As established previously, our entire life is a trial of faith and the husbandry of its inherent trust (amana) in promised eternal rewards in the hereafter. Consequently, the cultivation of trust and faith according to divine law, or its neglect, determines individual and collective destinies, whether for good or evil, success or failure. Unfortunately, the unalterable determinants of Spiritual Law have been reduced to dogmatic ritual fetishes and speculation among sects of dualistic confusion, many of which are bound by pugnacious tenacity, abject material hedonism, or both.
Nevertheless, it is important to understand that the spiritual determinants of metaphysical law are no more than positive or negative aggregates of a personalized continuum with the hereafter: i.e., of the record we accrue by means of intention and deed throughout the span of our earthly lives and carry to the grave. Furthermore, any gravitation towards man pathological poles can only be opposed by God’s grace via efforts made to achieve what is good; which, in turn, obtains greater favor (grace) with God as I’ve described as the Law of Grace. This is stated in the Qur’an as follows:
So for him who gives of his wealth, guards against evil, and confirms goodness, We make good easy for him; but for him who is niggardly, thinks he is self-sufficient, and gives the lie to goodness, We make evil easy for him. [92: 5-10]
Hence, revealed knowledge makes it clear that metaphysical impulses for good or evil inherently comprise man’s created constitution. But what is more significant and made plain in this verse is that God also provides external adjunct forces. Specifically, these are the cited spiritual determinants (including angelic or demonic helpers); powers that are outside of man’s existential constitution. Both forces, intrinsic and extrinsic, oppose or pull us towards evil or good according to choices made, desires entertained, and deeds committed.
These influences enhance our efforts and pave the road of destiny. Actually, they represent guidance whether for good or evil. With each thought, word and deed, these forces initially oppose us, either to test our ‘strength of conviction’ for good, or checkmate us if we are bound for evil. Eventually, much like a rocket, our internal inclinations, according to established habit, escape any external opposition to reach the comparative ease of a ‘weightless’ condition in a fixed orbit that is not easily altered; again, whether for good or for evil.
A wise father does the same for his children. He will oppose their inclination towards narcissistic evil as guidance and trial until they mature, whereupon he releases them to their individually chosen orbits of habit. If they have chosen evil, he prays and awaits their return by God’s grace, just as described in the parable of the Prodigal Son.
The Law of Guidance is, therefore, an initial restraining force that eventually becomes a dispassionate liberating guide which eases man’s journey towards doom or eternal joy. Like all spiritual law, it stands as a maxim for individual, family, culture, and nation. To say more on the matter is not really necessary.