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The Justice of Allah (adl) according to the People of Shariah, Tariqah and Haqiqah
Source: Inner Secrets of the Path by Sayyid Haydar Amuli
What is meant by `adl is that Allah is incapable of committing an offensive action and that He does not fail to fulfill that which is incumbent upon Him. Offensive action is any action for which the intellect feels revulsion and which is not consistent with its judgment of how something should be ‑ actions such as lying, oppression and theft. The intellect of a sane man feels revulsion for these things and never judges them to be favourable courses of action. As we have seen above, it is incumbent upon Allah, since it is He Who has created man and imposed upon him specific duties, to send someone from Himself to teach man the nature of these duties and to guide him to the correct path. Allah affirms this when He says, `Certainly Allah conferred a benefit upon the believers when He raised an Apostle from among themÂselves, reciting to them, and teaching them the Book and the wisdom, although before that they were surely in manifest error.' If this were not the case, it would imply that He was negligent in teaching whatever was necessary for correct performance of the duties; this in turn would contradict His purpose and it is impossible for the Wise, the Perfect to contradict His own purpose.
Thus it was incumbent upon Him to send someone to mankind to teach them their duties that they might fulfill the purpose for which He had created them. This He affirms with the words, `And I have not created the jinn and the men except that they should serve Me' and His words in a sacred hadith, `I was a hidden treasure and I desired to be known: so I created the world.' This is what is known as lutf (divine grace or kindness), which we have already explained above: the slave comes closer to His grace by his obedience and is distanced from it by his disobedience.
According to most scholars, the question of what is good and what is bad is a matter for the intellect and is not dependent upon what is mentioned on the subject in the Qur'an and the Prophetic traditions (ahadith). Some, however, believe the oppoÂsite to be true, that is, that this matter depends on the judgment contained in the Qur'an and ahadith.
Thus disagreement has arisen in this matter: the Mu'tazalites and their followers believe that it depends on the intellect and the Ash'arites and their followers believe that it depends on the Qur'an and the ahadith. In fact the Mu'tazalites are correct. The Qur'an and the ahadith have no influence in this matter: if it depended on the Qur'an, the ahadith and the code of the shari`ah, then the unbelievers and idol‑worshippers would not be able to distinguish between good and bad conduct. In fact, however, truth is considered good and lying bad, justice is considered good and oppression bad ‑ and likewise for the rest of the qualities admired or abhorred by the intellect.
Moreover, most men of intellect agree that the question of good and bad is something which is judged to be so by the intellect and does not depend on the evidence of the Qur'an and ahadith.
The Mu'tazalites and their followers have provided irÂrefutable proofs of the validity of what we are saying. We shall mention them here so that the reader may decide for himself between the truth of our claim and theirs. What they say is that our purpose in the creation of Allah is to be just and upright; in this way Allah does not commit any bad action (by His intent) and does not fail in what is incumbent upon Him. When judging what is good or bad according to the dictates of the absolute intellect (or conscience), we may argue in the following way: Know that when anyone (who is responsible for what he does in terms of the shari`ah) performs any action of his own choice, then that action will either be disliked by the intellect or it will not; if the former is the case, then it is an obligatory action.
Again with regard to the second, either the doer of the action merits praise or he does not; if he does, then this is a meritorious action. Again with regard to the second, either it is better to do the action or it is not; if the former is the case, then it is a good action. Again with regard to the second, either it is better to avoid doing the action or it is not; if the first is the case, then the action is disliked. Finally there are actions which are allowed. There are no actions performed by a Muslim which fall outside these classifications. Thus, on investigation, we are left in no doubt that our intellect is either repulsed by certain of our actions (like oppression, lying, idle jesting, and evil scheming) or it is attracted to them (like acts of gratitude for the Bestower of blessings, the quality of trustworthiness and the prompt repayment of debts). Moreover, knowledge of good and bad may be obtained by every person of sane intellect himself he has no need of the law of the shari`ah or the Qur'an or the narrated ahadith. Even those who reject divinely inspired legal codes (like the unbelievÂers, the brahmins and the scholars of other religions) are aware of this distinction (between good and bad). Whoever denies the validity of this argument is both arrogant and ignorant and is not worthy of being spoken to (on this matter). We shall now begin to explain the question of divine justice with relation to the three levels.
i) According to the people of shari`ah
All that is contained in this section may be expressed in the notion that Allah does not commit any action which is odious (to the intellect) and He does not fail in fulfilling what is incumbent upon Him. Since He is aware of what (action) is repulsive and what (action) odious, and since He is aware of His being elevated above any dependence on such action, His awareness always safeguards Him from such action. Moreover, nothing urges Him to such action because He is devoid of need and transcends such action. Therefore, since there is nothing to urge Him to such an action and yet there is something which prevents Him from such an action, it is impossible that such actions issue from the All‑Powerful, from the One Who elects.
As it is established that Allah never commits any odious action and never fails in what is incumbent upon Him, the existence of dangerous animals; poisonous plants, noxious substances and other harmful things together with the cruelty of certain animals without apparent reason in the world of created phenomena is all for the good; whenever any action of oppression, lying or corruption, for examÂple, occurs in the world, then it is because of other‑than‑Him and not because of Him. He never wills anything which is odious; indeed, the very desire for something odious is odious. Allah refers to this when He says: `And when they commit an indecency they say: We found our fathers doing this and Allah has enjoined it on us. Say: Surely Allah does not enjoin indecency. Do you say against Allah what you do not know? Say: "My Lord has enjoined justice", and raise up your faces at the time of the prayer and call on Him, being sincere to Him in obedience as fie brought you forth in the beginning, so shall you also return. A part has He guided aright and (as for another) part, error is justly their due; surely they took the devils for guardians beside Allah and they think that they are followers of the right way.' This ayah is the best of proofs for the validity of what we are saying.
Another ayah is further proof, namely: `And if benefit comes to them, they say: "This is from Allah". And if misfortune befalls them, they say: "This is from you". Say: "All is from Allah", but what is the matter with these people that they do not make approach to understanding what is told (them)? WhatÂever benefit comes to you (O man  , it is from Allah, and whatever misfortune befalls you, it is from yourself, and We have sent you (O Prophet to mankind as an apostle and Allah is sufficient as a witness. Whoever obeys the Apostle, he indeed obeys Allah and whoever turns back, so We have not sent you as a keeper over them." These words bear witness to the fact that bad actions issue from the slave of Allah, as do good actions, albeit with the accord and guidance of Allah; thus any praise or criticism falls on the slave and no other person. However we interpret this matter, there is nothing to suggest any injustice or actions of an odious nature on the part of Allah. It is this that is meant by `adl by the people of shari`ah ‑ in accordance with the judgment of the intellect and the relevant sources within the Qur'an and ahadith. This is referred to by Allah when He says: `Whoever does good, it is for his own soul and whoever does evil, it is against it, and your Lord is not the least unjust to His servants.'
ii) According to the people of tariqah
The justice of the people of tariqah is attained after their firm conviction that Allah has bestowed upon every created thing certain rights, perfections, inherent qualities, instincts, states and actions ‑ in accordance with what is just and harmonious and without injury, loss, imperfection or negligence. This must be so since He is the One of Absolute Generosity and as such He not only bestows generously upon those created beings that are in a state of receptivity but he does so in the most perfect manner. If this were not the case, then He would not be described as Generous. Allah refers to this when He says, `Our Lord is He Who gave to everything its creation, then guided it to its goal' and also when He says, `And He gives you of all that you ask Him; and if you count Allah's favours, you will not be able to number them.' Allah's blessings are beyond the bounds of number. Moreover, His words, `Say nothing will afflict us save what Allah has ordained for us; He is our Patron; and on Allah let the believers rely,' clarify the meaning of the above; they also demonstrate again that any action issuing from Him is always in accordance with justice, wisdom and equity.
Thus it is the duty of Allah's slave to trust and rely upon the actions or words issuing from Him: it is his duty to act only in accordance with His command directives and not to pay attention to any other. He Himself has said, `Is not Allah sufficient for His servants?' and `And whosoever trusts in Allah, He is sufficient for him; surely Allah attains His purpose; Allah has appointed a measure for everything.'
In this way the people of tariqah and gnosis become established in the station of firmness and constancy, that is, they attain the station of trust, submission and contentment: this station is referÂred to by Allah with the words, `Allah confirms those who believe with the sure word in this world's life and in the hereafter.' The slave of such a station cannot transgress the bounds (of this station): he realizes that the All‑Wise, the Perfect in His Essence, the One Who is Cognizant of all things both past and to come, does not act but in accordance with His knowledge and wisdom and that nothing issues from Him which is in opposition to what actually happens; thus there is no alternative but to trust in and be content with one's own actions ‑ be they good or bad ‑since this station is within the knowledge of Allah.
Allah indicates that the contentment of the slave results in the contentment of his Lord with him: `(as for) those who believe and do good, surely these are the best of men, their reward with their Lord is gardens of perpetuity beneath which rivers flow, abiding therein for ever; Allah is well pleased with them and they are well pleased with Him; that is for him who fears his Lord.' Again Allah refers to those of this station of contentment, submission and trust free of concern for the past or the future or for the affairs of this world when He says, `Now surely the friends of Allah ‑ they shall have no fear nor shall they grieve.' Such persons are free of grief and regret for what has passed or fears for what is to come because they know that it is all within the knowledge of Lord and that He does not do anything but in the most appropriate manner. The Commander of the Faithful ('Ali) says in this respect, `I have found all renunciation of the world (zuhd) in just two phrases from the Qur'an: "So that you may not grieve at what escaped you, nor be joyous at what He bestowed on you." '
The aim of the slave of Allah is thus to attain to an equilibrium in all states irrespective of whether these states be liked or disÂliked, easy to deal with or difficult. He ('Ali) has referred to this in a still more direct way with the words, `Know with a certainty of knowledge that Allah does not bestow upon the slave more than that which has been allotted to him in His Wise RemembrÂance, irrespective of the intensity of his efforts, striving and cunÂning. Moreover, He does not prevent a slave from reaching what has been allotted to him in His Wise Remembrance, irrespective of the slave's weakness, or lack of cunning. Whoever is aware of this and acts by his knowledge will be among those who enjoy the greatest ease and benefit.
As for the one who abandons this course of action or doubts its validity, then he will be among those most active in bringing about harm to themselves. Many a time it happens that one person is blessed with a continual flow of bounty and many a time another is afflicted with trial and hardship. Therefore, `O you who enjoy benefits, increase your thanks, make less haste and be content when your provision comes to an end.' These words are conclusive evidence of the truth of all we have said on this subject. We have mentioned this saying in order to lend weight and clarity to the matter in hand and although we have used this quotation earlier on in the work, we feel justified in the repetition, given the variety of interpretations possible at the different levels of our investigation.
It has been narrated that Ibn 'Abbas has said: `I was riding mounted behind the Prophet when he said to me: "O youth! O my son! shall I teach you some words (of wisdom) which Allah will cause to be of benefit to you?" I replied: "Yes, O Messenger of Allah." He said: "Take care (to be aware) of Allah and He will take care of you; be mindful of Allah and you will find Him in front of you; if you come close to Allah in times of ease, He will come close to you in times of hardship; if you ask for someÂthing, then ask for it of Allah and if you seek help, then seek help from Allah ‑ for the (writing of the) Pen has dried conÂcerning what is to be until the Day of Resurrection. Even if men wanted to favour you in a way which Allah had not decreed for you, they would not be able to and if they wanted to harm you in a way which Allah had not decreed for you, then they would not be able to. Thus work for Allah with gratitude and certainty and know that there is great good in being patient in the face of those things you dislike; know too that victory comes with patience and relief after trial and that with hardship comes ease." '
It is clear that no one will be able to attain to this station unless he becomes aware of what we have mentioned above: namely that Allah is cognizant of things before and after their coming into existence and that actions undertaken by Allah are in accordance with His knowledge and wisdom. It has also been narrated that one of the great companions Jabir ibn `Abdullah al‑Ansari, afflicted by weakness and frailty in his old age, was visited by Muhammad ibn 'Ali al‑Baqir. The latter asked him about his state and he replied, `I am welcoming old age after (the passing of) youth, illness after health and death after life.' Al‑Baqir then said, `As for myself, if Allah were to place old‑age upon me, then I would love old‑age; if, however, He were to place youth upon me, then I would love youth; if He were to cause me to be ill, I would love illness and if He cured me, then I would love the cure; if He caused me to die, I would love death and if He caused me to carry on living, I would love carrying on living.' When Jabir heard these words he kissed his face saying: `The Messenger was right when he said to me: "Surely you will meet one of my sons, his name will be the same as mine; he will penetrate to the depth of knowledge, just as the ox cleaves the soil (while ploughing)."1 From these words we realize that Jabir was of the station of patience and that Muhammad al‑Baqir was of the station of contentment: between these two stations the difference is manifest.
In short, these stations are only attained by way of the slave's knowledge that his Lord is aware of his state and the state of all creatures from before endless‑time until eternity and by the slave's knowledge that He is just in His actions and states, eleÂvated above oppression or transgression, whether it be against Himself or others. This is as He Himself has said: `Surely Allah does not do any injustice to men, but men are unjust to themÂselves.' If you have grasped this, then you should learn and acquire this belief for yourselves, together with the accompanying states mentioned above ‑ and Allah is more Knowing and more Wise; He it is Who says the truth and He guides to the correct path.
iii) According to the people of haqiqah
This station occurs after firm establishment in the two aboveÂmentioned stations of justice. It is the station of knowing that Allah is just in His bestowal of existent on every existent being and that He is just in His bestowal of a behaviour‑pattern and certain attributes on these beings after ascertaining the essential capacity and inherent receptivity of each. This is so because every existent, being, irrespective of whether it is assigned to the phenomenal world or not, has a specificity and reality in the knowledge of its Lord before it actually comes into outward existence.
If He were to bestow an existence which was in opposition to its nature, then He would be guilty of injustice. Such an action is not permissible coming from Him, since He is just in His actions and His speech and equitable in His bestowal of withholding of anything as we have already mentioned. Thus it is incumbent upon Him to give existence to every existent being in a way which is concordant with the state of that being in itself neither adding to nor detracting from that specific meaÂsure of existence. This then is true justice since justice is the placing of something in its rightful place.
Many things have been related with respect to this matter, for example: `Say: "Every one acts according to his manner."’ These words of Allah mean that everyone acts according to his outward manner and physical form and these in turn are in accordance with his inward manner and his spiritual form. When David asked, `O Lord, why have You created the creation?' He replied: `For the very condition that they find themselves in,' meaning in the different states of receptivity and readiness. When seen in this light, one can understand why there is no one who raises his voice in objection to Allah and no one who demands to know why he has not been created in a different form. Each existent being knows that Allah could reply with the tongue of spiritual inspiration saying: `I have not bestowed existence on you except in a measure concordant with your receptivity and your readiness and in accordance with your essence and subÂstance, not in accordance with Myself. I am the Actor and you are the receiver, and receptivity is on the part of the one who receives, not on the part of the Actor.
Rather your existence is in accordance with your own essence and receptivity; thus you are objecting to your own receptivity and readiness, not to Me: this is because the Actor has no influence over the one receiving, only over the measure of his receptivity. Now if you are aware that I am Cognizant of you, then (it should be remembered that) knowledge does not impinge upon what is known until the latter actually appears. Besides, conformity is a necessary condition in the relationship between knowledge and the known: this is so because knowledge follows from what is known, so what follows is not aware of that which precedes apart from being aware of that thing out of which it was created.
Furthermore I am the Wise, the. Just, the Knower and the Perfect, nothing issues from Me except in an aspect which is fitting. My words: "He cannot be questioned concerning what He does and they shall be quesÂtioned" demonstrate that I am the All‑Knowing and the Wise and the actions of the All‑Knowing and the Wise are not open to question, rather they will be questioned because of their ignorÂance of the truth and on account of their inability to place each thing in its correct place. If you, like Me, were cognizant of the realities of all things, both past and present, then you would not be of those whom are questioned about what they do. As for Myself, I am the All‑Knowing, the Wise, the Perfect and as such it is not fitting at all that questions be asked as to My actions: this is because I do not do anything except in accordance with My knowledge and wisdom and in the manner which is most fitting. Thus it is that I have said: "Not a weight of an atom becomes absent from Him in the heavens or in the earth, and neither less than that nor greater, but (all) is in a clear book" and also "that is the decree of the Mighty, the Knowing." '
Thus we exhort the reader to reflect upon this matter for surely it will reveal to him all the secrets contained in the subject we are now considering. This is the highest of stations, there being no rank above it ‑ and Allah is more Knowing and more Wise; He it is Who says the truth and guides to the correct path.
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