Al-QaDaa wal Qadar
In surat Aali-Imran, Allah (swt), says:
"Nor shall a soul die except by Allah's leave, the
term being fixed by writing." [Aali-Imran: 145]
In surat al-Aaraf, He (swt) says:
"To every people is a term appointed. When their term
is reached, not an hour can they delay it, nor (by an
hour) can they advance it (in anticipation)."
[Al-Araf: 34]
In surat al-Hadeed, He (swt) says:
"No misfortune can happen on earth nor in your souls
but it is recorded in a decree before We bring it into
existence. That is truly easy for Allah." [Al-Hadid:
22]
In surat at-Tauba, He (swt) says:
"Say: Nothing will happen to us except what Allah has
decreed for us. He is our Protector and inAllah, let
the believers place their trust." [At-Tauba: 51]
In surat Sabaa, He (swt) says:
"From Whom is not hidden the least little atom in the
heavens or on earth, nor is there anything less than
that, or greater, but it is in the Clear Record."
[Saba: 3]
In surat al-Anaam, He (swt) says:
"He it is Who gathers you at night and knows that
which you commit by day. Then He raises you again to
life, that the term appointed (for you) may be
fulfilled. And afterward unto Him is yourreturn and He
will show you the truth of all that you did."
[Al-Anam: 60]
In surat an-Nisa, He (swt) says:
"If some good befalls them, they say: This is from
Allah. But if evil, they say: This is from you (O
Prophet). Say: All things are from Allah. But what has
come to these people, that they fail to understand a
single fact?" [An-Nisa: 78]
These ayat of the Qur'an, and other ayat similar in
meaning, are used by many as evidences in the question
of QaDaa and Qadar. They take the understanding from
these that man is compelled to undertake actions; man
undertakes his actions under compulsion through the
decree and will of Allah (swt); and that Allah (swt),
created man and his actions. They try to support their
opinion by the saying of Allah (swt):
"But Allah has created you and your handiwork!"
[As-Saffat: 96]
They also support their point with the hadeeth of the
Prophet (saw), such as:
"The Holy Spirit inspired in my soul that nobody will
pass away until they receive in full their livelihood,
term of life (ajal), and what is decreed for them."
The question of QaDaa and Qadar has occupied a great
deal of discussion amongst the Islamic schools of
thought. Ahlus Sunnah held the opinion which in
summary is man has Kasb Ikhtiari (free will) in
carrying out his actions, so he is accounted because
of this Kasb Ikhtiari. Al-Mu'tazilah were of the
opinion that man is the one who creates his actions
and so he is accounted on them because it is he who
initiated them.
Al-Jabriyah held the opinion that Allah _, is the one
who creates man and his actions, therefore man is
compelled to carry out his actions and does not have
free will, so he is like the feather which floats in
the air according to where the wind carries it. If one
was to come to an accurate understanding of the
subject of al-QaDaa wal Qadar he must first have an
understanding of the correct basis upon which the
argument is built. This basis should not be whether
the actions of man are created by himself or by Allah
(swt). It is also not the knowledge of Allah (swt)
(ilmullah), in terms of the fact that He (swt) knows
that man will perform such an action and that His
(swt) knowledge encompasses it. Nor is it the decree
of Allah (swt) (iraadatullah) in terms that His (swt)
decree was related to the servant's action, i.e., that
the action must happen because of
this will. It also shouldn't be that the servant's
action is recorded in the Al Lauh AlMahfooTH
(Protected Decree or Register), so as a result he is
inevitably going to carry out this action in
accordance with what is recorded. Indeed, the basis
upon which the subject is built is neither of these
matters, since they have no relationship to the
subject in terms of reward and punishment. They are
rather related to the subject in terms of creation,
the knowledge that encompasses everything and the will
of the Creator, which is related to all the possible
matters, and the inclusion in Al Lauh Al MahfooTH of
everything. This relationship is detached from the
subject of reward and punishment for the action. In
other words, is man compelled to perform an action,
good or bad, or does he have a choice? And does man
have the choice to perform an action or abandon it? Or
does he not have the choice? Any individual who
studies the actions of man accurately will observe
that man lives within two spheres: one of them he
dominates, which is the sphere that falls within
the domain of his free will and within it, his
actions, which he carries out by his own free will
occur. The other sphere dominates him and it is the
sphere within whose domain he lives and within it the
actions, hich he has no free will in, occur; whether
they occur from him or not.
In regards to the actions that fall within the sphere
that dominates man, man has nothing to do with them or
in their existence. They can be divided into two
types: A type which is required by the law of the
universe (wujood), and a type within which actions
that are beyond man's control, but are not within the
law of the universe (wujood). As far as the actions,
which are within the laws of the universe (wujood),
man is in complete submission to them. Therefore, he
is forced to proceed in accordance with them because
he proceeds with the universe and life subject to a
particular law that does not change. Subsequently,
man's actions in this sphere occur without his will
and he is compelled and has no choice. Man came to
this life without his will and he shall leave it
without his will. He cannot fly in the air with his
body only, walk in his
natural being on water, nor create the colour of his
eyes. Man did not produce the shape of his head nor
the size of his body. Indeed, it was Allah (swt) Who
created all of this without the created servant having
any say in that. This is because Allah (swt) created
the law of the universe (wujood), made it the
regulator of the universe, and made the universe
proceed in accordance to it, without being able to
function differently.
As for the actions, which are beyond man's control,
which he is unable to avoid and they are not within
the laws of the universe, they are the actions which
man initiates, or they fall on him against his will
without him ever being able to avoid them. Examples of
such actions are, if someone on a wall accidentally
falls on a person and thus kills that person; or if
someone shoots at a bird and the shot hits a person he
was not aware of and kills him; or if a car goes off
the road or a train derails, or a plane crashes. All
of these are due to, an unexpected failure without any
ability on the part of the pilot or the driver to
avoid the accident, thus causing the death of the
passengers. All of these examples of actions and the
like which occurred from man or fell on him, are not
within the law of the universe, yet they occurred from
man or on him without his will and it was beyond his
ability to control them. All of these actions, which
occur within the sphere that dominates man, are termed
QaDaa, because Allah (swt) alone is the one who has
predetermined them. Therefore, man is not
reckoned about these actions, whether they are
classified as beneficial, or harmful, or whether he
liked or disliked them - though Allah (swt) alone
knows the good and bad in these actions - because man
has no influence on them. He has no information about
them or the manner in which they came about; nor is he
able to drive them away or avoid them at all. Man thus
must believe in this QaDaa and that this QaDaa is from
Allah (swt).
As for Qadar, it is evident that the actions, which
occur either in the sphere that dominates man or in
the sphere that man dominates, occur involving objects
in the universe, man and life. Allah (swt) created
certain attributes in these objects. For example, He
created in fire the attribute of burning, in wood the
attribute of catching fire, and in the blade the
attribute of cutting. He made the attributes
indispensable in objects according to the law of the
universe such that they do not change. When it appears
that an attribute changes, it means Allah (swt) has
eliminated the attribute of that object and such an
event would be unnatural. These are miracles that
happen to the Prophets. As Allah (swt) created
attributes in the objects, He created in man instincts
and organic needs. He created in the instincts and
organic needs specific attributes. Hence, He created
in the instinct of reproduction the attribute of
sexual inclination. He created in the organic needs
attributes such as hunger and thirst and the like. He
made these attributes inseparable from them according
to the law of the universe. These particular
attributes that Allah (swt) has created in objects,
instincts and organic needs are called al-Qadar. This
is because Allah _ alone created the objects,
instincts, and organic needs and predetermined
(Qaddara) in them their attributes. These attributes
are not brought about by the objects nor does man have
anything to do with them nor an influence on their
existence. Therefore, man must have iman that it is
Allah (swt) who has predetermined these attributes in
objects. However, these attributes have the capacity
for man to perform by means of utilising them an
action either according to
the commands of Allah (swt) and thus it is good, or
contradicting His commands and thus it is bad. So when
performing actions utilising objects with their
attributes or in responding to the instincts and
organic needs, if (these actions) were according to
the commands and prohibitions of Allah (swt) they
would be termed good actions, and would be termed bad
actions if they were in disagreement to the commands
and prohibitions of Allah (swt).
Accordingly, all actions - good or bad - that occur
within the sphere that dominates man are from Allah
(swt). All the attributes of objects and in the
instincts and organic needs - whether resulting in
good or bad - are also from Allah (swt). Consequently,
a Muslim must believe that QaDaa - good or bad - is
from Allah (swt), i.e. he should believe that actions
beyond his sphere of influence are from Allah (swt).
He must also
believe that Qadar - good or bad - is from Allah (swt)
i.e. he must believe that the innate attributes of the
objects are from Allah (swt), whether they result in
good or bad, and man, the created has no effect on
them. Thus man's lifespan (ajal), provision (rizq),
and soul (ruH) are all from Allah (swt). On the same
token, the sexual inclination, and inclination towards
ownership existing in the instincts of reproduction
and survival,
together with thirst and hunger, existing in the
organic needs, are all from Allah (swt). This is in
respect to the actions that occur within the sphere
that dominates man and the attributes of all objects.
As for the sphere that man dominates, it is the sphere
in which he proceeds freely according to the system he
chooses, whether it is the law of Allah (swt)
(Shariah) or any other. This is the sphere in which
the actions that emanate from man or fall upon him,
occur with his free will. For example, he walks, eats,
drinks and travels, whenever he likes. Likewise, he
refrains from doing any of these actions whenever he
likes. He also burns with fire and cuts with a knife
when he chooses. He satisfies the instincts of
reproduction and ownership and hunger of his stomach,
as he likes. He freely performs that or abstains from
it. Therefore, man is reckoned on these actions, which
he performs within this sphere.
Though the attributes in objects, instincts, and
organic needs, which Allah (swt) predetermined in them
and also made them intrinsic have an affect on the
outcome of the action, their attributes by themselves
do not initiate action, it is man who initiates the
action when using them. Hence, the sexual inclination
in the instinct of reproduction has the potential for
good and bad; and the hunger present in the organic
need has the potential for good and bad. However, the
one who performs actions that are good or bad is man
and not the instinct or the organic need. This is
because Allah (swt) created for man the mind that
comprehends and He gave the mind the quality of
comprehension and judgement. He also guided man to
know the path of good and bad.
"And we showed him (the man) the two paths (of good
and bad)." [Al-Balad: 10]
Allah (swt) also created in man the ability to
comprehend vice and righteousness.
"And He inspired it as to its wrong (fujoor) and its
right (taqwa)." [Ash-Shams: 8]
When man responds to his instincts and organic needs
in a manner agreeing with the commands and
prohibitions of Allah (swt), then he performs the good
action and proceeds in the path of righteousness. When
he responds to the instincts and organic needs
deviating from the commands and prohibitions of Allah
(swt), then he performs the bad action and proceeds in
the path of vice. Therefore, in all of that, the good
and bad emanate from man. He responds to the needs
according to the commands and prohibitions of Allah
(swt) and thus does good, or responds to them
deviating from Allah's (swt) commands and prohibitions
and thus does bad. Consequently man is reckoned on his
actions, which occur in the sphere that he dominates,
thus he is either rewarded or punished because he has
undertaken those actions freely without any coercion.
Although the attributes of the instincts and organic
needs are from Allah (swt), and their potential for
good and bad is also from Allah (swt), Allah (swt)
didn't fashion the attribute in a manner that forces
man to use it, whether in a way that pleases or
displeases Allah (swt), i.e. in good or bad. Likewise
the attribute of burning was not fashioned in a manner
that compels man to burn anything, whether this
pleases or displeases Allah (swt), i.e. in good or
bad. Rather, these attributes are fashioned in the
objects, instincts, and organic needs, in a way that
they result in these attributes when anybody uses
these matters (objects, instincts and organic needs)
in the proper manner.
When Allah (swt) created man with his instincts,
organic needs, and the mind, He (swt) endowed him with
the choice to carry out or abstain from an action.
Allah (swt) did not compel him to carry out or to
abstain from the action. Furthermore, He did not make
the attributes of the objects, instincts and organic
needs in a manner that compels man to carry out or
abstain from an action. Man is therefore free, to
perform or abstain from an action by the use of what
He granted him of the distinguishing mind, and He made
it the place of sharai responsibility. Accordingly,
Allah (swt) will reward man for performing the good
because his mind chose to perform actions according to
the commands of Allah (swt) and abstain from His
prohibitions. He would also punish him for performing
the bad actions because his mind chose to disobey the
commands of Allah (swt) and do what He prohibited by
responding to his instincts and organic needs in a way
contrary to the orders of Allah (swt). Therefore,
man's accountability is right and just, because he is
free to carry out his action and is not compelled. In
this question, the QaDaa and Qadar is irrelevant. It
is rather to do with man carrying out his actions
freely and therefore he is responsible for his
actions.
Allah _, says:
"Every soul is a pledge for what it earned"
[Al-Muddaththir: 38]
As for the knowledge of Allah (swt) (ilmullah), this
does not force man to carry out an action. Allah (swt)
knows that man is going to freely undertake an action.
To carry out this action is not based on the knowledge
of Allah (swt), rather, the eternal knowledge of Allah
(swt) means that He knows that man is going to carry
out the action. With regards to "the writing in the
Al-Lauh al-MahfooTH, it is an expression that the
knowledge of Allah (swt) encompasses everything.
With regards to the will of Allah (swt)
(iraadatullah), this does not compel man to carry out
any action. Its meaning, however, is that nothing can
take place in His Kingdom without His will, i.e.
nothing takes place against His will. Thus, if man
carried out an action and Allah (swt) did not prevent
or compel him from doing so, and instead left him to
act freely, without any compulsion, then man has acted
by the will of Allah (swt) and not contrary to His
(swt) will. Man's action was undertaken by himself and
by his choice, and the will of Allah (swt) did not
compel him to carry out the action.
This is the issue of al QaDaa wal Qadar which will
drive man to do good and avoid bad when he realises
that Allah (swt) is watching him and will account him
(for his actions); and that He has endowed him with
the choice to act or abstain; and if he does not
choose the right actions, he will be severely
reprimanded and punished. Therefore, we find the true
believer, who understands sincerely the concept of al
QaDaa wal Qadar and who is fully acquainted with the
mental faculties and choice that Allah (swt) has
endowed him with, is very conscious in observing
Allah's (swt) orders and being afraid of Him. He
endeavours to comply with the commands of Allah (swt)
and to abstain from the prohibitions, because of his
fear of the punishment of Allah (swt), his desire to
be in His Jannah, and his yearning in attaining that
which is greater than
all of this, namely the pleasure of Allah (swt)
(RiDwan Allah).
***************************************************************************
{Invite (mankind, O Muhammad ) to the Way of your Lord (i.e. Islam) with wisdom
(i.e. with the Divine Inspiration and the Qur'an) and fair preaching, and argue
with them in a way that is better. Truly, your Lord knows best who has gone
astray from His Path, and He is the Best Aware of those who are guided.}
(Holy Quran-16:125)
{And who is better in speech than he who [says: "My Lord is Allah (believes in
His Oneness)," and then stands straight (acts upon His Order), and] invites
(men) to Allah's (Islamic Monotheism), and does righteous deeds, and says: "I
am one of the Muslims."} (Holy Quran-41:33)
The prophet (peace and blessings of Allah be upon him) said: "By Allah, if
Allah guides one person by you, it is better for you than the best types of
camels." [al-Bukhaaree, Muslim]
The prophet (peace and blessings of Allah be upon him) also said, "Whoever
calls to guidance will have a reward similar to the reward of the one who
follows him, without the reward of either of them being lessened at all."
[Muslim, Ahmad, Aboo Daawood, an-Nasaa'ee, at-Tirmidhee, Ibn Maajah]
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