The Moral Devil: The Deceptive Karma and the Divine Triad of Trials
The devil behaves piously and enters through the gate of ethics, so we may see him as a progressive saint. He is moral—because morality persuades and satisfies. One of the finest words injected by the devil into the hearts of meaning-seekers is the keyword karma. Today, karma forms the backbone of many arguments seen as spiritual pathways; yet behind its ethical façade lurks a grim monster.
In social psychology, the concept of the just world is well known. Many believe that whatever happens to someone is a reflection of their own behavior—if their house is robbed, it’s because they were careless; if they are poor, it’s because they lack merit or are lazy. The “just world” is the scientific expression of karma, the idea that people deserve whatever happens to them because somewhere they did wrong. Really? Do you think like that?
In the Qur’an, misfortunes are explained through three profound terms: Ibtila (trial), Fitna (ordeal), and Tamhis (refinement).
Ibtila means unfolding potential into actuality—it activates hidden capacities. It is a challenge sent to awaken dormant powers within a person. For instance, Iranian society today faces serious challenges so that it might awaken, pause for a moment amid its destructive rush, and see others as brothers and dear ones. Ibtila comes so one may reach the zero point, grow weary of physical and psychological addictions, and wish to redirect the cycle of ruin toward righteousness. Alas, we perceive Ibtila as calamity and get crushed under its waves instead of riding them. “From us it comes upon us.”
The second Qur’anic term, Fitna, refers to purifying gold by melting it—to separate the pure from the impure. Its purpose is illumination of authenticity. When Fitna comes, masks fall from the faces of pretenders, and personalities once underrated reveal their true, noble essence. Fitna arrives to show who is genuine gold and who is counterfeit.
The third term, Tamhis, is a delicate process of removing impurities. Travelers of the spiritual path endure Tamhis, for God trains them through life’s fine challenges so that they may become their best selves. Conversely, for the corrupted ones, Tamhis exposes their fading goodness, pushing them from the threshold of purgatory into the depths of hell.
If you smoke, if you fall into behavioral flaws or spiritual distortions—it is neither karma nor that you “deserve” such a state. God has tried you so that you may realize the essence of your being is not fit for that deficiency. It may be an Ibtila—to awaken your hidden strength; or a Fitna—to burn away impurities; or a Tamhis—to test your endurance and refine you so that you emerge stronger and become a light for others.
Your choice determines whether these divine processes—Ibtila, Fitna, or Tamhis—fulfill their purpose or turn against it, casting you from purgatory into the pit of hell.
Next time you see someone suffering, do not label it as “negative karma.” Look deeply into the fabric of their life and discern which of the divine triad God is applying in their story.
