Alhassanain(p) Network for Heritage and Islamic Thought

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