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!