Other Theories of the Fate

According to the explanation given by us, the fate and destiny are divided into revocable and irrevocable in accordance with the special circumstances of the things concerned. A thing which has more than one possibility and is affected by various causes in various ways, will have several possible destinies. Their number will depend upon the number of the relevant causes. The destiny of a thing which is affected by more than one course is regarded as revocable. In contrast the destiny of a thing having not more than one possibility and having only one possible course will be irrevocable. In other words, the question of revocability and irrevocability is considered from the angle of capability, that is whether a thing is capable of having only one destiny or more than one. That is why the destiny of the heavenly abstracts which lack the potentiality of more than one future and similarly that of certain things existing in nature which do not have more than one phenomena capable of having more than one future is revocable. That sums up the position which regard to revocable and irrevocable destiny.

This question has been interpreted differently also. Some scholars hold that the destiny of the realities which cannot be changed by man is irrevocable, and the destiny of the realities which can be changed by him is revocable. For example, it is not possible for man, at least at present, to bring about any change in the atmospheric conditions with regard to summer, winter, rain, snow, wind etc. or to change the general conditions of the earth with regard to earthquakes, storms, floods etc. These are the happenings which take place whether man wants them or not. Hence the destiny in respect of such things is irrevocable. As for the social conditions, they can be changed and reformed. The divinely ordained destiny in their case is revocable.

This interpretation is incorrect, for there is no reason why we should presume that human power and potentialities are the basis of the revocability or irrevocability of destiny. Moreover, the language of the religious reports and hadiths also does not support this interpretation.

Some other scholars judge the revocability and irrevocability of a destiny by the realization and the non-realization of its prerequisite conditions. We have already said that certain things have several possibilities and are associated with a number of causes. It depends on the working of these causes, what future shape they take. Every cause has a potential capacity of providing a particular destiny and every destiny depends on the realization of a particular cause. It is obvious that certain causes along with their prerequisite conditions are realized, while others are not. It is also obvious that the reason why certain causes are realized is that some other causes which give effect to them exist. Other causes are not realized because the causes which could give affect to them did not exist. The same applies to the third and the fourth degree of the causes and so on.

In short, the things, the causes of which come into existence, are irrevocably destined whereas the things the causes of which do not come into existence are revocably destined.

Suppose a man according to his physical health expects to live for 150 years provided he looks after his health. If he does not, his expectation of the life will be reduced to one half of that period. Now suppose that man does not look after his health and dies at the age of 75. It will be right to say that this man was destined to have two ages, and both of them were conditional. The condition of only one of them was fulfilled.

The destiny, the condition of which has been fulfilled is irrevocable and that the condition of which has not been fulfilled is revocable.

The two destinies in this case may be compared to two rules of law applicable to a person under different circumstances. For example, the law says if an accused makes a confession of his crime, he will be sentenced to a certain term of imprisonment. But if he does not make a confession and there is no other evidence against him, he will be acquitted. Now if the accused makes a confession, he will definitely receive the punishment. That rule of law which says that the accused will be punished if he makes a confession has become irrevocable in respect of this particular man, and the other rule which says that the accused will be acquitted if he does not make a confession provided there is no other evidence against him, could not become so.

According to this explanation irrevocability in this case means the practical application of a provision of law. Otherwise the law itself as a general rule is firm and fixed in all cases.

This world is governed by a series of laws which are fixed and unfailing. As a general rule, they are irrevocable and unexceptionable. For example, there is a definite law that the persons having a certain physical standard should live upto 150 years of age provided they take care of their health. It is also a definite law that if such persons do not take care of their life will be reduced to one half. These laws are the manifestations of divine practice. They form the lines according to which a destiny is appointed. Therefore it may be said that an irrevocable destiny is that law or universal practice the conditions of the applicability of which are not fulfilled.

This interpretation appears to be plausible in itself, and some religious passages may also be found to be alluding to it. But the terms of a revocable destiny and an irrevocable destiny as used in hadiths cannot be taken to have this sense. There can be no doubt that a revocable destiny means a changeable destiny. But, in the cases where the conditions of the applicability of a general law materialize, the possibility of a change does not still totally disappear. These cases could certainly take a different turn, and hence they do not lose their aspect of revocability.

According to another interpretation an irrevocable destiny is that which has been made binding by Allah, and which is indispensable. A revocable destiny is that in relation to which the Will of Allah is neutral or indifferent, or at least a question of inevitability is not involved in it. According to this view the case of destiny is similar to that of legal matters. A law giver does not declare every action to be imperative. Some actions are made obligatory. Some other remain permissible. Still some others may be declared desirable or a abominable.

The same applies to factual matters also. An irrevocable destiny involves obligation, whereas a revocable one does not.

This interpretation is most unscientific. It actually amounts to the negation of fate and destiny, for it is impossible that the Will of Allah be neutral or indifferent to any event, or at least may not make it inevitable.

Similarly, it is also impossible that an event may not be subject to the law of causation or in the case of being subject to it there may be no question of compulsion and obligation in respect of it.

It is not a sound analogy to compare factual realities to conventional matters.

Adapted from the book: "Man and Destiny" by: "Shahid Mutahhari"