Mouood Mouood English Edition
1. Doubtless, the proportion of the knowledge of humanity before their ignorance is similar to the proportion of a raindrop before an endless ocean. Not only in the external world but also in the depths of our own beings there are still many untold secrets that we have yet to discover. Bearing in mind the limits of our knowledge, we cannot claim that we are aware of all the secrets and mysteries of what we call evil. Evils may have many advantages that we do not understand and evidently, not finding something is not a sure sign that it does not exist. Accordingly, wisdom dictates that we be more careful in our judgments because it is possible that what we deem evil is in fact good. The Qur’an reveals this truth beautifully by saying:
“And much it happens that you abhor something which is best for you.”61
While rendering this enameled circle full of patterns,
No one knows what He did in the revolution of the compass.62
2. The ultimate purpose of the creation of humanity is not that we occupy ourselves with indolence and leisure; rather, our main and ultimate purpose is attaining true bliss, which is not possible except through worship of God and achieving divine proximity. Therefore, one must not deem anything that is in conflict with one’s welfare and ease, contrary to wisdom and the purpose of creation because our eternal bliss and salvation habitually depends on enduring hardships and harshness. Therefore, consideration of the true purpose of the creation of humanity is a fundamental factor in analyzing the relationship of evils with divine wisdom. Consideration of this purpose results in a more comprehensive and realistic picture of reality.
3. Another important point that must not be neglected is the influence of the actions of people themselves in originating various evils. Humans are volitive creatures, and according to the law of causality, some of their volitional actions resulting from incorrect choices may cause or intensify various calamities and tragedies. Consequently, sometimes people bring about evil for themselves and others; however, due to unawareness of the relationship between their own actions and the results, they use the results of their actions as an excuse to challenge divine wisdom. Alas, “A self-inflictor cannot complain”.63
The Qur’an also warns of the effects of human actions in creating unpleasant incidents:
“Corruption has appeared in land and sea for that which humans have done by their own hands.”64
4. A final point is that it may be that not all the advantages of the existence of evils can be found in every evil. However, despite the fact that this may be due to our lack of understanding, it does not harm our claim because, even if one advantage can be found for each unpleasant phenomenon, the challenge of incompatibility of evil and divine wisdom would become void.
Notes:
31. – ﴿إِنَّ اللهَ على كُلِّ شىءٍ قَديرٌ﴾ (For examples see: Sūrah Baqarah 2:109, 2:148, 2:259, etc.)
32. – Sūrah Aḥqāf 46:33.
33. – Shaīkh Ṣadūq, Al-Tawḥīd, chap. 9, Tradition 15.
34. – Sūrah Baqarah 2:255, and Sūrah Āli ‘Imrān 3:2.
35. – Sūrah Ghāfir 40:65.
36. – According to Arabic grammar, if the predicate of a substantive sentence is definite it demonstrates the exclusivity of the predicate for the subject.
37. – For example, see: Sūrah Rūm 30:19, and Sūrah Ḥajj 22:66.
38. – Sūrah Furqān 25:58.
39. – Shaīkh Ṣadūq, Al-Tawḥīd, chap. 11, Tradition 6.
40. – Of course, this attribute can also be designated as an apophatic attribute [ṣifat-e salbī] and thus we can declare that God is a ‘non-temporal’ entity.
41. – This issue will be explained in further detail in the discourse on cosmology.
42. – For a more comprehensive analysis of this discussion, issues that are more complex must be brought up, which would exceed the brevity of the current discourse.
43. – Sūrah Ḥadīd 57:3.
44. – Nahj ul-Balāghah, sermon 91.
45. – Kulaīnī, Uṣūl-e Kāfī, Chapter of Definition of Names [Ma‘ānī ul-Asmā‘], vol. 1, Tradition 6.
46. – Sūrah Qaṣaṣ 28:88.
47. – Nahj ul-Balāghah, sermon 91, p. 76.
48. – Nahj ul-Balāghah, sermon 191, p. 208.
49. – Sūrah Mu’minūn 23:115.
50. – Sūrah Dukhān 44:38.
51. – Allāmah Majlisī, Biḥār al-Anwār, vol. 5, p. 313.
52. – Sūrah Sharḥ94:5-6.
53. – Nahj ul-Balāghah, letter 45, p. 318.
54. – For more information, see: Sūrah Anbiyā’ 21:35.
55. – Sūrah Baqarah 2:155.
56. – Nahj ul-Balāghah, sermon 143, p. 138.
57. – Sūrah A‘rāf 7:94.
58. – Sūrah A‘rāf 7:130.
59. – This is a Farsi proverb: “قدر عافيت كسي داند كه به مصيبتي دچار آيد”.
60. – Allāmah Majlisī, Biḥār al-Anwār, vol. 3, p. 139.
61. – Sūrah Baqarah 2:216.
62. – آنكه پر نقش زد اين دايره مينايي كس ندانست كه در گردش پرگار چه كرد
63. – This is a Farsi proverb: “خودكرده را تدبير نيست”.
64. – Sūrah Rūm 30:41.
