29^th Question:

Justice is one of the positive qualities of Allah the Exalted. What does this quality mean to Shiite Moslems[1] and why did they make it an independent origin of religion? 

* Ali Bin Abi Talib Ameer Al-Momeneen [P] said: (Justice puts things in their right place) [2]

The justice of Allah the Exalted in our ideology is manifested in the world of creation and the world of legislation whereat we notice the accuracy of making and perfection of composition; hence we only recognize the harmony and discipline of the world.

The prophet [P] said:

(By Justice, heavens and earth were established) [3]

We notice too that all Divine regulations were put in the most perfect form, giving the most accurate meaning, whereat we find harmony with nature; maturity, absoluteness and happiness for mankind.

To guarantee the accuracy of applying legislations Allah promised those who do good of a reward, meanwhile He threatened those who do evil of a punishment, thus no one comes to Allah unless he got his reward; the vicious will be sentenced with no extravagance and the righteous will be crowned with coronets of glory and admiration for what they have done, and Allah has still more to grant.

There is no place to suspect the justice of Allah the Exalted after what we have asserted heretofore that He is an Essential Existence in His self and qualities. i, e He is never expected to be unjust; for an oppressor adopts oppression for one of the following reasons [4]:- 

1-                       He is ignorant of the act of appression itself.

    2-He knows it is an act of oppression but he is compelled to do it.

    3-He knows it is an act of oppression, and he is not compelled to do it but he is in need of it.

    4-He knows it is an act of oppression, and he is neither compelled to do it nor in need of it, but he does it for revenge or is doing it just for fun.

All these reasons do not fit the arena of Allah the Exalted, who said:

Surely Allah does not do injustice to the weight of an atom. [5]

Say: the provision of this world is short, and the hereafter is better for him who guards (against evil); and you shall not be wronged the husk of a date stone.[6]

Surely Allah does not do any injustice to men. [7]

Imam Ali [p] said:

(He elevated Himself not to do His servants injustice, establishing justice in his creation; and in His judgment about them He, too, is just) [8]

    The secret that let the (Shiites) give this quality a separate independent origin is:

  (Al-Ashaera) interpreted the justice of Allah in a way that leads to negate the belief in His justice, while the (Shiites) have strongly confronted this belief classifying justice as a separate origin of religion to emphasize the great importance of this quality in the life and future of people, as it shall be explained hereunder.

30^th Question:

What is the point of disagreement between the (Shiites) and ( the Ashaera) concerning the justice of Allah?      

* The point of disagreement between the (Shiites) and the (Ashaera) is manifested in the belief of the (Shiites) that reason is wise enough not to attribute any misdeed to Allah meanwhile attributing all good deeds to Him the Exalted; what reasonable people consider good unanimously should be delivered by Allah, like, honesty justice, generosity…

On the other hand, what reasonable people consider bad unanimously should be renounced by Allah like, dishonesty, oppression injustice, and inflecting harm on others.

The (Ashaera) disagreed about this, denying the role of reason in determining what is good or what is bad of Allah’s deeds and qualities. According to them, the good is what Allah considers good and the bad is what Allah considers bad because:

He cannot be questioned concerning what He dose and they shall be questioned.[9]

It is strange enough, that although the (Ashaera) admit the role of reason in determining some instances of the good and the bad,[10] yet they deny that reason can determine the nature of the deeds and qualities of Allah the Exalted, they go as far as denying some unquestionable respects about which, reason can never make a mistake; here in above we have mentioned some of them.

I do not understand how anybody could cancel the role of reason in this respect, although reason is the evidence between Allah and His servants, as the Messenger [p] said:

The Prophet is the evidence of Allah to His servants, and reason is the evidence between Allah and His servants. [11]

I do not quite realize how does Allah do the evil and injustice while He Himself prohibited us from doing it; Himself forsaking-meanwhile-doing the just and the good towards which He had directed us.

Surely Allah enjoins the doing of justice and the doing of good (to others) and the giving to the kindred, and He forbids indecency and evil and rebellion; He admonishes you that you may be mindful.[12]

   Imam Sadiq [p] said:

Justice is never to attribute to Allah What He has reproached you for.[13]

   The (Ashaera) had mistaken the (Shiite) for thinking that they had put an obligatory judgment on Allah when they i. e (the Shiite) emphasized that Allah must do the good and forsake the evil; as the way a master-God forbid-obliges his servant to do something.

In fact, reality was something else, for the (Shiite’s), intention here is similar to negating that number (5) is the outcome of (1+1), for the outcome is (2) and not (5).

Thus the obligatory negation of ignorance-for instance-from the Holy Being of Allah means nothing more than that the Being of the Exalted cannot accept the characteristics of deficiency, hence they should be negated from such an Absolute Superior Being.

I wonder, how could anyone believe in what the (Ashaera) Proclaimed, that reason-for example-cannot decide that Allah may tell lies depending on the dogma (He is not asked about what He dose while they are),furthermore on their plea that (The (good) is what Allah considers good and the (bad) is what Allah considers bad).

Is this not a retardation of the reason by means of which we realized Allah the Beneficent? Does not this belief justify and connotate that if Allah sent the good and righteous to hell, and the bad and vicious to paradise He would have only done what is right?! Will there be any hope for the believers, after this hypothes, or rather any confidence in the promised paradise? Perhaps they will only be put to hell and bitter torment instead of the paradise they were promised of!! Thence nobody would have the right to object, for there is a ready answer:

As long as Allah has done this, so it is good, according to the rule that says: (the good is what Allah considers good and the bad is what Allah considers bad).

 According to what have been mentioned about the (Ashaera’s) interpretation of the good and the bad, nobody would accept their belief in the justice of Allah the Exalted.

31^st Question:

Now that we have believed in the justice of Allah the Exalted, may we inquire, what is the reason for the bad ominous events and painful calamities that takes place everyday everywhere bringing about a lot of killings, casualties, and property loses?

* We answer this question by several replies, herein below their summary:

A- It ought to be taken into consideration that there are interests and drawbacks of which man has no knowledge therefore they should not be judged raidly as (negative) or (positive).

A tourist may wish that the weather in winter should be sunny with no rain to enjoy his trip; while the farmer looks forward anticipating the rain fall so as to irrigate his plantation.

No doubt there is some reason in Allah’s affairs and deeds. We might consider some act wicked while in reality it is good and has a special grace from the Exalted; as the way it happened to (Moses) and his ostensible judgment of three situations done by Al- Khedher [p] who was a faithful servant of Allah, thus, Moses in every situation declared an objection; finally he discovered the real reason for those behaviors.

B- Allah established the whole existence on the discipline of (causes and results, hence He made a cause for everything.

No doubt that establishing the universal system on such a discipline has a great advantage that will exceed the interest overlooking of it for a partial interest. An instance for this may help us to understand it; suppose a big stone is about to fall on the head of somebody, the decline of it is delayed so the man concerned avoided death or any other harm.

Yes, the unseen Hand may master the universal system if there is a great interest behind it, and in very exceptional cases, the way Allah the Exalted supported the Moslems in the battle of (Bader)[14] by invisible soldiers when Moslems were in urgent need for this support by means of which they might have strengthened their existence in their prime round with the polytheists.

Surveying what have been said up to now, the causes and effects must take place with no interference or impediment.

If a baby is born deformed, his deformity ought to have a certain cause, such as that the mother-for example-had been taking a certain kind of a drug during her pregnancy which inflected harm on the embryo; or for any other natural cause.

There are some sins because of which the sinners themselves will suffer, thus they themselves will bear the responsibility of their sins:

This is for what your own hands have sent before and because Allah is not in the least unjust to the servants.[15]

 In reference manifesting that there are sins and disobediences which necessitate certain kinds of punishments:

O my God! Forgive my sins that violate the  immunity; O my God! Forgive my sins that befall the wrath of heaven; O my God! Forgive my sins that alter the graces; O my God! Forgive my sins that withhold prayer; O my God! Forgive my sins that evoke calamity…[16]

C- An event or a catastrophe might be an alarm bell to awake the absent-minded humanity. We do not know exactly what would have afflicted the human kind due to ignorance, corruption, and pride, had it not been for the catastrophies that bounded the pleasures of the fools.

People, in the peak of their indulgence into the mundane pleasures of earth and its fakes; and amidst their delusion from nectar of heaven; such people, need to be invited to the manna of heaven and the grace of the Prophet. Certain events play this role faithfully, they are reminders!!

This is for the rebellious; for the believers-on the other hand-these calamities represent a test; the more man’s belief in God increases, the more he undergoes such a test, thus, until the test (by means of calamities) reaches a degree that suits the Prophets-for the test is a degree for them; while for the (Wallis)[17] the test is a prestige. Ali-Ben-Abe- Talley [p] said:

The calamity test for the oppressor is a lesson, and for the believer it is an examination, and for the prophets it is a higher degree, and for the Wallis it is a prestige.[18]

D- There might be a role for events and calamities in creating a solid individual or strong society that can withstand to face the dangers and defend their principles whatever the price may be.

Imam Ali [p] said:

The wild tree has a stronger trunk, while the domestic evergreen tree has a tenderer skin.[19]

32^nd Question:

Why are there, the differences we see among the people concerning their level of living, their brilliance…etc?

*  Man-by nature-is civilized, furthermore he needs to establish relationships and connections with others in a way that satisfies his necessities and provides his every day life needs; this can never be attained unless there are differences among people in respect to their cultural level, economic level, social position,…etc, thus the people will go to the merchant to buy the goods they need; the merchant will go to the baker to get his bread; both, merchant and baker-will go to the mason to get their houses built; all of them will turn to the physician and the farmer and the teacher, and so on and so forth until everybody participates in providing the necessities of life and prosperity:

We have exalted some of them above others in degrees, that some of them may take other in subjection;[20]

The economic differences which we notice between different ranks of people in spite that the graces of Allah on earth are numerous and countless to the degree they may suffice the people and exceed their needs; those differences are only due to bad distribution adopted by the corrupt regimes; and due to the selfishness that characterizes some people, in addition to missing the moral values and deviating from the ideologies of heaven.

And Your Lord is not in the least unjust to the servants[21]

Thus, our mundane life became an arena for calamities and examinations; the wealthy must assist the poor, the poor must be patient and must not give in, the sick and the handicapped must refer to Allah and hold to their own; that who could not make but a bit of living must have satisfaction; and all people with no exception must stick to righteousness and absolute submission to Allah the Exalted. For if Allah considers this life worth for Allah the wing of a fly, He would not have given it to the nonbelievers and the fornicators; it is no more than a foodstuff for a short journey, and a rapid dream that will pass so soon; it is as short as the blink of an eye when is compared to the hereafter and the eternal happiness and best of all is Allah’s goodly pleasure.

(If ever Thy affection proves true, everything else will prove worthless, and everything that is beneath sand will be, No more but sand; 

O: I wish prosperous will be what is between Thee and me, Waste, let it be that is between others and me)[22]

33. rd.Question:

How can we compromise our proclamation that Allah means good for man in spite of the fact that He has created Satan and the lusts and the wicked soul; which all in all formulate causes and assisting factors encouraging man to delude, and fornicate and violate?

* As long as man owns his free choice to adopt his own march towards Perfection; there are only tow ways that he ought to tread; hence he will have to confront Satan, passion, and the lusts, and if ever he beats them he will climb his way of perfection attaining the title of (the most honorable creature) due to his patience and ability to bear difficulties in tracing a way that was full of calamities, examinations, and sufferings.

Man’s lusts and instincts, including of which his sexual lust, play an important role in keeping and maintaining the human existence; else more they- in addition to Satan, and the passion of the soul-form active factors that affect man’s equation of perfection and his approach to Allah.

Hence, Allah creates only what is good and does not mean but good for his servants, but His creation of good is accompanied so often by the existence of evil, I-e. His initial intention is generating the good no more, but evil accompanies it for the good is conditioned by the evil, but for this conditional company Allah would not have created evil at all; this is similar to the instinct of affection towards the progeny of man; if man would not have had this emotion we would not have found the care and love of the parents towards their small ones, and catastrophies would have poured on the human kind until they would have eradicated it.

Needless to say that there are sides effect coexisting with this instinct, so when ethical and divine commitment demolish, this instinct will turn that excessive passion towards man’s progeny into a sort of adoration and idol worship which will make them forget to worship Allah, furthermore it will create egoism and selfishness in them so they will think of nothing except their small ones as if there is nothing in the world but them.

The prime aim and advantage for which Allah created this instinct in man is the good and nothing more, but because of man’s negligence some evil arose with it.

Finally we emphasize that Allah the Exalted is generous to His servants and He has favored them with His graces and they have no right to object to Him if he confiscates any grace He had bestowed. In comment on this, it has been said that Allah has done the people injustice when He regained or confiscated His grace; for is He not a giver for no price? Does not he take and regain without any oppression? This is close to the example of a man donating a present for somebody and prohibiting it from somebody else; such a giver should not be asked; why have you favored Mr. (X), while you have forbidden Mr. (Y) from your donation?

Mr. (Y) here has no right initially to ask the giver to donate to him; people are free in using their money the way they like.

34^th Question:

What is the nature of Moslem’s interaction with the dogma of destiny? [23]    

* Destiny as an idea and dogma, had been and still is the axis of people’s interest generally, and the men of thought particularly, for its vital importance in their life and their fate.

This quest was never outside the interests of the gracious prophet [P] and the Progeny of Muhammad [P], rather they had tackled it thoroughly, teaching their apostles its symbol and whereases.

The Prophet [P] said:

(Five men will never be answered: one of them is a man who passed under a leaning wall, knowing that it will fall on him, yet he did not move fast until it fell on him...) [24]

It has been narrated that Imam Ali [P] avoided walking under a leaning wall, preferring to walk under another wall whereat he was asked:

O! Ameer Al-Mumeneen; do you run away from the destiny of Allah?

He said:

(I run away from the destiny of Allah to the destiny of Allah glorious be He)

Destiny as a dogma used to be one of the beliefs of the polytheists before Islam, but it used to assume determinism, negating man’s freedom of choice. The causes of this dogma- in the way we described- were purely religious:

Those who are polytheists will say, If Allah had pleased we would not have associated (aught with Him) [25]

In the same verse the Holy Qur’an replies to them:

Even so did those before them reject until they tasted Our punishment, say: have you any knowledge with you so you should bring it forth to us? You only follow a conjecture and you only tell lies. [26]

And they say: If the Beneficent God had pleased, we should never have worshipped them. They have no knowledge of this; they only lie. [27]

After the coming of Islam, some people-including of which-(Beni-Umia) [28] interpreted the destiny dogma by terms of confiscating people’s option; their aim from such a misleading interpretation was never religious; rather it was motivated by purely mean political designs.

History registered a situation between (Mu’awia) [29] and (Abdullah Ben Omar) in which he emphasized his interpretation of destiny related to obligation and negating any freedom of choice; he defended his son Yazeed saying:

(Yazeed’s command is a part of the destiny of Allah, the servants have no choice, they have to obey). [30]

When (Aysha) [31] objected about (Yazeed), (Mu’awia) answered her in a reply that is similar to his first reply to which we referred hereinbefore.

It is really regrettable to notice that the foes of religion and some orientalists invent charges and false evidences by means of which they reproach Moslems replying on the (obligation) dogma which is adopted by people who were foreign to religion, or by others who were parasites living on religion.

I do not understand why do Moslems rush to (Al-Jehad)[32] arena sacrificing themselves to protect their dogmas and values and calling the people enthusiastically for the betterment of their conditions, anticipating paradise and the pleasures of Allah, if those Moslems find (obligation) as a term in their dictionary?!

It is meaningless to do all this, and other duties that are similar to it-if Moslems are obliged to their acts and behavior. Would it be reasonable to get ready and work hard for doomsday, hell, paradise, and the Day of Judgment if we have no free choice?

Are not our actions related to us for better or worst?

I do not quite understand wherein did some people give themselves the permission to accuse religion of being the opium of people in spite that religion never overlooked any chance unless it pushes its followers and apostles to resist oppression and stand against oppressors.

O prophet! Urge the believers to war. [33]

And fight with them until there is no persecution, and religion should be only for Allah. [34]

And prepare against them what force you can and horses tied at the frontier, to frighten thereby the enemy of Allah and your enemy. [35]

Moslems during the dawn of Islam did not miss this meaning; it has been narrated that Allah’s Messenger [P] gathered the Moslems one day, consulting them about waging a war or not; one of them, who was (Al-Mequdad-Ben Omar) said:

“O! Messenger of Allah go ahead for what Allah has ordered you, we are with you and by God we shall not say what the Israelites said to Moses: go therefore you and your Lord, then fight you both, surely we will here sit down; rather we shall say go therefore you and your Lord, then fight you both surely we shall be with both of you fighting as long as we have an eye that blinks. [36]

The major problem of the destiny dogma according to the Moslems is; they differed about interpreting its meaning after they admitted that it has an original existence in the Holy Book and the gracious example of the prophet [p].

35^th. Question:

What do the following items mean (fate, destiny determinism, Entrusting [Taw-fidh]?

* A. Fate (Al-Quadh’a) meaning; intention and accomplishment. [37]

Linguistically speaking (Al-Quadh’a) has so many meanings. [38]     

1-               Creation:

So He ordained them seven heavens. [39]

The word (ordained) here means created.                         

2-Command:

And your Lord has commanded that you shall not serve (any) but Him. [40]

3- Information:

And We had made known to the children of Israel. [41]

4- Settlement by judgment:

And Allah judges with the truth. [42]

5- Getting something done and finished:

The matter is decreed concerning which you inquired. [43]

B- Destiny (Al-Quadar); which means estimation and putting the limits of things before bringing them into existence. [44]

Surely We have created everything according to a measure. [45]

C- Obligation: meaning confiscating the freedom of choice of somebody or something to do and achieve something related to (him) or to (it).

Neither is it allowable to the sun that it should overtake the moon, nor can the night outstrip the day; and all float on in a sphere. [46]

D- Entrusting [Tafwidh]:

Which means that all creatures are totally independent from Allah in their acts and conduct, negating the influence of Allah on any act they do. [47]

36^th Question:

What is the dogma of those who believe in the (determinism) and those who believe in the (entrusting)?

* (Al-Ashaer’a) who believe in the dogma of determinism, think that all acts of the people are totally related to the Exalted; all movements states are caused by Allah; man has no role here at all.

They refuged to this doctrine escaping that they might fall in the trap of the entrusting dogma, which may lead to negate (The formative godlihood) from Allah the Exalted, thus falling right into the delusion of polytheism.

If we refer to reality, we shall find that those people have tackled the mistake by another mistake; we, on the other hand, find ourselves obliged to reject this dogma for the following reasons:

1- Assuming that people are obliged in their deeds and conduct, heaven, hell, and servitude to Allah will be meaningless; we have mentioned this hereinbefore. In this respect we refer to what the poet said:

(He has thrown him chained into the water, telling him; Beware, beware not to get wet by water)

2- Deep in our consciousness we feel that we are not bereft of option; like the way blood flows into the veins, the heart beats, the planets circling in their spheres. These things are made to work according to godly functions entrusted that is for them.

3- This idea contradicts what the Holy Qur’an mentioned about man attributing all of his deeds to him according to his own free choice:

Every man is responsible for what he shall have wrought.[48]

You shall be requited only (for) what you did. [49]

Every soul is held in pledge for what it earns. [50]

Those who stick to the theory of (entrusting), namely (Al-Mutazelah) had gone the opposite way of the (Ashaera), asserting that Allah never interferes in man’s deeds; He only innovates and creates; as a proof to this, they depended on the thesis that:

Attributing the actions of the creature to the creator necessitates relating defect to Him; man, in part of his behavior, does evil, like oppression for instance.

If we say that man’s actions are attributed to Allah, this will mean that He is-God forbid- unjust.

We notice about this dogma that it bereft Allah the Exalted His authority on His servants in their deeds, a thing that we absolutely refuse; for the effect can never be separated from its cause as long as it exists, and even if we assume that it can forsake its cause for one short while; this thing will turn from being (a possible existent) into (essential existence); this is similar to the pen movement which is caused by the hand movement, but for the hand movement the pen will be completely motionless.

By our present replay we do not want to respond to the dogma of (entrusting) neither will we assert what the (Ashaera) believe in, namely (determinism) dogma; for we believe in a medicore solution that the school of the Progeny of Muhammad [P] adopted which had been articulated by the Imam (J’affer Ben Muhammad Al-Sadique) [51]

(No determinism and no entrusting, rather in between) [52]

still more will come in relation to this opinion.

37^th Question:

What is the (Shiism) opinion about the (destiny) dogma?

*  Hereinbefore we have said that (fate) i, e ( Al-Quadha), means intention and accomplishment, while (destiny) i, e (Al-Quadar) means estimating and putting the limits of things before bringing them into existence.

A rapid view to the quarters of the universe will show us the strong and solid connection among its integral parts according to the system of (cause-effect) and its law; this law confirms a series of causes that lead to the (cause of all causes) who is none but Allah the Exalted Glorious be He. Behind every event and everything and every phenomenon there is a cause that had brought it into existence. Allah determined that things must take place according to their causes in a perfect design and splendid wisdom; this is the connotation of the two idioms (fate) and (destiny) in our dogmatic books.

A stone that falls from above, blood that flows in the veins, the sun that runs in its orbit; rain that falls from the sky, man when he eats, drinks, deals with every day life positively or negatively..etc, all these things take place decidedly by the fate (Quadha) of Allah the Exalted and according to His destiny (Quadar), for everything that has been mentioned above- and other things that are similar to it- run according to an authenticated law and never happen haphazardly or accidentally, and no doubt that every cause with whatever cause that is prior to it or after it is brought about by Allah the Exalted; this is another assertion to (the Unitheism of formative godlihood).

Allah meant to make man free in deciding his fate and choosing what improves his condition in this life. The nation that turns to dullness, stagnancy, comfort, and never feels its historical, human and religious responsibility when it finds the oppressors turning about its fate; such a nation will only meet humiliation, disgrace and defeat.

On the contrary; prestige, elegance and honor a waits the nation that rejects suppression and carries on its responsibilities, in both cases, the fate and destiny of Allah is represented, for the Exalted Himself composed the equation that formulates man’s life and his conduct towards what goes on around him, according to this examples and law.

This is very similar to the case of a patient who suffers pains from allover his body; if he neglects his case his health will deteriorate, and if he consults a physician and sticks to his instructions, he will gain recovery.

Thus, the will of Allah made man free to choose the way of good or the way of evil so as to harvest the fruits of his efforts at the end, but never away from the will of Allah and his care, for the Exalted Himself wanted man to be free in his choice. Man’s behavior and choice of his destiny are never taken away from the will of Allah the Exalted, at the same time man is never obliged in his deeds so as he would not have his own choice, it is rather in-between as Imam Sadique [P] said:

(No determinism and no entrusting, rather in-between)

This is the only reasonable compromise between the gracious verses and narrations wherein we recognize man as being bereft of his choice, whereas we notice that man-in other verses and narration has his own free will to act, for, as we have mentioned before, fate and destiny mean:

Allah the Exalted determined the destiny of everything, He may create something or some phenomenon that is bereft of its option, and these may be countless; like the processes of digestion that take place inside man’s stomach for example.

On the other hand, Allah might create something in a way that He gives it its freedom of choice and free will to decide what it. This is applicable to man’s acts and behavior:

Surely We have created everything according to a measure.[53]

   And there is not a thing but with us are the treasures of it, and We do not send it down but in a known measure.[54]

According to this interpretation for fate and destiny whereat all things and their courses, whatever they are various, are related to Allah, we come to know the connotation of the speech of Imam Husain [p]:[55]

He, who never believes in fate, be it good or bad is a nonbeliever.[56]

All our research heretofore tackled destiny and fate externally i. e attributing the trend of things and phenomena to Allah the Exalted. To spotlight fate and destiny related to knowledge meaning the knowledge of Allah; these idioms mean:

Before things would come into being and existence they were known to Allah the Exalted, for nothing can skip His knowledge even if it were not (a being) yet.

This should not be misinterpreted by assuming that Allah’s knowledge of the reality of things before their existence would oblige His creatures to their deeds, bereaving them from their free choice, on the plea that His knowledge may never retard from reality as it is, i.e (His knowledge must apply to reality in an unquestionable determinism); thus, the actions of the servants must fit this knowledge, whether they wanted it or not.

Such an assumption is completely rejected, for, in spite that Allah’s knowledge of the acts of His servants is old and eternal, preceding these acts, yet this only connotates that Allah’s knowledge is related to reality as it is (i, e if reality is bereft of its choice (like the beats of the heart), Allah’s knowledge of it would apply to it as it is bereft of choice without altering its being; and if reality to which Allah’s knowledge is related has its own choice (like man’s actions of walking or not, looking at something or not), this knowledge of Allah would relate to those actions as they are, no more no less, It would not change their free choice or interfere in it.

38^th Question:

Do not the following gracious verse:

Then Allah makes whom he pleases err and He guides whom He pleases, and He is the mighty, the Wise. [57]

And what the Prophet [P] said:

(Happy who was happy in his mother’s womb, and miserable who was miserable in his mother’s womb) [58]

Means to assert the (determinism) dogma which the (Ashaera) chose?

*  To find the real answer for the question herein above, we must recognize (the general conversion) and (the special conversion).

The general conversion means that; Allah has created everything providing it with all necessary things for its march towards its aim and intention for which it was created:

Our Lord is He who gave to everything its creation, then guided it (to its goal) [59]

Glorify the name of your Lord, the most High, Who creates, then makes complete, and Who makes (things) according to a measure, then guides (them to their goal)[60]

Man like other existents, has been found for a special purpose that is represented in his absolute strife to attain to Allah:

O man, surely you must strive (to attain) to your Lord, a hard striving until you meet Him. [61]

In order that man can achieve this, Allah has provided him with the means of thinking and realization:

Have We not given him two eyes; And a tongue and two lips; And pointed out to him the two conspicuous ways?[62]

To guarantee that man thinks in the proper way and moves forward to reach his aim Allah sent his prophets promising man to the right way:

Certainly We sent our apostles with clear arguments, and sent down with them the Book and the balance that men may conduct themselves with equity; [63]

It is clear from what have been said heretofore that, the necessities of conversion and information aiming for a certain goal and a desired destination, do not concern a single individual or a certain group alone, rather they are comprehensive and general.

The special conversion: means a special providence from Allah that relates to certain individuals exclusively for they have made the most of the light of the general conversion investing what Allah bestowed on them of the potency to recognize the right (justice) from the wrong (injustice) through their march on the right way that the prophets and messengers of God had drawn from them, thus proving thereby their honorable example and clear conscience; so they regained a success from Allah that enabled them to do the good and avoid the evil in proportion to their obedience and allegiance to Allah the Exalted; a thing that man can never attain if he is left to his own without a support from Allah.

Thus, man gets more success as long as he keeps away from the prohibitions of Allah, drawing nearer to His obedience until he attains- by the grace of Allah- the degree of (Issma) i, e. immunity against committing any error; this error-proof state will keep him immune in cases of negligence and disintegration, this may clarify to us the (Issma) as a phenomenon.

And (as for) those who follow the right direction, He increases them in guidance and gives them their guarding (against evil) [64]

Allah chooses for Himself whom he pleases, and guides to Himself him who turns (to Him) frequently. [65]

Surely they were youths who believed in their Lord and We increased them in guidance. And We strengthened their hearts with patience; when they stood up. [66]

No doubt that whoever went away from Allah’s obedience, neglecting the ways of conversion and belief, that Allah has provided for him, would not deserve any kind of special care or conversion, for they only depend on belief and the good deeds that are only natural fruits of the general conversion which Allah has bestowed on mankind.

And Allah does not guide the unjust people. [67]

The outcome of man’s injustice to himself is that man shall be left to his own, wading his way into the darkness of his ignorance, pride and delusion, away from justice and right. This is how Allah deludes His servant.

Surely (as for) those who disbelieve and act unjustly, Allah will not forgive them nor guide them to a path, Except the path of hell. [68]

But when they turned aside, Allah made their hearts turn aside, and Allah does not guide the transgressing people.[69]

Thus the gracious verse- after declaring the difference between the general conversion and the special one:

Then Allah makes whom He pleases err and He guides whom He pleases, and He is the Mighty, the Wise. [70]

Has nothing to do with the (determinism) dogma to which the (Ashaera) clung.

Concerning the prophet’s [P] speech about the happy and the miserable, it can be interpreted by the following:

Allah knows the misery of the miserable when he is in his mother’s womb; He also knows the happiness of the happy in his mother’s womb; for He knows the world of the unknown (the unseen) and the seen. [71]

Imam (Mussa Ben Jaffer) [72] has been asked about the significance of the Prophet’s [P] speech(The miserable is miserable in his mother’s womb), He answered:

(The miserable is he whom Allah knew that he will do miserable deeds since he was in his mother’s womb; and the happy is he whom Allah knew that he will do the deeds of the happy people since he was in his mother’s womb.) [73]

39^th Question:

How do we solve the external contradiction between the two gracious verses:

(And if a benefit comes to them, they say: All is from Allah; and if a misfortune befalls them, they say: this is from you, say; All is from Allah,) [74]

(Whatever benefit comes to you “O man!” it is from Allah, and whatever misfortune befalls you, it is from yourself.) [75]

Whereat the first verse attributes the good deed and the bad to Allah, while the second verse attributes the good deed to Allah, and the bad deed to the servant?

* The good deed that is referred to in the first verse –by the evidence of its occurrence in the verses of Al-Jehad-signifies victory and supremacy of Moslems on their enemies; while the bad deed there, signifies the defeat.

The gracious verse reveals what the hypocrites had been repeating during the wars and raids of the Moslems; for they used to say that the victory which the Moslems gained in (Bader) battle had been given to them by the grace of Allah; while the defeat that afflicted them in (Uhud) [76]battle was inflicted on them by the Prophet [P]. They Exalted replied to their proclamation:

Say: All is from Allah,[77]

For everything and every phenomenon in this existence including victory and defeat belongs to Allah in terms of creation and achievement, for the rein of the possible affairs is in the hands of the essential existent and no one else.

Attributing the good deed to Allah and the bad one to the servant (man) in the second verse, can have the following meaning.

The good deed is a grace from Allah; but for the grace of existence and the grace of reason and the grace of will which Allah bestowed on man, he would not have realized the meaning of the good deed; He is the only giver to man even if this is attained by the free choice and the free will of man.

As to the bad deed-as much as its being and existence are concerned-it is also attributed to Allah the Exalted for it is a phenomenon that is only part of the several universal phenomena, but if we investigate the impulse and origin, we will realize that man is the generator and originator of them, in the sense that he chose the way of evil registering thus the bad deeds in his book of acts without which no bad deed would have ever been registered.[78]   

The same reply can be inferred from reading the two gracious verses that concern conversion; for they say:

Then Allah makes whom He pleases err and He guides whom He pleases, and He is the mighty, the Wise.[79]

Say: If I err, I err only against my own soul, and if I follow a right direction, it is because of what my Lord reveals to me; surely He is Hearing, Nigh.[80]

40^th Question:

Now that we have surveyed the idea of (fate) and (destiny) thoroughly revealing the suspicions around them, we want to know the reason why do some narrations forbid anybody from investigating the dogma of (fate) and (destiny)?

Dose this prohibition mean that there are some insolvable symbols in it?

* Some of these narrations that are not quite authenticated signify that it is impossible to reveal the secret of (fate) and (destiny); other narrations that are authenticated are rather weak in their significance about the prohibition mentioned above.

If we accept those unauthenticated narration; they can be taken on two significances:

A-They refer to a stratum of people whose only concern was investigating this dogma to the degree they forgot remembering Allah and his worship.

B-The meaning of (fate) and (destiny) as has been clarified hereinbefore may lead some people to go deep into investigating the secrets and wisdom of the existence of some things; if they never find satisfactory answers about them, suspicion might creep into their souls about the origin of Allah's existence and his wisdom in creation.

Those who are safe from falling into such a trap can investigate as much as they like about this topic and those prohibitions do not concern them at all.

41^st Question:

What dose the idea of (Al- Beda')[81] i. e (revelation) means to the Shiites?

* Linguistically speaking, (Al- Beda') means the appearance and revelation of hidden things, (Al- Ragheb) said:

[A thing (appears) so it is (appearance) meaning it is (revealed) so it is (revelation)].[82] Allah said:

And what they never thought of shall become plain to them from Allah. And the evil (consequences) of what they wrought shall become plain to them.[83]

Anybody reviewing the (Shiite's) opinions and dogmas concerning the qualities of Allah the Exalted and his knowledge would not suspect in the least, that they do not attribute this meaning of (Bed’a) to Allah Blessed be He, especially that the Holy Quran is full of what negates it and their ideological books are full of theses contradicting it; the (Shiites) are rather more enthusiastic about the knowledge of Allah the Exalted without giving permission to any attempt aiming to interpret His knowledge in a way that attributes deficiency to Him glorious be He.

Allah-surely nothing is hidden from Him in the earth or in the heaven[84]

And nothing in the earth nor anything in heaven is hidden from Allah[85]

Imam Ali Ameer-Al-Mumeneen [p][86] said (Every secret to Thee is known and every unseen is seen by Thee)[87]

Imam Al-Sadique [p] said: 

(Anybody who proclaims that Allah comes to know something He did not know yesterday; bereave him from commitment to you)[88]

Narrations in this meaning are countless and they exceed our present research which we meant to summarize.

But, in spite of what has been mentioned, it is notable that the (Shiites) emphasize (Al-Beda) considering it in the core of religion and the sect, provoking their followers to believe and have faith in it.

Strange enough that some of our (Sunnis) brethren considered the idea of (Al-Bada) as being destructive to religion and does in no way relate to it; hence they went on berating the (Shiites) for it.

When we go over what the Shiite Imams [p] said, we do not find any interpretation for the (Beda) except that it is changing the destiny of man by way of the good deeds or bad deeds depending on what the Holy Qur'an declares:

Allah makes to pass away and establishes what He pleases, and with Him is the basis of the Book.[89]

According to what the Imams [P] said, this meaning has an ethical and educational connotation that pushes forward, and provokes people to work hard in the right way to rid themselves from the bitter reality in which sinners live, for the glimpses of hope that shine into conversion horizon push people to work hard except those whose hearts are over dipped into injustice and who have committed themselves to delusion making it their passage to hell.

Giving alms, doing goodness, maintaining the blood relation and being dutiful to one's parents are good deeds that may change the destiny of man towards the better, while drinking intoxications, robbery, dishonesty, treachery…etc, are bad deeds that do affect the destiny of man shifting its course for the worst.

Surely Allah does not change the condition of a people until they change their own condition.[90]

Then I said, ask forgiveness of your Lord, surely He is the most forgiving: He will send down upon you the cloud, pouring down abundance of rain: And help you with wealth and sons, and make for you gardens, and make for you rivers.[91]

And Allah sets forth a parable; (Consider) a town safe and secure to which its means of subsistence come in abundance from every quarter; but it became ungrateful for Allah's favors, therefore Allah made it to taste the utmost degree of hunger and fear because of what they wrought.[92]

The Messenger of Allah [p] said:

(Nothing Pushes away destiny but prayer, and nothing extends the age of man except his being dutiful parents, and man is bereft his sustenance by the sin he commits.)[93]

Ameer Al- Mumeneen [p] said:

(The best prayer for those who pray is, faith in Allah, and bestowing alms secretly; these deeds remove the sin and extinguish the wrath of God; as well as the good deeds, for they protect man from dying in a miserable way and fortify him against humiliating deaths.)[94]

Imam Sadiq [p] said:

(Prayer disproves destiny; and the believer commits a sin for which he is bereft from his sustenance.)[95]

The Holy Qur'an narrates that the Jewish dogma concerning the alteration of destiny is; they believe that Allah the Exalted put a fate for everything; a fate that is unchangeable:

And the Jews say: The hand of Allah is tied up![96]

The Holy Qur'an disproves their proclamation saying:

Their hands shall be shackled and they shall be cursed for what they say. Nay, both His hands are spread out. He expends as He pleases, and what has been revealed to you from your Lord will certainly make many of them increase in inordinacy and unbelief;[97]

According to this, the Jews proclamation contradicts what the Holy Qur'an and the honorable example of the Prophet [p] emphasized about the shift of destiny.                              

The Shiites expressed the shift of destiny that is brought about by good or bad deeds as (Al- Beda'), and I do not quite believe that our brethren (Sunnis) contradict our concept of it, and even if there is a slight difference, it is only a difference in terminology; therefore, let them select whatever trem or idiom they choose to describe (the transition of destiny); for it makes no difference to us what is really important is the meaning of the term; thanks to Allah we all agree about it.

Now we have to declare the reason that made the (Shiites) adopt the term (Al- Beda') to signify the transition of destiny, so we say: This term is used to signify the transition of destiny for pure rhetorical purposes, i, e the transition if situations and attitudes according to the Shift conditions and circumstances of the human being are called (Al- Beda'); this name too is adopted to express Allah's Shift to the destiny of His servants due to their good or bad deeds.

The reason for the metaphorical use of this term to describe the deeds of Allah as mentioned herein above is the similarity between the two cases; for a transition of attitude occurs to man and is similar to the shift of Allah's attitude towards the deeds of His servants that are related to the transition of their destiny. This is only a way of communicating an idea to the others in an appropriate style- Such a style is not alien to anybody who is well acquainted with the verses of the Holy Qur'an, for there are several references to Allah that can not be taken according to their facial expression to infer their real connotation, as it may attribute to Allah the Exalted deficiency, hence we shall have to say that they are only used metaphorically to describe the Exalted. This can be noticed when we read about attributing such qualities like, planning, deception, forgetfulness to the Exalted; thus mentioned in the verses hereunder:

And they planned a plan, and We planned a plan while they perceived not.[98]

Surely the hypocrites strive to deceive Allah, and He shall requite their deceit to them.[99]

They have forsaken Allah, so He has forsaken them.[100]

Definitely, it is unreasonable that Allah is a planner and a deceiver and forsaking people as have been mentioned hereinabove; so there should be a metaphorical connotation for the verses that enables us to attribute them to Allah as it enables us to call (Al- Beda') to Him the Exalted.

Noteworthy of what have been mentioned of the (Shiites) attitudes concerning (Al- Beda') the meaning of what the sixth Imam (Jaffar Al- Sadique) [p] said about the death of his son (Ismaeil) becomes clear:

(The clearest (Beda') of Allah is that which is represented in my son (Ismeail)).[101]

The meaning of which would be; that Allah has never changed the destiny of anything as the way He changed the destiny of Imam Sadique's son, for He made him die before his father, so that the people would know that (Ismaeil) is not the anticipated Imam after his father; rather leadership and Imam hood would turn to somebody else, namely Imam (Al- Kadhem) [p][102] the youngest son of Imam (Sadique) [p].[103]