A Case Inbetween Two Concerns

Political Misuse of the Second Inevitability

The way politics had a role in misusing the first inevitability, it also had a role in widely misusing the second inevitability, for universal inevitability necessarily leads to segregate the Divine will from the universe, that does not contradict believing that Allah the Sublime is the Creator of the universe,

for the Jews used to believe in Allah the Sublime and that he is the Creator of this universe, but also they used to believe that this universe runs and moves – after being created by Allah the Sublime – within an obligatory system established on causes and reasons with no role for Allah the Sublime in managing and administrating it, in other words they used to believe that Allah the Sublime is the Creator of this universe,

but He does not have a role in managing or dominating it, while the Holy Quran certifies that Allah the Sublime maintains all qualities of creation, domination, management, simultaneously. Proportionate to the amount of weakness that befalls Allah’s sovereignty, domination and practical influence on the universe from man’s point of view – man’s relation and connection to Allah in turn, turns weaker.

And the way man’s faith in Allah’s sovereignty, authority and direct practical influence on the universe weakens, his relation with Allah also weakens, and the more his adherence and connection to Allah weakens, he himself gets weaker, furthermore his potency, power and resistance will weaken. Opposite to this however, the more man’s faith in Allah the Sublime,

His domination, authority and practical influence on the universe increases, his adherence to Allah and his relation with the Sublime on the other hand will increase. The more strong his relation with Allah becomes, the more strong and potent he will be, for he will get strength and potency from Allah, thus his resistance and hope will increase.

This matter naturally concerns the rulers and the oppressive terrorist regime; this is in the first place.

Second: such a concept of universal inevitability deepens man’s sense of the role of matter and materialism in his mind and soul giving them more value than they deserve meanwhile weakening and flattening the metaphysical sense in man’s soul and consciousness decreasing their real value, quite opposite to what the Quran does to man.

In the Quran we notice that a great attention has been paid to the faith in the unseen, in an attempt to deepen, fix and establish this faith in man’s soul, meanwhile AlQuran through a great number of verses emphasizes the effect and importance of matter in the universe.

Faith in the unseen has a great impact on man’s way of thinking, on the course of his movement, on his aspirations and ambitions, then on his flexibility and potency to face and withhold difficulties, troubles and challenges.

Weakening and flattening faith in the unseen, and strengthening and deepening faith in matter (more than it really deserves) weakens man’s role, activity and dynamism, influencing directly his style of thinking.

The Holy Quran tells about the Jews ultimate faith in the universal inevitability, which cancels Allah the Sublime’s authority and potency to alter the order of the historical and universal events within the frame that the initial episodes of these events impose.

[The Jews said: Allah’s hand is fettered. Be their hands fettered and they be cursed for what they uttered! Nay, Allah’s hands are widely outstretched; He spends (of His bounty) as He wills] Al Maidah v. 64

Relation Between Both Inevitabilities

Although these two inevitabilities are different in shape and significance, yet they meet so as to cripple man’s transitional and pioneering role in the political and social system.

For change depends on two things:

1. Man’s faith in Allah the Sublime and His sovereignty, potency and power; and man’s reliance and dependence on Allah the Sublime and his trust in Him; and if man delivers himself to Allah the Sublime, he will gain from Allah the Sublime some super strength and potency, further he will gain unlimited hope and confidence.

Man, however powerful, influential and efficient might be, but for delivering himself to Allah cannot attain that hope and confidence. And if ever he loses hope and trust in Allah, disconnecting himself from Him, he will become too weak to confront life, and he will have to face the challenges of work and life movement on his own, depending on his own strength and potency which are weak and limited.

Belief in the universal inevitability and denial of Allah the Sublime’s authority to influence and penetrate the serially related events of the universe the way the Jews believe – make man lose his psychological contact with Allah the Sublime, robbing him his trust in Allah and hope in the metaphysical aid expected from Him all the way through his actions and movement.

2. Man’s faith in his free will and potency to change the course of history and decide his destiny and the destiny of history.

Such a faith enables man to act, move and change opposite to which he loses his psychological potency to move and change things, and if ever he loses this faith, he will turn to believe that his history and fate has inevitably been predetermined and there is no way to alter or change it, and that he is only a wheel that is part of a big instrument which makes him act and move with no control over his acts, moves, history and fate. Thus faith in both inevitabilities blocks man from Allah the Sublime concealing him from his ego and abilities, robbing him of hope and freedom to move and make a decision.

Man thus will turn into a piece of wood floating into the current of event and history.

Both this and that are things that rulers and oppressive terrorist regimes seek.

**Al Quran position towards these two inevitabilities

** Al Quran has a clear position towards these two inevitabilities. In dealing with the historical and behavioural inevitability the Holy Quran frankly approves man’s free will and responsibility for his deeds, the Sublime said:

[Then we showed him the straight path; it is up to him to choose to be grateful or ungrateful and disbeliever.]

Revised by translator Al Insan v. 3.

[Verily, Allah does not do any injustice to mankind, but men do wrong to themselves.] yunus v. 44.

[Say, (O messenger!) O, men! The truth has come to you from your Creator and Nurturer. Whoever is guided it is only to his own loss.] Revised by translator. Yunus v. 198.

[And whoever wishes can find through it a way towards his Creator and Nurturer.] Revised by translator Al Insan v. 29.

Meanwhile Al Quran clearly confirms the doctrine of Allah the Sublime’s will that dominates man’s life and history without canceling man’s free will. The Sublime says:

[And you mankind does not decide something unless Allah decides so; verily, Allah is the knowing Decreer.] Al Insan v. 30.

[And you shall not wish the truth and shall not be in search of the straight path unless it be the will of Allah the Creator of the worlds] At Takwir v. 29.

[Say (O, messenger!) Allah leaves in his error whom he regards unworthy, and guides to his path those who turn to Him invokingly.] Ar Ra'd v. 27.

[Allah does guide to His light whomever He wills.] Revised by translator An. Nur v. 35.

[And if your Creator and Nurturer had willed, verily, all those who are on the earth would have believed; can you (O, Messenger!) compel people against their wish to become believers? And it is not possible for any (disbelieving) person to believe except by Allah’s will and Allah will put the wrath on those who do not use their reason.] Yunus. V 99 – 100.

This direct influence of Allah the Sublime’s will of domination on man’s life and history in addition to man’s free will and choice is the well known doctrine of (A case in between two concerns) which has been attributed to the progeny of Muhammad (A.S.).

It is a midway dogma inbetween (determinism) that has been adopted by (Al Asha’irah) and (free choice) that has been adopted by (Al Mufawidha).

We shall elaborate more about this in the following chapters of this research.

In relation to the second inevitability, the Holy Quran clearly approves the doctrine of Allah the Sublime’s sovereignty of will over the universe, and His permanent and continuous control over it.

The Sublime says:

[The Jews said: Allah’s hand is fettered, be their hands fettered and they be cursed for what they uttered! Nay, Allah’s hands are widely outstretched, He spends (of his bounty) as He wills] Al Maidah. V. 64.

The Sublime also says:

[Allah abrogates whatever He wills and keeps confirmed whatever He wills, and with Him is the preserved Book]. Ar-Ra'd v. 39.

This doctrine, which the Holy Quran approves, does not connote suspending inevitability and casualty dogma, in addition to all the regulations and reasonable laws resulting from casualty dogma.

We find in the Holy Quran many verses other than those mentioned above, that confirm clearly and accurately the casualty doctrine.