I read this book a long time ago, by Mutahari, and in it, it says:
So far our discussion has been of the acceptance and non-acceptance of acts of worship and good and positive deeds of non-Muslims, and in other words the above discussion was about what is above the zero point; the discussion was whether their good deeds cause them to ascend or not.
Now let us see what is the state of what is below the zero point, that is, what happens to the sins and evil deeds of non-Muslims. Are they all alike from the aspect of our discussion, or is there a difference?
In addition, in these actions that are evil and bring a person down, is there a difference between Muslims and non-Muslims, and similarly between Shī`as and non-Shī`as? Does a Muslim, and especially a Shī`a Muslim, have a sort of protection with regard to such actions, or not?
In the preceding matter, it became clear that God only punishes people when they commit wrong deeds out of culpability (taqŝīr), that is, when they do so deliberately and with knowledge, not out of incapacity (quŝūr). Previously, we translated and explained the verse of Qur’ān from which Scholars of the principles of jurisprudence derive the rule that says “It is evil to punish one without having explained his or her duty.”
Now, to clarify the situation of non-Muslims with respect to actions that fall below the zero point and to study their punishment and retribution for the evil deeds they commit, we have no choice but to broach another issue that is touched upon in Islāmic sciences and is rooted in the Noble Qur’ān; and that is the issue of “incapacity” and “powerlessness” (isti°`āf). Here, we begin our discussion under this heading.
The Incapable and the Powerless
The scholars of Islām make use of two terms; they say that some people are “powerless” (musta°ď`afīn) or are “awaiting the command of God” (murjawn li-`amrillāh). “Powerless” refers to the unfortunate and unable; “those awaiting the command of God” denotes people whose affairs and status are to be regarded as being with God and in His hands; God Himself shall deal with them as His wisdom and mercy dictate. Both terms have been taken from the Qur’ān.
In Sūratul Nisā, verses 97- 99, we read:
إِنَّ الَّذِينَ تَوَفٌّاهُمُ الْمَلآئِكَةُ ظٌالِمِي أَنْفُسِهِمْ قٌالُوا فِيمَ كُنتُمْ قٌالُوا كُنٌّا مُسْتَضْعَفِينَ فِي الأَرْضِ قٌالُوا أَلَمْ تَكُنْ أَرْضُ اللٌّهِ وٌاسِعَةً فَتُهٌاجِرُوا فِيهٌا فَأُوْلٌـئِكَ مَأْوٌاهُمْ جَهَنَّمُ وَسٌاءَتْ مَصِيرًا إِلاَّ الْمُسْتَضْعَفِينَ مِنَ الرِّجٌالِ وَالنِّسٌاءِ وَالْوِلْدٌانِ لاٌ يَسْتَطِيعُونَ حِيلَةً وَلاٌ يَهْتَدُونَ سَبِيلاً فَأُوْلٌـئِكَ عَسَى اللٌّهُ أَنْ يَعْفُوَ عَنْهُمْ وَكٌانَ اللٌّهُ عَفُوًّا غَفُورًا
“And those whose souls the Angels take while they are oppressive to themselves; they say, ‘What state were you in?’ They say, ‘We were weak in the land.’ They say, ‘Was not God’s earth wide, that you may migrate in it?’ So the abode of those people is Hell, and evil an abode it is, except the powerless among the men, women, and children who neither have access to any means nor are guided to any way; so perhaps God may pardon them, and God is Ever-Forgiving, Ever-Pardoning.”
In the first verse, mention is made of the interrogation of some people by the Divine appointees (in the grave). The Angels ask them, “What state were you in, in the world?” They forward the excuse: “We were unfortunate, our means were inadequate (and we were unable change our state).” The Angels will say, “You were not powerless, since God’s earth was spacious and you could have migrated from your homeland and gone to an area where you had greater opportunity; thus you are culpable and deserving of punishment.”
In the second verse, the state of some people is mentioned who are truly powerless; whether they be men, women, or children. These are people who had no means and no way out.
In the third verse, the Qur’ān gives tidings and hope that God may show forgiveness towards the second group.
In his commentary of the Qur’ān, al-Mīzān, our most esteemed teacher, `Allāmah Ťabā’ťabā’ī , has this to say regarding these very verses: “God considers ignorance of religion and every form of preventing the establishment of the signs of religion to be oppression, and Divine forgiveness does not encompass this.
However, an exception has been made for the powerless who did not have the ability to move and change the environment. The exception has been mentioned in such a way that it is not exclusive to when powerlessness takes this form.
Just as it is possible for the source of powerlessness to be an inability to change the environment, it is possible for it to be because a person’s mind is not aware of the truth, and thus remains deprived of the truth.”1
Many traditions have been narrated in which those people who, for various reasons have remained incapable, have been counted among the “powerless.”2
In verse 106 of Sūratul Tawbah (9), God says:
وَ ءٌاخِرُونَ مُرْجُونَ لِأَمْرِ اللٌّهِ إِمٌّا يُعَذِّبُهُمْ وَ إِمٌَا يَتُوبُ عَلَيْهِمْ وَ اللٌّهُ عَلِيمٌ حَكِيمٌ
“And others who are awaiting the command of God, He will either punish them or He will forgive them; and God is Knowing, Wise.”
The term murjawn li-`amrillāh (those awaiting God’s command) has been taken from this verse.
So far our discussion has been of the acceptance and non-acceptance of acts of worship and good and positive deeds of non-Muslims, and in other words the above discussion was about what is above the zero point; the discussion was whether their good deeds cause them to ascend or not.
Now let us see what is the state of what is below the zero point, that is, what happens to the sins and evil deeds of non-Muslims. Are they all alike from the aspect of our discussion, or is there a difference?
In addition, in these actions that are evil and bring a person down, is there a difference between Muslims and non-Muslims, and similarly between Shī`as and non-Shī`as? Does a Muslim, and especially a Shī`a Muslim, have a sort of protection with regard to such actions, or not?
In the preceding matter, it became clear that God only punishes people when they commit wrong deeds out of culpability (taqŝīr), that is, when they do so deliberately and with knowledge, not out of incapacity (quŝūr). Previously, we translated and explained the verse of Qur’ān from which Scholars of the principles of jurisprudence derive the rule that says “It is evil to punish one without having explained his or her duty.”
Now, to clarify the situation of non-Muslims with respect to actions that fall below the zero point and to study their punishment and retribution for the evil deeds they commit, we have no choice but to broach another issue that is touched upon in Islāmic sciences and is rooted in the Noble Qur’ān; and that is the issue of “incapacity” and “powerlessness” (isti°`āf). Here, we begin our discussion under this heading.
The Incapable and the Powerless
The scholars of Islām make use of two terms; they say that some people are “powerless” (musta°ď`afīn) or are “awaiting the command of God” (murjawn li-`amrillāh). “Powerless” refers to the unfortunate and unable; “those awaiting the command of God” denotes people whose affairs and status are to be regarded as being with God and in His hands; God Himself shall deal with them as His wisdom and mercy dictate. Both terms have been taken from the Qur’ān.
In Sūratul Nisā, verses 97- 99, we read:
إِنَّ الَّذِينَ تَوَفٌّاهُمُ الْمَلآئِكَةُ ظٌالِمِي أَنْفُسِهِمْ قٌالُوا فِيمَ كُنتُمْ قٌالُوا كُنٌّا مُسْتَضْعَفِينَ فِي الأَرْضِ قٌالُوا أَلَمْ تَكُنْ أَرْضُ اللٌّهِ وٌاسِعَةً فَتُهٌاجِرُوا فِيهٌا فَأُوْلٌـئِكَ مَأْوٌاهُمْ جَهَنَّمُ وَسٌاءَتْ مَصِيرًا إِلاَّ الْمُسْتَضْعَفِينَ مِنَ الرِّجٌالِ وَالنِّسٌاءِ وَالْوِلْدٌانِ لاٌ يَسْتَطِيعُونَ حِيلَةً وَلاٌ يَهْتَدُونَ سَبِيلاً فَأُوْلٌـئِكَ عَسَى اللٌّهُ أَنْ يَعْفُوَ عَنْهُمْ وَكٌانَ اللٌّهُ عَفُوًّا غَفُورًا
“And those whose souls the Angels take while they are oppressive to themselves; they say, ‘What state were you in?’ They say, ‘We were weak in the land.’ They say, ‘Was not God’s earth wide, that you may migrate in it?’ So the abode of those people is Hell, and evil an abode it is, except the powerless among the men, women, and children who neither have access to any means nor are guided to any way; so perhaps God may pardon them, and God is Ever-Forgiving, Ever-Pardoning.”
In the first verse, mention is made of the interrogation of some people by the Divine appointees (in the grave). The Angels ask them, “What state were you in, in the world?” They forward the excuse: “We were unfortunate, our means were inadequate (and we were unable change our state).” The Angels will say, “You were not powerless, since God’s earth was spacious and you could have migrated from your homeland and gone to an area where you had greater opportunity; thus you are culpable and deserving of punishment.”
In the second verse, the state of some people is mentioned who are truly powerless; whether they be men, women, or children. These are people who had no means and no way out.
In the third verse, the Qur’ān gives tidings and hope that God may show forgiveness towards the second group.
In his commentary of the Qur’ān, al-Mīzān, our most esteemed teacher, `Allāmah Ťabā’ťabā’ī , has this to say regarding these very verses: “God considers ignorance of religion and every form of preventing the establishment of the signs of religion to be oppression, and Divine forgiveness does not encompass this.
However, an exception has been made for the powerless who did not have the ability to move and change the environment. The exception has been mentioned in such a way that it is not exclusive to when powerlessness takes this form.
Just as it is possible for the source of powerlessness to be an inability to change the environment, it is possible for it to be because a person’s mind is not aware of the truth, and thus remains deprived of the truth.”1
Many traditions have been narrated in which those people who, for various reasons have remained incapable, have been counted among the “powerless.”2
In verse 106 of Sūratul Tawbah (9), God says:
وَ ءٌاخِرُونَ مُرْجُونَ لِأَمْرِ اللٌّهِ إِمٌّا يُعَذِّبُهُمْ وَ إِمٌَا يَتُوبُ عَلَيْهِمْ وَ اللٌّهُ عَلِيمٌ حَكِيمٌ
“And others who are awaiting the command of God, He will either punish them or He will forgive them; and God is Knowing, Wise.”
The term murjawn li-`amrillāh (those awaiting God’s command) has been taken from this verse.