THOSE WHO BELIEVE IN UNINTERFERENCE IN DEEDS

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THE PREC’ISTHE FOLLOWERS OF ZOARASTRIANISM.

These people feel that God has no power over our deeds. They feel that human deeds are beyond God’s jurisdiction or else it will be a case of compulsion. If the deeds of men are dictate by God then there may result in a clash because God’s or determination will be some thing and the determination of man something else. This doubt has arisen because they feel that God’s power and human power are opposite each other and not one behind another.

God has created mankind and has given the power to decide and the power to imagine and He can take this back whenever he decides but God desired that man should have a certain freedom but still human deeds are not beyond His control because the freedom has been given by God and this freedom is according to His will and determination.

There is a group among the Ahle Sunnah who feel that God has no control over our evil deeds because evil deeds comes from ignorance, simplicity or misconstrued needs. Since god is neither ignorant nor dependent so He cannot have any authority over our abhorring deeds. They have come to this wrongful conclusion because they have not been able to differentiate between the possibility of the inherent and those that have not come from God. The issue of existence and non-existence together is personal. It is also confirmed that God has authority over everything and has the power to do anything but since He is wise He never oppresses.

 It is the same for us. We have the authority to throw ourselves in the fire or to put a flame in our mouth or eyes, we are not incapable to this but we will never do it because our intelligence does not permit us to do so. This is a circumstantial aspect and not personal aspect.

A group among the philosophers believe that God is One in every sense and is beyond plurality so only “ Intelligence” will come from Him and others could not emanated from Him because they have taken the premise “ He is one in every sense” and only one effect can be created from Him and nothing else. They feel that the only creation of God is this intelligence. Now since there are many views about the First Intelligence (His being, His Glory then the contingent and the necessary existence) and through each side or angle there will be many various information and knowledge. So the plurality in the existing world is that plurality which is present in the First intelligence and other inferior ones. To prove their point they have made use of the origin of cause and effect. They say that if there is no special relation between cause and effect then the effect itself may become the cause and the cause the effect but issue of origin is an obstacle in it. When we accept the special relation between cause and effect then not more than one effect can be created from that cause which is one in all sense. Reflect. (1)

We can reply to this group in a few ways.

If accept the premise then the authority of God will not be limited instead His authority is imposed on everything but directly for the First Intelligence and indirectly for others. Both will be termed as power. What difference is there if a man does a work through his hands or with the instrument he has created?

“The One can create only one” is an idea that cannot be attributed to the supreme creator. Allama Hilli says in Kashaf-ol-Murad “If the doer is powerful then many things can be created from him but if he is helpless or incapacitated then most thinkers believe the effects will not be too many.” (2)

Here the center of discussion is a dependent doer and so he cannot be the great authority. He has then argued and rejected their contention of the single effect in the weak doer. (3)

The truth is attributing this premise on the authoritative doer has no reality and is just a presumption.

Away from all this (the law of special connection between the cause and the effect) is doubtful for him who is not the authoritative doer because if there is special connection from all sides it will become impossible between the necessary being and the contingent being. What ever be the contingency most are subjected to the necessary being. If the special connection is a must then how can it be possible for the material being to take help from the spiritual being?

If this special attention is briefly sufficient then this meaning can be discerned on the existing beings because they all come from the same source of creation and are drop against His unlimited ocean of glory and perfection.

We can also say that despite there being many and different beings in this created world in one sense they are not more than one.

 In other words the created world is an unlimited ocean in which the waves are visible on the crest. These waves and ripples too are the existing beings which we are considering as many. (Reflect) We are saying this about the created world and not about God.

 


 

1. Taken from Nihayatol Hikmah page 166
2. Kashaf-ol-Murad page 84
3. Kashaf –ol-Murad page 84

 

 

THE PREC’ISTHE FOLLOWERS OF ZOARASTRIANISM.
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