God and His Attributes [Electronic resources] نسخه متنی

The Forms of
God's Will and Volition

Fate and destiny are one of those controversial topics that are
often misinterpreted because of lack of precise understanding or, some- times, malicious
intention. In order to explore the topic, we will analyze it here as concisely as
possible.

Everything in this world is based on a precise calculation, logic
and law. It has been put in its place according to an exact measure- ment, and it derives
its defining characteristics from the causes and factors on which it is dependent.

Just as every phenomenon derives its primal existence from its
specific cause, it also acquires all its outer and inner properties from the same source;
it derives its shape and extent from the cause. Since there is a homogeneity between the
cause and the effect, the cause inevitably transmits to the effect a characteristic
bearing affinity to its own essence.

In the worldview of Islam, fate and destiny have the meaning of
God's firm decree concerning the unfolding of the affairs of the world, their extent and
their limits. All phenomena that occur within the order of creation, including man's
deeds, become fixed and certain by means of their causes, their being a consequence of the
universal validity of the principle of causality.

Fate (qada') has the meaning of something terminated and irre-
versible, and it refers to the creativity and the acts of God. Destiny (qadar) has the
meaning of extent or proportion and it indicates the nature and quality of the order of
creation, its systematic character; it means that God has endowed the world of being with
a planned and systematic structure. In other words, destiny is the result of His
creativity as it leaves its impress on all created things.

To express it differently, what is meant by destiny is the external
and objective fixing of the limits and proportions of a thing, externally and objectively,
not mentally. Before executing his plan, an architect will prepare in his mind the
qualities and dimensions of the complex he proposes to build. The Quran speaks of these
fixed forms, properties and proportions of things as qadar: "We have created
everything according to a fixed proportion." (54:49) "God has fixed a
quantity and proportion for all things." (65:3)

The term, fate (qada'), in the Quran means rational and natural
necessities, all the parts of the cause that lead to the emergence of a thing. It implies
that God's will will implement itself only when the fixed quantities, conditions and
causes of a thing are aligned with each other.

The Creator takes into consideration the
spatio-temporal situa- tion of all phenomena, together with their limits and proportions,
and then issues His decree based on them. Whatever factor or cause is visible in the world
is the manifestation of God's will and knowledge and the instrument for the fulfillment of
what He has fated. *****

The capacity for growth and development is fixed in the very heart
of things. Matter, which is subject to the law of motion, has the capacity of assuming
different forms and traversing various processes. Under the influence of different
factors, it assumes a whole variety of states and qualities. It derives energy from
certain natural factors that enable it to advance, but when it encounters certain other
factors, it loses its existence and vanishes. Sometimes it continues to advance through
different stages until it approaches the highest degree of development; at other times, it
lacks the necessary speed to advance through further stages of progress and moves
sluggishly.

So, the outcome of things is not directly connected with fate and
destiny because it is the cause that determines the nature of the effect. Since material
beings are connected with a variety of causes, they will necessarily follow different
paths; each cause fixes the being subordinate to it in a particular path.

Imagine that someone is suffering from appendicitis. This is a
destiny" arising from a particular cause. Two additional, separate
"destinies" await this invalid: either he agrees to surgery, in which case he
will recover his health, or he fails to agree, in which case he dies. Both of these
choices represent a form of destiny.

Destinies can, then, be interchangeable, but whatever decision the
invalid takes and acts upon will not be outside the sphere of what God has destined.

One cannot sit with hands folded and tell oneself, "If it is my
fate, I will remain alive, and if it is not my fate, I will die, whatever effort I make to
be treated."

If you seek treatment and recover, this is your destiny, and if you
refuse treatment and die, that, too, is your destiny. Wherever you go and whatever you do,
you are in the embrace of destiny.

People who are lazy and refuse to work first decide not to work and
then when they are penniless, they throw the blame on destiny. If they had decided to
work, the money they earned would equally have been the result of destiny. Thus, whether
you are active and diligent or idle, you in no way contravene destiny.

A change in destiny does not, then, mean the rebellion of a certain
factor against fate or opposition to the law of causality. No factor producing an effect
in the world can be exempt from the universal law of causality. Something that causes a
change in destiny is, itself, one linking the chain of causality, one manifestation of
fate and destiny. To put it differently, one destiny is changed by means of another
destiny.

In contrast with the sciences that point in only one direction and
show the orientation only of certain aspect of phenomena, the laws of metaphysics are not
concerned with phenomena from the conjunctural point of view although the laws do regulate
the phenomena, they are indifferent with respect to the orientation they assume. In
reality, both the phenomena themselves and their orientation are subject to the vast and
comprehensive laws of metaphysics: in whatever direction the phenomena tend, they are
still held inescapably in the embrace of those laws.

The situation is like that of an expansive, broad
plain; even its most northerly and most southerly parts are included within the
plain. *****

In short, fate and destiny represent nothing other than the
universality of the principle of causality; they represent a meta- physical truth that
cannot be measured in the same way as the data of science.

The principle of causality says only that every phenomenon has a
cause; it cannot of itself make any prediction, this being a property totally absent from
metaphysical awareness.

For the laws of metaphysics, which is a descriptive form of
knowledge and the firm and stable ground for the various phenom- enema of the world, it
makes no difference which particular phenom- ena occur. A highway along which men travel
thanks to its firmness and stability is completely indifferent to the direction in which
they are traveling.

Ali, peace be upon him, the Commander of the Faithful, was resting
in the shade of a broken wall that seemed likely to collapse. suddenly he arose and went
to sit in the shade of another wall. He was asked: "Are you fleeing what God has
destined?"

He said, "I am taking refuge in God's power from what He has
destined," meaning, 'I am fleeing from one destiny to another destiny. Both sitting
and rising were equally subject to destiny. If the broken wall collapses on me and I am
harmed, it will be fate and destiny, and if I leave the zone of danger and escape all
harm, that, DO, will be fate and destiny."

The Glorious Quran describes as divine norms the systems and laws of
nature that rule over the world and follow inevitable and immutable courses: "The
divine norm is immutable and unchanging." (33:62)

The immutable norm of God decrees, among other things, that: "If
a people provides itself with the capital of faith and performs good and worthy deeds, it
will be triumphant on the stage of life and win the viceregency of the earth." (24:55)

According to the Quran, this, too, is an immutable divine norm: "God
will never change the destiny of a society until its people change that Society." (13:11)

From the point of view of the religious worldview, realities are not
confined within the four walls of material causation. Phenom- ena ought not to be
considered purely in their sensory relations and heir material dimensions. Non-material
factors have access to realms that are totally closed off to material factors, and they
have independent and decisive role in the emergence of phenomena.

The world is by no means indifferent to the distinction between good
and bad; man's acts produce certain reactions during his lifetime. Kindness and
benevolence toward one's fellows and the love and service of God's creatures are factors
that, through non- material means, ultimately result in a change of human destiny and
contribute to tranquillity, happiness, and an abundance of bless- ings.

Oppression, malevolence, egoism, aggression also bear bitter fruit
and have inevitably harmful results. So, from this point of view, some form of requital is
inherent in nature, for the world possesses perception and consciousness; it sees and it
hears. The manner in which it requites deeds is one manifestation of fate and destiny; it
is impossible to flee from it, for wherever you go, it will seize you.

A certain scientist says: "Do not say the world lacks
perception, for you will then have accused yourself of lacking perception. You have come
into being as part of the world, and if there is no awareness in the world, there is none
in you either."

Concerning the role of non-material factors in fashioning des- tiny,
the Quran says the following: " Were the people of the earth to be- lieve and act
with piety, We would open to them the gates of all heavenly and earthly blessings, but
since they denied the truth, We punished thern for their evil behavior." (7:96) "We
never destroy region unless its people become cruel and aggressive." (28:59)

The concepts of fate and destiny are cited by the proponents of
determinism as one of their proofs. In their opinion, it is not possible for any act to be
performed independently by anyone, for God has predestined the acts of man, general and
particular, good and bad, so that no scope remains for any volitional acts on his
part.

There is a difference between determinism and irreversible destiny.
Every phenomenon is bound to occur once all of its causes are present. One link in the
chain of causes is man's will, which plays a definite role of its own. Man is a being
endowed with free will, hence his acts pursue definite goals, and in pursuit of those
goals, he does not follow some automatic law of nature, like raindrops that fall in
accordance with the law of gravity. Were it to be otherwise, man could not, in fact,
pursue the goals he has in mind as a being possessing free will.

This is in contrast with the determinist view, which regards the
free will of man as inoperative and relates all causes exclusively to God and to factors
external to man's own essence.

Belief in fate and destiny results in determinism only when they are
regarded as supplanting man's powers and will, so that no role or effect is ascribed to
his wishes in the acts he performs. In reality, however, the and destiny are nothing other
than the system of cause and effect.

The Quran proclaims that some of those who opposed the Prophets and
raised the banner of rebellion against the chosen of God interpreted fate and destiny in a
determinist sense. They did not want the existing situation to change in such a way that
the social order of monotheism should replace the rotten customs to which they were
attached.

These are the relevant verses: "They said, 'If God wanted us
not to worship the angels, we would not do so.' They speak not in accordance with logic or
scientific proof, but t with their own vain imaginings . Did We ever send them a book
containing proofs for their erroneous belief in determinism?" (43:20-21)

By contrast with the determinists, the messengers of God and the
followers of heavenly teachings have been concerned not with the preservation of the
status quo but with the overthrow of traditions and looking toward the future.

The Noble Quran promises mankind ultimate victory in its struggle
against tyrants and emphasizes that the final government to rule upon the earth will be
the government of justice; falsehood will vanish and the final outcome of all affairs will
belong to the God fearing. This is the promise of the Quran: "It is Our will that
We show favor to those who have been oppressed throughout history by making them leaders
and the inheritors of the earth." (28:5) "God promises those among you
who believe and do good deeds that He will make you viceregents on earth, that He will
firmly establish the religion He has chosen for you, and that He will bestow on all the
believers safety after their fear of the enemy this, in order that you might worship Me
alone and not ascribe to Me any partners." (24:55)

"We made the people who had been oppressed to inherit the
blessed and promised land. Thus did the favor of God to the Children of Israel reach its
full measure, and as a reward for their patience in enduring hardship We destroyed Pharaoh
and his people together with an they had wrought." (7:137)

So the Quran depicts an opposition between belief and unbe- lief,
between the deprived and the tyrannical, and it tells us that the world is moving toward
the triumph of truth over falsehood, of the deprived over their oppressors; a
revolutionary movement is underway that is in harmony with the motion of all creation
toward perfection.

The call of the Prophets, reward and punishment, paradise and
hellfire all these prove that man has duties and responsibilities, and the Quran
accordingly links rnan's salvation in this world and the hereafter to his deeds.

According to the doctrine of fate and destiny, rnan is free and
responsible for his own destiny and in control of it. Fate and destiny are, indeed, at
work if one people is powerful and another, wretched and humble, if one community is
triumphant and proud, and another, defeated and humble. This is only because fate and
destiny determine that one people make use of the means of progress and advancement and
walk on the path of honor and dignity, while another chooses self-indulgence and
indifference, and can expect nothing but defeat, humiliation and wretchedness.

The Quran clearly states: "God never changes the state of a
people until they themselves change their own situation." (8:53) No doubt it may
happen that our wishes are not fulfilled as we expect, but this does not in any way prove
that man is compelled and determined in his acts. The fact that the scope of man's
volitional acts is limited does not in any way contradict his definite possession of free
will; to assert that man has free will in no way implies that his free will is
unlimited.

God has set numerous factors to work throughout the vast expanse of
being. Sometimes these factors, together with the phenomena in which they result, are
evident to man, and some- times they are not. A careful and realistic interpretation of
the concept of fate and destiny will inspire man to strive harder to know and to recognize
all of those factors, so that by taking them into account, he can aspire to still greater
accomplishments.

It is precisely because of the limitations of man's capacities that
he is unable to acquire all the factors needed for success so that his wishes and desires
remain unfulfilled.

In accordance with the general principle of causality, the des- tiny
of every being is tied to the causes that precede it. Whether one accepts the existence of
a divine principle or not has no bearing on the question of the freedom and destiny of
man, because one may either attribute the system of cause and effect to the will of God,
or assume that it is independent and has no connection to a divine principle. This being
the case, it can also not be maintained that determinism results from belief in the
doctrine of fate and destiny. What we mean by destiny is the inseparable link of every
phenome- non with its causes, including the will and choice of man; we are certainly not
denying causality.

Fate and destiny bring forth the existence of every phenome- non by
means of its particular cause. The divine will rules over the entire world as a universal
principle and law. Any change that takes place is also on the basis of a divine custom or
norm. Were this not to be the case, fate and destiny would never have any external
expression. Any scientific school of thought that accepts the principle of universal
causality is obliged to accept the reality of the relations between a phenomenon and its
cause, whether it is theistic or materialistic in its outlook.

Now, if a definite link between the occurrence of a
phe- nomenon including human acts and its causes leads to man being an automaton,
predetermined in his acts, both theism and materialism are open to objection, insofar as
they both accept causality. But if it does not lead to that conclusion (as indeed It
should not), the question still arises: what is the difference, in this respect, between
theism and materialism? *****

The difference is that the theistic worldview, in contrast with that
of materialism, regards ideal and non-material factors as fully capable of exerting an
effect. Those factors are, indeed, more subtle and complex in the web of creation than are
material factors. The worldview based on belief in God gives spirit, aim and meaning to
life It bestows on man courage, vitality, breadth of vision, profun- dity of insight, and
strength of mind; prevents him from falling into the abyss of purposelessness; and bears
him upward in an unend- ing arc of ascent.

So, a believer in God who is firmly convinced of fate and destiny,
who perceives that there are wise purposes at work in the creation of man and the
universe, will advance on the straight path through his reliance on God; knowing himself
to be supported and protected by God, he will be more confident and hopeful of the results
of his activity.

But one who is caught up in the worldview of materialism, whose
mental framework inclines him to belief in a material fate and destiny, enjoys none of
these advantages. He is deprived of a sure and invincible support in striving to attain
his goals.

It is, then, obvious that there is a profound difference between the
two schools of thought as far as their social and psychological effects are concerned.
Anatole France says: "It is the beneficial effect of religion that teaches man the
reason for his existence and the consequence of his deeds. Once we reject the principles
of theistic philosophy, as almost all of now do in this age of science and freedom, we no
longer have any means of knowing why we came into this world and what we are meant to
accomplish after setting foot in this world.

"The mystery of destiny has enveloped us with its powerful se-
crets, and if we wish completely to avoid experiencing the sorrow- ful ambiguity of life,
we must not think at all. For the root of our sorrow lies in our complete ignorance of the
reason for our exis- tence. Physical and spiritual pain, torment of the soul and the
senses all would be bearable if we knew the reason for them and believed God to have
willed them.

"The true believer takes pleasure in the spiritual torment he
en- dures. Even the sins he commits do not rob him of hope. But in a world where the ray
of faith has been extinguished, pain and sickness lose their meaning and become ugly
jokes, a form of sinister ridicule."