4. This is the second prerequisite for deriving benefit from the Qur'an.
Ghayb signifies the verities which are hidden from man's senses and which are
beyond the scope of man's ordinary observation and experience, for example the
existence and attributes of God, the angels. the process of revelation, Paradise,
Hell and so on. 'Belief in the ghaib' means having faith in such matters, based
on an absolute confidence in the Messengers of God and despite the fact that
it is impossible to experience them.
According to this verse, Qur'anic guidance can prove helpful only to those prepared
to affirm the truths of the suprasensory realm. People who make their belief
in these questions conditional upon sensory perception of the object of belief,
and who are not prepared even to consider the possibility of the existence of
things that cannot be weighed or measured, cannot profit from this Book.
5. This is the third requirement. It is pointed out that those to whom belief
means merely the pronouncement of a formula, who think that a mere verbal confession
of faith is enough and that it makes no practical demands on them, can derive
no guidance from the Qur'an. To benefit from the Qur'an it is essential that
a man's decision to believe should be followed immediately by practical obedience
to God.
Prayer is the first and continuing sign of practical obedience. No more than
a few hours can pass after a man has embraced Islam than the mu'adhin calls
to Prayer and it becomes evident whether or not the profession of faith has
been genuine. Moreover, the mu'adhin calls to Prayer five times every day and
whenever a man fails to respond to his call it becomes clear that he has transgressed
the bounds of practical obedience. An abandonment of Prayer amounts to an abandonment
of obedience. Obviously, if a man is not prepared to follow the directives of
his guide, it is immaterial whether or not true guidance is available to him.
It should also be noted that the expression 'establishment of Prayer' has a
wider meaning than mere performance of Prayer. It means that the system of Prayer
should be organized on a collective basis. If there is a person in a locality
who prays individually but no arrangements are made for congregational Prayer,
it cannot be claimed that Prayer is established in that locality.
6. This, the fourth prerequisite for a person to benefit from the Qur'an, demands that the person concerned should neither be niggardly nor a worshipper of money. On the contrary, he should be willing to pay the claims on his property of both God and man, and should not flinch from making financial sacrifices for the sake of his convictions.