DO NOT BLAME GOD, UNDERSTANDING THE DICTION OF "KITAB" IN THE QUR'AN

Why must it be God? Many people (both Muslims and non-Muslims), when struck by disaster or misfortune, tend to blame the Creator. Therefore, Islam offers a different perspective with one simple command: DO NOT BLAME GOD.

Today’s study addresses the common problem where people, when faced with calamity, either blame God or hide behind the word Taqdir (Fate/Predestination). Consider these cases:

1. Personal Experience: "About 15 years ago, when my mother fell ill and her condition worsened, I tried to be a good Muslim and refrained from complaining. However, due to the pressures of life (being married and having to provide) I inevitably complained to Allah. Why should I, who consistently attends religious circles, prays, and fasts, be given such a trial? I concluded it was Allah's Taqdir, yet sometimes, my heart could not accept it."
2. Others' Experience: A family of eight daughters lost their father figure. Seven of them suffered from mental health issues due to life’s pressures. The only one who remained healthy decided to marry early to escape the family pressure, but her burden only grew heavier, leading her to reject Allah’s Taqdir.
3. Your Own Story: Perhaps you have your own story of blaming God. God willing, this study will provide the answers.

Seeking Information in the Qur'an

First, let us look at what the Qur'an says regarding misfortune in QS. Ash-Shura 42:30 and QS. An-Nisa 4:79:

وَمَآ أَصَٰبَكُم مِّن مُّصِيبَةٖ فَبِمَا كَسَبَتۡ أَيۡدِيكُمۡ وَيَعۡفُواْ عَن كَثِيرٖ

"And whatever misfortune befalls you, it is because of what your hands have earned. And He pardons much." (QS. Ash-Shura 42:30)

مَّآ أَصَابَكَ مِنۡ حَسَنَةٖ فَمِنَ ٱللَّهِۖ وَمَآ أَصَابَكَ مِن سَيِّئَةٖ فَمِن نَّفۡسِكَۚ وَأَرۡسَلۡنَٰكَ لِلنَّاسِ رَسُولٗاۚ وَكَفَىٰ بِٱللَّهِ شَهِيدٗا

"Whatever good befalls you is from Allah, and whatever evil befalls you is from your own selves. We have sent you as a Messenger to all mankind. And Allah is sufficient as a Witness." (QS. An-Nisa 4:79)

From that verse, Allah states that evil or calamity is the result of our own actions. Naturally, the statement of Allah that we have just read would conflict if it were juxtaposed with the notion of Allah’s Taqdir (divine predestination) which will be discussed on another occasion. Therefore, the concept of taqdir must first be set aside in order to properly understand this discussion.

To understand misfortune/disaster, we can divide it into two forms:

1. External Form (Outside of Human Control)

The external form is a conclusion drawn from human thinking that assumes calamities and disasters occurring outside human beings are the will or desire of God / Allah. In reality, we call such events calamities or disasters because we are affected by them. If we were not affected, we would not describe them as such; instead, we would call them natural phenomena. Thus, natural phenomena that we label as disasters are actually human perceptions. Then how should we understand the notion that disasters are already written in the Book, as stated in QS. Al-Hadid 57:22, which mentions that disasters are written in a "Kitab":

مَآ أَصَابَ مِن مُّصِيبَةٖ فِي ٱلۡأَرۡضِ وَلَا فِيٓ أَنفُسِكُمۡ إِلَّا فِي كِتَٰبٖ مِّن قَبۡلِ أَن نَّبۡرَأَهَآۚ إِنَّ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٞ

"No calamity befalls on earth or in yourselves but it is written in the "Kitab" before We create it. Indeed, that is easy for Allah."

But do we know what the "Kitab" actually is?

In the Qur’an, the word Kitab does not mean a book in the common Arabic sense, because when the Qur’an was revealed, it did not come in the form of a physical book, but rather as divine speech / words, which we call revelation (wahy). The function of these words was to establish and determine matters that occurred in the life of the Messenger of Allah.

The content of these determinations is divided into two categories, namely:

• Nubuwah: Information about God and the Universe (QS. Ibrahim 14:52) (QS. Adz Dzariyat 51 : 20-21).

هَٰذَا بَلَٰغٞ لِّلنَّاسِ وَلِيُنذَرُواْ بِهِۦ وَلِيَعۡلَمُوٓاْ أَنَّمَا هُوَ إِلَٰهٞ وَٰحِدٞ وَلِيَذَّكَّرَ أُوْلُواْ ٱلۡأَلۡبَٰبِ

“This (Quran) is a complete explanation for mankind, and that they may be warned thereby, and that they may know that He is the One God, and that people of understanding may take heed.” 

وَفِي ٱلۡأَرۡضِ ءَايَٰتٞ لِّلۡمُوقِنِينَ وَفِيٓ أَنفُسِكُمۡۚ أَفَلَا تُبۡصِرُونَ

“And in the earth are signs (of Allah's power) for those who are certain”. “and (also) in yourselves. So will you not see?”

• Risalah: Procedures for worship and laws (QS. Al-Baqarah 2:183, An-Nisa 4 : 103, Al-Baqarah 2 : 216)).

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ كُتِبَ عَلَيۡكُمُ ٱلصِّيَامُ كَمَا كُتِبَ عَلَى ٱلَّذِينَ مِن قَبۡلِكُمۡ لَعَلَّكُمۡ تَتَّقُونَ

“O you who believe, fasting is decree (kitab) for you as it was decree for those before you, so that you may become pious.” (QS. Al-Baqarah: 183)

فَإِذَا قَضَيۡتُمُ ٱلصَّلَوٰةَ فَٱذۡكُرُواْ ٱللَّهَ قِيَٰمٗا وَقُعُودٗا وَعَلَىٰ جُنُوبِكُمۡۚ فَإِذَا ٱطۡمَأۡنَنتُمۡ فَأَقِيمُواْ ٱلصَّلَوٰةَۚ إِنَّ ٱلصَّلَوٰةَ كَانَتۡ عَلَى ٱلۡمُؤۡمِنِينَ كِتَٰبٗا مَّوۡقُوتٗا

"So when you have finished your prayer, remember Allah while standing, while sitting, and while lying down. Then when you feel secure, then establish the prayer (as usual). Indeed, the prayer is a decree (kitab) determined at fixed times for the believers." (QS. Anisa: 103)

كُتِبَ عَلَيۡكُمُ ٱلۡقِتَالُ وَهُوَ كُرۡهٞ لَّكُمۡۖ وَعَسَىٰٓ أَن تَكۡرَهُواْ شَيۡٔٗا وَهُوَ خَيۡرٞ لَّكُمۡۖ وَعَسَىٰٓ أَن تُحِبُّواْ شَيۡٔٗا وَهُوَ شَرّٞ لَّكُمۡۚ وَٱللَّهُ يَعۡلَمُ وَأَنتُمۡ لَا تَعۡلَمُونَ

“Fighting is decree (kitab) for you, although fighting is something you hate. It may be that you hate a thing, while it is good for you, and it may be that you love a thing, while it is bad for you; Allah knows, while you do not know.” (QS. Al-Baqarah: 216)

In the Indonesian Ministry of Religious Affairs translation, interpreting the word “KITAB” as meaning “obligatory” is a mistake. This is because the word “obligatory” is expressed by Allah using a different diction, namely "fardh". Please refer to QS. An-Nur 24:1, At-Tahrim 66:2, and Al-Qasas 28:85.

QS. An-Nur 24:1

سُورَةٌ أَنزَلۡنَٰهَا وَفَرَضۡنَٰهَا وَأَنزَلۡنَا فِيهَآ ءَايَٰتِۢ بَيِّنَٰتٖ لَّعَلَّكُمۡ تَذَكَّرُونَ

“(This is) a surah which We have sent down and which We have made obligatory, and We have revealed therein clear verses so that you may remember.”

QS. At-Tahrim 66:2

قَدۡ فَرَضَ ٱللَّهُ لَكُمۡ تَحِلَّةَ أَيۡمَٰنِكُمۡۚ وَٱللَّهُ مَوۡلَىٰكُمۡۖ وَهُوَ ٱلۡعَلِيمُ ٱلۡحَكِيمُ

“Indeed, Allah has made obligatory for you the dissolution of your oaths. And Allah is your Protector, and He is the All-Knowing, the All-Wise.”

QS. Al-Qasas 28:85

إِنَّ ٱلَّذِي فَرَضَ عَلَيۡكَ ٱلۡقُرۡءَانَ لَرَآدُّكَ إِلَىٰ مَعَادٖۚ قُل رَّبِّيٓ أَعۡلَمُ مَن جَآءَ بِٱلۡهُدَىٰ وَمَنۡ هُوَ فِي ضَلَٰلٖ مُّبِينٖ

“Indeed, He who has obligatory upon you the Qur’an will surely bring you back to a place of return. Say, ‘My Lord knows best who has brought guidance and who is in clear error.’”

From here, we can conclude that Allah’s decrees upon humanity, which consist of divine words in the form of Risalah (revelation/laws) and Nubuwwah (information about the universe and God), are what is meant by “KITAB.”

Then what is meant by QS. Al-Hadid 57:22, which states that “no disaster occurs on earth or within yourselves except that it is written in the "Kitab" before We bring it into existence”?

The meaning is that the disasters written in the KITAB (the Decree) are disasters that arise due to the actions of human hands, whether on earth or upon themselves. As for events that occur due to natural phenomena, they are not inherently disasters. We call them disasters only because we happen to live in areas affected by those natural phenomena.

In reality, natural phenomena are part of the operational system of nature itself, occurring precisely because the system functions in that way. The universe, which possesses entropic characteristics (chaotic or degrading tendencies), will naturally reset itself to return to a normal state. Therefore, nature also has a form of free will, as indicated in QS. Fussilat 41:11:

ثُمَّ ٱسۡتَوَىٰٓ إِلَى ٱلسَّمَآءِ وَهِيَ دُخَانٞ فَقَالَ لَهَا وَلِلۡأَرۡضِ ٱئۡتِيَا طَوۡعًا أَوۡ كَرۡهٗا قَالَتَآ أَتَيۡنَا طَآئِعِينَ

“Then He turned to the creation of the heavens, while they were smoke, and He said to them and to the earth: “Come, both of you, to My command, willingly or unwillingly.” They both said: “We come willingly.”

For example, a volcanic eruption occurs due to the accumulation of extremely high magma pressure within the earth’s interior. Likewise, tsunamis and earthquakes occur due to the sudden release of energy within the earth’s crust, usually caused by the movement of tectonic plates.

Thus, these external events are not disasters in themselves. We call them disasters because we live near the affected areas:

• Volcanic eruptions because we live near volcanoes,
• Tsunamis and earthquakes because we live near coastlines or oceans,
• Hurricanes because we live in regions affected by the Coriolis effect,
• Floods because we live in low-lying areas,
• Droughts because we live in arid regions,
• Landslides because we live below hills or mountains,
• Forest fires because of hot weather while living near forested areas.

See QS. An-Naml 27:88:

وَتَرَى ٱلۡجِبَالَ تَحۡسَبُهَا جَامِدَةٗ وَهِيَ تَمُرُّ مَرَّ ٱلسَّحَابِۚ صُنۡعَ ٱللَّهِ ٱلَّذِيٓ أَتۡقَنَ كُلَّ شَيۡءٍۚ إِنَّهُۥ خَبِيرُۢ بِمَا تَفۡعَلُونَ

“And you see the mountains, thinking them rigid, while they move as the movement of clouds. (This is) the work of Allah, who perfected all things. Indeed, He is All-Aware of what you do.”

2. Internal Form (Within Human Influence)

The internal form refers to calamities and disasters experienced within the human being himself, arising from human will itself. This occurs because human beings possess an entropic nature (chaotic or degenerative). Entropy is also part of the operational system of nature, because nature is material in essence and therefore inherently possesses such characteristics. For this reason, entropy is something that Allah has established within human beings. (KITAB = a divine decree concerning Nubuwwah, in this context referring to the universe). To understand calamities and disasters that occur as a result of human will, we divide them into two categories, namely:

a. By One’s Own Actions

The KITAB (divine decree) regarding calamities or disasters that occur due to human actions themselves includes events such as death caused by illness, for example, cancer or tumors. Cancer or tumors occur because the cells within the human body fail to recognize foreign cells that enter the body. These foreign cells are obtained from food. Why are they not recognized by the body’s cells? Because the food consumed comes from unnatural substances, such as chemical-based medicines, fast food, junk food, and also because of the failure to maintain a healthy lifestyle. This is what Allah refers to as the result of human actions themselves, as stated in (QS. An-Nisa 4:79 and QS. Ash-Shura 42:30). The same applies to other illnesses that lead to death, such as heart disease, stroke, suicide, and others. Likewise, congenital disabilities such as blindness, deafness, intellectual disability, muteness, the absence of legs, arms, or both, occur because during pregnancy the mother was unable to properly care for the pregnancy due to poor nutrition, unhealthy lifestyle patterns, attempts to terminate the pregnancy, excessive intake of vitamins, falls, smoking, consuming intoxicating drinks, and so forth. Similarly, landslides occur because forests are cleared until they become barren; forest fires occur because forests are burned by humans themselves. Poverty due to ignorance is also the same. This is where what we often call the law of cause and effect takes place. Thus, this law of cause and effect can also be aligned with the diction "KITAB".

b. Caused by Others

The KITAB concerning calamities or disasters caused by the actions of others includes events such as war, rape, murder, robbery, theft, accidents, fraud, slander, deception, cheating, and so forth. These occur because of the KITAB (divine decree) within human beings, who possess an entropic nature within their free will. See QS. Ar-Rum 30:41, QS. Al-A‘raf 7:56, and QS. Hud 11:85.

ظَهَرَ ٱلۡفَسَادُ فِي ٱلۡبَرِّ وَٱلۡبَحۡرِ بِمَا كَسَبَتۡ أَيۡدِي ٱلنَّاسِ لِيُذِيقَهُم بَعۡضَ ٱلَّذِي عَمِلُواْ لَعَلَّهُمۡ يَرۡجِعُونَ

"Corruption has appeared on land and sea because of what the hands of men have done, so that Allah may make them taste some of what they have done, so that they may return (to the right path)." (QS. Ar-Rum: 41)

وَلَا تُفۡسِدُواْ فِي ٱلۡأَرۡضِ بَعۡدَ إِصۡلَٰحِهَا وَٱدۡعُوهُ خَوۡفٗا وَطَمَعًاۚ إِنَّ رَحۡمَتَ ٱللَّهِ قَرِيبٞ مِّنَ ٱلۡمُحۡسِنِينَ

"And do not cause corruption on the earth after it has been set in order, and call upon Him with fear and hope. Indeed, the mercy of Allah is near to those who do good." (Surah Al-A'raf 7:56)

وَيَٰقَوۡمِ أَوۡفُواْ ٱلۡمِكۡيَالَ وَٱلۡمِيزَانَ بِٱلۡقِسۡطِۖ وَلَا تَبۡخَسُواْ ٱلنَّاسَ أَشۡيَآءَهُمۡ وَلَا تَعۡثَوۡاْ فِي ٱلۡأَرۡضِ مُفۡسِدِينَ

“And Shu'aib said: "O my people, give full measure and weight with justice, and do not wrong people in their rights, and do not make mischief on the earth by making mischief." (QS. Hud: 85)

From the discussion above, there is not a single verse that informs us that Allah / God is the creator of disasters or calamities. All of these occur due to natural factors, which possess their own entropic nature, and also due to human factors, which likewise possess their own entropic nature.

Nature, because of its entropic characteristics, resets its own unfavorable conditions in order to return to a better state, or because the natural system changes when it interacts with another natural system. Likewise, human beings, because they possess free will and tend to follow their own entropy, end up creating their own evils.

THEN WHERE IS GOD'S ROLE IN RELATION TO DISASTERS?

Allah SWT has no role whatsoever in causing calamities/disasters, but He does have a role when humans are struck by calamities/disasters due to the entropic nature of nature and humans themselves, because calamities/disasters are objective entities whose impacts can be felt. This is stated by Allah in QS. Al-Ankabut 29:2

أَحَسِبَ ٱلنَّاسُ أَن يُتۡرَكُوٓاْ أَن يَقُولُوٓاْ ءَامَنَّا وَهُمۡ لَا يُفۡتَنُونَ

“Do people think that they will be left to say, “We believe,” and they will not be tested (by the entropy of the universe)?”

So Allah SWT gives his subjectivity especially to believers, namely:

1. Patience and Seeking Forgiveness/Reward: (QS. Al-Baqarah 2:155-157, Hud 11:7-11)

وَلَنَبۡلُوَنَّكُم بِشَيۡءٖ مِّنَ ٱلۡخَوۡفِ وَٱلۡجُوعِ وَنَقۡصٖ مِّنَ ٱلۡأَمۡوَٰلِ وَٱلۡأَنفُسِ وَٱلثَّمَرَٰتِۗ وَبَشِّرِ ٱلصَّٰبِرِينَ ٱلَّذِينَ إِذَآ أَصَٰبَتۡهُم مُّصِيبَةٞ قَالُوٓاْ إِنَّا لِلَّهِ وَإِنَّآ إِلَيۡهِ رَٰجِعُونَ أُوْلَٰٓئِكَ عَلَيۡهِمۡ صَلَوَٰتٞ مِّن رَّبِّهِمۡ وَرَحۡمَةٞۖ وَأُوْلَٰٓئِكَ هُمُ ٱلۡمُهۡتَدُونَ

“And We will surely test you with something of fear, hunger, loss of wealth, lives and fruits. And give good news to the patient. (That is) those who, when afflicted with a calamity, say: "Inna lillaahi wa innaa ilaihi raji'uun". It is they who have received blessings and mercy from their Lord, and it is they who are guided.”

وَهُوَ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ فِي سِتَّةِ أَيَّامٖ وَكَانَ عَرۡشُهُۥ عَلَى ٱلۡمَآءِ لِيَبۡلُوَكُمۡ أَيُّكُمۡ أَحۡسَنُ عَمَلٗاۗ وَلَئِن قُلۡتَ إِنَّكُم مَّبۡعُوثُونَ مِنۢ بَعۡدِ ٱلۡمَوۡتِ لَيَقُولَنَّ ٱلَّذِينَ كَفَرُوٓاْ إِنۡ هَٰذَآ إِلَّا سِحۡرٞ مُّبِينٞ وَلَئِنۡ أَخَّرۡنَا عَنۡهُمُ ٱلۡعَذَابَ إِلَىٰٓ أُمَّةٖ مَّعۡدُودَةٖ لَّيَقُولُنَّ مَا يَحۡبِسُهُۥٓۗ أَلَا يَوۡمَ يَأۡتِيهِمۡ لَيۡسَ مَصۡرُوفًا عَنۡهُمۡ وَحَاقَ بِهِم مَّا كَانُواْ بِهِۦ يَسۡتَهۡزِءُونَ وَلَئِنۡ أَذَقۡنَا ٱلۡإِنسَٰنَ مِنَّا رَحۡمَةٗ ثُمَّ نَزَعۡنَٰهَا مِنۡهُ إِنَّهُۥ لَئَُوسٞ كَفُورٞ وَلَئِنۡ أَذَقۡنَٰهُ نَعۡمَآءَ بَعۡدَ ضَرَّآءَ مَسَّتۡهُ لَيَقُولَنَّ ذَهَبَ ٱلسَّئَِّاتُ عَنِّيٓۚ إِنَّهُۥ لَفَرِحٞ فَخُورٌ إِلَّا ٱلَّذِينَ صَبَرُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ أُوْلَٰٓئِكَ لَهُم مَّغۡفِرَةٞ وَأَجۡرٞ كَبِيرٞ

“And He it is Who created the heavens and the earth in six days, and His throne was on the water, that He might test which of you is best in deed. And if you were to say (to the people of Mecca): “Indeed, you will be resurrected after death,” the disbelievers would certainly say: “This is nothing but obvious magic.” “And if We postpone the punishment from them for a specified term, they would certainly say: “What is stopping it?” When the punishment comes to them, it cannot be averted from them, and they will be seized by the punishment that they used to mock at. “And if We give man a taste of mercy from Us, then We take it away from him, he will surely despair and be ungrateful. “And if We give him a taste of happiness after a calamity that has befallen him, he will surely say: “The calamities have passed away from me”; Indeed, he is very happy and proud, "except those who are patient (against calamity) and do righteous deeds; for them is forgiveness and a great reward."

2. Thinking Well of Allah (Husnuzan): (QS. Taghabun 64:11)

مَآ أَصَابَ مِن مُّصِيبَةٍ إِلَّا بِإِذۡنِ ٱللَّهِۗ وَمَن يُؤۡمِنۢ بِٱللَّهِ يَهۡدِ قَلۡبَهُۥۚ وَٱللَّهُ بِكُلِّ شَيۡءٍ عَلِيمٞ

"No calamity befalls a person except by the Kitab; and whoever believes in Allah, He will guide his mind. And Allah is Knowing of all things."

3. Self-introspection by repenting and making improvements. Because disasters or calamities may be caused by one’s own actions, as explained in the previously mentioned verses, a person who commits mistakes that result in calamities or disasters upon himself must repent to Allah and make a firm commitment not to repeat them. As for harm caused to others, one must take steps of iṣlāḥ (reform and rectification) for example, by apologizing and repairing the damage that has been caused. If forests have been cleared, they must be replanted; if war has caused destruction, cities and public facilities that were damaged must be rebuilt. (See QS. Al-Baqarah 2:160 and 224, and QS. An-Nisa 4:114.)

إِلَّا ٱلَّذِينَ تَابُواْ وَأَصۡلَحُواْ وَبَيَّنُواْ فَأُوْلَٰٓئِكَ أَتُوبُ عَلَيۡهِمۡ وَأَنَا ٱلتَّوَّابُ ٱلرَّحِيمُ

"Except those who repent and make amends and clarify (the truth), then to them I will accept their repentance, and I am the Accepting of repentance, the Most Merciful."

وَلَا تَجۡعَلُواْ ٱللَّهَ عُرۡضَةٗ لِّأَيۡمَٰنِكُمۡ أَن تَبَرُّواْ وَتَتَّقُواْ وَتُصۡلِحُواْ بَيۡنَ ٱلنَّاسِۚ وَٱللَّهُ سَمِيعٌ عَلِيمٞ

“Do not make (the name of) Allah in your oaths an obstacle to doing good, piety and making amends between people. And Allah is All-Hearing, All-Knowing.”

۞لَّا خَيۡرَ فِي كَثِيرٖ مِّن نَّجۡوَىٰهُمۡ إِلَّا مَنۡ أَمَرَ بِصَدَقَةٍ أَوۡ مَعۡرُوفٍ أَوۡ إِصۡلَٰحِۢ بَيۡنَ ٱلنَّاسِۚ وَمَن يَفۡعَلۡ ذَٰلِكَ ٱبۡتِغَآءَ مَرۡضَاتِ ٱللَّهِ فَسَوۡفَ نُؤۡتِيهِ أَجۡرًا عَظِيمٗا

"There is no good in most of their whispers, except the whispers of those who enjoin charity, or doing good, or making amends between people. And whoever does that seeking the pleasure of Allah, We will give him a great reward."

CONCLUSION

From the study that has been explained, it is now clear that all disasters or calamities that befall human beings are caused either by their own actions or by the actions of others. Therefore, for anyone who is currently experiencing a calamity or disaster, Allah SWT grants subjectivity in the Qur’an in the form of patience, hope for forgiveness and reward, and having a good opinion of Allah.And if a person has caused calamities or disasters to others, then he must engage in self-introspection through repentance and reform, by apologizing and repairing the conditions that he himself has damaged.

@ABUMUSA2025