The Good and the Bad in the Qura’n

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The goodness that comes out from evilThe Good and the Bad in Islamic traditions

There are various meanings and examples of the good and the bad in the Qura’n and includes many things.

In Surah Baqarah verse 180 “Khair” means wealth.

In Surah Baqarah verse 269 “Khair” means knowledge and wisdom.

In Surah Nisaa verse 19 “Khair” means Jihad.

In Surah Nisaa verse 149 “Khair” means righteous deeds.

In Surah Anfal verse 23 “Khair” means faith.

In Surah Nahl verse 30 “Khair’ means Qura’n.

Khair also means the righteous people, great assumptions, a righteous son, and orchards and farming. Another noteworthy fact is that Khair has been used individually or singularly 176 and in plural form12 times in the Qura’n but the word “Sharr” or evil has been used on 30 times in the Qura’n.

The word “Sharr” which is opposite of Khair means, disasters, hardships, punishment, pain and sadness and all kinds of chaos and doubts. The point to note is that Qura’n in verse 3 of Surah Falaq takes Sharr to mean as the creations of God. And says, “I seek refuge with the Lord of the daybreak from the evil of what He has created.”

Two questions arise here:

How is this des c r i p tion compatible with the evils being non-existent?

In verse 7 of Surah Alif Laam Mim Sajdah the Qura’n says: “It is He who created and began the creation of man from clay.”

What is made clear here is that anything which is created is good but the first verse says that “I seek refuge from the evil of what He has created.”

The answer to the first question is that the verse has not declare any particular creation to be evil but says that it is possible that some from among the creations become the cause of evil by destroying their glory and perfection, forgetting the truth and destroying the synchronized system that is in place. So the word evil has the non-existent meaning that is also envisaged from a wayward person or a Jinn. (Reflect)

Then there is the doubt that this is about an hereditary evil, or, complete evil, or when evil is dominant as the fangs of the snake which are a means of its defense though it may be considered something bad for humans and so man seeks protection with God from such evils.

Some commentators have taken the term evil to mean Satan, Hell, different wild beasts, and those among the humans and Jinns that may be harmful, diseases, pain, famine, and natural disasters but as we have discussed earlier the verse has a general connotation and we know that none of them are totally evil or are dominated by evil; we have discussed this earlier. It is quite possible that some of these things may become the cause of evil so mankind seeks shelter away from them.

Now the answer to the second question has become clear that all of God’s creations are good, completely good or predominantly good. When we attribute evil to them then this has a non-existent angel which is unconnected with creation or has a hereditary connection or they are deeds that become non-existent e.g. poison which can be used as a cure for some diseases also.

We can in this way interpret the sign of good and bad and can discern a lot of answers. It includes those objections of the atheists that Fakhr Razi has recorded but have remained unanswered.

 

The goodness that comes out from evilThe Good and the Bad in Islamic traditions
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