Therefore, man is the creator of his own work, and God has not created it in him.

Therefore, man is the creator of his own work, and God has not created it in him.[^7] God cannot be considered the creator of man’s actions because among them are acts of injustice and oppression, and God is immune from injustice and oppression.[^8] Verses of the Qur’an also show that God is not the creator of man’s action because according to the following verse, that which God creates is good: ﴿ الَّذِي أَحْسَنَ كُلَّ شَيْءٍ خَلَقَهُ ﴾ “[It is He] who perfected everything that He created.” [^9] And it is free from blemish as well: ﴿ الَّذِي أَتْقَنَ كُلَّ شَيْءٍ ﴾ “[It is He] who has made everything faultless.” [^10] This is while some of the human actions are unacceptable and faulty.

So, God can never be the agent and creator of these actions. The Holy Qur’an has thus stated: ﴿ فَمَن شَاء فَلْيُؤْمِنْ وَمَن شَاءَ فَلْيَكْفُرْ ﴾ “Let anyone who wishes believe it, and let anyone who wishes disbelieve it.” [^11] Examination and Criticism From the proofs presented above, beyond the fact that man’s action is truly traceable to him and he is real agent of his action and that he does it out of his own freewill and volition cannot be inferred.

But that his action is not a creation of God cannot be inferred from the same because good and evil are sometimes ontological and real, and at times, they are relative and abstractive. Ontologically, whatever exists in the universe has the attribute of goodness, and the verse “[It is He] who perfected everything that He created” refers to this fact. Relatively, good and evil are abstracted after the materialization of action and in confirmation with the rational and religious rules.

It is this good and evil attributed to man that makes his choice the basis of conformity or non-coformity of the action to the rational and religious rules. But that man’s intention or motive has a role in his action or that faith and unbelief are entrusted to his choice and will do not suggest his independence in doing his action and negating the action as being a creation of God.

Tafwīḍ is a kind of dualism and it is in conflict with the principles of the Divine Unity ( tawḥīd ) in creation ( khāliqiyyah ) and management ( tadbīr ). After citing the theory of tafwīḍ and the motive behind it which is to defend the justice of God and to declare His immunity [from any false attribution], Ṣadr al-Muta’allihīn has criticized it and thus said: “They have overlooked the fact that their view necessitates affirmation of so many partners of God.

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