S: In the Holy Qur'an it is written that God has created everything - God is the Creator of everything (39:62) - and it is also stated that He has created everything in favorable - He Who made best everything which He hath created... (32:7). In this mann

The Creation of Evil

S: In the Holy Qur'an it is written that God has created everything - God is the Creator of everything (39:62) - and it is also stated that He has created everything in favorable - He Who made best everything which He hath created... (32:7). In this mann er there a relation has been made between creation and goodness - meaning that everything that is created and existing is good. However, by contrast, reasoning and also some Qur'anic verses clearly state that some actions are evil and ugly

A: In general, ill manners (evilness) and natural disasters (evils) - earthquakes, floods, etc... - are voids; and from this aspect they do not have fundamental existence (inasmuch as they are evil) to be counted among that which is good. In other words, sickness is void of health, blindness is void of site, opression is void of justice, and ugliness is void of beauty. book :Tafsir Al-Mizan Vol. 1 pg. 101 Author :Tba'tabai, Muhammad Husayn
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Seeking Guidance in Prayer

Q: Muslims have found guidance (in Islam), so why do they ask for guidance in their prayers?

A: This solicitation for guidance in reality is a request for perfection and (inner) completion, not basic and fundamental guidance. This is because gudiance has many levels and degrees. book :Tafsir Al-Mizan Vol. 1 (A Commentary on Qur'an) Author :Tba'tabai, Muhammad Husayn
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The Glorifcation of Inanimate Beings

Q: According to the 44th verse of the 17th chapter (Bani Israel or Asra') of the Holy Qur'an - "and there is not any thing but it glorifeth Him" - everything glorifies Allah. Does this also encompass evil and sinful actions - these actions glorify Allah?

A: 1. Everything that exist, in regards to its existence is neither evil nor foul, because the orgin of its being is Allah who is absolute good. 2. Evil and foulness are relative entites which do not posses absolute reality. 3. There are two types of glorification: (a) innate and (b) legislative. Every existent, without exception, glorifies Allah and is submissive to that which Allah has set forth for it. book :Tafsir Al-Mizan Vol. 1 (A Commentary on Qur'an) Author :Tba'tabai, Muhammad Husayn
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Qur'anic Guidance, Meandering of the Infidel

Q: In the 6th verse of the chapter of The Cow (Al-Baqarah) it is stated that it is not possible to guide those who disbelieve. Aknowledging this, the Qur'an has been sent to guide which group of people has ?

A: First of all, the meaning of "those who disbelieve," in this verse are those who are firm and set in their infidelity to the extent that they heedless to any warning - alike is it for them, thou warneth them, or warneth them not (2:6). To support this thought, the Qur'an also states that the doors of guidance are open, therefore if it is impossible to guide every disbeliever, then this would mean that the doors of guidance are closed (for them). Secondly, it is not an outlandish exposition to say tha t what is meant by `disbelievers,' in this verse, is the elders of Mecca, whom opposed Islam up until their death. book :Tafsir Al-Mizan Vol. 1 Author :Tba'tabai, Muhammad Husayn
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Intercession in The Qur'an

Q: Some verses of the Qur'an negate the act of intercession, while others affirm intercession; how can these verses be brought togather (in agreement)?

A: Verses such as (...The day wherein there is no bargaining, nor, friendship, nor intercession...(2:254)), (The day when a friend shall avail not (his) friend aught, nor shall they be helped(44:41)), and (Now we have no intercessors, Nor any loving frie nd (26:100-101)) discards the concept of intercession. And on the other hand, some verses regard intercession as an action particular to God - (...for you there is none besides Him of a guardian, nor any intercessor; What! will ye not then reflect? (32:4 )), (...there shall not be for them, besides Him, any guardian or an intercessor...(6:51)), and (Say thou: God's (alone) is intercession altogather...(39:44)). Other verses of the Qur'an state that persons that have the permission of God will intercede f or others - (...Who is he that can intercede with Him but with His permission...(2:255)), (...No intercessor can there be save after His leave...(10:3)), and (...and they can not intercede but for him whom He aproveth...(21:28)). In conclusion, what is understood from gathered verses is that intercession is an action particular to God, and if He wills, then His righteous servants can have the ability to intercede; and what is refuted is intercession without the permission of God. book :Tafsir Al-Mizan Vol. 1 pg. 155 Author :Tba'tabai, Muhammad Husayn
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Set Principles In A Changing Society, Eternal Islam

S: Socialologist, law makers, and economist all believe that laws and regulations must change and evolve in accordance with the social changes of each society. However, by contrast, the Qur'an and its' principles are associated with a particular society, which existed fourteen centries ago in the Arabian Peninsula; thus it is not suitable for todays' society.

A: First and foremost, this argument claims that mankind and his legislation is similar to God and His legislation, while it is evident that the limited intellect of human beings along side other limitations is the cause of his ever-changing laws. On the other hand, God the Exalted, who has eternal knowledge, is aware of every detail of the mortal world; hence, with ease, He is able - in one compilation (the Holy Qur'an) - to set forth laws that are need by mankind til the Day of Judgment. Secondly, the basis of legislation in the Qur'an is the innate (awarness of) monotheism and (endeavor for) moral excellence of human beings, which does not change with the changing of time or place. The Qur'anic view on legislation is that laws must be m ade based on man's intrinsic aptitude, which is unchanging. However, by contrast, those who are of the opinion that laws change and evolve with social evolution believe that spirituallity and morality have no place (in legislation). book :Tafsir Al-Mizan Vol. 1 pg. 63 Author :Tba'tabai, Muhammad Husayn
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Knowledge Immaterialis

S: Without doubt thinking and perception are particular to the mind. This particular quality is corporeal, on the account that it is dependant upon material and compound bodies (it is the cognation of corporal entities). Aknowledging that it has been sci entifically proven that every inch of the physical universe is altering - becoming more perfect - it must be said that, likewise, knowledge is altering and in the state of change; thus knowledge is not uniform.

A: This argument is developed on the basis that knowledge is corporal, while in fact knowledge is incorporeal on the account that knowledge, in essence does not posses corporal qualities - division, time and space, and motion and change. book :Tafsir Al-Mizan Vol. 1 pg. 51 Author :Tba'tabai, Muhammad Husayn
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