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Shiavault - a Vault of Shia Islamic Books Theological Instructions LESSON EIGHTEEN: FREEWILL AND DETERMINISM Introduction As indicated in the previous lesson, monotheism in independent effectuality is of significance in the Islamic sciences, which substantially play a great role in the composition of man. Due to this very fact the Noble Qur’an has emphasised upon this subject several times in different occasions.

The Noble Qur’an, in order for the correct realisation of this issue has created distinctive grounds and regarded all phenomena to be dependent upon the Will, consent, and the Divine decree and destination of God. However true realisation of this subject requires intellectual capacity and developed thinking, and from another side it requires correct teaching and explanation.

Those who fall short in their intellectuality or those who did not utilise the teachings of the Infallibles, who were the true interpreters of the Noble Qur’an, deviated and presumed that monotheism in independent effectuality means that all causation is specified to God. They illustrated the negation of all causation from any intermediary cause, such as the existence of heat is parallel to the existence of fire or the existence of becoming quenched is created correspondently to drinking.

In other words there is no effect of fire upon heat or the drinking of water upon being quenched, and these imaginations are totally against the clearly defined and undisputed verses of the Noble Qur’an. The unfortunate effect of this intellectual perversion is manifested when the actions and capabilities of man are investigated.

This means that the result of this investigation is that all human actions are entitled to God and human activity with regards to its action is completely negated, and due to this, none can be considered as responsible for their action. In other words: one of the destructive conclusions of this distorted thinking is fatalism and the negation of responsibility for man, which means denying the most important characteristic of the human soul.

Furthermore this assumption also becomes absurd and vain for any ethical, legal, and educational system and likewise for the Divine Islamic legislative system. If man does not have any freewill or choice for his actions then there will be no question of responsibility, reward or chastisement for the actions performed. It also necessitates the absurdity and purposelessness of the universe.