Also, He explains the decrees and instructions that must be...

Also, He explains the decrees and instructions that must be carried out in the human world which are founded upon the universal system. This method of expression seen in religious literature, i.e. the Holy Qur’an and narrations of the Prophet (S) and the infallible members of his Household, is an aspect of “the guidance of a superior” [irshād-e mawlawī].

It shows that humans, who are infinitesimal before God, must submit before the divine presence of the Creator and obey His “canonical” [tashrī‘ī] laws just as they by their natures obey His “genetic” [takwīnī] (i.e. natural, hence inviolable) laws. No doubt, this method of expression is acceptable to true advocates of Islam and disciples of the school of the Qur’an, that is, those who have comprehended the righteousness of Islam and the divinity of the Qur’an through knowledge and conviction.

For, on the one hand, the Divine—who has created all laws, reasons, and even the structure of causality—is not restricted by His own creation. He is above these causes, and not limited by them. When we ask a person, “Why did you do that?” or “Why did you say that?” we are asking for the cause. What we mean is: what external cause gave you the right to do or say that?

Logically, this question or objection is only justifiable regarding a person who is bound by external causes and whose rights derive from external activities, effects, and rules. However, concerning a being that has created the concept of necessity and effect of external causes, this question or objection is completely irrelevant.

If what He commands is of the genetic order, His command is precisely the external existence of the phenomenon.[^5] If it is of the canonical order, it is an external virtue or evil that has been given the form of an instruction or prohibition,[^6] and this is, of course, according to reason.

On the other hand, with regard to the fact that Islam is a natural [fitrī] religion (meaning that it is in line with human nature not that it is mundane or secular) and that its intellectual and practical substance derives from the universal system of creation, Islam asks only that which conforms to the human make-up.

The existential constitution of humanity is equipped with abilities and mechanisms which yearn for the religious call and, obviously, this does not require comprehensive rationalization.