According to 11th verse of Ar-Ra'd in the Quran, Does Allah wish badness for any person or for any community?
Submitted by on Wed, 26/05/2010 - 14:34
Dear Brother / Sister,
The translation of the verse that is mentioned in the question is as follows :
(Every person advances through varying states, before and after, and) by God's command attendant angels succeeding one another accompany him, before and after him, to guard him (and record his deeds). God does not change the condition of a people unless they change what is in themselves. When God wills evil for a people (in consequence of their own evil deeds), it cannot be averted, and apart from Him, they have no protector. ( The Qurï¿½an Ar-Rad 13:11)
People cause Allah ( the Most Exalted ) to answer back when they change what is their inner worlds in a way which can never be changed to the good any more as if they have determined their own destinies. Allah punishes the people if they do not try to convert the change towards bad deeds in their inner worlds into the level which this change must be for good deeds.
As a matter of fact, this verse from the Qurï¿½an informs us that Allah does not change the favour which He bestows on people as long as they do not change it : ï¿½That (happened so) because God never changes a favor that He has bestowed upon a people unless they change what is in themselves (their belief, lifestyle, world-view, and devotion to God's laws embodied in the Religion, and in life, and in the creation and operation of the universe). And God is indeed All-Hearing, All-Knowing. ï¿½ ( The Qurï¿½anï¿½ Al-Anfal 8:53)
That this custom is so and that the punishment and torment that happen to them depend on their deeds is because of these two reasons that Allah will not change the favour which He bestows on a tribe or a community with no reason until they change themselves. In other words, it is not of Allahï¿½s custom to change the favour that is bestowed upon them until they themselves destroy and change the innate treaty, morality and good deeds which conduce them to this favor and until they change their habits. In addition, the Divine custom attributes the change of a favour bestowed based on personal reasons to the reason of change in personal habits and behaviours. The responsibility of man is based on it.
This was the first reason. And the second one is that Allah absolutely hears and knows everything because Allah knows everyoneï¿½s inner side and hears what they say. Since no one can conceal anything from Him, He will call them to account for it. In this case, the favours that are directly taken and bestowed and that are other than the ones conduced by personal reasons such as mind and will, unbelief and belief, morality and deeds are out of this subject. There is no doubt that the value of all personal reasons on the issue is about recognizing or not recognizing the verses that inform us what a favour is and what the real face of the things that are counted as favours are. The situation in which a person violates their own innateness and innate treaty and their not finding or not wanting to find the truth with the help of the perception and proofs that are provided to them causes the change of the favour that is bestowed on them. In addition, a communityï¿½s refusing to listen to Allahï¿½s guides who notify them of divine regulations is such a disorder in their social consciousness and mentality that it results in the change or the take-back of the favours bestowed on them ( Elmal?l?, Hak Dini, Interpretation of Al-Anfal 8:52 and 8:53).
A change, therefore, must absolutely come into existence from bad to good. If not, the gap that this change leaves is filled with divine punishment. It is impossible to seek for help on this issue; it isï¿½ also impossible to prevent the punishment due to the situation where no change happens..
According to Allahï¿½s wisdom, deeds that are committed secretly and deeds that are done apparently are like the comparison of a person who conceals himself in the darkness of the night to the one who wanders in the daylight. The person who takes refuge in the darkness of the night cannot get rid of Allahï¿½s will; similarly, a person who wanders in the daylight with his guards cannot prevent His will.
The verse mentioned in the question essentially reminds us of the visible and secret regulations of life that are called Adatullah. There is no doubt that these regulations do not change because they will not suit us, we have to suit them. All of them are aimed at rescuing people from lack of supervision, discipline, irresponsibility and desire for limitless freedom, at leading our lives towards its very purpose and at obtaining a life that fits well to our essence of faith in ourselves and to the sense of Allah in our souls. For this reason, if a community, a nation or a family knows the laws of life, understands the wisdom of creation, believes that everything has been created according to a certain criterion and therefore determines his way that he desires and follows towards divine pleasure, then he can be happy and he is deemed worthy ofï¿½ Allahï¿½s mercy and help both in this world and in the hereafter. The ones who do not obey and deviate from the determined line become unhappy. Thus, by dragging themselves into divine punishment with their lack of foresight, they bury their mortal lives into darkness.
We should not forget that all the things have been created with an aim and service according to the plan and programme in their creation in the world of existence. For example, a sheep has been created for its milk and wool to be harvested and to reproduce its generation; it has been created to be used in many ways. So long as we make use of it with this kind of feature, it has its chance to survive and also it serves us according to the wisdom in its creation. When we turn this feature into any other purpose, it falls into despair of losing its quality and the laws of life deliver it to the butcherï¿½s knife.
Nations and families are similar; if they forget why they exist and come down to a situation in which they do not obey the laws of life, they turn out to be useless and even abusive and harmful. Their meaning and wisdom to live in the place of existence disappear.
Think of a chronic gambler or an alcoholic father of a family: Both of them have gone out of the limits of the aim and the wisdom that are related to their innateness and creation and they have gone against the divine programme that has been determined for them. Therefore, there is no reason for them to live; they have lost the attributes of being the head of the family or parents. Instead of being useful, they have started to harm both themselves and the people around them. If they do not regret and repent and do no return by realizing that the way that they are on goes toward the precipice, they will suffer pain and frustration. Man was not created without any reason, significance and use. He was definitely created for some reasons and purposes. There are unchangeable laws of life before them. If man violates the laws of life, he will be punished by those laws.
In the related verse, these details are pointed out :
All of us are surrounded by circles which have many conjoining centres. The very first centre begins from us and expands. It includes mother, father, spouse and children. In the second centre, the relatives are present. The other centres contain citizens and the last one, the whole human race.
In this world, we are obliged to improve our capacity and skills that Allah bestowed on us in order to accomplish our duties toward Allah and people. He granted us everything. He is the Great One who controls our will and guides it. Our knowledge and faith in the good and the bad and what is good and what is bad determines our responsibility for people and then for Allah.
For this reason, we need to be very joyful when we do a good deed, a sacred act and a useful service. We should know that in this programme of life, Allah has a great part.
Does Allah commit badness?
ï¿½ï¿½When God wills evil for a people (in consequence of their own evil deeds), it cannot be averted, and apart from Him, they have no protector.ï¿½
Allah does not do harm and injustice to anybody. He is fair and merciful in absolute sense. He imposed laws in order that the universe will be bound to strong bases and maintain its presence until the end of its time in order and balance and He gave the universe to manï¿½s service.
While everything that exists in the universe is serving in accordance with the purpose which they are created, if human beings go out of the limits of the divine order and balance by choosing a different way of life without considering the meaning and wisdom in their creation, then they will be punished by the laws of life and creation that Allah imposed. In a sense, it is the interpretation of the reason why Allah wills evil for a community or a nation. That is, it is a punishment.
We should remind that there are deep abysses in front of a sinful person. Painful consequences await the ones who do not control their will. Many dangers ambush on the way of a person who deviate from the line on which the aim and purpose of the law of creation are located.
Questions on Islam
- 5. Surah Al-Maeda (1- 32)
- Surah 5. Al-Ma'ida (The Table, The Table Spread)
- Does verse 6:125 contradicts chest gavity?
- Fifth Matter which is the Fifth Booklet: The booklet of Thanking.
- What is prophethood? Were prophets sent in every period?
- Will you give information about animals’ obtaining their sustenance and the wisdom behind the violence among animals? Will the oppression and cruelty among animals be left unpunished? Why do our Lord show consent to it?
- The Ninth Letter explains an important rule about the importance of karamah, divine bestowal, and divine favor. It also explains the relationship between Islam and belief scientifically.
- Does the phrase, “they may receive guidance” in the Quran indicate that Allah does not know – God forbid –who will receive guidance?
- Surah 16. An-Nahl (The Bee)
- Surah 6. Al-An'am (Cattle, Livestock)