Man by dint of his knowledge and intellect on the one hand...

Man by dint of his knowledge and intellect on the one hand, and his will and faith on the other, can bring about changes in these factors as he wishes, and can become the master of his destiny. Man and Divine Fate Generally it is believed that Divine fate is the main factor that imposes limitation on man, but we did not mention it while recounting the factors that limit man's freedom. Why? Does Divine fate not exist, or is it not a limiting factor?

There is no doubt about the existence of Divine fate, but it imposes no restriction on man. Divine fate has two parts known as 'qaza' and 'qadar'. Divine qaza means a Divine decree in respect of the occurrences and events, and Divine qadar means estimation of the phenomena and the events. From the viewpoint of divinity it is indisputable that Divine fate does not apply to any event direct. It necessitates its occurrence only through its causes.

Divine qaza requires that the world order should be based on the system of causation. Whatsoever freedom man may have on account of his intellect and will and whatsoever limitations he may have because of the hereditary, environmental and historical factors, he has been made by decree of Allah subject to a definite system of causes and effects in the world. Therefore Divine qaza is not considered to be a factor imposing any restriction on man.

Whatever restrictions it imposes are the result of man's heredity, environmental and historical conditions and nothing else. Similarly whatever freedom he has, that also has been decreed by Allah. He has decreed that man should have intellect and will, and within a limited sphere of his natural and social conditions, should to a large extent, be independent of these conditions, and thus be able to take his destiny and future in his own hands.

Man and Obligations One of the principal characteristics of man is that he has the capability of being obligated to observe religious precepts. He alone can live within the framework of the laws enunciated for him. No other being can follow a law other than the natural compulsory laws. For example, it is not possible to lay down law for the stones and timber or for the trees and flowers or for the horses, the cows and the sheep.

They cannot be obligated to abide by any laws framed for them and in their interest. If any action is required to safeguard their interests, that action has to be imposed on them.