Al-A'wad

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Al-Aʿwāḍ (الأَعواض, the plural of al-ʿiwaḍ, literally: compensation) is a term in theology, which refers to the compensation or reward given by God to some innocent human beings who unwittingly suffered a catastrophe or a pain.

According to the majority of theologians of Adliyya, God's compensations or rewards for human beings are obligatory and are based on the entitlements of the suffering people. However, al-Shaykh al-Mufid believes that human beings are not entitled for any "al-iwad". Instead, God rewards people who have suffered out of His grace and kindness.

God's al-iwad includes unbelievers as well. According to some scholars, God's al-iwad might be in this world or in the afterlife. In theological works, al-a'wad are discussed under the problem of Initiated pains and divine justice.

Definition

"Al-A'wad" is a terminology in theology, which means God's compensation or reward for people who unwittingly suffered a catastrophe or pain in this world.[1] "Al-A'wad" includes innocent human beings, such as children, mad people, believers, prophets (a), and divine saints.[2]

The issue of al-a'wad is discussed in theological books under the problem of divine justice, Initiated pains (unwanted catastrophes), or the issue of intisaf (punishment of unjust people).[3] Some people believe that it was referred to in the Qur'an[4] and hadiths as well.[5] However, some scholars believe that the historical background of the issue is not known, and the compensation of human pains and sufferings in some hadiths refers to the standard divine rewards and punishments.[6]

According to theologians of Adliyya, since God never acts unjustly, He is obligated to give rewards to people who unwittingly suffer pains and catastrophes.[7] The majority of Imamiyya and Mu'tazili scholars take the obligation of compensation to be based on the suffering person's entitlement.[8] However, al-Shaykh al-Mufid takes it to be based on the divine grace and kindness, rather than entitlement.[9] He believes that there is a good in catastrophes, which compensates the pains involved in them, and God rewards people to compensate those pains.[10]

Ash'aris do not take it obligatory for God to compensate for pains suffered by people.[11]

Cases

According to theologians, if a person suffers a catastrophe or pain, or loses an interest, without having committed a sin, or if a person loses his or her rational or psychological capacities without being the culprit, then God is obligated to compensate it for him.[12] Some people believe that animals that are slaughtered should be compensated too.[13]

Al-A'wad are not restricted to Muslims. God will compensate for unbelievers as well.[14] According to some people, God's compensation might occur in this world or in the afterlife.[15] Some people maintain that God's compensations are permanent, and others take them to be temporary.[16]

Notes

  1. ↑ Qāḍī ʿAbd al-Jabbār, Sharḥ uṣūl al-khamsa, p. 494.
  2. ↑ Faṣīḥī, Aʿwāḍ, p. 343; Qāḍī ʿAbd al-Jabbār, Sharḥ uṣūl al-khamsa, p. 494.
  3. ↑ Ṣadūq, al-Tawḥīd, Chapter 61; Faṣīḥī, Aʿwāḍ, p. 343.
  4. ↑ Qur'an 2:155-157.
  5. ↑ Faṣīḥī, Aʿwāḍ, p. 343.
  6. ↑ Iḥsānī, Naqd wa barrasī-yi andīsha-yi taʾthīrpadhīrī-yi mutakallimān-i qarn-i 4 wa 5 Imāmīyya az Muʿtazila dar ʿadl-i ilāhī, p. 100-101.
  7. ↑ Ḥillī, Taslīk al-nafs, p. 176; Qāḍī ʿAbd al-Jabbār, Sharḥ uṣūl al-khamsa, p. 494.
  8. ↑ Sayyid Murtaḍā, al-Dhakhīra fī ʿilm al-kalām, p. 239; Qāḍī ʿAbd al-Jabbār, Sharḥ uṣūl al-khamsa, p. 494.
  9. ↑ Mufīd, Taṣḥīḥ al-'iʿtiqād, p. 103.
  10. ↑ Mufīd, Taṣḥīḥ al-'iʿtiqād, p. 103.
  11. ↑ Baghdādī, Uṣūl al-dīn, p. 388, 389; Ṭūsī, Talkhīṣ al-Muḥaṣṣal, p. 341.
  12. ↑ Fāḍil Miqdād, al-Lawāmiʿ al-ilāhīyya, p. 220; Rabbānī Gulpaygānī, Iḍāḥ al-murād, p. 332, 333.
  13. ↑ Fāḍil Miqdād, al-Lawāmiʿ al-ilāhīyya, p. 220; Rabbānī Gulpaygānī, Iḍāḥ al-murād, p. 332, 333.
  14. ↑ Ḥumṣī Rāzī, al-Munqadh min al-taqlīd, vol. 1, p. 341; Qāḍī ʿAbd al-Jabbār, Sharḥ uṣūl al-khamsa, p. 503, 504.
  15. ↑ Fāḍil Miqdād, al-Nāfiʿ yawm al-ḥashr, p. 90; Qāḍī ʿAbd al-Jabbār, Sharḥ uṣūl al-khamsa, p. 498.
  16. ↑ Sayyid Murtaḍā, Sharḥ jumal al-ʿilm wa l-ʿamal, p. 118, 119; Qāḍī ʿAbd al-Jabbār, Sharḥ uṣūl al-khamsa, p. 494.

References

  • Baghdādī, ʿAbd al-Qāhir b. al-Ṭāhir al-. Kitāb uṣūl al-dīn. Beirut: Dār al-Fikr, 1417 AH.
  • Fāḍil Miqdād, Miqdād b. ʿAbd Allāh al-. Al-Lawāmiʿ al-ilāhīyya fī l-mabāḥith al-kalāmīyya. Qom: Majmaʿ al-Fikr al-Islāmī, 1424 AH.
  • Fāḍil Miqdād, Miqdād b. ʿAbd Allāh al-. Al-Nāfiʿ yawm al-ḥashr: fī sharḥ al-bāb al-ḥādī ʿashr. Qom: Muʾassisat al-Maʿārif al-Islāmīyya, [n.d].
  • Faṣīḥī, Muḥammad Ḥusayn. Aʿwāḍ. In Dānishnāma-yi Kalām-i Islāmi (1378 Sh).
  • Ḥillī, al-Ḥasan b. Yūsuf al-. Taslīk al-nafs ilā ḥaẓīrat al-Quds. Qom: Muʾassisat Imām al-Ṣādiq, 1426 AH.
  • Ḥumṣī Rāzī, Sadīd al-Dīn. Al-Munqadhu min al-taqlīd. Qom: Muʾassisa al-Nashr al-Islāmī, 1412 AH.
  • Mufīd, Muḥammad b. Muḥammad al-. Taṣḥīḥ al-'iʿtiqād. Edited by Ḥusayn Dargāhī. Qom: al-Muʾtamar al-ʿĀlamīyya li-alfīya al-Shaykh al-Mufīd, 1414 AH.
  • Muʿtazilī, Qāḍī ʿAbd al-Jabbār. Sharḥ uṣūl al-khamsa. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1422 AH.
  • Naṣīr al-Dīn Ṭūsī, Muḥammad b. Muḥammad. Talkhīṣ al-Muḥaṣṣal. Beirut: Dār al-Aḍwāʾ, 1405 AH.
  • Rabbānī Gulpaygānī, ʿAlī. Iḍāḥ al-murād fī kashf al-murād. Qom: Markaz-i Mudīrīyat-i Ḥawza-yi Ilmīya-yi Qom, 1382 Sh.
  • Ṣadūq, Muḥammad b. ʿAlī al-. Al-Tawḥīd. Qom: Muʾassisat al-Nashr al-Islāmī, [n.d].
  • Sayyid Murtaḍā, ʿAlī b. Ḥusayn. Al-Dhakhīra fī ʿilm al-kalām. Qom: Muʾassisat al-Nashr al-Islāmī, 1411 AH.
  • Sayyid Murtaḍā, ʿAlī b. Ḥusayn. Sharḥ jumal al-ʿilm wa l-ʿamal. Edited by Yaʿqūb Jaʿfarī. [n.p], Dār al-Uswa li-l-Ṭibāʿa, 1414 Ah.
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