The Holy Quran, akin to a guiding light, reveals the path to felicity and salvation for humankind. Within this framework, the concepts of good and evil, as two fundamental axes, hold a distinguished place in the Divine verses. This treatise, through reflection on the Quranic verses and their profound analysis, examines good and evil, their essence, and their role in the formation of a Yasari and just society. The objective is to elucidate these concepts within a theological, philosophical, and social context, maintaining the spirit and message of the verses with scholarly precision. Inspired by the Holy Quran, this work seeks to present a clear blueprint for the realisation of a progressive and benevolent societyone in which good predominates over evil, and humans, under the shade of conscious choices, are guided towards perfection.
The Holy Quran introduces good and evil not as intrinsic essences, but rather as actions and deeds arising from the choices and spiritual inclinations of beings. This perspective, from theological and philosophical standpoints, resolves the problem of evil by absolving God from the direct creation of evil. Evil is the result of deviation from Divine good and the inherent inclinations of creatures, which emerge under the shadow of free will and volition.
Say: I seek refuge in the Lord of the Dawn,
From the evil of what He has created.
(Quran 113:1-2)
This verse clearly states that evil does not pertain to the essence of creatures, but rather derives from their actions and deeds. God is the Creator of beings, yet evil results from the wrongful choices of creatures, shaped by their spiritual inclinations and free will. This view regards evil as privation, arising from deviation from Divine good, not as a direct creation of the Lord. Similar to a tree bearing sweet fruit, which, if deprived of light and water, produces bitter fruit; evil is the consequence of deprivation from Divine good and erroneous choices.
Philosophically, this perspective aligns with the privation theory of evil, considering evil as the absence of good rather than an independent entity. Socially, it endows humans with responsibility to avoid evil through benevolent choices and to advance towards perfection. Criticism of traditional views attributing evil to the essence of beings is prominent here. Such perspectives, sometimes rooted in religious science, require reevaluation and deeper contemplation to harmonise with the spirit of the Holy Quran.
One of the fundamental challenges in understanding good and evil is the tendency to judge based on essences and inherent natures. Essence-centred cultures, rooted in previous philosophies, focus on external or genealogical attributes rather than on actions and deeds. The Holy Quran, however, negates this approach and emphasises the importance of actions and choices.
And indeed a believing servant is better than a polytheist, even though he may please you.
(Quran 2:221)
This verse considers superiority not in lineage or appearance but in faith and righteous deeds. Like a jewel valued for its brilliance rather than raw stone, a human attains worth through faith and virtuous conduct. This perspective negates judgements based on lineage, wealth, or social status and teaches that the criterion of superiority lies in benevolent and faithful choices.
From a sociological viewpoint, this approach helps reduce prejudices and erroneous judgments. Humans should be evaluated by conduct and character rather than external traits or genealogy. This view provides valuable guidance, especially in contemporary societies occasionally afflicted by accumulation and greed, towards establishing justice and social cohesion.
In the Holy Quran, good and evil are introduced not as intrinsic essences but as actions and deeds stemming from choices and spiritual inclinations. God is the Creator of good, whereas evil results from deviation from Divine good and erroneous choices of creatures. This perspective not only philosophically resolves the problem of evil but also highlights human responsibility in choosing good. Critiques of essence-centred cultures and emphasis on deeds pave the way for a deeper understanding of the Quranic verses.
The Yasari society is one in which good prevails, and individuals, instead of pursuing accumulation and greed, seek to realise goodness in their behaviours and deeds. This society is akin to a garden where the flowers of good blossom and the thorns of evil, through conscious choices, are uprooted.
You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah.
(Quran 3:110)
This verse introduces the Islamic Ummah as the best nation, conditional upon enjoining good, forbidding evil, and believing in God. The predominance of good over evil does not imply the absence of evil, but rather the superiority of good behaviours and deeds within society. The Holy Quran, emphasising an approximate ratio of six or seven goods to one evil, demonstrates that the Yasari society is one where good, like a radiant sun, triumphs over the darkness of evil.
Sociologically, the predominance of good strengthens social cohesion, reduces inequality, and increases public satisfaction. Economically, avoidance of accumulation and attention to good, such as charity and economic justice, contribute to societal sustainability. Critique of accumulation culture, where individuals seek greed and wealth accumulation, is prominent here. A society that determines criteria based on wealth or lineage distances itself from the Yasari ideal.
In the Holy Quran, evil is introduced as the consequence of oppression, stinginess, and spiritual deviations. This evil does not originate from the essence of creatures but from their actions and choices.
When evil touches him, he is impatient.
(Quran 74:56)
This verse presents evil as the result of human actions and spiritual reactions. Oppression, like a dark shadow, is the outcome of wrongful choices and spiritual inclinations that humans produce through their free will. God has endowed humans with power and choice to avoid oppression and move towards good; however, humans sometimes fall prey to spiritual temptations.
Philosophically, this perspective aligns with the concept of free will and human responsibility. Humans resemble gardeners who can irrigate their garden of existence with good or cause its ruin with oppression and evil. Socially, oppression leads to societal instability and increased evil. Critiques of social and economic systems that foment oppression are prominent here. Humans are responsible for the emergence of oppression and evil in society, not God.
The Yasari society is one in which good predominates and individuals, through conscious choices, move towards realising good and avoiding evil. Evil results from oppression and spiritual inclinations produced by human free will. The Holy Quran, emphasising deeds and actions, paves the way for establishing a benevolent and just society. This view invites humans to responsibility and the choice of good to attain the ideal Yasari society under the shade of faith and righteous deeds.
Good, like a shining jewel, emanates directly from the Lord and manifests in the virtuous actions of humans. The Holy Quran introduces good as a Divine matter within Gods control, which humans can realise in their lives through their choices.
In Your hand is all good; indeed, You have power over all things.
(Quran 5:40)
This verse portrays good as a Divine matter originating directly from God. Good, like a pure stream, flows from the Divine source and is manifested in human virtuous acts such as charity, faith, and enjoining good. Evil, however, results from wrongful human choices that arise through spiritual inclinations.
Theologically, this view designates God as the Creator of good and presents evil as deviation from the Divine path. Socially, good appears in acts such as charity, justice, and social solidarity, whereas evil manifests in oppression, stinginess, and accumulation. This distinction guides humans towards choosing good and avoiding evil.
One of the barriers to realising the Yasari society is the tendency towards accumulation and greed. The Holy Quran, by criticising this culture, calls humans towards good and justice.
And whatever good you spend is for yourselves.
(Quran 2:272)
This verse regards good as charity and benevolent acts,
