- A person may ask and you mentioned this at the beginning,
Allah Subhana Wa Ta'la knows everything that has happened, will happen and it is happening,
and so Allah Subhana Wa Ta'la knowing that a person X
that he's going to go through life or she's going to go through life be a sinner
and then end up in the Hellfire.
A person could say, "Then why would Allah Subhana Wa Ta'la allow that to happen?"
What would the response be?
- It's a very important question to address and I want to start by saying that the question fails,
the question itself fails for many many reasons.
The first one is that knowledge in and of itself
doesn't transform an act from being one that is good
into one that is evil.
Let me give you an example.
If I venture into the marketplace and I go to purchase a bike for my child,
I have absolute conviction and Yaqeen that one day my child will fall off that bike,
I know they're going to fall off that bike.
So despite me having the knowledge that my child is going to fall off that bike,
I purchased the bike anyway.
That knowledge of me knowing that did not alter that good act that I did
and change it into a bad one.
And in fact, all of humanity would agree
that buying a bike for my child is actually a good thing
and if he did end up falling off the bike they would blame any other cause but not the purchaser of that bike.
So knowledge does not alter or shift something from being a good thing into a bad thing
and our creation and our existence which we celebrate is actually a good thing.
So that's number one.
The second thing is the question assumes
that mercy is a binary or that mercy is binary.
And that should be seen from a very subjective vantage point
as if to say, "If God doesn't do everything I want, then He's not Merciful".
That's just that's fallacious
if we just list some of the merciful actions of God we will see that it quickly dispels you know,
erroneous notions about the divine being.
And we don't have the entire puzzle,
we don't have infinite wisdom to know why God did what He did, some of the things that He did,
but it's a fallacious question because you assume that mercy has to work your way,
but mercy doesn't have to work your way
and for someone to say that no it has to be fixed this way,
it's very very fallacious and in fact erroneous to perceive it that way.
The third thing is that the question is asking or is proposing that the listener view God
through the prism of suspicion and distrust.
So the construct of that question is actually saying,
you should see God through the prism of suspicion,
you should be suspicious about Him and you should distrust Him,
which oppose the very things that we should be having,
which is what Tawakkul - reliance of God and trusting God,
God does things without that self-benefit, there's no self-interest there,
so why did He make us?
He made us because God is inherently loving.
God is the all-Merciful the all-Knowing,
the all Seeing, who loves us who, created us,
in fact every moment of our passing on this world,
you see, God didn't just create us but He sustains us at every passing moment.
So we have to be thankful for that,
we have to show immense gratitude for what He's done for us.
If you start from that premise and you start from the premise that I'm coming from a divine, loving being,
who created us without any vested interest, who looks after us at every passing moment
and so on and so on and so forth,
and then you say, "Okay, why am I being punished?"
But hang on a second, you've started from a premise
of this being and then suffered the fate of punishment in the Hereafter
you start to say, "Well you know what, I suffered punishment as a consequence of what I've done",
not of anything to do with God, right?
but the choices that I made.
What He did was good.
Who He is? The the most loving being,
so you have to look at it from that prism, when you do start off from that premise
you end up with the proper response.
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