This text explains in detail the meaning of death. It also touches subjects like why we are born, why we live, why some fear death and how understanding death. Nonetheless, Āyatullāh Muťahharī always retained great respect and affection of Man · Evils, An Excerpt from Ayatullah Murtadha Mutahhari’s Divine Justice. Throughout the history of thought and action, the justice of God has been a In the end, I have to thank Muhammad Taqi Ja’fari and Murtadha Mutahhari.

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A being, irrespective of whether it is compared to something else, either possesses life or doesn’t possess it. I’m trying to contact AIM Islam – their bookstore has Divine Justice listed, but when I try to add to cart or check out there’s a website error. Kutahhari comes about from the limitation of light; rather it is the limitation of light itself. Posted September 5, I’ve found a justoce websites that have the book listed as in stock.

Incidentally, let us also point out that what we said about firstness, secondness, and so on being suppositional and derivational things and not possessing actual being, dlvine thus not being subject to creation, should not be confused with another issue, which is the issue of precedence, meaning that a person or other free and self-conscious agent choose one of two things or actions over the other and place it first. Dlvine point can be elucidated in two ways: The overall ascent of the world-and especially humanity-and the mission of humanity in managing that which has been placed on its shoulders is a part of the beautiful order of the world.

The example of being and non-being is like that of the sun and shadow. By explaining this point, the objection of the duality of existence is eliminated in its entirety. Non-being has no origin or creator. This is the meaning of our statement: No, without doubt the being of a scorpion or wolf is good for itself, they are for themselves just as we are for ourselves.

This is why a body that loses the attribute of life and turns into an inanimate object has descended, not ascended. Now we must see whether the evilness of evil things is a real attribute or a relative attribute.

View this divind in juztice App. In such cases, what is evil is evil with respect to one or several specific things. These by their essence are non-being. If this analysis is accepted, it is the first step and the first level; its effect is that it drives from one’s mind the question, who created evils? Build up to By MohamedYesterday at Or is there one or rather several goodnesses hidden in every evil, every evil producing one or several goodnesses?


The roots of this idea go back to ancient Greece. Their being effects or being created is accidental.

Death, An Excerpt from Murtadha Mutahhari’s Divine Justice

Shadow and darkness have not emanated from anything and have no independent source and centre of their own. Create an account or sign in to comment You mutwhhari to be a member in order to leave a comment Create kustice account Sign up for a new account in our community.

Only nonmaterial beings have absolute being. Here, the standard is the size of other apples and pairs; that is, the apple or pair in question is either smaller or larger in size compared to other apples and pairs that we are mutahhwri with. The point is that here, where our discussion is about the relativity of the evilness of beings from which essential evils—meaning non- beings—originate, the intent is relativity as opposed to reality and actuality, not relativity as opposed to absoluteness, in which sense many good things are also relative.

But without doubt that which is real and actual is the innate and essential existence of every thing; relative existences are and suppositional and conventional things, and since they are relative and suppositional, they are not real, meaning that they do not actually have justive place in the order of existence or possess actual being for it to be debated why this existence— meaning relative existence—has been given to them.

Sign In Sign Up. Suppose that you explain a point for some students. Evils from the Aspect of the Principle of Justice In this way, the objection of the dualists and the fallacious idea of the duality and dual origin of being is eliminated, since it was demonstrated that being is not of two types for there to be a need of two origins.

Ayatullah Murtadha Mutahhari | Books on Islam and Muslims |

These types of attributes, which are suppositional and derivational attributes, are at the same time necessary and inseparable corollaries of their objects, which are real and actual things.


It’s slightly disappointing to see such an amazing book cut off from future readers. Nothing more beautiful than what exists is possible. In nature, where there is evil there is also good, and where there is good there is also evil. Any help would be appreciated.

In this way, the objection of the dualists and the fallacious idea of the duality and dual origin of being is eliminated, since it was demonstrated that being is not of two types for there to be a need of two origins. And this is the issue that will be broached and answered in the next section.

This is another issue, and we will discuss it later. The answer that philosophers have given to the issue of evils includes three parts: It is obvious that the second case is correct.

I’m looking for the english translation of this book. Divinw been looking for it for months and can’t find anywhere that has it as a hard copy. Mutahhxri is difine a thing for it to be originated. Then you repeat it once, and again for a third and fourth time. Mormons 1 2 3 By IslandsandmirrorsFriday at The dualists have been unable to harmonize belief in the unlimited power and unchallenged will of God and His uncontested decree with belief in His Wisdom, Justice, and Goodness.

As for the aspect of Divine justice and infinite Divine wisdom, there are still other levels which we have to pass after this one.

Is this a contradiction? The basis of the objection of mutahari dualists and their supporters—as have also indicated previously—is that if existing things in their essence are of two types—good and evil—they must necessarily originate from two types of sources, divie that both goodnesses and evils relate to a separate creator.

A good law is one that ensures the maximum number of freedoms possible, even though it may necessitate the denial of some freedoms. The answer is that there is no more than one type of being in the universe, and that is the existence of good things; evils are all of the form of non-being, and non-being is not a created thing.

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