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Points to reflect in verses 4:78-79

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:bismillah:

أَيْنَمَا تَكُونُواْ يُدْرِككُّمُ الْمَوْتُ وَلَوْ كُنتُمْ فِي بُرُوجٍ مُّشَيَّدَةٍ وَإِن تُصِبْهُمْ حَسَنَةٌ يَقُولُواْ هَـذِهِ مِنْ عِندِ اللّهِ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَقُولُواْ هَـذِهِ مِنْ عِندِكَ قُلْ كُلًّ مِّنْ عِندِ اللّهِ فَمَا لِهَـؤُلاء الْقَوْمِ لاَ يَكَادُونَ يَفْقَهُونَ حَدِيثًا

4:78 Wherever you are, death will overtake you, though you are in lofty towers, and if a benefit comes to them, they say: This is from Allah; and if a misfortune befalls them, they say: This is from you. Say: All is from Allah, but what is the matter with these people that they do not make approach to understand what is told (them)?

مَّا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللّهِ وَمَا أَصَابَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ وَأَرْسَلْنَاكَ لِلنَّاسِ رَسُولاً وَكَفَى بِاللّهِ شَهِيدًا

4:79 Whatever benefit comes to you (O man!), it is from Allah, and whatever misfortune befalls you, it is from yourself, and We have sent you (O Prophet!), to mankind as an apostle; and Allah is sufficient as a witness.

Can anyone explain the difference in these verses? As to how "All (whether benefit or misfortune) is from Allah" and in the mean time, as to how only "benefit is from Allah"?

How everything's happening is related to Allah as mentioned in verse 4:78?

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In the tafsir of Agha Medi Poya, I found this:

"This verse throws light on the doctrines of determinism and free-will, a controversial issue in philosophy, theology, ethics and jurisprudence. The act of obedience and seeking help prove that human being exercise freedom of choice, and, therefore, are responsible for their actions, because they are not passive targets of Allah's activity, but have been given free-will by Allah to make their own decisions and act upon them. Their free-will and its outcome are conditioned by Allah's will, order and providence. The will of Allah does not directly determine the deeds of creatures, making the creatures' will entirely ineffective, in which case they would not be responsible for their actions, as the determinists say. It is true that the creatures cannot exercise absolute free-will because their actions and judgements have to abide by the laws created and enforced by the will of Allah as explained earlier while making clear the meaning of the word taqdir. As Imam Muhammad bin Ali al Baqir has said there is no predetermination as far as the activity of the created beings is concerned but every action is conditioned by the laws, made by Allah, operating the creation, so there can be no unbridled use of freedom. It is a conciliation between freedom of action and complying with the will of Allah.

In the Quran the predominance of Allah's will is mentioned to point out the overall supremacy of the laws made and enforced by Allah; and also the freedom of choice granted to man is confirmed to make it clear that although living beings have the freedom to do what they will, shouldering the responsibility of their actions, they cannot do away with the will of Allah. In common terminology it is a via media. Allah's activity can be described as "action", and the activity of the creature as "reaction". There cannot be a "reaction" without an "action". And if there is no "reaction" the action would be considered unproductive. In this sense Allah's action operates in the realm of creation to which the creatures, consciously or unconsciously, willingly or unwillingly, react. The action is conditioned by the nature of the "actor". The divine action, the outcome of Allah's boundless grace, can be nothing but pure good, but the reaction of the finite creature may take a different course and produce evil for which the bad receptivity of the finite creature should be held responsible. The Quran says:

Whatever good befalls you (O man) it is from Allah, and whatever of evil befalls you, it is from yourself; (NISA: 79) "

 

 

 

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Ayatullah Naisr Mukeram Shirazi has also written a note (with the heading Amr baynal Amrayn) on these two verses in Tafsir-e-Namoona. If anyone can share it, I don't have English translation of Tafsir-e-Namoona.

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