Islamic Theology

Result of Monotheism
Since we believe in the unity of God, and consider Him as Lord of the worlds, other than Him, whoever and whatever it may be, we consider as weak and incompetent. Except God-Almighty we do not consider anyone else owner and worthy of worship and obedience; we do not fall upon the dirt in front of anyone else.
For other than God we do not express servant-hood; we do not give away our freedom and intention under the control of anyone. In front of another human being, we do not perform infinite respect and praise; we consider his appeasement and flattering as a defect.
With regards to Messengers, Imams, and religious leaders we respect them and obey their instructions due to the reason that God has made their obedience as mandatory. Their decrees and instructions always have been under the radius of divine commandments and never transgress from these limits.
We go for the pilgrimages of Messengers and Imams and pay respect toward their tombs, but not with the intention of worshipping a deity, rather with the intention of respect and honor for their spiritual status, infallibility and holiness.
We construct their holy tombs, inhabit them, go for their pilgrimages; in order to pay our tributes for their exalted distinguished position and their religious sacrifices, and in order to make others comprehend that whoever suffered in the path of God and endeavored for the admonishment and guidance of the people would not be forgotten even in this world. In the holy tomb of those pious and selected individuals of God which are a sacred place, offer silent prayers, ask our needs and forgiveness from God, Almighty through the means of placing the sacred souls of those pious individuals as our intercessors.
Justice
God is just, does not oppresses anyone; a disgusting and shameful act is not done by Him; all of His acts are in accordance with wisdom and expediency; He does not keep the deeds of pious ones without rewards, He never breaks His promise, never tells a lie, and does not take innocents to hell for two reasons:
First Reason
Whoever oppresses, or performs a shameful deed is not out of three possibilities: either he does not understand the evil of that shameful act and because of this reason commits that oppression. Or he is aware about the ugliness of his oppression, but sees things in the hand of others that he himself does not have and is in need of that, oppresses them so that he himself could utilize the belongings of others that were obtained by them through performance of hard work.
The owner who oppresses his workers and wastes their wages, or tyrants who transgress upon the rights of feeble and destitute; indulges in that oppression that he considers himself from the point of view of wealth and power as deficient, and therefore through means of usurpation of other’s belongings and wealth, which were obtained by them through hard work, fulfills his own needs. Or he is aware about the evil of his oppression, does not need but for the sake of taking revenge or seeking pleasure engages in oppression.
Every oppressor inevitably possesses one of these motivations but the God of the Worlds does not oppress; because ignorance and unawareness cannot be imagined for Him since He is knowledgeable about all interests, dimensions, good and evil of the act. He is absolutely needless and does not need anything and any act. Nonsense and vain acts are not done by Him; therefore injustice about Him cannot be imagined.
Second Reason
The faculty of our reason understands that oppression and tyranny is an undesirable and evil act; all faculties of reasons are unanimous about this matter. God too through the means of appointed messengers has commanded people not to perform tyranny and oppression. Therefore, on this basis how it’s possible that God would perform an act that is considered as an evil by all intellectuals and God himself has prohibited it?
Of course all human beings are not similar and are not located at the same level; instead from the point of view of poverty and affluence, beauty and ugliness, intelligence and ignorance, soundness and defects differences are observed between them. Some of the individuals are encountered with severe hardships.
Unpleasant tragedies and hard diseases are encountered by some individuals, but all of them are consequence of a series of natural causes which are inseparable requirements of the material world and material things and in the creation of the material world there is no escape from them. Natural causes and occasionally sometimes human beings themselves have interference in their existence.
However from God there are no prohibitions from acquiring blessings and every existence in accordance with his personal talents and in harmony with natural causes and circumstances is enabled to acquire blessings from God. He never forces anyone to perform an act beyond his capacity and power. Endeavors and hardships of individuals would never be wasted, and for every individual to the extent conditions and circumstances assist, the path of advancement and progress remains open.
1. Abbreviation of Arabic, see glossary
2. Bihar al-Anwar, v.1, p-177
3. Abbreviation of Arabic, see glossary.
4. Bihar al-Anwar, v. 1, p-164.
5. Bihar al-Anwar, v. 1, p-170.
6. Bihar al-Anwar, v. 1, p-174.
7. Bihar al-Anwar, v. 1, p-203.
8. Bihar al-Anwar, v. 4, p-62.