Therefore...

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). Detailed Answer Human will is vertically inferior to Divine will and as such is dependent on Divine will and cannot exist independently and without need of Allah (awj).

This is confirmed by many Qur`anic verses, among them the following: “…but you do not wish unless it is wished by Allah, the Lord of all the worlds.” [^1] But this in no way contradicts the human being’s volition and his accountability for his thoughts, intentions, and actions. For it is he who is the direct agent of his will, choice, and conduct, but this is possible only through the power and permission that Allah (awj) has granted him in making his choices.

Thus, in many verses [seemingly contradicting the aforementioned verse which reserves authority solely for Allah (awj)] the actions of natural agents, including human beings, are attributed to themselves, thereby considering the human being responsible for his own conduct. And it is in this light that the Qur`an establishes certain responsibilities for him, giving him various encouragements and warnings.

Two such verses read: “…and that nothing belongs to man except what he strives for” [^2]; “Whoever acts righteously, it is for his own soul, and whoever does evil, it is to its detriment, and your Lord is not tyrannical to the servants.” [^3] Accordingly, on the one hand, the issue concerns the assumption that the human being’s independence is in contrast to the principle of unity of Divine Acts and also to the essential need of existents for Allah (awj).