Alhassanain(p) Network for Heritage and Islamic Thought

A Case In Between Two Concerns

Author: AlRissalah Center

www.alhassanain.org/english

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Table of Contents

Introduction 5

Prologue of the Center 7

Prologue of the Book 10

Chapter One: Historical Inevitability, Universal Inevitability 12

The Negative Results of These Two Inevitabilities 13

(Benou Aumyah), Behavioral and Historical Inevitability 14

Relation Between Both Inevitabilities 18

Al Quran position towards these two inevitabilities 19

The Progeny’s Position towards Both Inevitabilities 21

The First Inevitability 22

Discussing Alkasb (gain) as an Origin 24

Contemporary Material Inevitabilities 25

Criticism of Historical Inevitability 26

The Political Exploitation of Inevitability 27

Notes 29

Chapter Two: Al Quran Position Towards (Inevitability) and (Man’s Independence) 30

1. The Doctrine of Free Choice in Al Quran 30

2. “Al Quran Denies Authorization and Man’s Independence” 35

Chapter Three: The principle of the Progeny of Muhammad(A.S.) 38

The interpretation given by the progeny’s school scholars to the principle of (A case inbetween two concerns) 40

The example which the Authority Scholar Sayied Al Khouay employed to declare the matter 43

1. Repudiating the opinion of attributing man’s deeds to Allah 44

Discussing the Inference They Deduce from Quranic Verses to Validate Their Theory of Attributing Man’s Deeds to Allah 46

Repudiating the Idea of Man’s Independence to Act 48

“Examining the Texts” 48

The First Front of the Intellectual Conflict 49

The Second Front in the Conflict of Thought 50

Notes 52

Chapter Four: The Progeny (A.S.) Defending (Justice) and (Monotheism) 53

1. Destiny and Fate as a System in the Universe 53

2. (Destiny and Fate) is the Divine System in the Universe and in Man’s life 55

3. The Divine Permanent Guardianship on the System of Destiny and Fate in the Universe 56

4. Disobedience and peoples’ misdeeds are committed only by Allah’s destiny and fate; Allah is never disobeyed against His will 58

5. “Distinguishing Allah’s Formative Will from His Legislative Will” 62

6. Man’s freedom of choice within the determinate circuit of destiny and fate 64

7. Man’s responsibility for his deed 67

8. God’s domination over the movement of destiny and fate in the universe along history 68

9. The divine law of assistance and negligence and its role in the life of people 70

Notes 71

Epilogue 73

Notes 75

Introduction

This book tackles a vital ideologicalsubject which the thought of the progeny (A.S.) has already enriched.

One thousand three hundred years ago Imam As-Sadique (A.S.) issued his famous statement (Neither determinism nor authorization, rather a caseinbetween two concerns).

If people ever have extracted from the progeny’s glamour (A.S.) and drank from their fountain they would have never gone astray, never would they have gone to the extreme, orrefuged to extravagance; nor would have they deluded each other.

Imam Ali Foundation - Central Office - Holy Qum took into consideration the endless need of different schools and various levels of students to know the thought of the progeny(A.S.); hence it introduced this English translation realizing how urgently man needs this book in his mental and daily life.

From Allah the Sublime we obtain success and content.

Imam Ali Foundation

Holy Qum

“In the name Allah the Merciful the compassionate”

Prologue of the Center

Praise and thanks are due only to Allah, Lord of the worlds, and peace and prayer be only upon our most gracious prophet whois sent as a grace for the worlds Muhammad the Mustafa (well chosen) and upon his kind and virtuous progeny.

One of the essential matters that has occupied - and still does - a vast zone in the Islamic thought is man’s deeds and perceiving whether they are attributed to him or to Allah the Great and Almighty, or both to man and Allah the Great and Almighty.

Man due to the mentality and ability to think which has given him superiority over all creatures, is disposed to attribute his deeds - in case he had made them - to himself or to somebody else.

Is he the one who had prepared the introductions, reasons,means and devices under a certain determination and a specific conception for his deed, achieving it thereafter by his own will, choice and desire?

Or , did he undertake that deed without any previous planning and arrangement?

Or , was there a proportional compromise between both cases?

Hence, the Muslims differed about that matter adopting three trends.

Some of them believed that the suitable interpretation for man’s deeds is the concept of (determinism) (AlJabr ) so as to keep on the safe side about some very dangerous matters that concern the Muslim’s dogma, such matters like Allah’s non finite potency and his great vast sovereignty being the only creator ofevery thing ; they certify their claim by someQuranic verses such as:

[But Allah is the one who has created you and the material of which you make your gods].AsSaffat v. 96.

[Say: Allah is the creator of all things and beings]Ar Ra'd v. 16.

On such grounds, determinism means negating any relation between man and his deed, for heis deprived of free choice in his deeds, and any act he takes may not be regarded as a reflex for his desires, tendencies, trends and whatever he owns of personality or talents. He hasnot theslightest influence on his deeds; he is a device no more.

Others believed quite the opposite to this, hence they thought that the core of the matter lies in free choice so as to keep on the safe side about other matters that are no less dangerous from those which the determinists showed their reservations about; such as Devine Justice; for it will not be fair to punish a man for a deed that he has been obliged to do, being deprived of the ability not to do it.

They think that Allah the Great and Almighty hascreated mankind giving them the potency to act, authorizing them - at the same time - to carry on deeds and acts as much as they claim or like.

This actually means; man’s independence to bring about an act by means of the will and potency consigned to him; moreover, it connotes that Allah the Almighty has no impact whatsoever on any deed a man may do; for without his optional independence of action, the Holly commandments would have been meaningless and reward and punishment would have turned unjust.

Followers of this trend too tried to make use of the facial meaning of Quran to serve their purposes:

[And say (O, Messenger) act as much as you can, soon Allah will observe your deeds and so will His messenger and the believers.]AllTaubah v. 105.

[Then he who has done a particle - weight of good willsee it, and shall receive the reward for it, and he who had done a particle.Weight of evil will see it (and will receive the recompense for it)]Az Zilz'al v. 7-8.

A third party advocated that the verses of the Holy Quran frankly contradict the theory of determinism.

[And everyone is in pledge of his own deeds]At-Turv . 21.

[ThenWe showed him the straight path, whether he chooses to be grateful or shows ingratitude and be disbeliever]AlInsan v.3.

[This Quran is a reminder and a guide and whoever wishes can find through it a way towards his Creator and Nurturer]Al-Insa'n v. 29.

In other verses of the Quran free choice of man is repelled, the Sublime said:

[Following their pray they defeated them by Allah’s leave]AlBaquarah v. 251.

[And it is not possible for any (disbelieving) person to believe except by Allah’s will]Yunus . V. 100.

Therefore, this party adopted a midway view in between determinism and free choice - which is defined by the Imams of the progeny of Muhammad (Aa'ymat Ahlu Albait ) (A.S.) (who were the original advocates for it) by their expression (A caseinbetween two concerns); meanwhile it does not degrade Allah’s destiny, fate, sovereignty and justice. It also maintains the concept of attributing man’s deeds both to Allah the Sublime and tohimself , to this end they employed some Holy verses:

[Whatever of good reaches you (O, man) it is from Allah, but whatever of evil befalls you, it is from yourself]An-Nissa'a v. 79.

For, if there is no relation between the Creator and man’s deeds it would not have been correct to attribute man’s good deed to Allah the Great and Almighty.

Both Imam (AlBaquer ) and (AlSadequ ) (A.S.) relate: (Allah is too merciful to Oblige His creatures to commit sins thereafter to torment them for those sins; further Allah is too dignified to demand something that would not come true).

ImamSadiqu (A.S.) too relates:

(Neither determinism nor authorization, rather a caseinbetween two concerns).

Imam (AlRedha ) (A.S.) too on hearing a conversation among his visitors about determinism and authorization said : (Allah the Great and Almighty may not be obeyed by force, nor is He disobeyed in spite of Him, He does not forsake and neglect the people in His kingdom, He owns what He had made them own,

and He is capable of what He made them capable to do; so if they decided to obey Him He would not reject or prevent them; if they decided to disobey Him and He wanted to forbid them from doing so, He would do; now if He did not forbid them from disobedience, yet they did not obey and really disobeyed; He would not be the One who has obliged them to do so” This book which we put between your hands - dear reader - tackles this matter in its three trends, referring to its evidences and proofs,

discussing them in the light ofQuranic verses and the purified example of the prophet (AlSunah AlMutahrah ); in addition to the reasonable proof, following a modern scientific approach in a comparative study, till it reaches scientific conclusions. Al-Rissalah Center on presenting this book to the dear readers anticipates that it really could have participated in introducing the proper solution for this complicated question.

[And Allah does guide those whom He wills, to the straight path]AlBaquarah v. 213.

AlRissalah Center

Prologue of the Book

Since man realized the creative potency that hasinnovated the universe by all its various beings, establishing thereafter a relation with the Absolute (The Unique Creator); he started to think dealing several questions within his mind: can I behave and move away from the domination of (the Creator)? To what extent doI own a freedom of choice in doing or not doing things?

AmI forced and helpless having no will to act or misact?Or , is there a definite margin for my free will and free choice?And if I do possess a certain amount of that freedom and choice, do I possess them independently so that I can say: The Potential Creator had nothing to do with what I do or not do?

The case beingso, how does this accord with our belief in the creator’s domination, sovereignty, potency and knowledge?

Man has always raised such questions and the like whether he has faith in one of the religions or does not have any.

Along the ideological history ofman various answers for those questions emerged.

The philosophers tried to solve these complications according to their approaches and philosophical theories.

The religious texts presented answers, some of which were clear and accurate (Muhkam ); others were metaphorical so as to instigate man to think, meditate and reach to an inner conviction, on condition that it does not contradict the accurate (Muhkam ) answers mentioned above, for these accept no misinterpretation.

The scholastics and theologians expressed their points of view; some of them relied on the facial connotation of text making use of philosophy and formal logic thus believing in determinism. Man - to them - is like a feather in a storm, deprived of any will power, free choice to act or not to act.

[Allah is the Creator of all things and beings]ArRa'd v. 16.

Others tried to prettify this notion making it more acceptable byinnovating the theory of acquisition (AlKasb ).

Allah is the Creator of the deed and man acquires (i.e. gains) it, (Man gets reward for that (god) which he has done and he is punished for that (evil) which he has done) AlBaquarah v. 286; giving a completely different interpretation for the word (Kasb ).

Others more, emphasized the free will and free choice in away similar to independence to act or not to act.

[They are free to choose between believe and disbelieve]AlKahf v. 29.

The progeny of Muhammad’s (Ahlu AlBait ) (A.S.) doctrine was distinguished by itsinbetween moderate position among these trends - which either went to the extreme right “Theory of Determinism ‘AlJabr ’ ”; or to the extreme left “Theory of Free choice - authorization - (AlTafwedh )”; their phraseology pertaining to this complicated matter “Neither determinism nor authorization, rather a caseinbetween two concerns” became famous.

The proponents of the school of the Progeny of Muhammad interpreted this saying elaborating on it and proving its correctness by quoting the religious texts (the Qumran and the prophet’s example), furthermore they benefited from the development of the philosophical thesis and the scientific data of man’s realization and sensation.

Yes, man really has a decisive strong feeling that he is not a mere helpless instrument; such a feeling is accompanied by realization of the same feeling which is no less clear and manifest, yet beside such a sensation it may be said man does not possess his infinite freedom to schedule the process of his life; whether in the positions he takes or in managing his private and public affairs; for man - one way or another - realizes that he has no control over a lot of things, or they take place against his desire and will.

This book intends to demonstrate dissimilar points of view respective of this exciting subject, taking into consideration the process of simplifying the sentence and abridging the way to infer clear connotation depending on the most important and authenticated references.

The researchhas been made into four chapters, tackling in the first the historical inevitability and the universal inevitability.

In thesecond it tackles the Holy Quran view of both (inevitability) and (man’s independence).

In the third, it tackles the progeny’s approach to the (caseinbetween two concerns) surveying the various conflicting party’s points of view about the subject.

In the fourth and last it deals with the role of the progeny ofMuhammad( A.S.) in defending both dogmas (monotheism. AlTawheed .)and (Justice - AlAdl .).

Then the book ends with a proper epilogue.

And from Him the Sublime we ask assistance and success.

Chapter One: Historical Inevitability, Universal Inevitability

In the course of the philosophical history ofreason we come across two theories that set out from inevitability as a start point.

The first of which; concerns man’sbehaviour , in particular,individual and socialbehaviour .

The other pertains to the universal system as a whole. The first theory tends to believe in the inevitability of man’sbehaviour retarding his will and negating its role ever in hisbehaviour .

The second theory tends to assert inevitability in the universal system as a whole, claiming that the entire universe moves within an accurate system according to the law of casualty. This system runs within a serial chain, each one of its links is connected to the prior and the following one within some inevitable system that does not change or drop behind, and nobody’s will ever may interfere to shift it.

If we presume that we have found the key links in this series of the general universal system, succeeding to read the cardinal order of these links that keep the system in hold; then we shall be able to foretell all events in the universe right to its last day.

Both theories run through each of the two eminent trends of thought, the divinedoctrine and the material one.

Some of those who believe that inevitability controls man’sbehaviour and history, do believe in Allah the Sublime, and they attribute this inevitability to Him.

Others who belong to the opposite direction (the material trend) reach to the same conclusion on the grounds of casualty law, or the dialectical system of thought.

Thus both trends assert that both,mans behaviour and his history are inevitable.

The second inevitability (the universal) in its turn does not concern this party or that exclusively;it is quite possible that both materialists and religious may adhere to it.

The Jews are one of the religious groups that tend to follow the trend of the universal inevitability. The Sublime said:

[The Jewssaid: Allah’s hand is fettered. Be their hands fettered and they be cursed for what they uttered] AlMaidah v. 64.

A wide sect of Muslims thatis called (AlAshairah ) as well tends to believe that man’sbehaviour is inevitable.

The Marxists as a sect from the materialists believe that this inevitability governs man’s history, (calling it - by their terminology - the universal necessity. Translator)

The Negative Results of These Two Inevitabilities

These two inevitabilities lead to negative results in man’s history of thought, they also lead to negative results in man’s political history, for they will necessarily lead to the presumption that there is a compulsory system in the universe; a system that can never be adjusted changed or shifted.And interpretation as such connotes retarding the potency of the will of Allah the Sublime, expelling the domination of His sovereignty over the universal system. This applies to the universal inevitability respectively.

The definite result that the inevitability in man’sbehaviour and history brings about is the belief in suspending man’s will.

Both these dangerous resultsare necessarily produced by these two inevitabilities.

The Political Misuse of the Historical Inevitability:

The rulers and regimeshave widely politically exploited both inevitabilities.

Adhering tobehavioural and historical inevitability suspends man’s active role and will to change his circumstances of living and his political history, turning him from an active impressive element who can influence the movement of history and change his social circumstances of living into a character floating in the current of history and life, running wherever this current runs.

Such a kind of thinking usually serves the ends of oppressive political regimes. For, in a social media that thus adheres to fatalism, inevitability and determinism, any apparent opposition for the political regime may hardly show.

Therefore the theory of historical inevitability often meets approval and support from the politically oppressive regimes. The rulers encourage such thought tendencies towards destiny and fate to keep on the safe side from people’s rage,rebellion and objections. For there is no way for rage, rebellion and objections as long as all oppression andblood shed are predestined and designed by Allah, and no man has any power or right to change and adjust them!

(Benou Aumyah ), Behavioral and Historical Inevitability

It became well known that (Benou Aumyah ) used to adopt the doctrine of determinism to interpret history and man’sbehaviour , instructing people that their injustice, oppression, suppression, Muslim’s treasury looting… etc, are predestined by Allah the Sublime’s inevitable destiny which nobody may protest against and none may resist.

(Al Hassan AlBassry ) had a tendency to contradict them in the matter of (destiny) believing that people are free to decide their destiny and Allah the Sublime does note inevitably impose their destiny on them; (Al Hassan AlBassry ) sometimes used to propagate this opinion of his, so some people frightened him of the authority (Al Sultan).

Ibn Sa’ad in (AlTabaquat ) quotes (Ayoob ):

(Severaltimes I discussed destiny with (Al Hassan), then I threatened him by the authorities, so he said: I shall never say anything about that again.)

At the age of (Al Hassan AlBassry ) the authority that reigned was (Benou Aumyah ). A fact that inspires us to conclude, they used to consolidate the theory of behavioral and historical inevitability extending it to the extremes of terrorism and suppression.

Strange enough, the advocates of polytheism used to justify their polytheism and idolatry by this inevitability!

The Sublime -mouthpiecing them - says:

[And these pagans have said: if it had not been the will ofArRahman we would not worship these idols they say these out of ignorance; they say nothing but lies.]Az Zukhruf v. 20.

Political Misuse of the Second Inevitability

The way politics had a role in misusing the first inevitability, it also had a role in widely misusing the second inevitability, for universal inevitability necessarily leads to segregate the Divine will from the universe, that does not contradict believing that Allah the Sublime is the Creator of the universe,

for the Jews used to believe in Allah the Sublime and that he is the Creator of this universe, but also they used to believe that this universe runs and moves - after being created by Allah the Sublime - within an obligatory system established on causes and reasons with no role for Allah the Sublime in managing and administrating it, in other words they used to believe that Allah the Sublime is the Creator of this universe,

but He does not have a role in managing or dominating it, while the Holy Quran certifies that Allah the Sublime maintains all qualities of creation, domination, management, simultaneously. Proportionate to the amount of weakness that befalls Allah’s sovereignty,domination and practical influence on the universe from man’s point of view - man’s relation and connection to Allah in turn, turns weaker.

And the way man’s faith in Allah’s sovereignty, authority and direct practical influence on the universe weakens, his relation with Allah also weakens, and the more his adherence and connection to Allah weakens, he himself gets weaker, furthermore his potency, power and resistance will weaken. Opposite to this however, the more man’s faith in Allah the Sublime,

His domination,authority and practical influence on the universe increases, his adherence to Allah and his relation with the Sublime on the other hand will increase. Themore strong his relation with Allah becomes, the more strong and potent he will be, for he will get strength and potency from Allah, thus his resistance and hope will increase.

This matter naturally concerns the rulers and the oppressive terrorist regime; this is in the first place.

Second: such a concept of universal inevitability deepens man’s sense of the role of matter and materialism in his mind and soul giving them more value than they deserve meanwhile weakening and flattening the metaphysical sense in man’s soul and consciousness decreasing their real value, quite opposite to what the Quran does to man.

In theQuran we notice that a great attention has been paid to the faith in the unseen, in an attempt to deepen, fix and establish this faith in man’s soul, meanwhileAlQuran through a great number of verses emphasizes the effect and importance of matter in the universe.

Faith in the unseen has a great impact on man’s way of thinking, on the course of his movement, on his aspirations and ambitions, then on his flexibility and potency to face and withhold difficulties,troubles and challenges.

Weakening and flattening faith in the unseen, and strengthening and deepening faith in matter (more than it really deserves) weakens man’s role,activity and dynamism, influencing directly his style of thinking.

The Holy Quran tells about the Jews ultimate faith in the universal inevitability, which cancels Allah the Sublime’s authority and potency to alter the order of the historical and universal events within the frame that the initial episodes of these events impose.

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

RelationBetween Both Inevitabilities

Although these two inevitabilities are different in shape and significance, yet they meetso as to cripple man’s transitional and pioneering role in the political and social system.

For change depends on two things:

1. Man’s faith in Allah the Sublime and His sovereignty, potency and power; and man’s reliance and dependence on Allah the Sublime and his trust in Him; and if man delivers himself to Allah the Sublime, he will gain from Allah the Sublime some super strength and potency, further he will gain unlimited hope and confidence.

Man, however powerful, influential and efficient might be, but fordelivering himself to Allah cannot attain that hope and confidence.And if ever he loses hope and trust in Allah, disconnecting himself from Him, he will become too weak to confront life, and he will have to face the challenges of work and life movement on his own, depending on his own strength and potency which are weak and limited.

Belief in the universal inevitability and denial of Allah the Sublime’s authority to influence and penetrate the serially related events of the universe the way the Jews believe - make man lose his psychological contact with Allah the Sublime, robbing him his trust in Allah and hope in the metaphysical aid expected from Him all the way through his actions and movement.

2. Man’s faith in his free will and potency to change the course of history and decide his destiny and the destiny of history.

Such a faith enables man to act, move and change opposite to which he loses his psychological potency to move and change things, and if ever he loses this faith, he will turn to believe that his history and fate has inevitably been predetermined and there is no way to alter or change it, and that he is only a wheel that is part of a big instrument which makes him act and move with no control over his acts, moves, history and fate. Thus faith in both inevitabilities blocksman from Allah the Sublime concealing him from his ego and abilities, robbing him of hope and freedom to move and make a decision.

Man thus will turn into a piece of wood floating into the current of event and history.

Both this and that are things that rulers and oppressive terrorist regimes seek.

Al Quran position towards these two inevitabilities

Al Quran has a clear position towards these two inevitabilities. In dealing with the historical andbehavioural inevitability the Holy Quran frankly approves man’s free will and responsibility for his deeds, the Sublime said:

[Then we showed him the straight path; it is up to him to choose to be grateful or ungrateful and disbeliever.]

Revised by translator AlInsan v.3 .

[Verily, Allah does not do any injustice tomankind, but men do wrong to themselves.]yunus v. 44.

[Say, (O messenger!) O, men! The truth has come to you from your Creator and Nurturer. Whoever is guided it is only to his own loss.]Revised by translator. Yunus v. 198.

[And whoever wishes can find through it a way towards his Creator and Nurturer.]Revised by translator AlInsan v. 29.

Meanwhile Al Quran clearly confirms the doctrine of Allah the Sublime’s will that dominates man’s life and history without canceling man’s free will. The Sublime says:

[And you mankind does not decide something unless Allah decides so; verily, Allah is the knowingDecreer .]AlInsan v. 30.

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

[Say (O, messenger!) Allah leaves in his errorwhom he regards unworthy, and guides to his path those who turn to Himinvokingly .]Ar Ra'd v. 27.

[Allah does guide to His light whomever He wills.]Revised by translator An.Nur v. 35.

[And if your Creator and Nurturer had willed, verily, all those who are on the earth would have believed; can you (O, Messenger!) compel people against their wish to become believers?And it is not possible for any (disbelieving) person to believe except by Allah’s will and Allah will put the wrath on those who do not use their reason.]Yunus . V 99 - 100.

This direct influence of Allah the Sublime’s will of domination on man’s life and history in addition to man’s free will and choice is the well known doctrine of (A case in between two concerns) which has been attributed to the progeny of Muhammad (A.S.).

It is a midway dogmainbetween (determinism) that has been adopted by (AlAsha’irah ) and (free choice) that has been adopted by (AlMufawidha ).

We shall elaborate more about this in the following chapters of this research.

In relation to the second inevitability, the Holy Quran clearly approves the doctrine of Allah the Sublime’s sovereignty of will over the universe, and His permanent and continuous control over it.

The Sublime says:

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

The Sublime also says:

[Allah abrogates whatever He wills and keeps confirmed whatever He wills, and with Him is the preserved Book].Ar-Ra'd v. 39.

This doctrine, which the Holy Quran approves, does not connote suspending inevitability and casualty dogma, in addition to all the regulations and reasonable laws resulting from casualty dogma.

We find in the Holy Quran many verses other than those mentioned above, that confirm clearly and accurately the casualty doctrine.

The Progeny’s Position towards Both Inevitabilities

Through the sequence of Islamic history, the progeny (A.S.) confronted an ideological dogmatic digression by some Islamic sects in their misunderstanding of the movement of history and the universe. This digressionis represented by their adoption of determinism and inevitability as influential doctrines in man’s history and behavior, applying at the same time the doctrine of inevitability on the movement of the universe.

The ruler’s of the (Aumawey ) and (Abbasy ) dynasties’ trends of thinking had a great influence on the sects believing in bothdoctrines, accidentally the progeny of Muhammad (A.S.) lived contemporaneously with both those dynasties.

The Progeny of Muhammad (A.S.) adopted a strong position against both trends expressing their opinion about man’s free will and choice without suspending the role of Allah the Sublime’s will in affecting man’s life; a fact that the Progeny (A.S.) described as being (A caseinbetween two concerns).

Ithas been narrated that (AlFadhl binSahl ) asked Imam (AlRedha ) (A.S.) at the presence of (AlMa'amoon ) theAbbasi Caliph saying:

- O,Abal Hassan! Are the people compelled in theirbehaviour ?

Al-Redha (A.S.)said: (Allah is too just to compel his creatures in their deeds, then to torment them for what they did?

(AlFadhl ) then said: Then they are completely free, are notthey?

Imam (AlRedha ) (A.S.) said: (Allah is too wise to neglect man leaving him to his own devices.) [1]

AlSadouqu relates of (Mufdhel binOmmar ) fromAbi Abdullah( A.S.) saying:

(Neither determinism nor authorization rather a caseinbetween two concerns.) [2]

The Progeny (A.S.) expressed their opinion about the second inevitability; Muhammad bin Muslim relates from (Abu Abdullah AlSadique ) (A.S.) saying:

(Allah never has chosen a prophet unless He made sure that the prophet possesses three characteristics: admitting his submission to Allah; never accepting any counterpart to Allah, and approving that Allah brings forward or delays whatever He chooses).[3]

The progeny (A.S.) simultaneously rejected and negated both inevitabilities by adopting the doctrine of (A caseinbetween two concerns.), further, their refutation of the universal inevitability that was expressed in the dogma of (AlBeda'a ) was well known.

Whatever the case might be, we - by the permission of Allah - shallget indulged elaborately through this research in the light of the Holy Quran if Allah the Sublime wishes.