The Logical Proofs of Adl (Justice)

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Human deeds are of three kinds:Justice between different religions and different sects.

The Islamic thinkers have counted this issue among those of intelligence about the good and bad so we need to ponder on it and present the conclusion to you.

Asharis are the followers of Abul Hasan Basri (Ashari) whose actual name was Ali bin Ismail and he lived at the end of the third century (AH) and early 4th century and was an orator of great repute.

The Asharis deny the logical differentiation between the good and the bad and say that their intelligence is incapable of ascertaining the good and the bad in anything. The only way to understand the good and the bad is Shariah. If Shariah declares something as good then it is good and when it declares something as bad it is bad. If the Shariah judges something as bad then we regard it as bad.

If they are asked “Can you understand the difference between justice and obligation, injustice and the evil of miserliness, the evil of the murder of innocent?” they will answer, “no because it needs only the guidance of the leaders of religion.”

 Opposed to them are Shias and the Moatazallis who say that the human intelligence can differentiate between the good and the bad and the goodness of an obligation and the evil of injustice are imbedded in the human psyche. They do not believe that the human mind is able to unde4rstand all the evil and good because it has its limitations but they say the mind is able to understand the lucid ones and includes them on of the permanent features of the mind.

Fazil Qaushaji has give three meanings for the good and the bad:

Perfection and deficiency: We say knowledge is good and ignorance is bad because knowledge bestows glory and ignorance results in loss.

Good is that which is compatible with the decent objectives and bad is in incompatibility and chaos. We say that work is good because there is a purpose to it and a certain work is purposeless and so is bad. It is because of the good and the bad that we become distant from our objective whether the target is material or spiritual.

Good is that deed that is praised and rewarded by God and bad is that deed which barred and merits chastisement.

Fazil Qaushaji further states that the debate between the Asharis and the Moatazallis: (1 2)

But these three meanings are not separate from each other because the reward and praise will be for the deeds that have a good purposed and naturally this will take mankind closer to perfection like the attribute of knowledge takes man closer to his objectives.

So these three meanings are interlinked and interdependent and if Qaushaji has separated them it was to answer those who believe in the good and the bad e.g. if we say that it is through our intellect that we understand goodness and injustice then they will answered that this is correct for the first and second meaning but not for the third (it needs Shariah) Reflect.

When we describe the good and the bad we can say that the good deeds are those that take the individual or the society to betterment and perfection and fulfill the objectives. Such things will definitely have a purpose which will be praise worthy in front of God. The bad deeds are just the opposite.

Now that we know what are good and bad deeds and its logical existence and otherwise plus the various vies about them; we will now ascertain which one of them has the truth.

There is no doubt that a person mentally bereft of teachings and placement believes the good and bad to be something logical. It seems that those who disbelieve are doing so for certain problems or reasons. (Like the issue of compulsion and authority in which the Asharis are embroiled.) There are two good reasons and proof in favor of this idea:

When we reflect deeply we find that even if there had not come any apostle from God there would be the killings of the innocent, the looting of wealth, burning of houses, spoiling the lives of the innocent, breaking of promises, repaying good ness with evil, and all of them would unpleasant and undesirable. On the opposite side good ness gives the idea of charity, philanthropy, helping of the poor, siding with the innocent and all these praise worthy traits. We consider these deeds as a means for human perfection and achieving of great ideal as well as praise worthy and reward bearing. But we consider the evil deeds as detriments to human perfection and development, resulting in desolation and loss and worthy of punishment.

This is the reason why the secular intellectuals and those who do not believe in any religion are also aware of the good and the bad deeds and base their collective lives on them. If there is any objection raised it will be due to misunderstanding and misinterpretation of terminology.

Which intellectual reasoning will permit that the righteous people should be drowned and killed and the doors of the prison of the evil men be opened to free them and to let them occupy the seat of authority in the government.

The foundations of religions and religious laws will be shaken if we deny the logical presence of the good d and the bad. No religion will be worth anything positive because if some is against this then he will argue that all the promises made by God are false. If God says that the good doers will go to paradise and the evil doers will go to Hell and be punished then the opposite too can take place. It is as if God has always lied and lying is not evil.

What can stop God from giving His miracles to the liars so that they can waylay the people and misguide them from the right path? Even the miracles and revelations will not be considered worthwhile in such a situation or that they should accept that some deeds are evil and bad and God never does evil or anything bad. Only then will the foundations of religion and religious laws be strengthened and the miracles and revelations are considered as the ultimate truth.

 


 

(1-2) Sharah Tajrid Qaushaji page 441. The fourth meaning for the good and bad is beyond the realm of our discussion and that is goodness compatible to nature and wickedness against nature.

 

Human deeds are of three kinds:Justice between different religions and different sects.
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