in the sense that God wills the well-being and betterment of the people as does a father, rather, far more than a father. Now, since you yourself have accepted the principle of the father-children relationship, you must not deviate from this principle. That is, all the children of a father are not equal in knowledge and skill and in obedience to his command and order; some are obedient and some are disobedient. Thus, it is natural that the father is pleased with some children and displeased with some others. Similarly, God, like a kind and well-wishing father, does not like people to transgress the law of nature, He is not happy with the punishment of their misdeeds, but natural law, which is automatic, is such that it automatically requites all kinds of deeds.
For you to say: 'Religious beliefs form in one's childhood', is wrong, because belief means elementary faith (iman) whereas mature or firm belief means perfect faith (iman-i kamil). This means that respite for the improvement of belief and the correction and perfection of faith continues until the time of death. For belief in childhood is based on imitation and conformation (taqlid), but after the maturity of reason and understanding, it (belief) requires investigation. It is for this reason that the Qur'an has emphasized thinking and reflection upon every matter and every action pertaining to religion. This is the wisdom-filled da`wat (invitation) of Islam, ordained to move towards investigation (tahqiq) from imitation and conformity (taqlid).
In this question one meaning has been repeated in different words and due to the lack of knowledge or simplicity, the questioner has tried to argue on the basis of illogical premises, for instance, saying that: 'He followed the people who were convinced that they were right'. Reflect yourself for a while on this statement: Should one consider such a statement a reality or a common habit of people to say that all the people of the world think that their views are correct? If such a statement of the people can be a proof (of the truthfulness of their religion), then all the religions of the world are true. But this is not possible.
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