What Is a Natural Disaster?
Answered by Ustadh Tabraze Azam
Question: Assalam alaikum,
From an Islamic paragim of thought is there such a concept as “natural disaster”?
Natural in the sense of random occurance generated from the forces of nature and universal laws of Science.
Or is a “natural disaster” ‘A punishment from Allaah for their crimes’?
Answer: Wa alaikum assalam wa rahmatullahi wa barakatuh,
I pray that this finds you in the best of health and spirits, insha’Allah.
No, there is no concept of a natural disaster in the sense that it is a catastrophe which occurs independently from Allah.
The Normative Ruling (hukm `adi) vs. ‘Nature’
A ruling or judgement (hukm) is “affirming a matter for another or negating a matter from another.” [Dardir, al-Kharida al-Bahiyya]
Classically, the Theologians explained that there are three types of rulings or judgements (hukm): (a) legal rulings, understood through revelation, (b) rational or logical rulings, understood by the intellect without needing recourse to repetition, and (c) empirical or normative rulings, understood through repetition or investigation and experimentation.
The empirical or normative ruling (hukm `adi) is simply a ‘law of nature.’
The scholars defined the normative ruling as “affirming an association between two matters existentially or non-existentially through repetition…” [Sanusi, al-Muqaddima]
What is pertinent to us is that a normative ruling is primarily the affirmation of “an association between two matters.” Namely, one does not cause the other. Logically, there is no causality between the two matters. Rather, it is the Sunna of Allah in the cosmos that the presence of the first matter normally entails the presence of the other.
This is an important point as the human mind can become conditioned into believing in a necessary correlation between two matters, yet logically, there is no causality. The cause and effect do not have independent power. Rather, it is Allah who creates the cause and Allah who brings about the effect. Allah Most High says, “God is the Creator of all things.” [39.62]
Thus normative rulings can technically be broken, and this is the concept of a miracle. [see: The Ark of Nuh (Allah bless him): Understanding Miracles & The Divine Punishment and: What is the Difference Between Black Magic and a Miracle?]
For example, fire burning is a normative ruling. Fire normally burns, yet this is not always the case as we have the Qur’anic story of our Master Ibrahim (Allah bless him and give him peace) and the Fire in which he did not burn. Allah Most High says, “But We said, ‘Fire, be cool and safe for Abraham.’ They planned to harm him, but We made them suffer the greatest loss. We saved him…” [21.69-71]
Hence, it is imperative to realise here that there is no necessary correlation between cause and effect. It is Allah who is ‘running the show’ as it were.
The Problem of Evil
The problem of theodicy, or ‘problem of evil’ as it is more commonly known, is often discussed in the aftermath of seemingly ‘natural’ disasters and calamities which appear to hit innocent people across the globe.
Allah the Exalted says, “Misfortunes can only happen with God’s permission.” [64.11] The first thing to appreciate is that whatever calamity strikes, it is only by the permission of Allah.
It is anthropomorphism which lends itself to the problem of evil. How? The concept that ‘God is like us’ and ‘we don’t do this, so why does He?’ This is blaming Allah, and an implicit claim that you could do a better job of running the world. Allah Most High says, “He cannot be called to account for anything He does, whereas they will be called to account.” [21.23]
The ‘why’ doesn’t apply to Allah as He doesn’t have motives. Allah is completely and utterly dissimilar to creation: “There is absolutely nothing whatsoever unto the like of Him.” [42.11] And He is All-Wise, and does what He wills with His creation. We will be judged according to our responses, and we consign everything else to Allah.
Sheikh Nuh Keller writes, “The sufferings of the innocent, such as from natural disasters, disease, or the inhumanity of others, are temporary, and shall be a source of triumph in the next life, the infinite sphere of Allah’s name al-Rahim, the All-compassionate. Children who die find eternal bliss.” [see: Suffering and Divine Wisdom]
We don’t have the full context so we can never truly understand the wisdom behind the way the world works. And this is where reliance (tawakkul) comes in— realising that “Both come from God.” [4.78] (i.e. both good fortune and harm) Having contentment (rida) with the Divine decree is a sign of the truly righteous. Knowing that what hit was never going to miss.
The suffering and wrongdoing in the world is a test for those watching on just as much as it is for those being tested. And injustices in the world are a proof that the Day of Judgement is coming because death isn’t the ‘end.’
The believers are people of action, not talk.
See also: The Problem of Evil and a Summarized Islamic Response and: Are You Considered a Martyr If You Die In An Earthquake Or a Flood?
Calamities & Trials as Punishment
Trials are not necessarily the result of a people’s crimes against Allah and His Messenger (Allah bless him and give him peace). Yet it is a possibility.
Allah Most High says, “Whatever misfortune befalls you [people], it is because of what your own hands have done…” [42.30] The exegetes explain that trials befall the sinful because of their sins. As for the righteous, it is a raising in their degrees in the sight of Allah.
Generally, the sign that a tribulation or calamity was a punishment is: a lack of patience, complaints, and not much in the way of reflection— inwardly or outwardly.
Allah Most High continues the previously mentioned verse with, “…God forgives much.” Sometimes we ignore the Divine calls in our life, but one day the blows of fate hit us and we have nowhere to turn but to Him.
Shaykh Abdal Hakim Murad comments, “The principle which underlies all this is not controversial among Muslims. If we forget Allah, He will forget us: ‘forget us’ in the sense of not protecting us from misfortune.” [see: Reflections on the Earthquake: When the Generous Appears with the Name Avenger – Shaykh Abdal Hakim Murad on the Turkish Earthquake in 1999]
The Messenger of Allah (Allah bless him and give him peace) said, “Watch out for Allah, and you’ll find Him in front of you.” When the believers put Allah first in their lives, and follow His commands, they see nothing but grace and success (tawfiq). Allah loves the Godfearing. And a life full of little ‘harams’ here and there is not a sign of the righteous, Godfearing Muslims.
Further, trials in one’s life can bring about blessings that one may not have otherwise enjoyed. The Holy Prophet (Allah bless him and give him peace) said, “How amazing is the believer’s affair! Allah decrees nothing for the servant except that it is good for him.” [Ahmad]
See also: How Do You Distinguish Between a Test From Allah and Punishment? and: A Reader on Patience and Reliance on Allah and: Guidance of the Prophet Muhammad on the Virtues of Patience (and Thankfulness) in Tribulation and Hardship
May Allah grant us the ability to see reality for what it really is, and give us the strength to follow it.
And Allah alone gives success.
wassalam,
Tabraze Azam
Checked & Approved by Shaykh Faraz Rabbani
