THE PRINCIPLE OF DIVINE GRACE
THEOLOGY
BAQER MUHAMMAD
5 min read
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The principle of luṭf (divine grace) is one of the critical concepts discussed in the science of kalām (Islamic theology). Muslim theologians establish this principle to argue for the necessity of sending prophets and to demonstrate how Allah aids His creation in obeying Him through His grace. This article aims to briefly establish this principle.
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Table of Contents
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Introduction
Definition of luṭf and its evidence
Establishing luṭf through the Qur’an
Conclusion
Footnotes
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Definition of luṭf and Its Evidence
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Sayyid ʿAlī Abū al-Ḥasan discussed luṭf and stated [1]:
"Luṭf is that which motivates people toward obedience and deters them from disobedience. It is established after the capacity [to perform acts of obedience or disobedience] is present." [2]
Al-ʿAllāma al-Ḥillī (d. 726/1325) explains:
"Luṭf is necessary, in contrast to the view of the Ashāʿira [3], otherwise, it would contradict His purpose in imposing taklīf (obligation) upon creation. Allah desires for His servant to obey. If He knows that the servant would not choose to obey or that the servant would not approach obedience except through luṭf, then failing to provide this luṭf would contradict His purpose, which is imperfect. Allah is exalted above imperfection!" [4]
Many theologians use analogies to clarify the concept of luṭf. They liken luṭf to a situation where a person wants to invite a guest to dine with him and knows that this guest would only accept the invitation if extended in an extravagant or particular manner. If the host refrains from taking the necessary steps to make the guest inclined to accept the invitation, he would have contradicted his purpose—an action deemed objectionable. [5]
The general argument for luṭf can be summarized as follows [6]:
Assume there is a connection between a purpose/goal and the actions of others. [7]
Assume that it is known that the other party will not fulfil what the purpose requires unless they are given a stronger incentive.
Assume that the act of providing this incentive does not entail any difficulty.
Contradicting the purpose is objectionable.
From the above, it logically follows that it is necessary to fulfil the purpose by performing the action that strengthens the incentive for others to do what achieves the goal.
A concise application of this reasoning to Allah can be presented as follows:
Allah's purpose relates to people's obedience. [7]
Luṭf (or facilitating obedience) is what fulfils this purpose.
Contradicting the purpose is objectionable.
Allah does not engage in objectionable actions.
Conclusion: Luṭf is necessary.
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The Proof of Luṭf through the Qur'an [8]
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1. Allah says:
“And if Allah had extended [excessively] provision for His servants, they would have committed tyranny throughout the earth. But He sends [it] down in an amount which He wills. Indeed He is, concerning His servants, Acquainted and Seeing.” [9]
This verse proves that Allah does not excessively extend provision to His servants because He knows that it would lead to oppression and tyranny. Thus, He refrains from doing so, even though oppression and tyranny are acts that people may choose. This indicates Allah’s intention to deter them from sin.
2. Allah says:
“And if it were not that mankind would become one community [of disbelievers], We would have made for those who disbelieve in the Most Merciful—for their houses—ceilings and stairways of silver upon which to mount. And for their houses—doors and couches [of silver] upon which to recline, and gold ornamentation. But all that is nothing but the enjoyment of worldly life. And the Hereafter with your Lord is for the righteous.” [10]
This demonstrates that Allah, knowing that granting material wealth to the disbelievers would cause the believers to turn to disbelief, refrained from making the world entirely for the disbelievers. Therefore, He made some disbelievers poor and some believers rich, thus implementing luṭf (divine grace) for the believers.
3. Allah says:
“Indeed, the worst of living creatures in the sight of Allah are the deaf and dumb who do not use reason [i.e., the disbelievers]. If Allah had known any good in them, He would have made them hear. And if He had made them hear, they would [still] have turned away, while they were refusing.” [11]
This means: if Allah had known any potential for goodness in them, He would have enabled them to listen. "Hearing" in this context symbolizes luṭf for anyone who has the capacity to benefit from the truth (ḥujja). [12]
4. Allah says:
“And if it were not that a disaster should strike them for what their hands have put forth [of sins] and they would say, ‘Our Lord, why did You not send us a messenger so we could have followed Your verses and been among the believers?’ [Then We would not have sent a messenger].” [13]
Here, Allah states that He could have punished them for their sins without sending them a messenger, but He chose to send messengers so that they would not have a case against Him on the Day of Judgment.
Thus, sending a messenger is an act of luṭf, going beyond merely establishing the ḥujja (proof). [14]
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Conclusion
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We have now demonstrated that Allah grants luṭf (divine grace) to those who can be guided and are willing, and that Allah does not punish His creation without first providing luṭf in a general manner to the people.
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Footnootes
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[1] His commentary on al-Risāla al-Mātiʿīyya.
[2] That is, after possessing the ability to perform such actions, it is through luṭf that one refrains from what is reprehensible. However, the mere capacity to avoid evil deeds is not luṭf itself.
[3] Ashʿarism is a theological school within Sunni Islam named after Abū al-Ḥasan al-Ashʿarī, a Shāfiʿī jurist and scholastic theologian of the 10th and 11th centuries. It established an orthodox guideline based on scriptural authority, rationality, and theological rationalism. It is one of the three principal schools alongside Māturīdism and Atharism. Ashʿarism eventually became the dominant theological school in Sunni Islam and is considered the single most significant school in Islamic theology throughout Islamic history.
[4] Nahj al-Mustarshidīn fī Uṣūl al-Dīn, p. 55.
[5] Sharīf al-Murtaḍā. Sharḥ Jumal al-ʿIlm (pub. Dār al-ʾAswa Lil-Ṭabāʿa Wa al-Nashr), p. 108, Al-ʿAllāma al-Ḥillī. Shi’i Theology: A Translation of Kashf al-Murād fī Sharḥ Tajrīd al-Iʿtiqād (pub. ICAS Press), p. 114.
[6] Sayyid ʿAlī Abū al-Ḥasan’s commentary on Sharḥ Jumal al-ʿIlm. Available on YouTube.
[7] As explained in the previous article regarding taklīf (divine obligation).
[8] As mentioned by Sayyid ʿAlī Abū al-Ḥasan in his commentary on al-Risāla al-Mātiʿīyya. Note that this section is considered merely beneficial elaboration for the believers and not as proof for luṭf, since these verses lack evidential power unless the Qur’an itself has been proven to be revealed by Allah.
[9] Qur’an 42:27.
[10] Qur’an 43:33–35.
[11] Qur’an 8:22–23.
[12] Ḥujja is defined as Allah’s argument and evidence over the people.
[13] Qur’an 28:47.
[14] In short, there are people who deserve punishment due to their sins, even if prophets are not sent to them. However, to prevent them from arguing on the Day of Judgment, Allah sent them messengers to strengthen the evidence against them, not to establish a ḥujja from the beginning. These individuals belong to those who are not meant to be guided [as they would not choose it].
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Introduction
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