Alhassanain(p) Network for Heritage and Islamic Thought

Part 5: Freedom and Liberty

There is no doubt that if the divinely appointed fate is supposed to be related to the events direct without the intervention of the causes, human freedom and liberty will have no meaning. Now the next question is whether it is possible to accept the general principle of causation and the principle of human liberty simultaneously. Are they not inconsistent? It appears that the only way to believe in human freedom and liberty is to consider human will and acts not to be related to any external causes and to accept the first theory out of the three theories mentioned above.

Many ancient and modern thinkers are of the view that the principle of causation is inconsistent with human liberty, and hence they believe in free will not related to any cause. In other words they are the proponents of mere chance and accident.

We have established in the foot-notes of our book, Principles of Philosophy, vol. III that the general principle of causation is undeniable and it admits of no exception. The denial of relation between human will and external causes would amount to saying that the acts of man are totally beyond his control. Thus instead of adding to human liberty, we will be diminishing it further, by accepting the view.

Man has been created free. That means that he has been endowed with intellect, will and thinking power. As far as his intentional acts are concerned, he is not like a stone which if dropped from above will automatically fall on the ground under the pressure of the gravity of the earth. Nor is he like a plant which has only a very limited course open to it and is only subject to the laws of growth and decay. Similarly he is not like a mere animal which works only instinctively. Man always finds himself at cross roads, but is not in any way compelled to choose anyone of them. Other roads are not closed to him. The choice depends upon his will and personal thinking. It is entirely up to him to choose a particular way.

His choice will be the outcome of his personality, his moral and spiritual qualities, his previous training, his hereditary traits and his intellectual capacity. His happy or unhappy future depends on these qualities and the choice he makes consequently.

Fire burns; water submerges; a plant grows and an animal walks. They all work. The difference is that they do not choose, whereas man chooses. He decides what he wants to do and which way he wants to go. His work is subject to his own personal desire.

Inevitable And Non-Inevitable

In the reports and traditions, fate and destiny have been described as revocable and irrevocable. There are hints in the Qur’an also to that effect. It appears that there are two kinds of fate and destiny, one inevitable and unalterable and the other non-inevitable and alterable.

Now the question is: what is the meaning of non-inevitable fate and destiny? Let us take any particular event in view. Have the Eternal Knowledge and Will of Allah attached to it? If they have not, there is no question of destiny. If they have, the event must take place, otherwise that would mean the nonconformity of the Divine Knowledge to the reality and the nonfruition of Allah’s Will.

To be more precise we may say that destiny means the emanation of all the required causes from the Knowledge and Will of Allah, who is the First Cause. As we know, the general law of causation necessitates inevitability. This law requires that the occurrence of an event should be sure under its own special temporal and spatial conditions and its non-occurrence also should be certain in other circumstances. The finality of the scientific rules is due to this very law.

Man can make scientific predictions to the extent of his limited knowledge of the causes. Therefore the decision of fate and destiny which determines the occurrence of the events through the system of causation, must be regarded as conclusive. As such to divide destiny into inevitable and non-inevitable appears to be meaningless.

At this stage a dilemma arises. Either we should, like the Ash’arites, believe in destiny in its limited sense only or say that it is absolutely unalterable and that man has no power to change it; or like the Mu’tazilites deny its role at least as far as human acts and deeds are concerned. Let us see how we can resolve this dilemma.

It may incidentally be said that just as the Ash’arite view implies the denial of man’s liberty and his control of his destiny, the Mu’tazilite view also besides being contrary to the monotheistic principles and the concept of divine knowledge, does not serve any useful purpose from the angle of human freedom. Even if we do not accept the fate and destiny in their divine sense, what shall we do of their material concept, according to which every event in the world is controlled by the system of causation? That also amounts to compulsion.

Can we deny the working of the law of causation at least in the case of free agent, that is man. Some modern European philosophers also have expressed the same view as was held by the Mu’tazilites. They have talked of free will not subject to the law that it is applicable only to the material world composed of atoms, and is not applicable to the spiritual world or even to the internal world of the atoms. We cannot here dwell on the law of causation. Anybody interested in its detailed discussion may refer to our book, “The Principles of Philosophy and the Method of Realism”, vol. III, footnotes.

Here it is enough to say that the modern philosophers have denied the generality of the law of causation, because they think that it is an experimental law and as such have considered those cases to be out of its scope in which human experiments have not been able to discover a definite relationship of cause and effect.

In fact it is a big mistake to presume that all scientific laws, rules, all mental conceptions are based on human perception and experiment. This is a mistake which has been committed by many Western systems of philosophy and from them it has passed to their Eastern followers.

In short, there is no way of denying the law of general causation, and with its acceptance the problem of the non-inevitability of destiny remains as it is, whether we believe or not in its divine aspect. Briefly speaking the problem is that all events including human acts and deeds are bound to acquire inevitability through their causes which determine their specifications and characteristics. The system of causation itself means inevitability and certainty. Hence the question of a change in destiny does not arise.

All the believers in “the general principle of causation” and they include the materialists, who believe in determinism and at the same time hold that the destiny is changeable and that man controls his destiny, are faced with this dilemma. Therefore the Mu’tazilite theory of the denial on the view that all the events of the world are not subject to Divine Will and that Divine Knowledge is not the source of the entire system of the universe, serves no purpose.

Impossible Fantasy

If the alterability of destiny and its non-inevitability are construed to mean that Divine Will and Knowledge necessitate one thing and then an independent factor arises and necessitates something contrary to it, or that an independent factor can change Divine Will and Knowledge, then obviously such an idea is absurd.

Similarly it is also not possible that the law of causation should necessitate one thing and a factor independent to it may nullify its effect.

The fact is that all factors in the world flow from the Knowledge and Will of Allah. Every factor is a manifestation of His Will and Knowledge and an instrument of the implementation of what He has decreed. At the same time every factor which we can think of is subject to the law of causation. It cannot be imagined that a factor which is in itself a manifestation of the Will of Allah and is subject to the law of causation can ever go against what He has obtained.

Hence, a change of destiny in the sense that any factor can go against what has been divinely ordained or what the law of causation necessitates, is impossible.

What Is Possible

But a change in destiny in the sense that the factor bringing about the change should itself be a manifestation of what Allah has decreed, is possible. Though it may look rather queer, it is a fact that the destiny can be changed by another destiny.

It may look more surprising if we think of the divine aspect of fate and destiny, for a change in this aspect implies a change in the celestial world, in the angelic tablets and books and in the Divine Knowledge. So can Allah’s Knowledge still undergo a change? The surprise reaches its height when we admit that certain terrestrial affairs, especially human will and actions cause changes in the celestial world and the angelic record.

Is it not a fact that the terrestrial and material system emanates from the celestial system? Is it not a fact that the terrestrial world is inferior and the celestial world is superior? Is it not a fact that the human world is dominated by the angelic world? Is it still possible that a lower system, or at least a part of it, viz. the human world should influence a higher system and bring about changes in it, even if these changes also should take place in accordance with an appointed destiny? Here several remarkable questions crop up consecutively. Is the Knowledge of Allah changeable? Is a divine decree revocable? Can an inferior influence a superior?

The answer to these questions is in the affirmative. Yes, the Knowledge of Allah is changeable. In other words Allah has such knowledge also which is changeable. A divine decree is revocable. In other words Allah has decrees which are revocable. An inferior can influence a superior. A lower system, especially the will, desire and human acts can shake the higher world and cause changes in it. This is the highest form of man’s control of his destiny.

We admit that this statement is surprising, but it is factual. This is that lofty question of Bada’ which for the first time in human history was mentioned by the Qur’an.

“Allah creates whatever He wants (out of what was recorded previously) and records whatever He wants (that was not recorded previously) and with Him alone is the Mother Book”. (Surah al-Ra’d, 13:39)

The doctrine has no precedent in the field of human knowledge. Among the Muslim sects it is only the Twelver Shi’ahs who have been able to derive this truth from the sayings of the Imams of the Ahlul-Bayt and they are proud of this distinction.

We are unable to give a full explanation of this highly philosophical question in this brief book. It is enough to say that the question of Bada’ has a Qur’anic basis. It is one of the most subtle philosophical subjects and only very few Shi’ah philosophers well-versed in the Qur’an have been able to reach its depth. They were able to do so in the light of the sayings of the Imams, especially those of Imam Ali (a), the Commander of the Faithful.

Anyhow, it is obvious that in respect of such a subtle question reliance cannot be placed on the lay man’s conception of it, which is nothing but absurd.

For the present we are mainly concerned with the question of the changeability of destiny. We have to see whether it is true that from material angle destinies are revocable and some others irrevocable. If so, how can this phenomenon be explained?

The things existing are of two kinds. Some of them do not have the possibility of having more than one kind of special existence, like the heavenly abstracts. Some others have such a possibility, like all visible and perceptible things. They are composed of some kind of matter and prepare the ground for coming into being of some other things. Natural matter can receive various forms and shapes. It can evolve. It grows, decays and decomposes. It is affected by various factors and under the impact of each one of them its state and quality changes. A seed sown in the soil grows and matures if it meets favorable climatic conditions, receives an appropriate amount of light and heat and its not affected by the pests. But its growth will naturally be hampered, if any of the necessary factors are lacking or the seed itself is damaged in any way. There are thousand and one if’s in the case of any way. There are thousand and one if’s in the case of any kind of natural matter. If this happens, the result will be that, and if that happens, the result will be something different. In other words, the effect varies as the causes vary.

As the heavenly abstracts do not have more than one kind of existence and are not influenced by divergent causes, their destiny is irrevocable and cannot undergo a change. Destiny is always determined by its causes. As in the case of the abstracts their causes are not changeable, their destiny also does not change. But the case of the non-abstracts is different. They are subject to the law of motion, and have countless forms and colours. They are always at cross-roads and have several possibilities. Hence their destiny is revocable.

In other words, one single destiny does not determine them. As we have said, the destiny of every effect is determined by its cause. As the non-abstracts can have many causes, they can have many destinies also. As each series of their causes is liable to be replaced by another series, their destiny cannot be firm. There will always be a possibility of the change in destiny with the change in the circumstances. If someone falls sick, there is no doubt that his disease is the result of some particular cause, which has brought about this particular destiny. Now suppose he takes some effective medicine. This medicine is another cause. It will produce a different destiny. If with the taking of medicine the disease disappears, that means that the destiny of the patient has changed. Suppose this particular patient is treated by two physicians and their diagnosis and prescription are different. While the treatment diagnosis and prescription are different, the treatment prescribed by one of them has a curative and healing effect, that of the other is lethal. In this case it may be said that two different destines are in store for this patient, and as he has an option to choose either of the treatments, it may be said that neither of his destines is irrevocable. Naturally his eventual choice will depend upon so many open and hidden factors. But the fact that he chooses one particular treatment, does not preclude the latent possibility of the choice of the other.

Hence it is clear that in many cases a number of destinies are operative and they can replace one another it a man suffering from a disease takes a medicine and recovers, he does so in accordance with his fate and destiny. Again if he does not take any medicine and continues to suffer, or takes a harmful medicine and dies, that is also perfectly in accordance with his fate and destiny.

Similarly if a man moves out of an infected area and saves himself from being affected by a disease, that is also owing to his fate and destiny. In short everything is within the purview of destiny and one can never escape it.

The point is that destiny is the source of all factors in the world, but in itself it is not a factor which may bring other factors into play. Every factor which comes into play is a manifestation of destiny and at the same time is subject to the general law of causation. As such, destiny cannot be a factor independent of other factors nor can it force any other factor to act in a particular way.

That is why the theory of predestination, which means compulsion by destiny, is not tenable. As we have said, destiny is the source of all factors, but in itself it is not a factor to bring into play any other factors. Hence, destiny cannot force man to do a thing. There is no doubt that certain manifestation of destiny can be compelling, but that compulsion is totally different from predestination which is supposed to influence human will direct as a negative factor to deter man from doing a thing or as a positive factor to force him to do it. In other words destiny is changeable because it necessitates the existence of a thing through its natural causes, which are manifold. The matter in this world is liable to be influenced by a number of causes simultaneously.

Naturally the position becomes different if like the Ash’arites we hold that causation is a mere illusion, or like the semi-Ash’arities believe that in exceptional circumstances the course of events is directly affected by fate and destiny. But such a fate and such a destiny do not exist, nor can they exist.

Part 6: Human Distinction

Human acts are among the events which have no definite and irrecocable destiny. They depend on thousand and one causes, including man’s own will and choice. All the possibilities which exist in the case of inorganic material, plants and the instinctive acts of the animals, are valid in the case of man also. In addition he has intellect, will and choosing power.

Man for his own reasons and of his own will can abstain from doing a thing which is fully in keeping with his natural and animal instinct. Similarly without being compelled by any external forces he can do a thing which is totally against his nature, if he thinks that it is advisable to do that. Man like animals is influenced by his instinctive motives and emotional desires, but he is not tied to them. Even in the presence of all the factors which compel an animal to act instinctively, man is free to use his will power and to decide whether he should or should not take a particular action. His performance of an act depends on like an executive authority. That is why man influences his destiny as a free agent. He is always at liberty to do or not to do a thing.

Anyhow, his liberty does not mean that he is not subject to the law of causation, or he can evade it. In fact human liberty does not mean man’s freedom from the law of causation. In contrast such a freedom will actually amount to compulsion, for practically there is no difference between man’s being forced by a particular factor to act against his will, and the act itself not being dependent on has liberty and freedom, we mean that his acts emanate from his will with the approval of his power of discrimination and no-external factor, whether it is destiny or anything else, forces him to do a thing against his desire.

In short all causes are manifestations of the divinely ordained fate and destiny. The number of imaginable destines in respect of an event will be corresponding with the number of the causes and the alternatives which can be imagined. The particular course which an event takes will be in accordance with a divinely ordained destiny, and the course which it does not take will also be in accordance with a divinely ordained destiny.

Part 7: A Glance at the Early Period of Islam

The Holy Prophet was asked about the amulets used for seeking a cure, (Ghazzali reports that the question was about both the spell and the medicine) whether they could forestall a divinely ordained destiny. In reply the Prophet said that they themselves were a part of destiny (Bihar al-Anwar). He meant to say that their healing effect was also divinely ordained.

Imam Ali (a) was sitting under the shade of a bent wall. He moved from that place and went to another wall. Someone said to him: “O Commander of the Faithful! Do you flee from a divinely ordained destiny?”. He said: “Yes, I feel from one destiny to another” (Tawhid by Shaikh Sadduq). In other words, he said that if he sat under a dilapidated wall and it fell on him, that would be in accordance with a divinely ordained destiny, for it is within the normal course of a sequence of causes and effects that a man sitting under a tottering wall should suffer. Similarly it was also in accordance with a divinely ordained destiny that he should be safe, if he moved away.

It is possible that in the course of another sequence of cause and effect, the same person may be confronted with some other danger. If that happens, that also will be in accordance with a divinely ordained fate and destiny.

Anyway, to keep oneself away from a danger amounts to fleeing from one divinely ordained destiny to another.

History of Islam on the whole indicates that the Muslims of early era had a firm belief in fate and destiny. They did not see any inconsistency between their being masters of their own destiny and their belief in this doctrine. They considered it to be an indisputable fact that not only destiny was changeable but also that all changes were a part of an overall destiny. They had a firm belief in destiny, but never believed in compulsion or predestination. Therefore they did not become lethargic and insensitive nor did they leave anything to their fate. They always asked Allah for the best destiny, because they knew that various destinies existed in every case.

It may look surprising that they asked for the best destiny but not the best of what had been destined, as is borne out by the wordings of their prayer. It is all the more surprising that even the simple-minded Muslims were conscious of this subtle difference.

Ibn Abi al-Hadid in his commentary on the Nahjal-Balaghah says: ‘While on his way to Syria Umar ibn al-Khattab received a report that plague had broken out there. He consulted his companions whether he should visit the affected town. Most of them advised him not to take this risk. But Abu Ubaydah ibn al-Jarrah said: “O Commander of the Faithful! Do you flee from a divinely ordained destiny?” “Yes, I flee from one divinely ordained destiny to another”, said Umar. At this stage a man claimed that he had heard the Prophet saying: “Do not enter a town where plague is raging. But if you are already in it, do not leave it”. Umar, who was somewhat hesitant before hearing this hadith, decided not to visit the place.’

The Shi’ah and the Sunni reports on the whole indicate that the Holy Prophet (s) raised the question of fate and destiny before his companions. Similarly Imam Ali (a) on several occasions talked about it. It is remarkable that they dealt with this question with such a skill that it did not lead the early Muslims to predestinarianism, nor did it shake their self-confidence. The reports of their sayings and doings which have reached us, clearly bear out this fact. Later when the Muslim scholastic theologians started discussing and analyzing this question, they could not distinguish between a belief in destiny and in predestinarianism. Since then the confusion is continuing with a result that a belief during the past fourteen centuries, very few scholars have been able to make a clear distinction between the two doctrines.

Part 8: Qur’an is the Source of Teachings

The Holy Qur’an is the original source of the doctrine which requires man to believe in fate. At the same time it tells him that they are the masters of their destiny. The Qur’an alludes to people the plurality of destiny also.

“It is He who has created you from clay, and them has decreed a term for you to live. There is another fixed term with Him”. (Surah al-An’am, 6:2)

The Qur’an does mention the Protected Tablet, the Eternal Book and the ordained destiny. It says: “There is nothing green or withered, but is recorded in a clear Book”. (Surah al-Hadid, 57:22)

But it also says: “Every moment He brings about a new manifestation of His Power”. (Surah al-Rahman, 55:29)

Someone asked the Holy Prophet (s): “Has Allah finished what we are busy with, or are we doing something new”. The Prophet (s) said: “He has finished and He has not”. (Commentary on Usul al-Kafi by Mulla Sadra).

Invariability In Nature

We have said that the religious leaders have mentioned two kinds of destiny. We have also said that the destiny of the heavenly abstracts, unlike that of the things existing in nature, is always irrevocable. Let us now add that in nature also irrevocable destiny exists. In other words there are events which must take place in a fixed manner. For example in nature everything in existence is preceded by its non-existence. Everything must emanate from some other existing thing. These are examples of an irrevocable destiny. Every natural thing must perish, unless it is converted into an immaterial being. This is another example of an irrevocable destiny. All the things that exist in this world reach a stage at which they cannot change their course. Either they should follow the prescribed course or must vanish.

For example, through the union of a male-sperm with a female ovum one single cell is formed. It lays down the foundation of the hereditary characteristics and temperament of the coming child. These hereditary traits are bound to affect his future destiny. Had the union of this particular sperm taken place with the ovum of some other female, a different child with a different temperament and some different characteristics would have been formed. But once an embryo has been formed, it is not possible to change its characteristics. At this stage the destiny has become definite and irrevocable at later stages. That is why, in the language of religion mother’s womb has been called a “table of fate and destiny”.

Unchangeable Systems

The laws and the systems governing the world are also unchangeable. The things existing in nature are constantly changing, but the natural systems governing them are firm. They do not undergo a change. The things develop and evolve. They take various courses. They sometimes attain almost perfection and sometimes remain stagnant. Sometimes they march speedily and sometimes slowly. But the natural systems neither change nor develop. The Qur’an calls these unchangeable systems the divine practice.

“The same was the way of Allah in respect of those who passed away earlier. And you will not find the way of Allah undergoing a change”. (Surah al-Ahzab, 33:63)

It is an unchangeable divine practice that the final success pertains to the pious, and the earth belongs to the righteous.

Allah in the Holy Qur’an says: “Indeed We have written in the Psalms, after the Torah had been given: The righteous among My slaves shall inherit the earth”. (Surah al-Anbiya, 21:105)

“The earth belongs to Allah. He gives it to whom He pleases. Happy shall be the end of the pious”. (Surah al-A’raf, 7:128)

It is an unchangeable divine practice that Allah does not change the general condition of a people unless and until they themselves make an effort to change it.

“Allah never changes the condition of a nation unless it (first) changes what is in its heart”. (Surah al-Ra’d, 13:11)

It is an unchangeable divine practice that a people always gets that form of government which it deserves in accordance with its spiritual, moral and intellectual conditions.

“Thus we make the wrong-doers friends of each other because of their own doings”. (Surah al-An’am, 6:129)

It is an unchangeable divine practice that easy-going and luxuriously living licentious people are ruined.

“When We intend to destroy a township, We first warn those of its people who live an easy life. If they persist in their wickedness there, they become liable to punishment. Then We totally annihilate them”. (Surah al-Isra, 17:16)

It is an unchangeable divine practice that the people having faith and doing right deeds are always successful in the struggle for survival and they come to power in the world.

“Allah has promised those of you who believe and do good deeds that He will surely give them power on the earth as He gave to those who were before them to succeed, and that He will surely establish for them their religion which He has approved for them. He shall give them peace and security after a period of uneasiness”. (Surah al-Nur, 24:55)

It is an unchangeable divine practice that injustice and tyranny lead to ruin and devastation.

“We destroyed the people of all those towns because they were unjust, and we appointed a fixed time for their destruction”. (Surah al-Kahf, 18:59)

The Holy Prophet (s) has said: “A regime can continue with unbelief, but not with tyranny”.

Other Theories

According to the explanation given by us, the fate and destiny are divided into revocable and irrevocable in accordance with the special circumstances of the things concerned. A thing which has more than one possibility and is affected by various causes in various ways, will have several possible destinies. Their number will depend upon the number of the relevant causes. The destiny of a thing which is affected by more than one course is regarded as revocable. In contrast the destiny of a thing having not more than one possibility and having only one possible course will be irrevocable. In other words, the question of revocability and irrevocability is considered from the angle of capability, that is whether a thing is capable of having only one destiny or more than one. That is why the destiny of the heavenly abstracts which lack the potentiality of more than one future and similarly that of certain things existing in nature which do not have more than one phenomena capable of having more than one future is revocable. That sums up the position which regard to revocable and irrevocable destiny.

This question has been interpreted differently also. Some scholars hold that the destiny of the realities which cannot be changed by man is irrevocable, and the destiny of the realities which can be changed by him is revocable. For example, it is not possible for man, at least at present, to bring about any change in the atmospheric conditions with regard to summer, winter, rain, snow, wind etc. or to change the general conditions of the earth with regard to earthquakes, storms, floods etc. These are the happenings which take place whether man wants them or not. Hence the destiny in respect of such things is irrevocable. As for the social conditions, they can be changed and reformed. The divinely ordained destiny in their case is revocable.

This interpretation is incorrect, for there is no reason why we should presume that human power and potentialities are the basis of the revocability or irrevocability of destiny. Moreover, the language of the religious reports and hadiths also does not support this interpretation.

Some other scholars judge the revocability and irrevocability of a destiny by the realization and the non-realization of its prerequisite conditions. We have already said that certain things have several possibilities and are associated with a number of causes. It depends on the working of these causes, what future shape they take. Every cause has a potential capacity of providing a particular destiny and every destiny depends on the realization of a particular cause. It is obvious that certain causes along with their prerequisite conditions are realized, while others are not. It is also obvious that the reason why certain causes are realized is that some other causes which give effect to them exist. Other causes are not realized because the causes which could give affect to them did not exist. The same applies to the third and the fourth degree of the causes and so on.

In short, the things, the causes of which come into existence, are irrevocably destined whereas the things the causes of which do not come into existence are revocably destined.

Suppose a man according to his physical health expects to live for 150 years provided he looks after his health. If he does not, his expectation of the life will be reduced to one half of that period. Now suppose that man does not look after his health and dies at the age of 75. It will be right to say that this man was destined to have two ages, and both of them were conditional. The condition of only one of them was fulfilled.

The destiny, the condition of which has been fulfilled is irrevocable and that the condition of which has not been fulfilled is revocable.

The two destinies in this case may be compared to two rules of law applicable to a person under different circumstances. For example, the law says if an accused makes a confession of his crime, he will be sentenced to a certain term of imprisonment. But if he does not make a confession and there is no other evidence against him, he will be acquitted. Now if the accused makes a confession, he will definitely receive the punishment. That rule of law which says that the accused will be punished if he makes a confession has become irrevocable in respect of this particular man, and the other rule which says that the accused will be acquitted if he does not make a confession provided there is no other evidence against him, could not become so.

According to this explanation irrevocability in this case means the practical application of a provision of law. Otherwise the law itself as a general rule is firm and fixed in all cases.

This world is governed by a series of laws which are fixed and unfailing. As a general rule, they are irrevocable and unexceptionable. For example, there is a definite law that the persons having a certain physical standard should live upto 150 years of age provided they take care of their health. It is also a definite law that if such persons do not take care of their life will be reduced to one half. These laws are the manifestations of divine practice. They form the lines according to which a destiny is appointed. Therefore it may be said that an irrevocable destiny is that law or universal practice the conditions of the applicability of which are not fulfilled.

This interpretation appears to be plausible in itself, and some religious passages may also be found to be alluding to it. But the terms of a revocable destiny and an irrevocable destiny as used in hadiths cannot be taken to have this sense. There can be no doubt that a revocable destiny means a changeable destiny. But, in the cases where the conditions of the applicability of a general law materialize, the possibility of a change does not still totally disappear. These cases could certainly take a different turn, and hence they do not lose their aspect of revocability.

According to another interpretation an irrevocable destiny is that which has been made binding by Allah, and which is indispensable. A revocable destiny is that in relation to which the Will of Allah is neutral or indifferent, or at least a question of inevitability is not involved in it. According to this view the case of destiny is similar to that of legal matters. A law giver does not declare every action to be imperative. Some actions are made obligatory. Some other remain permissible. Still some others may be declared desirable or a abominable.

The same applies to factual matters also. An irrevocable destiny involves obligation, whereas a revocable one does not.

This interpretation is most unscientific. It actually amounts to the negation of fate and destiny, for it is impossible that the Will of Allah be neutral or indifferent to any event, or at least may not make it inevitable.

Similarly, it is also impossible that an event may not be subject to the law of causation or in the case of being subject to it there may be no question of compulsion and obligation in respect of it.

It is not a sound analogy to compare factual realities to conventional matters.

Part 9: Effect of Spiritual Factors

The forgoing examples of the causes and the factors affecting destiny were concerned only with the material factors and their effects. We took into consideration only the material and perceptible aspects of the events, for from material angle only these factors and their causative relations are worth consideration. But from spiritual angle and reality is not confined to matter and body and their physical reactions and susceptibilities. The world of events has a more complicated structure and there are many more factors which contribute to an occurrence.

From material angle it is material factors only which cause death, provide means of living and bring about health, happiness and success. It is material factors alone which prolong or damage health and ensure or destroy happiness. But from religious point of view there are other factors also, known as spiritual factors, which are working side by side with the material factors and which affect every aspect of life.

From spiritual point of view the world is a living and conscious unit. All human deeds produce reactions. It is not immaterial to be good or to be bad. Human deeds, whether good or bad produce certain reactions in the world and the individual concerned himself is sometimes affected by them during his lifetime.

To cause hurt to a living being, whether a man or an animal, especially to the persons of such privileged position as that of father, mother, teacher etc. brings about evil consequences in this very world. Requital is a natural system. The consequences and effects of the human deeds are a part of the manifestations of fate and destiny. The cases of the interrelation between the events and this phenomenon can be explained only by the doctrine that this world is a living and conscious unit. They cannot be explained by materialistic way of thinking.

In accordance with the spiritual thinking the world sees and hears. It listens to the cry of the living beings and responds to them. That is why prayer is an effective cause. It produces certain occurrences and prevents certain others. In other words, it is such a manifestation of fate and destiny which may determine the ultimate lot of an event.

The Holy Qur’an says:

When My bondmen question you concerning Me, then surely I am nigh. I answer the prayer of the suppliant when he cries unto Me”. (Surah al-Baqarah, 2:186)

The Holy Prophet (s) has said: “Prayer changes even confirmed destiny”.

Similarly charity is another factor which is a manifestation of fate and destiny and which is effective in changing the fortune.

On the whole, vice and virtue, repentance and impenitence, justice and injustice, prayer and curse and the like are things which affect human beings in regard to their life, health, means of living etc.

Imam Sadiq (a) has said: “The number of those who die because of committing sins is larger than the number of those who die their natural death, and the number of those who live because of doing good deeds is larger than the number of those who live because of their real age”.

The idea is that the sins shorten life and the good deeds prolong is. They change the appointed time and death. They change the destiny though, as we have pointed out earlier, this change is also a part of the divinely ordained destiny.

Here we cannot enter into the discussion as to how the spiritual matters affect the material things and how the system of causation works in this respect. That will require deep philosophical discussion. Anyhow, the philosophical view expressed in this connection agrees with what is indicated by the religious texts. In the present context we do not propose to dwell on the conditions under which the spiritual causes, such as prayer and charity and similarly injustice, tyranny and infringement of the rights of others are effective and create reactions. Perhaps a voluminous book can be complied on the cases of human experience in this connection.

At present we only want to point out that the sequence of causes and effects in the world is not confined to material and perceptible phenomena.

Part 10: When a Divine Decree Comes, Man Feels Helpless

Many reports from the Holy Prophet (s) and the Imams say that when a divine decree comes, the whole system of caution, especially the faculties of thinking and reasoning cease to work. This point has been depicted in Persian and Arabic literature also.

In the book of hadith, Al-Jami’-as-Saghir a number of Prophetic sayings to this effect have been quoted. One hadith says: “When Allah wants to carry out his decree, he wrests the power of reasoning and understanding from the people. They repent when this power is restored to them afterwards”.

In the Tuhaf-ul-Uqul Imam Reza (a) is reported to have said: “When Allah wants his decree to be carried out, He wrests their thinking power from the people concerned. After the decree has been carried out this power is restored to each one of them. Then they wonder how it was that such a thing happened”.

The famous mystic poet of Iran, Moulawi says:

• “When a divine decree comes, the power of understanding quits. Allah alone knows what He proposes”.

• “When a divine decree comes, you cease to see deep. Then you cannot distinguish between a friend and a foe”.

• “When a divine decree come, the physician loses his skill. His medicine does harm instead of being beneficial”.

A difficulty about all such statements is that they describe fate and destiny as a force invalidating the general principal of causation and as a factor stronger than all other factors. This view is contradictory to what we have said that Allah does not decree anything to happen except through the normal course of causation. The wording of the hadiths also supports what we have said. A hadith says: “Allah declines to carry out the affairs of the world except through their causes. He has appointed a cause for everything. Every cause has a reason behind it. Every reason is a piece of knowledge and every piece of knowledge has an eloquent door”. (Majma’ul-Bahrayn)

Another difficulty is that these statements are contradictory to the general rule expressly mentioned in the Qur’an that everything is governed by fate and destiny and there is nothing which may be outside of their area of control. If everything and every event is governed by destiny, then divine destiny must every moment be operative. As such there is no meaning of saying “When a divine decree comes”.

Hence the contents of the above-mentioned hadith and the verses are not only inconsistent with the generality of the principal of causation, but are also repugnant to the comprehensiveness of fate and destiny. They indicate that a divine decree is operative only occasionally and when it is, everything else ceases to work Men lose their power of understanding. Eyes stop to see. Medicines are no longer effective.

Now what should we conclude? Should we think that these hadiths and reports are spurious and have been fabricated by the predestinarians or is it possible that they have a sound interpretation?

In our opinion these hadiths and reports have a sense which is not inconsistent either with the principle of causation or with the comprehensiveness of fate and destiny.

They are actually applicable to those cases in which spiritual causes overshadow the material ones.

We have already said that the material causes are not the only effective causes. The overall system of causation consists of various kinds of causes, some of which are open and some hidden. Just as some of the material causes make some other material causes ineffective, similarly on some special occasions all material causes are put out of action under the impact of some spiritual ones.

Those who look at the material and perceptible causes only, do not know that there are thousands of other causes also and when they are in operation, they make the material causes ineffective.

The Qur’an itself refers to this point in a lucid and forceful manner. Describing the events of the Battle of Badr, it says: “When you met the pagans’ army, Allah made them appear fewer in your eyes and you appear fewer in their eyes so that His miracle of granting you (an incredible) victory could easily be fulfilled. To Allah do all things return”. (Surah al-Anfal, 8:44)

This incident was a case in which the spiritual causes got the better of the material causes.

There exists a higher world order, that protects a community, which because of its excellent behaviour becomes entitled to divine support, against another community which deserve disgrace and ruin. The first community is helped though it may be lacking resources and the second community is condemned though it may be having everything at its disposal.

The Holy Qur’an says: “If someone trusts Allah, He will suffice Him. He will surely bring about what He decrees. Allah has set a measure for everything”. (Surah al-Talaq, 65:3)

In this verse it has been expressly said that Allah has set a measure for everything. Nothing takes place haphazardly. In other words the system of causation has been recognized. At the same time it has been emphatically said that Allah brings. His Command to pass. In other words, where there is a question of spiritual relations or invisible Divine succour, the visible causes are made ineffective.