What is the aspect of the secret of testing related to Allah?

- Man’s being tested in this world results in the discrimination of people with coal-like spirits like Abu Jahl and people with diamond-like spirits like Abu Bakr and some people going to Paradise while others going to Hell. That is the aspect of the secret of testing related to man.
- What is the aspect of the secret of testing related to Allah, who knows with His knowledge what will happen and who will do what and who is not in need of anything?
- Why did Allah want to create this secret of testing?

Dear Brother / Sister,

a) First of all, the discrimination of people with coal-like spirits like Abu Jahl and people with diamond-like spirits is related to man’s state but it is Allah who wants it, not man. Thus, the one that wants these positive and negative structures to be distinguished is Allah. Allah wants to see it. It is one thing for Him to know with His pre-eternal knowledge what will happen and how; their manifestation in the external realm is another thing. In testing, reflections are seen in the external world.

“Do men think that they will be left alone on saying, "We believe", and that they will not be tested? We did test those before them, and Allah will certainly know those who are true from those who are false.” (al-Ankabut, 29/2-3)

It is indicated in the verses above that Allah makes a test to make goodness and evil manifest in the external world. Thus, the issue of determining diamond-like spirits and coal-like spirits is closely related to Allah Himself.

b) The most important dimension of the test is the result of the test. To evaluate the state of those who pass and those who fail. The realm of the hereafter, where this evaluation will be made, will be a place where Allah’s infinite justice will be manifest because the world is not suitable for the divine justice to be manifest fully. Allah – virtually - wants to see His creativeness by creating innumerable works of art; He organized the test in this world in order to see all manifestations of His justice fully – in the hereafter.

c) Allah has infinite mercy and generosity. The manifestation of this generosity and mercy, and the continuation of grace and grants are possible only through the existence of an eternal realm. (see Nursi, Sözler, Onuncu Söz)

Paradise is suitable for the fulfillment of such a duty. However, the manifestation of Allah’s infinite mercy wants to become manifest related to those who deserve mercy. Treating the good and the bad in the same way does not comply with the fine manifestation of mercy; it does not comply with real justice either.

d)  Allah has two kinds of attributes that become manifest in the form of jalal (majesty) and jamal (beauty). Those attributes want to become manifest differently. As a matter of fact, He introduces Himself to us as Rahman (All Merciful) and Rahim (All Compassionate) as well as Aziz (Mighty) and Jalil (Glorious).

Mercy and Compassion want to embrace those who obey by rewarding them, and Might and Glory want to punish those who disobey.

That is why Paradise and Hell exist. If there were no test, there would be no Paradise and Hell. If Paradise and Hell did not exist, those different attributes that are pre-eternal and post-eternal would not have manifestations that become apparent eternally.

e) The decisions that Allah make are not dependent on reasons. His preference is the reason. For instance, His creation of the world out of nothing occurred as a result of His preference rather than a reason that necessitated it. Allah’s wanting to see His own jalal and jamal is His wisdom. The preference of Allah, who is the decision maker, does not need any other reason.

From this viewpoint, it can be said that making the test is a preference of Allah. If He had not wanted it, he would not have made a test. However, He used His preference related to “the existence and non-existence of the test” and preferred “its existence”.  

“If We had so willed, We could certainly have brought every soul its true guidance: but the Word from Me will come true, 'I will fill Hell with Jinn and men all together.'” (as-Sajda, 32/13)

This fact is indicated in the verse above.

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