of Nokounam, (Session 1656)
The Holy Qur'an, as the Book of Guidance and Mercy, presents foundational divine concepts to humanity through eloquent language and profound expression. Among these concepts, the two attributes of wrath and mercy, as manifestations of the actions and essence of the Lord, hold a distinguished status. This treatise, relying upon the luminous verses of the Holy Qur'an and contemplation upon their meanings, examines these two concepts and, with a profound outlook, clarifies the fundamental distinctions between divine and human wrath as well as the predominance of divine mercy over wrath. The objective is to elucidate the reality of these attributes within the framework of Qur'anic teachings and to dispel misunderstandings that may arise from incorrect interpretations of these notions.
Divine wrath in the Holy Qur'an signifies the intensity in the execution of justice and the response to disobedience that disrupts divine order. This attribute, one of the glorious names of the Lord, is not born of uncontrolled anger but rather emerges as a necessity to preserve balance and implement truth against creatures whose actions harm religion, society, or other creatures. Contrary to human wrath, which may stem from lack of control or psychological weakness, divine wrath is accompanied by divine knowledge and wisdom and serves the realisation of justice.
“Humiliation is decreed for them wherever they are found, except by a rope from Allah and a rope from the people; and they have incurred wrath from Allah.” (Surah Al-Imran, Ayah 112)
This verse introduces divine wrath as a response to the breaking of divine covenant and the emergence of corruption within society. The severity of this reaction is not due to emotional anger but aimed at restoring order and justice.
Human wrath sometimes leads to excess owing to psychological imbalance or weakness in self-control. Such wrath is considered a flaw, as an angry human might exceed rational limits and engage in inappropriate behaviour. Divine wrath, free from any defect, is an embodiment of severity in implementing justice. For instance, courage and recklessness are both daring acts, yet courage is accompanied by knowledge, will, and purpose, whereas recklessness is irrational and devoid of wisdom. Divine wrath, like courage, is intertwined with divine wisdom and knowledge, and is devoid of any excess or defect.
To clarify this distinction further, one may consider an analogy: two individuals jump from a height; although the act is the same, one does so motivated by saving others and with awareness (courage), while the other does so without purpose and from thoughtlessness (recklessness). Divine wrath, like courage, is associated with awareness and divine purpose, whereas human wrath sometimes resembles recklessness.
Divine wrath is a glorious attribute that serves the enforcement of justice and the preservation of divine order. Unlike human wrath, which may arise from weakness or lack of control, it is accompanied by divine wisdom and knowledge. The Qur'anic verses, such as verse 112 of Surah Al-Imran, demonstrate that divine wrath is a response to breach of covenant and corruption, free from any excess or deficiency.
Among the multitude of divine prophets, the Holy Qur'an attributes only three instances of wrath to the prophets: two to Prophet Moses (peace be upon him) and one to Prophet Jonah (peace be upon him). These instances, all accompanied by divine admonition, indicate the reprehensibility of wrath in the prophets unless it is accompanied by divine permission and knowledge.
“And when Moses returned to his people, angry and grieved.” (Surah Al-A'raf, Ayah 150)
In this verse, Prophet Moses (peace be upon him) became wrathful due to his people's worship of the calf, which led to a violent act. Although this behaviour was in response to the disbelief of his people, it was not fully endorsed by God and was accompanied by reprimand.
“And [mention] Dhul-Nun (Jonah), when he went off in anger and thought that We would not decree [anything] upon him. And he called out within the darkness, There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers.” (Surah Al-Anbiya, Ayah 87)
Prophet Jonah (peace be upon him), in anger at his people and having left them without divine permission, was trapped in the belly of the fish. This verse indicates his erroneous assumption and resulting fear led him to repentance and invocation of God, resulting in deliverance.
From a psychological perspective, the Holy Qur'an implicitly demonstrates that wrath may be accompanied by fear. In the case of Prophet Jonah (peace be upon him), fear of entrapment in the darkness of the sea and the fish's belly compelled him to cry out and remember God. This signifies the connection between wrath and fear, which is remedied through repentance and return to God. The salvation of Prophet Jonah by divine mercy (“So We responded to him and saved him from distress.”) exemplifies the predominance of mercy over wrath.
Wrath in the prophets is seldom mentioned in the Holy Qur'an and in each case is accompanied by divine reprimand. This indicates that wrath, even among the prophets, is not a commendable attribute unless accompanied by divine permission and knowledge. The stories of Prophets Moses and Jonah demonstrate that wrath without divine wisdom and will leads to undesirable outcomes, while divine mercy is ever ready to save the servants.
The Holy Qur'an explicitly negates any form of violence and harshness in the conduct of the Noble Prophet (peace be upon him). This demonstrates the merciful nature of Islam, which is founded upon invitation and gentleness rather than coercion and violence.
“If you had been harsh and hard-hearted, they would have dispersed from around you.” (Surah Al-Imran, Ayah 159)
This verse, addressed to the Noble Prophet (peace be upon him), emphasises that severity and violence lead only to the estrangement of people from the faith. Furthermore, another verse limits the Prophet's responsibility solely to conveying the message:
“Indeed, you do not guide whom you like, but Allah guides whom He wills.” (Surah Al-Qasas, Ayah 56)
These verses affirm the truth that Islam is a religion based on invitation, not compulsion, and any violence associated with it is attributable to tyrannical rulers rather than the essence of the religion.
Even under conditions of war, Islamic laws are founded upon justice and mercy. Contrary to some misconceptions attributing violence to Islam, its rules of war are more compassionate than even those of peace. These regulations emphasise the protection of the rights of the defeated and the avoidance of injustice, prohibiting all forms of oppression.
The Holy Qur'an, by emphasising the Prophets gentleness and rejecting violence in prophetic conduct, demonstrates that Islam is a religion founded upon invitation and mercy. Only three instances of wrath in the prophets are mentioned, all accompanied by divine admonition, negating any intrinsic connection between Islam and violence. The laws of war in Islam are similarly founded on justice and mercy, and historical acts of violence are attributable to rulers rather than the religion.
Divine mercy, as an inherent and all-encompassing attribute, is mentioned in the Holy Qur'an with far greater frequency than wrath. This attribute appears seventy-nine times as Rahmah, twenty-five times as Rahmatuhu, and in other forms such as Rahmataka and Rahmatuna, amounting to a total of 339 occurrences. In contrast, wrath is mentioned only twenty-four times, illustrating the dominance of mercy over wrath.
“He has decreed mercy upon Himself.” (Surah Al-An'am, Ayah 12)
This verse explicitly states that God has ordained mercy upon His own essence, and this mercy will be employed on the Day of Resurrection to gather the creatures.
Divine mercy is linked with the attribute of God's self-sufficiency. Because God is independent and all-powerful, He is capable of boundless mercy, responding to even the rejection of the Prophet with forgiveness and pardon.
“And your Lord is the Free of need, the Merciful.” (Surah Al-An'am, Ayah 133)
Divine self-sufficiency forms the foundation of mercy, which arises not from need or weakness but from power and independence. This mercy, like a flowing spring, encompasses all creatures and responds to disobedience with forgiveness and guidance.
Divine mercy in the Holy Qur'an frequently coincides with guidance. This interconnection demonstrates that divine mercy manifests not only in forgiveness but also in leading humans towards the truth.
“A clear proof has come to you from your Lord, and guidance and mercy.” (Surah Al-A'raf, Ayah 203)
This verse presents mercy as accompanying guidance. Divine mercy is like a light illuminating the path for seekers of truth, while simultaneously encompassing servants with forgiveness and salvation.
Divine mercy, as an inherent and all-encompassing attribute, is frequently mentioned in the Holy Qur'an in diverse forms. This mercy is linked with divine self-sufficiency and guidance, manifesting both in this world and the hereafter. The predominance of mercy over wrath reveals the merciful essence of Islam, which emphasises forgiveness, guidance, and gentleness.
The interpretation of the Holy Qur'anic verses regarding wrath and mercy demonstrates that divine wrath is a glorious attribute serving the implementation of justice and preservation of divine order. Unlike human wrath, which may lead to deficiency, it is accompanied by divine wisdom and knowledge. Conversely, divine mercy, an inherent and all-encompassing attribute, is mentioned 339 times in the Holy Qur'an, surpassing wrath mentioned 24 times. This indicates the merciful nature of Islam, founded upon invitation, forgiveness, and guidance. Any violence attributed to Islam stems from historical distortions and the conduct of despotic rulers, not from the core teachings of the Qur'an. Verses such as “So by mercy from Allah, you were gentle with them” and “If
