In The Name of Most Loving Merciful Allah
In the previous lecture we dealt with the fact that for proving the Justice of God we must prove the autonomy of human beings and look into the meaning of autonomy. To this end, we referred everyone to their soul and discernment so as to find how the inner nature and intentions (ego supremacy) and extrinsic deeds (ego inferiority) are segregated from God and that by Godly facilitation people gain attentiveness, and what are such mental concerns?.
Well, you become attentive towards your predetermined faculties and find that in engendering, purging, or maintaining your mentality you have full autonomy and freedom be it to take an action or abandon an act. As such, upon taking an action, it becomes an ordained action and not that we are beforehand compelled to take an action and then becoming the Will of God Almighty and an act God has fulfilled via us. In fact, all our actions are the tendencies within the root of our inner-self that become manifested and performed by freewill.
We bring to reality and discern the letter “B” whilst not having made it by necessity or compulsion and we find that we are in control of producing the letter “B” and at any instance we desire, we dodge our attention from it and thus remove its existence. Before drawing our attention to the letter “B”, this letter shall not become a necessity and would be a Potential Entity and when we direct our attention to it and it exists then the excerpt of sacred words : “A matter not apt is not in demand (الشَّیئُ مالَم یوجَد لَم یَجِب) shall prove right. Therefore, all our actions whether intrinsic or extrinsic are attentiveness with or without instruments (بِالآلَة و مِن دونِ الآلَة) except that our only possession and attribute is our mindset whilst the rest being the facilities provided by God that we use to act without any compulsion or being obliged.
We find that when we eat food our hands are not ours, our mouth, lips, tongue, teeth, plate, food and every other thing are not ours. None of these belong to us and are actions and creations of God Almighty; and since they are not our possessions at any instance they may be deformed by God, the Owner and the Agent [Initiator]. For example, when our hands reach for a plate of food it is possible that our hands may become paralyzed or the plate may break or as soon as we bring the food close to our mouth may be our lips become deformed or the food may not get swallowed or find its way to our stomach…. So it is clear that all this is in possession of God since by supposing that all such utilities and instruments and our organs in essence depended on us then it would have been impossible for them to evade our demands but since these devices and body organs are in our control by a divine ordain then we may use them in ways we please and are our functionaries, then none of our organs evade our intentions though they are not our possessions. If any of these elements were missing, then we would have failed to take a certain action; if there were no food, or the hands failed to operate, or the mouth or the throat failed to function as necessary then we could not eat anything. Therefore, we can say no heavenly resignation has taken place nor God has deserted the arena or the Heavenly Kingdom.
In all such acts, we see that our actions are our notion and attention towards the extrinsic disposition of eating and in so doing we shall immediately use all body organs at our domination.
We find in all our activities that the action is what we direct our attention to, and our organs and devices and implementations are all dependent on God and that our tending, action and freewill are absolute and creative causes of our attention. We find that in directing our attention to eating we have freedom whilst no element outside our substance has captured our attention and compelled us to the essence of eating. We find that at any time we please, we could abandon eating though nothing would obstruct our will and despite any external factor. Thus, God has not forced us to do a task and the absolute and exigent causes in our actions are our tendency towards our predetermined faculties and so nothing else would be involved.
Another example here can be the fasting in the holy month of Ramadan (when we Moslems are ordained by God to hold a month of fasting) wherein all the human fundaments including vision, appreciation, zeal, ardency and the potency in muscular faculties are present in us but we via our freewill abstain from breaking our fast. This can be found in all our usual conducts but not in urgent and disdainful involvements where we waiver to desist.
An example by one great sage on the subject of theology to illustrate that our necessary or disdained actions are not performed with our heeded attention and intention is that when we are walking we are not wary of our action and when our foot hits a jar of water and it breaks, it is not said we were in the process of breaking of the jar but it is said that the jar was broken in a process; this is because the event took place when we were attentive to render the mode of walking and not breaking the jar . Thus, walking is associated to us and not the breaking of the jar. It is our discernment which we are actually attributed by it to an action; it is the person’s attentiveness towards the nature of an action and nothing else and should any action be associated to a person this would be an implicit and not an actual attribute.
Now we say that since our action is wrought out of our attentiveness then we attain such attention from our discernment and by freewill. So there is no predestination involved in our acts (fa la jabr). As all our actions manifest where assumed objects exist out of our will yet under the dominance of God almighty, thus there is no predestination involved (Fa La Tafwiz).
Accordingly, on the Divine Deeds of God and autonomy of human beings we are such informed by the 7th Imam, the Blessed Muosa bin Kazim (A):
For every happening in the skies and on earth there are needed seven requisites as follow (orderly stated here as per related sacred sayings): will, resolution, fortuity, fate, admission, the Book, and finality, (the latter case being related to the Doomsday, or lifespan, or absence period of the 12th Imam (A), etc… Anyone assuming other than this assertion has disproved or rejected God.) (we shall God Willing further explain on this in future lectures related to Justice and other classified narrations on Justice.)
(عَن أبِی الحَسَن موسَی بنِ جَعفَر قالَ: لایَکونُ شَییءٌ فِی السَّمواتِ و لا فِی الأرضِ إلّا بِسَبع : بِقَضاءٍ وَ قَدَرٍ وَ إرادَةٍ وَ مَشیَّةٍ وَ کِتابٍ وَ أجَلٍ و إذنٍ فَمَن زَعَمَ غَیر هذا فَقَد کَذَبَ عَلَی اللهِ أو رَدَّ عَلَی اللهِ عَزَّوَجَلَّ )
In brief, the actuality of our deeds whether intrinsic ploys (acts by ego supremacy) or extrinsic enterprise (acts by ego inferiority) are the drawn attentions related to the nature of actions respectively without and with tools and devices (the tools left in our possession by Will of God Almighty). We find that we heed towards freewill and in this attentiveness no functionality even God Almighty interferes and the attentiveness deed manifests in isolation from any other intrinsic operative.
We shall resume the rest of the lectures in the future time.