A NEW friend invited me for a chat on current local and global events. Our free-flowing chat grew animated as I finished one cup of coffee after another.

Then, practically out of the blue our conversation led to a theme that vexed Muslim theologians or mutakallimin for centuries.

"Tell me," the fine lady asked, "is the American hegemony over the 21st century international community divinely predestined?"

"In a way, yes," I retorted.

The majority of homo sapiens inhabiting our planet believe in one Deity or another. Frequently, one hears someone remark that such and such an event happened because it is God's will. More often than not, such an assertion conveniently pass unchallenged. Even insurance companies refer to earthquakes, typhoons and other natural calamities as "acts of God."

Businessmen who cannot readily offer any excuse for sudden bankruptcy blame "God's will." For some, this facile explanation has become a matter of habit. For my part, I either avoid giving an air of profundity or I am too lazy to get involved in any lengthy discourse.

But, minutes later, my questioner wondered aloud whether members of the Abu Sayyaf, al-Qaida and other criminals were compelled by fate to commit abominations. This time, I answered in the negative. I told her we can never blame God for the transgressions of human criminals.

"You are inconsistent," she blurted.

I realized that a deeper discussion was in order -- over more cups of my favorite black brew.

Is there really predestination? Or are men or women absolutely responsible for their actions?

In the Muslim tradition, this controversy began almost immediately after the death of The Prophet. This accounts for the existence of many madhahib (plural of madh-hab, Arabic for school of thought or sect).

More than a millennium ago, a group of Muslim theologians calling themselves Ash'aris advanced the theory that everything that happens is pre-ordained.

Another group called Mu'tazilis challenged this view and adopted the position that God gave human beings the freedom to act and are therefore responsible for everything they do.

In the end, the Ash'aris won as the four major sects in Islam formally adopted their fatalistic view, generically called "Sunnis." But that is going ahead of the story.

At the height of the Ash'ari vs. Mu'tazili debates, one leading scholar of the era who was known not only for his erudition and independence but also for his impartial adjudication was called upon to give his verdict. After presenting their case, both camps anxiously waited for the eminent scholar's opinion, with each camp expecting an imprimatur.

Despite the fact that Sayyid Ja'far ibn Muhammad also heads his own exclusive group of adherents, all others held him in awe and esteem. A great-great grandson of the Prophet Muhammad (may Allah's peace and blessings be upon them), he was the heir par excellence of the latter's intellectual and spiritual legacy. His followers and others knew him as "Al-Imam al-Sadiq" -- The Truthful Leader. His backing of one camp over the other could spell a difference.

To make the long story short, Al-Imam al-Sadiq ordered that a bird be produced. Holding the bird, he asked the audience, "If I squeeze this bird, who can be blamed for its death?"

The crowd roared in unison that the death of the bird would thereby be blamed on him. "Right," he interjected. "And if I open my hands and allow it to fly, to whom will its remaining alive be justly attributed?"
Everyone declared that only God can give life and preserve the same.
After a brief lull, the Imam gave his famous Ja'fari dictum, "The right position is neither predestination nor free-will, but a position that is between the two (amr bayn al-amrayn)."

Many Mu'tazilites amended their position in accordance with Al-Sadiq's. The Ash'arites remained obstinate. Fortunately or unfortunately, their creed lived on in one of the cardinal principles of the four largest sects in Islam collectively known as Sunnis.

In the Philippines, the overwhelming majority of Muslims nominally belong to the Shafi'i school of thought. The sixth article of faith or dogma of this sect asserts that, "Qadr (Fate), whether good or bad is from Allah the most high." This belief is shared, at least formally, by almost a billion Muslims. In practice, however, a Sunni Muslim's level of education is usually inversely proportionate to his degree of fatalism.

Personally, I agree with Imam Ja'far's position between determinism and free will.

"God is so generous," the Imam declared, "that He does not make it a duty for men to do what is not in their power, but He is so powerful that nothing comes into being in His Kingdom which He does not will."

In another instance he said, "God loves His creation so much that He will not force it to commit sin and then punish it, and He is so powerful that whatever He commands comes to be."

This position -- al-amr bayn al-amrayn -- accounts for my seemingly inconsistent answer to my friend's query.

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