The Progeny (A.S.) Defending

(Justice) and (Monotheism)

Hereafter we shall try to collect and classify the fundamentals of thought, which the Imams of the progeny (A.S.) have presented to declare that misunderstanding of the Islamic concept. We shall introduce these ten fundamentals one after another.

1. Destiny and Fate as a System in the Universe:

The system that reigns over this universe is a (necessary inevitable) and (punctual accurate) one; nothing might happen – under the same circumstances and factors – except the thing that had already taken place.

This system is established according to the system of (cause effect) ruling over the whole universe, this system is not limited to the physical material world; rather it reigns over the metaphysical world too.

Casualty system is the system of destiny and fate, for part of the fundamentals of (casualty) is the (inevitable) being of (effect) whenever the (cause) happens to be; in addition to the quantitative and qualitative identification of the (effect).

Thus, when a match is rubbed against the rough surface of a matchbox, fire and heat necessarily, inevitably and certainly are produced (unless there were some hindrances) furthermore, the heat emitted from this friction has a limited identified quantity that is proportionate to the size of the match stick, the degree of friction, and the nature of the rough surface. The inevitability of (effect) occurrence is (destiny), its quantitative, qualitative identification is (fate). Hence (destiny) means the inevitable necessity, and (fate) (Al Qaudar) means estimation and quantity.([1])

Al Kulainy relates from Yunus bin Abdul Rahman who relates a conversation between him and Abul Hassan AL Redha(A.S.):

O, Yunus! Do you know what is fate?

I said: No.

He said: It is engineering and fixing the limits of being (survival) and nothingness (extinction).

He (A.S.) also said: (Destiny is arrangement (Ibram).([2])

So, this universe is a band of organized links of a chain, and the law that governs over it is inevitability, necessity, estimation, and identification (Al Tahdeed).

The individual and social life of man is not an exception or a novelty in this universe, he is subject to the laws and codes that rule over the universe, thus man, his deeds and individual or social movement are situated within the circuit of destiny and fate. If he stands up to support Allah giving and sacrificing for him, Allah will support him. The Sublime said:

[If you make efforts in Allah’s way, He will help you] Muhammad v. 7.

And if man languishes and slacks off, Allah will leave him to his own; if he moves, works and activates himself Allah will enrich him; if he turns lazy and weak Allah will leave him wadding through his laziness and weakness; if he becomes honest Allah will support and lead him to success, if he lies and cheats, Allah will leave him to his lying, cheating, trickery and bluff.

All these are part of Allah’s norms, destiny and fate. Man lives absolutely within the circuit of Allah’s destiny and fate, subject to the inevitability, system and the obligations they (destiny and fate) dictate.

Muhammad bin Jacob Al Kulainy narrates: Ameeral Mumenien(A.S.) after the battle of (Saffien) was sitting somewhere in (Al Kuffah), and old man approached him and knelt before his hands saying:

(O, Ameeral Mumenien! Is our campaign to (Al Sham) part of Allah’s destiny and fate?

Ameerul Mumenien said: Aye Aye old man! You may never climb a hill or descend into a valley only by the destiny and fate of Allah.

The old man said: O Ameerul Mumenien! Allah then will pay back for my efforts.

He (A.S.) said: O, old man! Wait a minute, by the name of Allah, He has already rewarded you; during your march during your stay and during your departure, never once were you obliged or compelled to do something.

The old man said: How come you say, “We were not obliged or compelled” while you yourself say, “our march, campaign and departure were part of destiny and fate?”

He (A.S.) said:

Now, do you think it was an inevitable destiny and a compelling fate? If it were so, Allah’s reward, punish-ment, commands and prohibitions, as well as His promises of a better end and threats for wicked deeds would have been meaningless; hence the guilty would not have been reproached and the good would not have been praised; rather the guilty would have much better deserved reward than the good; and the good would have much better deserved punishment instead of the guilty. That is what the brethren of Satan worshipers, the foes of the Beneficent, the party of the devil, those who believe in determinism as well as the Magis say. Allah the Sublime has assigned to the people their tasks giving the option and warning them just to keep them alert, rewarding generously for a few good deeds, He has never been disobeyed unwillingly and He has never obliged the people to obey Him; He has never given anybody any authorization to own something; he had never created heaven, earth and what is inbetween them in vain; He had never sent the Prophets heralding of heaven and warning of hell in vain. That is what the disbelievers think, woe to the disbelievers, fire awaits them.

The old man stood up and started to recite the following couplets:

You are the Imam we obey anticipating

On the Day of Judgment that our obedience

May intercede for us before the Beneficent,

You have removed what is ambiguous in our problem

May God answer your favour to us by a favour from Him.([3])

The first part of the text pertains to (destiny) and (fate) in general; it contains all man’s activities and movement represented in what the Imam(A.S.) said:

(Aye Aye O old man! You may never climb a hill or descend into a valley only by the destiny and fate of Allah).

2. (Destiny and Fate) is the Divine System in the Universe and in Man’s life

This system by all its details is Allah the Sublime’s creation and innovation; it embodies Allah’s will and desire. Whatever are find in the whole universe and in man’s life of deeds, reactions, movements, births, extinctions, weakness and growth only take place by Allah the Sublime’s will and desire within the circuit of destiny and fate up to the levels of casualty laws that reigns over the universe.

Strange enough, some people seek Allah the Sublime and His deeds only by penetrating this universal system, never seeking Him at the core of the system itself, as if this system runs in a direction other than Allah the Sublime’s, and as if He only gets through, blocks and alters this system.

The late (Sadrul Mutaalihien) discussing (Fakhruldeen Al Razy’s opinions say:

(The most strange thing is that whenever those people intend to prove any origin of religion like proving the potency of the Maker, Prophethood or the afterworld – they are compelled to cripple the quality of nature, repudiating the reasonable connection among things and the subjective existenecialist order and the essential system of beings which is the changeless norm of Allah.)

They often refuge to this habit to prove most of the ideological origins, the way this man (the advocate of their theologians) has done (referring to AL Razi author of the Interpretation).

Believing that all events of the universe and every wicked and good deed in man’s life are only Allah the Sublime’s destiny and fate; and believing that everything in the universe is destined by Allah’s fate is an essential faith for the ideology of every Muslim.

Al Sadouqu narrated from the Messenger of Allah(S.A.) (None of you may attain complete faith unless he believes in fate, its good side and its bad one, its sweet side and its bitter one.)([4])

(Al Kulainy) in his (Al Kafi) narrated from Abu Abdullah Al Sadiqu (A.S.) who said: Ameerul Mumenien (A.S.) used to say: (No servant of God can find the nectar of faith unless he realizes that he would never have missed anything he had gained, and would never had gained anything that he had missed; and that Allah the Great and Al mighty is the only Useful and Harmful one).([5])

(Al Sadouqu) in (Al Tawheed) narrates from Ali bin Musa AL Ridha (A.S.) who narrates from his father and great grand fathers up to Ali bin Abi Taleb(A.S.) who said:

I heard the Messenger of Allah (S.A.) saying:

(Allah (Exalted be His Supremacy) said: that who does not accept my destiny and fate ought to seek a god other than Me.).([6])

3. The Divine Permanent Guardianship on the System of Destiny and Fate in the Universe

Some may think that Allah the Sublime has innovated the system of destiny and fate in the universe and in man’s life, separating Himself from it thereafter, so that this system within the universe and society moves and acts the way the factory that has been composed by an engineer operates without his personal presence. The universe – in turn – moves according to the law of destiny and fate innovated by Allah the Sublime at the stage of making, later on to move independently away from Allah’s reign and domination. Man too, makes his choice and acts within the circuit of destiny and fate system independent from Allah the Sublime’s will and intention; although this system originally was made by Allah’s will and intentions; this represents an old Jewish concept which claims that Allah’s reign and domination is restrained after the stage of making the universe.

[The Jews said: Allah’s hand is fettered, Be their hands fettered and they be cursed for what they uttered! Nay, Allah’s hands are widely outstretched: He spends (of His bounty) as He wills.] Al Maidah v. 64.

As we see in the verse, the Quranic concept ultimately differs from the precedent concept; the Quranic concept is represented in short in the Sublime’s speech:

[Nay, Allah’s hands are widely out-stretched]

Allah is the eternal-living; slumber does not overtake Allah nor does sleep, His guardianship over this universe never comes to an end; so the system of the universe and society only runs by Allah the Sublime’s will and intention, man and universe are never separated from Allah’s will and intention even for a single moment.

Man’s will only runs according to Allah’s will and intention as the Sublime says:

[And you shall not wish the truth and shall not be in search of the straight path unless it be the will of Allah the creator of the worlds] At Takwir v. 29.

[And you mankind do not decide something unless Allah decides so, verily, Allah is the knowing Decreer] Al Insan v. 30.

Al Sadouqu quoted the Messenger of Allah (S.A.) saying: “I narrate my speech from Allah: Allah the Sublime, Blessed be He says: O, son of Adam! By My intention you yourself intended what you wanted, and by My will you yourself willed what you wished, and by My grace upon you, you became strong enough to disobey Me, and by My support and protection you did my religious obligations… etc”.([7])

In Ameerul Mumenien’s (A.S.) speech to the old man who inquired about their trip to (Saffin) a paragraph that says: (He has never given anybody any authorization to own something); which means that Allah the Sublime did not authorize anybody to His power and domination, rather He is always the guardian over it; and he is the Eternal Living; and whoever might think that Allah the Sublime has authorized him to do as he likes, suspending His guardianship so that he becomes independent from Allah the Sublime in his free choice and act; such a man is only degrading the authority of Allah the Great and Almighty, as is shown in the following texts:

(Al Sadougu) narrates from Huraiz bin Abdullah who quotes Abi Abdullah(A.S.):

(People have three approaches to fate, some of them claim that Allah the Great and Al mighty compels man to disobey and commit misdeeds, such people with an approach like this are doing injustice to Allah, so they are non-believers.

Others claim that man is authorized to do as he likes; these people are degrading the authority of Allah the Great and Almighty; so they too are non-believers.

The third group claims that Allah has assigned to man duties and obligations that match his potency, never assigning to him tasks that overbear it, and if man does well he will praise Allah, and if he misbehaves he asks for Allah’s forgiveness; such people are real mature Muslims.)([8])

In this universe and in man’s life, nobody can give or holds his giving but for Allah’s will and decision; furthermore, every luxury and poverty, and every ease and difficulty in life are subject to Allah’s will and determination. Abu Abdullah(A.S.) is quoted saying:

(No act of giving or withholding a giving takes place without the will of Allah who determines whether they are part of destiny or an examination to man).([9])

Hence Allah the Sublime maintains a permanent presence in the whole universe and in the whole space of destiny and fate, he does not miss anything, and nothing might take place within this space without His presence, He has a permanent guardianship over this universe and He is the Eternal-Living.

[There is no God but Allah the Eternal-live, slumber does not overtake Allah, nor does sleep] Al Baquarah v.255.

4. Disobedience and peoples’ misdeeds are committed only by Allah’s destiny and fate; Allah is never disobeyed against His will

If every incident in this universe as well as in man’s life is determined by destiny and fate, and if destiny and fate only run by Allah’s will and permission, inevitably then all man’s deeds of good or evil, obedience or disobedience, should only take place and formulate by Allah’s permission and will; hence man’s sins and disobediences may never be excluded from the circuit of Allah’s authority, destiny, fate and leave. The Sublime said:

[Though they could not thus harm anyone except by Allah’s leave] Al Baquarah v. 102.

[And if Allah had willed they would not have done so] Al Anám v. 137.

[And had Allah so willed they would not have fought] Al Baquarah v. 253.

[And had Allah willed, He would have taken away (by thunder and lightning) their faculties of hearing and seeing] Al Baquarah v. 20.

If man disobeys God the Great and Almighty, he will rather disobey Him by means of the power, potency and authority bestowed on him by Allah the Sublime; and if Allah the Sublime confiscates his power and potency man would not be able to disobey Allah, it is a fact the Quran authenticates and we ought to admit regardless of the lengthy arguments Al Asháirah arise about this topic.

The late Al Kulainy narrates from Hamza bin Hemran who said: I asked Abi Abdullah(A.S.) about the ability to act, he did not answer me; I tried again saying: May Allah amend your stance in the hereafter I say: Allah the Sublime Graces be upon Him did not assign to the people tasks that exceed their ability and did not ask them things beyond their capability, they themselves would no do anything of the kind only by Allah’s will, leave, destiny and fate.

Abu Abdullah (A.S.) said: (This is Allah’s religion to which I and my Dynasty adhere).([10])

Ali bin Ibrahiem Al Hashmi said: I heard Abdull Hassan Musa bin Jaffar(A.S.) saying:

(Nothing ever might be except for Allah’s leave, will, fate and destiny).([11])

(As Sadouqu) in Al Tawheed narrates from Ali bin Yaquteen who narrates from Abi Ibrahiem(A.S.) who said: (Ameerul Mumenien (A.S.) passed by some people in Al Kuffah who were enthusiastically discussing fate, he (A.S.) asked the major one who was talking: Are you able to act by Allah’s leave, with Allah’s leave or without Allah’s leave?

The man did not know what to say.

He (A.S.) said: if you claim that you are able (by) Allah, so you will have nothing to do with your deeds; and if you claim that you are able (with) Allah, you will make your self a partner in His dominion; and if you claim that you are able without Allah you will claim yourself a god other than Allah the Great and AL mighty).([12])

AL Kulainy narrates from Ali bin Al Hakim and Abdullah bin Yazeed, all of them narrating from a man from Bassrah who said: I asked Aba Abdullah(A.S.) about ability. He (A.S.) said: (can you do whatever Allah has not made?

I said: no!

He (A.S.) said: (can you forsake whatever Allah has made?

I said: no!

Abu Abdullah said: (Then when are you able to act?

I said: I do not know!

He (A.S.) said:

(Allah has created the people giving them the device of ability, but never authorizing them fully to act, thus they are able to act in time of action by means of the act itself in case they made that act. If they did not make it (under Allah’s domination they would not be able to make something which they have not done; for Allah the Great and Almighty is too great and dignified to be disobeyed (in His dominion) by anybody).

The man from Basrah said: People then are compelled to act aren’t they?

He (A.S.) said: (If they were compelled to act, their misdeeds would have been excused and forgiven).

The man said: Then they have been authorized to act the way they like, are not they?

He (A.S.) said: No!

The man said: Then what about them?

He (A.S.) said: (Allah knew that they will act, so He gave them the device of action, if ever they act, they will be able to act.)

The man from Bassrah said: I testify here it is right, and you are really the progeny of Muhammad the prophet and the Messenger.([13])

The late AL Kulainy narrates from Muhammad bin Abi Abdullah who relate from Sahl bin Zyad and Ali bin Ibrahiem who relates from Ahmed bin Muhammad and Muhammad bin Yahya narrating from Ahmed bin Muhammad relating from Ali bin Al Hakam who narrates from Salih Al Neely who said: I asked Aba Abdullah(A.S.): Are the people able to do anything?

He (A.S.) said: (If they make an act, they are only able to do it by means of the ability which Allah gave them).

I said: And what is this ability?

He(A.S.) said: (The device is similar to a fornicator who was able to fornicate when he did, and if ever he has given it up, preferring not to commit fornication he would have been able to do so. Then he (A.S.) added:

Before committing the deed more or less he has no ability, but he was able to act or forsake acting during the time of doing.

I said: Why should Allah torture him then?

He (A.S.) said: He tortures him for the pretext He has already shown him, and for the device of ability implemented in him by Allah, Allah never compels anybody to disobey Him, neither does He inevitably will anybody to disbelieve; but when he disbelieves it is part of Allah’s will, and it is part of Allah’s will and knowledge that no good will befall such people.

I said: Then Allah wanted them to disbelieve, did not He?

He (A.S.) said: (I do not say this, rather I say: Allah already knew that they will disbelieve so he wanted them to do so for he knew their intention, this is not an inevitable will, rather it is the will of free choice).([14])

As Sadouqu narrated from Hafss bin Qurtt who related from Abi Abdullah As Sadiqu(A.S.):

(The Messenger of Allah(S.A.) said: That who claims that Allah commands the people to commit misdeeds and sins only lies to Allah, and that who claims that good and evil take place without the permission and will of Allah such a claimant in fact has cast Allah off his authority and dominion; and that who claims that sins are committed without reliance on Allah’s potency is in fact lying to Allah, and Allah for lying to Him will drive him to hell.)([15])

As Saheh quotes As Sadouqu in Al Tawheed and AL Uoyoon as saying:

My father told us that Saad bin Abdullah said that Ahmed bin Muhammad bin Khalid AL Barqui had told him (relating from his father from Sulaiman bin Jaffar Al Jaffari from Abi Al Hassan Al Redha(A.S.) who commented on the matter of Determinism and Authorization by Saying:

(May I give you a fundamental suggestion that you may never differ about and by means of which you can win any argument?

We said: Aye Aye if you whish.

He (A.S.) said: People have never obeyed Allah the Great and Almighty by force, neither have they disobeyed Him in spite of Him, He never did neglect the people in His dominion, never leaving them to their own; He possesses what He has made them possess; He is able to do whatever He has enabled them to do; if they accept to obey Him He would never prevent or prohibit them to do so, and if they choose to disobey Him, He might prevent them – if he wishes -, and if he does not and they went so far to commit that disobedience, He would not be the cause for it. He (A.S.) then said: He whoever masters the connotation of this speech can win over anybody who argues about this case.([16]) AL Kulainy also related from Ismaiel bin Jaber who said:

“In the mosque of Al Madinah there was a man lecturing a mass of people about fate. I said: “listen man, can I ask you something? He said: go on ask? I said: could it be that something against the will of Allah the Sublime get done under His dominion? The Man pondered for a long while then raised his head and said:

Listen man: If I say yes there are things done under His dominion against His will, - I then – shall be affirming that He is overwhelmed. And if I say that only the things He wants, get done under His domination, I shall be affirming that sins and wrongdoings are done by Allah’s will and leave.

The narrator relates that on telling Aba Abdullah (A.S.) that incident with the man’s answer, He (A.S.) pondered for a while thus to say:

(Speaking otherwise he would have died.)([17])

As Sadouqu in Al Towheed quotes Ali bin Musa Al Redha As: (My father narrated from his fathers up to Al Hussein bin Ali (A.S.) who said:

I heard my father Ali bin Abi Taleb (A.S.) says:

Man’s deeds are classified into three categories:

1. Duties.

2. Virtues (supererogatory deeds).

3. Sins (disobediences).

Allah the Great and Almighty’s command, consent, determination, destiny and fate, will and knowledge, fulfill the duties.

The virtues: (supererogatory deeds) are done with out Allah’s command but by His consent, fate, destiny, will and knowledge.

The sins: are committed without Allah’s command but by His fate, destiny, will and knowledge, thereafter He will punish man for them).([18])

This is a forthright text signifying that whatever sins and wrongdoings man may commit, they only may be committed by Allah’s fate, destiny and knowledge, never by Allah’s command.

5. “Distinguishing Allah’s Formative Will from His Legislative Will”

If Allah the Sublime may never be disobeyed against His will then disobedience may only take place by His permission, determination and will. This is a fact we must conclude; then we may ask: How come that Allah wants the people to disobey Allah, while He orders them not to do so, never accepting or willing it? This is a complex at which the historical debate between (Al Asháirah) and (Al Mutazilah) used to come to a stand still.

Ibn AL Khayat says: Husham bin Abdul Malik (the Caliph) on hearing (Ghailan Al Damashqui)’s thesis of free choice sent for him and said to him: Woe for you Ghailan! People keep talking about you, so tell us what you really think, if it is right we shall adhere to you. Then Husham asked the presence of (Maymoon bin Marwan) to discuss with Ghailan his opinion. Ghailan asked him. Did Allah mean to be disobeyed? Maymoon answered by asking him Was He disobeyed against his will? Ghailan was stunned and could not answer, so Husham bin AbdulMalik dismembered him.([19])

It is also said that (Ghailan AL Damashqui) who used to believe in man’s free choice came one day to (Rabiah AlRaii) who used to believe in determinism of destiny and fate, addressing him thus: “Are you the one who claims that Allah likes to be disobeyed?

(Rabiah) said: Are you the one who claims that Allah is disobeyed against His will?([20])

This incredible complex may be solved by distinguishing the formative will from the legislative will, an attitude which the Progeny(A.S.) adopted to solve this problem, perhaps for the first time during the reasonable history of Islam. Then and only then, Ghailan’s answer to Maymoon bin Marwan or to (Rabiah Al Raii) could be clear, He would not have meditated long before giving the decisive answer to this strange question.

The answer is:

Allah is never disobeyed by force against His will, if force and obligation is meant to signify the (formative will) rather Allah the Sublime is disobeyed by His own will without obligation or force as we have already clearly exposed. If force and obligation is meant to signify (the legislative will), Allah then might be disobeyed though He dislikes disobedience for people who often disobey Allah the Sublime, a thing which He dislikes and abhors, and which brings about His wrath upon them, yet these disobediences take place by His own will and permission under His reign and dominion and by means of the potency and power that He had given to the people.

The difference between both wills (to give leave or not to give) connote no contradiction, if we thoroughly distinguish the formative will from the legislative will. We do not know for sure whether such a distinction between both wills was handy then or not.

It goes beyond suspicion that such distinction was not handy then, else (Ghailan Al Damashqui) would have answered (Maymoon) or (Rabiah Al Raii) if that narration happens to be correct.

Anyway, let us ponder over the texts that distinguish these wills related by the Progeny (A.S.):

Al Kulainy narrates from Abi Abdullah(A.S.): I heard him says: (Allah has issued his command but He did not want; in other cases He wanted but did not issue His command.

He ordered Satan (Iblies) to prostrate before Adam, though He did not want him to prostrate; ever he did, Satan would have prostrated. He also ordered Adam not to eat from the tree, but He wanted him to eat from it; ever He did not really want that; Adam would never have eaten).([21])

The late Al Kulainy also relates from Ali bin Ibrahiem who relates from (Al Mukhtar bin Muhammad AL Hamdany) and (Muhammad bin Al Hassan), from (Abdullah bin Al Hassan Al Alawy), all these relate from (Al Fateh bin Yazeed AL Jurgany) who relates from (Abi AL Hassan) (A.S.) who said:

(Allah has two wills and two wishes, a will of determinism and a will of intention, He disapproves of something, yet He wishes it, other where He commands man to do something yet He does not wish it, do not you see that He has prevented Adam and his wife from eating the fruit of the tree yet He did want them to eat; if ever He did not really want them to eat, they would not have violated Allah the Sublime’s wish.

Other where, He ordered (Ibrahiem) to slay his son (Ismail), yet He did not really want him to slay his son, if ever did he want that; Ibrahiem’s will would have never exceeded the will of Allah the Sublime).([22])

6. Man’s freedom of choice within the determinate circuit of destiny and fate:

This point in particular is the major complex of the research, if ever it is solved and clarified every thing prior or postal to it will be clarified too.

Man – as his conscience and the Holy Quran reveal – owns his absolute freedom to choose and act, his hesitation to make a choice proves his free choice; furthermore his responsibility for his deeds, his remorse or relief in choosing what is right or wrong certify his freedom of choice. Conscience is a strong evidence that authenticates this fact. At a previous place of this research we saw that Al Quran in a great number of verses states man’s free choice, we are not concerned here to prove this fact further. Man’s choice often or always brings him at a cross way, and any way he chooses gains its decisiveness and finality within the circuit of destiny and fate that is powerfully designed which we have already explained.

Man has no way to get away from the circuit of destiny and fate, or to get rid of its punctual predetermined grip. Man is doomed to live, move, act and choose within this circuit as we have already stated. But he always (or frequently) has an absolute freedom to choose either of the various ways laid in front of him, and his decision is made with definite knowledge and consciousness.

If an ill man really cares for his illness, referring himself to a physician, taking the right medication, he will gain recovery; if he neglects his disease, it will turn worse. If a student makes his best he will pass successfully, and if he turns lazy neglecting his lessons he will fail, if a worker moves himself doing his best in the bazaar, Allah will enrich him, if he gives up searching for a job he will turn poor. Man too, in keeping company with the corrupted will only attain their corruption.

All these results are connected to destiny and unavoidable fate that can not be suspected, for a man who does his best seeking knowledge will necessarily turn knowledgeable, he is destined to this, the knowledge he attains will be connected to the field in which he has worked regardless of other fields; here, it is (destiny) that has decided; the amounts of efforts he has exerted, the amount of study he has made are his (fate).

Man’s free choice always concerns the dogmas, the factual statutes (which we have dedicated to destiny and fate) show themselves in the results.

Those dogmas always absolutely lead to these results there is no way for man to avoid these decisive results, though he was absolutely free to avoid one or more of these ways at the very beginning. Perhaps the following gracious verse from surah (Ar’Rad) is not that far from this meaning.

[Allah will not change the good and the bestowed condition of a people until they change what is in themselves from good to evil] Surah ArRa'd v. 11.

This way we see that Allah the Sublime has enabled man to make his free choice amid destiny and fate, both in social life and in the universe, thus his free choice will not inflect damage on the inevitability of destiny and fate neither will destiny and fate effect man’s free choice at all.

Ameerul Mumenien’s (A.S.) speech to the old man who asked him about their campaign on (Al Sham) after ending the battle of (Safeen) refers to this accurate meaning. We had already introduced this speech in the first point of these. At the beginning of his speech the Imam(A.S.) says (Aye, Aye old man! You may never climb a hill or descend into a valley only by the destiny and fate of Allah.

This clearly states that in going to (Safeen) and fighting (Muawiah) and return to (Al Kufah) they were only moving within the circuit of destiny and fate never leaving it at all. When the old man concluded from the Imam’s speech that they, during all this long period of time had had no choice he said: “O, Ameerul Mumenien! Allah then will pay back for my efforts); the Imam (A.S.) clarified for him that misunderstanding by saying:

“Now, do you think it was an inevitable destiny and a compelling fate? If it were so, Allah’s reward, punishment, command and prohibition would have been meaningless… Allah the Sublime has assigned to the people their tasks optionally, warning them just to keep them alert”.

Destiny and fate should be inevitably predestined and accurately calculated, but that who has had a free choice at the beginning will necessarily have freedom of choice at the stage of results, for results are determined by the beginnings. If Allah enables man to succeed at the beginnings, He will also enable him to pass the results, even though those results might maintain their inevitable predestined nature in compliance with their conditions and circumstances, and this is the meaning of the Imam’s (A.S.) answer to the old man (Now, do you think it was an inevitable destiny and a compelling fate? If it were so, Allah’s reward would have been meaningless).

Al Quran expression of this alternation between man’s free choice of a certain act and the inevitability of the results that follow, is an accurate one, the Sublime says:

[All men will be held in pledge for their deeds] Al Muddathir 38.

Man, making a certain deed, gains this deed by his own free choice, but he cannot get rid of the decisive results brought about by this deed, thus he remains subject to it.

Then man, though living amid an accurate fixed system, yet he can shift position from one destiny to another and from one fate to another.

Al Assbagh bin Nabatah narrated that Ameerul Mumenien(A.S.) who was walking aside a leaning wall moved to walk aside another, somebody told him; O Ameerul Mumenien, are you running away from the destiny of Allah?

He (A.S.) said, “I am running away from the destiny of Allah to refuge to the fate of Allah the Great and Almighty”.([23])

AsSadouqu also related from Abi AlHassan Ali bin Musa Al Redha(A.S.) who narrated from his father relating from his grand fathers and from Ali bin Abi Taleb(A.S.) saying: The Messenger of Allah(S.A.) said: (The destiny of Allah is only a free choice for the believers).([24])

AsSadoque also narrated in (Al Etequadat).

As Sadiqu (A.S.) has been asked whether charms change destiny?

He (A.S.) answered: “They are part of destiny”.

The Messenger of Allah(S.A.) too was asked whether charms and medicines change and alter destiny.

He (s.a) answered:

(Charms and medicines are part of Allah’s destiny).([25])

Allah is too merciful to torment people for a thing he had obliged them to do

This point in particular has been the center of dispute and struggle with (Al Ashairah) who used to emphasize the inevitability of man’s behaviour, confiscating his will and freedom of choice; hence the texts of the progeny(A.S.) emphasized it so often, emphasizing, at the same time – the other opposite point of view (i.e. rejecting man’s independence and authorization that (Al Mutazilah) claimed, which is the third point we have already discussed).

(Al Kulainy) in (Al Kafi) related; as well as (AL Sadouqu) who narrated in (Al Tawheed) from (Yunus bin Abdul Rahmuan), from more than one who narrated from (Abi Jaffar) and (Abi Abdullah) (A.S.) both said: (Allah is too Merciful to oblige people to commit sins, thereafter to torture them for these sins, and Allah is too dignified to demand something that will never come to be existent).([26])

Al Kulainy narrated from Hammad bin Ottoman from Abi Bassier from Abi Abdullah (A.S.) saying:

(That who claims “Allah orders the people to commit misdeeds is lying in his narration about Allah, and that who claims that good and evil are due to him is lying to Allah).([27])

The first point is a reference to the belief in determinism which was adopted by (Al Ashairah) who used to dedicate man’s misdeeds directly to Allah the Sublime.

The second point is a reference to (Al Mufawidha’s) dogma in dedicating the destiny of good and the destiny of evil to man directly.

The progeny (A.S.) have so many texts in this respect.

7. Man’s responsibility for his deed

This point pertains to the previous one. If man (at the stage of beginnings) was to make his free choice in selecting the way he ought to follow, then necessarily he will accept the responsibility of the aftermath and the results that follow (however certain they might be). Such a responsibility is determined by the choice of man. At the same time, man’s internal feeling of responsibility signifies his free choice. Al Quran deepens man’s feeling of responsibility. The Sublime says:

[(And then will be stated), now stop them for certain questions to be asked] Surah As Saffat v. 24.

[Then we shall surely question those (people) to whom the Messengers were sent and We shall also question the Messengers (about their conveying the Message)] Al Araf v. 6.

[So by your Creator and Nurturer (O, Messenger!) We shall certainly call all of them to account] Surah Al Hij/ v. 92.

[And surely you will be questioned about the things that you used to do] Surah An Nahl v. 93.

[There you will be questioned about the bounties that you were bestowed (and you did not value them and did not express your thanks for having them)] At Takathur v.8

Hence, as long as man owns his freedom of choice in behaviour, his deeds are dedicated to him; furthermore he holds the responsibility for the results out coming from his deeds.

(Al Kulainy) in (Al Kafi) related, so did (As Sadouqu in (AL Tawheed) who narrated from Al Hussein bin Ali Al Washaa' from Abi AL Hassan Al Redha (A.S.). He said I asked him:

Did Allah authorize the people to act?

He (A.S.) said: Allah is too dignified to do such a thing.

I said: Did He oblige them to commit misdeeds?

HE (A.S.) Said: Allah is too just and too wise to do such a thing.

Then He (A.S.) said: Allah the Great and Al mighty said: O man (son of Adam) your good deeds are due to Me and your bad deeds are due to you, you have committed your disobediences by the power I have given you).[28]

8. God’s domination over the movement of destiny and fate in the universe along history

Heretofore we came to know that (destiny and fate) rule over the universe and history, then we came to know that it is a divine system created and innovated by Allah the Sublime, thereafter we said that this system is only there, by the support of Allah the Sublime in every minute and occasion, never has it been apart from Allah even for one minute, and Allah the Sublime is the Eternal live and Guardian for this system, His sovereignty, domination and guardianship extends over the whole universe.

Now we say: Allah the Sublime’s relation with the universe is not limited to His guardianship and maintenance of the system, rather Allah the Sublime over dominates the universe.

This point requires some explanation:

The system of destiny and fate that rules over the universe is not a one-dimensional system, rather it is a multidimensional one whose every single dimension runs in a complete accordance and accuracy that responds to its laws, Allah the Sublime over masters all these dimensions, He abrogates whatever He wills and keeps confirmed whatever He wills, and with Him is the preserved book.

Hence, although the system of destiny and fate is a fixed one that can not be altered, yet it is subject for the sovereignty and domination of Allah the Sublime who can abolish or confirm it, changing whatever He chooses, abolition here does not connote canceling or retarding this system, rather it means changing it into another phase which only could be done by the ultimate sovereignty of Allah the Sublime who says:

[Allah abrogates whatever He wills and keeps confirmed whatever He wills, and with Him is the preserved book] Surah ArRa'd v. 39.

Man deals with the system of destiny and fate moving, laboring and making his choices within this system which is subject to the ultimate domination and guardianship of Allah the Sublime; hence man can not be independent from the will of Allah neither in his movement nor in his deeds within the circuit of this system, especially that it is a mediator connected to Allah the Sublime and subject to his guardianship and sovereignty at every minute.

As Sadouqu in AL Tawheed related from Abdullah bin Maymoon Alqudah who said:

A man who used to follow (Beni Aumayah) came to meet Abi Abdullah Al Sadiqu or Abi Jaffar Al Baquer(A.S.), we become concerned about his safety(A.S.) so we said:

Will it not be better if you hide yourself as long as he is not right here yet?

He (A.S.) said: (Rather give him the permission to get in, for the Messenger of Allah(S.A.) said:

Allah the Great and Almighty masters the tongue of whoever wants to say and the hands of whoever wants to do. He can only say what Allah wills and he can only extend his hand by the will of Allah.

The man then got in to the Imam, asked him about few things in which he came to believe, and then he left).[29]

9. The divine law of assistance and negligence and its role in the life of people

No doubt, Allah the Sublime bestowed on people the ability to choose an action at decisive points, bestowing on them at the same time, consciousness, brain and the ability to distinguish things, giving them evidences to assist them; all this is true, and we believe that there is no mercy superior to this; but Allah the Sublime who over dominates the universe and man, supports man at every junction whenever it becomes difficult for him to make a choice; favoring him with success, support and prosperity if ever he sought obedience.

But if he sought disobedience, Allah would not leave him to his own, rather He would fail him at his sinful endeavour in an attempt to push him away from it.

If ever man insisted and became stubborn, Allah the Sublime would leave him to his own, giving him up and deluding him.

As Sadouqu in (Oyown Akhbar Al Redha) narrated from (Tameem Al Quhraishy), from his father, from (Ahmed bin Ali AlAnssari) relating from (Yazeed bin Omayer bin Muawiah Al Shami) and said:

I got in to meet Ali bin Musa Al Redha(A.S.) who was at (Marow), then I said to him, O son of the Messenger of Allah! We have been told that Jaffar bin Muhammad Al Sadiqu (A.S.) said:

(Neither determinism, nor authorization, rather a case in between two concerns): what does this mean?

He (A.S.) said: (That who claims that Allah himself does our deeds thereafter to torture us for them is a believer in determinism, and that who claims that Allah the Great and Almighty had authorized the Imam’s (A.S.) to decide for the people and determine their means of living is a believer in authorization; the one who believes in determinism is an atheist, and the one who believes in authorization is a polytheist.

I said: O, son of the Messenger of Allah! What then is the case inbetween two concerns?

He (A.S.) said: (There is away to do whatever they were commanded to do, and to give up whatever they were commanded not to do).

I said: Does Allah the Great and Almighty have a will and a desire to make them do or not do so?

He (A.S.) said:

Allah shows his will in accepting man’s obedience’s as He has commanded him to do; He also shows his will in forsaking man and rejecting his wrong doings as He has commanded him not to do them.

I said: then Allah the Great and Almighty determines them?

He (A.S.) said: yes, man cannot do good or evil unless Allah wishes and decides.

I said: Then what does Allah’s determination and decision mean?

He (A.S.) said: Allah decides people’s reward and punishment for their deeds, both in this mundane world and in the hereafter.

But if man insisted on disobedience and revolt, Allah the Sublime will forsake him leaving him to his own devices, depriving him from the grace of faith.

It has been narrated that (As Sadoqu) in his (AlUyoon) said: (Abdul Wahed bin Muhammad bin Abdoos Al Attar) told us that (Muhammad bin Ali Qutaibah Al Nissaboory) narrated from (Hamdan bin Silman Al Nissaboory) who said: I have asked AL Redha (A.S.) about the meaning of Allah the Great and Almighty’s verse:

[And whomsoever Allah wills to guide, expands his breast for Islam, and whomsoever He wills to be left in their error, He makes his breast closed and narrow] AL Anam v. 125.

He (A.S.) said: (He whom Allah means to convert in this life so as to gain heaven and the better other life, Allah expands his breast to faith in Him, to rely and depend on Him to attain what he had been promised of rewards. And he whom Allah means to mislead and delude from heaven and the better other life in the hereafter as a punishment for his disbelief and disobedience in life, Allah makes his breast closed and narrow so he becomes always suspicious about his atheism, and his heart becomes feeble for his disbelief, on and on as if he is climbing up to the very sky. Thus, Allah inflects those who refuse to believe with an ignominious chastisement.)

You have already known the meaning of expanding and narrowing the breast.