Verses 26–27

Chapter 2: Al-Baqarah (The Cow) · Printed edition: Volume 1, pp. 92–115

إِنَّ اللَّهَ لَا يَسْتَحْيِي أَنْ يَضْرِبَ مَثَلًا مَا بَعُوضَةً فَمَا فَوْقَهَا ۚ فَأَمَّا الَّذِينَ آمَنُوا فَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِنْ رَبِّهِمْ ۖ وَأَمَّا الَّذِينَ كَفَرُوا فَيَقُولُونَ مَاذَا أَرَادَ اللَّهُ بِهَٰذَا مَثَلًا ۘ يُضِلُّ بِهِ كَثِيرًا وَيَهْدِي بِهِ كَثِيرًا ۚ وَمَا يُضِلُّ بِهِ إِلَّا الْفَاسِقِينَ ٢٦ الَّذِينَ يَنْقُضُونَ عَهْدَ اللَّهِ مِنْ بَعْدِ مِيثَاقِهِ وَيَقْطَعُونَ مَا أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَيُفْسِدُونَ فِي الْأَرْضِ ۚ أُولَٰئِكَ هُمُ الْخَاسِرُونَ ٢٧

(2:26-27) Surely Allah is not ashamed to set forth any parable—[that of] a gnat or anything above that; then as for those who believe, they know that it is the truth from their Lord, and as for those who disbelieve, they say: What is it that Allah means by this parable? He causes many to err by it and many He leads aright by it, but He does not cause to err by it [any] except the transgressors, who break the covenant of Allah after its confirmation and cut asunder what Allah has ordered to be joined, and make mischief in the land; these it is that are the losers.

Commentary

Surely Allah is not ashamed to set forth any parable—[that of] a gnat or anything above that: Gnat or mosquito is one of the smallest animals perceptible by naked eyes. These two verses run parallel to verses 19-21 of ch. 13: Is then he who knows that what has been sent down to you from your Lord is the truth like unto him who is blind? Only those possessed of understanding shall bear in mind, those who fulfill the promise of Allah and do not break the covenant, and those who join that which Allah has bidden to be joined, and fear Allah and fear the evil reckoning.

The verse clearly shows that there is a straying, a blindness, which afflicts the man as a result of his evil deeds; it is different from that initial straying and blindness which the man opts for by his own free will. Look at the sentence, “but He does not cause to err by it (any) except the transgressors.” They transgressed first, and it was only then that God made them go astray.

Guidance and misguidance are two comprehensive words; they encompass every felicity and infelicity that comes from God to His good and wicked servants respectively. As God describes in the Qur’an, He makes His good servants live a happy life, strengthens them with the spirit of faith, bring them out of the darkness into the light, and gives them a light by which they walk among the people; He has taken them under His protection and guardianship, and there is no fear for them, nor shall they grieve; He is with them, answers them when they call on Him, and remembers them when they remember Him; and the angels come down to them with good news of eternal peace.

Diametrically opposed to it is the condition of evil-doers. God causes them to err, takes them out of the light into the darkness, sets a seal upon their hearts and hearings, and a covering over their eyes; He alters their faces turning them on their backs; places chains on their necks and these reach up to their chins, so they have their heads raised aloft, and makes a barrier before them and a barrier behind them, then He covers them over so that they cannot see; He appoints for them the satans to become their associates, and they turn them away from the right path while they think that they are guided aright; those satans make their misdeeds to seem good to them and they are their guardians; God leads them on by steps from whence they perceive not; and yet He respites them, but His plan is firm; He makes a plan for them and leaves them alone in their rebellion, blindly wandering on.

These are some examples of the conditions of the two groups. On deeper consideration, it appears that man, in this world, lives two lives: there is this life which may be seen and perceived by all, and there is another life hidden behind this one; that hidden life is either good or bad—depending on his faith and deeds. Man will become aware of that hidden life when the veil of secrecy will be removed after death. Then he will see himself in his true form.

Further, it appears from the Qur’anic verses that man has had a spiritual life before the life of this world; and he shall have another life after this one. In other words, man has been given three lives—this life in this world is the second one, there was one preceding it and there will be another following. The condition of the third life shall be determined by that of this second life—which, in its turn, is governed by the first one.

Many exegetes have explained away the verses about the first life; they say that it is only a literary style, which presents imaginary pictures as real facts. And as for the verses concerning the life hereafter, they too are misrepresented as allegories and metaphors. But both types of verses are too clear in this meaning to allow such misinterpretations.

We shall explain the verses about the first life under ch. 7. As for the life hereafter, many verses show that the same good or bad deeds which man commits in this life, shall be returned to him, as their own reward or punishment, on the day of requital. God has mentioned this fact in many verses: … and do not make excuses today; you shall be recompensed only what you did (); then every soul shall be paid back in full what it has earned, and they shall not be dealt with unjustly. (2: 281); then be on guard against the fire of which men and stones are fuel (); Then let him summon his council, We too would summon the tormentors [of the hell] (); On the day that every soul shall find present what it has done of good and what it has done of evil … (); … they eat nothing but fire into their bellies … (); … surely they only swallow fire into their bellies … (). There are many verses of the same import.

Then there is the verse , which by itself is enough to convince one of this principle: Certainly you were heedless of it, but now We have removed from you your veil, so your sight today is sharp. The words, “you were heedless of it,” indicate that there was something present in this world, to which the guilty one has not paid any attention; “removed from you your veil” means that, but for that veil, he could have seen that reality even in this worldly life. What the man would see on the Day of Resurrection was present even in this earthly life; otherwise, it would not be logical to say that previously you were inattentive to it, or that it was hidden from your eyes, but now that the cover has been removed, you may see it clearly.

There is no allegory or metaphor in these verses. Try to explain in plain Arabic the principle which we have mentioned just now. You will not find a more explicit way than the one used in these verses. Then, how can they be explained away as allegories?

The divine talk here points at two realities:

First: Recompense: What a man will get in hereafter—reward or punishment, paradise or hell—shall be in recompense of the good or evil he would have done in this life.

Second: Embodiment of the deeds: Many verses indicate that the good or evil deeds themselves turn into their own pleasant or unpleasant recompense. (Or, that the recompense is an inseparable concomitant of the deeds themselves.) It is hidden from our eyes in this life, but we shall see it clearly on the day of reckoning.

These realities are not really two. But we had to explain it in this way to bring it nearer to the minds. The Qur’an too says that it uses similitude to make people understand.

… but He does not cause to err by it [any] except the transgressors (al-fāsiqīn): al–Fisq (transgression, sinfulness). It is the Qur’an that, first of all, used this word in its now prevalent meaning. It is derived from fasaqati ʿt-tamrah (the date broke out of its outer rind). That is why it has been further explained by the words, “who break the covenant of God after its confirmation”—a thing must be whole before it is broken. Also the transgressors are described at the end of the verse as the losers—one must own a thing before he can lose it. God further says: Surely the losers are they who have lost themselves and their people on the resurrection day (). All these expressions show how appropriate the adjective, al-fāsiqīn (the transgressors) is in this context.

You should never think that the adjectives used by God in His book for His good servants (like “those who are near to God,” “the sincere ones,” “the humble ones,” “the good ones,” “the purified ones” and so on) or for the evil ones (like “the unjust,” “the transgressors,” “the losers,” “those who go astray,” and so on) are cheap epithets, or that they are used as literary embellishment. Each adjective has its own significance; each points to a particular stage in man’s spiritual journey. Each has its own characteristics, and gives rise to its especial effects and consequences. On physical level, every age has its own characteristics and powers, which cannot be found before or after that age; likewise, on spiritual plane, every attribute has its own special effects.

Discourse

The discussion “An Essay on Compulsion and Delegation” appears here in the printed volume. Read it in the Al-Mizan App.

Examining Narrations

1. A great number of traditions (narrated from the imams of Ahl al-Bayt) says: “There is neither compulsion nor delegation (of power), but (there is) a position between these two (extremes).”
2. It is reported in ʿUyun al-akhbār, through several chains: When the Leader of the faithful, ʿAlī b. Abi Ṭālib returned from Ṣiffīn, an old man (who had participated in that battle) stood up and said: “O Leader of the faithful ! Tell us about this journey of ours, was it by God’s decree and measure?” The Leader of the faithful said: “Yes, O Shaykh! By God you did not ascend any elevation, nor did you descend to any valley but by a decree of God and by His measure.” The old man, there upon said: “I leave to God all my troubles (of this journey), O Leader of the faithful!” (Imam ʿAlī) replied: “Have patience, O Shaykh! Perhaps you take it to mean a firm decree and a compulsory measure! If it were so, then there would be no justification of reward or punishment, no sense of command, prohibition or admonition, no meaning of promise or threat; there would not be any blame on an evil-doer nor any praise for a good-doer. Nay, the good-doer would have been rather more deserving of blame than the evil-doer, and the evil-doer rather more worthy of grace than the good-doer. (Beware!) this is the belief of the idol-worshipers and the enemies of the Beneficent God (who are) the Qadariyyah of this ummah and its Majūs. O Shaykh! Verily God ordained (the shariah) giving freedom of will (to men) and prohibited (evil) to keep us on guard; and He gave plentiful (reward) on meager (deeds); and He was not disobeyed by being overpowered, nor was He obeyed by compulsion; and He did not create the heavens and the earth and what is between them in vain; that is the opinion of those who disbelieve on account of the fire.”

Author’s comment: The topics of the speech of God and His decree and measure were among the earliest about which the Muslims differed among themselves. This second dispute may be described as follows:

The eternal divine will govern everything in the universe. These things are transient in their quiddity; but when they do exist, they do so because the will of God decreed their existence—and in this way their existence becomes essential—otherwise, the divine decree would be meaningless. Conversely, when a thing does not exist, it is because God did not decree its existence—and in this way its existence becomes impossible—otherwise, the divine will would be meaningless. In short, whatever exists, it is because God has decreed its existence, thus turning it into an essential being. This principle applies everywhere. But the difficulty arises when it comes to such a human action that issues from our own will and choice. We know that we can do it if we so desire, and can ignore it if we so wish. Their doing and not doing is equally possible to us. The balance is tipped in favor of either side by our own will and choice. Our actions are based on our choice, and our will brings them into existence. The difficulty that arises at this point is this: We have earlier seen that nothing comes into being without the will and decree of God, which turns the thing into an essential being—if so, then how can any action of ours be termed as “possible” one? It must exist because the divine will has decreed it ! Moreover, how can our will affect it in any way when it is governed by the will of God? Also, in this background, it cannot be said that man had power to do a certain work before he did it. And, because he did not have that power, God could not give him any order or command for or against that work. Going a step further, if God gave him an order and he did not comply, it would mean that God Himself had not wanted that thing to happen; so it was impossible for it to happen. Then the question would arise: How could God order him to perform an impossible task? Conversely, if someone complied with that order, it was because God Himself wanted it to happen. Then why should the man be rewarded without any valid reason? By the same reasoning, a sinner should not be punished, as it would be against justice, a naked oppression. One may go on enumerating the difficulties arising out of this subject. A large number of Muslims felt obliged to admit, and believe in, all these absurdities. They said that:

Man does not have power to do a work before the time comes to do it. The reason has nothing to do with the merit or demerit of any action. Whatever God does become good; and whatever He forbids becomes evil.

Accordingly, God may choose an action without any justification; He may give reward without any cause; He may ordain laws beyond the capacity of the doer or agent; He may inflict punishment on a disobedient servant even though the said disobedience and transgression was not of his doing .

It appears that the old man, who had asked the question, thought that the belief in the divine will and decree meant that there was no merit or demerit in any action and that man had no right of any reward (or punishment). Naturally he was disappointed when he heard that the journey was by the decree of God; that is why he said: “I leave to God all my troubles.” What he meant was this: My journey to Ṣiffīn and back and my fighting in the way of God had no benefit for me as it was governed and done by the will of God; my share in all this venture was only the trouble and the inconvenience which I underwent. Therefore, I shall leave it to God to balance my account, as it was He Who put me through all these troubles. The Imam (ʿAlī) replied to him by saying, “If it were so, there would be no justification of reward or punishment …” The Imam pointed to the rational principle on which the legislation is based. And at the end he reasoned that God did not create the heavens and the earth and what is between them in vain. If God could will the man’s actions in a way as to deprive him of his freedom of will and choice, it would mean that He could do things without any purpose and aim; then He could create the whole creation aimlessly and in vain. This in its turn would render the principle of resurrection and reward and punishment invalid too.

3. It is narrated in al-Tawhīd and ʿUyun al-akhbār that Imam al-Riḍā was asked about compulsion and delegation, and he said: “Should I not teach you in this regard a principle by which you shall never differ (among yourselves), and no one will argue with you on this subject but that you shall defeat him (by it)?” We said: “(Teach it to us) if you so please.” Thereupon he said: “Verily God is not obeyed through compulsion, nor is He disobeyed by overpowering; and He did not leave the servants remiss in His kingdom; He (still) owns what He has given into their possession, and has power on what He has put into their power. Now, if the servants decided to obey Him, He would not prevent them from it, nor would he put any obstruction to it; and if they decided to disobey Him, then if He pleased to bar their way to it He would do so, and if He did not hinder it and they committed it, then it was not He Who led them into that (sin).” Then the Imam said: “Whoever would accurately delineate the boundaries of this speech would surely overcome his adversary.”

Author’s comment: Why did “al-Mujabbirah” (the believers in compulsion) say what they said? It was because they pondered on the divine decree and measure, and it led them to the conclusion that when God decrees a thing it must happen inescapably. Their deliberation of this subject was correct, and so was the conclusion arrived at. Where they fell in error was in correlating that conclusion with reality; they did not understand the difference between a reality and an idea based on subjective approach; they forgot the distinction between essentiality and possibility.

It is correct to say, on the basis of the divine decree and measure, that nothing happens in this world unless it turns an essential being; it is because everything and every affair comes into being when it is decreed by God, according to the measure prescribed by Him; and then it cannot fail to happen, otherwise the decree of God would fail. At the same time, it should be kept in mind that a transient or possible thing becomes essential because of its sufficient cause. When looked at in conjunction with its sufficient cause, it would be called “essential”; but separated from that cause; it would remain as it was before—a transient or possible thing. Let us look at an action of man which he does by his free will and choice. When we look at it in relation to all things that are necessary to bring it into being—knowledge, will, proper tools and organs, the material, formal, efficient and final causes, and all the conditions of time and space—it will become an essential being; and it is in this context that it becomes subject of the eternal divine will. In other words, it becomes an essential being when all aspects of its sufficient cause are complete. But, looked in relation to each of those aspects separately, it remains only a transient and possible thing. If it is seen vis-à-vis its efficient cause only, that is, in relation to the doer only, it will retain its characteristics of transience and possibility—it will not become an essential being.

It is now clear to see at which point the believers in “compulsion” have deviated from the right path. They thought that, inasmuch as the human action was subject to the divine will and decree, man had no power on it; he was not a free agent; he was rather a helpless tool in divine hands. But they did not take into consideration the fact that the divine will takes it into hand only when all aspects of its sufficient cause are complete, and not before that. The divine will decree that a certain action be done by Zayd—not unconditionally, but on the condition that it is done by Zayd’s free will, at a certain time and a certain place. Therefore, its relation to the divine will itself demands that it should be an action of a free agent, done by his own free will and choice.

Doubtlessly, that action will be called an “essential” one if seen in relation to the divine will; but at the same time and by virtue of the same divine will, it will be a possible and transient action when related to the doer, that is, the man. In other words, there are two wills—the human and the divine; they do not run parallel to each other; the divine will comes after and above the human will—they are in a vertical, and not a horizontal position to each other. Therefore, there is no competition or collision between the two wills. It was a short-sightedness on part of the believers in compulsion to negate the human will in order to establish the divine one.

The Muʿtazilites said that human actions are done by man’s free will. But they went to the other extreme, and fell in an error no less objectionable than that of al-Mujabbirah. They too said that if human action was subjected to the divine will man would not have any freedom of will and choice. And then they took a position diametrically opposed to that of al-Mujabbirah, and came to the conclusion that the divine will had no relation whatsoever to the human action. Thus they had to accept another creator—the man himself—for human actions. In this way, they accepted dualism without knowing what they were doing. Going further they fell into traps more harmful than the belief of al-Mujabbirah. As the Imam has said: “The poor al-Qadariyyah, they wanted to emphasize the justice of God, so they removed Him from His power and authority …”

A master, showing kindness to one of his slaves, married him to a slave-girl of his; he bestowed on him a property, gave him a well-furnished house and provided him with all the necessities of life. Then there came some people there, looked at his property, and began arguing among themselves. Someone said: “Even though the master has given this property to his slave and has made him its owner, the slave has no right in or authority over, this property at all. Does any slave own anything? The slave together with all his belongings belongs to the master.”

Another said: “No. You are wrong. The master has bestowed on this slave the right of property. Now the slave is its absolute owner, and the master has lost all his rights, and authority over this property. We may say that he has abdicated in favor of his slave.”

The former was the opinion of al-Mujabbirah; the latter that of the Muʿtazilites.

But both were wrong. The correct view would have been to say: The master has got his status of mastership; the slave his position of servitude and bondage. The master has made the slave owner of his (that is, master’s) property. The property belongs to the master at the same time that it belongs to the slave. There are two ownerships—one over the other. This is what the imams of Ahl al-Bayt have taught us to believe, and what the reason supports.

4. ʿAbāyah b. Ribʿi al-Asadi asked Imam ʿAlī, the Leader of the faithful, the meaning of “capability.” The Leader of the faithful asked a counter question: “Do you have that capability without God or with God?” When ʿAbayah remained silent, he told him, “Tell me, O ʿAbayah!” He said: “What should I say? O Leader of the faithful!” He said: “You should say that you have got that capability by (grace of) God, to Whom it belongs and not to you. If He made you its owner, it would be of His bounties, and if He took it away from you, it would be a trial from Him; and He is the Owner of what He gave into your possession, and has power over what He put under your power …” (al-Iḥtijāj)

Author’s comment: Its meaning may be understood from the preceding explanation.

5. al-Mufīd reports in his Sharḥ al-ʿaqāʾid: It has been narrated from Abū al-Ḥasan, the third, that he was asked whether the actions of the servants were created by God. He said: “If He were their creator, He would not have disowned their liability. And He (God) has said: Verily, Allah is free from liability to the idolaters … (). It does not mean that God was not responsible for the creation of the idolaters; what God has disowned any responsibility of, is their idol-worship and their evils.”

Author’s comment: There are two aspects of a deed—its actual existence, and its relation to its doer. It is only when an action is seen in relation to its doer that it is called obedience or disobedience, good or bad, virtue or sin. So far as actual existence is concerned, there is no difference between marriage and fornication. What distinguishes one from the other is the command of God—marriage conforms to the divine law, and fornication goes against that law. Someone is killed without any reason; another is killed by a lawful authority in reprisal of a murder. A teacher punishes an orphan in order to guide him aright; an oppressor hits at the same orphan unjustly. In all these examples, the actual movements of the actions are identical. But one group is called sin because it does not conform to the divine law or goes against the common weal of the society.

God says: Allah is the Creator of everything… (). Every action is a “thing” to the extent that it exists. And the Imam has said: “Whatsoever may be called a thing is created, except God …” Also, God says: Who made good everything that He has created … (). It may be inferred that everything is good because it is created. Creation and goodness are inseparable factors. But at the same time, we see that God has named some actions as evil. For example, He says: Whoever brings a good deed, he shall have ten like it, and whoever brings an evil deed, he shall not be recompensed but only with the like of it … (). These are obviously the actions done by man; not the factor of recompense which cannot apply to divine actions. Such a deed is called sin. It is evil because it lacks something; because it is a nullification of a spiritual virtue or social good. In other words, a sin is sin because it is a negation, a non-being; otherwise it would have been good.

Now, let us look at the following verses of the Qur’an:

No misfortune befalls on the earth or in your own souls, but it is in a book before We bring it into existence … (); No affliction comes about but by Allah’s permission; and whoever believes in Allah, He guides aright his heart … (); And whatever affliction befalls you, it is on account of what your hands have wrought, and [yet] He pardons most [of your faults] (); Whatever benefit comes to you, it is from Allah, and whatever misfortune befalls you, it is from yourself (); … and if a benefit comes to them, they say: This is from Allah: and if a misfortune befalls them they say: This is from you. Say: All is from Allah; but what is the matter with these people that well-nigh they do not understand what is told [them]? (). On pondering upon these verses, it becomes clear that these misfortunes are relative evils. A man is bestowed with the bounties of God, like security and peace; health and wealth, and so on; then he loses one or more of these bounties. This misfortune, in relation to that man, is evil because it has nullified some existing things, that is, the bounties which he had previously enjoyed. Thus, every misfortune is created by God, and at that stage it is not an evil. But it is an evil when seen in relation to the man who loses an existing bounty because of it.

Likewise, every sin is a negative factor, and as such, it is not to be attributed to God at all; though it may be attributed to Him from another angle, inasmuch as it happens by permission of God.

6. al-Bazanṭi said: I told Imam al-Riḍā that some of our fellows believe in compulsion and some of them advocate the (belief of) capability. Thereupon he told me: “Write down (as I say): God, Blessed and High is He, has said: ‘O son of Adam! By My will you have become such that you wish for yourself what you wish; and by My power you discharged the duties imposed by Me (on you); and by My bounty, you got power to disobey Me; I made you hearing, seeing (and) powerful. Whatever benefit comes to you, it is from God; and whatever misfortune befalls you, it is from yourself. And it is as it is because I have more right on your good deeds than you have yourself; and you are more liable to your sins than Me. And it is because I cannot be questioned concerning what I do and they shall be questioned. Thus, I have arranged for you everything that you want …’ ” (Qurb al-asnād)

Author’s comment: This, or nearly the same, tradition is narrated through other chains, of the Sunnis as well as of the Shias. In short, the deeds that cannot be attributed to God, are the sins as such. It further explains the sentence of the preceding tradition: “If he were their creator, He would not have disowned their liability … What God has disowned any responsibility of, is their idol-worship and their evils …”

7. Abū Jaʿfar and Abū ʿAbdillāh said: “Certainly, God is too Merciful to His creatures to compel them to sin and then to punish them for it. And God is too powerful for anyone to think that He would will a thing and it would not happen!” (The narrator) said: “Then they were asked: ‘Is there a third position between the (positions of) compulsion and (independent) capability?’ They said: ‘Yes, broader than (the space) between the heaven and the earth.’ ” (al-Tawḥīd)
8. Muḥammad b. ʿAjlān said: “I asked Abū ʿAbdillāh whether God has delegated (the authority of) the affair to the servants. He said: ‘God is too honorable to delegate (the authority) to them.’ I said: ‘Then has He compelled the servants in their deeds?’ He said: ‘God is too just to compel a servant on a deed and then to punish him for it.’ ” (ibid.)
9. In the same book Mihzam is reported as saying: “Abū ʿAbdillāh said: ‘Tell me what is that concerning which our followers (whom you have left behind) have differed among themselves.’ I said: ‘About the compulsion and the delegation?’ He said: ‘Then ask me about it.’ I asked: ‘Has God compelled the servants to (commit) sins?’ He replied: ‘God is too over-powering to do it to them.’ I asked: ‘Then has He delegated (the authority) to them?’ He replied: ‘God has too much power over them to do so.’ I asked: ‘Then what is it (that is, the correct position)? May God make your affairs right for you!’ ” (The narrator says:) “The Imam turned his hand twice or thrice, then said: ‘If I were to answer you concerning it, you would not believe.’ ”

Author’s comment: “God is too overpowering to do it to them:” Compulsion means that a force majeure subdues the subject in such a way that his power of action is nullified. “Too overpowering” (or, more overpowering than that) is the predominant will of God—He has willed that the action would emanate from the doer by his free will and choice, and this is what is actually happening in the world. The divine will has given the man freedom of will; neither the divine will negates the human will, nor the human will collides with the divine will.

10. It is reported in al-Tawḥīd that Imam al-Ṣādiq said: “The Messenger of God said: ‘Whoever thinks that God enjoins the evil and indecency, he tells a lie against God; and whoever believes that the good and bad (do happen) without the will of God, he removes God from His authority.’ ”
11. It is reported that al-Ḥajjaj b. Yūsuf wrote to al-Ḥasan al-Baṣri, ʿAmr b. ʿUbayd, Wāṣil b. ʿAṭaʾ and ʿĀmir al-Shaʿbī, asking them to describe what they had got (and what has reached them) in respect of (divine) decree and measure. al-Ḥasan al-Baṣri wrote to him: “The best thing that has reached me is that which I heard the Leader of the faithful, ʿAlī b. Abi Ṭālib saying: ‘Do you think that He Who has forbidden you has (also) acted cunningly against you? Rather, your lower and higher (parts) have cunningly deceived you, and God is free from its liability.’ ” And ʿAmr b. ʿUbayd wrote to him: “The best thing I have heard about the decree and measure is the saying of the Leader of the faithful, ʿAlī b. Abi Ṭālib: ‘If perfidy were in reality decreed, the perfidious man, if punished, would have been oppressed.’ ” And Wasil b. ʿAtaʾ wrote to him: “The best I have heard about the decree and measure is the saying of the Leader of the faithful, ʿAlī b. Abi Ṭālib: ‘Do you think that He would guide you to the path and (then) obstruct you (from moving on)?’ ” And al-Shaʿbi wrote to him: “The best thing I have heard concerning the decree and measure is the word of the Leader of the faithful, ʿAlī b. Abi Ṭālib: ‘Whatever you have to seek God’s pardon for it, it is from you; and whatever you thank God for, it is from Him.’ ” When their letters reached al-Ḥajjāj and he studied them, he said: “Certainly they have taken it from a clear spring.” (al-Ṭarāʿif)
12. It is narrated in the same book that someone asked Imam al-Ṣādiq about the decree and measure, and he replied: “Whatever you may blame the servant (of God) for, it is from him; and whatever you cannot blame the servant (of God) for, it is the work of God. God will say to the servant: ‘Why did you disobey? Why did you transgress? Why did you drink liquor? Why did you fornicate?’ This is, therefore, the work of the servant. But He will not say to him: ‘Why were you sick? Why were you of short stature? Why did you become white? Why were you black?’(He will not ask it) because it is the work of God.”
13. Imam ʿAlī was asked about monotheism and justice (of God), and he said: “Monotheism is that you should not imagine Him; and justice is that you should not accuse Him.” (Nahj al-balāghah)

Author’s comment: There are numerous traditions on this subject; but those quoted above throw light on all the aspects of the topic.

The above mentioned traditions show various special methods of argument regarding the subject matter.

(a) Some of them argue on the basis of legislation itself—order and prohibition; punishment and reward and so on—that man has freedom of will, without any compulsion or delegation of power. See, for example, the speech of the Leader of the faithful, Imam ʿAlī, replying to the old man. It is similar to the argument we have inferred from the words of God.

(b) Others bring in evidence the verses of the Qur’an which cannot be reconciled with the theory of compulsion or delegation of power. For example: And Allah’s is the kingdom of the heavens and the earth (); and your Lord is not in the least unjust to the servants (). Also, there is the verse, Say: Surely Allah does not enjoin indecency ().

Poser: A deed may be described as unjust or indecent if it is seen in relation to us. But when it is attributed to God it is not called unjust or indecent. Therefore, even if all “our” deeds were actually done by God, it would be perfectly right to say that He is not unjust and does not enjoin indecency.

Reply: The sentence seen in the context leaves no room for such misconceptions. The complete verse is as follows: And when they commit an indecency they say: “We found our fathers doing this and God has enjoined it on us.” Say: “Surely God does not enjoin indecency. Do you say against God what you do not know?” Look at the sentence, “and God has enjoined it on us.” The pronoun “it” clearly refers to the indecency committed by them; and it is the same deed which is referred to in the sentence, “Surely God does not enjoin indecency.” God does not enjoin what is termed as indecency in context of human activities; it does not matter whether in other framework it is called indecency or not.

(c) A third type of reasoning is based on the divine attributes. God has given Himself many good names, and has described Himself with many sublime attributes, which cannot be squared with compulsion or delegation of power. God is the Subduer, the Omnipotent, the Benevolent and the Merciful. These attributes can only be believed in if one believes that everything depends on God in its existence, and that its defects and shortcomings cannot be attributed to Him at all. (Refer to the traditions quoted from al-Tawḥīd)

(d) Yet others refer to seeking the pardon of God as well as to the blame which society directs at the wrong-doer. If sin were not from the man himself, there would have been no meaning in asking for divine pardon. If all our actions were done by God why should be we blamed for only some of them and not for the others?

(e) Lastly, there are the traditions which explain the words, like causing to err, sealing the hearts and misleading, when they are attributed to God:

14. Imam al-Riḍā said explaining the words of God, and He (God) left them in utter darkness—they do not see: “God is not described as leaving something as His creatures do. But when He knew that they would not return from disbelief and error, He held back His help and grace from them and let them alone with their choice.” (ʿUyūn al-akhbār)
15. The same book narrates from the same Imam in explanation of the words of God, Allah has set a seal upon their hearts: “It is setting a seal on the hearts of the disbelievers as a punishment of their disbelief, as God has said: … nay! Allah has set a seal upon them owing to their disbelief, so they shall not believe except a few ().”
16. Imam al-Ṣādiq said concerning the words of God, Surely Allah is not ashamed to set forth any parable … : “This divine word answers those who think that God makes (His) servants go astray and then punishes them for that straying …” (Majmaʿ al-bayān)

Author’s comment: Its meaning may be understood from previous explanations.

Discourse

The discussion “A Philosophical Discussion” appears here in the printed volume. Read it in the Al-Mizan App.