Why do we take precautions against acts of God though Allah creates everything?

The Details of the Question

1) It is Allah who creates natural disasters such as floods, storms and earthquakes. Then, why do we take precautions to protect ourselves from them? Can we protect ourselves against the penalty of Allah? Or, do we take precautions against the test? How does it happen?
2) We say that natural disasters and other bad things are not evil because they eliminate our sins and we get rewards in the hereafter. If we take precautions against them, does it mean that our sins will not be forgiven and we will not be rewarded in the hereafter?
3) Does Allah experience the feeling of wrath? It is stated in one of your articles in your website that every misfortune is a manifestation of Allah's wrath. If we say so, do we not liken Allah to human beings?

The Answer

Dear Brother / Sister,

As it is valid related to all issues, there are material and spiritual duties that we must fulfill before, during and after the disasters such as floods, earthquakes, fires and storms come. It is also a deed of worship to comply with them.

We focus primarily on those tasks in all cases; we perform them on time, properly and as perfectly as possible with the consciousness of worship; then, we show consent to the result no matter how it occurs.

Thus, a Muslim obeys not only the laws of the Quran, but also the laws of “adatullah and sunnatullah”, which are also called the laws of nature, and acts accordingly; he makes the necessary preparations, takes precautions, determines the strategies and implements them. Then, he prays to Allah, takes refuge in Him and shows consent to the result by trusting in Allah. Thus, his belief develops and he receives the thawab of worship at every level.

In that case, taking all kinds of material and spiritual precautions is both our duty and a deed of worship.

After this short information, we will answer your questions:

1) Our relationship with Allah occurs in two ways.

First: It takes place at the level of creed; it is our attitude, imagination and thought in the circle of “tawhid (oneness)”, which prioritizes the oneness of Allah, who creates and governs everything.

The only Creator in the points of invention and creation that are seen in all kinds of things, such as taste-delight, misfortune-reward and blessing-penalty is Allah.

“Allah is the Creator of all things...” (az-Zumar, 39/62)
“But Allah has created you and your handwork.” (as-Saffat, 37/96)

It is clearly stated in the verses above and similar ones that it is Allah who creates everything.

“Yes, out of innumerable examples, we look at only a single tree and a human individual, and we see that both outwardly and inwardly the fruit-bearing tree and multi-membered man have been delimited by unseen compasses and a subtle pen of knowledge, and that each of their members have been given perfectly ordered fitting forms so that they may produce the required fruits and results and perform the duties of their natures. As for this, since it could occur only through infinite knowledge, they testify to the number of plants and animals to the necessary existence and boundless knowledge of a Maker and Giver of Form, an All-Knowing Determiner Who knows the relationships of everything with everything else and keeps these in view, and knows the definition through the compasses and pen of the decree and determining of pre-eternal knowledge of the outsides and insides of their fellow-men and fellow-trees and their species, and of their measured proportions and form, and they testify to the One Who does this.” (see Şualar, p. 649)

Second: It is our viewpoint in the circle of causes, which are the manifestations of Allah's laws in the universe. We will use all the means in the universe in order to fulfill our duties in terms of causes. However, we will not fall into a dilemma to associate any of them with the creator.

“Yes, wise and purposive works like the feeding of man, and particularly of the helpless and infants, and especially their conveying from the kitchen of the stomach the nutrients necessary for all their members and even their cells, and the mountains being pharmacies and stores of all the minerals necessary for man, could only occur through an all-encompassing knowledge. Aimless chance, blind force, deaf nature, and lifeless, unconscious causes and the simple, overwhelming elements could in no way interfere in this feeding, administering, preservation, and planning, which is knowing, percipient, wise, compassionate, and gracious. Apparent causes such as those are merely employed and utilized within the bounds of the knowledge and wisdom of One possessing absolute knowledge, and at His command and with His permission, as a veil to the dignity of Divine power.” (see Şualar, p. 648).

Knowing that Allah is the inventor / creator of disasters such as earthquakes, floods, and storms is a requirement of the knowledge of creed in the “First” part. Taking precautions against those disasters is a requirement of the information and documents in the “Second” part. For, the first place where spiritual faculties such as mind, strength, skill and effort should be used is to take precautions in the face of problems. Those who do not do it are regarded to have lost the test related to this issue.

2) Taking refuge from qadar in qadar, escaping from qadar to qadar and referring to qadar against qadar are all duties of worship.

For example, it means taking precautions against one qadar with another qadar when a hungry person eats, a thirsty person drinks and an ill person sees a doctor and takes medicine.

Besides, our belief that everything, whether good or bad, is predestined by Allah prevents us from being grievous; and taking precautions against harmful things by acting in accordance with causes prevents blindness and ingratitude.

Those precautions do not reduce the reward and do not hinder the secret of testing. “Reliance on God, which is a necessity of oneness, is not to reject causes altogether; it is rather to know that causes are a veil to the hand of power and have recourse to them. Knowing that attempting causes is a sort of active prayer, it is to seek the effects only from Almighty God, recognize that the results are from Him alone, and to be thankful to Him.” (see Sözler, pp. 314-315)

3) Not every misfortune is a manifestation of wrath. The information included in our website is as follows:  

Not every misfortune is wrath; it is necessary not to see every illness or misfortune as a manifestation of wrath.

The following is stated in a hadith:

“The greatest misfortunes hit prophets, then saints, and then other righteous slaves.” (see Munawi, Faydul-Qadir, 1/519, no: 1056; al-Hakim, al-Mustadrak, 3/343)

Thus, some misfortunes are manifestations of wrath but not every misfortune is a manifestation of wrath; on the contrary, many manifestations of mercy are hidden in misfortunes.

Allah gave people some of His attributes as examples so that they can be “units of measure”. Man does not become a god with them - God forbid. For example, the attributes of seeing, hearing and speaking exist in both Allah and man. However, Allah does not resemble anything; neither do His attributes.

Similarly, attributes such as being glad, being pleased, showing consent, being furious, getting angry, taking revenge, and punishing are common. However, the attributes of man never resemble the attributes of Allah.

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