God and His Attributes [Electronic resources] نسخه متنی

The question of God's justice involves certain problems, such as the
existence of disasters, loss and evil in the natural order, and inequalities in the social
order. This question arouses, in fact, a whole storm of questions and objections in the
minds of many people. The problems they face are so fundamental that what start out as
doubts and hesitations, ultimately become an indissoluble complex.

Such people ask how it is possible that in a world created on the
basis of intelligence and wisdom, so much suffering, pain and evil should prevail; that
the world should be subjected constantly to the successive blows of hardship and
misfortune, with loss and deficiency always in the ascendant.

Why is it that in various parts of the world, terrible, overwhelming
events assault mankind, resulting in untold loss and destruction? Why is one person ugly
and another beautiful, one healthy and another sick? Why are all men not created equal,
and does not their inequality point to an absence of justice in the universe?

Justice in the order of things depends on its being
free of oppression, discrimination and disaster, or the absence from it of all defect,
sickness, and poverty; this, they say, alone would result in perfection and justice.
*****

We must begin by admitting that our evaluation of the affairs of the
universe does not permit us to penetrate the ultimate depths of phenomena; it is
inadequate for the analysis of the ends and purposes of things.

Our initial understanding of unpleasant events and disasters is
bound to be superficial; we are not prepared to recognize any truth Iying beyond our
initial impression. We cannot, at the outset, delineate the ultimate aims of those events,
and we, therefore, regard them as signs of injustice. Our feelings become aroused and lead
us into the most illogical analyses.

But if we reflect more profoundly, we will see that this one sided
evaluation of events we label injustice comes from making our interests or those of people
to whom we are directly or indirectly related, our criterion and yardstick. Whatever
secures our interests is good,and whateverharms us is bad. In otherwords,our judgment of
good and bad is based on a short-eyed perception narrow horizons of thought, and a lack of
precise knowledge concerning the norms of creation.

Is our existence the only issue involved in every occurrence? an we
make ourown profitand loss into the criterion of good and evil? Our material world is
constantly engaged in producing change. Events that did not exist today will occur
tomorrow- some things will disappear and others will take their place

It is obvious that what is useful and beneficial for some people
today will cease to exist tomorrow. But for us who are human beings and attached to our
own existence and the things of the world, the acquisition of things is good and their
loss is bad. But despite man and his attachments, the changing nature of the world
produces constantly changing phenomena. If the world did not comprehend the possibility of
change, phenomena themselves would not exist, and, therefore, there could also be no
question of good and evil.

In such a hypothetical, unchanging world there would
be neither loss and deficiency nor growth and development, no contrast or differenbation,
no variety or multiplicity, no compounding or mobon. In a world without deficiency or
loss, there would also be no human, moral or social criteria, limits, or laws. Development
and change are the result of the motion and rotation of the planetsif they ceased to
exist, there would be no earth, no moon and no sun, no day, no month and no year.
*****

A somewhat comprehensive view of the world will permit us to
understand that what is harmful for us today, or may be so in the future, is beneficial
for others. The world as a whole moves in the direction dictated by the overall purpose of
being and benefit of being; individuals may suffer harm in this process, and it may even
be that mankind at large does not stand to benefit.

Were we able to plunge deeply enough into the ocean of knowledge and
turn the pages of its book replete with mysteries with the finger of our understanding,
the ultimate purpose and outcome of all events and phenomena would be revealed to us.
However, our powerof judgment is not sufficiently comprehensive to deal with the complex
web that confronts us: we know neither the chain of preceding causes that have produced
the phenomena of today, nor the chain of future effects those phenomena, in turn, will
produce.

If it were possible for us to look down from above on the broad
plain of the world, in such a way that we could see all the positive and negative aspects
of everything, all the mysteries of everything occurring in the world; if it were possible
for us to evaluate the effects and results of every event in history, past, presentand
future and everything occurring between pre-eternity and post-eternity, and, if this were
possible for us, then we might be able to say that the harm of a given event outweighed
its benefit and brand it as evil.

But does man have such comprehensive awareness of the horizontal and
vertical chains of causality? Can he situate himself on the moving axis of the
world?

Since we do not dispose of such an ability, since we will never be
able to traverse so infinite a distance, however long be our stride; since we will never
be able to lift the veil from all these complexities and take their due measure, it is
best that we refrain from one-sided and hasty judgments that are based on our own
short-sightedness. We should recognize that we must not make our own benefit the sole
criterion for judging this vast universe. The relative observations we make within the
framework of the limited data at our disposal and the specific conditions to which we are
subject can never furnish criteria for a definitive judgment.

Nature may often be working toward the fulfillment of a particular
goal that is unimaginable to man, given his conventional circumstances. Why cannot it not
be supposed that unpleasant occurrences are the result of efforts aimed at preparing the
ground for a new phenomenon that will be the instrument of God's will upon earth? It may
be that the conditions and circumstances of the age necessitate such processes.

If all the changes and upheavals that terrify us did not take place
within a given plan and design and for the sake of a specific aim, if they were to be
extended throughout time without producing any positive or constructive result, there
would be no trace on earth of any living creature, including man.

Why should we accuse the world of injustice, of being chaotic and
unstable, simply because of a few exceptional occurrences and phenomena in nature? Should
we start objecting because of a handful of unpleasantnessess, major and minor, forgetting
all the manifestations of precision and wisdom, all the wonders we see in the world and
its creatures, that testify to the will and intelligence of an exalted being?

Since man sees so much evidence of careful planning throughout the
universe, he must admit that the world is a purposive whole, a process moving toward
perfection. Every phenomenon in it is subject to its own speciRc criterion, and if a
phenomenon appears inexplicableorunjustifiable, this is becauseof man's shortsightedness.
Man must understand that in his finiteness, he lacks the capacity to understand the aims
of all phenomena and their content; it is not that creation has any defect.

Our attitude to the bitter and unpleasant occurrences of this world
resemble the judgment made by a desert dweller when he comff to the city and sees powerful
bulldozers destroying old buildings. He regards this demolition as a foolish act of
destruction, but is it logical on his part to think that the demolition is unplanned and
purposeless? Of course not, because he sees only the process of demolition, not the
calculations and plans of the architects and others involved.

As a certain scientist said: Our state is like that
of children who watch a circus packing up and preparing to move on. This is necessary for
the circus to go elsewhere and continue with its life of excitement, but those
short-sighted children see in the folding of the tents and the comings and goings of men
and animals nothing but the dissolution and termination of the circus." *****
If we look a little more deeply and imaginatively at the misfortunes and disasters that
plague man and interpret them correctly, we will appreciate that in reality, they are
blessings, not disasters. A blessing being a blessing, and a disastel being a disaster is
dependent upon man's reaction to it; a single event may be experienced quite differently
by two different people.

Misfortune and pain are like an alarm warning man to remedy his
deficiencies and errors; they are like a natural immune system or regulatory mechanism
inherent in man.

If wealth leads to self-indulgence and pleasure-seeking, it is a
misfortune and a disaster, and if poverty and deprivation lead to the refinement and
development of the human soul, they are a blessing. Thus, wealthcannotbecounted as
absolutegood fortune nor poverty as absolute misfortune. A similar rule covers whatever
natural gifts man may possess.

Nations who are confronted by various hostile forces and compelled
to struggle for their survival are strengthened thereby. Once we regard effort and
struggle to be a positive and constructive endeavor, we cannot overlook the role played by
hardships in developing man's inner resources and impelling him to progress.

People who are not obliged to struggle and who live in an
environment free of all contradiction will easily be immersed by material prosperity in
their pleasures and lusts.

How often it happens that someone willingly endures hardship and
pain for the sake of a great goal! Were it not for that hardship and pain, the goal might
not appear so desirable to him! A smooth path along which one advances blindly and
mechanically is not conducive to development and growth, ant a human effort from which the
element of conscious will has been removed cannot produce a fundamental change in
man.

Struggle and contradiction are like a scourge impelling man forward.
Solid objects are shattered by the pressure of repeated blows, but men are formed and
tempered by the hardships they endure. They throw themselves into the ocean to learn how
to swim, and it is in the furnace of crisis that genius emerges.

Untrammelet self-indulgence, love of the worlt, unrestricted
pleasure-seeking, heedlessness of higher goals all these are intications of misguitance
and lack of awareness. In fact, the most wretchet of men are those who have grown up in
the midst of luxury and comfort, who have never experienced the hartships of life or
tasted its bitter days along with the sweet the sun of their lives rises and sets within,
unnoticed by anyone else.

Following one's inclinations and adhering to one's desires is
incompatible with firmness and elevation of spirit, with purposeful effort and striving.
Pleasure-seeking and corruption, on the one hand, and strength of will and purposiveness,
on the other, represent two contrary inclinations in man. Since neither can be negated or
affirmed to the exclusion of the other, one must strive constantly to reduce the desire
for pleasure and strengthen the opposing force within one.

Those who have been raised in luxury, who have never tasted the
bitter and sweet days of the world, who have always enjoyed prosperity and never endured
hunger—they can never appreciate the taste of delicious food nor the joy of life as a
whole and they are incapable of truly appreciating beauty. The pleasures of life can be
truly enjoyed only by those who have experienced hardship and failure in their lives, who
have the capacity to absorb difficulty and to endure those hardships that lie in wait
along every step of man's path.

Material and spiritual ease become precious to man only after
experiencing the ups and downs of life and the pressure of its unpleasant incidents.

Once man is preoccupied with his material life, all dimensions of
his existence are enchained, and he loses aspiration and motion. Inevitably, he will also
neglect his etemal life and inward purification. As long as desire casts its shadow on his
being and his soul is ensnared by darkness, he will be like a speck tossed around on the
waves of matter. He will seek refuge in anything but God. He therefore needs something to
awaken him and induce maturity in his thoughts, to rernind him of the transitoriness of
this ephemeral world and help him attain the ultirnate aim of all heavenly
teachings—the freedom fo the soul from all the obstacles and carriers that prevent
man from attaining lofty perfection.

The training and refinement of the self is not to be had cheaply; it
requires the renunciation of various pleasures and enjoyrnents, and the process of cutting
loose from them is bitter and difficult.

It is true that such exertions will be for the sake of purifying
man's inner being and allowing his latent capacities to appear. Nonetheless, patient
abstention from sin and pleasure-seeking is always bitter to man's taste and it is only
through obstinate resistance ato lower impulses that he can fulfill his mission of
breaking down the barriers that confront him and thus ascend to the realm of higher
values.