Shaykh Abu Ja’far said that in this respect our belief was that God had created all human beings on the perception of Tawhid, as He said:

فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا

“The nature (framed) of Allah, in which He hath created man…” (30:30).

Imam Ja’far As-Sadiq (‘a) said after referring to God’s proclamation, which stated:

وَمَا كَانَ اللَّهُ لِيُضِلَّ قَوْمًا بَعْدَ إِذْ هَدَاهُمْ حَتَّىٰ يُبَيِّنَ لَهُمْ مَا يَتَّقُونَ

“He does not withdraw His favour of resisting ignorance and misguidance from those, who accept faith, unless He clarifies those points about which they should be vigilant and fearful” (9:115).

That the meaning of the phrase - clarification by the God, was that He elucidated all those acts, which were reasons for His pleasure or displeasure, as a testimony.

Again, the same authority [Imam Ja’far As-Sadiq (‘a)], while elucidating a Verse of the Qur’an:

“And (He) inspired it (with the consciousness of) what is wrong for it and what is right for it” (91:8).

[Imam Ja’far As-Sadiq (‘a)] stated:” God has identified the acts of indulgence and abstinence for all mankind, that is, God had publicized those acts, which should be observed, and marked those sins that should be avoided”.

At another place (in the Qur’an) God had said:

إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا

“We have shown man the way [to rectitude], and now it is up to him to be thankful or ungrateful” (76:3).

In the justification of this Verse Imam said, “God had made clear the virtuous and dire deeds, and now it was up to the man to conform or disobey.”

In the clarification of this Verse, Imam said that God had made clear the difference between good and bad acts, and now it was up to man to proceed according to his free will. Once again God had said:

وَأَمَّا ثَمُودُ فَهَدَيْنَاهُمْ فَاسْتَحَبُّوا الْعَمَىٰ عَلَى الْهُدَىٰ

“We showed the way to the people of Thamud, but they preferred deviation over guidance” (41:17).

Imam Ja’far As-Sadiq (‘a) said in response to this Verse that people favoured digression over regulation, after recognising the facts. Yet again, a person asked Imam Ja’far As-Sadiq (‘a) regarding God’s statement that He had shown human beings both routes:

وَهَدَيْنَاهُ النَّجْدَيْنِ

“And (did We not) guide him to the parting of the two mountain paths?” (90:10).

Imam replied that from ‘routes’, God had meant the way towards good and bad.

He further elaborated that knowledge of the specifics which God had withheld from people (was implemented in order to safeguard their wellbeing), thus, not burdening them.

God would rightly question them about any deviation from the clearly defined directives based on the orders that had been revealed and understood by the people.