Plagues and misfortunes

Some ignorant people have taken the plagues such as epidemics, jaundices, hailstorms and attacks of locusts, which occurred from time to time, as excuses to deny the Creator and the intentional ordinance in the creation. It is said, in answering such people: if there were no creator, then why would worse and more horrible events than these plagues not happen? For example, why wouldn’t the sky fall on the ground, or the ground sink, or the sun not shine at all, or rivers and springs dry up until no water could ever be found, or the wind stop blowing until everything would decay and become corrupt, or seawater flow over the earth? Then, why do these plagues, such as epidemics, locusts and the like that we have mentioned, not last for such a long time that they would invade and devastate the entire world? In fact, they take place for some time and then soon disappear. Do you not see that the world is protected and saved from the great, terrible events that if even one of them were to take place for a long time, it might cause the destruction of the world? Thus, the world is kept safe through these simple plagues so that people may be disciplined and reform themselves and take lessons. Then, after not too long, when people feel desperate, these plagues disappear; therefore, the occurrence of these plagues is as a warning, and their disappearance is as a mercy to the people.  The Manicheans say: if the world has a kind, merciful creator, then why do these calamities and misfortunes take place? They say that the life of man in this world should be free from any trouble. We say: if it is so, man, out of ingratitude and haughtiness, will do everything that fits neither the religion nor this worldly life. Quite often, you find that many people

who have been nurtured in luxury and ease forget even that they are human, or they have a Lord, or harm or misfortunes may afflict them, or they have to be merciful to the weak, help the poor, be kind to the miserable, and have pity for the weak and distressed. But when misfortunes afflict them and they taste their bitterness, they awake from their ignorance and indifference and turn back to that which they should have been doing. Those who deny these harmful matters are like children who hate bitter drugs, become angry when prevented from harmful foods, dislike disciplines and work, like to be free for amusement and idleness and like to have anything to eat and drink. They do not know where idleness takes them. It takes them to a bad upbringing and bad habits. Harmful, yet delicious foods cause them different illnesses and diseases. Disciplines bring them reform and goodness, and bitter drugs benefit them even if they are somewhat troublesome. If they ask: why has man not been made infallible against sins so that he would not then need to be afflicted with misfortunes? It is answered: how would it be if man were not praised and rewarded for the good deeds he does? If they ask: what harm will it be to man if he is not rewarded for the good deeds he does as long as he enjoys pleasures and bliss? It is said to them: make an offer to a sound, reasonable man that he should sit idly and at ease and receive whatever he wants without any effort or work, and see whether he accepts this or not. You will find that he is more delighted with the little he receives out of his own efforts than the abundance he should receive undeservingly. So is the bliss of the hereafter. It is earned by man based on his own efforts and merits. The mercy bestowed on man in this aspect is too great. If he is rewarded for his deeds in this life and shown the way to get that deservingly through his own efforts, delight and happiness with what he receives will be perfected to him. If they ask: is it

not possible that some people rely on the goodness they get even if they do not deserve it? Then what excuse is there in preventing one who wants to attain the bliss of the hereafter due to this argument? It is said to them: if this were permitted to people, they would get the utmost rabies. They would dare to commit all sins and vices and violate all forbidden limits. Who would refrain from sins or bear hardship in the way of virtues, and who would feel safe about himself, his family and his properties from people if he did not fear the punishment of the hereafter? The harm of this matter would affect people in this life before the afterlife, and so justice and wisdom would be invalidated, and it would give an excuse to criticize the divine ordinance that it is not true and it puts things in other than their suitable places.    These persons may talk about the misfortunes that afflict all people, whether good or bad, or the ones that afflict good people while bad people remain safe from them. They ask: how is this possible in the wise ordinance of the Wise Ordainer, and what is the reason behind that? It is said to them: Allah has made these misfortunes, which afflict both good and bad people, as a reform for both kinds of people. That which afflicts good people increases the blessings of their Lord on them and that makes them thank Allah and be patient, while that which afflicts bad people makes them stop their evil and refrain from sins and vices. These misfortunes also contain good for those who are not afflicted with them. As for the good people, they become delighted with the goodness and righteousness they are in and become more willing to continue on their way. But as for the bad people, they realize the mercy and kindness of their Lord to them and the safety they are in though they do not deserve it. And this leads them to be kind to people and forgive those who have done them wrong. One may say: these misfortunes afflict people through their properties; so what about those misfortunes that afflict their