By Manzoorul Haque, New Age Islam
19 June 2012
A philosopher cannot answer everything. Expecting him to do that is to punish him for trying to do what he can. I am sure some of my curious friends (especially the atheists of the world) would begin to ask me searing questions that arise from this presentation. What can I say except that I am aware of some such questions myself but cannot answer? I can thus freeze my answer here and now for which I have a ground – its inadequacy. But the problem is that the question is unceasing in my mind as in everybody else’s mind. I feel like we are all on one side, and we could possibly share what we know, or we seem to know. So I make a move and write the following for my friends to read:
Existence vs. Non-Existence
As to the purpose of this world, the answer is ‘God plays’. How can one play solo? There is no one equal to Him. Whom does He play in opposition with? Is there a contradiction then? When there is no one to play with, how does He play? The answer to many of the riddles of life can be found in resolving this contradiction.
Theory of probability and principle of uncertainty have often been found to be touching the question of God. Because, in the absence of any visible adversary in the game, God does seem to be pitted against Uncertainty. Does it mean that Uncertainty is another pole worthy of the stature of God. No, Uncertainty is an entirely different stuff. It refers to non-Existence vis-à-vis Existence. God as an embodiment of Existence is pitted against non-Existence. Can God abolish non-Existence? Well this question is absurd because the answer to both the alternatives is the same. If He can’t, then He leaves non-Existence intact. But if He can, then also that leaves another level of non-Existence. So, instead of raising this question, more logical would be to try to understand the nature of non-Existence and its interactions with Existence.
Existence is the certainty of a thing. Non-Existence therefore immediately relates to uncertainty. There are physical evidences of the principles of uncertainty but most of these uncertainties in our lives are partial. Although Man’s life is surrounded with uncertainties yet there is a strong possibility that at some point of time the uncertainty is disturbed by none other than God. Slightest intervention by mixing a certainty of the size of a sand granule has the potential to disturb the absoluteness of uncertainty and will tilt the balance in favour of one, rather than the other alternative at some point of time, however farthest that point of time may be from the present scene. The possibility of absolute uncertainty in the life of man is therefore reduced largely. This gives rise to the notion of God being Rahman and Rahim. He intervenes in favour of man even at the cost of destroying His own Great Game vis-à-vis the principle of Absolute Uncertainty. This also explains the innumerable situations of misery as it appears to us humans when He does not intervene and keeps playing his Game.
If a game is certain, there is no joy of play. The fixity of this vast universe and its physical laws as created by God can hardly be of great interest to God himself (but Science will be able to prove one day that this vastness of the physical universe was absolutely necessary to produce a sustainable something called ‘man’). Biological world and biological laws therefore must mark a definite improvement in God’s own work, if He has to enjoy the play. But even biological world is full of certainties as being controlled in large parts by rigidly framed immutable laws. Only limited manoeuvrings are possible in the life of an animal by the principle of uncertainty. But it is in human brain that the possibility of breaking free from the fixity of the physical world lies.
God’s framing of human mind must mark His ultimate work where He finds the possibility of playing a full-fledged game vis-à-vis the principle of uncertainty. It is in the interest of God that He does not intervene in influencing the law of probability in the life of man as it has the effect of despoiling His own game and yet He does intervene in favour of man sometimes very directly and sometimes very remotely. To that extent He sacrifices His own joy of playing dice. His intervention is not by influencing the principle of uncertainty because indeed there is nothing to influence (uncertainty being the equivalent of non-existence), but by withdrawing man, his creation, for a short moment or a longer period from this Great Game (God vs. Uncertainty) of which He is entirely capable, because it is He who has thrown us into this game in the first place (Prayer to God during adversity and thankfulness in prosperity, have thus a place in man’s life). But the best of all, this explains how and why the evil flourishes. The ‘evil that flourishes’ happens to lie on the right side (lucky side) of the probability-controlled result-sheet, which is not the same as saying that all that lie on the right side of the probability-controlled result-sheet is evil.
There is a sub-game of God in this Great Game however. He has messaged it to man to fight (struggle) against the evil that happens to lie on the right side of the probability-controlled result-sheet. In that is reward for man, and it is entirely open for man to seek it any which way he can – but the way has to be necessarily righteous, as being a logical derivative of the above discussion.