God's acts both in the ordering of the universe

The Mutazilites and Shi'a stand in opposition to al-Ash'ari and his school. Out of all the attributes of God they have selected justice to be a principle of their creed. Relying on both transmi tted and rational proofs they have also refuted and rejected as incompatible with the principle of justice the doctrines of the unmediated effect of divine destiny and the predetermination of man's acts.

They believe that justice is the basis of God's acts both in the ordering of the universe and in the establishing of laws. Just as human acts can be weighed according to the criteria of good and bad the acts of the Creator are also subject to the same criteria. Since the logic of reason determines that justice is inherently praise worthy and injustice inherently reprehensible an object of worship whose characteristics include infinite intelligence and spirit will never undertake an act that reason regards as impermissible.

When we say that God is just it means that His all-knowing and creative essence does nothing that is contrary to wisdom and benefit. The concept of wisdom when applied to the Creator does not mean that He chooses the best means for attaining His goals or remedying His deficiencies for it is only man who is called on to move from deficiency toward perfection. God's concern is to make beings emerge from deficiency and impel them toward perfection and the aims inherent in their own essences. God's wisdom consists of this that He first implants a form of His favor within each phenomenon and then after bestowing existence upon it impels it toward the perfection of its capacities through a further exercise of His generosity.

Justice has then an extensive meaning which naturally includes the avoidance of oppression and all foolish acts. Imam Ja'far as-Sadiq peace be upon him says in explanation of God's justice: Justice in the case of God means that you should not ascribe anything to God that if you were to do it would cause you to be blamed and reproached.

With man oppression and all the forms of corrupt activity in which he engages derive without doubt from ignorance and lack of awareness and need coupled with innate lowliness; sometimes too they are the reflection of hatred and enmity which leap forth from man's inner being like a spark.

Numerous are those people who are disgusted with their own oppressiveness and corruption. Nonetheless because of ignorance about the final outcome of their deeds they continue from time to time to act with injustice and pollute themselves with all kinds of shameful corrupt deeds.

Sometimes man feels that he needs something that he does not have the resources or ability to acquire. This is the root cause of many evils. The feeling of need hunger and greed the prevalence in man of a desire to harm or dominate all these are factors leading to aggressive behavior.

Under their influence man loses the reins of self-control. He concentrates all his efforts on fulfilling his desires and violating all ethical restrictions he starts squeezing the throats of the oppressed. The unique essence of God that infinite being is free of all such tendencies and limitations for nothing is hidden from His knowledge without bound and it is inconceivable that He should suffer from impotence vis-a-vis anything—He the Pre-Eternal One Whose eternal rays bestow life and sustenance on all things and Who assures their movement variety and development.

A subtle essence that comprehends all the degrees of perfection stands in no need of anything so that its absence might induce anxiety in Him when He conceives a desire for it. His power and capacity are without any doubt unlimited and they do not fall short of anything so that He might then be led to deviate from the path of justice and transgress against someone or take vengeance in order to quieten his heart or undertake some inappropriate and ill-sided act.

None of the motivations for unjust behavior can be found in God and indeed the very concepts of oppression and injustice are inapplicable to a being Whose generosity and mercy embrace all things and the sanctity of Whose essence is clearly manifest through out creation.

The Quran repeatedly negates all idea of injustice by God considering Him in His sanctity utterly removed from all unworthy acts. It says: God never considers it permissible to act unjustly toward His servants; it is rather men who commit oppression and injustice. (10:44)

In this verse God dissociates Himself from all notion of injustice something repugnant to men and instead attributes it to them.

In addition how is it possible that God should call on men to establish justice and equity while at the same time staining His own hands with unrighteous deeds? The Quran says: God commands men to act with justice and virtue and enjoins upon them generosity to kinsfolk. He forbids them evil deeds and oppression. He admonishes you out of His mercy so that you may accept His advice.(16:90)

Islam values justice so highly that if one group of Muslims wish to deviate from the path of justice and start engaging in oppression they must be repressed even if this involves war. This is the command of the Quran: If two parties of believers fight with each other make peace between them. If one of them has committed aggression against the other then make war on the aggressor until he returns to observance of God's command. Once he has so returned then reconcile them and make peace in utter justice. Certainly God loves the just. (49:9)

The interesting point that emerges from this verse is that the mediator is strictly instructed to make sure when bringing about reconciliation that the dispute is settled in accordance with justice without showing lenience to the aggressor. It may happen in cases where war has been started for aggressive purposes that a mediator tries to end the dispute by insisting on leniency and the overlooking of faults and ultimately persuades one of the parties to renounce its claim in favor of the other. This lenient approach although legitimate in itself may reinforce the spirit of aggressiveness existing in those who gained by starting the war. It is in fact conventional to satisfy the aggressor in such cases by granting him some concession.

Although the voluntary renunciation of one's claim is a desirable act in itself it will under such circumstances have an undesirable effect on the mentality of the aggressor. The aim of Islam is to uproot force and injustice from Islamic society and to assure its members that no one can gain anything by aggression and force.