Library Islam Faith and Reason Short Answer
Short Answer
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Short Answer
The human being is a contingent existent who derives his existence and existential qualities from Allah (awj). Allah (awj) has, by His generative will (irada takwini), created him as a volitional creature and has thus distinguished him from all other creatures. Hence, the human being is the highest being addressed by Allah’s (awj) legislative will (irada tashri’i) and as such, has been given permission to choose between obedience and disobedience, to determine his way of life, and to mould his own fate.
The human being is the chosen creature who is able, by making the right choice, to obey the injunctions of Allah (awj); to ascend the levels of perfection by conforming to the legislative will of Allah (awj), and submitting his desire to the generative will of Allah (awj) thereby reaching the station of Divine regency - that level which in paradise, entitles him to receive whatever he wishes. Because he has chosen Divine satisfaction, Allah (awj) is satisfied with him and will provide for him so profoundly that he will in return be pleased with Him and satisfied with his own conduct.
But the human being can also make the wrong choice by taking up the path of disobedience and aversion to Divine injunctions, descending to the pits of saqar. This would be the result of not making his will conform to the legislative will of Allah (awj). However, this disobedience does not signify that he has overcome the Divine will, for the Divinity Himself has willed that he should choose his path.
In other words, Divine will encompasses the entire world of existence - including the human being and his actions - and as such, transcends the human will, hierarchically. This is not the same as the concurrence of two independent, complete, and parallel causes in generating a single effect, which is impossible. Rather, in accordance with the principle of “unity of Divine Acts”, the only independent agent in the cosmos is Allah (awj), and thus all other existents are dependent on Allah (awj) in their existence and their agency. Thus, their will, which is an aspect of their agency, is not independent or detached of the Divine will. Therefore, we [as Shi’ites] neither approve of determinism as the Ash’arites do - who believe that the only will at work is the Divine will, thus considering all other agents sterile and merely tools for Allah (awj). Neither do we accept the concept of delegation which is held by the Mu’tazilites, who assume that Divine will should be abstracted from human will, thereby considering the human being a sovereign agent in his volitional acts. Rather, we, in following the teachings of the Qur`an and the infallible Imams (ع), consider the human being to be a willing and volitional agent, but at the same time we know him to be under the dominion of Divine will and governed by the authority of Allah (awj) - being essentially in need of the will and power of Allah (awj).
