A response to the specious argument that if Allah is not unjust, why do people vary so much and the provision of blessings that they have?

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Tauhid Lab Assistant · Accepted Answer

> TL;DR: Variation in people’s abilities, circumstances, and provisions (rizq — sustenance and all enabling provisions) is deliberate, wise distribution by Allah for mutual service and testing, not injustice [TAF1][TAF2][FAT1]. Oppression is forbidden; our duty is to seek benefit through halal (permissible) means, uphold justice, show patience and gratitude, and trust that every deed will be fully recompensed without any wrong [HAD2][HAD4][HAD6].

## Core Principle and Rationale
Oppression is categorically forbidden; Allah declared it unlawful for Himself and among people, so do not wrong one another [HAD2]. At the same time, Allah Himself distributes worldly livelihoods and raises some above others in degrees “so that they may utilize one another” — establishing interdependence, not injustice [TAF1]. Differences in rizq (sustenance and all enabling provisions for worldly and spiritual life) are by divine wisdom and mercy; making everyone equal in wealth would disrupt human functioning and motivation [TAF2]. Rizq is broader than money; it includes material means, relationships, influence, health, knowledge, and faith that sustain one’s life and mission [FAT4]. Its apportionment belongs solely to Allah, and the full plan remains beyond human comprehension [FAT1].

These differences come with boundaries and responsibilities. Islam forbids interest, gambling, hoarding, manipulation, and monopolization; it imposes zakat (obligatory alms), land dues, and other dues to open opportunity and prevent structural injustice [TAF4]. Where markets become abnormal or exploitative, legitimate authority may intervene temporarily to set fair wages — a protective, not totalizing, role [TAF3]. Thus, inequality of outcomes under a just moral law is not oppression; rather, oppression is when the powerful violate rights or ignore the lawful limits.

Our duty within this wise order is twofold: actively seek benefit and strength, and rely on Allah without fatalism. The Prophet taught: “Be keen on what benefits you, seek Allah’s help, and do not feel helpless,” and avoid paralyzing “if only” thinking after taking means, recognizing decree (qadar — divine measure and decree) [HAD4]. Affirming qadar means knowing nothing missed you that was meant for you, and nothing struck you that was not written — a pillar of sound faith [HAD5]. While outcomes differ, justice is preserved: Allah records deeds and will recompense them fully; whoever finds good should praise Allah, and whoever finds otherwise should blame only himself [HAD2]. Moreover, “Allah does not wrong a believer regarding a single good deed”: the believer is rewarded here and hereafter, while the disbeliever’s worldly good is repaid here if not done for Allah, with no remainder in the next life [HAD6][HAD7].

### Tests, responsibility, and ultimate rectification
Tribulation scales with reward; when Allah loves a people, He tests them. Whoever is content finds divine pleasure; whoever rages against the decree faces displeasure [HAD3]. Differences in ease and hardship are thus arenas of responsibility: those given more resources bear heavier accountability toward justice and generosity, while those given less have lighter burdens but rich opportunities in patience and integrity — all under a Lord who will not wrong anyone of even an atom’s weight [HAD3][HAD6]. That the world runs with precision and needs are provisioned points to a just hand behind existence, and to a life beyond where full justice and ultimate needs (like lasting happiness and “baqā’” — enduring life) are realized [RIS4].

### Practical playbook for modern professionals
- Career and commerce: Pursue growth and excellence with halal means, avoid exploitative instruments, and build value through service and integrity; this aligns with the lawful–unlawful line that curbs injustice while enabling enterprise [TAF4]. Combine strategic effort with tawakkul (trustful reliance) and avoid ruminating on counterfactuals after due diligence [HAD4].  
- Leadership and management: Be rigorously fair in decisions and compensation; those who are just in judgment and in what is under their charge will be on pulpits of light on the Day of Judgment [HAD1].  
- Wealth and philanthropy: Treat wealth differences as a trust; fulfill zakat and fair dues, break monopolistic harm when relevant, and convert advantage into public good [TAF4][TAF3].  
- Inner stance: When facing setbacks, practice sabr (patient endurance) and shukr (gratitude), knowing that good is never lost with Allah and hardship carries reward or expiation [HAD3][HAD6]. Recenter on the breadth of rizq (time, health, meaningful work, knowledge, relationships) to avoid narrow comparisons and entitlement [FAT4][YT1].

## Divergent Perspectives
- Calamity: test and hidden mercy vs. consequence and expiation.  
  1) Tests and hidden mercy: In mass calamities where the innocent are struck with the guilty, there is a ray of mercy for the innocent — their fleeting losses become enduring charity and, in some cases, a shahāda-like (martyrdom-adjacent) elevation, transforming brief pain into lasting gain [RIS2]. This frames suffering without injustice: what appears sheer loss contains stored good in the scales of Allah [RIS2].  
  2) Consequence and expiation: Some worldly corruption and afflictions arise from people’s own deeds; difficulties can serve as wake-up calls and expiations for sins, yet this is not universal to every individual (children and the legally non-responsible are exceptions) [RIS7]. Given the many possible reasons, the sound path is to repent, reform, and persevere — whatever follows is a blessing even if unrecognized [FAT3].

These views are complementary, not contradictory. A single event may simultaneously be a punishment for one, a purification or elevation for another, and a reminder for a third — and Allah encompasses what we cannot [RIS7][FAT3]. What removes injustice is not flattening all outcomes but guaranteeing moral law, due process, and final recompense. In the meantime: do not oppress; uphold justice; seek benefit through lawful means; accept qadar after taking means; and trust that no good is wasted and no wrong will remain unpaid [HAD2][HAD4][HAD6]. Even contemporary reminders underscore not to weaponize comparisons: all blessings are ultimately gifts, and heavier gifts entail heavier tests and duties, while final justice is assured by the One who knows every circumstance [YT2][HAD2][HAD6].

Key terms used:
- Rizq: sustenance and enabling provisions, both material and spiritual, granted by Allah [FAT4].  
- Qadar: divine measure and decree governing outcomes within human responsibility [HAD5].  
- Halal/Haram: permissible/prohibited boundaries guiding ethical acquisition and use of resources [TAF4].  
- Zakat: obligatory alms purifying wealth and ensuring circulation to rightful recipients [TAF4].  
- Sabr/Shukr: patient endurance and gratitude — the believer’s posture across trials and blessings [HAD3].

If specific personal cases raise confusion (for example, “Why me, now?”), recognize that not all wisdoms are accessible; consult a qualified scholar for tailored guidance while holding to these anchored principles [FAT1][FAT3].

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A response to the specious argument that if Allah is not unjust, why do people vary so much and the provision of blessings that they have?

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