First Topic: Divine Determining, the power of choice (partial free will); the creation of good and evil; the responsibility of man.

FIRST TOPIC

Divine Determining and the power of choice are aspects of a belief pertaining to state and conscience which show the final limits of Islam and belief; they are not theoretical and do not pertain to knowledge. That is to say, a believer attributes everything to Almighty Allah, even his actions and self, till finally the power of choice confronts him, so he cannot evade his obligation and responsibility. It tells him: “You are responsible and under obligation.” Then, so that he does not become proud at his good deeds and his achievements, Divine Determining confronts him, saying: “Know your limits; the one who does them is not you.” Yes, Divine Determining and the power of choice are at the final degrees of belief and Islam; the former has been included among the matters of belief to save the soul from pride, and the latter, to make it admit to its responsibility. Obdurate evil-commanding souls clinging to Divine Determining in order to clear themselves of the responsibility of the evils they have committed, and their becoming proud and conceited on account of the virtues bestowed on them and their relying on the power of choice, are actions totally opposed to the mystery of Divine Determining and wisdom of the power of choice; they are not matters pertaining to knowledge which might give rise to such actions.

For ordinary people who have not progressed spiritually there may be occasions when Divine Determining is used, and these are calamities and disasters when it is the remedy for despair and grief. But it should not be used to justify rebellion and in matters of the future so that it becomes a cause of dissipation and idleness. That is to say, Divine Determining has not been included among the matters of belief to relieve people from their obligations and responsibility, but to save them from pride and conceit. While the power of choice has been included in order to be the source of evils, not to be the source of virtues, so that people become like the Pharaoh.

Yes, as the Qur’an states, man is totally responsible for his evils, for it is he who wants the evils. Since evils are destructive, man may perpetrate much destruction with a single evil act, like burning down a house with one match, and he becomes deserving of an awesome punishment. However, he does not have the right to take pride in good deeds; his part in them is extremely small. For what wants and requires the good deeds is Divine mercy, and what creates them is dominical power. Both request and reply, reason and cause, are from Allah. Man only comes to have them through supplication, belief, consciousness, and consent. As for evils, it is man’s soul that wants them, either through capacity or through choice, -like in the white and beautiful light of the sun some substances become black and putrefy, and the blackness is related to their capacity- however, it is Almighty Allah Who creates the evils through a Divine law which comprises numerous benefits. That is to say, the cause and the request are from the soul, so that it is the soul which is responsible, while it is Almighty Allah Who creates the evils and brings them into existence, and since they have other results and fruits which are good, they are good.

It is for the above reason that the ‘acquisition’ (kasb) of evil, that is, the desire for evil, is evil, but the creation of evil is not evil. A lazy man who receives damage from rain, which comprises many instances of good, may not say that the rain is not mercy. Yes, together with a minor evil in its creation are numerous instances of good. To abandon that good for a minor evil becomes a greater evil. Therefore, a minor evil becomes like good. There is no evil or ugliness in Divine creation. They rather pertain to His servant’s wish and to his capacity.

Furthermore, Divine Determining is both exempt from evil and ugliness with regard to results and fruits, and free from tyranny and ugliness with respect to reason and cause. Because Divine Determining looks to the true causes and acts justly. Men construct their judgements on causes which they see superficially and fall into error within the pure justice of Divine Determining. For example, a judge finds you guilty of theft and sends you to prison. You are not a thief, but you have committed a murder which no one knows about. Thus, Divine Determining also sentenced you to imprisonment, but it sentenced you for the secret murder and acted justly. Since the judge sentenced you for a theft of which you were innocent, he acted unjustly. Thus, in a single thing the justice of Divine Determining and Divine creation and man’s wrongful choice or acquisition were apparent in two respects; you can make analogies with this for other things. That is to say, with regard to origin and end, source and branch, cause and results, Divine Determining and creation are exempt from evil, ugliness, and tyranny.

I f  i t  i s  s a i d : “Man has no ability to create with his power of choice and has nothing apart from ‘acquisition,’ which is as though theoretical, so how is it that in the Qur’an of Miraculous Exposition he is shown to be rebellious and hostile towards the Creator of the heavens and the earth, Who complains greatly about him; the Creator mobilizes Himself and all His angels to assist His believing servants against the rebellious, affording them the greatest importance?”

T h e A n s w e r : Because disbelief, rebellion, and evil are destruction and non-existence. However, vast destruction and innumerable instances of non-existence may result from a single theoretical matter and one instance of non-existence. Through the helmsman of a large ship abandoning his duty, the ship may sink and the labour of all those employed on it go for nothing; all those instances of destruction will result from a single instance of non-existence. Similarly, since disbelief and rebellion are non-existence and destruction, the power of choice may provoke them through a theoretical matter and cause awesome consequences. For although disbelief is only one evil, it insults the whole universe, accusing it of being worthless and futile, and denies all beings, which display proofs of Divine unity, and is contemptuous towards all the manifestations of the Divine Names. It is therefore pure wisdom that Almighty Allah utters severe complaints about the unbelievers, threatening them awesomely in the name of the universe and all beings and the Divine Names; it is pure justice that they should suffer eternal punishment. Since through unbelief and rebellion man takes the way of destruction, with a small act of service, he may perform a great many works. In the face of unbelief therefore, the believers are in need of Almighty Allah’s boundless grace. For due to one troublesome child who is trying to burn down a house, ten strong men who have undertaken to protect and repair it may be obliged to beseech the child’s parents, or even have recourse to the king. In the same way the believers are in need of many Divine favours in order to withstand the unmannerly people of rebellion.

I n S h o r t : If the one speaking of Divine Determining and the power of choice has perfect belief and is aware of the Divine presence, he attributes the universe and himself to Almighty Allah, knowing them to be under His disposal. He has the right to speak of them. For since he knows himself and everything to be from Almighty Allah, he assumes the responsibility, basing it on his power of choice. He accepts that it is the source of evils and proclaims his Sustainer free of fault. He remains within the sphere of worship and undertakes the obligations with which he is charged by Almighty Allah. Moreover, he does not become proud at his good deeds and achievements; he rather looks to Divine Determining and offers thanks. He sees Divine Determining in the calamities that befall him, and endures them in patience.

However, if the one speaking of Divine Determining and the power of choice is one of the heedless and neglectful, then he has no right to speak of them. For, impelled by his misguidance, his evil-commanding soul attributes the universe to causes and divides up Allah’s property among them. And he attributes the ownership of himself to himself. He ascribes his acts to himself and to causes. His responsibility and faults, he refers to Divine Determining. He will finally ascribe the power of choice to Almighty Allah, and he will consider Divine Determining last of all; thus discussion of them becomes meaningless. To discuss them is only a trick of the soul which is entirely contrary to the wisdom in them, in order to save such a person from responsibility.

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Second Topic: Seven aspects concerning the compatibility of Divine Determining with the power of choice.

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