Mercy and kindness on the one hand, and anger and wrath on the other, are real and comprehensible aspects of human nature. At times, a person’s inner state shifts from equilibrium to another condition—either toward tenderness and compassion that reflects divine mercy, or toward agitation marked by inner tension and heaviness.
Similarly, these two attributes, mercy and wrath, are frequently mentioned in the Holy Quran in reference to Almighty God, such as in the verses: “Indeed, the mercy of Allah is near to the doers of good”.[1] and “Allah has become angry with them, cursed them, and prepared for them Hell and wretched is that destination”.[2]
But are divine mercy and wrath like those of human beings? Does God change from one state to another? Or are there essential differences? And what are the causes of these two divine attributes in relation to God Himself?
The Meaning of Divine Mercy and Wrath
From a philosophical perspective, the topic of divine wrath has been widely discussed. Yet it is certain that we cannot say God becomes angry like human beings do, that is, with emotional agitation or a change of state. Rather, when God’s wrath is directed toward a person or a community, certain consequences appear in them that resemble the effects produced by human anger; and for this reason, the term wrath is used. The same applies to divine mercy, it is similar only in its effects, not in its nature.
Divine Mercy and Wrath: The Forces of Survival and Destruction in Human Life
Sometimes, the mercy and grace of God embrace a person or a community, elevating them, rescuing them from misery and deprivation, and guiding them toward happiness and the enjoyment of blessings. Conversely, divine wrath and punishment may descend upon a person or a society, leading to their downfall and disgrace.
Divine mercy and wrath are two powerful forces acting throughout human history. They are real phenomena that must be acknowledged and reflected upon.
When divine mercy envelops a society, that society gains the ability to endure; it steadily advances toward progress and perfection and triumphs over its enemies. When necessary, God even sends unseen assistance, as in the Battle of Badr, where angels came to the aid of the Muslims and supported them.
On the other hand, when divine wrath overtakes a society, its destruction becomes inevitable, even if it appears outwardly strong and possesses every form of worldly power, such as wealth, armies, knowledge, and population. The example of Pharaoh and his followers illustrates this truth: despite their apparent might, they were ultimately destroyed.
Reminding of divine Mercy Alongside His Punishment
Imam Ali (AS) presented the concept of balancing fear and hope in a unique way, saying: “The true jurist, in the full sense of the word, is one who does not make people despair of divine mercy, does not make them lose hope in His grace, and does not make them feel secure from His punishment”.[3]
To reach one’s goal, two forces are always needed: a motivating force and a restraining force. The motivating force initiates movement and, the stronger it is, the faster the progress. The restraining force, however, maintains balance and prevents danger, especially on perilous paths.
Human beings were created for perfection and nearness to God (qurb ila Allah). The necessary motivations for this purpose have been provided both within and outside of the human being through the teachings of the prophets and divine guides. Yet the lower self (nafs) and satanic temptations constantly try to distract and mislead, pulling the person toward deviation or even destruction. The restraining force serves to protect against these dangers.
All prophets were both bearers of good news (bashir) and warners (nadhir). Everyone who continues their path must also embody these two functions.[4] This is the very concept of fear (khawf) and hope (raja), two wings by which one can soar toward the heavens of salvation and closeness to God.
The traditions (hadiths) clearly state that neither of these two should outweigh the other. If fear dominates, a person falls into despair; and despair leads to sin, for one who has lost hope believes there is no benefit in avoiding sin or performing good deeds. Conversely, if hope exceeds its limit, the person becomes heedless toward sins.
The Prophet Muhammad (PBUHH) said: “If you knew the extent of divine mercy, you would rely on it so much that you would perform only a few good deeds; and if you knew the extent of God’s wrath, you would think that you could never be saved”.[5]
Imam al-Sadiq (AS) narrated that his father said: “There is no believing servant except that within his heart are two lights: the light of fear and the light of hope. If one were weighed, it would not outweigh the other”.[6]
And another narration recorded in Ghurar al-Hikam from Imam Amir al-Muminin Ali (AS): “Fear your Lord with a fear that distracts you from over-reliance on His mercy, and hope in Him with a hope that does not make you feel safe from His fear”.[7]
The Causes of Divine Wrath
At this point, a question arises: how does divine mercy or wrath come upon a people? Does it happen randomly, without any rule or measure? Or are there specific laws that govern the manifestation of divine mercy and wrath?
Without doubt, the second is true. Divine mercy and wrath never occur without reason. The determining factors are known as Divine Laws (sunan ilahiyyah) that govern history. In summary, divine mercy and wrath operate according to precise laws, and societies, through their own actions, create the conditions for them.[8]
In Nahj al-Balagha, Imam Ali (AS) beautifully describes this balance: “He is the One whose punishment is severe upon His enemies despite the vastness of His mercy, and whose mercy encompasses His friends despite the intensity of His wrath. Whoever contends with Him is subdued; whoever opposes Him is destroyed; whoever defies Him is humbled; and whoever becomes His enemy is defeated”.[9]
He also says: “Whoever supports God with his heart, hand, and tongue, surely God, exalted be His Name, guarantees to support the one who supports Him and to honor the one who honors Him”.[10]
Elsewhere, he recalls his and his companions’ steadfastness beside the Prophet (PBUHH) in the face of Islam’s enemies: “We were with the Messenger of God, fighting our fathers, sons, brothers, and uncles; and this only increased our faith and submission. When God saw our sincerity, He brought humiliation upon our enemies and granted us victory, until Islam became firmly established”.[11]
As can be seen from the words of Amir al-Muminin (AS), victory and defeat are both in God’s hands. Yet God’s actions are never arbitrary or without cause. People freely choose their path, sometimes placing themselves under divine wrath and punishment, and sometimes in the path of divine mercy and help. Everyone must understand that true victory comes from God; and whoever cultivates the necessary worthiness will receive His divine assistance.[12]
Conclusion
Divine mercy and wrath, unlike those of human beings, do not signify a change or alteration in God’s state or essence. Rather, they are manifested effects of God’s will. Both divine mercy and divine wrath are essential for guiding humanity. The reason some people receive divine mercy while others encounter His wrath lies in their own beliefs, actions, and behavior.
Notes
[1] . Al-Araf:56.
[2] . Al-Fath:6.
[3] . Sharif al-Radi, Nahj al-Balagha, Wisdom 90.
[4] . Makarem Shirazi, Message of Imam Amir al-Muminin (AS), vol.12, p.533.
[5] . Muttaqi al-Hindi, Kanz al-Ummal, hadith 5894.
[6] . Kulayni, Al-Kafi, vol.3, p.67, hadith 1.
[7] . Amidi, Ghurar al-Hikam, p.191, hadith 3713.
[8] . Jafari, Historical Insight into Nahj al-Balagha, p.98.
[9] . Sharif al-Radi, Nahj al-Balagha, Sermon 90.
[10] . Sharif al-Radi, Nahj al-Balaghah, Letter 53.
[11] . Sharif al-Radi, Nahj al-Balaghah, Sermon 56.
[12] . Jafari, Historical Insight into Nahj al-Balaghah, p. 99.
References
- The Holy Quran.
- Amidi, Abdul-Wahid. Ghurar al-Hikam wa Durar al-Kalim, 1st ed., 1366 SH.
- Jafari, Yaqub. A Historical Insight into Nahj al-Balagha. Tehran: Office for the Publication of Islamic Culture, 1st edition, 1372 SH.
- Kulayni, Muhammad ibn Yaqub. Usul al-Kafi. Tehran: Islamic Scientific Bookstore, 1387 SH.
- Makarem Shirazi, Naser. Payam-e Imam Amir al-Muminin (AS) [The Message of Imam Amir al-Muminin]. Tehran: Dar al-Kutub al-Islamiyyah, 1386 SH.
- Muttaqi, Ali ibn Hisam al-Din. Kanz al-Ummal fi Sunan al-Aqwal wa al-Afal. Beirut: Al-Resalah Publishers, 1409 AH.
- Sharif al-Radi, Nahj al-Balagha, arranged by Subhi al-Salih. Qom: Dar al-Hijrah, 1414 AH.
Source of the article | Adapted from:
Seyahat Esfandiyari, Abedin, Applied Ethics with an Emphasis on Nahj al-Balagha, Qom, Qaseem Publications, 1395 SH.
Makarem Shirazi, Naser. Payam-e Imam Amir al-Muminin (AS) [The Message of Imam Amir al-Muminin]. Tehran: Dar al-Kutub al-Islamiyyah, 1386 SH.
