In view of the fact that a detailed answer to these...

In view of the fact that a detailed answer to these questions require a detailed and voluminous book and furthermore, we have dealt with this subject in our book, Divine Justice of which several editions have appeared, here we content ourselves with mentioning some basic principles, the knowledge of which should facilitate the solution of this problem. After getting acquainted with these principles the reader will be able to draw his own conclusion.

(i) Principle of the self-Existence and Perfection of Allah As Allah is absolutely self-existing and does not lack any excellence or ability, He does not do anything to achieve any object of His own or to make up any deficiency in Himself. His wisdom does not mean that he chooses the best goals and employs the best means to secure them. This sense of wisdom applies to man only and not to Allah. His wisdom means that He works to enable the existing things to reach the goal of their existence.

He brings the non-existing things into existence and leads them to their inherent perfection. The questions and objections raised in this respect are partly due to the comparison of Allah to man. A person who questions as to the wisdom and the use of a particular creation, presumes that Allah like man does a thing to achieve some object and goal of His own.

Most of the queries of the questioner would have automatically been answered if he had kept in mind from the beginning that what Allah does no doubt has some purpose, but Allah Himself has no aim or purpose of His own. The purpose of every creation is inherent in its own nature, to which Allah leads it. (ii) Principle of Sequence Existence is a Divine favour that pervades the entire universe. It has a special order.

All existing things stand in an inexorable relation of precedence and posteriority and cause and effect to each other. No existing thing can move from its appointed position, nor can it occupy the place of something else. Existing things have varied grades of existence, and vastly differ from each other from the point of view of defectiveness and perfection and strength and weakness. This variation is an essential part of the grading of existence.

It is no discrimination and cannot be considered to be contrary to justice or wisdom. Discrimination presupposes the existence of two beings of equal potentialities on one of which a favour is bestowed and from the other it is withheld.