Shia view regarding Divine judgment and destiny:

The Ahl al-Bayt (AS) interpreted divine judgment and destiny in such a way that both justice and divine wisdom were preserved and the monotheism of actions and problems was eliminated.
The eighth Imam (pbuh) has been quoted as saying: Some (deniers of the predestination and predestination of God) wanted to correct the attribute of God's justice, but limited the kingdom and power of God, while believing in God's predestination and predestination with divine justice. And the monotheism of verbs has no contradictions.

Imam Ali (pbuh) in response to those who did not have the intellectual background and intellectual accuracy and asked the divine destiny, said:
Divine Decree is a dark path, do not enter it. It is a deep sea, do not step on it. God forbid, do not bother yourself. They asked Imam Baqir (pbuh) and Imam Sadiq (pbuh): Is there a gap between jabr (cumpultion) and discretion? They said: Yes, more than what is between heaven and earth. Imam Sadiq (as) also said: There is no complete compulsion, no complete destiny, but there is a “middle state” between the two that no one understands except the Ahlul Bait (infallible) or the one who has been taught by the Ahlul Bait.

In another narration, it is narrated that one of the companions of Imam Ali (as) asked about fighting Mu'awiyah and his army, whether it was due to God's will and destiny. The Imam (as) said: Yes, O man! We did not ascend to any height, nor did we enter any position, except by the grace of God. The man asked: I swear by God! In this case, there is no reward for me (the man had the same popular perception that he equated judgment and predestination with the ignorance of human beings). The Imam (pbuh) said: God will give you a great reward in this jihad, when you go and return, and you will never have to.
The man asked, "How could we not have been forced to do so, when it was God's judgment and destiny?" The Imam (pbuh) said: It is as if you have considered the necessary and certain judgment (which causes the deprivation of authority). If that were the case, the reward and punishment would be null and void, and God's promise would be nullified, and God would never rebuke sinners and praise the righteous … The man asked: What is our return to this jihad, done according to its requirements? Imam (pbuh) said: The meaning of this is that, God’s commanded us to follow His command and forbid us from sin and disobedience. At the same time, He gave us the power to obey or sin; He helps those who worship Him and causes sinners to succeed and fail miserably.
From such narrations, it is concluded that there is no contradiction between faith and belief in “divine judgment” and destiny and human authority. Because divine judgment means the certainty of a work if its cause and effect are certain. We know that one of the essential components of a person's actions is the attachment of his will and authority. That is, man's free will is one of the manifestations of divine judgment and destiny, and God has ordained that man be an independent being.
Ali ibn Aqaba says: I heard Imam Sadiq (as) says: Prayer restores judgment, even if that judgment is firm. So pray a lot; the subconscious is the key to any mercy Almsgiving and benevolence are another factor and manifestation of judgment and predestination, which are effective in "changing spirituality in changing and transforming destinies". In general, sin and obedience, repentance and hypocrisy, justice and oppression, benevolence and malice, prayer and cursing, and the like are among the things that affect the destiny of human beings in terms of life, health and sustenance. Imam Sadiq (as) has said: The number of those who die of sin is greater than the number of those who die a natural life, and the number of those who live a long life because of charity is greater than the number of those who live a normal life.

The meaning of the hadith is that sins change the deadline, and benevolence and benevolence increase life expectancy. So, although the term and age are determined by God's judgment and predestination, these things change them. Of course, this change itself is, God willing, divine.

Conclusion:
The correct meaning of divine judgment and predestination is obtained only in the light of the Holy Quran and the narrations of the Ahl al-Bayt: Belief in divine destiny and destiny is necessary, but man's free will and the fact that good and bad deeds have a direct effect on our destiny is one of the divine destiny. That is, God has so willed and destined that man will do so and so at his own will.