Misfortune: Why do
tragedies take place?
by
Ali Adam
When calamity strikes, after the initial shock there usually comes a
time for contemplation and examination. During this time questions such
as, “Why did this have to happen to me?” commonly arise. In addition,
latent religious beliefs are brought to the fore in an attempt to cope
with such calamities. These beliefs are then examined in order to
attempt to explain that which has occurred. A coherent explanation is,
however, often seen as remote, particularly as emotions are often
charged and rationality tends to lose out at times of trial and
tribulation. In taking a step back it is possible to identify the
essence of the problem. The problem arises out of a broader issue and
that is the attempt to reconcile the occurrence of pain and suffering
with the seemingly contradictory assertion that there exists a just,
good and wise God. For surely such a God would intervene and prevent
such things from happening? Whilst many books has been written on this,
in the short space of this article, I shall limit the discussion to
misfortune (ibtila’).
As Muslims, we believe in the existence of Allah (SWT) and that He is
Just: these are the first two fundamentals of the religion of Islam.
This being the case, how do we reconcile the misfortune that befalls us
with our view of the justice of Allah (SWT)? Since all acts emanating
from Allah (SWT) are just and cannot be questioned: “He (Allah) will not
be questioned about his actions and they (His servants) will be
questioned.” , we must re-examine our view of the nature and reality of
such misfortune.
The Absolute Dominion of Allah (SWT)
Allah (SWT) as Creator and Sustainer of everything has absolute dominion
(mulk) over everything: “To Allah belongs the dominion of the heavens
and the earth and what is between them; He creates whatever he wishes.”
Given this fact, Allah (SWT) has the absolute right to act howsoever He
wishes with regard to His creation because: “Any action of Allah (SWT)
in this world is considered to be an action towards something which is
from Him and belongs to Him, and no-one has any right or priority in
relation to Allah.”
The Justice of Allah (SWT)
Allah’s absolute dominion and right of action over His creation does not
entail that He should act unjustly towards it. On the contrary: “Allah
is Just and does not act unjustly to anyone and does not do anything
which goes against wisdom. So every act of creation, every provision of
sustenance, every giving or withholding occurs from Allah (SWT) for good
reasons even if we do not know or understand these reasons.”
The Qur’an in many verses refutes the idea that Allah (SWT) is unjust to
His servants: “Whoever acts righteously it is for his own self and
whoever acts ill it is against his own self and your Lord is not unjust
to His servants.”
Imam Ali (AS) when asked about justice said, “Justice is that you do not
accuse Allah.” This means that one cannot accuse Allah (SWT) of lack of
wisdom in His acts, commands and prohibitions. An inkling of the way
Allah’s justice works can be glimpsed from the story of Moses and Khidr
in the Qur’an and from the following hadith about Moses:
“It is said that the Prophet Moses asked Allah to show him something of
His justice that on the face of it seemed problematic. Allah ordered him
to go to a well in the desert and wait to see what would happen. While
he was waiting, a horseman came to drink at the well and as he was doing
so, his money bag fell out onto the ground without him knowing. Then a
child came and took the bag and left. Then a blind man came to make the
ritual ablution at the well. The horseman returned and accused the blind
man of stealing and it ended up with the horseman killing the blind man.
When the horseman left, Allah revealed to Moses that the horseman had
once stolen some property belonging to the father of the child and Allah
wanted to return the property to the rightful heir who was the child. As
for the blind man, he was the murderer of the father of the horseman and
as the heir, the horseman carried out the retribution.”
The Issue of Misfortunes
There is no doubt that things exist in the world which are harmful to
humanity. When such things afflict a person they are perceived as
misfortunes.
One approach, popular amongst philosophers, has been to deny the reality
of such misfortunes; they are merely the absence of good events. In
certain cases this appears to be the case. Poverty and ignorance are
actually states in which something else is lacking. Poverty is the lack
of wealth and ignorance is the lack of knowledge. One does not say of a
poor man that he owns something called poverty and when he becomes rich,
he has lost that thing. Rather, we would say that he lacks wealth and
that when he becomes rich he has gained something. Hence, scholars have
reiterated that such misfortunes are non-entities.
As for other types of misfortune such as floods, earthquakes, wild
beasts and poisonous creatures, they are only relatively unfortunate or
are regarded as such because they lead to the lack of something else
such as loss of life, limb or property.
Often the first type of misfortune is the cause of the second. For
example, ignorance of the rules of basic hygiene leads to the spread of
disease and microbes which, in turn, lead to illness and loss of life.
It is one of the duties of humanity to use his God-given intellect to
ensure that the effects of these are minimised. In the case of
ignorance, for example, this would be by providing a suitable education
system and in the case of poverty by providing a just social and
economic system. Even the effects of earthquakes can be minimized by
buildings built using technology to withstand them. If a comparison is
made between Japan and Turkey, both of which are subject to earthquakes,
we see that Japan has put this technology into practice and has
succeeded in minimizing deaths from earthquakes. Turkey on the other
hand, although having laws about the standards of buildings to be built,
suffered greatly in recent earthquakes because corruption had made
people ignore these laws and cut corners when erecting buildings.
Misfortune as Divine Retribution
The Qur’an brings forth many examples of this type of calamity. When
people have been warned continuously by Allah’s messengers for going
against divine laws or committing crimes, eventually Allah (SWT)
punishes them in this world by destroying them.
Misfortune as a Test
“And We shall surely try you with something of fear and hunger and loss
of property and lives and fruits; and give glad tidings to the patient
ones, those who say when calamity strikes them: To Allah we belong and
to Him we shall return.”
“He who created death and life to try you – which of you is best in
deeds; and He is the Mighty, the Forgiving.”
This world is the place of trial and testing. Just as gold is assayed
and purified by fire to burn off all impurities, so the human nafs is
tried in the fire of calamity and misfortune so that it may be purified,
educated and reach its full potential and perfection. Imam Ali (AS)
talks about this principle when he scolds one of his governors for
attending the banquets of the rich people in Basrah. Imam Ali (AS)
himself made do with two slices of bread as his ration, saying, “Perhaps
in Yamamah or in the Hijaz there is a person who doesn’t have a hope of
eating bread.” People were astounded by this, and said, “Ali ibn Abi
Talib must eat more than this.” They could not understand how Imam Ali
could be like this, given his strength in battle. In response, Imam Ali
(AS) presented an example from nature to show that hardship brings about
great benefits: “The tree of the desert is the hardest of wood, whereas
the green well-watered trees of the orchards have the thinnest of skins.
The plants of the desert make the best firewood, and are the slowest to
burn out.”
Drowning in ease and luxury, far from difficulties, brings about
weakness and the stagnation of the human spirit whereas, if the
challenge is successfully met, difficulty spurs on the human spirit and
hones it to act and progress towards perfection.
Misfortune as a Sign of Allah’s Love
When Allah (SWT) wishes to show kindness and love to one of His
servants, He makes him susceptible to misfortune. In a hadith of Imam
al-Sadiq (AS) it is stated that, “When Allah loves one of His servants
He immerses him in calamity to the utmost.” This is to aid His servant
on the road to perfection and also because Allah knows that when one of
the believers is tested with calamity, he will turn even more towards
Allah and abase himself in front of Allah begging for His mercy.
The lack of misfortune is a sign of being far from Allah’s kindness as
in the following hadith: “Once the Messenger of Allah (SAW) was invited
to the house of one of the Muslims. When he arrived, he noticed a hen
laying an egg on one of the walls surrounding the house. The egg either
did not fall or it fell but did not break. The Messenger of Allah (SAW)
was astonished at this. The man whose house it was said, ‘Are you
astonished, O Messenger of Allah, for I swear by Allah who has chosen
you as a Prophet, I have never been struck by any affliction.’ The
Messenger of Allah (SAW) rose at once and left the house saying, “He who
does not see calamity is far from Allah’s grace.”
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1 The Holy Qur’an: The Prophets (21):23.
2 The Holy Qur’an: The Table Spread (5):17.
3 Divine Justice; Murtada Mutahhari; al-Dar al-Islamiyyah; Beirut; p.57.
4 Islamic Questions; Sayyid Muhammad Shirazi; Dar al-‘Ulum; Beirut 1994;
p.10.
5 The Holy Qur’an: Verses Explained (41): 46.
6 Exposition of Nahj al-Balaghah; Sayyid Muhammad Shirazi; vol.4. p.
481-2.
7 Islamic Questions; Sayyid Muhammad Shirazi; Dar al-‘Ulum; Beirut 1994;
p.10.
8 The Holy Qur’an: The Heifer (2):155-156.
9 The Holy Qur’an: The Dominion (67): 2.
10 Nahj al-Balaghah: Letter 45.
11 Divine Justice; Murtada Mutahhari; al-Dar al-Islamiyyah; Beirut;
p.194. |