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Shiavault - a Vault of Shia Islamic Books The Learnings of the Glorious Quran The Quality of the Objectives in Allah's Acts Allah's Attributes of Essence necessitate that He should have mercy upon His servants, because He likes Himself, and, consequently, He likes what He creates, i.e. Allah likes to be manifest, to have His names and attributes displayed. Thus, the original cause of Allah's acts and their final objectives are Allah Himself.

That is why when the philosophers speak of the Necessary Being, the Exalted, they say: "The why of finality and the why of agency are the same." The cause of agency and the cause of finality are the same, i.e. Allah has no objective outside Himself. All these are no more than technical and philosophical terms. The gist is that Allah does not do things in order to satisfy a need nor to obtain what He doesn't have. Allah needs nothing.

It is His Essence that requires Him to be bountiful, generous and merciful. The original cause is His very Attribute of Essence, nothing else. Middle objectives can also be considered, as will be referred to presently.

The Objectivity of Allah's Acts in the Qur'an's View Through the previous discussion we concluded that it can be admitted that Allah's acts have objectives, which turn back to His Divine Essence, as well as other ones, which can be regarded as middle objectives, or, from a point of view, they are regarded as preliminary ones. This conclusion was reached at through a reasoning analysis of the Attributes of Allah. Let us now see what the viewpoint of the Qur'an in this respect is.

There are in the Qur'an ayahs which not only confirm that Allah's acts have objectives, but describe them to be worthy, invaluable and wise. These ayahs can be divided into two parts according to their concepts: Ayahs which generally confirm that Allah's acts have objectives, and Ayahs which point out the objectives of the acts. We first deal with the ayahs which speak in general of the fact that Allah's acts are not done purposelessly and in vain, actually they have wise objectives.

Among this group are the ayahs which include the adjective "wise", i.e. by describing Allah as "Wise", it means that His acts are wisely done, they are not aimless, but have wise, reasonable and worthy objectives. So, whenever Allah is described by the Qur'an as wise, it is an indication of the said meaning. Furthermore, there are ayahs which stress in particular that Allah's acts are not purposeless.