Promise and Pleasure of Allah
By Ali Khalfan
There is no doubt that when Allah makes a promise, it is a promise of
truth. Even Shaitan acknowledges this fact as Allah quotes him:
And the Shaitan shall say after the affair is decided: Surely Allah
promised you the promise of truth, and I gave you promises, then failed
to keep them to you, and I had no authority over you, except that I
called you and you obeyed me, therefore do not blame me but blame
yourselves: I cannot be your aider (now) nor can you be my aiders;
surely I disbelieved in your associating me with Allah before; surely it
is the unjust that shall have the painful punishment. (14:22)
The Qur’an also says:
Allah has promised to the believing men and the believing women gardens,
beneath which rivers flow, to abide in them, and goodly dwellings in
gardens of perpetual abode; and best of all is Allah's goodly pleasure;
that is the grand achievement. (9:72)
Allah has promised the hypocritical men and the hypocritical women and
the unbelievers the fire of hell to abide therein; it is enough for
them; and Allah has cursed them and they shall have lasting punishment.
(9:68)
Surely Allah has bought of the believers their persons and their
property for this, that they shall have the garden; they fight in
Allah's way, so they slay and are slain; a promise which is binding on
Him in the Taurat and the Injeel and the Quran; and who is more faithful
to his covenant than Allah? Rejoice therefore in the pledge, which you
have made; and that is the mighty achievement. (9:111)
The above verses prove that Allah’s promise is binding on Him but each
promise is conditional. For example, the promise of gardens has been
made to the believing men and believing women on the condition of
Allah’s pleasure. At the same time, the promise of punishment has been
made to the hypocrites and disbelievers on the condition of Allah’s
displeasure. This means that if the believers change their condition,
then the promise of punishment will apply to them.
Now we come to the question of Allah’s pleasure. Is it everlasting or
can it be reversed?
Let us consider the example of a person by the name Zayd who is a good
believer initially and thus Allah is pleased with him. Now what if Zayd
becomes a transgressor? Obviously, Allah would be displeased with him.
The point we are making is as follows:
If Allah says that He is pleased with Zayd it does not mean that now
Zayd has the liberty of becoming a transgressor since Allah is already
pleased with him. The pleasure of Allah is based on the condition that
Zayd is a good believer and continues to do well and does not fall into
transgression. If Zayd becomes a transgressor after Allah was pleased
with him, then there is a new Divine Will about Zayd – “the displeasure
of Allah”. Now if Zayd turns to become a good believer again, the
original Divine Will is applied – “the pleasure of Allah”.
The following verses prove what we have said above:
They will swear to you that you may be pleased with them; but if you are
pleased with them, yet surely Allah is not pleased with the
transgressing people. (9:96)
Certainly Allah was well pleased with the believers when they swore
allegiance to you under the tree, and He knew what was in their hearts,
so He sent down tranquility on them and rewarded them with a near
victory (48:18)
The first verse shows that Allah is displeased with the transgressing
people and the second verse shows that Allah is pleased with the
believing people. If the latter group transgresses, then Allah’s
displeasure would apply. Also, verse 48:18 proves that Allah’s pleasure
on the believers was based on their swearing of allegiance and the
condition of their heart.
Now let us look at the following verses:
And (as for) the foremost, the first of the Muhajirs and the Ansars, and
those who followed them in goodness, Allah is well pleased with them and
they are well pleased with Him, and He has prepared for them gardens
beneath which rivers flow, to abide in them for ever; that is the mighty
achievement. (9:100)
Allah will say: This is the day when their truth shall benefit the
truthful ones; they shall have gardens beneath which rivers flow to
abide in them for ever: Allah is well pleased with them and they are
well pleased with Allah; this is the mighty achievement. (5:119)
Based on what we have said above, the clause “Allah is well pleased with
them and they are well pleased with Him” in verse 9:100 is probably not
a descriptive statement about the Muhajirs and Ansars but rather a
conditional statement. In other words, the promise of gardens for them
is based on the pleasure of Allah and the latter is not absolute but
based on certain circumstances like being truthful as mentioned in the
next verse. This is the reason why Allamah Tabataba’I in his tafseer of
this verse (in al-Mizan) says that the promise of the gardens for the
categories mentioned has to be conditional based on the comprehensive
Qur’anic perspective of “Divine Pleasure”. Therefore the idea that the
Muhajirs and Ansars have been promised gardens regardless of their
belief or behavior does not hold any ground.
Conclusion
The above discourse shows that the promise of Allah is but a true
promise and based on Allah’s pleasure or displeasure. On the other hand,
Allah’s pleasure or displeasure is conditional. Divine Pleasure is not
necessarily everlasting and can be reversed to displeasure if the person
behaves differently. This means that Allah can be displeased with the
same person He was pleased with before if the behavior or condition of
the person changes.
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