Alhassanain(p) Network for Heritage and Islamic Thought

Environmental Protection in Islamic Shari’a

Author: Al Balagh Foundation

Table of Contents

A Word From The Foundation 3

Definition Of Environmen 5

Man and The Natural Environment6

ORGANIZATION AND NATURAL EQUILIBRIUM IN THE ENVIRONMENT8

What Surprises the Equilibrium System:11

The Environment and Destructive Practices12

How To Protect The Human Environment16

The Planet Environment21

Protecting The Animal Environment23

The Government and Environment Protection 27

Endnotes28

A Word From The Foundation

"We have honoured the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favours, above a great part of the Crea- tion." Holy Qur'an (Isra` 17:70)

Surely, the Almighty Allah has deposited His blessings and wealth in this world, exceeding human needs, in order for man to live in problem-free comfort and has, also, created him in the most appropriate form and given him a mind and body which helps him utilize these bestowed blessings; like, day and night, the earth and heaven, rivers and trees, the sun and the moon...etc.

But, with all these blessings and great treasures surrounding us, existing on the surface of the earth and beneath it, one-fifth of the world population, i.e., one billion and two hundred million people, are living on the verge of poverty.

In light of all the technological advancement in the present era with diversification of industrial products and services, obsessive fear is still in the mind of man from the West to the East, where the present man may be more anxious than yesterday's man, because of what is threatening him from the dangers of polluting the environment, nuclear radioactivity, lack of natural resources, as well as, wars.

In this, our present world, a person who has abundant food to eat, cannot be regarded as someone who lives comfortably, because it is possible that an epidemic, diseases or other destructive elements, like hidden micro radiators, will attack him under conditions he is familiar with and those of which he is not, and which can enter his home through contaminated and polluted bottles of milk or through the poisonous air of which he breathes.

Therefore, it is not surprising for the chairman of the `Conference for Social Development', which was conducted in March, 1995, in Copenhagan, Denmark, to announce to world leaders that the aim of the conference "is to reduce the unrest and insecurity which threatens people all over the world and put more effort on securing a suitable life for society".

And, prior to this, another conference was held, which emphasized the lack of possibility of dividing the factor of development and environment under whatever circumstances.

Then, there are the dangers of environmental pollution, the penetration of harmful and destructive solar rays to the ozone layers, the danger of deformity in children and the spreading of cancer by nuclear pollution, and, likewise, the dryness of rivers and the deforestation and cessation of thousands of plants and animals is not confined to a particular region, north or south, in developed countries or underdeveloped ones.

Thus, there is a serious need for a collective effort toward achieving the international resolutions for protecting the environment and the plant and animal species, so as to protect and guarantee the existence of man, which is also the resolution of the United Nations, UNESCO, and the 12th Earth Conference.

But, unfortunately, some countries, especially the industrially developed countries, are not respecting these resolutions by continuing their nuclear tests and producing other destructive products for their own selfish, material interests, without the least consideration for human beings and the future of the world.

This is what UNESCO confirms in its analysis on world environmental problems, thus: "Surely, the problem of production and consumption of the industrial countries carries a preference on all those problems, where the effort and striving toward a great and quick profit means overlooking the trouble and hardship of environmental disorder...and this kind of act and behaviour will create and give way to a great and tremendous damage, which will cause stress on the exhaustion of natural factors in the developing countries,..."

The evidence of this inhumane act and the selfishness of those developed countries can be seen in the insistence of France testing her nuclear power in the Carribean Sea, the continuance of nuclear testing by the American government after all the agreements against this had been signed, or the danger of the spreading of nuclear weapons.

There are the events of leaking nuclear plants, occuring in America in 1985, which only confirms the occurence of 2,300 events, the exportation of nuclear wastes, as well as, dumping them in some third world countries and the ugly exploitation of natural wealth in some African countries without paying heed to the environmental dangers.

And, still, the British exportation of beef to other countries, affected with mental disorders, and other unaccounted examples witnessed by us, are causing great damage and discomfort to human existence on this planet.

Al-Balagh Foundation

Definition Of Environmen

"Environment is the complex of physical, chemical and biotic factors (as climate, soil, and living things) that act upon an organism or an ecological community and ultimately determine its form and survival; the aggregate of social and cultural conditions that influence the life of an individual or community."

The environment is the natural conditions and circumstances in which people, animals and plants live, and in turn, they are referred to as the natural environment, social environment and political environment. Therefore, environment means those conditions and circumstances which surround a particular thing.

The natural environment is a natural surrounding, and it refers to the natural conditions, atmosphere and circumstances which are related to man, and this includes plants, forests, water, air, sea, animals and other living things, the nature of the earth and what it contains, like mountains, rivers, swamps, deserts, and, also includes hot and cold weather, rain and clouds, rays of the sun,...etc.

All creatures and entities are interrelated and have reciprocal effects, some having an effect on the conditions of others, and it has its positive, as well as, negative effects on the life of man, especially in our present day after industrial advancement and the increase of man's interference in the natural condition and changing its direction.

Other scientific sources have defined environment as "the condition in which man lives and obtains the components of his life, like food, shelter and medicine and conducts his relations with his fellow human beings in it."1 So, this is the definition of environment considering man a pivot point in it.

Man and The Natural Environment

Man is part of the natural world in his formation, growth and the continuity of his existence on this earth; interacting with the natural components and their environmental conditions, continuously. The Holy Qur'an, in many instances, has referred to man's relationship with nature and the environment. Here, we quote some of the verses locations:

"And Allah has made you grow out of the earth as a growth." Holy Qur'an (Nuh 71:17 "...and We have made of water every thing living,..." Holy Qur'an (Anbiya 21:30) "And to Samood (We sent) their brother Salih. He said: O my people! serve Allah, you have no god other than He; Hee brought you into being from the earth, and made you dwell in it, therefore ask forgiveness of Him, then turn to Him; surely my Lord is Nigh, Answering." Holy Qur'an (Hud 11:61)

"He created the heavens without pillars as you see them, and put mountains upon the earth lest it might convulse with you, and He spread in it animals of every kind; and We sent down water from the cloud, then caused to grow therein (vegetation)) of every noble kind." Holy Qur'an (Lukman 31:10)

"Do you not see that Allah has made what is in the heavens and what is in the earth subservient to you, and made complete to you His favours outwardly and inwardly? And among men is he who disputes in respect of Allah though having no knowledge, nor guidance, nor a book giving light." Holy Qur'an (Lukman 31:20)

"...and sent down upon you water from the cloud that He might thereby purify you, and take away from you the uncleanness of Satan,..." Holy Qur'an (Anfal 8:11)

"...and We send down pure water from the cloud." Holy Qur'an (Furqan 25:48)

"...and He has made the ships subservient to you, that they might run their course in the sea by His command,..." Holy Qur'an (Ibrahim 14:32)

"And He it is Who has made the sea subservient that you may eat fresh flesh from it..." Holy Qur'an (Nahl 16:14)

"From it We created you and into it We shall send you back and from it will We raise you a second time." Holy Qur'an (Taha 20:55)

"And when he turns back, he runs along in the land that he may cause mischief in it and destroy the tilth and the stock,..." Holy Qur'an (Baqara 2:205)

The above Qur'anic texts talk about man as a part of the natural environment he interacts with; gaining from it and, likewise, giving to it. He is, also, responsible for its growth, as well as, preventing vices and corruption in it.

Man, this living creature, represents a part of the natural system which activates its components toward understanding and the coordination between each other. Thus, the natural world can be defined as the balance and the accurate, scientific, calculated equilibrium from the most learned and knowledgeable being.

The amount of hard water, the salinity of a sea, the sweetness of a river, the ratio of oxygen, the grade of light rays, the degree of heat and the quantity of rain, fish, animals, plants,...etc., all this, is well calculated without the least error. The earth and its gravitational force, rate of movement, and power of absorption, has an effect on the life of man, animals and plants, and its continuous existence in this universe shows that the knowledgeable Creator has arranged it accurately.

Consequently, the above quoted verses have discussed the reality in the life of man, naturally and environmen- tally, viz: Man was created from the earth and he grows by way of it, as the plants also grow from it, that water is a fundmental of life, and that the Almighty Allah has colonized man in this world, i.e., He entrusted him with the building of it by using its natural resources and its good, environmental conditions, so as to understand the power of the Almighty Allah and His blessings to him. And that the natural environment of this world, like mountains, is meant for protecting the equilibrium of the earth and its living creatures, by production and consumption, which live under the system of life's equilibrium.

Thus, the rains which fall, the plants which grow, all this, is a proof of Allah's greatness, His power, knowledge and wisdom, and any action of the Wise Knower must be accurately calculated without the least contradiction, and even if it is abused it will act in accordance with the natural system and protect the environmental equilibrium, which, in one way or the other, is evidence of the greatness of the Creator and His wisdom.

Everything in this world and its natural surroundings, such as, water, animals, forests and plants, the aquatic living creatures, solar rays, heat, rain, the salinity of the sea and the sweetness of the rivers, was created for man, in order to make his life better.

In view of this fact, the Holy Qur'an enjoins man to reflect on the blessings of Allah to him and call him toward monotheism, thanksgiving and worshipping Him alone. This is how the Holy Qur'an places man in the natural environment as part and parcel of it.

However, after explaining this relationship between life, intellect and nature, the Holy Qur'an discusses the activities, responsibilities and social systems which protect the well being of the environment, as well as, protecting the divine will of the world of existence under the power of Shari`a.

ORGANIZATION AND NATURAL EQUILIBRIUM IN THE ENVIRONMENT

The environmental world is an accurate and balanced world which is built on experience, knowledge and wisdom. So, nature, environment and life is a complete and interrelated unit, as if one body, thus, water and earth, air and weather...etc., are all created with an aim and purpose.

There is nothing created on this earth without aim, or incomplete, or with contradictory aims; glory be to Allah Who created all things, shaped them and made them accurately balanced.

Theologians have discussed two fundamental issues in Islamic principles which deal with Allah's actions and wisdom, viz.: 1. Allah has predestined the creation of every thing, which is beneficial to the creatures, and life cannot do without them. 2. Allah's actions are puposive (He cannot do something without an aim) and that all His actions are built on wisdom.

In view of this, the Ahlul-Bait's (a.s.) school of thought entered a hot debate with other Islamic schools of thought concerning this controversial issue in the natural, intellectual and social world, which human knowledge and researchers confirm. For further clarification of the Islamic analysis on this issue, we should review ideological books that deal with these two ideological issues:

"Allah's actions are founded on goal and purpose, because He is Wise, and the actions of a wise one must not go against wisdom. Whoever acts uselessly without a purpose is a foolish and stupid fellow; Allah is far above this." "We created not the heavens, the earth, and all between them, merely in (idle) sport:" Holy Qur'an (Dukhan 44:38)

"...`Our Lord! Not for naught hast You created (all) this! Glory to Thee! ...'" Holy Qur'an (Al-i-Imran 3:191)

All this purpose and benefit return not to the Almighty Allah, because He stands not in need of anything from His creatures, rather it returns to themselves through the acquisition of Paradise and (Allah's) contentment, as well as, saves them from punishment and loss without the least decrement on the side of Allah, the Almighty, because He is perfect and complete in His essence and from all angles.

But, the Asha`irite claim that: "It is impossible for Allah to do something for a purpose, and not for any interest. It is possible and permissible for Him to hurt His servants without any benefit and interest."2

The Asha`irites had repudiated the principles of finality and misinterpreted the fact that anyone who performs an act for purpose needs that very action, but we have already seen that the purpose and the aim are for the interest of the creatures, and He, the Most High, is too exalted from need.

The Islamic philosopher, Nasirudden Tusi, wrote emphasizing the neccessity of interest (maslaha): "The interest may be necessary due to the existence of reason and the absence (non-existence) of what restrains its achievement.

" and Allamah Hilli comments on this by saying: "People differ, Abu Ali and Abu Hashim and their companions say, `Interest is not necessary upon the Almighty Allah ', but Balkhi contradicts them saying, `It is necessary and this is the path of the people of Baghdad and some people of Basra', while Abul-Hassan Basri concludes: `It is necessary under certain circumstances, but not all circumstances.' This is, also, the opinion of the writer."3

Thus, we can deduce that ideological thought, in Islam, has already confirmed the ideological principle, and this is: The Almighty Allah doesn't do or create anything in this natural universe or in the human world except with a purpose and interest which returns to man and other creatures.

And, of course, scholars and researchers in different scientific fields have supported this ideological opinion, which, in one way or the other, affirms the authenticity of this opinion and idea. For further elaboration of the matter, let's quote what the chemist, Thomas David Parkison, wrote: "But the system we are witnessing in our surroundings is not a sign of the power of things, rather, it is above that with wisdom and moving forward toward the establishment of man's interests, which confirms that the Lord's concern over His servants is not less than His concern over the systems and laws which govern the universe."

Have a glance at the perfect wisdom which is attached to your surroundings, which sometimes contradict the accustomed procedures, for instance, water. Man will expect to see its molecular weight (18) to be gaseous under the cooling point, and for example, ammonia's molecular weight (17) to be gaseous under the imperfect boiling point (73) in the normal atmosphere, and hydrogen sulfide, which nearly has the same characteristics of water, with the molecular weight of (53), to be gaseous under the imperfect boiling point (53), in view of this, the liquidification state of water under the contrast boiling point, will make man confused.

In addition to this, water has another important characteristic which, by merely looking at it, man will understand that it is well planned. Consequently, water covers 3/4 of the earth's surface, and in view of this, it has a great effect on the general atmosphere and the degree of temperature, which if reduced, a great and undesirable change will occur.

Likewise, water has another precious characteristic, which indicates that the Creator of this universe has designed it in order to serve the interests of His creatures, hence, water is the only known element of which its density decreases when it solidifies, and this feature has a great effect and importance on life.

And so, ice, which floats on the surface of the water when the temperatures become frigid, instead of sinking under the water, becomes a solid block which will neither melt nor split, therefore, the ice, in its solid state, which floats on the surface of a river, creates a buffer layer that protects the water under it. With this, the fishes and other aquatic creatures will continue their lives and in the spring the ice will melt quickly."4

On his part, Dr. Christie Morrison in his book "Science calls for faith" while discussing the natural equilibrium and the coordination between its compon- ents, and the accuracy of the environmental system and its perfectness, so as to protect the system of life, as well as, the greatness of the Creator, wrote:

"The thick air, having the necessary magnitude taken from the passing of chemical rays, needed by plants, and which kills microbes and produces vitamins, without the least harm to man, except if he exposes himself to it for long, unnecessary periods, will remain uncontaminated or unpolluted, and without change in its necessary equilibrium toward man's existence.

The great equili- brium is that surface of water, i.e., the surrounding of which life, food, rain, balanced climate, plants and man, himself, grows. Surely, whoever comprehends this, will stand in awe of His greatness, and bow to His command."

Also, Dr. Lawrence Kolinon Woker, a botanist and physiologist, as well as, a lecturer at the University of Georgia, wrote that: "I am writing this article as an expert in forest research, as well as, someone who gives great concern to environmental studies and plant physiology, so as to show the importance of the forest as a proof of Allah's existence.

Furthermore, we will discuss more on that while discussing on the Holy care and Divine power which is manifested in the restoration of the earth's fertility.

In a virgin forest which undergoes no human activity, the trees increase and its different species grow from generation to generation until their numbers increase; except if man's activities interfere with it, or it is destroyed by fire, or any calamity befalls it.

The interruption by man's activities, however, against the natural forest, its plants and its fertility, will lead to the reduction of its fertility and, in the end, we will loose the trees and the soil, which will give way to the occurrence of floods."

Then, he adds: "Man spends a huge amount of money for constructing big dams in order to prevent the danger of floods, but, this is just a temporary solution to this gigantic power which neither stone barriers, nor big buildings can repel. Therefore, it is necessary to find a real solution to this problem from its source, and this cannot be achieved through the construction of dams, rather it can only be achieved through afforestation, and this is something which nature, itself, can do."5

Dr. Christie Morison, while discussing the natural and environmental system between earth, man, plants and animals, wrote:

"Surely, the marvellous relationship, which exists between oxygen and carbon dioxide II with regard to the animal, as well as, plant worlds, will attract the attention of every sensible person."

And he continues: "This is how every plant and tree, and likewise, all bryophytes, etc., grow from carbon and water. In addition, atmospheric oxygen is converted to carbon dioxide in animal respiration and regenerated by green plants in photosynthesis. Hence, without this cordial relationship, the life of both the animals and plants will be exhausted, i.e., whenever this life equilibrium changes, the condition of both of them will be completely changed."6

What Surprises the Equilibrium System:

"The following fact is a clear example of an important criterion in regard to man's existence. Some few years back, a type of cactus was planted in Australia and, in no time, this plant covered a large tract of land to the extent that it disturb the whole community and their farming activites. All efforts to prevent the spread of this plant proved fruitless, and Australia continued to be plagued by this plant.

Consequently, the research conducted by some entomologist found that an insect, which cannot live without this cactus, reproduces rapidly, unhindered in the whole of Australia. In no time, this insect invaded and destroyed the cactus. Therefore, this is how this criterion and balance was changed."7

The Environment and Destructive Practices

A survey and a close look at the natural world and its components, and the relationship, balance and changes that occur in it, will show the wisdom, accuracy and perfection that surrounds it, because, there is nothing created uselessly or to hurt anyone, and even if it harms human beings, it is rather a relative harm, due to the fact that the human being was prohibited from practicing it in the first place.

And often this harmful element is changed by natural processes to be useful to the plants, earth and even to man, himself. Surely, if the natural laws are left to work as they are created by their Creator, they will protect the healthy, natural and environmental beauty and good life for all.

The distribution of water, mountains and forests, and the nature of weather, climate and earth, and the ratio of gases, light rays...etc., works under a well equipped, interrelated system, as bacteria and dead bodies of an animal and plant enters the natural chemical processes in order to be well acquainted with the environmental interests, as well as, ensuring the welfare of the surroundings.

But, when humans, due to ignorance and destructive activities, interrupt and enter the environmental system, they cause a great damage to this very system. The Holy Qur'an, while elaborating on the environmental, as well as, the natural perfection, and likewise, the destructive role of man, says:

"When he turns his back, his aim everywhere is to spread mischief through the earth and destroy crops and cattle..." Holy Qur'an ((Baqara 2:205)

"And do no mischief on the earth, after it has been set in order, but call on Him with fear and longing (in your hearts): For the Mercy of Allah is (always) near to those who do good." Holy Qur'an (A`raf 7:56)

The Holy Qur'an emphasizes that the earth and all its natural and life components are perfect and healthy; it is man who plays with its perfectness and destroys it. In view of this, we see this scenario elaborating on man, in the suitablity of the earth in its natural form, as the destructive element to the earth; destroying plants and killing animals and human beings.

Surely, our present world has witnessed the most dreadful kind of corruption on earth and environmental, as well as, natural destruction which man was enjoined to protect and take care of it.

Allah creates man from earth as one of its components and commands him to protect it. The Almighty Allah, with emphasis on this responsibility, through Prophet Salih says:

"To the Thamud people (We sent) Salih, one of their own brethren. He said: `O my People! Worship Allah: You have no other god but Him. It is He Who has produced you from the earth and settled you therein: Then ask forgiveness of Him, and turn to Him (in repentance): for my Lord is (always) near, ready to answer." Holy Qur'an (Hud 11:61)

So, this is the Qur'anic warning of the corruption on earth and environmental destruction, as well as, the call for the building up and protection of its balanced laws. The dreadful, environmental, destructive work of man is manifested in the manufacturing of chemical, nuclear and biological weapons, which cause great damage to the world, as also his destruction of nature is manifested in cutting down trees and polluting the atmosphere with burning and waste products.

Scientific studies and statistics conducted by arch- aelogists, show that man's interference in the natural laws by destroying the environment and life, and even those that he thinks are beneficial to him, like using chemical fertilizers and other poisonous substances used to kill large numbers of insects and plants; all cause great damage to the environmental balance and life stability in the world.

The most obvious problem of our present era is pollution, which is caused by domestic industries, as well as, wars. Thus, pollution, through the use of carbon and carbon dioxide II, and the destruction of the ozone layers or chemical pollution caused by poisonous and harmful chemical substances, or the nuclear rays pollution, or water pollution by crude oil or man's waste products, or pollution by the use of agricultural fertilizers, like phosphate compounds, nitrate compounds...etc., are all clear proofs and meaning to what the Almighty Allah prohibits in His saying:

"And do no mischief on the earth, after it has been set in order,..." Holy Qur'an (A`raf 7:56)

However, everything in the natural world acts accord- ing to the system of purity, perfection and balance. Hence, the natural ratio of carbon is fixed and balanced, so plants absorb a large amount of natural carbon dioxide II for thier growth.

The scientific studies confirm that the average amount of carbon in the natural world is approximately 300 parts in every 10,000 parts of air, but this ratio has increased in 1984 to 345 parts in every 10,000 parts. And this ratio will double its present rate by the year 2020, if combustion and burning of forests continues.8

(We mention, here, that there is great increments in the ratio of carbon dioxide II in the atmosphere, and this is due to the atmospheric heat of the sun, which can be sensed, as well as, bring a great damage in the near future. And this will cause the melting of artic ice and a great rise in the level of rivers, which will harm the natural equilibrium, and change the natural composition of the earth, which in turn, will cause great harm to man and his inventions, forever.)9

In its report on natural destructive practices to the Conference of Earth's Climax and Human Rights, the Arab League for Human Rights wrote: "Statistics show that 160 thousand poisonous gases are endangering the atmospheric layer in the U.S.A. alone. For instance, the U.S. is using 350 million tons of Hydro-floro carbons, which are used in the manufacturing of Air-solate, i.e., the average of 25% of the world's usage which reaches 1400 million tons.

This act, alone, will cause the weakness of the ozone layer.

And at the same time, the developed countries, alone, produce 800 thousand tons of toxic waste, which is approximately 30% of the world's waste products, and later they dispose of it in the Sahara and rivers of underdeveloped countries."

The League continues in its report that 600 million people live below the poverty line, 100 million Africans are dying from hunger, and 43 million acres of forest are destroyed, annually. As also 80% of the world's population will face disability and difficulties in terms of earth, food or water in the next century.

But, upon this painful reality, the general line of earth's climax put the blame and burden of this natural, atmospheric and ozone layer destruction to the poor countries.

In addition to what was mentioned before, the conference shows that the Third World countries import goods from northern countries, which causes environ- mental pollution. And at the same time, it emphasizes that foreign hands undertake this project in those countries in view of their need for industrial work, lower wages and taxes, crude resources and free, as well as, easy laws, where no one will be questioned or forced to protect the environment or face hard penalties for abusing it.

What can these poor countries do, to face this drastic problem, in view of their poverty, underdevelopment and day to day problems, and the hunger which inflicts its citizens? Can they overcome their problems, alone?

In order to face this dreadful danger, the sum of approximately 600 billion dollars was presumed to be able to cure this problem, but most of the industrial countries refuse to comply with the U.N.'s proposal, which states that the rich countries should sacrifice 7% of their annual income until the year 2000, so as to help the poor countries in their development projects.

But, the organization became more concerned when the American government declined to sign the agree- ment reached in order to stop the spreading of biological weapons.

Indeed, the American government not only refuses to sign the said agreement, rather it also declined to commit itself to the decreasing of carbon dioxide II gas products in the environment at the end of this century. And, in fact, it emphasizes that these products may increase in the range of 1.7 - 6 % in eight years to come.

Surely, the human activities presently are the causative factors that produce approximately 7.5 million tons of carbon dioxide II into the environment, which, without any doubt, is the main factor in the changing of the world's climate and causes air pollution.

Although the protection of the environment and its safeguarding were regarded as the major and basic factors in the process of economic, as well as, social development, human activities, which include deforestation, marine pollution, chemical farming and other modern inventions, turn this biological source, plants, animals and other natural phenomenon to a dangerous stage, which may threaten their very existence.

However, man is alledged to be responsible for the crime of polluting the air, water, earth and the atmosphere, in general, but, who is this man? Is it the man of Somalia, India, Sudan and Yeman, or that man that is living in America, Canada and Japan? A closer look and thought on the statistics conducted will give us more light on the importance of the Qur'anic injunction regarding environmental destruction and pollution.

And it will, also, give us a good understanding of the difference between Islamic civilization and Western (material) civilization which threatens the healthiness of the environment and human existence, uncovering Islamic legislative tendency and its accurate solution to the social and cultural matters and its concern to man's, as well as, the environmental issues.

Question 9: Asking one’s need from other than Allah

Question: Is it not polytheistic to ask for one’s needs from anyone other than Allah (awj) such as the Prophet (ص) or the infallible Imams (ع) since it is Allah (awj) who is the Fulfiller of Needs?

Brief Answer

If one reveres, refers or takes recourse to, or seeks one’s needs from these personages with the intention that are separate from Allah (awj) and independent of Him in fulfilling our needs, such an intention and notion is polytheistic and contrary to tawhid af’ali (the Unity of actions-the independence of Allah (awj) from all else, and the dependence of all other beings on Him in their actions) and tawhid rububi (the Unity of Lordship-His being the sole Planner and sovereign Lord, with all others, whether angels, prophets, or the natural worlds, being Divine workers). Such an intention constitutes polytheism in one’s understanding of Divine actions or Lordship.

But if this same respect, reference, and recourse are with the intention of:

a. Obedience to a Divine command;

b. Repaying the debt we owe them by virtue of their being the conduit of Divine grace in the creational and legal realms;

c. Follow their example or benefit from their special attention, without viewing them as independent of Allah (awj);

then there is no contradiction with Unity of actions or Lordship or with the fact that Allah (awj) is the sole (independent) Fulfiller of needs, since the actions, planning, and fulfilment of people’s desires through these personages are subordinate to Allah’s (awj) action, Lordship, and His being the Fulfiller of needs. They are not independent of Him for it to be considered polytheism.

Thus, the criterion of polytheism in seeking one’s needs from someone other than Allah (awj) is the intention of the individual. If he maintains the Divinity or Lordship of whoever he takes recourse to, or views them as being free of need of Allah (awj), such recourse is considered polytheism because of that belief. But if it is in order to obey Allah (awj) and benefit from the honour and esteem those esteemed people enjoy before Him, so that they implore Allah (awj) for that person’s needs or fulfil them with Allah’s (awj) permission, such an action is not only not polytheistic, but the person taking recourse is also worthy of a reward for having acted in accordance with a Divine command.

Detailed Answer

The human being’s existence has two aspects, meaning that he is a combination of a celestial soul and a material body. His entire being consists of poverty and need [towards Allah (awj)]. Since he has two aspects, he must fulfil the needs of both aspects in a balanced manner free of the two extremes of excess or negligence in order to remain sound and preserve his existence, and in order to follow the path of advancement and attain the peak of true salvation (the station of Divine regency).

The Creator of the Universe, who in His infinite Wisdom had a specific purpose in the creation of humanity and is aware of the needs of all its existential dimensions, prepared the groundwork for the fulfilment of humanity’s various needs either before their creation or simultaneous to it.

Divine Will dictates that the human being ensures his physical and spiritual soundness and salvation naturally and through free will; otherwise, He could have created mankind in a perfect bodily form, so that he would have no need of development to perfection, just as the creation of the sky and the Earth is in that way.

And He could likewise have created him in a perfect spiritual form, so that he would have no deficiencies in terms of worship, obedience, and entering the sacred realm, just as He created the angels. But the distinction of humanity over all other beings lies in becoming superior to angels while possessing the physical and spiritual needs.

To attain one’s needs, the human being, possessed of free will, must make the best use of the abundant array of Divine blessings in the heavens and the Earth in order to be sound and remain alive. In order to attain one’s spiritual needs, one must make use of the Divine laws in order to connect one’s celestial soul with the malakut (celestial realm).

There is no denying the role of creational and material factors in fulfilling the physical needs of the human being or in the fact that he makes constant use of these factors. Since humanity is familiar with these factors from the moment of birth, or rather ever since humanity was created, the objection does not arise in the mind of most believers that benefiting from these means and effects in fulfilling one’s physical needs may be polytheism or improper conduct in Allah’s (awj) dominion.

For the fulfilment of humanity’s spiritual needs, Allah (awj), the Wise, has placed another form of sustenance at people’s disposal in the form of laws and religion, with sound nourishment in terms of belief, worship, morals, and training, conveyed by the prophets (ع). This is why they are called the “vessel of legislative grace.” This is while the divine prophets, too, are required to observe those limits and duties and to utilize them to meet their spiritual needs and become linked to the spiritual and celestial realm, which is beyond their senses and perception, and for at least some moments of every day they must connect to the sacred realm (through the daily acts of worship).

There are some people who, in availing themselves of this Divine legislative blessing, have excelled others and have linked themselves to that realm both quicker and more strongly than them, so that it is as if they have detached themselves from the natural world and have themselves become celestial. Even amongst these people there are some who have surpassed the rest and attained the station of Divine regent (khalifah), becoming the “‘ummal Allah” (workers of Allah). And in this way, they also become vessels of creational grace; that is, they become intermediaries between that realm and people who have fallen behind the caravan. Thus, these individuals who have fallen behind have no choice but to make use of these intermediaries to benefit from the spiritual realm and meet their needs.

This is where the misconception arises that taking recourse to or seeking one’s needs from these personages contradicts Unity of action or Unity of Lordship.

But just as utilizing material resources and fulfilling physical needs is not polytheism, since Allah (awj) Himself created these blessings, subjected them to mankind1 and gave him permission (in the manner of his creation) to use them in the correct way (which is explained by religious law)-and anyone who is a monotheist knows that they are His gifts, created by Him, and dependent on Him and does not consider them independent or necessary existents-in the same way, taking recourse to, respecting, and seeking one’s needs from those personages, too, presents no contradiction to the Unity of Action or Unity of Lordship and to the fact that only Allah (awj) is the (independent) Fulfiller of needs, since in this recourse or attention to these personages, they are not viewed as being parallel to or independent of Allah (awj).

Rather, those possessed with awareness view their efficacy and planning as being an extension of Allah’s (awj) planning and action, and consider their existence-like that of all other beings-to be nothing but their very needfulness of the Divine Essence, since without Divine providence and grace they have no being of their own, let alone for them to be able to perform actions or fulfil needs. Thus, the belief in their efficacy and their fulfilment of needs, since it is in extension of Allah’s (awj) action and being the Fulfiller of needs, does not entail polytheism.

As for why Allah (awj) referred us to these noble people and why we are in need of them to benefit from the spiritual and celestial realm, this is for several reasons:

1. These individuals are the “vessels of Divine grace” to people and a channel or conduit for the current of Divine mercy towards all beings of the universe, to the extent that if not for these Noble beings, the creation of the heavens and Earth and what is between them would not have been worthy of note. This is why Allah (awj) says in the well-known hadith qudsi [hadith in which both the words and the meaning belong to Allah (awj), as opposed to the prophet explaining the meaning in his own words]: “If not for you (the Prophet (ص)), I would not have created the universe, and if not for ‘Ali I would not have created you, and if not for Fatimah I would not have created the two of you [since the existence of the three of you, who complement each other, is the reason for creation].”2

Thus, to attain the source of the grace of being, one must make use of this channel so as not to be deprived of Divine providence. This is why we say in Du’a al-Nudbah: “Where is that Godly threshold through which they enter?”

2. Since these intimate personages in Allah’s (awj) court have adorned themselves with Divine attributes, attention to them is like attention to Allah (awj), since intimacy with them-even if in times of need-makes one attentive to Allah (awj) and reminds one of the Divine signs. This is why we recite in one of the supplications, “Where is that Godly countenance to which the friends of Allah turn?”

3. Since they are intimate in Allah’s (awj) court and vessels of grace, their prayers do not go unanswered and their intercession is accepted by Allah (awj). Thus, in the continuation of our supplication (an-Nudbah) we say, “Where is that distressed one whose prayers are always answered?” Also, since they are noble, they do not refuse the request of any supplicant. If it is in his best interest, they do not send him back empty-handed, and this has been experienced many times by their contemporaries and visitors to their shrines. This is why they are addressed with the words, “Your habit is kindness and your disposition is nobility. Your affair is truth, sincerity, and compassion.”3

4. A direct link with the unseen realm is not possible for people who have not attained the level of perfection, and thus they must make use of these means and paths. This is why Allah (awj) has commanded,

“O you who believe. Fear Allah and seek a means (of approach) to Him.”4

There are also many traditions in which the Ahlul Bayt (ع) are called the “means” and Divine “strong faith” that a believer must recognize and take hold of.5 Again, we recite in Du’a an-Nudbah, “Where is the one who is a means of connection between the earth and heavens?”

5. To know, refer, and take recourse to them produces familiarity with them and the fulfilment of needs and thus brings about love and intimacy. This love and intimacy with these noble personages becomes a source of instruction and guidance for the individual, although they themselves are free of need of people and their referral, since they have attained their goal through Divine attention.

6. The referral of people to the friends (awliya’) of Allah (awj) is a reward that they receive in return for their efforts, as Allah (awj) says to the Prophet (ص):

“And remain awake for a portion of the night, (involved in) supplication; perhaps you will attain a praiseworthy station (that of intercession in this world and the next).” 6

7. People’s referring and taking recourse to these noble personages on the one hand encourages others to follow their path, and on the other hand it does away with the arrogance and pride of worshippers, ascetics, “wayfarers,” and other claimants to a “journey to Allah” and to self-purification, and it prevents ostentatious and pretentious impostors from flourishing.

8. The station of the perfect human being is many degrees higher than that of the angels, since:

1. In this world and the next, the angels are at the service of Allah’s (awj) righteous servants;

2. The efficacy of the angels is predetermined and is therefore not considered a distinction for them;

3. On the night of the Ascension (mi’raj), the Prophet (ص) advanced farther than the angel Jibra`il (ع);

When the angels are entrusted with executing various affairs7 (in extension of Allah’s (awj) efficacy), why should not these personages, who have attained the greatest station of purity and nearness to Allah (awj), be the same?

The conduct of great personalities and wise people, when they see their subordinates are able to perform certain tasks, is to entrust those tasks to them so they can supervise those subordinates in responding to those who refer to them. In this way, those individuals can receive an exclusive training and be given a recompense for their efforts, and in addition others can get to know them and their station better and will find it easier to become familiar and intimate with them.

Also, it is the conduct of rational people when they want to contact some prominent personality to do so through intermediaries and people close to him if they themselves are not close to him, making use of the respect and honour in which those people are held to attain their needs. Of course, they do this with the full realization that this need to use intermediaries is because of their own inadequacy; the intermediaries are in no way equal or parallel to that prominent person, and they cannot do anything without his consent.

In short, to become connected to the unseen world, obey Divine commands, train and elevate the self, and fulfil our needs in this world and the next-both spiritual and physical-we are in need of recognizing, referring to, imploring, and loving the friends (awliya’) of Allah (awj). Taking recourse to them is to take recourse to (Divinely sanctioned) means, “the firm rope of Allah” and the intermediaries in Allah’s (awj) court - intermediaries who are dependent on Allah (awj) for their existence and all their existential attributes, and whose efficacy and fulfilment of people’s needs is in extension of that of Allah (awj).

Taking recourse in this manner is not polytheism, since the independent Fulfiller of needs is none but Allah (awj) alone.

Notes

1. Surat al-Jathiyah (45), Verses 12-13:

 اَللٌّهُ الَّذِي سَخَّرَ لَكُمُ الْبَحْرَ لِتَجْرِيَ الْفُلْكُ فِيهِ بِأَمْرِهِ وَلِتَبْتَغُوا مِنْ فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ. وَسَخَّرَ لَكُمْ مَا فِي السَّمٌوَاتِ وَمَا فِي الأَرْضِ جَمِيعًا مِنْهُ إِنَّ فِي ذٌلِكَ لآياتٍ لِقَوْمٍ يَتَفَكَّرُونَ

2. Majma’ al-Nurayn, pg. 14:

لَوْلاَکَ لَمَا خَلَقْتُ الأَفْلاَکَ، وَ لَوْ لاَ عَلِيُّ لَمَا خَلَقْتُکَ، وَ لَوْ لاَ فَاطِمَةُ لَمَا خَلَقْتُکُمَا.

3. Mafatih al-Jinan - Ziyarat Jami’ah:

عَادَتُكُمُ الإِحْسَانُ وَ سَجِيَّتُكُمُ الْكَرَمُ وَ شَأْنُكُمُ الْحَقُّ وَ الصِّدْقُ وَ الرِّفْقُ...

4. Surat al-Ma`idah (5), Verse 35:

 يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللٌّهَ وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ وَجَاهِدُوا فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ

5. Some of these traditions can be found in al-Mizan fi Tafsir al-Qur`an, vol. 5 pg. 333.

6. Surat al-Isra’ (17), Verse 79:

 وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ عَسَى أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا

7. Surat al-Nazi’at (79), Verse 5:

 فَالْمُدَبِّرَاتِ أَمْراً

Question 10: The Light of Heavens and the Earth

Question: What is the meaning of Allah (awj) being the light of the heavens and of the earth? Is He light in the physical sense? If not, what is intended?

Brief Answer

Without doubt, the “light” mentioned in the verse of Light (Allah is the light of the heavens and the earth...) is not a physical and sensible light. For, sensible light pertains to the accidental characteristics and qualities of material existents. Hence, the arguments that negate Allah’s (awj) corporeality preclude perceiving Allah (awj) as sensible and material light. Moreover, there are numerous Qur`anic verses that deny the possibility of a visual perception of Allah (awj), disaffirming any similarity between Him and His creatures.

Therefore, when Allah (awj) is referred to as “the light of the heavens and the earth” certainly sensible light is not meant.

Light by definition is that which is essentially manifest and makes other things manifest and visible as well; it is clear and it makes [other things] clear; it is apparent and it makes [other things] apparent. This definition applies both to sensory light-such as the light of the sun, the stars and of a lamp-and to super-sensory light-such as knowledge and faith. Of course, what comes to mind on hearing the word light initially is sensory light. But by analyzing the definition of light (i.e. what is essentially manifest and makes other things manifest), one finds it permissible to apply the word to spiritual matters, for they illuminate the spirit, the inward, and such application is also encountered in the Qur`an where it refers to faith as a light bestowed on the believer. In addition, gnostics employ the word to signify “love.”

As the Divine Essence is bright and manifest and is also the cause that brightens and makes other things manifest-for, He is the creator and existence-granter - employing the word light to denote Allah (awj) is correct. Rather, as the cause for a thing’s appearance to others is its existence, it must be concluded that the most fundamental instance of light is existence itself. Hence, Allah (awj), is the most perfect instance of light. He is the sole real essentially manifest being who makes other things manifest. Thus, it must be proclaimed that He is the light who illuminates the heavens and the earth.

Furthermore, it must be noted that “the heavens and the earth” is an allusion to the entirety of the world of being, to all the celestial and terrestrial creatures, to the hidden and apparent worlds, not merely the sky above us or the Earth we inhabit. Hence, the meaning of, “Allah is the light of the heavens and the earth,” is that Allah (awj) is the light of the whole universe.

The reason why the word light is employed in lieu of creator is to point to the fact that just as light is manifest and as such does not need anything else to shed light on it, Allah (awj) is also manifest and obvious and there is no need for a mediating agent to illuminate Allah (awj). Hence, gnostics following the teachings of the prophets and Imams (ع), have expressed that

all creatures must be understood in the light of Allah (awj); we should not try to identify Allah (awj) through His creatures and effects [taken on their own level]. For the friends of Allah (awj), everything is manifest in the light of Allah (awj), and other than His light, nothing is to be seen. If not for the Divine light, everything would sink into the darkness of non-existence.

Therefore, the main point that is understood from this verse is that Allah (awj) is known to all His creatures, for the appearance of all things derives from His manifestness and illumination. Allah (awj) is not absent so as to be revealed through His creatures. He is manifest in all His Essence, and so His obscurity in the eyes of the intellectually impaired is due to the intensity of His light; “O You Who are obscured by the intensity of Your light, You Who are manifest but hidden in Your manifestness.”

Another point that is derived from this verse is the fact that Allah (awj) [in Islam] is referred to as “Light” not “the Greatest Light.” The Manichaean belief that Allah (awj) is the “Greatest Light” (i.e. a physical light similar to other lights but greater and more elevated) is not a correct belief. According to the Qur`an, Allah (awj) is “pure light” and is super-sensory. He is the sole light of the world of existence, and all else is “darkness.” In the words of some supplications, He is “the Light of Lights.” That is, He is the real light, and if there is any light at all, it is thanks to His existence and light.

Regarding the exposition, the reality underlying this verse, and its application there are numerous views and narrations that can be sought by referring to books of exegesis and the corpus of narrations.

Detailed Answer

Without doubt, by referring to Allah (awj) as light,

“Allah is the light of the heavens and the earth,” 1

the Qur`an does not intend to identify Him as a physical light. The sensible light is a creature among the creatures of Allah (awj), as is expressly stated in the first verse of Surat al-An’am,

“All praise belongs to Allah who created the heavens and the earth and made the darkness and the light.” 2

Muslim philosophers, theologians, and Qur`anic exegetes have all provided strong proofs in negating a corporeal aspect for Allah (awj).3 Hence, using the word light in reference to Allah (awj) does not denote sensory light, which is either a physical substance or a characteristic of matter.

Among the exegete-theologians, Fakhr Razi has probably treated this topic more thoroughly than any other. In his exposition of the Verse of Light, he has formulated six rational arguments why Allah (awj) cannot have a body and so consequently the light mentioned in the verse cannot be signifying sensible and material light.4

More importantly, there are numerous verses in the Qur`an that negate the coming-into-being (huduth) and corporeality of Allah (awj).

Moreover, the verse, “There is nothing like Him,” that recurs several times in the Qur`an denies the possibility of any likeness and resemblance of Allah (awj) to other existents. Hence, Allah’s (awj) being light cannot be

of the nature of the sensible light, for the latter has many instances [while Allah (awj) in no way resembles physical phenomena].

In analyzing the meaning of the word light, ’Allamah Tabataba`i explains: “The word light carries a popular meaning, and that is, the thing that lightens dark bodies so that we can see them, and so light is the thing by which all things become apparent and visible. Of course, light itself is essentially manifest and visible; there is nothing else that lightens it. Hence, light can be defined as that which is essentially manifest and makes other things manifest as well. This is the first meaning to which the word light was initially designated. Subsequently, the word was employed, by way of allegory or secondary designation (waz’ thanawi), to indicate whatever made sensible things visible. In a later stage, the word was also applied to super sensible realities. It is in this sense that intellect is defined as a light which reveals the intelligibles. All these various usages have stemmed from analyzing the initial meaning of light: “that which is essentially manifest and makes other things manifest as well.”5

Thus, what is initially understood by light is the sensible light that emanates from illuminant objects-such as, the sun, the stars, and man-made lamps-without which the world would be shrouded in darkness. Of course, the essence and definition of light from the standpoint of the physicists is a whole different issue. They might consider the reality of light as yet unravelled and they might have disagreements regarding it, but what is for certain is that in the material world there does exist something referred to as light that is radiated from illuminate objects, technically referred to as “sources of light.” The application of the word light, however, is not limited to sensible light. It can be applied to whatever is “manifest and makes manifest” or, put differently, to whatever is “apparent and makes apparent.” For instance, we often refer to knowledge as light, for it is in its essence clear and also sheds light on other realities.6

Regarding the believer, the Qur`an states,

“He who was lifeless, then We gave him life and provided him with a light by which he walks among the people…” 7

So in the Qur`anic terminology, faith is “light.” And as faith illuminates the heart of the believer, shows him the destination, and guides him to felicity, this application of light is correct. This is similar to the gnostics’ reference to love as “light.” Rumi says:

Love is victorious and I, conquered;

As the moon, I am illuminated with the light of Love.8

Using the word light in reference to Allah (awj) is correct, for such usage has occurred in the Qur`an and the narrations.9 But we must be careful to note in saying “Allah is light” that we do not intend material and sensible light; rather, that the Divine Essence is manifest and manifestant10 . The manifestness and clearness of everything is due to the emanation of His Essence. However, nothing illuminates Him. Thus, we can correctly say, Allah is light.

’Allamah Tabataba`i writes: “Since it is the existence of everything that is the cause of its manifestness to others, therefore the highest form of light is existence itself. Moreover, since the existence of contingent being

depends on the bestowal of existence by the Truth, the Supreme, He is the most complete instance of light. It is He Who is essentially manifest and also makes manifest all-other-than-him. All other existents become manifest and existent by virtue of Him. And this is the meaning of the verse, ‘Allah is the light of the heavens and the earth.’”11

From the aforesaid explanations the meaning of the Verse of Light becomes clear that: Allah (awj) is the creator and the illuminator of the heavens and the earth. By the expression “the heavens and the earth” what is intended is the entirety of the world of existence; all the celestial and the terrestrial existents; the apparent and the hidden worlds.12 “The heavens and the earth” does not merely signify the sky above and the Earth that we inhabit. Therefore, the meaning of the verse is that Allah (awj) is the light of the entire universe. The reason why the verse has employed this word in lieu of creator is to point to the fact that just as light is itself visible and does not need anything else to make it visible, rather it is light itself that illuminates all other things, Allah (awj), likewise has no creator and there is no other agent that could shed light on Him. He is a manifest, clear, and self-evident existent. There is no need for formulating reasoning to prove His existence. He is the creator of all the other existents of the world of being. In the words of Haji Sabzwari, “O You Who are obscured by the intensity of Your light.”13

Thus, as propounded by the gnostics in following the mystical teachings of the prophets and the Imams (ع), Allah (awj) is manifest to the highest degree; He is absolutely clear, and hence there is no need for the mediation of His creatures to reveal Him. In other words, in order to reason for the existence of Allah (awj), one should utilize the argument from cause rather than the argument from effect. We must first comprehend Allah (awj) and then through Him His creatures, not conversely.

It is to this truth that the following line from the ‘Arafah Supplication (related from Imam al-Husayn b. ‘Ali (ع)) refers: “O Allah! Being distracted by [Your] effects and creatures prevents me from seeing You.”

In Du’a Kumayl, the Commander of the Faithful, Imam ‘Ali b. Abi Talib (ع) expresses, “By the light of Your face from which all things are alight.” If not for the light of the Divine Visage and Essence, everything would be dark. That is, nothing will exist, and all things would recede back into the darkness of non-existence.

Without the light of the Divine Essence the shadow of non-existence would envelope all things; the resulting darkness would not be like that of the night [rather it would be the darkness of non-existence].

Hence, it must be said that Allah (awj), is absolute light. In comparison to Him, there is no other light. All other lights in comparison to Him are darkness. For, the only existent Who is by His essence manifest and manifesting is Allah (awj). All other things that are manifest and that illuminate other creatures are by their essences dark. It is Allah (awj) Who has bestowed on them that feature.

It is in this light that ‘Allamah Tabataba`i has made the following inference from that verse: “Hence, it can be inferred that Allah (awj), is not obscure for any existent, for the disclosure of all things, to themselves and to other things, derives from Allah’s (awj) illuminating. If Allah (awj) had not illuminated or brought into existence anything, nothing would have existed. Thus prior to all other things, Allah (awj) is the essential manifest being … Hence it can be concluded that light in the verse, ‘Allah is the light of the heavens and the earth,’ refers to that all-embracing Divine light which is the source of the universe, the light to which all things owe their manifestness, the light which is identical with the existence of everything. This is that all-embracing Divine mercy.”14

Thus, according to the Qur`an, Allah (awj), the Supreme, is not an absent or essentially obscure God that is revealed by His creatures. Such conception is defected and elementary. Real knowledge is to comprehend the world through Allah (awj), not conversely. And this verse asserts that Allah (awj) is at the height of conspicuousness, clarity, and obviousness.

Another point that can be inferred from this verse is that we refer to Allah as light, not as “the greatest light”, which implies that there are other lights as well, some more bright and others less bright, and that Allah (awj)is the greatest. According to the Qur`an, there is only one light and that is Allah, and everything else is dark and non-existent. It is true, however, that in comparing the creatures together, some are light and some are not-for instance, knowledge, faith, intellect, etc., are light. But the latter have derived their light from Allah (awj).

Thus, in comparison to Allah (awj), there is no other light, or in other words, He is “the Light of Lights.”15 That is, He is the light of all lights rather than being the greatest light. Therefore, the belief that Allah (awj) is the greatest light, that He is of the sensory lights but the brightest and the most intense-reputedly attributed to the Manicheans-is false.

In the end, we find it suitable to relate Imam ‘Ali b. Musa al-Rida’s (ع) reply to ‘Abbas ibn Hilal who had asked the Imam regarding the meaning of the Verse of Light: “He is the guide for the inhabitants of the heaven and the inhabitants of the earth.”16

Notes

1. Surat Nur (24), Verse 35:

 اَللٌّهُ نُورُ السَّمٌوَاتِ وَ الأَرْضِ

2. Surat al-An’am (6), Verse 1:

 وَ جَعَلَ الظُّلُمٌتِ وَ النُّورَ

3. These proofs can be found in Kashf al-Murad fi Sharh Tajrid al-I’tiqad pg. 287 and Nihayat al-Hikmah, pg. 275.

4. al-Tafsir al-Kabir, vol. 22, pg. 224

5. al-Mizan, vol. 15, pg. 122

6. Tafsir Surat al-Nur, by Murtada Muhahhari, pg. 101

7. Surat al-An’am (6), Verse 122:

أَوَمَنْ كَانَ مَيْتاً فَأَحْـيَينٌهُ وَ جَعَلْنَا لَهُ نُوراً يَمْشِي بِهِ فِي النَّاسِ...

8. Mathnawi, Sixth Notebook

9. Nur (Light) is one of Allah’s (awj) names. Other than the Noble Qur`an, Allah (awj) has been addressed by this name in a number of traditions. Some examples are Kitab al-Tawhid ch. 29, pg. 194, no. 8 and pg. 195, no. 9 and pg. 219, no. 11; al-Khisal. In a number of supplications such as Du’a` al-Kumail and Du’a` Jawshan Kabir this name of Allah (awj) has been mentioned. It is considered one of Allah’s (awj) 99 names. Gnostics have prolonged discussions about these names which we cannot discuss here.

10. I did not find this word in the dictionary in the sense intended here. However, I think it is appropriate to use it since the suffix ­-ant­ denotes fa’iliyyah. (Tr.)

11. al-Mizan, vol. 15, pg. 122

12. Tafsir Surat Nur, by Murtada Muhahhari, pg. 98

13. Manzumah, Chapter Hikmah

14. al-Mizan, vol. 15, pg. 123

15. In Mafatih al-Jinan there is a supplication called “Nur” (light). In it we read:

 “يا نور النور”

 (O light of light)

16. al-Tawhid, ch. 14, no. 1

Question 11: Divine Tests

Question: If Allah (awj) is omniscient, why does He need to test mankind?

Brief Answer

As implied by the question, because Allah (awj) is omniscient, the purpose of His tests is not to unveil something hitherto unknown. Rather, the Qur`an and ahadith suggest that these tests serve two purposes. First, they comprise a Divine precedent (sunnah ilahiyyah1 ) that is in turn based on another Divine precedent that can be termed “universal guidance.”

In particular, Allah (awj) wishes that mankind, by obeying the divine law (shari’ah) and struggling through the various circumstances that he encounters in life, will blossom from potentiality to actuality, and will thereby attain the level of perfection that has been intended for him. One of the terms that is used for such tests in Islamic literature is fitnah (in this sense this term denotes a “crucible”).

Fitnah literally refers to the process of smelting by which gold is purified. In one hadith it is said that people are tested the way gold is tested. The mettle of man is gold ore that is purified in the crucible of Divine tests and guidance. It should be kept in mind though, that in the course of such tests, just as good qualities reach their perfection in the believers, bad qualities also develop to the utmost in disbelievers.

The second purpose that these tests serve is to awaken man from his sleep of heedlessness. The Qur`an explains that one of the purposes of tragedy and disaster is to test man and thereby jar him from his stupor of heedlessness. In a way, tragedy in man’s life serves the same purpose as the ridges that are embossed on some modern motorways and highways that are meant to wake drivers during the monotony of highway driving so they do not fall asleep at the wheel.

There are, in reality, two types of Divine will at play here. One is called the existential will (al-iradah al-takwiniyyah) and the other is called the legislative will (al-iradah al-tashri’iyyah). Allah’s (awj) existential will is that through Divine tests, both believers and disbelievers be able to actualize their good and bad potentials. On the other hand, his legislative will is that only good potentials be actualized.

Detailed Answer

Divine tests are not designed to unveil something hitherto unknown, since Allah (awj) is omniscient and needs no such unveiling. Rather, they comprise a Divine precedent, that is based on a second Divine precedent called “universal guidance.” By universal guidance, we mean Allah’s (awj) guidance of all creation (whether they be conscious or not), as it relates to man.

To clarify, we must first describe the three types of Divine guidance:

1. One type of guidance is intended only for the most pious people and has been negated from other groups in the following verses of the Qur`an:

“Allah does not guide the wrongdoing ones,”

and

“Allah does not guide the corrupt ones.”

The converse of this kind of guidance is misguidance.

2. Another type of guidance known as “legislative guidance” entails showing someone the path. This kind of guidance addresses both believers and disbelievers, but does not benefit inanimate beings. Examples of this kind of guidance are in the following verses: “We showed him the path while he is either grateful or ungrateful2 ,” and “As for (the people of) Thamud, we guided them, but they preferred blindness to guidance.”3

3. The third kind of guidance is universal both in terms of the beings who are guided and the resulting guidance and is also called existential guidance. This is the guidance referred to in the following verse:

“Our Sustainer is He who gave everything its existence, and then guided it.”4

This verse implies that Allah’s (awj) universal guidance includes all creation, whether conscious or inanimate. In another verse, the Qur`an states,

“who created and proportioned; who determined and guided.” 5

Here, the verb “to determine” (taqdir) entails the facilitation of the appropriate means of a given thing so that it is “guided” to fulfil the purpose for which it was created.

All of creation - whether conscious or inanimate - attains its intended purpose through this third type of existential guidance. However man, who is more than just a physical being living in this material world, requires more than the existential guidance afforded to all creation. He can only attain perfection by choosing his path according to his free will. For this reason, Allah must on the one hand, provide a set of positive and negative commands entailed in the shari’ah (divine law) so that man can choose to either obey or disobey.

On the other hand, Allah (awj) must create “problems” at the individual and societal levels (some of which are caused by human choice and some of which are caused by natural means such as natural disasters) so that man can choose a course of action with respect to these problems. By choosing a course of action with respect to divine law and the aforementioned problems, man actualizes the potential that is hidden within himself, and either proves himself to be worthy of eternal felicity or chastisement. It is for this reason that both the divine law and human tragedy are referred to in Islamic literature by the terms “trial,” “tribulation,” and “test.”

To put it simply, Allah (awj) is like a scientist examining each individual human being. The parameters on which his experiments are based are the shari’ah and human tragedy. Through these two variables, a person’s station with respect to the level of perfection that was intended for him is determined.6

To recapitulate, Divine tests are based on the Divine precedent called universal guidance. Through these tests every person comes to know which abode he will enter: the abode of reward or the abode of chastisement. The Qur`an describes the purpose of these tests in this way: “…so that Allah may purify those who have faith and that He may eradicate the faithless.”7

In the course of repeated tests, the superficial faith and deceitful good qualities of the faithless and the hypocrites are extirpated. Another meaning

of the “eradication of the faithless” is mentioned in the verse that says, “the (final) outcome will be in favour of the fear of Allah”8 and in the verse that reads,

“My righteous servants shall inherit the earth.” 9

We can recap the positive effects of divine tests in the following two points:

1. They serve to actualize hidden potentials. Imam ‘Ali b. Abi Talib (ع) says: “It is in extreme circumstances that a man’s true mettle shows itself.”10 It is narrated from Imam ‘Ali b. Musa al-Rida (ع) that “People are tested as gold is tested, and they are purified as gold is purified.”11 The word fitnah refers to the process of smelting gold ore. Gold ore is melted so that its impurities float to the surface and are removed. Likewise the essence of man is like gold that Allah (awj) wishes to purify. Meanwhile, the presence of animal-like qualities such as anger and lust pose a major obstacle to his purification. It is for this reason that Divine tests are considered a means for the perfection of mankind.

In the military, soldiers are required to perform strenuous activities to build their strength. Likewise, Divine tests are meant to strengthen man’s inner self. Imam ‘Ali b. Abi Talib (ع) says, “Although Allah knows man better than he knows himself, (He tests him) in order to make manifest those actions by which he earns his reward or punishment.”12

2. They also serve to awaken man from his sleep of heedlessness. Allah (awj) tests man both through tragedy and hardship and by showering him with an abundance of blessings such as power, health, and wealth. Often these blessing deceive a person so much that they threaten to lead to his downfall. Allah (awj) sends tragedy his way, in order to jar him from his stupor so that he can once again discern right from wrong, and so that he remembers that all existence and blessings issue from Allah (awj), whom one should never forget and against whom one should never sin.

Many verses in the Qur`an speak of this aspect of Divine tests13 . These verses generally use the terms tadhakkur (to remind), tadarru` (to show humility), and ruju’ (to return to the path). These concepts link together in the following way: to return to the path that leads to Allah (awj) one must first be reminded of Allah (awj); he must then humble himself before Allah (awj); only then can he truly return to Allah (awj) and better himself. Imam ‘Ali b. Abi Talib (ع) refers to this Qur`anic truth in the following way: “When Allah’s servants commit a sin, He tests them with hardship until they repent and cease committing sins and heed Allah’s admonishment.”14

If what we have said so far is true, then one might wonder why Allah’s (awj) prophets (ع), Imams (ع), and saints are tested? The answer to this question is found in a narration of Imam ‘Ali b. Abi Talib (ع) where he says: “The divine test is a form of discipline for the wrongdoer, a test for the believer, a means to increase one’s station for the prophets, and a means of ennoblement for the saints of Allah.”15