SAEDNEWS: From a religious perspective, what is the reason behind natural disasters? Do human actions and sins contribute to the occurrence of natural calamities?
According to Saednews, Can human actions and sins contribute to the occurrence of natural disasters? From one perspective, it can be argued that the harm people suffer during natural disasters is partly the result of their own actions.
Poor engineering, failure to observe safety regulations, inadequate construction standards, and negligence can all increase the damage caused by disasters. However, natural disasters themselves can bring suffering and hardship. Does this suffering occur because of people's sins?
Can natural disasters be understood as a divine warning intended to awaken sinful people and encourage them to change their ways? This article examines the question from the perspectives of the Holy Quran and Islamic traditions (Hadith).
According to the Quran, human beings influence natural events not only in connection with disasters and misfortunes but also in relation to blessings, prosperity, and favorable circumstances.
The relevant Quranic verses can be divided into four categories:
Verses that refer generally to the influence of human actions on natural events.
Verses that describe how human actions contribute to blessings and prosperity.
Verses that explain the role of human actions in misfortunes and hardships.
Verses that address the influence of human actions on both blessings and calamities.
We will examine examples from each category and discuss the lessons that can be drawn from them.
Some Quranic verses refer generally to the influence of human conduct on the circumstances of human life.
One of the clearest examples is verse 11 of Surah Ar-Ra'd:
إِنَّ اللَّهَ لا یُغَیِّرُ ما بِقَوْمٍ حَتَّى یُغَیِّرُوا ما بِأَنْفُسِهِم
"Indeed, Allah does not change the condition of a people until they change what is within themselves."
The meaning of this verse is that Allah's established decree is that the blessings and hardships experienced by human societies are connected to their beliefs, morals, and actions.
When people follow their natural disposition and the path of righteousness, they benefit from divine blessings and goodness. Through gratitude, these blessings and favors may increase.
However, when they abandon the path of their natural disposition and become ungrateful for Allah's blessings, blessings may turn into hardships, and goodness may be replaced by adversity.
(Al-Tabataba'i, 1393, vol. 11, p. 310; Al-Tabarsi, 1379, vol. 4–5, p. 281.)
Some Quranic verses explain how human conduct can contribute to the arrival of blessings and prosperity.
Prophet Noah (peace be upon him) said to his people:
اسْتَغْفِرُوا رَبَّکُمْ إِنَّهُ کانَ غَفَّارا. یُرْسِلِ السَّماءَ عَلَیْکُمْ مِدْراراً. وَ یُمْدِدْکُمْ بِأَمْوالٍ وَ بَنینَ وَ یَجْعَلْ لَکُمْ جَنَّاتٍ وَ یَجْعَلْ لَکُمْ أَنْهارا
(Surah Nuh, 71:10–12)
"Seek forgiveness from your Lord, for He is Most Forgiving. He will send abundant rain upon you from the sky, support you with wealth and children, and provide you with gardens and rivers."
Allah Almighty also says regarding the People of the Book:
وَ لَوْ أَنَّهُمْ أَقامُوا التَّوْراهَ وَ الْإِنْجیلَ وَ ما أُنْزِلَ إِلَیْهِمْ مِنْ رَبِّهِمْ لَأَکَلُوا مِنْ فَوْقِهِمْ وَ مِنْ تَحْتِ أَرْجُلِهِم
(Surah Al-Ma'idah, 5:66)
"If they had upheld the Torah, the Gospel, and what was revealed to them from their Lord, they would have enjoyed provisions from above them and beneath their feet."
The expression referring to abundant water is understood as a metaphor for plentiful blessings.
(Al-Tabarsi, 1379, vol. 9–10, p. 371; Al-Tabataba'i, 1393, vol. 20, p. 46.)
The Holy Quran also explains the role of God-consciousness (taqwa) in overcoming difficulties and receiving unexpected provisions:
وَ مَنْ یَتَّقِ اللَّهَ یَجْعَلْ لَهُ مَخْرَجاً. وَ یَرْزُقْهُ مِنْ حَیْثُ لا یَحْتَسِب
(Surah At-Talaq, 65:2–3)
"Whoever is mindful of Allah, He will make a way out for them and provide for them from sources they could never imagine."
Some Quranic verses explain how human actions contribute to hardships and misfortunes.
The Holy Quran reminds us that if Allah were to hold people accountable for all their wrongdoing, not a single living creature would remain on earth:
وَ لَوْ یُؤاخِذُ اللَّهُ النَّاسَ بِظُلْمِهِمْ ما تَرَکَ عَلَیْها مِنْ دَابَّه
(Surah An-Nahl, 16:61)
Another aspect of the widespread nature of divine punishment is that worldly consequences of sins that become common within human societies may affect entire communities.
For those who commit sins, such consequences may represent punishment and humiliation, while for innocent people, they may constitute hardship and become a means of increasing their spiritual reward.
According to the Holy Quran, Allah's established way is that when He grants a community a blessing, He does not take it away unless the people themselves bring about the conditions for its transformation through their actions.
Allah says:
ذلِکَ بِأَنَّ اللَّهَ لَمْ یَکُ مُغَیِّراً نِعْمَهً أَنْعَمَها عَلى قَوْمٍ حَتَّى یُغَیِّرُوا ما بِأَنْفُسِهِم
(Surah Al-Anfal, 8:53)
"This is because Allah would never change a blessing He had bestowed upon a people unless they changed what was within themselves."
In other words, Allah may punish a community by transforming a blessing into a hardship when the inner condition of that community changes.
A blessing granted to a community is connected to the capacity and potential that exist within it. Likewise, the loss of that blessing and its transformation into hardship may occur when those qualities change.
This is a general principle concerning the transformation of divine blessings into hardship and punishment.
From the Quranic worldview, widespread and visible calamities may be consequences of human sins. Their purpose may be to awaken people, make them reflect on their conduct, and encourage them to abandon wrongdoing.
Allah says:
ظَهَرَ الْفَسادُ فِی الْبَرِّ وَ الْبَحْرِ بِما کَسَبَتْ أَیْدِی النَّاسِ لِیُذیقَهُمْ بَعْضَ الَّذی عَمِلُوا لَعَلَّهُمْ یَرْجِعُونَ
(Surah Ar-Rum, 30:41)
"Corruption has appeared on land and sea because of what people's hands have earned, so that He may let them taste some of what they have done, perhaps they will return to the right path."
The term corruption in this context may refer to widespread hardships and disasters, including earthquakes, droughts, famine, infectious diseases and epidemics, wars, murder, and plunder—in short, events that disrupt and damage human life, whether they arise from natural causes or human actions.
Allah addresses humanity and explains that some of the misfortunes people experience are consequences of their own wrongdoing, while many others are forgiven and overlooked:
وَ ما أَصابَکُمْ مِنْ مُصیبَهٍ فَبِما کَسَبَتْ أَیْدیکُمْ وَ یَعْفُوا عَنْ کَثیر
(Surah Ash-Shura, 42:30)
"Whatever misfortune befalls you is because of what your own hands have earned, although He pardons much."
Therefore, the verse indicates that some hardships affecting a society may be connected to its wrongdoing, while Allah forgives many of its transgressions and does not hold people accountable for all of them.
Al-Kulayni narrates with an authentic chain of transmission that Imam Ja'far al-Sadiq (peace be upon him) said:
"No vein is severed, no foot slips (causing someone to fall), no headache occurs, and no illness afflicts a person except because of a sin that has been committed."
He then referred to the words of Allah:
وَ ما أَصابَکُمْ مِنْ مُصیبَهٍ فَبِما کَسَبَتْ أَیْدیکُمْ وَ یَعْفُوا عَنْ کَثیر
He further explained that what Allah forgives is far greater than what He holds people accountable for.
Some Quranic verses address both sides of the issue, explaining how good and bad human actions can influence the enjoyment of blessings, deprivation, and the occurrence of hardships.
For example, Allah says:
وَ لَوْ أَنَّ أَهْلَ الْقُرى آمَنُوا وَ اتَّقَوْا لَفَتَحْنا عَلَیْهِمْ بَرَکاتٍ مِنَ السَّماءِ وَ الْأَرْضِ وَ لکِنْ کَذَّبُوا فَأَخَذْناهُمْ بِما کانُوا یَکْسِبُون
(Surah Al-A'raf, 7:96)
"If the people of those towns had believed and been mindful of Allah, We would have opened for them blessings from heaven and earth. But they denied the truth, so We seized them for what they used to earn."
The blessings mentioned here include various forms of goodness, such as security, health, wealth, children, rainfall, snowfall, and appropriate temperatures at the proper times and in suitable amounts.
The opening of these blessings is associated with the faith and righteousness of all, or at least the majority, of the inhabitants of towns and villages. Therefore, the faith and piety of only a small group may not necessarily be sufficient to bring about widespread blessings.
Nevertheless, as mentioned in Islamic traditions, the faith and righteousness of some people within a community may help prevent worldly punishment from affecting the entire population.
Traditions concerning the harmful consequences of sins can be divided into two categories:
Those that address the general and widespread consequences of sins.
Those that address their individual consequences.
The following are several narrations concerning the relationship between sins and hardships in human life.
The Commander of the Faithful, Imam Ali (peace be upon him), narrated from the Prophet Muhammad (peace be upon him and his family) that he said:
"When Allah becomes displeased with a community but does not destroy it through devastating punishment, the prices of goods increase, lifespans become shorter, businesses become unprofitable, fruits become less abundant and inferior, rivers become shallow, rainfall ceases, and wicked people gain power over them."
(Al-Saduq, undated, vol. 2, p. 12; Al-Tusi, 1414, vol. 1, p. 204; Al-Majlisi, 1390, vol. 73, p. 350.)
The Prophet Muhammad (peace be upon him and his family) also said:
"As long as my community loves one another, supports one another, fulfills its trusts, avoids forbidden actions, welcomes guests, establishes prayer, and pays zakat, it will enjoy a life filled with goodness. But when people abandon these good deeds, they will be afflicted by famine and drought."
(Uyun Akhbar al-Rida, vol. 2, p. 29; Al-Saduq, undated, vol. 73, p. 352.)
He also said:
"If you witness five things, seek refuge in Allah from them:
When sexual immorality becomes widespread and openly practiced among a people, they will be afflicted with epidemics and diseases that had never previously existed.
When people engage in dishonest business practices and give short measure, they will suffer famine, poverty, and oppression by their rulers.
When people refuse to pay zakat, they will be deprived of rainfall. Were it not for animals, rain would not fall upon them.
When people break their covenant with Allah and His Messenger, enemies will gain power over them and seize part of their wealth.
When people judge by something other than what Allah has revealed, Allah will place fear and mistrust among them."
Imam Ali (peace be upon him) also swore by Allah and declared:
"Whenever the blessings of life are taken away from a community, it is because of the sins they have committed, for Allah does not wrong His servants."
He continued:
"If people, when hardships descend upon them and their blessings disappear, turn to their Lord with sincere intentions and yearning hearts, seeking His help, Allah will restore their lost blessings and set right the corruption in their lives."
(Sayyid al-Radi, 1369, Sermon 178.)
Imam Muhammad al-Baqir (peace be upon him) said:
"From the perspective of natural causes and physical factors, no year receives less rainfall than another. However, Allah sends the rain wherever He wills."
He continued:
"When a community disobeys Allah, the rain destined for that community during that year may be withheld from them and sent elsewhere, or it may fall in deserts, seas, and mountains."
(Al-Kulayni, 1388, vol. 2, p. 272; Al-Majlisi, 1390, vol. 73, p. 329.)
Imam Ali (peace be upon him) said:
"Protect yourselves from sins, for no calamity, reduction in sustenance, injury to the body, fall to the ground, or misfortune occurs except because of a sin that has been committed."
He then cited the Quranic verse:
وَ ما أَصابَکُمْ مِنْ مُصیبَهٍ فَبِما کَسَبَتْ أَیْدیکُمْ وَ یَعْفُوا عَنْ کَثیر
In another narration, he explained:
"Sometimes a person asks Allah for something, and the circumstances for granting that request are prepared, whether in the near or distant future. However, that person commits a sin.
At that moment, Allah commands the angel responsible for fulfilling the request not to grant it."
(Al-Kulayni, vol. 2, p. 271; Al-Majlisi, vol. 73, p. 329.)
Imam Ja'far al-Sadiq (peace be upon him) said:
"Allah has decreed that He will not take away a blessing He has granted to a servant unless that servant commits a sin that makes him deserving of hardship."
(Al-Kulayni, vol. 2, pp. 273–274; Al-Majlisi, vol. 73, pp. 334, 339.)
This statement is based on the Quranic verse:
إِنَّ اللَّهَ لا یُغَیِّرُ ما بِقَوْمٍ حَتَّى یُغَیِّرُوا ما بِأَنْفُسِهِم
(Surah Ar-Ra'd, 13:11)
In another narration, Imam al-Sadiq (peace be upon him) said:
"Know that no vein is severed, no person falls face-first to the ground, no headache occurs, and no illness develops except because of a sin that has been committed. This is the meaning of the words of Allah, the Almighty:
وَ ما أَصابَکُمْ مِنْ مُصیبَهٍ فَبِما کَسَبَتْ أَیْدیکُمْ وَ یَعْفُوا عَنْ کَثیر"
He further explained that the sins Allah forgives are far more numerous than those for which He holds people accountable.
In addition to their harmful material consequences, sins can also have spiritual consequences. One example mentioned in Islamic traditions is being deprived of the opportunity to perform the night prayer.
Islamic traditions emphasize that the good deeds of righteous people can help protect sinners and entire communities from divine punishment.
These narrations explain one of the reasons Allah may forgive sins and withhold punishment, as indicated in the following Quranic verse:
وَ ما أَصابَکُمْ مِنْ مُصیبَهٍ فَبِما کَسَبَتْ أَیْدیکُمْ وَ یَعْفُوا عَنْ کَثیر
The Prophet Muhammad (peace be upon him and his family) is reported to have said:
"When Allah sees the inhabitants of a village or town committing excessive sins, but finds three believers living among them, He addresses the sinners and says:
'If there were not believers among you who maintained My earth and mosques through their prayers and sought My forgiveness at dawn out of fear of Me, I would have sent down My punishment upon you.'"
(Al-Saduq, 1385, vol. 1, p. 234; Al-Majlisi, 1390, vol. 73, p. 382.)
In another narration from Imam Ali (peace be upon him), it is stated:
"Sometimes Allah intends to punish the inhabitants of the earth because of their sins. However, when He sees elderly people walking to perform their daily prayers and children learning the Quran, He shows them mercy and postpones the punishment."
(Al-Majlisi, vol. 73, p. 382.)
Imam Ja'far al-Sadiq (peace be upon him) said:
"Allah, through those among our followers who perform their prayers, prevents calamities from befalling those who neglect prayer. If everyone abandoned prayer, they would all perish.
Through those who fast, He prevents punishment from reaching those who do not fast. If everyone abandoned fasting, they would all perish.
Through those who pay zakat, He prevents calamities from reaching those who refuse to pay it. If everyone abandoned the obligation of zakat, they would all perish.
Through those who perform Hajj, He prevents punishment from reaching those who neglect it. If everyone abandoned the obligation of Hajj, they would all perish."
This is reflected in the words of Allah:
وَ لَوْ لا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَفَسَدَتِ الْأَرْضُ وَ لکِنَّ اللَّهَ ذُو فَضْلٍ عَلَى الْعالَمین
(Surah Al-Baqarah, 2:251)
"If Allah did not repel some people by means of others, the earth would have become corrupt. But Allah is full of bounty toward all the worlds."
Taken together, the Quranic verses and Islamic traditions indicate that human beings are influenced by natural events and phenomena, while their own actions can also influence the conditions in which they live.
This raises an important question: What is the wisdom behind this divine principle?
The question has two dimensions: the purpose of hardships for those who commit sins, and the purpose of hardships for innocent people.
The Quran and Islamic traditions indicate that one purpose of hardships for sinners is to awaken them from heedlessness, encourage them to reconsider their actions, and guide them back to the straight path of their natural disposition.
Through faith and righteousness, they may attain happiness and success in both this world and the Hereafter.
The Holy Quran says:
فَأَخَذْناهُمْ بِالْبَأْساءِ وَ الضَّرَّاءِ لَعَلَّهُمْ یَتَضَرَّعُونَ
(Surah Al-An'am, 6:42)
"We afflicted them with hardship and suffering so that they might humble themselves before Allah."
The Quran also says:
وَ بَلَوْناهُمْ بِالْحَسَناتِ وَ السَّیِّئاتِ لَعَلَّهُمْ یَرْجِعُون
(Surah Al-A'raf, 7:168)
"We tested them with blessings and hardships so that they might return to the right path."
This divine practice is a form of testing intended to guide and reform people. It can take place through the granting of blessings as well as through suffering and hardships that may arise as consequences of wrongdoing.
Since many communities throughout history chose disbelief and disobedience, Allah, alongside sending prophets to guide them, also subjected them to hardships that could serve as reminders and encourage them to return to the right path.
Allah says:
وَ ما أَرْسَلْنا فی قَرْیَهٍ مِنْ نَبِیٍّ إِلاَّ أَخَذْنا أَهْلَها بِالْبَأْساءِ وَ الضَّرَّاءِ لَعَلَّهُمْ یَضَّرَّعُونَ
(Surah Al-A'raf, 7:94)
"We never sent a prophet to a town without afflicting its people with hardship and suffering so that they might humble themselves before Allah."
Historically, the prophets of Allah, with the exception of Prophet Adam (peace be upon him), were sent to communities in which most people had deviated from their natural disposition and divine law, choosing disbelief, polytheism, and wrongdoing.
Imam Ali (peace be upon him) explains this matter by saying:
"When most of Allah's creation changed the covenant they had made with Him, failed to recognize His rights, and associated partners with Him, while devils turned them away from knowing Allah and separated them from His worship, Allah chose prophets from among the descendants of Adam. He took their covenant concerning divine revelation and entrusted them with the responsibility of conveying His message."
Accordingly, based on the divine principle discussed by Allameh Tabataba'i and derived from the verse:
وَ ما أَصابَکُمْ مِنْ مُصیبَهٍ فَبِما کَسَبَتْ أَیْدیکُمْ
and other Quranic passages, deviation from the path of human nature and divine guidance can lead to widespread natural and social hardships.
The communities to whom prophets were sent were, according to this interpretation, deserving of general hardships because of their conduct. Allah allowed such difficulties to occur alongside the mission of the prophets so that they could serve as a means of supporting their efforts to guide people.
Imam Ali (peace be upon him) also explained the corrective and educational role of hardships in human life:
"When people commit sins, Allah afflicts them with reduced harvests, withheld blessings, and closed sources of goodness so that they may repent, remember Him, and abandon their sins."
For some believers, hardships and suffering also serve as a means of purification. This is considered a manifestation of Allah's mercy, allowing them to leave this world cleansed of their sins.
Imam Ali (peace be upon him) further said:
"When a follower of the Shia commits disobedience, Allah may afflict him, before his death, with a hardship involving his wealth, children, or physical well-being so that he may be purified of his sins. If any sins remain in his record, the process of death may be made difficult for him so that he meets Allah without sin."
The purpose of individual and collective hardships in the lives of innocent people and the infallible figures is not necessarily punishment.
Rather, such trials may be a means of granting them special divine rewards and allowing them to attain higher spiritual ranks.
After describing the physical and financial trials experienced by believers, the Holy Quran promises divine blessings and mercy to those who remain patient:
الَّذینَ إِذا أَصابَتْهُمْ مُصیبَهٌ قالُوا إِنَّا لِلَّهِ وَ إِنَّا إِلَیْهِ راجِعُونَ. أُولئِکَ عَلَیْهِمْ صَلَواتٌ مِنْ رَبِّهِمْ وَ رَحْمَهٌ وَ أُولئِکَ هُمُ الْمُهْتَدُونَ
(Surah Al-Baqarah, 2:156–157)
"Those who, when disaster strikes them, say: 'Indeed, we belong to Allah, and indeed, to Him we will return.' They are the ones who receive blessings and mercy from their Lord, and it is they who are rightly guided."
Allah also tested Prophet Abraham (peace be upon him) with difficult trials before granting him the elevated position of leadership:
وَ إِذِ ابْتَلى إِبْراهیمَ رَبُّهُ بِکَلِماتٍ فَأَتَمَّهُنَّ قالَ إِنِّی جاعِلُکَ لِلنَّاسِ إِماما
(Surah Al-Baqarah, 2:124)
"And remember when Abraham was tested by his Lord with certain commands, which he fulfilled. Allah said: 'I will make you a leader for humanity.'"
Prophet Moses (peace be upon him) also attained the position of prophethood after experiencing numerous trials:
وَ فَتَنَّاکَ فُتُوناً فَلَبِثْتَ سِنینَ فی أَهْلِ مَدْیَنَ ثُمَّ جِئْتَ عَلى قَدَرٍ یا مُوسى
(Surah Ta-Ha, 20:40)
"We tested you through many trials. Then you remained for years among the people of Midian, and afterward you came here at the appointed time, O Moses."
Imam Ja'far al-Sadiq (peace be upon him) said:
"A servant of Allah may have a rank in the divine decree that cannot be attained through his deeds alone. Therefore, Allah tests him through a hardship affecting his body, wealth, or children. If he remains patient, Allah will bring him to that rank."
In another narration, he told Ishaq ibn Ammar:
"Do not consider a hardship over which you are granted the ability to remain patient and for which you deserve divine reward to be a true misfortune. A real misfortune is a hardship over which a person fails to remain patient and consequently loses its reward."
(Al-Majlisi, 1390, Hadith 53.)
It is also narrated that the Prophet Muhammad (peace be upon him and his family) said to Imam Hussein (peace be upon him):
"Certain ranks have been prepared for you in Paradise that you will not attain except through martyrdom."
The hardships experienced by Allah's chosen servants are therefore sometimes intended to elevate their spiritual ranks and increase their rewards, rather than punish them or forgive their sins.
When Ali ibn Ri'ab asked Imam al-Sadiq (peace be upon him) about this matter, the Imam explained that the Prophet Muhammad (peace be upon him and his family) sought forgiveness from Allah one hundred times every day despite having committed no sin. He then added:
"Allah subjects His chosen servants to hardships even though they have committed no sins, so that He may grant them special rewards."
Humran ibn A'yan also asked Imam Muhammad al-Baqir (peace be upon him) about the struggles of Imam Ali, Imam Hasan, and Imam Hussein (peace be upon them) in establishing the true religion, the hardships they experienced, and the victories achieved by their oppressors.
Imam al-Baqir first explained that all these events occurred according to Allah's knowledgeable and wise decree. The Imams had been informed through the Prophet Muhammad (peace be upon him and his family) about what would happen to them, and their decisions to rise up or remain silent were made knowingly and in accordance with divine instructions.
Had they asked Allah to remove those hardships and destroy their oppressors, their prayers would have been answered.
He then said:
"O Humran, the hardships they experienced were not because of sins they had committed. Rather, they were intended to help them attain special spiritual ranks and divine honor."
Another wisdom mentioned regarding the hardships experienced by Allah's prophets is that, had they never experienced suffering or difficulties, people might have mistaken them for gods and worshipped them instead of Allah.
Furthermore, their excellence and superiority in patience and perseverance would not have become evident.
The narration states:
"People would have taken them as gods besides Allah, the Almighty, and the virtue of their patience in the face of calamities, hardships, and trials would not have become known."
(Al-Saduq, 1416, vol. 2, p. 184; Al-Saduq, 1385, vol. 1, p. 230, Chapter 177, Hadith 1; Al-Majlisi, 1390, vol. 44, p. 274.)
Another wisdom is to prevent people from judging those who suffer from poverty, illness, or other hardships.
People should not assume that everyone who experiences such difficulties has incurred Allah's displeasure. Rather, they should understand that all affairs ultimately rest in Allah's hands and that He does not decree anything for His servants except in accordance with His wisdom and what is best for them.
(Al-Majlisi, 1390, vol. 44, p. 275.)
From the perspective of divine revelation, human beliefs, morals, and actions can influence both natural and social blessings and hardships.
The wisdom behind this divine principle includes:
Awakening those who have gone astray and encouraging them to return to the path of divine guidance.
Purifying the souls of believers and cleansing them of spiritual shortcomings.
Elevating the spiritual ranks and increasing the rewards of Allah's chosen servants.
The Quran and Islamic traditions therefore present natural and human hardships as having different possible meanings: they may serve as warnings and opportunities for repentance, means of purification, or tests through which innocent and righteous people attain higher spiritual ranks.
