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Last Updated: 2012/03/07
Summary of question
How is the existence of good and bad compatible with monotheism?
question
How can we prove God’s benevolence? In this world, we witness as much bad as we do beauty and good; perhaps two gods exist – a good god and a bad god? How could one refute such a claim?
Concise answer

1 – This world has been created in a manner where no being is independent from the other. If we observe the world around us carefully, we would discover the beings within it connected, much like the individuals links of a chain. Together, they create a beautiful system of creation. Thus, it is not possible to claim that two gods exist – say, one god who is the creator of water and rain, and another who is the creator of floods and earthquakes. Perhaps if earthquakes and floods were products of one system of creation and rain, sunlight, etc. were products of another, yes, one may be capable of accepting such a claim [of multiple deities]. However, this isn't the case. The world we observe operates on a coordinated system where all the inhabitants within it have the potential to grow and reach perfection. For this reason, we understand that this world functions under a monotheistic, benevolent God.

2 – The benevolence and mercy of God, both products of his wisdom, dictate that a path of guidance towards perfection should be provided to every creation – human being or otherwise. That having been said, one should realize that this path of development towards perfection doesn't necessarily entail a life of complete prosperity without any difficulties whatsoever. In fact, man's progress and growth necessitates enduring various trials and tribulations on the path to perfection. Without a doubt, it is these conditions which cause a person to be able to display their true potential.

3 – In this world there is nothing which is purely bad. Meaning, there's nothing in this world which is completely vile and devoid of any good whatsoever. To take it even further, it can be said that there is no creation which is predominantly bad either.

Detailed Answer

1 – This world has been created in a manner where no being is independent from the other. If we observe the world around us carefully, we would discover the beings within it connected, much like the individuals links of a chain. Together, they create a beautiful system of creation. Think of some examples of the beauty surrounding us: the flower bush sitting delicately in its pot, the magnificent tree rooted deep into the earth, the child sleeping soundly in its cradle, and other forms of beauty which we see flourishing around us. We must ask ourselves, "How did this beauty come about?" After all, does that flower bush turn green without us watering it? Needless to say, it does not. Therefore, that flower's survival depends on water which we provide it with. Without it, the seed which was planted and the seedling which sprouted would not have come about. Additionally, this flower needs oxygen and other gasses available in the atmosphere in order to continue living; otherwise it would cease to exist. In turn, when this flower plant thrives, its role in the ecosystem and atmosphere is significant. For example, its existence plays a direct role in the balance of gasses in this atmosphere. Meaning, if it were to intake oxygen, the proportion of other gasses surrounding it would increase. And if it were to intake other gasses, the oxygen levels surrounding it would increase. Therefore, even a being as outwardly simple as this flower is directly connected to its surroundings. Neither is the flower independent of the atmosphere surrounding it, nor is the atmosphere surrounding it independent of the flower. The same relationship can be seen in the animal kingdom. Even in the world of inorganic organisms, one being is brought into existence through the action of another. In turn, this new being has an effect on its environment and becomes the root of existence for other or beings. The water cycle, for instance, is a key example of this. Solar radiation cast upon a body of water causes it to evaporate; vaporized water then condenses and accumulates in the atmosphere in the form of clouds; condensed water vapor returns to the earth in the form of precipitation. This precipitation, say in the form of rain, is a blessing for the thousands of organisms – such as the flower bush – which rely on it for survival. Needless to say, the terrain upon which this rain lands must have the potential to absorb the rainfall. If this potential is lacking, the collected water may result in a destructive flood. This is the system which governs our world – an intricate, interconnected system functioning off of action and reaction. Proving it needs not a philosophical argument or anything of the sort. Rather, every individual (within the realm of their understanding) can appreciate the beauty of this complex and unified system. As our knowledge gains further precision and depth, we will be able to better comprehend the complexity and beauty of this unified system of creation. For this reason, it is not possible to claim that two gods exist – say, one god who is the creator of water and rain, and another who is the creator of floods and earthquakes. After all, where does such a flood find its origin? Perhaps if earthquakes and floods were products of one system of creation and rain, sunlight, etc. were products of another, yes, one may be capable of accepting such a claim [of multiple deities].[1] However, this isn't the case.

2 – The benevolence and mercy of God, both products of his wisdom, dictate that a path of guidance towards perfection should be provided to every creation – human being or otherwise.[2] That having been said, one should realize that this path of development towards perfection doesn't necessarily entail a life of complete prosperity without any difficulties whatsoever. In fact, man's progress and growth necessitates enduring various trials and tribulations on the path to perfection. Without a doubt, it is these conditions which cause a person to be able to display their true potential.

3 – In this world there is nothing which is purely bad. Meaning, there's nothing in this world which is completely vile and devoid of any good whatsoever. If something appears bad from one perspective, it too possess good from another aspect. Due to this, one cannot rule that being or occurrence as lacking any good or beauty whatsoever. A medical operation, for instance, is to a degree naturally distressing. However, this initial discomfort will not ward off any rational individual from recognizing the overall benefits that may come about from a necessary medical procedure.

4 – There lies a philosophy behind the creation of that which seems disagreeable to our senses and apparently bad or ugly. In summary, some of those reasons can be found below:[3]

a) If all blessings were continuous and of one kind, they would never be appreciated. For example, if one was never afflicted with illness throughout the entire duration of their life, they would never appreciate the value of health. A life without variety generally tends to become mundane and tiring. Why do we find the world of nature to be so breathtakingly beautiful? What is it about lush forests flourishing on foothills and streams flowing through a maze of trees which make them so appealing to our senses? One clear reason is the lack of monotony. The system of noor (light) and dhulumaat (darkness) and the coming and going of day and night – which the Holy Qur'aan has emphasized upon – has a significant effect in ending man's sometimes monotonous life. Some of the difficulties and calamities which life presents enrich the remainder of life with value and appreciation. It is these tribulations which give spirit to living and make one realize the countless blessings they have been granted.

Hence, though this world may at times seem chaotic and ugly, but in reality, within it lies nothing but beauty and divine mercy.

b) Were it not for the seemingly bad or displeasing instances surrounding us, that which we have gained as a result of research into the natural world around us would have never taken place. Understanding nature allows us to gain further insight into man and his Creator. The value of this objective is so great that the entire natural world is utterly worthless in comparison. For instance, when discovering a diamond, masses of dirt and rock are sifted through and thrown aside before a single diamond is discovered. That which exists in this world is aimed at developing the human being in order he may freely choose the path to perfection. It is important that this decision be a product of man's freewill and discretion. As a result, all of these factors which are seemingly faults and ugliness must in fact exist so that man's true potential for growth can be reached.

In conclusion, we have established that this world is governed by one all-benevolent God and that all His creations are beautiful and good within the bounds of their creation.

 

[1] Understanding Islam, Shahid Beheshti and other authors, Tehran, the Office of Islamic Cultural Publications, Eighth Edition, 1370, Pages 55-86; Qur'aanic Sciences, Ayatullah Muhammad Taqi Misbah Yazdi, Qum, Jami'eh-ye Mudarrisin, Second Edition, 1374, Pages 84-85, 92, 93, 217; Lectures Regarding the Divinities, Ayatullah Ja'far Subhaani (summarized by 'Ali Rabbaani Gulpaygani), Qum, Jami'eh-ye Mudarrisin, Sixth Edition, 1418 (A.H.), Page 21; Introduction to the Divine Sciences in Explaining Imaamiyyah Beliefs, Sayyid Muhsin Kharraazi, Qum, Jami'eh-ye Mudarrisin, First Edition, History, Page 37.

[2] Kashf al-Muraad fi Sharh Tajrid al-Iʻtiqaad, 'Allaamah Hilli, Research Completed by 'Allaamah Hassan Zaadih Aamuli, Qum, Jami'eh-ye Mudarrisin, Eighth Edition, 1419 (A.H.), Pages 444-449, Taqrib al-Ma'aarif fi al-Kalaam, Saykh Taqi al-Din Abi al-Salaah Halabi, Research Completed by Ridha Ustaadi, Qum, Jami'eh-ye Mudarrisin, 1363, Pages 42, 65, 82; al-Dhakhirah fi al-Kalaam, Sharif al-Murtadhaa 'Alam al-Hudaa, Research Completed by Sayyid Ahmad Husayni , Qum, Jami'eh-ye Mudarrisin, Edition Number Unknown, 1411 (A.H.), Page 186.

[3] Fifty Lessons in Principle Beliefs for the Youth, Ayatullah Naasir Makaarim Shiraazi, Qum, Hadaf Publications, Fourth Edition, 1370, Pages 93-107; The Principles of Shi'ah Ideology, Muhammad Ridha Mudhaffar, Translated by Dr. Jamaal Musawi, Tehran, the Great Islamic Library, Edition Number and Date of Publication Unknown, Pages 43-49.

 

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