1. http://kalamullah.com/Books/Qadr.pdf
2. http://understand-islam.net/site/index.php?option=com_content&view=article&id=9&Itemid=97
3. http://1000gooddeeds.com/2009/12/08/good-deed-87-believe-in-taqdeerfate/
Showing posts with label Pillars of Belief- Qadar. Show all posts
Showing posts with label Pillars of Belief- Qadar. Show all posts
Saturday, May 15, 2010
Tuesday, May 11, 2010
Belief in Destiny (Qadar)
http://islambase.info/index.php?option=com_content&task=view&id=73&Itemid=185
Belief in Qadar (destiny) is the sixth pillar of Iman. The understanding of this pillar has lead to great divisions amongst the Muslims, and hence the formation of deviant sects. The Prophet (SAW) repeated the word ‘believe in’ when explaining ‘Qadar’ in the hadith of Jibril, highlighting the importance of this pillar of iman.
In the Qur'an the following verses speaks about Qadar.
1. Verily, We have created all things with Qadar (divine preordainments) of all things before their creation, as written in the Book of Decrees (Al Lawhul Mahfuz). [Surah Al Qamar 54:49]
2. “And the command of Allah is a decree determined [qadran maqdooran]” [Surah Al Ahzaab 33:38]
3. He surely is able to do all things. [Surah Al-Ahqaf 46:33]
In the Sunnah the following hadiths refer to Qadar.
1. On the authority of Abdullah bin Masoud, who said, the Messenger of Allah, and he is the truthful, the believed narrated to us: "Verily the creation of each one of you is brought together in his mother's belly for forty days in the form of seed, then he is a clot of blood for a like period, then a morsel of flesh for a like period, then there is sent to him the angel who blows the breath of life into him and who is commanded about four matters: to write down his means of livelihood, his life span, his actions, and whether happy or unhappy. By Allah, other than whom there is no God, verily one of you behaves like the people of Paradise until there is but an arm's length between him and it, and that which has been written over takes him and so he behaves like the people of Hell-fire and thus he enters it; and one of you behaves like the people of Hell-fire until there is but an arm's length between him and it, and that which has been written over takes him and so he behaves like the people of Paradise and thus he enters it." [Related by Bukhari and Muslim]
2. On the authority of Abdullah bin Abbas: Who said one day I was behind the prophet and he said to me: "Young man, I shall teach you some words [of advice]: Be mindful of Allah, and Allah will protect you. Be mindful of Allah, and you will find Him in front of you. If you ask, ask of Allah; if you seek help, seek help of Allah. Know that if the nation were to gather together to benefit you with anything, it would benefit you only with something that Allah had already prescribed for you, and that if they gather together to harm you with anything, they would harm you only with something Allah had already prescribed for you. The pens have been lifted and the pages have dried." [Related by Tirmidhi]
Terminology
Linguistic Definition
1. The word Qada’ means perfection and completion.
2. The word Qadar means evaluating and planning. It implies the measuring out of something or fixing a limit to it. The Salaf would simply define destiny as knowledge that what hits you was not going to miss you, and that what misses you was not going to hit you.
Shariah Definition
1. Qadar means Allah’s Divine Decree: This is belief that all things are decreed by Allah (SWT) from eternity. Things will come to pass at the times that are known to Him and in the specific manner that He has decreed and willed. They will happen in the way they are meant to and the way they are created.
2. Qada’ means Allah’s Divine Will: This is to have certain belief that everything that happens in this universe happens by the will and decree of Allah.
Those Who Deny Qadar
Some people came to Abdullah Ibn Umar and said there are some people who do not believe in Qadar, to which Abdullah ibn Umar replied, “When you meet such persons, tell them that I have nothing to do with them, and they have nothing to do with me. And verily they are in no way responsible for my belief”. Then he went on to swear by Allah (SWT) “If any of them were to have gold equivalent to Mount Uhud with them and they were to spend it in the path of Allah (SWT), Allah (SWT) would not accept it from him unless he affirms his faith in divine decree”. He then related the hadith of Jibril which he related from his father Umar bin Al Khattab.
The Correct Understanding of Qadar
The scholar Ibn Qayyim Al Jawziyyah said “for the Muslims to understand Qadar correctly they must relate it to four aspects”.
1. Allah’s knowledge of everything before its existence
2. Allah’s recording of everything before the creation of the heavens and the earth
3. Allah’s willing everything into existence
4. Allah’s creating of everything that exists
1. Belief in Allah’s (SWT) knowledge of everything before its existence
This is to say Allah (SWT) knows the unseen before it happens, such as the knowledge of when there will be rainfall, the lifespan of the baby, whether a person will be obedient or disobedient.
“And with Him are the keys of the unseen, none knows them but He” [EMQ 6:59]
2. Belief in Allah’s (SWT) recording of all things before he created the heavens and the earth
Allah (SWT) not only knows the past but knows what is yet to come, and has recorded this information in the Preserved Table (Lawhul Mahfuzh).
“Don’t you know that Allah knows all that is in the heavens and on earth? Verily it is all in the Book, verily that is easy for Allah” [EMQ 22:70]
Allah (SWT) further says, “No calamity occurs on the earth or among yourselves but it is inscribed in the Book” [EMQ 57:22]
Sahih Muslim records that the Prophet (SAW) said “Allah (SWT) recorded all that will happen 50 thousand year before the creation, and Allah's (SWT) throne is over the water”
The recording takes place as follows:
1. Preserved Tablet
2. On each individuals forehead whilst in the womb; rizq (provision), ajal (lifespan), amal (deeds), successful or miserable
3. On the night of Lailatul Qadar
4. Daily by the angels – reports go to Allah (SWT) twice a day (Fajr and Asr)
3. Belief in Allah’s (SWT) decreeing everything that is in existence
If Allah (SWT) does not will something, it can never come into existence. It includes the acts performed by human beings. A person may intend and try for example to kick a ball, but if Allah (SWT) does not will it to occur, it will not occur, so that person may stumble and fall or totally fail to strike the ball at all. Allah (SWT) says, “If Allah had willed they would not have fought against one another, but Allah does what He likes” [Qur'an 2:253]
4. Belief in Allah’s (SWT) creating of everything that exists
“He created everything and measured everything according to its due measurements” [EMQ 25:2]
Even the deeds of mankind are the creation of Allah (SWT). Man has been given free will to do what he wants, but not free choice. So when he goes against the commands of Allah (SWT) he is punished, even though the wrong action of this person is created by Allah (SWT), the person is punished for making the choice and willingness to commit it.
“The Good and the Evil Thereof”
Ibn Qayyim points out what is meant by evil here is with respect to human beings and not with respect to Allah (SWT). The evil act is the result of man’s ignorance, wrongdoing, oppression and corruption; brought into existence by Allah (SWT) according to His wisdom and knowledge. Allah (SWT) would not create something that is pure evil.
“Evil has appeared on land and sea because of what the hands of men have earned. That Allah may make them taste a part of that which they have done in order that they may return (by repenting)” [EMQ 30:41]
Even in this verse Allah (SWT) states the cause of the evil, yet Allah (SWT) says so they can taste it and return to Allah (SWT). Pure evil on the other hand would have no benefit or positive result.
The proper understanding of Qadar will benefit the Muslims; as it will make them realize that Allah (SWT) is the only one to rely on, giving people tranquility and peace of mind. If a Muslim is tested or a calamity befalls them, they will know it has occurred in Allah’s (SWT) wisdom.
Statements like “If I didn’t come to work today, I would not have had this accident” are contradictory to the belief in Qadar. On the other hand, if someone was to lose their job or house they should know that Allah (SWT) is the provider of everything. They should accept that their loss was already decreed for them and no person could affect or change that.
The Prophet Muhammad (peace and blessings be upon him) has explained some of the practical implications of this belief in his sayings.
“If something befalls you, don’t say: If only I would have done such and such, rather say: Allah foreordained this, and whatever He wishes, He does; for verily the phrase ‘if only I would have’ makes way for the work of Satan” [Reported by Muslim]
The Prophet Muhammad (peace and blessings be upon him) asked one of his Companions, “Shall I not guide you to words that are a treasure from the treasures of Paradise?” He said, “Of course, O Messenger of Allah!” The Prophet (peace and blessings be upon him) said, “There is no ability or power except through Allah” [Reported by Bukhari and Muslim]
Deviation in the Understanding of Qadar
Qadariyah (Qadaris) is a Muslim sect which believes that man produced his own actions, which meant that they make man (khaliq al-af'al) creator of actions, thus giving Allah a partner in creating.
Applied to the Mu'tazilah. Adherents maintained that Allah had given man free will. Without it, one could not be fully accountable for ones actions. Free will also meant that Allah could not know a man's actions in advance
Jabriyah is the name given to those who, in opposition to the Qadariyah, deny the freedom of the will, and on this point make no distinction between man and inanimate nature, in as much as his actions are subordinate to the compulsion (jabr) of God. The most prominent champion of this view is Jahm Ibn Safwan and many other small sects.
The Jahmis are the followers of Jahm Ibn Safwan Abu Muhriz, a (mawla) client of Banu Rasib, called at-Tirmidhi by some and as-Samarqandi by others, a Muslim theologian, who attached himself to al-Harith Ibn Suraij, the "man with the black banner", during the rising in Khurasan towards the end of the 'Umayyad period and was therefore put to death in 128 H.:745-6 C.E. by Salm Ibn Ahwaz. As a theologian he occupies an independent position in as much as he agreed with the Murji'ah on the one hand in teaching that belief is an affair of the heart, and with the Mu'tazilah in denying the anthropomorphic attributes of God, but on the other hand he was one of the strongest defenders of Jabr. He only allowed that Allah is all-powerful and the creator because these are the things which can not be predicated of any created being. He further denied the eternity of Paradise and Hell. His followers called jahmiyah after him, survived down to the fifth century of the Hijrah: eleventh century C.E., around Tirmidh but then adopted the doctrines of the Ash'aris.
Belief in Qadar (destiny) is the sixth pillar of Iman. The understanding of this pillar has lead to great divisions amongst the Muslims, and hence the formation of deviant sects. The Prophet (SAW) repeated the word ‘believe in’ when explaining ‘Qadar’ in the hadith of Jibril, highlighting the importance of this pillar of iman.
In the Qur'an the following verses speaks about Qadar.
1. Verily, We have created all things with Qadar (divine preordainments) of all things before their creation, as written in the Book of Decrees (Al Lawhul Mahfuz). [Surah Al Qamar 54:49]
2. “And the command of Allah is a decree determined [qadran maqdooran]” [Surah Al Ahzaab 33:38]
3. He surely is able to do all things. [Surah Al-Ahqaf 46:33]
In the Sunnah the following hadiths refer to Qadar.
1. On the authority of Abdullah bin Masoud, who said, the Messenger of Allah, and he is the truthful, the believed narrated to us: "Verily the creation of each one of you is brought together in his mother's belly for forty days in the form of seed, then he is a clot of blood for a like period, then a morsel of flesh for a like period, then there is sent to him the angel who blows the breath of life into him and who is commanded about four matters: to write down his means of livelihood, his life span, his actions, and whether happy or unhappy. By Allah, other than whom there is no God, verily one of you behaves like the people of Paradise until there is but an arm's length between him and it, and that which has been written over takes him and so he behaves like the people of Hell-fire and thus he enters it; and one of you behaves like the people of Hell-fire until there is but an arm's length between him and it, and that which has been written over takes him and so he behaves like the people of Paradise and thus he enters it." [Related by Bukhari and Muslim]
2. On the authority of Abdullah bin Abbas: Who said one day I was behind the prophet and he said to me: "Young man, I shall teach you some words [of advice]: Be mindful of Allah, and Allah will protect you. Be mindful of Allah, and you will find Him in front of you. If you ask, ask of Allah; if you seek help, seek help of Allah. Know that if the nation were to gather together to benefit you with anything, it would benefit you only with something that Allah had already prescribed for you, and that if they gather together to harm you with anything, they would harm you only with something Allah had already prescribed for you. The pens have been lifted and the pages have dried." [Related by Tirmidhi]
Terminology
Linguistic Definition
1. The word Qada’ means perfection and completion.
2. The word Qadar means evaluating and planning. It implies the measuring out of something or fixing a limit to it. The Salaf would simply define destiny as knowledge that what hits you was not going to miss you, and that what misses you was not going to hit you.
Shariah Definition
1. Qadar means Allah’s Divine Decree: This is belief that all things are decreed by Allah (SWT) from eternity. Things will come to pass at the times that are known to Him and in the specific manner that He has decreed and willed. They will happen in the way they are meant to and the way they are created.
2. Qada’ means Allah’s Divine Will: This is to have certain belief that everything that happens in this universe happens by the will and decree of Allah.
Those Who Deny Qadar
Some people came to Abdullah Ibn Umar and said there are some people who do not believe in Qadar, to which Abdullah ibn Umar replied, “When you meet such persons, tell them that I have nothing to do with them, and they have nothing to do with me. And verily they are in no way responsible for my belief”. Then he went on to swear by Allah (SWT) “If any of them were to have gold equivalent to Mount Uhud with them and they were to spend it in the path of Allah (SWT), Allah (SWT) would not accept it from him unless he affirms his faith in divine decree”. He then related the hadith of Jibril which he related from his father Umar bin Al Khattab.
The Correct Understanding of Qadar
The scholar Ibn Qayyim Al Jawziyyah said “for the Muslims to understand Qadar correctly they must relate it to four aspects”.
1. Allah’s knowledge of everything before its existence
2. Allah’s recording of everything before the creation of the heavens and the earth
3. Allah’s willing everything into existence
4. Allah’s creating of everything that exists
1. Belief in Allah’s (SWT) knowledge of everything before its existence
This is to say Allah (SWT) knows the unseen before it happens, such as the knowledge of when there will be rainfall, the lifespan of the baby, whether a person will be obedient or disobedient.
“And with Him are the keys of the unseen, none knows them but He” [EMQ 6:59]
2. Belief in Allah’s (SWT) recording of all things before he created the heavens and the earth
Allah (SWT) not only knows the past but knows what is yet to come, and has recorded this information in the Preserved Table (Lawhul Mahfuzh).
“Don’t you know that Allah knows all that is in the heavens and on earth? Verily it is all in the Book, verily that is easy for Allah” [EMQ 22:70]
Allah (SWT) further says, “No calamity occurs on the earth or among yourselves but it is inscribed in the Book” [EMQ 57:22]
Sahih Muslim records that the Prophet (SAW) said “Allah (SWT) recorded all that will happen 50 thousand year before the creation, and Allah's (SWT) throne is over the water”
The recording takes place as follows:
1. Preserved Tablet
2. On each individuals forehead whilst in the womb; rizq (provision), ajal (lifespan), amal (deeds), successful or miserable
3. On the night of Lailatul Qadar
4. Daily by the angels – reports go to Allah (SWT) twice a day (Fajr and Asr)
3. Belief in Allah’s (SWT) decreeing everything that is in existence
If Allah (SWT) does not will something, it can never come into existence. It includes the acts performed by human beings. A person may intend and try for example to kick a ball, but if Allah (SWT) does not will it to occur, it will not occur, so that person may stumble and fall or totally fail to strike the ball at all. Allah (SWT) says, “If Allah had willed they would not have fought against one another, but Allah does what He likes” [Qur'an 2:253]
4. Belief in Allah’s (SWT) creating of everything that exists
“He created everything and measured everything according to its due measurements” [EMQ 25:2]
Even the deeds of mankind are the creation of Allah (SWT). Man has been given free will to do what he wants, but not free choice. So when he goes against the commands of Allah (SWT) he is punished, even though the wrong action of this person is created by Allah (SWT), the person is punished for making the choice and willingness to commit it.
“The Good and the Evil Thereof”
Ibn Qayyim points out what is meant by evil here is with respect to human beings and not with respect to Allah (SWT). The evil act is the result of man’s ignorance, wrongdoing, oppression and corruption; brought into existence by Allah (SWT) according to His wisdom and knowledge. Allah (SWT) would not create something that is pure evil.
“Evil has appeared on land and sea because of what the hands of men have earned. That Allah may make them taste a part of that which they have done in order that they may return (by repenting)” [EMQ 30:41]
Even in this verse Allah (SWT) states the cause of the evil, yet Allah (SWT) says so they can taste it and return to Allah (SWT). Pure evil on the other hand would have no benefit or positive result.
The proper understanding of Qadar will benefit the Muslims; as it will make them realize that Allah (SWT) is the only one to rely on, giving people tranquility and peace of mind. If a Muslim is tested or a calamity befalls them, they will know it has occurred in Allah’s (SWT) wisdom.
Statements like “If I didn’t come to work today, I would not have had this accident” are contradictory to the belief in Qadar. On the other hand, if someone was to lose their job or house they should know that Allah (SWT) is the provider of everything. They should accept that their loss was already decreed for them and no person could affect or change that.
The Prophet Muhammad (peace and blessings be upon him) has explained some of the practical implications of this belief in his sayings.
“If something befalls you, don’t say: If only I would have done such and such, rather say: Allah foreordained this, and whatever He wishes, He does; for verily the phrase ‘if only I would have’ makes way for the work of Satan” [Reported by Muslim]
The Prophet Muhammad (peace and blessings be upon him) asked one of his Companions, “Shall I not guide you to words that are a treasure from the treasures of Paradise?” He said, “Of course, O Messenger of Allah!” The Prophet (peace and blessings be upon him) said, “There is no ability or power except through Allah” [Reported by Bukhari and Muslim]
Deviation in the Understanding of Qadar
Qadariyah (Qadaris) is a Muslim sect which believes that man produced his own actions, which meant that they make man (khaliq al-af'al) creator of actions, thus giving Allah a partner in creating.
Applied to the Mu'tazilah. Adherents maintained that Allah had given man free will. Without it, one could not be fully accountable for ones actions. Free will also meant that Allah could not know a man's actions in advance
Jabriyah is the name given to those who, in opposition to the Qadariyah, deny the freedom of the will, and on this point make no distinction between man and inanimate nature, in as much as his actions are subordinate to the compulsion (jabr) of God. The most prominent champion of this view is Jahm Ibn Safwan and many other small sects.
The Jahmis are the followers of Jahm Ibn Safwan Abu Muhriz, a (mawla) client of Banu Rasib, called at-Tirmidhi by some and as-Samarqandi by others, a Muslim theologian, who attached himself to al-Harith Ibn Suraij, the "man with the black banner", during the rising in Khurasan towards the end of the 'Umayyad period and was therefore put to death in 128 H.:745-6 C.E. by Salm Ibn Ahwaz. As a theologian he occupies an independent position in as much as he agreed with the Murji'ah on the one hand in teaching that belief is an affair of the heart, and with the Mu'tazilah in denying the anthropomorphic attributes of God, but on the other hand he was one of the strongest defenders of Jabr. He only allowed that Allah is all-powerful and the creator because these are the things which can not be predicated of any created being. He further denied the eternity of Paradise and Hell. His followers called jahmiyah after him, survived down to the fifth century of the Hijrah: eleventh century C.E., around Tirmidh but then adopted the doctrines of the Ash'aris.
Monday, May 10, 2010
Belief in Divine Decree
http://www.islamreligion.com/articles/40/
The sixth and last article of Islamic faith is belief in divine decree which means that everything good or bad, all moments of happiness or sorrow, pleasure or pain, come from God.
First, God’s foreknowledge is infallible. God is not indifferent to this world or its people. He is wise and loving, but this should not make us fatalists, throwing up our hands and saying, ‘what’s the point of making any effort?’ God’s foreknowledge does not compromise human responsibility. God holds us accountable for what we can do, what is within our capability, but He does not hold us accountable for things we cannot do. He is just and, as He has given us only limited responsibility, judges us accordingly. We should think, plan and make the right choices, but, if sometimes things do not turn out the way we want, we need not lose hope or get depressed. We should pray to God and try again. If in the end we still do not achieve what we wanted, we should know we have tried our best and are not responsible for the results.
God knows what the creatures will do, encompassing everything by His knowledge. He knows all that exists, in entirety and totality, by virtue of His eternal foreknowledge.
“Truly, nothing is hidden from God, in the earth or in the heavens.” (Quran 3:5)
Whoever refuses this denies God’s perfection, because the opposite of knowledge is either ignorance or forgetfulness. It would mean God would have been mistaken in his foreknowledge of future events; He would no longer be omniscient. Both are deficiencies which God is free of.
Second, God has recorded everything that will occur until the Day of Judgment in the Preserved Tablet (al-Lauh al-Mahfuz in Arabic). The life spans of all human beings are written and the amount of their sustenance apportioned. Everything that is created or occurs in the universe is according to what is recorded there. God has said: “Did you not know that God knows (all) that is in the heavens and the earth? It is (all) in a record. Surely that is easy for God.” (Quran 22:70)
Third, whatever God wills to happen happens, and whatever God does not will does not happen. Nothing occurs in the heavens or on earth without the Will of God.
Fourth, God is the Creator of everything.
“…He has created everything, and has ordained for it a measure.” (Quran 25:2)
In Islamic doctrine, every human act both in material and spiritual life is predestined, yet it is incorrect to believe the action of fate is blind, arbitrary, and relentless. Without denying divine interference in human affairs, human liberty is kept intact. It does not discount the principle of man’s moral freedom and responsibility. All is known, but freedom is also granted.
Man is not a helpless creature born along by destiny. Rather, each person is responsible for his acts. Lethargic nations and individuals indolent to ordinary affairs of life are to blame themselves, not God. Man is bound to obey the moral law; and he will receive merited punishment or reward as he violates or observes that law. However, if such is so, man must have within his power the ability to break or keep the law. God would not hold us responsible for something unless we were capable of doing it: “God does not burden any human being with more than he is well able to bear.” (Quran 2:286)
Belief in divine decree strengthens one’s belief in God. A person realizes that God alone controls everything, so he trusts and relies on Him. Even though a person tries his best, at the same time he relies on God for the final outcome. His hard work or intelligence does not make him arrogant, for God is the source of all that comes his way. Finally, a person attains peace of mind in the realization that God is the wise and His actions are dictated by wisdom. Things don’t happen without a purpose. If something reached him, he realizes it could never have escaped him. If something misses him, he realizes it was never meant to be. A man achieves an inner peace, inwardly at rest with this realization.
The sixth and last article of Islamic faith is belief in divine decree which means that everything good or bad, all moments of happiness or sorrow, pleasure or pain, come from God.
First, God’s foreknowledge is infallible. God is not indifferent to this world or its people. He is wise and loving, but this should not make us fatalists, throwing up our hands and saying, ‘what’s the point of making any effort?’ God’s foreknowledge does not compromise human responsibility. God holds us accountable for what we can do, what is within our capability, but He does not hold us accountable for things we cannot do. He is just and, as He has given us only limited responsibility, judges us accordingly. We should think, plan and make the right choices, but, if sometimes things do not turn out the way we want, we need not lose hope or get depressed. We should pray to God and try again. If in the end we still do not achieve what we wanted, we should know we have tried our best and are not responsible for the results.
God knows what the creatures will do, encompassing everything by His knowledge. He knows all that exists, in entirety and totality, by virtue of His eternal foreknowledge.
“Truly, nothing is hidden from God, in the earth or in the heavens.” (Quran 3:5)
Whoever refuses this denies God’s perfection, because the opposite of knowledge is either ignorance or forgetfulness. It would mean God would have been mistaken in his foreknowledge of future events; He would no longer be omniscient. Both are deficiencies which God is free of.
Second, God has recorded everything that will occur until the Day of Judgment in the Preserved Tablet (al-Lauh al-Mahfuz in Arabic). The life spans of all human beings are written and the amount of their sustenance apportioned. Everything that is created or occurs in the universe is according to what is recorded there. God has said: “Did you not know that God knows (all) that is in the heavens and the earth? It is (all) in a record. Surely that is easy for God.” (Quran 22:70)
Third, whatever God wills to happen happens, and whatever God does not will does not happen. Nothing occurs in the heavens or on earth without the Will of God.
Fourth, God is the Creator of everything.
“…He has created everything, and has ordained for it a measure.” (Quran 25:2)
In Islamic doctrine, every human act both in material and spiritual life is predestined, yet it is incorrect to believe the action of fate is blind, arbitrary, and relentless. Without denying divine interference in human affairs, human liberty is kept intact. It does not discount the principle of man’s moral freedom and responsibility. All is known, but freedom is also granted.
Man is not a helpless creature born along by destiny. Rather, each person is responsible for his acts. Lethargic nations and individuals indolent to ordinary affairs of life are to blame themselves, not God. Man is bound to obey the moral law; and he will receive merited punishment or reward as he violates or observes that law. However, if such is so, man must have within his power the ability to break or keep the law. God would not hold us responsible for something unless we were capable of doing it: “God does not burden any human being with more than he is well able to bear.” (Quran 2:286)
Belief in divine decree strengthens one’s belief in God. A person realizes that God alone controls everything, so he trusts and relies on Him. Even though a person tries his best, at the same time he relies on God for the final outcome. His hard work or intelligence does not make him arrogant, for God is the source of all that comes his way. Finally, a person attains peace of mind in the realization that God is the wise and His actions are dictated by wisdom. Things don’t happen without a purpose. If something reached him, he realizes it could never have escaped him. If something misses him, he realizes it was never meant to be. A man achieves an inner peace, inwardly at rest with this realization.
Sunday, May 9, 2010
The Belief in al-Qadar
Al-Qadar is Allah’s predestination of measurements and sustenance of everything and everyone, according to His knowledge and wisdom.
Aspects of Belief in al-Qadar
1. Knowledge - The belief that Allah’s knowledge encompasses everything, every matter, major or minor, and time frames of everything that happens in this universe. Allah’s knowledge encompasses all of His actions and actions taken by His slaves.
2. Writing - The belief that Allah recorded everything in a book that He kept with Him, called “A1-Lawh’ Al-Mah’foodh” (The Preserved Book). He said, what translated means, “Know you not that Allah knows all that is in heaven and on earth? Verily, it is (all) in the Book (Al-Lawh’ Al-Mah’footh). Verily, that is easy for Allah.” [22:70].
Abdullah-ibn-Amr-ibn-al-Aas (radiyallaahu anhuma) said that he heard the Messenger of Allah (sallallaahu alaihi wa-sallam) say, what translated means, “Allah recorded the measurement of all matters pertaining to creation fifty thousand years before He created the heavens and earth.” [Saheeh Muslim]
3. The belief that nothing, whether related to Allah’s actions or actions taken by His slaves, can happen without His permission. He said, what translated means, “And your Lord creates whatsoever He wills and chooses.” [28: 68], “ And Allah does what He will.” [14: 27] and, “He it is who shapes you in the wombs as He pleases.” [3: 6]. As for actions taken by His creation, Allah said, “Had Allah willed, indeed He would have given them power over you, and they would have fought you.” [4:90] and, “And if Allah had willed, they would not have done so. So leave them alone with their fabrications.” [6:137].
4. The belief that Allah created all creation, all what they possess of attributes and all their actions, “Allah is the creator of all things, and He is the guardian over all things.” [39:62] and, “He has created everything, and has measured it exactly according to its due measurements.” [25: 2]. Also, Abraham said to his people, as was mentioned in the Qur’aan, “While Allah has created you and what you make.” [37:96].
Believing in the al-Qadar, as described above, does not mean that people have no power over the actions they chose to take. Islamic Shari’ah and reality confirm that the person has a will of his own.
As for the Shari’ah, Allah said about one’s own will, what translated means, “So, whosoever wills, let him take a return to his Lord (by obeying His commandments).” [78:39] and, “So go to your tilt (have sexual relations with your wives) when and how you will (not in the anus).” [2:223]. As for one’s own power over his actions, “So keep your duty to Allah as much as you can; listen and obey.” [64:16] and, “Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned.” [2:286].
As for the reality of things, every human knows that he has a power and a will of his own. He uses his power and will to indulge in or avoid actions of his choice. Mankind distinguish between what they do by their own power and between what they have no power over, like shivering due to illness or extreme cool. However, the power and will of mankind is under the control of Allah’s will and power, “To whomsoever among you who wills to walk straight. And you will not, unless (it be) that Allah wills, the Lord of the worlds.” [8 1:28-29]. The universe is Allah’s property and nothing happens in His kingdom without His knowledge and permission.
Belief in al-Qadar, as explained above, does not provide an excuse for mankind to sin or abandon what they are obligated to do. This excuse can be rejected using the following arguments:
1. Allah said, what translated means, “Those who took partners (in worship) with Allah will say: “If Allah had willed, we would not have taken partners (in worship) with Him, nor would our fathers, and we would not have forbidden anything (against His will). “Likewise bellied those who were before them, till they tasted of Our wrath. Say: “Have you any knowledge (proof) that you can produce before us? Verily, you follow nothing but guess and you do nothing but lie” [6:148]. The disbelievers did not have a valid excuse when they said that what they did was according to al-Qadar. If this excuse was valid, then why will Allah punish them for their sins?
2. Allah said, what translated means, “Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allah after the Messengers and Allah is ever all-powerful, all-wise.” [4:165]. Sending down the Messengers took place according to al-Qadar, also. This is why the disbelievers cannot use al-Qadar as an excuse for not believing, because al-Qadar provided them with the means to escape Allah’s punishment by following His Messengers.
3. Ali-ibn-Abi Talib (radiyallaahu anhu) said that the Prophet (sallallaahu alaihi wa-sallam) said, what translated means, “One’s final destination, in Hell or Paradise, is already determined for each one of you.” A man said, “Should we depend (on this fact), O Messenger of Allah (meaning to abandon working deeds)?” He said, “No. Perform deeds, because everyone will be helped (to go on the path that he chooses and reach his destiny).” Then he read the Ayah. “As for him who gives (in charity) and keeps his duty to Allah and fears Him...” [92:5].” [1]
4. Allah conveyed His commandments to His slaves and did not require them to do what is beyond their capacity. “So keep your duty to Allah (and fear Him) as much as you can.” [64:16], and “Allah burdens not a person beyond his scope.” [2:286]. If the slave is forced to do whatever deeds he performs, then Allah would have required from him what is beyond his capacity, and this is a false belief. For this reason, Allah forgives sins that take place because of ignorance or forgetfulness.
5. Al-Qadar is a matter of Allah’s knowledge. No one can uncover his own Qadar but after it happens. One’s intention to perform a deed precedes the action itself. He does not know what al-Qadar holds for him. Therefore, al-Qadar is not a valid excuse for sinning and abandoning the commandments.
6. One always seeks what is convenient for him. No one of sane mind would abandon what brings material benefit to him, saying that al-Qadar forced him to take this course of action. Therefore, why would one use al-Qadar as an excuse for abandoning what brings benefit to him in matters of religion and not do the same for matters of life?
If a man has to choose between two countries to move to, one of them is chaotic, full of incidents of murder, looting, rape, insecurity and hunger. Would he choose to go to this country or would he go to another country, which is safe for him and secure, with abundance in material joys, where one’s honor, possessions and human rights are preserved? There is no doubt that this man would choose the second country, where he will be safe and secure. No one of sane mind would choose to go to the first country, claiming that this is his Qadar. Therefore, why would one choose what ends him up in Hell, rather than Paradise, in the last life, claiming that this is his Qadar?
When one is sick and is given a medicine to take, he will take the medicine even though he does not like its taste. When one is told to go on a diet, he would not eat the food that he likes, in order to satisfy this diet and to stay fit. No one of sane mind would refuse to take medicines or go on medical diets, claiming that this is his Qadar. Therefore, why would one abandon implementing Allah’s and His Messenger’s commandments, thus bringing Allah’s wrath on him, claiming that this is his Qadar?
7. If one of those, who abandon the commandments and indulge in sinning, comes under attack on his honor or possessions, would he accept the excuse of the attacker, if he says that he attacked him because it was his Qadar to attack him, and therefore he is not to be blamed? Indeed no! Therefore, why does this person refuse al-Qadar as an excuse for whoever attacked him, while he depends on al-Qadar as an excuse for abandoning Allah’s rights on him?
It was reported that Omar ibn Al-Khattab (radiyallaahu anhu) was brought to a man who was caught stealing. Omar ordered that this man’s hand be cut off. The man said, “Wait, O leader of the believers. I only stole because this was in the Qadar of Allah.” Omar said, “And we are cutting your hand because it is in the Qadar of Allah.”
Benefits of Belief in al-Qadar
1. Depending on Allah alone when one indulges in any action. Taking the necessary precautions is not the cause of one’s success in the intended actions. All matters are under the full control of the Qadar of Allah.
2. When one succeeds in performing an action, he must not be proud of himself. All good deeds are successfully performed because of Allah’s bounty, because He ordained that this matter to be successful. To be proud will make one forget to thank Allah for permitting him to successfully perform this deed.
3. Believing in al-Qadar leads one to feel satisfied, safe and secure. All incidents that happen to a person are a result of Allah’s Qadar. One should not feel miserable for losing or not gaining what he likes. All this happens according to the Qadar of Allah. Allah is the king and Lord of the heavens and earth and His Qadar will happen exactly as He wills, “No calamity befalls on the earth or in yourselves but is inscribed in the Book of Decrees (Al-Lawh’ Al-Mah’footh), before We bring it into existence. Verily, that is easy for Allah. In order that you may not be sad over matters that you fail to get, nor rejoice because of that which has been given to you. And Allah likes not prideful boasters.” [57:22-23]. The Prophet (sallallaahu alaihi wa-sallam) said, what translated means, “Pleasing is the attitude of the believer. All of his matters are righteous. This is only for the believer. If a joy is brought to him, he thanks (Allah for it). This is better for him. If a calamity befalls him, he is patient. This is also good for him.” [Saheeh Muslim]
Two groups fell into misguidance with regard to al-Qadar:
1. Al-Jabriyyah - This group claimed that the person is forced to do whatever he does and that he has no power or will of his own.
2. Al-Qadariyyah - They claimed that the person has a will and power independent of Allah’s will and power.
The Shari’ah and real life are used to refute the first group, al-Jabriyyah.
As for the Shari’ah, Allah confirmed that humans have a will and power of their own, ‘Among you are some that desire this world and some that desire the Hereafter. [3:152], “And say: “The truth is from your Lord.” Then whosoever wills, let him believe, and whosoever wills, let him disbelieve. Verily, We have prepared for the unjust, a fire whose walls will be surrounding them.” [18:29] and. “Whosoever does righteous, good deeds, it is for (the benefit of) his own-self and whosoever does evil, it is against his own-self, and your Lord is not at all unjust to (His) slaves.” [41:46].
As for real life, everyone knows the difference between his actions, like eating, drinking, selling and buying, and between what is beyond his power, like shivering and accidentally falling off a roof, for example. The first type of actions are his. He chooses them on his own will using his own power. The second type of actions are beyond his control.
The Shari’ah and the mind are also used to refute the second group, al-Qadariyyah.
As for the Shari’ah, Allah created everything and nothing happens without His permission. He said that all actions taken by His slave happen by His will, “Allah had willed, succeeding generations would not have fought against each other, after clear verses of Allah had come to them, but they differed, some of them believed and others disbelieved. If Allah had willed, they would not have fought against one another, but Allah does what He likes.” [2:253] and, “And if We had willed, surely! We would have given every person his guidance, but the word from me took effect (about evildoers), that I will fill Hell with Jinn and mankind together.” [32:13].
As for the mind, the universe is Allah’s kingdom and mankind are a part of this kingdom. Therefore, all mankind are owned by Allah. The slave cannot do anything in this kingdom unless its Lord, Allah, gives him permission.
Footnotes
[1] Saheeh al-Bukhari & Saheeh Muslim (the wordings are by Al-Bukhari)]. Muslim’s narration of this Hadith reads, “All will be helped to satisfy what they were created for.” The Prophet (sallallaahu alaihi wa-sallam) ordered the companions to perform righteous, good deeds and not to depend on Al-Qadar.
Taken from Explaining The Fundamentals of Faith by Imaam Muhammad Ibn Saalih al-Uthaymeen translated by Dr. Saalih as-Saalih @ http://abdurrahman.org/faith/fundamentalsoffaith.html#8
Aspects of Belief in al-Qadar
1. Knowledge - The belief that Allah’s knowledge encompasses everything, every matter, major or minor, and time frames of everything that happens in this universe. Allah’s knowledge encompasses all of His actions and actions taken by His slaves.
2. Writing - The belief that Allah recorded everything in a book that He kept with Him, called “A1-Lawh’ Al-Mah’foodh” (The Preserved Book). He said, what translated means, “Know you not that Allah knows all that is in heaven and on earth? Verily, it is (all) in the Book (Al-Lawh’ Al-Mah’footh). Verily, that is easy for Allah.” [22:70].
Abdullah-ibn-Amr-ibn-al-Aas (radiyallaahu anhuma) said that he heard the Messenger of Allah (sallallaahu alaihi wa-sallam) say, what translated means, “Allah recorded the measurement of all matters pertaining to creation fifty thousand years before He created the heavens and earth.” [Saheeh Muslim]
3. The belief that nothing, whether related to Allah’s actions or actions taken by His slaves, can happen without His permission. He said, what translated means, “And your Lord creates whatsoever He wills and chooses.” [28: 68], “ And Allah does what He will.” [14: 27] and, “He it is who shapes you in the wombs as He pleases.” [3: 6]. As for actions taken by His creation, Allah said, “Had Allah willed, indeed He would have given them power over you, and they would have fought you.” [4:90] and, “And if Allah had willed, they would not have done so. So leave them alone with their fabrications.” [6:137].
4. The belief that Allah created all creation, all what they possess of attributes and all their actions, “Allah is the creator of all things, and He is the guardian over all things.” [39:62] and, “He has created everything, and has measured it exactly according to its due measurements.” [25: 2]. Also, Abraham said to his people, as was mentioned in the Qur’aan, “While Allah has created you and what you make.” [37:96].
Believing in the al-Qadar, as described above, does not mean that people have no power over the actions they chose to take. Islamic Shari’ah and reality confirm that the person has a will of his own.
As for the Shari’ah, Allah said about one’s own will, what translated means, “So, whosoever wills, let him take a return to his Lord (by obeying His commandments).” [78:39] and, “So go to your tilt (have sexual relations with your wives) when and how you will (not in the anus).” [2:223]. As for one’s own power over his actions, “So keep your duty to Allah as much as you can; listen and obey.” [64:16] and, “Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned.” [2:286].
As for the reality of things, every human knows that he has a power and a will of his own. He uses his power and will to indulge in or avoid actions of his choice. Mankind distinguish between what they do by their own power and between what they have no power over, like shivering due to illness or extreme cool. However, the power and will of mankind is under the control of Allah’s will and power, “To whomsoever among you who wills to walk straight. And you will not, unless (it be) that Allah wills, the Lord of the worlds.” [8 1:28-29]. The universe is Allah’s property and nothing happens in His kingdom without His knowledge and permission.
Belief in al-Qadar, as explained above, does not provide an excuse for mankind to sin or abandon what they are obligated to do. This excuse can be rejected using the following arguments:
1. Allah said, what translated means, “Those who took partners (in worship) with Allah will say: “If Allah had willed, we would not have taken partners (in worship) with Him, nor would our fathers, and we would not have forbidden anything (against His will). “Likewise bellied those who were before them, till they tasted of Our wrath. Say: “Have you any knowledge (proof) that you can produce before us? Verily, you follow nothing but guess and you do nothing but lie” [6:148]. The disbelievers did not have a valid excuse when they said that what they did was according to al-Qadar. If this excuse was valid, then why will Allah punish them for their sins?
2. Allah said, what translated means, “Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allah after the Messengers and Allah is ever all-powerful, all-wise.” [4:165]. Sending down the Messengers took place according to al-Qadar, also. This is why the disbelievers cannot use al-Qadar as an excuse for not believing, because al-Qadar provided them with the means to escape Allah’s punishment by following His Messengers.
3. Ali-ibn-Abi Talib (radiyallaahu anhu) said that the Prophet (sallallaahu alaihi wa-sallam) said, what translated means, “One’s final destination, in Hell or Paradise, is already determined for each one of you.” A man said, “Should we depend (on this fact), O Messenger of Allah (meaning to abandon working deeds)?” He said, “No. Perform deeds, because everyone will be helped (to go on the path that he chooses and reach his destiny).” Then he read the Ayah. “As for him who gives (in charity) and keeps his duty to Allah and fears Him...” [92:5].” [1]
4. Allah conveyed His commandments to His slaves and did not require them to do what is beyond their capacity. “So keep your duty to Allah (and fear Him) as much as you can.” [64:16], and “Allah burdens not a person beyond his scope.” [2:286]. If the slave is forced to do whatever deeds he performs, then Allah would have required from him what is beyond his capacity, and this is a false belief. For this reason, Allah forgives sins that take place because of ignorance or forgetfulness.
5. Al-Qadar is a matter of Allah’s knowledge. No one can uncover his own Qadar but after it happens. One’s intention to perform a deed precedes the action itself. He does not know what al-Qadar holds for him. Therefore, al-Qadar is not a valid excuse for sinning and abandoning the commandments.
6. One always seeks what is convenient for him. No one of sane mind would abandon what brings material benefit to him, saying that al-Qadar forced him to take this course of action. Therefore, why would one use al-Qadar as an excuse for abandoning what brings benefit to him in matters of religion and not do the same for matters of life?
If a man has to choose between two countries to move to, one of them is chaotic, full of incidents of murder, looting, rape, insecurity and hunger. Would he choose to go to this country or would he go to another country, which is safe for him and secure, with abundance in material joys, where one’s honor, possessions and human rights are preserved? There is no doubt that this man would choose the second country, where he will be safe and secure. No one of sane mind would choose to go to the first country, claiming that this is his Qadar. Therefore, why would one choose what ends him up in Hell, rather than Paradise, in the last life, claiming that this is his Qadar?
When one is sick and is given a medicine to take, he will take the medicine even though he does not like its taste. When one is told to go on a diet, he would not eat the food that he likes, in order to satisfy this diet and to stay fit. No one of sane mind would refuse to take medicines or go on medical diets, claiming that this is his Qadar. Therefore, why would one abandon implementing Allah’s and His Messenger’s commandments, thus bringing Allah’s wrath on him, claiming that this is his Qadar?
7. If one of those, who abandon the commandments and indulge in sinning, comes under attack on his honor or possessions, would he accept the excuse of the attacker, if he says that he attacked him because it was his Qadar to attack him, and therefore he is not to be blamed? Indeed no! Therefore, why does this person refuse al-Qadar as an excuse for whoever attacked him, while he depends on al-Qadar as an excuse for abandoning Allah’s rights on him?
It was reported that Omar ibn Al-Khattab (radiyallaahu anhu) was brought to a man who was caught stealing. Omar ordered that this man’s hand be cut off. The man said, “Wait, O leader of the believers. I only stole because this was in the Qadar of Allah.” Omar said, “And we are cutting your hand because it is in the Qadar of Allah.”
Benefits of Belief in al-Qadar
1. Depending on Allah alone when one indulges in any action. Taking the necessary precautions is not the cause of one’s success in the intended actions. All matters are under the full control of the Qadar of Allah.
2. When one succeeds in performing an action, he must not be proud of himself. All good deeds are successfully performed because of Allah’s bounty, because He ordained that this matter to be successful. To be proud will make one forget to thank Allah for permitting him to successfully perform this deed.
3. Believing in al-Qadar leads one to feel satisfied, safe and secure. All incidents that happen to a person are a result of Allah’s Qadar. One should not feel miserable for losing or not gaining what he likes. All this happens according to the Qadar of Allah. Allah is the king and Lord of the heavens and earth and His Qadar will happen exactly as He wills, “No calamity befalls on the earth or in yourselves but is inscribed in the Book of Decrees (Al-Lawh’ Al-Mah’footh), before We bring it into existence. Verily, that is easy for Allah. In order that you may not be sad over matters that you fail to get, nor rejoice because of that which has been given to you. And Allah likes not prideful boasters.” [57:22-23]. The Prophet (sallallaahu alaihi wa-sallam) said, what translated means, “Pleasing is the attitude of the believer. All of his matters are righteous. This is only for the believer. If a joy is brought to him, he thanks (Allah for it). This is better for him. If a calamity befalls him, he is patient. This is also good for him.” [Saheeh Muslim]
Two groups fell into misguidance with regard to al-Qadar:
1. Al-Jabriyyah - This group claimed that the person is forced to do whatever he does and that he has no power or will of his own.
2. Al-Qadariyyah - They claimed that the person has a will and power independent of Allah’s will and power.
The Shari’ah and real life are used to refute the first group, al-Jabriyyah.
As for the Shari’ah, Allah confirmed that humans have a will and power of their own, ‘Among you are some that desire this world and some that desire the Hereafter. [3:152], “And say: “The truth is from your Lord.” Then whosoever wills, let him believe, and whosoever wills, let him disbelieve. Verily, We have prepared for the unjust, a fire whose walls will be surrounding them.” [18:29] and. “Whosoever does righteous, good deeds, it is for (the benefit of) his own-self and whosoever does evil, it is against his own-self, and your Lord is not at all unjust to (His) slaves.” [41:46].
As for real life, everyone knows the difference between his actions, like eating, drinking, selling and buying, and between what is beyond his power, like shivering and accidentally falling off a roof, for example. The first type of actions are his. He chooses them on his own will using his own power. The second type of actions are beyond his control.
The Shari’ah and the mind are also used to refute the second group, al-Qadariyyah.
As for the Shari’ah, Allah created everything and nothing happens without His permission. He said that all actions taken by His slave happen by His will, “Allah had willed, succeeding generations would not have fought against each other, after clear verses of Allah had come to them, but they differed, some of them believed and others disbelieved. If Allah had willed, they would not have fought against one another, but Allah does what He likes.” [2:253] and, “And if We had willed, surely! We would have given every person his guidance, but the word from me took effect (about evildoers), that I will fill Hell with Jinn and mankind together.” [32:13].
As for the mind, the universe is Allah’s kingdom and mankind are a part of this kingdom. Therefore, all mankind are owned by Allah. The slave cannot do anything in this kingdom unless its Lord, Allah, gives him permission.
Footnotes
[1] Saheeh al-Bukhari & Saheeh Muslim (the wordings are by Al-Bukhari)]. Muslim’s narration of this Hadith reads, “All will be helped to satisfy what they were created for.” The Prophet (sallallaahu alaihi wa-sallam) ordered the companions to perform righteous, good deeds and not to depend on Al-Qadar.
Taken from Explaining The Fundamentals of Faith by Imaam Muhammad Ibn Saalih al-Uthaymeen translated by Dr. Saalih as-Saalih @ http://abdurrahman.org/faith/fundamentalsoffaith.html#8
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