There are a number of discussions in this chapter:

• First Discussion: Factuality of Good and Evil.

• Second Discussion: Allah does not commit evil

• Third Discussion: Allah does not impose anything beyond one’s capacity

• Fourth Discussion: Grace is Obligatory on Allah

• Fifth Discussion: Allah is Wise

First Discussion: The Reality Of Good And Evil

The faith of Imamiyyah is that the good or evil of the acts is rational. Good implies that if a capable doer performs this act, he will become eligible for praise and reward; and evil is that if a capable doer performs it, he will become eligible for condemnation and punishment.

The good and evil of every act, whether sanctioned or prohibited by Islamic law - through which one becomes eligible for praise and reward or condemnation and punishment - can be understood through reason. Examples of these are the virtue of speaking the truth, which brings profit, or the evil of a lie, which causes harm, or a lie that is beneficial, because being aware of their goodness and evil requires contemplation and sometimes people cannot understand this.

Often people cannot understand this, but after it is mentioned in the holy law, they become aware of its good and evil as the virtues of the fasting on the last day of Shaban, and the evil of fasting on the first of Shawwal.

According to the Ashaira the good and evil of an act depend on whether it is commanded and prohibited by the law maker. Whatever He orders is good and whatever He prohibits is evil and bad. Thus, if the law maker commands adultery, it would be good and if He prohibits the prayer, it will become an evil act. The invalidity of this belief – overlooking the fact that even intellect declares it – is absolutely clear through many verses and traditions.

Second Discussion: Allah Does Not Commit Evil

We should know that Allah, the Mighty and the High does not commit any evil act, because if He did that it would necessitate that He is unaware of the evil of that act or that if He is aware of it, He is not capable of abstaining from it, and also He does not have need for it, but performs it without any profit.

Thus, the first instance shows ignorance of the Almighty Allah, in the second instance His helplessness, in the third, neediness and in the fourth, foolishness and unawareness. And the application of these four qualities is impossible for the Almighty Allah. Thus, it is proved that an evil act cannot be committed by Him.

Third Discussion: Allah Does Not Impose Anything Beyond One’s Capacity

We should know that the Almighty Allah does not make anyone responsible to perform an act or to abstain from an act, which are not within his capacity. And people have free will in the choice of their acts, and they are the doers of their own act, whether it is obedience or disobedience.

Most Imamiyyah and Mutazila believe this and most Ahl al-Sunnah people follow the Ashaira faith that says that the Almighty Allah is responsible for all the acts of people, and that people do not have any choice at all. On the contrary, the Almighty Allah executes that act through the people and people are helpless in this.

But some say that intention of the person is connected to this act; but it does not at all have any absolute interference in that act. This view is invalid due to a number of reasons:

First Reason: Difference Between Voluntary And Involuntary Acts

It is that we know through our wisdom and reason that there is difference between these two acts. That trembling is involuntary, and writing is voluntary.

In the same way, we find difference between two people, one of whom falls from the roof or one, who descends from it. Thus, if an act is not in our capacity, it is necessary that there should not be any difference in these acts also.

Second Reason: Reward And Punishment

It is that the Almighty Allah has commanded obedience, and in its exchange has promised reward and has forbidden sins and has warned of punishment. Thus, if the acts of people are not within their capacity, then to hold them responsible for these and to punish them for sin is very bad and in fact injustice. Just as a master who ties up the hands and feet of his servant and then orders him to bring something and then starts beating him up for not carrying out the order; or that he orders him to proceed to the sky and then beats him up for not doing so.

Previously, it was seen that an evil act is not possible from the Almighty Allah. Who is more unjust than one who makes disbelief (kufr) and disobedience issue from the heart or tongue of a person without his choice and then as result of it burns him in Hell forever? Allah has Himself mentioned in many places in Qur’an that He is not unjust to anyone.

Third Reason: Praise And Condemnation

It is that the Almighty Allah has, in innumerable places in the Holy Qur’an, praised the ones proximate to the divine court for obedience, and condemned the accursed ones due to disbelief (kufr) and disobedience.

Thus, if these people are not the doers of their act, to praise or condemn them would be foolishness and its attribution to the Almighty Allah is impossible.

We should know that it is mentioned in many traditions that there is neither compulsion nor free will. On the contrary, it is a matter between these two matters. According to majority of scholars, it implies that the Almighty Allah has not compelled anyone in their acts, and people act according to their own intention, even though all its causes may be from Allah.

For example, the physical organs and all physical and spiritual strengths and the tools and instruments needed to perform the act; all of them are from the Almighty and it is a matter between two matters.

While the fact is that the intervention of the Almighty Allah in the acts of men is more than this; because He has given special guidance and divine opportunity for good acts, and He decides who is worthy of His guidance and divine opportunity or good sense.

This intervention is in the act of obedience, divine neglect and leaving the person to his own devices. It is intervention in the act of disobedience, but it is not to the limit that the person should have no choice in the matter and should be compelled to do or not to perform a particular act. Like that master having two servants, who orders both to do the same job. For example, he may order: Tomorrow, each of you go to buy such and such thing for me. One, who performs this service will be rewarded with a hundred gold coins and one unable to do that will be lashed ten times.

Thus, if he is content with both regarding this, and one of them performs the job and the other does not, then the one who had performed it becomes eligible for a hundred gold coins and one who was unable to do it becomes liable for ten lashes. If one of them is more obedient and has served more, and the master likes him more; and after ordering both of them and completing the argument on both; later on he calls his favourite one in private and shows kindness to him; and the following day this servant does that job and the other one does not, in that case if he gives a hundred gold coins to him and ten lashes to the other, no one would criticize that master, because neither that first servant was compelled to perform that job, nor was the other one forced against it. On the contrary, both have acted as per their choice and free will and the argument of the master is exhausted for both.

This much intervention by the Almighty in the acts of people is proved and apparent from verses of Qur’an and traditions, and one should be content with this and not contemplate on it further, because this matter is very difficult and a point where it is very easy to deviate. Traditions have also prohibited further contemplation on this matter.

Fourth Discussion: Grace Is Obligatory On Allah

In light of reason, grace is obligatory on the Almighty Allah. Grace is that which brings a duty-bound person near to obedience and takes him away from disobedience, like the sending of prophets, appointment of Imams, reward and punishment and divine promise and threats etc.

Fifth Discussion: Allah Is Wise

The Almighty Allah is wise, and all His acts are based on wisdom and exigency, and He does not perform any useless act, and He has the right purpose and great wisdom in all His acts. However, the aim of divine acts is related to people, and it is not the aim of the Almighty Allah to gain any benefit from it. On this matter, all Imamiyyah, Mutazila, philosophers and Ashaira have reached consensus and they say that all acts of Almighty Allah are without any selfish motive.

But many traditions prove the invalidity of this statement and most Imamiyyah believe that which is best for the creatures and system of universe, is obligatory on Allah. It is the belief of some theologians that the acts of the Almighty Allah should necessarily include exigency and wisdom and it is not necessary that they should be in the best interest of humanity. It is clear that it is beyond the scope of this book to contemplate on this matter.