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Reconciling Faith, Suffering And Fitrah
1. Ghamdi Sahib’s View on Fitrah:Ghamdi Sahib says Islam is a religion of fitrah (natural disposition), and nothing in Islam goes against human nature. If this is true, how can it be fitrah for humans to pray to a God who allows immense suffering (e.g., wars, rape, abuse) despite having the power to stop it?
2. Reconciliation of Justice and Mercy:If Allah is the Most Merciful and Just, how do we reconcile these attributes with the existence of innocent suffering, especially when humans are encouraged by their natural disposition to question and feel disturbed by such events?
3. Suffering Beyond Human Understanding:If the response to both these questions is that suffering is beyond human understanding and Allah, in His infinite wisdom, knows the bigger picture, does this not seem like Islam is “playing safe” because it cannot provide a satisfactory answer? While we may obey Him out of duty, isn’t it against human fitrah to sincerely pray to someone who allows the suffering of innocents and children despite having the power to stop it?
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8 Replies
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Reconciling Faith, Suffering And Fitrah
updated 1 week ago
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8
Replies
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Humans obey the law of the land they live in, despite the facts that they may object certain ways of injustice which their governments adopt. They criticise their governments yet they pay them tax and obey the law and if they commit an offence they are punished and they accept it too.
This is what humans are actually doing. Nothing different is demanded by Islam.
God has a grand scheme, where suffering and piety will be compensated. The requisites of test cannot avoid the suffering. This is the God’s choice for us.
When it is said the there is nothing against fitrah in Islam it means believing in the creator and the hereafter and the injunctions of shariah.
The divine scheme is not a part of our fitrah. That scheme is designed by God and has been launched and we have to pass through it.
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I understand the analogy you’ve provided about obeying a government despite objections to its actions. However, what I am trying to convey is that, in this analogy, we may obey the government because we feel helpless, but we don’t necessarily like it or pray to it. So, according to this logic, shouldn’t we be obeying God because He is powerful and we are helpless, but not necessarily liking Him or praying to Him, since we’re merely compelled by His power?
If we are only obeying God out of His power, how can we cultivate the desire to love or pray to Him genuinely?
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To feel helpless in front of God is what is required, this is called Abdiayat, servitude, and men are called Abd, slaves or servants of God, not lovers or beloved or children of God. God does not present Himself as loveable like that of a mother or father, He presents Himself as the master of the universe. He created a grand scheme of the test to favor His obedient servants. Since He is just and generous, therefore we love Him.
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Your explanation emphasizes God’s justice and generosity, which inspires love and servitude. However, where is the guarantee that the afterlife and its rewards are real? Has anyone witnessed or verified the afterlife or the justice said to be done there? What if we dedicate our lives to obedience, avoiding worldly pleasures in hope of an afterlife reward, only to find out after death that there is nothing—just a void? How do we reconcile this uncertainty?
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This is another question which addresses the the truth of religion. It has its own merits. Please refer to the videos of Ghamidi saheb where he talks about the truth of islam, the Qur’an the word of God etc.
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Ok thank you
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