Alhassanain(p) Network for Heritage and Islamic Thought

Divine Justice

Divine Justice is a positive attribute and one of actions; implying that all acts of God are performed in accordance with justice and His holy being is pure of injustice. Divine justice is an Islamic belief and it is ascribed to by all Muslims in general, although there is difference of opinion in its interpretation between scholastic theologians and they are divided into two groups:Mutazali andAshari orAdliya andGhair Adliya .

In the Holy Quran, the quality of justice is proved for Almighty Allah and injustice is negated about Him. For example:

It is said in Quran:

شَهِدَ اللَّهُ أَنَّهُ لَآ إِلَهَ إِلَّا هُوَ وَالْمَلَِكَةُ وَأُوْلُواْ الْعِلْمِ قَآئِمَاً بِالْقِسْطِ لَآ إِلَهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمٌ‏

“Allah bears witness that there is no god but He, and (so do) the angels and those possessed of knowledge, maintaining His creation with justice; there is no god but He, the Mighty, the Wise.” (3:18)

And He says:

وَ تَمَّتْ كَلِمَتُ رَبِّكَ صِدْقاً وَ عَدْلاً لَا مُبَدِّلَ لِكَلِمَتِهِ وَ هُوَ الْسَّمِيعُ الْعَلِيمُ‏

“And the word of your Lord has been accomplished truly and justly; there is none who can change His words, and He is the Hearing, the Knowing.” (6:115)

And says:

إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِنْ تَكُ حَسَنَةً يُضَعِفْهَا وَيُؤْتِ مِنْ لَّدُنْهُ أَجْراً عَظِيماً

“Surely Allah does not do injustice to the weight of an atom, and if it is a good deed He multiplies it and gives from Himself a great reward.” (4:40)

There is no doubt in the goodness of justice and evil of injustice. Everyone likes justice and praises one who is just; they consider injustice as evil and condemn the unjust. Justice has many definitions, but this is not the time to mention them or to do any research on this topic.

The best definition is that which is derived from the words ofNahjul Balagha : Imam Ali (`a) has mentioned justice to be superior to generosity and he says:

Justice is placing everything in its appropriate place.[10]

Justice implies fulfillment of the rights of all those who have a right.

Every person, according to his creation, has some special rights and others are duty-bound to honor them; like the right to work and possession of the fruits of their labor, right of security and freedom, life and right of education, right to marry and reproduce and tens of other rights; just as one who respects the right of others in his society and he does not trespass on them. We can use tworeasonings to prove justice of Allah and to negate that He is unjust:

The first proof is Quran

The Almighty Allah in numerous verses of Quran has ordered justice and equity and He has prohibited injustice and cruelty.

We present three verses by way of example:

إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَنِ

“Surely Allah enjoins the doing of justice and the doing of good (to others)…” (16:90)

يَأَيُّهَا الَّذِينَ ءَامَنُوا كُونُوا قَوَّ مِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ

“O you who believe! be maintainers of justice, bearers of witness of Allah’s sake…” (4:135)

وَلَا تَحْسَبَنَّ اللَّهَ غَفِلاً عَمَّا يَعْمَلُ الظَّلِمُونَ إِنَّمَا يُؤَخِّرُهُمْ لِيَوْمٍ تَشْخَصُ فِيهِ الْأَبْصَرُ

“And do not think Allah to be heedless of what the unjust do; He only respites them to a day on which the eyes shall be fixedly open.” (14:42)

The God, who has commanded justice and equity to people, and warned them against injustice and cruelty; how is it possible that He should Himself be unjust to His creatures.

The second is logical proof

One who does not observe the rights of others and oppresses them, is not in other than some conditions: either he does not perceive the evil of injustice or he is needful of that which he takes from the oppressed; or usurps the fruits of their labor in order to remove his deficiency or he does not have the power of fulfilling their rights. Or he is miserly and he observes miserliness in fulfilling the rights of others or commits injustice by way of revenge or a vain past time.

But none of these possibilities exist with regard to Almighty Allah, because you have seen before He is all-knowing and wise and He performs all His actions under the dictates of His knowledge and wisdom, and ignorance is not found in His being. He is in possession of all perfections and is not deficient in any of them. He is the owner of all perfections and does not have any defect so that He should need to oppress others in order to make up for His deficiency. He is beneficent and generous and His own possessions are not reduced in bestowing them to others so that He should be miserly in it. He is absolute power and He does not weaken by giving power to others.

Therefore since injustice is an evil act whose evil is perceived by all sensible beings, Almighty Allah is also pure of injustice. He bestows perfection to every existing being, including man, according to its capacity and capability and He does not trespass any of their rights.

Justice in Creation

Justice in creation is in the meaning that consideration must be observed with regard to capacities in creation of existing beings of the world and from the side of Almighty Allah there is no hindrance of grace and unlawful discrimination is exercised and in explanation of this statement, it is necessary to understand the following points:

First point: Phenomena of the world of existence can be divided into two kinds: abstract world and material world.

A) Abstract world: Abstractions are existing beings, which do not have movement and growth; they are from the beginning as they should be and in terminology they have absolute functions and are not material and physical; they are not visible; they neither deteriorate nor die. They are mediums of divine favors and they have no disobedience or opposition.

These invisible beings in the terminology of religion are introduced as angels, armies of God, destiny, distributor, throne, chair, tablet and pen. From such definitions it can be concluded that between the creator of the world and the phenomenon of the existing world there are connections which are invisible. In other words, the system of creation has come into being with a particular sequence and is being administered in this way. Angels are enforcers of divine commands and they never disobey or oppose God.

لَّا يَعْصُونَ اللَّهَ مَآ أَمَرَهُمْ وَ يَفْعَلُونَ مَا يُؤْمَرُونَ‏

“…they do not disobey Allah in what He commands them, and do as they are commanded.” (66:6)

Also:

وَمَا مِنَّآ إِلَّا لَهُ مَقَامٌ مَّعْلُومٌ

“And there is none of us but has an assigned place.” (37:164)

It is said that the positions of angels are divinely ordained and not by way of gaining eligibility for the same; such that each of them have a special existence and their responsibilities are derived from it. It should not remain unsaid that angels in their beings and actions do not have independence, on the contrary, they are mediums and not more than that and they are needful of and related to Almighty Allah who is needless, powerful, knowing and wise.

B) Material and physical world: Materiality as opposed to abstractness possesses a form and shape. They are changeable in essence and they have movement and growth. Material forms undergo changes, but the matter remains. When matter, under the effect of movement becomes capable to accept a new form it is bestowed that form; for example the apple tree; it possesses a matter and a form. Its form can be defined to be an apple tree, which grows and gives fruits. And its matter is defined as something, which has taken the shape of the apple tree. It means that the matter of the apple tree was having another form previously; for example it was an apple seed and it developed the capability to become a tree. After that the form of the tree was given to it. Then the tree became dried and its form changed and it turned into dust. But its matter is the same previous matter, but it does not have the signs of the apple tree. State of the matter, its form, change and transformation will continue in the same way.

The world of matter and materiality is very vast and human beings do not have perfect and correct knowledge about them. Our awareness is limited with the earth and limited number of earthly existing things like different kinds of plants, animals, minerals, water, air, light, heat and some knowledge of the sun and some stars; but we are mostly ignorant of the universe and galaxies and stars. We do not have perfect knowledge of the great universe, which is mostly unseen by us, although we have conducted extensive researches and still continue to do so; and the secrets unraveled so far are very less in comparison to the millions of secrets that still remain to be unraveled.

But that which can be said in brief is that all of them are phenomena of material beings which have evolved through ages under the effect of different natural factors to assume a new form and when new capabilities developed, they assumed a new form. We also do not have precise and complete awareness about the future of this movement and perpetual search. Glory be to Allah, the greatest.

Second point - Law of general causality: Previously we learnt the meaning of cause and effect. Effect is the phenomenon, which does not exist in its own being. Its existence and non-existence is same and it is in this aspect that it is needful of a cause. Cause is something on which the effect depends. Between every cause and effect there is a relation of particular originality. Every effect is not created by every cause. And every effect is not resultant of every cause. If the cause is a phenomenon, it is itself in need of a cause. And in the same way, its cause and the cause of its cause, and this continues till we come to a cause, which is not a phenomenon. That is a being free of need and self-sufficient in its existence and that is the Almighty Allah who is a necessary being (Wajibul Wujud ) and who is also called as the cause of all causes.

Therefore, the law of cause and effect is a complete and all encompassing law, which controls the world of existence and which has endowed it a system. Almighty Allah has created the universe and He controls it through the system of cause and effect. The world is having discipline and it follows a fixed law; it is administered by the command of God. It is mentioned in the Holy Quran that:

إِنَّا كُلَّ شَىْ‏ءٍ خَلَقْنَاهُ بِقَدَرٍ /وَمَآ أَمْرُنَآ إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ

“Surely We have created everything according to a measure. And Our command is but one, as the twinkling of an eye.” (54:49-50)

In this legal system, every phenomenon holds a particular position and does not infringe it. If it had been other than this, the whole system would have collapsed.

Now we shall explain divine justice in creation in detail: Divine justice in creation implies that the origin of the creation of man and the distinctive qualities of all just persons is according to their capability and eligibility and denying grace and improper prejudice has not been resorted to.

According to this explanation, man is an existing being of the natural world. Like plants, he responds to nutrition, he has growth and reproduction; like different animals he possesses perceptions and intentional movement. Therefore he can be considered as a kind of plant and animal. But he is in possession of an important excellence, which is not present in other plants and animals. Man has intelligence and reason, which is not found in any of the animals. The cause of this excellence is his abstract and ethereal soul to which the humanity of man is related. In terminology he is called as the ‘form of human genus’. Like other existing beings, man also possesses matter as well as a form.

Matter of man is that which was present in another form previously and now it has assumed the shape of man and has accepted the abstract ethereal soul. Every matter is not capable to accept the human soul. Matters that have accepted the form of plants or animals cannot directly accept the human soul and become humans. It is only the seed of man (sperm) that can accept the soul of man and become a human being; and that also after many amazing changes and growths. The seed of man also was not a seed previously; on the contrary it was present in another form. It became a seed gradually and after undergoing changes. When the human sperm was placed in an appropriate place - that is in the womb of a mother - it mixed with the female egg and becomes capable of accepting the human soul and it is joined to it and it should be as such since Almighty Allah is not miserly.

But human beings also all are not same from the aspect of sense, memory, form, skin color, height and physical perfection or deficiency; on the contrary they are different from each other. These differences are also effects of the specialties of the parents and their ancestors; kind of nutrition of the parents is effective during pregnancy and lactation; their environment, health or sickness of the father mother or grandparents. The sperm, which accepts the form of a special human being, is capable in this way and according to the system of cause and effect should be created like this.

Therefore every man in the system of cause and effect possesses a special position and according to special qualities, which his matter has bestowed has the eligibility of being and in the same way and without injustice and discrimination obtains the being and perfections of being. But if it is other than this, it should be that the universal law of cause and effect will be deranged and the original system will go awry and basically will not create existence.

Therefore justice in the creation of man and the world implies that phenomenon of the world, including human beings are according to the capability that they have developed eligibility of being and in the same quantum and in the same manner are given similar existence, perfections of being, and denying grace and improper prejudice has not been resorted to.

Divine Justice and objections against it

Divine Justice is an important Islamic topic, which is discussed everywhere in books of theology and philosophy. Philosophers and scholars of Islam believe in it and they defended it energetically; on the other hand some opponents have denied and refuted justice of Allah and have expressed doubts in this regard and still do it. They consider destructive earthquakes, damaging floods, children born disabled and diseased, differences between human beings, presence of carnivorous beasts and poisonous reptiles as signs of the absence of justice in creation and in this way they have also denied the root of the existence of the creator of the world and also created doubts in resurrection.

Therefore, in present conditions, need is felt for a plan to prove the matter of divine justice and replying to the doubts. Discussion of justice and replying to objections against it is one of the important points of philosophy and theology, which is studied in detail in books of philosophy and theology and proved as a fact. Regretfully all those objections cannot be studied fully in this brief writing, but in order to assure that none of the doubts remain unanswered, we shall mention their simple and brief replies. The most important objections and their replies can be divided into four groups:

First: Natural Calamities: Like destructive earthquakes, damaging floods, terrifying storms and other natural calamities are included in this group. It is said: Occurrence of these bitter happenings, which are mostly accompanied by great losses in terms of life and property; how can they be compatible with divine justice. Why He does not prevent such incidents? Why He has created the world in this way?

In brief, it can be said that such kinds of occurrences, like natural happenings are as a result of particular causes, on the other hand previously you have seen that Almighty Allah has created and He administers the world of nature and material phenomena through the system of cause and effect; and that He has arranged the world according to the system of cause and effect and not that He first created the phenomena and after that He gave cause and effect to them; on the contrary cause and effect in their very essence are related to each other. Each of the causes and effects are placed in a particular position and negation of each of them would be construed as denial of the total system. For example, look at the stages of numbers: each of the numbers (1-2-3…and so on) holds a special position. Number five cannot take the place of ten and vice versa. It is not possible to completely remove number five from the serial of numbers. Its removal would imply removal of numeric system.

The system of creation is also like this. Every phenomenon holds a special position and is connected to its natural cause. It terminates at the cause of the causes; that is Almighty Allah as His being is free of need of others. All phenomena of the world of existence has come into existence through His intention and they are administered by the same; but not through different intentions; on the contrary through a widespread intention. Quran says:

وَمَآ أَمْرُنَآ إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ

“And Our command is but one, as the twinkling of an eye.” (54:50)

Therefore earthquake is a natural phenomenon and according to the statement of experts, it has numerous benefits with it and in the system of nature it is considered to be an important matter. They say: If there had been no earthquakes, there would have been no mountains. And if mountains had not been there, there had been no rain and snow; and if rain had not been there, plant, animal and human life would have not been possible.

Although sometimes, some earthquakes are accompanied by destruction of life and property, which are requisites of competition between natural phenomena it cannot be expected from Almighty Allah that He should personally intervene in case of destructive earthquakes and prevent them as preventing it would be only possible by negating its cause and it would necessitate the derangement of system of creation.

Preventing the damages of earthquakes is the function of human beings themselves. Almighty Allah has given sense and intelligence to man, so that through gaining knowledge and experience he may understand the causes and factors underlying the earthquakes; and through the reins of natures he may prevent the damages caused by them; or at least minimize them; that he should not inhabit areas prone to earthquakes and avoid constructions there; as some countries have taken profound steps in solving this problem.

Especially, the same thing can be said with regard to damaging floods: Floods are caused by heavy rains due to slope of surfaces of the earth and fluidity of water. Therefore the flowing of floods in special circumstances is a natural phenomenon as it is the effect of a particular cause. Falling of rain on highlands, sloping of land and flowing of water is among the great divine bounties, which provide life to plants, animals and human beings. And all of them are good in their own position; have you so far thought that if rain had not fallen on highlands or if the earth had not been sloping or if the nature of water had not been flowing, how our life would have been? Although their necessary factor is such that in some instances there will be floods entailing loss of life and property and the responsibility of preventing these losses rests on sensible human beings. He must not build residential buildings in flood prone areas and that he must strengthen his constructions in accordance to the possibility of floods. If man falls short in this regard and suffers losses, it is due to his own shortcoming.

Second: Children born with physical defects: One of the instances that refute divine justice is the creation of children born with physical defects. Like children who at the time of birth are deaf, dumb, blind, paralyzed, disabled, insane or spastic. It is said: Existence of such deformed children who are compelled to lead a difficult life and their parents also have to suffer a great deal on account of them; how can it be compatible to divine justice? Why they do not possess perfect physical health like other children? And why they were created at all? Is it not injustice?

In reply to this doubt, it can be said: The defect of these children is either due to genetic mutation through the parents or can also be as a result of inappropriate diet of the parents, especially of the mother during pregnancy and lactation. Or as a result of toxic and harmful matters that it may come in contact with during fetal development in a dirty environment. Or it can be due to an injury received during its fetal stage. In any case, the defect of the newborn is related to the defect of the matter that has accepted the form of human being. Almighty Allah has not given a defective existence to such children; on the contrary He created them but their capacity of accepting matter was not more than this. Special capacity and capability of the matter of each of them also would be the effect of the cause and its special causes.

Two questions arise at this point: Firstly, the God who is aware of the defect of this matter, why did He bring that defective human being into existence? Secondly, is the Almighty Allah not capable of bestowing a perfect and healthy matter to man?

In reply to the first question, it can be said: As mentioned previously, the existence of material phenomena is related to a particular capability that develops in that matter. Every capability that develops in that matter is according to the form, which would be given to it. Matters which develop the capability to create the form of human beings would be given human forms. Human soul is good and perfection, it should be increased, finally it is that if this matter is having the capacity of physical maturity it will mature in the proper manner and if there was defect in it, it would be deprived of perfect maturity.

In reply to the second question, it can be said: As mentioned previously, Almighty Allah has created and manages the phenomena of existence through causes and effects and it is through this that the world is arranged. It cannot be expected from Almighty Allah to personally intervene in some circumstances, and that without natural causes He should assure the perfect development of a thing, which does not possess perfect matter. It would imply that Allah in some instances nullifies the law of cause and effect causing disruption of the system of the world; and this is not acceptable. In other words, there is no doubt in the power of Almighty Allah but His power cannot be related to a logically impossible matter and the derangement of the system of cause and effect is from the logically impossible matters.

Therefore, defects which are seen in children are due to defective sperm and lack of capability of the sperm with which the soul of man was added. And those defects themselves also were effects of their special cause and were necessary factors of the material world and a product of competition of material beings and their prevention is not possible except through prevention of occurrence of their natural causes. Allah has bestowed man with intelligence and sense, so that he may discover through study and experience the causes of these defects and that he may use this knowledge in childbirth; on the contrary even at the time of selecting the spouse; and that he may observe all the rules of hygiene in his environment and nutrition during pregnancy and delivery and can prevent the birth of defective children to the maximum.

It is possible that someone might say: In case the parents and those responsible for making the environment healthy and general hygiene do not fulfill their obligations and they brought a defective child into this word; but what is its fault that it is compelled to spend its life in extreme difficulties? We reply: Although he is not responsible for this, Almighty Allah has also not made him responsible more than what he can bear. He is a man and every man is given spiritual perfection according to his capability and efforts. His patience and forbearance would also not remain unrewarded and in the world after death, he would be recompensed for them. His parents and other caretakers would also be rewarded well.

Third: Differences between individuals: Another excuse for objecting to the justice of God is the difference of complexion, beauty and ugliness, intelligence and memory, physical powers and other types of such matters. It is said that all human beings have right to live, why are they created with such differences? Why all human beings are not given equal intelligence? What is the fault of ugly people that they are created so ugly? Are such differences not discrimination and injustice?

In reply, it can be said: These differences or causes of different capabilities were present in the eggs of the parents and which they inherited from their ancestors or it is the effect of the parts and environment of their life or it is the effect of type of nutrition of the parents, especially that of the mother during pregnancy. In any case, differences in human beings are due to differences in their natural capabilities. In other words, differences cannot be denied, but they should not be considered as improper prejudice; prejudice is justified only when two seeds which were same from the aspect of capability are given two kinds of perfection of existence; while the fact is that it is not so.

Fourth - existence of harmful creatures: It is said that the existence of harmful creatures, like carnivorous beasts, poisonous reptiles, different harmful viruses and microbes which pose danger to the life and safety of human beings and some animals; how can they be compatible with divine justice? What is the benefit of such harmful creatures? And why were they created at all?

In reply it can be said: Generosity and beneficence of Almighty Allah demands that He must bestow existence to every matter, which develops in itself the capability to accept a soul in proportion of its capability. If it develops the ability to accept the soul of animals, it would be given the soul of wild and harmful beasts, the soul of animals will be added to it and if it develops the capacity of the existence of microbe, the same existence will be given to it. Although such animals may be harmful to man, they are beneficial and good to themselves. Although the scorpion is harmful for human beings, it is good and perfection for itself. Moreover, the existence of these animals is absolutely beneficial although man has not yet discovered those benefits. Our ignorance is not a proof of their uselessness.

Almighty Allah has given intelligence and sense to man so that he may gain benefits from even poisonous animals and that he may prevent their harms. Man is able to even confront harmful viruses and microbes by observing hygiene and by using antibiotics; and he can neutralize them effectively. Therefore the existence of harmful animals cannot be considered as evil and absence of justice in creation.

Role of Justice inProphethood

Justice is one of the qualities of the acts of God implying that all acts of God are based on justice and that He does not oppress anyone. This fundamental is not present only in the creation of existing beings, as was mentioned previously; on the contrary it is the basis of all the principles of faith likeprophethood , Imamate and resurrection also. If someone has doubt in divine justice, he can also not prove the authenticity ofprophethood , Imamate and resurrection. In the discussion ofprophethood , divine justice is used as reasoning in four instances:

The first instance is the framing of the laws of theShariah and duties of people and conveying them through the prophets, which is called as generalprophethood . In this discussion it is said as follows:

1. In philosophy and theology, it is proved through reasoning that although man is a reality and not more than one; he has a few stages of existence; on one hand he is a physical and natural body possessing its effects. Since he is a body, he requires nutrition and has potential for growth. On the other hand he has an animal soul; and possesses perception and movement. But the highest stage of his existence is the abstract ethereal soul with which his humanity is connected.

2. It is proved that although the material body of man is prone to dissolution and death, his human soul has no death and annihilation; on the contrary at the time of death, he is transferred from this world to the world of the hereafter so that in the everlasting world of the hereafter, he may be recompensed for his good and bad deeds.

3. Man in this world has two types of lives: One is a vegetative and animal life, which is related to his physical body. Another is the inner life, which is related to the soul and spirit of man.

4. The spiritual life of man is related to the kind of beliefs, morals and his good and bad deeds. If he was having correct beliefs in the world and possessed good morals; and that he walked on the straight path; his ethereal soul would be perfected and it will be given a happy and successful life after death. And if he had harbored invalid beliefs and had bad morals and behavior; and was deviated from the straight path of humanity; he would sink into the dark valleys of bestiality and would have a difficult and painful life in the world of the hereafter.

The Holy Quran has, in numerous verses, introduced religion and religious law as the straight path; Almighty Allah as the guide and the prophets aswarner and givers of glad tidings. For example:

قُلْ إِنَّنِى هَدَينِى رَبِّى إِلَى‏ صِرَ طٍ مُسْتَقِيمٍ دِيناً قِيَماً

“Say: Surely, (as for) me, my Lord has guided me to the right path; (to) a most right religion…” (6:161)

وَلَهَدَيْنَهُمْ صِرَ طَاً مُّسْتَقِيماً

“And We would certainly have guided them in the right path.” (4:68)

وَاللَّهُ يَهْدِى مَن يَشَآءُ إِلَى‏ صِرَطٍ مُّسْتَقِيمٍ‏

“…and Allah guides whom He pleases to the right way.” (24:46)

قُلْ لِلَّهِ المَشْرِقُ وَالمَغْرِبُ يَهْدِى مَنْ يَشَآءُ إِلَى‏ صِرَطٍ مُّسْتَقِيمٍ‏

“Say: The East and the West belong only to Allah; He guides whom He likes to the right path.” (2:142)

إِنَّ اللَّهَ رَبِّى وَرَبُّكُمْ فَاعْبُدُوهُ هَذَا صِرَاطٌ مُّسْتَقِيمٌ‏

“Surely Allah is my Lord and your Lord, therefore serve Him; this is the right path.” (3:51)

وَمَآ أَرْسَلْنَكَ إِلَّا مُبَشِّراً وَنَذِيراً

“And We have not sent you but as a giver of good news and as awarner .” (25:56)

As you have seen, in these verses and tens of others like them, religion and religious law is described as the straight path and Almighty Allah is introduced as the guide. Guidance is in the meaning of showing the way and it cannot be imagined without the presence of a path. Religion is defined as a collection of correct principles of faith, morals and laws and rules of religion; and it is the same straight path. Which we ask from Allah again and again in prayers that He may guide us to it:

اهْدِنَا الصِّرَ طَ الْمُستَقِيمَ‏

“Keep us on the right path.” (1:6)

With attention to what is said above we conclude that: The God who has created man and bestowed perfections to him, and through the power of perfection has equipped him and opened the way of perfection for him and so that in treading this difficult path, he should be in need of guidance and help; He did not at all leave him in ignorance and without any duties. To abandon needy human beings is considered as injustice and an evil deed and the holy being of the wise, knowing and self-sufficient God will be pure of it. Although in the discussion of generalprophethood , the law of grace has been employed, but as you saw, belief in divine justice is very important. If divine justice is not accepted in proving the need ofprophethood , relying on the law of divine grace would alone not have sufficed and it would not have been able to reply to all the doubts.

The second instance is about the distinctive qualities of the prophets: In the discussion ofprophethood , it was proved that prophets possess distinctive qualities and the most important of them are the following three:

One: Complete knowledge; like the knowledge of laws and rules of religion; valid beliefs, good morals, which are needed by human beings.’

Two: Infallibility; that is immunity from mistakes, forgetfulness and sins.

Three: Power to perform extraordinary feats in instances when it is necessary to prove the veracity of the claim ofprophethood .

These three qualities are considered necessary in prophet. In proving their view they have generally resorted to the ‘proof of grace’; with the explanation that divine grace demands that His prophets should have the three above mentioned virtues so that they be most suitable for the guidance of human beings.

But I think that in this matter also it is better to take the benefit of divine justice with the mention that sending of prophets who are ignorant of all or some of laws and in whose propagation there is chance of mistake or that who does not have a miracle to prove hisprophethood , which is not compatible according to justice of Allah; because religion becomes deficient in guidance of people on the right path and the divine being of Almighty Allah is pure of this.

Third instance - allotting of duties: In scholastic theology, it is proved that religious laws and duties should be according to the strength and capabilities of the people; in this also especially it can be concluded from verses of Quran and traditions as well as through logicalreasonings . For example the Holy Quran says:

لَا يُكَلِّفُ اللَّهُ نَفْساً إِلّا وُسْعَهَا

“Allah does not impose upon any soul a duty but to the extent of its ability.” (2:286)

لَا يُكَلِّفُ اللَّهُ نَفْساً إِلَّا مَآ آتَاهَا

“Allah does not lay on any soul a burden except to the extent to which He has granted it.” (65:7)

وَ جَهِدُواْ فِى اللَّهِ حَقَّ جِهَادِهِ هُوَ اجْتَبَكُمْ وَ مَا جَعَلَ عَلَيْكُم فِى الدِّينِ مِنْ حَرَجٍ

“And strive hard in (the way of) Allah, (such) a striving as is due to Him; He has chosen you and has not laid upon you any hardship in religion…” (22:78)

مَا يُرِيدُ اللَّهُ لِيْجَعْلَ عَلَيْكُم مِّنْ حَرَجٍ وَلَكِن يُرِيدُ لِيُطَهِّرَكُمْ

“Allah does not desire to put on you any difficulty, but He wishes to purify you…” (5:6)

This point is also mentioned in traditions; for example:

The Messenger of Allah (s) said:

“Harm and causing harm are not sanctioned by Islam. Islam increases the benefits of Muslim and does not cause any evil to him.”[11]

The Holy Prophet (s) also said:

“The Almighty Allah has made lawful everything about which a person is distressed.”[12]

From such verses and traditions an absolute law can be derived that Almighty Allah in framing laws and duties has taken into consideration the strength of people, and the duty imposed on us is not difficult and intolerable. Through this command, we can derive a general law with regard to acts, which are harmful and difficult as the Holy Imams (`a) have clarified them.

We can see numerous examples of them in the traditions ofAhl al-Bayt (`a) and the verdicts of the Islamic jurisprudents.

For example: One of the most important Islamic laws is with regard to fasting during the month of Ramadan, which are highly emphasized. But one for whom it is difficult to fast, is exempted from it. Like those who are indisposed and the fast is harmful for them; the expectant women who are near to their term and the fast may be harmful to them or the fetus; travelers on a journey sanctioned by religion and aged persons for whom it is difficult to fast; all of them are allowed exemptions in keeping the fasts of Ramadan; although after Ramadan, in case their excuse does not exist anymore, they must make up for the lapsed fasts by keeping them now except for aged persons who are not bound to make up for lapsed fasts. Same order applies to other laws and religious duties. Most of these excepted orders are mentioned in traditions in circumstances that there should not be a particular textual order about them and in case no such text exists, a general law can be derived with regard to acts which are impossible or beyond human capacity.

To prove this principle in addition to verses of Quran and traditions, we can also employ the ‘rule of kindness’; with the explanation that:

Divine justice on people demands that the Divine law should not impose extremely difficult duties or expect them to perform deeds, which are beyond their capacity.

Apart from these, one can also make use of the principle of divine justice; with the explanation that imposition of duties, which are beyond human capacity and harmful is also an evil act and the holy being of Almighty Allah is pure from such acts.

It is said that in IslamicShariah also there are some laws, which in the beginning seem to be absolute and difficult; like the obligatory nature of holy war and defense, which in addition to being difficult also sometimes ends in injuries and martyrdom of the fighters. But we should note the important point that Jihad is a logical matter and it is considered as a need of the social life of man. This order is not restricted to Islam, on the contrary all heavenly religions, communities and sects in circumstances in which their beliefs, ideals, territories and their own community is surrounded by enemies, they know that their duty is to make efforts to defend it. Not only do they consider this difficult act to be a duty, which they cannot bear and a hardship, on the contrary they take precedence in loyalty and sacrifice. They consider their dead as martyrs and honor their memory. In Islam also it is in the same way; in verses of Quran and traditions sacrifice and loyalty in the way of Allah is praised and exalted and a high position is accorded for martyrs.

Fourth instance - Justice of God in the world after death: Divine Messengers throughout the period of history have always spoken of resurrection and the day of recompense. From the statement of Almighty Allah to the believers and pious He has promised Paradise and bounties of Paradise and in this way encouraged belief and good deeds. And to the infidels He has promised Hell and chastisement of the Hereafter. The basis of the call of the prophets was as such and through this the believers and righteous are given hope and the infidels and unjust are warned. Now the question arises that whether Almighty Allah in the world of the hereafter would really fulfill His promise or that it is possible from Him not to fulfill His promise; or in contrast He would send the believers and the righteous to Hell and send the infidels and unjust ones to Paradise? Believer in divine justice say: Almighty Allah would definitely honor His promise since breaking of the promise is an evil deed and evil acts cannot be committed by Almighty Allah.

The same point is explained in numerous verses of Quran:

وَنَضَعُ الْمَوَزِينَ الْقِسْطَ لِيَوْمِ الْقِيَمَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْئاً

“And We will set up a just balance on the day of resurrection, so no soul shall be dealt with unjustly in the least…” (21:47)

فَالْيَوْمَ لَا تُظْلَمُ نَفْسٌ شَيْئاً وَلَا تُجْزَوْنَ إِلَّا مَا كُنتُمْ تَعْمَلُونَ

“So this day no soul shall be dealt with unjustly in the least; and you shall not be rewarded aught but that which you did.” (36:54)

لَا يُكَلِّفُ اللَّهُ نَفْساً إِلّا وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ

“Allah does not impose upon any soul a duty but to the extent of its ability; for it is (the benefit of) what it has earned and upon it (the evil of) what it has wrought.” (2:286)

وَاتَّقُواْ يَوْماً تُرْجَعُونَ فِيهِ إِلَى‏ اللَّهِ ثُمَّ تُوَفَّى‏ كُلُّ نَفْسٍ مَا كَسَبَتْ وَ هُمْ لَا يُظْلَمُونَ‏

“And guard yourselves against a day in which you shall be returned to Allah; then every soul shall be paid back in full what it has earned, and they shall not be dealt with unjustly.” (2:281)

Here we consider it necessary to mention some important and subtle points:

It is concluded from traditions and verses that the reward and punishment of the hereafter is not a supposed and stipulated; on the contrary it is factual and conclusive and in the form of the good or bad morals that man had in the world. Paradise and bounties of Paradise are the unseen aspect of good morals and character of man and his attitude in the world, which would be exposed in the world of the hereafter. Hell and chastisement of the hereafter is also as such.

In the Holy Quran, it is said:

يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَراً وَمَا عَمِلَتْ مِنْ سُوءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَداً بَعِيداً وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ وَ اللَّهُ رَءُوفٌ بِالْعِبَادِ

“On the day that every soul shall find present what it has done of good and what it has done of evil, it shall wish that between it and that (evil) there were a long duration of time; and Allah makes you to be cautious of (retribution from) Himself; and Allah is Compassionate to the servants.” (3:30)

Therefore good or bad morals and good and bad character that man has in this world and which became the essence of man, would remain with him until Judgment Day and he would be resurrected along with it. Paradise and bounties of Paradise would be prepared from good morals and character and Hell and the different chastisements of the hereafter would be brought into existence through evil behaviors and despised morals.