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There are various quotes in Sayings of the prophet about "Dijjal" the Antichrist. The tortures he put the believers through so that the Muslim God namely "Allah" could test the believers and the non-believers can be separated from the believers.

So the question is:

If nothing happens without the consent of Allah, why the Antichrist is not destined for heaven as he is also obeying Allah by strictly following the task (just a different sort of task) assigned to him and will be doing it well!

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    We don't know if he's destined to hell either – Sayyid May 31 '16 at 20:15
  • You may want to research on the Quranic ayahs & Hadiths about "Qadr" & " al-Lawhu 'l-Mahfuz" – Ahmed Nov 4 '16 at 19:58
  • God gave men and jinn free will. He knows the choices we will make because He is beyond time and space, but He does not force us to make the choices. The Anti-Christ will do what he does of his own choice, Satan does what he does by his own choice ... – UmH Feb 2 '17 at 7:46
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Dajjal from my perspective and understanding is just like Harut and Marut because it is unknown of their real identity.

Are they angel or some other creatures of Allah.

Harut and Marut were sent to teach black magic in Babylon as they said in the Quran 'this is only test so do not blaspheme'.

As for Dajjal I believe he's from the same type.

P/s In the Qiraah from Hafs 'an 'Asim it state that these two are 'malakain' mean two angels or two creation of Allah that is supposes to do something for Allah.

In the other Qiraah (I forgot the qiraah, I think it's Khalaf 'an Hamzah, go find this other qiraah) state 'malikain' meaning two king.

It's not clear but some scholar said that these two are angels and Dajjal are also an angel or from the same kind of creation. There's no hell nor heaven for them and they do not sin.

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Shia scholars argue that Allah has two forms of destination. The destination emerging from Allah's will to guide mankind through, above all, sending messengers. This is called the "legislative will" or مشیت تشریعی.

The second form of destination is called Allah's ontological will or مشیت تکوینی which refers to a number of inviolable laws and features that Allah has predetermined for creation. This form of destination includes Allah's will to grant humans the innate freedom to either recognize or ignore His guidance. It also involves good and evil that is inherent to the natural order such as blessings and ills of life as in birth, disease, pleasure, growth and death; or natural forms such as water as in rain and flood, or fire as in warmth and blaze, etc.

Divine destination as formulated above can resolve many apparent paradoxes concerning Divine destination and human freedom for it affords a consistent account of the two. Under the above formulation, even though humans have free-will, this will operates within the possibilities already ordained by God,that is His guidance on the one hand and on the other His ontological permission to humans to choose to ignore His guidance.

This means that people defying Allah and His religion such as Dajjal are not in reality violating Allah's ontological will for Allah Himself has granted them the possibility of transgressing His guiding will but this foreseen transgression entails suffering the consequences in both this and the next world for the transgressor. But the winners or "the lucky" are those who realize both Divine wills, that is the God-given freedom to recognize the God-given guidance. َ

Allah points to these dual aspects of His will in some Quranic verses such as in 4:78

Wherever you may be, death will overtake you, even if you should be within towers of lofty construction. But if good comes to them, they say, "This is from Allah "; and if evil befalls them, they say, "This is from you." Say, "All [things] are from Allah." So what is [the matter] with those people that they can hardly understand any statement?

But doesn't the above verse blatantly contradict the immediately following verse:

What comes to you of good is from Allah, but what comes to you of evil, is from yourself. And We have sent you, [O Muhammad], to the people as a messenger, and sufficient is Allah as Witness.

No! if you interpret them according to the two forms of Divine will explained above. Allah decided both evil and goodness for us, but He decided natural evils and more remotely our moral evils by His ontological will to create natural evil and to grant us freedom to violate His religion. That's why evil can at the same time be attributed both to us on the relative level and to God on ultimate level. But Allah also decided goodness for us by His will to guide us and by natural goods He placed in the natural order. So in this way ultimately "All things are from Allah!" So what's then the matter with you if you don't understand this statement? :)) There seems then no point in arguing with atheists over this for Allah has already admitted that evil is part of His plan! ;)

The sixth Shia Imam as-Sadiq already pointed to this dual wisdom in his famous statement in response to the Mu'tazilite and Ash'arite argument over free-will: "There's neither compulsion nor delegation [in Allah's will. That is Allah has neither forced us in all matters nor given us absolute freedom] but the truth is somewhere between the two [extremes]." Arabic: "لا جبر و لاتفویض بل امر بین امرین". The explanations that came above were based on philosophical substantiation of this general Imami position by Shia philosopher-scholars.

But if one asks how evil can be part of Allah's plan without this idea affecting the doctrine of His benevolence? That demands a separate discussion!

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  • Brother, 1. so you relate the natural evil to Allah's ontological creation? 2. you attribute evil to Allah—relatively and also ultimately? 3. do you see any difference between delegation‌ (تفویض) & freedom ( اختیار )? Or they are identical to you? 4. Do you take all your knowledge from the Ahl al-beyt or you also take it from elsewhere? – Honey Feb 9 '17 at 18:12
  • @Honey 1. Yes, but there's a significant point here: this attribution is a negative attribution! 2. Yes, but in addition negatively! 3. I believe in neither of them but they are what Mu'tazilites and Ash'arites thought which is wrong in my view and the view of Imamiya! 4. Ahl al-Bayt and Shia scholars who are faithful to them! PS: it was in anticipation of your first two questions that I wrote the last para. of my answer anticipating a separate discussion. – infatuated Feb 9 '17 at 18:17
  • 1,2,3 exactly what I expected 4. If you have Ahl al-Bayt narrations vs. quotes from Shia scholars, which would you trust? 1. Would you say scholars are the intellectuals and other shia scholars who gathered weren't intellectuals (they were merely copy/pasters of logically incorrect narrations and also lacked wisdom,) — while also denying what the Ahl al-Bayt have said, or 2. would say the Ahl al-Bayt have said such and the scholars got it wrong. – Honey Feb 9 '17 at 18:25
  • (I have a very intellectual answer—refuting what's presented here—approving all narrations—not a part of them, but beforehand I'm eager to know your answer to what would you choose. I've been in the position where scholars from both mindsets brute force what they've read) :D – Honey Feb 9 '17 at 18:28
  • @Honey 4. I don't trust quotes! But I adopt those thoughts, explanations and theories by scholars, intellectuals, philosophers and mystics that represent the most consistent and logically sound understanding of the primary sources of Islam. 1. What do you mean by "intellectuals" and "gathered" here? I think I didn't understand what you wrote! – infatuated Feb 9 '17 at 18:31
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There are things that Allah wants and doesn't happen

إِنَّ لِلَّهِ إِرَادَتَيْنِ وَ مَشِيئَتَيْنِ إِرَادَةَ حَتْمٍ وَ إِرَادَةَ عَزْمٍ يَنْهَى وَ هُوَ يَشَاءُ وَ يَأْمُرُ وَ هُوَ لاَ يَشَاءُ أَ وَ مَا رَأَيْتَ أَنَّهُ نَهَى آدَمَ وَ زَوْجَتَهُ أَنْ يَأْكُلاَ مِنَ اَلشَّجَرَةِ وَ شَاءَ ذَلِكَ وَ لَوْ لَمْ يَشَأْ أَنْ يَأْكُلاَ لَمَا غَلَبَتْ مَشِيئَتُهُمَا مَشِيئَةَ اَللَّهِ تَعَالَى وَ أَمَرَ إِبْرَاهِيمَ أَنْ يَذْبَحَ إِسْحَاقَ وَ لَمْ يَشَأْ أَنْ يَذْبَحَهُ وَ لَوْ شَاءَ لَمَا غَلَبَتْ مَشِيئَةُ إِبْرَاهِيمَ مَشِيئَةَ اَللَّهِ تَعَالَى . الکافي (ط - الإسلامیة)، ج 1، ص 151

From al-Kafi vol.1 Pg. 151

Imam Reza said: There are two wills for Allah. Will that is certained. Will that is targeted.

  • Allah forbids but wants (makes it happen)
  • Allah commands something but doesn't want (make it happen)

Have you not seen that he forbid Adam and Eve to eat from the tree, but willed it so that they did eat? If he willed it so that they wouldn't eat, then they would have not been able to overcome him.

And he commanded Prophet Ibrahim to sacrifice Ishaq (or Ismael) but didn't will it to happen? Had he willed it then Ibrahim's desire would have not overcome Allah's desire.


As you can see in these two examples Allah can command to something, but something else can happen.

The best example that offers similitude in some ways, is to think of a super King/President who controls every movement. He will reward/punish you for the smallest of things

We all live in the Kingdom of King Alex III. If we're a good person then he makes us his knight. If we're bad then makes us his prisoner or might execute us.

People can be either. It's just that he's the one who's leading this kingdom day and night, west and east. He doesn't cause people to be executed. But the execution of people is by his will. It's his signature on the orders. It's also his signature that promotes a manager to a director. senior director to a VP and so on.

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  • that is one interesting perspective. can you elaborate more especially in terms of Imam Reza – Simple Fellow May 27 at 6:13
  • @SimpleFellow Sometimes Allah wants (he commands to them through his prophets/teachings) things to happen. But they don't happen. It's not that they don't happen because Allah enforced it. They just don't happen because its doer (prophet Adam), decided to do such. He made that decision through the power of free will that is owned by Allah at every moment. Yet at the same time that and everything else that happens in the universe is by the will of Allah. It's by his will Allah that prophets are killed. The leafs drop during fall. (1/2) – Honey Jun 18 at 22:48
  • He signs everything that happens. But for things that free beings (humans) do. He signing is what makes it possible. His signing its cause of origin. It's not his doing, but his permission. Some doings like feeding the poor have his approval and are in accordance to his enjoining to good and forbidding the evil‌ (امر بمعروف و نهی عن منکر) and some like killing prophets are against it. We are the فاعل not him. Though again by his power. Contrary to us, for trees turning green, it's his doing. he is the فاعل! – Honey Jun 18 at 22:48
  • Long story short. The fact that there are things that Allah desires, but don't happen and things that he doesn't desire but do happen, are a great reason that things happening (in the world of free beings) are not because of his desire. Rather by his empowering. When he empowers he is alpha and omega. Just like landlord can kick out a tenant at any time. Yet at the same time the tenant has full power in the house. I said this last note to emphasize that Allah isn't beaten when people sin him. (3/3) – Honey Jun 18 at 22:50
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Because none of us know what our ending will be, we can't make that kind of call in general.

When it comes to prophecies --- See Abu Lahab. In the Qur'an, it was revealed that Abu Lahab will be punished with his wife for what they used to do. This was while he was alive, and he knew those verses came down about him.

See also Iblees (shaytan). He knows he's going to hellfire, but what if repents? This is the nature of prophecies, when something is destined and revealed, it won't be changed.

Allah didn't command him to commit evil. He will choose to commit evil for himself like the above examples I gave.

They are exceptions to the rule, which is we don't know what our destinies are, the above examples are so evil that they are intentionally enraging the believers and warring against Allah. So on the day of judgement, they don't have a leg to stand on, the proof was established against them in this life let alone the hereafter.

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