The Salaf's Guide to the understanding of
al-Qadaa' wal Qadar
Fate in Islam
- by
Dr.Saleh as-Saleh
INDEX
- The essentials of belief in Fate (Qadaa’ and Qadar) in Islaam
- The Meaning of al-Qadaa’ and al-Qadar
- Al-Qadar is an Article of faith:
- The Qadar mentioned in the Qur'aan
- The Qadar mentioned in the Sunnah
- The Four Aspects Of Qadar
- The First Aspect of Qadar - Al-Ilm [Allaah’s Knowledge]
- The Second Aspect of Qadar - Al-Kitabah (The Writing)
- The Third Aspect of Qadar - Al-Mashee’ah : The Will of Allaah
- The Fourth Aspect of Qadar - Al-Khalq : The Creation
- The medium course is that of Ahlus-Sunnah, the followers of As-Salaf us Salih
- The Ranks of Al-Qadar Together
- In The Name of Al-Qadar !
- Blaming Al-Qadar : Is There Evidence?
- Summary
- The Benefits of Belief in al-Qadar
- A Final Note : Should Al-Qadar be discussed in the first place?
The essentials of belief in Fate (Qadaa’ and Qadar) in Islaam
The Meaning of al-Qadaa’ and al-Qadar:
Al-Qadar is “the ability of Allaah ” [1], where He knew, wrote, willed and created all things in due proportion and according to a precise measure. Allaah knew that all things will happen before bringing them to existence and in accordance with pre-destined proportions and measures which Allaah had written in a Book called al-Laouh ul Mahfoudh (the Preserved Tablet).
Al-Qadaa’ is the perfectly precise execution and accomplishment of all things pre-destined to occur, in accordance with Allaah’s previous Knowledge, Writing and Will.
When mentioned separately, Qadaa' and Qadar are synonymous but when mentioned together, Qadaa' stands for the pre-destination of events, and when the pre-destined matter takes place - it is called Qadar.
Al-Qadar is an Article of faith:
Yahya bin Ya'mur (a famour Tabi'ee and a narrator of Hadeeth) set out on a pilgrimage to Macca along with Humaid b. Abdur Rehman Himyari, and said, "Should we meet one of the Companions of the Messenger of Allaah, we will ask him about Taqdeer (Qadar)." Incidentally they met Abdullah, the son of Umer ibn Khattab ? and said to him, "O Abu Abdar-Rehman, there have appeared in our land who recite the Holy Qur'aan and peruse knowledge…. They claim that there is no such thing as Divine Decree and events are not pre-Destined". He (Abdullah ibn Umer) said, "When you happen to meet such people 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)". Abdullah ibn Umar swore by Him (the Lord) (and said): If any one of them (who does not believe in the Divine Decree) had with him gold equal to the bulk of (the mountain) Uhud and then, it (in the way of Allah), Allah would not accept it unless he affirmed his faith in Divine Decree". He further said: My father, Umar ibn al-Khattab, told me: "One day we were sitting in the company of Allah's Messenger (salallahu alaihi wa salalam) when there appeared before us a man dressed in pure white clothes, his hair extraordinarily black….. He (the inquirer) said: Inform me about Eeman (faith). He (the Prophet (salallahu alaihi wa salalam)) replied: That you affirm your faith in Allah, in His angels, in His Books, in His Apostles, in the Day of Judgment, and you affirm your faith in the Divine Decree about good and evil. He (the inquirer) said: You have told the truth." …. After the inquirer left, the Prophet (salallahu alaihi wa salalam) said, "He was Gabriel (the angel). He came to you in order to instruct you in matters of religion."
Saheeh Muslim (english trans.) vol.1, Hadeeth # 1.
The Qadar mentioned in the Qur'aan:
“Verily, We have created all things with Qadar.”
Soorah al-Qamar (54):49
“Did we not create you with a fluid of no value? Then We placed it in a place of safety (womb), for a known period (determined by gestation)? So We did measure, and We are the best to measure.”
Soorah al-Mursalat (77):20-23
“He has created everything, and has measured it exactly according to its due measure.”
Soorah al-Furqan (25):2
Al-Qadar mentioned in the Sunnah:
The Messenger of Allaah (salallahu alaihi wa salalam) said: “No slave will (truly) believe until he believes in al-Qadar, its good and bad from Allaah and until he knows that what has befallen him was not going to pass him by, and what has passed him by was not going to befall him.”
Sunan at-Tirmidhee and authenticated by al-Albaanee in Saheeh Sunan at-Tirmidhee no.1743
The Hadeeth related by Tawoos (Ibn Kayesaan al-Yamani) who said that: “I found some Companions of Allaah’s Messenger (salallahu alaihi wa salalam) as saying: ‘Everything is by Qadar (measure)’.” And he further said: “I heard Abdullah bin Umer - radiyallahu anhu - as saying: ‘There is a measure for everything - even for incapacity and capability’.”
Sahih Muslim (english trans.) vol.4, no.6419 and Muwatta Imam Maalik
Abu Hurairah ? reported that the polytheists of the Quraish came argue with Allaah’s Messenger(salallahu alaihi wa salalam) about Qadar and then this verse was revealed: “The Day when they will be dragged in the Fire on their faces (it will be said to them) ‘Taste you the touch of Hell’. Certainly, We have created all things with Qadar.
Soorah al-Qamar (54):48
In order to correctly understand the issue of Qadar, the following four terms need to studied in detail:-
1. Al-Ilm (Knowledge)
2. Kittabah (Writing)
3. Mash’eeah (Will)
4. Al-Khalq (Creation)
Sheikh ul-Islaam, Ibn Taimeeyah has summerized these ranks in his famous book on the creed (Aqeedah) of the Ahlus-Sunnah, “Al-Aqeedah al-Wasitiyyah”.
F O O T N O T E S
[1] As said by Imaam Ahmed bin Hambal and reported by Imaam Ibn Qayyim al-Jawziyyah in his book: Shifaa’ul ‘Aleel Fee Massa’il al-Qadaa’ wal Qadar wal Hikmah wat-Ta’leel (The cure for the Ailing: Explaining matters of al-Qadaa’ and al-Qadar, Wisdom and Cause), p.88
The First Aspect of Qadar - Knowledge
Al-Ilm [Allaah’s Knowledge]
In this regard it is essential to believe that...
1. Allaah knows everything about His Creation, even before He created them
2. Allaah alone chooses on whom to bestow guidance, the choice being related to his Knowledge
3. Allaah knows the outcome of His choice
Allah’s Knowledge compasses everything. He knew what had occurred and what will occur, and all that did not occur. He knew everything about His creation even before He created it. In His Eternal Knowledge is the provision, life-spans, sayings, moves and deeds of His creation; and knows who among them is obedient or disobedient, and who will be among the people of al-Jannah (
“Verily Allaah is the All-Knower of everything.”
Soorah al-Anfaal (8):75
“And that Allaah surrounds (comprehends) all things in His Knowledge.”
Soorah at-Talaq (65):12
“With Him alone are the keys of the Ghayb (all that is hidden), none knows them but He. And He knows whatever there is on the earth and in the sea; not a leaf falls but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record.”
Soorah al-An'aam (6): 59
Allaah knows that the disbelievers (Kuffar) on the Day of Judgement will wish to return to the life of this world, so that they may do deeds of righteousness. However Allaah knows that even ….“if they were returned (to the world), they would certainly revert to that which they were forbidden. And indeed they are liars”
Soorah a-Anaam (6):28
Allaah says about the disbelievers who do not tolerate listening to His Guidance, that was brought to them by the Prophet (salallahu alaihi wa salalam): “Had Allaah known of any good in them, He would have made them listen, and even if he makes them listen they would have turned away, averse (to the truth).”
Soorah al-Anfaal (8):23
And the people of al-Jannah (
Ali ? narrated that one day the Prophet (salallahu alaihi wa salalam) was sitting with a wooden stick in his hand with which he was scratching the ground. He raised his head and said, “There is none of you, but has his place assigned either in the Fire or in
Soorah al-Lail (92):5-7”
Sahih Muslim (english trans.) vol.4, no.6400
Ibn Abbas narrated that the Prophet (salallahu alaihi wa salalam) was asked about the children of the Mushrikeen (polytheists) whereupon he said: “Allaah alone knows what they would be doing (were they to live).”
Sahih al-Bukhari (english trans.) vol.8. no.596 and Sahih Muslim (english trans.) vol.4, no.6433
Commenting on this Hadeeth, Sheikh ul-Islaam Ibn Taimeeyah said: “Allaah knows who among them will be a Kaafir or a Mu’min once they reached the age of puberty.”
Reported in al-Fatawa, vol.4, p.246
.
He also said, “It cannot be ruled out whether a particular child from the children of the Mushrikeen will be in the Hell or
Reported in al-Fatawa, vol.4, p.303 & vol.24, p.372
Allah alone knows the actions of all children, if they were to live and grow up, as the Messenger of Allaah explained, “No child is born except on Fitrah (Islaam). It is his parents who make him a Jew or a Christian, just as you help the animals give birth to their young ones, do you find any deficiency in them before you mutilate them (cut their ears after birth) yourselves?” The Companions said, “What do you think about the one who dies in infancy”. The Prophet (salallahu alaihi wa salalam) said, “Allaah knows what they would be doing (were they to live)”
Sahih al-Bukhari (english trans.) vol.8, no.597 and Sahih Muslim (english trans.) vol.4, no.6428
Allaah knew that from the offspring of Aadam there would be Prophets, Messengers and righteous people. None knew this, not even the angels, as Allaah says: “And (remember) when your Rabb said to the angels: ‘Verily! I am going to place (mankind) generation after generation on earth.’ They said: ‘Will You place therein those who will make mischief and shed blood, while we glorify you with praises and thanks (Exalted be You from that which they associate with You as partners) and sanctify You.’ He (Allaah) said, “I know that which you do not know’.”
Soorah al-Baqarah (2): 30
Allaah knows who deserves Guidance and who does not, as He says: “Have you seen him, who takes his own lust (vain desires) as his ilah (god), and Allaah (knowing him as such) left him astray, and sealed his hearing and his heart, and put a cover on his sight; Who then will guide him after Allaah? Will you then not remember.”
Soorah al-Jathiyah (45): 23
Most of the Mufasireen (Scholars of Tafseer) have explained this verse to mean that, Allaah knows in advance, that the condition of such a person suit his Dhalal (misguidance) and demand it. Allaah, in His Foreknowledge knows all of the sayings and actions of such a person (even before this person was created). Allaah, the Most High, puts things in its proper and suitable place for he knows who is not worthy of being guided. And so the above verse confirms both the Qadar (pre-destination) and the Hikmah (wisdom).
Similarly Allaah knows who is suitable to bear and deliver His message, as He says: “Thus We have tried some of them with others, that they might say, ‘Is it these (poor believers) that Allaah has favored from among us? Does not Allaah know best those who are grateful?”
Soorah al-An'aam (6): 53
Had their hearts been grateful, submitting and loving as the hearts of the poor believers, Allaah would have favored them too. But the favors of Allaah only suit their proper places (which Allaah knew in his Foreknowledge). The choice is always linked to His Knowledge, as He says, “Allaah knows best with whom to place His Message.”
Soorah al-An'aam (6): 124
“And your Rabb creates whatsoever He wills and chooses. No choice have they (in any matter). Glorified be Allaah and Exalted above all that they associate as partners (with Him). And your Lord knows what their breasts conceal, and what they reveal.”
Soorah al-Qasas (28): 68-69
“And indeed We have bestowed aforetime on Ibraheem his (portion of) guidance, and We were well-Acquainted with him (as to his belief in Tawheed, etc.).”
Soorah al-Anbiyaa' (21): 51
Not only is Allaah all-Knowing and all-Wise about His choice, but also of the Consequences and the Noble aims of His Commands and Legislation, as He says:
“Jihaad (fighting in Allaah’s cause) is ordained for you (Muslims), though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing that is bad for you. Allaah knows but you do not know.”
Soorah al-Baqarah (2): 216
This verse calls upon Muslims to abide by the command of Allaah although it may be difficult for them, and that they should accept his Qadaa'.
A good example related to the issue of Foreknowledge, Choice and Consequence is the Duaa’ of al-Istikharah, whereby a Muslim asks for Allaah’s guidance in a certain affair saying:
“O Allaah, I ask your guidance due to Your Knowledge, and appeal to You to help me due to Your Ability, and ask You from Your great Favor, for You are Able and I am not, You know and I don’t know, and You know all hidden matters. O Allaah, if You know that this matter (whatever it may be) is good for me in my Deen (religion), my livelihood, the aftermath of my matter (also said: for my life in the Hereafter) - its short term and long term; then decree it for me and make it easy for me, and bestow blessings for me in it. And if You know that this matter is bad for me in my Deen, my livelihood, the aftermath of my matter - its short term and long term, then keep it away from me, and turn me away from it and decree for me the good wherever it is and contend me with it.”
Sahih al-Bukhari (english trans.) vol.2 no.263, Sunan Abu Dawood (english trans.) vol.1, no.1533, Sunan at-Tirmidhee & Sunan an-Nasaa'ee
Man needs to know what benefits him? He is not sure whether he can achieve what he wants. He does not whether it is difficult or not. He cannot achieve the most desirable outcome, if Allaah does not guide him with His Knowledge, helps him due to His Ability and makes it easy for him due to His Favor. The believer thus supplicates (makes Duaa') to Allaah to make him content with his choice, or to turn him away from his choice, for Allaah alone knows by his infinite Wisdom what is good for His creation. To summarize, man seeks....
1. Istikharah (before he makes a decision)
2. Ridha or content (after he makes the decision)
Only that happens what Allaah has already decreed, However.....
* Part of the success that Allaah bestows upon His slaves is to guide him to Isthikharah before what has been decreed happens, and to the contentment after it happens.
* Part of Allaah’s humiliation of His slave when he does not make Isthikharah before what has been decreed happens, is that he is not content with what has happened.
In the year of al-Hudayebiyah, the pagan Arabs of the Quraish prevented the Prophet and his Companions from entering Meccah to performing Umrah. Instead they imposed severe conditions on the Muslims and the Prophet accepted them, knowing that Allaah would never abandon the believers and that the final victory would be theirs. On their way back to Medinah, when the Companions (Sahabah) were overwhelmed with grief and distress, Allaah revealed the verse, “Verily! We have given you O Muhammed a manifest victory”
Soorah al-Fath (48):1
Allaah thus rewarded the Muslims for their patience, because.... “He knew what you knew not, and He granted besides that a near victory.
Soorah al-Fath (48):27
See ar-Raheeq al-Makhtoom (english trans.) p.348 and Fath al-Bari (7/378-381)
Some of the consequences of this treaty were that people came near to Islaam and the Muslims were able to speak about their religion with proofs and evidences. And in just two years, there came into the fold of Islaam as many as the people who entered before. The Kaaba was open to anyone who wished to visit it since the time of the Prophet Ibraahim ?. The arrogance and animosity of the Quraish drove many people towards Islaam, who believed that the Muslims too had the right to visit the Kaaba.
Some important points of this section are:-
* Allaah knew all about the conditions and affairs of His slaves even before their creation.
* He tests them with His trials and commands, as He says, “Verily! We have made that which is on earth as an adoration for it, in order that We may test them (mankind) as to which of them are best in deeds”
Soorah al-Kahf (18): 7.
* They will then either deserve His praise or His blame, His reward or His punishment- all according to their deeds, and identical to what Allaah knew in His Foreknowledge.
* They did not deserve any Reward of Punishment while it was still Knowledge with Him, until what was known to Allaah became manifest by Man’s own doing.
* He sent His Messengers to cut off all of man’s excuses …
"And We have made some of you as a trial for others " Soorah al-Furqan (25):20
and to establish proof against themselves, lest the should say, “How can You, O Allaah punish us for what we did not do?”
* When a believers seeks Allaah’s guidance and is patient with the immediate outcome, Allaah rewards them with contentment and a perfectly beneficial and successful aftermath (as in the case of Isthikharah and the treaty of Hudaibiyah).
* The Believers acknowledge Allaah’s Favor upon them and are always grateful to Him. The ungrateful are the ones like those mentioned in the Qur'aan, “When harm touches man, he calls upon Us (for help), then when We offer him a favor from Us by rescuing him from harm, he would say, ‘Only because of knowledge (I possess) that I achieved it.”
Soorah az-Zumar (39): 49
Remember: “IT IS ONLY A TRIAL”
Soorah az-Zumar (39):49
F O O T N O T E S
{1}The truth, that is Tawheed and the path of righteousness that it prescribes, or a reward from Allaah that will compensate the believer for that which he spends in Allaah’s way
The Second Aspect of Qadar - Writing
Al-Kitabah (The Writing)
* Al-Kitaabah means that Allaah wrote everything about His creation; their livelihood, provision, life-spans, deeds, etc. All this is written in Umm al-Kitaab (lit. Mother of all books{1} ), also known as al-Lauhul Mahfoudh (the Preserved Tablet)
“Do you not know, that Allaah knows all that is in the heaven and in the earth? Verily! It is all in the Book. Verily! That is easy for Allaah.”
Soorah al-Hajj (22): 70
{The above verse combines the two aspects of Qadar - Knowledge and Writing}
* The Qur'aan itself is written in al-Lauh al-Mahfoudh, as Allaah says:
“Indeed this Qur'aan is in Ummul Kitaab before Us, Exalted and full of Wisdom.”
Soorah az-Zukhruh (43): 3
and “Nay! This is a Glorious Qur'aan, (inscribed) in al-Lauh al-Mahfoudh (the Preserved Tablet).”
Soorah al-Buruj (85): 22
* Even the minutest detail has been recorded in the Preserved Tablet, as Allaah says: “And nothing is hidden from your Rubb (so much as) the weight of an atom on the earth or in the heaven; whatever is less or greater than that except that it is (written) in a Clear Record.”
Soorah Yunus (10): 61
* Everything was written fifty thousand years before the creation of the heaven and earth, as the Messenger of Allaah (salallahu alaihi wa salalam) said: “Allaah had written the ordained measures (and their due proportions) of the creation, fifty thousand years before the creation of the heavens and the earth as His Arsh (Throne) was on water.”
Sahih Muslim (english trans.) vol.4, no.6416. This Hadeeth indicates that the Arsh of Allaah was created before the writing in the clear Book took place
* Allaah ordered al-Qalam (the pen) to write all the records till the Day is established, of all pre-ordained measures: Narrated Abee Hafsaa: Ubadah Ibn as-Samit said to his son - O son! You shall not get the true sense of Eeman (faith) until you acknowledge that what has befallen you was not to escape you (or miss you), and what missed you was not to befall you; I heard the Prophet saying: “(As soon as Allaah created the Pen, He commanded it saying, ‘Write’. It said, ‘What should I write, my Rabb (Lord)?’. Allaah said, ‘Write the record of all preordained matter until the commencement of the Hour’.” Furthermore, Ubadah Ibn as-Samit said, “O my son! I have heard Allaah’s Messenger saying, ‘He who dies believing in other than this is not from me (i.e. is not on the Prophet’s way of belief).”
Sunan Abu Dawood, Sunan at-Tirmidhi and Musnad Ahmed bin Hambal
* These records are perfect and have missed nothing. Allaah, the Exalted has said referring to the answer of Moosa to the Pharaoh: “He (the Pharoah) said, ‘What about the generations of old?’ He (Moosa) said, ‘The Knowledge thereof is in a record with my Rabb, He is neither unaware not does He forget’.”
Soorah Ta-Ha (20): 51-52
* All our deeds have been pre-recorded in the Preserved Tablet. Whatever the Pen wrote is certainly to be executed. The Prophet (salallahu alaihi wa salalam) said to Abu Hurairah, “The Pen has turned dry after writing what you are going to confront.”
Saheeh al-Bukhari vol.4, p.9, no.13
Al-Hafidh Ibn Hajar commented: “This means that the pen has turned dry after writing the predestined matters. Execution of all matters is in accordance with what the Pen wrote in the Preserved Tablet.”
Fath al-Bari, vol.9, p.119
* When Umer ibn al-Khattab was asked about the verse: “When your Lord drew forth from the Children of Adam from their loins, their descendants(offspring), and made them testify concerning themselves, (saying): "Am I not your Lord (Who cherishes and sustains you)?" They said: "Yes! we testify to it" That was in case you should say on the Day of Judgment: "Certainly we were unaware of all this."
Soorah al-A'raf (7): 172
He said: When Allaah’s Messenger was asked about then I heard him say: [Allaah created Aadam, He passed His Hand over his back, and brought forth from it his offspring, saying: ‘I have created these for Paradise and they will do the deeds of Ahlul-Jannah’. He then passed His Hand over his back and brought forth from his offspring saying: ‘I have created these for Hell, and they will do deeds of Ahlun-Naar.
Sheikh al-Albani commented that on the Hadeeth in which the Prophet said, that Allaah said, “I have created these (men) for
The Sheikh said: “Many people may understand that these Hadeeth indicate that man has no choice with respect to his deeds, while others may think that being from the people of Paradise or the people of Hell, is an arbitrary matter or just sheer luck…It us known that Allaah is Perfect in His Names and Attributes, ad that: ‘There is nothing like unto Him’ (Soorah ash-Shura 42:11) It is in accordance with Allaah’s Knowledge, Wisdom and Justice that He chose people for Paradise or Hell-Fire. He Knew that those who were chosen for paradise will obey Him when they are commanded to do so, and those created for Hell will disobey Allaah’s commandments…(therefore Allaah’s choice is in accordance with what Allaah’s Knowledge and this has already been written)... Eeman (belief) necessitates the admittance to
Soorah al-Kahf (18): 29
Because His choice is all-Just and Wise, Allaah, Exalted be He, cannot be questioned about it.”
Sheikh al-Albani in Silsilatul Ahadeeth as-Saheehah, vol.4, p.76-80
{Note: Some of these points have already been discussed under Knowledge}
* The Pen mentioned above was the first to be created, but there is evidence in the Hadeeth for the presence of more than one Pen. One of the Hadeeth that mentions the pre-recording in the plural form is mentioned below:
Jabir reported that Suraqah bin Maalik came and said: “O Messenger of Allaah! Explain our Deen to us as if we have been created just now. Whatever we do today, is it because of the fact that the pens have turned dry (having written the records) and the destinies have begun to operate? Or is it something that just happens (without pre-destination)?” Thereupon, the Messenger said, “Nay! Surely it is because of what has been recorded by the pens after they have dried and the destinies have begun to operate”
Saheeh Muslim vol.4, no.6402 & 6403. See the Explanation of al-Aqeedah at-Tahawiyyah, p.267-268
Other Writings of Taqdeer:
There is evidence from the Qur'aan and Sunnah, that apart from the writing of Taqdeer that Allaah commanded on al-Laauh al-Mahfoudh (The Preserved Tablet) there are other writings of Taqdeer, among them are:-
1. The Taqdeer al-Umuri (Covering the person’s life span):
The Person’s livelihood, life-term, deeds and his status in the Hereafter (wretched or blessed) are written while in the mother’s womb at an early stage of his development. This is confirmed in the Hadeeth related by Abdullah bin Masood who said, that the Messenger of Allaah (salallahu alaihi wa salalam) said: “The creation of everyone of you is collected for the first forty days in his mother’s womb in the form of a Nutfah after which it turns into a Alaqa for an equal period. Then it becomes a Mudhqah for a similar period and then Allaah sends an angel with four words recording: the person’s provision, his life term, his deeds, or whether he will be of the wretched or the blessed (in the Hereafter).”
Sahih al-Bukhari vol.8, p.387, no.593 and Sahih Muslim vol.4, p.1391, no.6390
2. The Annual Taqdeer:
This Taqdeer takes place on the night of decree (Lailat al-Qadr), Allaah, the Exalted says: “Therein (that night) is decreed every matter of ordainment”
Soorah ad-Dukhaan (44): 4
Also Ibn Abbas said: “On the night of Decree, everything that occurs over the whole (coming) year from the matters of death, births, provisions, and the rain would be recorded from the Record of the Mother of the Book; it would even be said that such and such a person would perform Hajj.” {2}
3. The Daily Taqdeer:
It directs the pre-ordained Taqdeer according to its previously appointed terms and on its specific times. Allaah says: “Whosoever is in the heavens and on the earth ask of Him (for their needs). Everyday He has a matter to bring forth.”
Soorah ar-Rehman (55): 29
The Prophet said explaining the verse: “Everyday Allaah has a matter to bring forth, that He may forgive a sin for someone, relief the hardship of someone, lift (in honor) some and lower (in disgrace) others.”
Sunan Ibn Majah and Abee ‘Aasim in “as-Sunnah” no.301 and authenticated by al-Albaanee in Saheeh Sunan Ibn Majah no.202
What is the relation between all of the levels of the written Taqdeer?
* Sheikh ul-Islaam Ibn Taimeeyah and Ibn Qaiyyim al-Jawziyyah, may Allaah be pleased with them both, stressed that the Taqdeer in the Preserved Tablet is a general and comprehensive one that covers everything, while the other writings of Taqdeer are special and specific details for the Taqdeer of the Preserved Tablet. {3}
The writing of the Preserved Tablet is Preserved, i.e. is not subject to any change whatsoever because it is based on Allaah’s Knowledge
Ibn Taimeeyah in al-Fatawa, vol.8, p.840
In other books (or writings), however changes may occur, as in the case of the books handled by the angels, as Allaah says:
“Allaah blots out what He wills and confirms (what He wills); and with Him is Ummul Kitaab (the Preserbved Tablet).”
Soorah Ar-Ra'd (13): 39
Also the Messenger of Allaah said: “He who loves that his sustenance be expanded, and his life term prolonged, should join the tie of kinship.”
Saheeh al-Bukhari vol.8, p.11-12, no.15 and Saheeh Muslim vol.4, p.1359-1360
Sheikh ul-Islaam Ibn Taimeeyah explained that: “Provisions and life terms are of two kinds:
- The unchanged record written in Ummul Kitaab
- That made known to the angels by Allaah (these records being subject to increase or decrease). This is why Allaah says, “Allaah blots out what He wills and confirms (what He wills); and with Him is Ummul Kitaab (the Preserbved Tablet).”
Soorah Ar-Ra'd (13): 39
In the angel’s books, both the life span and provisions increase and decrease due to specific reasons. Thus, Allaah commands the angel to write the provision and life span of one of His slaves. If the slave joins the tie of kinship, Allaah commands the angel to increase the slave’s sustenance and life term {4} by specific increments. The angel does not know the actual outcome of extension in the life term, or that related to the increase in provisions. He (Allaah) knows the out come (i.e. the pre-appointed term which is not to be prolonged nor delayed.”
al-Fatawa, vol.8, p.517 and p.540
Al-Haafidh Ibn Hajar said: “For example, to say to the angel that the age of such and such person is hundred years if he joins the tie of his kinship, and sixty years if he severs it. In the Foreknowledge of Allaah it is known whether he will join or sever the tie of kinship; and whatever is in Allaah’s Knowledge is not subject to extension or delay. However, the angels knowledge is the one subject to the increase or decrease. This is what is referred to in Allaah’s saying: “Allaah blots out what He wills and confirms (what He wills); and with Him is Ummul Kitaab (the Preserbved Tablet).”
Soorah Ar-Ra'd (13): 39
Therefore the blotting and confirming is relevant to the knowledge of the angels, but what is recorded in Ummul Kitaab is relevant to Allaah’s Knowledge, where there is absolutely no blotting…”
Fath ul-Bari, vol.10, p.430
Some important points of this section are:-
* That Allaah commanded the pen to write everything in minute details on al-Lauhul Mahfoudh (the Preserved Tablet). What is written on it will never change.
* It is in the Foreknowledge of Allaah that who from His creation will be obedient to Him and who will be the disobedient, accordingly He termed them as Ahlul-Jannah and Ahlul-Nar, all this being written on al-Lauhul Mahfoudh.
* There is evidence of writings other than the one on al-Lauhul Mahfoudh, these are however subject to change.
F O O T N O T E S
{1} This expression is used to define something as ‘the orignal’
{2}This explanation of Ibn Abbas is mentioned in as-Syouti’s Ad-Durr al-Manthour [6/25] and al-Shawkani’s Fathul-Qadeer [4/572]
{3}Ibn Taimeeyah in al-Aqeedah al-Wasitiyyah. See its explanation by Muhammed Khaleel Harraas, p.221, Daar al-Hijrah (1993) edition,
{4} Because the slave obeyed Allaah in keeping the tie to his kinship, his life will be extended to a pre-ordained term, otherwise if he severs his tie with his kinship, he would not reach such an age. In all cases it is written in Ummul-Kitaab whether he will keep or sever his tie. The same holds true regarding his sustenance. [See. At-Tahawiyyah, p.143
The Third Aspect of Qadar: The Will of Allaah
Al-Mashee’ah : The Will of Allaah
* It is essential to believe that Allaah has willed everything that goes on in the universe. His Will and His pre-ordaining power effectively covers everything. Whatever He Wills, will occur and whatever He does not Will, will never take place.
* Speaking about the people of the Book, Allaah warned the Prophet not to follow their desires and commanded him to follow what Allaah has brought down to him, the Qur'aan. And said, “If Allaah willed, He would have made you one nation, but that (He) may test you in what He has given you.”
Soorah al-Maaidah (5): 48
Had Allaah wished to have us follow one Book, one legislation and one Messenger, at all times and all places, He would have done that. But Allaah willed to test his slaves with trials that distinguish between the obedient and the disobedient. He is all-Just and all-Wise in His Mashee’ah.
* A number of Qur'aanic verses, refer to the Mashee’ah of Allaah, among them…
The Prophet Ibraahim’s sayings to his people, “I fear not those whom you associate with Allaah in worship (Nothing can happen to me) except when my Rabb (Allaah) wills something. My Rabb comprehends in His Knowledge everything.”
Soorah al-An'aam (6): 80
The Prophet Shuaib said: “And it is not for us to return to it (your religion of Kufr) unless Allaah, our Rabb should will. Indeed our Rabb comprehends all things in His Knowledge. In Allaah (alone) we put our trust.”
Soorah al-A'raf (7): 89
The Prophet Ibraahim’s saying: “Enter Egypt, if Allaah wills, in security.”
Soorah Yusuf (12): 99
The Prophet Moosa said to al-Khidr: “If Allaah wills, you will find me patient, and I will not disobey you in ought.”
Soorah al-Kahf (18): 69
The Prophet Muhammed (salallahu alaihi wa salalam) said: “And never say of anything that ‘I shall do such and such tomorrow’, except (with the saying) - ‘If Allaah wills!’.”
Soorah al-Kahf (18): 23-24
Allaah said about the people of al-Jannah (Paradise), “Abiding therein for all the time that the heavens and the earth endure, except as your Lord wills, a gift without an end.”
Soorah Hud (11): 108
Allaah gives power to whom He wills, lifts up in honor or degrades and He alone gives victory or defeat to whom He wills, as He said: “Say (O Muhammed (salallahu alaihi wa salalam), O Allaah! Possessor of the Kingdom, You give the kingdom to whom You will, and take the kingdom from whom you will; You honor whom You will, and You humiliate whom You will. In your Hand is the good. Verily! You are able to do all things.”
Soorah al-Imran (3): 26
If Allaah wills, He can prevent anything from taking place: “But if it had been Allaah’s will, He Himself could certainly have punished them (i.e. the Kuffar). But He (lets you fight) in order to test you, some with others. But those who are killed in the Way of Allaah, He will never let their deeds be lost.”
Soorah Muhammed (47): 4
"And such We have appointed for every Prophet an enemy, devils among mankind and jinn, inspiring one another with adorned speech as a delusion (or by way of deception). If your Rabb had so willed, they would have not done it, so leave them alone with their fabrications.”
Soorah al-An'aam (6): 112
“If we had willed, We would have given each person his guidance.”
Soorah As-Sajdah (32): 13
"What Allaah does not will shall never take place: “Say (O Muhammed (salallahu alaihi wa salalam), If Allaah has so willed, I should not have recited it to you nor would He have made it known to you.”
Soorah Yunus (10): 16
If Allaah wills, He can seal the heart from guidance. Abdullah bin ‘Amr bin al-‘Aas said, that he heard Allaah’s Messenger saying, “All the hearts of the offspring of Aadam are between two fingers of Ar-Rehman’s Fingers, as one heart. He turns it (in any direction) as He wills. Then Allaah’s Messenger said, “O Allaah! The Turner of the hearts, turn our heart towards Your obedience.”
Saheeh Muslim vol.4, p.1397, no.6418
Man’s will is true and real, but it does not escape Allaah’s will, as He says: “And they will not receive admonition unless Allaah wills.”
Soorah al-Muddaththir (74): 56
“And you cannot will unless Allaah wills. Verily! Allaah is ever all-Knowing, all-Wise.”
Soorah al-Insan (76): 30
* The above evidences from the Qur'aan and Sunnah confirm the absolute Mashee’ah (universal will) of Allaah, as well as the will of humans, and that the later is not independent from Allaah’s will. Allaah tells us that everything in the Universe is by His will, and what He did not will, would not take place. He also confirms that if He wills, the outcome would be different from what exists. If He wills He would not be disobeyed, and that He would have gathered His creation on guidance - making them one nation. This is because, He is the only Owner and the only Rabb, as He says:
“Verily, your Rabb creates whatever He wills and chooses.”
Soorah al-Qasas (28): 68
“And We cause whom We will, to remain in the wombs for an appointed term.”
Soorah al-Hajj (22): 5
“To Allaah belongs the Kingdom of the heavens and the earth, He creates what He wills. He bestows female (offspring) upon whom He wills, and bestows male (offspring) upon whom He wills, or He bestows both males and females, and He renders barren whom He wills. He is all-Knowing, all-Able.”
Soorah ash-Shura (42): 50
“Allaah guides to His Light whom He wills.”
Soorah an-Nur (24): 35
“Verily! Allaah does what He wills.”
Soorah al-Hajj (22): 14
“And whomsoever Allaah wills to guide, He opens His breast to Islaam, and whomsoever He wills to send astray, He makes his breast closed and constricted, as if he is climbing up to the sky.”
Soorah al-An'aam (6): 125
Ibn Abbas said: “It means that Allaah opens up one’s heart for the acceptance of and belief in Tawheed.” See Tafseer Ibn Katheer for the quoted verse
On the other hand, whomsoever He wills to lead astray, He would make his chest strictly closed from knowing Allaah and loving Him. “This is a Just punishment for those who do not properly estimate Allaah, and those who deny Allaah’s favors. Allaah shuts the doors of His Guidance to them and this is why their breasts become confined and restricted.. The Guidance is a favor from Allaah; He makes it settle in the person who is suitable to recognize it and give thanks to his Creator, by obeying Him and worshipping Him alone.”
Shifaa’ul Aleel, vol.1, p.274-278
Understanding Mashee’ah (Will) and Iradah (What Allaah wants):
In order to understand correctly the relation between Mashee’ah and Iradah, two terms need to be explained; ? Al-Iradah al-Kawniyyah ? Al-Iradah ash-Shariyyah
1. Al-Iradah al-Kawniyyah or the Universal will:
It is the will (Mashee’ah) of Allaah in which His intention is carried out. It is not necessary that all actions of His creation are liked by Him, rather many of their acts are disliked by Him, but He willed for them to pass. This is Al-Iradah al-Kawniyyah.
For Example: Allaah created Shaitaan, yet He hates him. Likewise, He created the Kuffar, but He hates them. Whatever Allaah permits to exist, does not mean that He loves them. This is Al-Iradah al-Kawniyyah (or Universal will). Under this will, Allaah may decree to pass things which He does not command His slaves to follow (like Kuffr and disobedience).
2. Al-Iradah ash-Shariyyah or Judicial will:
It is that which is in accordance with Allaah’s legislation. It is related to what Allaah likes, whether it takes place or not.
For Example: The acts of obedience from the angels, prophets and believers are loved by Allaah and are passed by His Universal will. Under Al-Iradah ash-Shariyyah it is not necessary that His commands will be executed. The Kuffar rebel against Al-Iradah ash-Shariyyah.
TABLE. 1
Mashee’ah or Al-Iradah al-Kawniyyah |
Al-Iradah ash-Shariyyah |
Pertinent to Allaah’s creation and command |
Pertinant to Allaah’s Lesiglation and Sharee’ah (commands and ordinances) |
Allaah passes what He wills. It is not necessary that He likes what He creates, or what is being carried out. Shaytaan is created ans Allaah hates him and his followers. He hates and dislikes their deeds too. But they take place because He willed so. He does not command his slaves to follow what He dislikes. |
It is only that which Allaah loves and likes.. |
No creature can escape this Universal will of Allaah |
His legislative commands are rebelled against by the Kuffar and the disobedient. He loves righteousness but not everybody complies |
TABLE. 2
CASE |
Mashee’ah |
Al-Iradah ash-Shariyyah |
Existing acts of Obedience |
He willed to pass |
He loves them |
Non-Existing acts of Obedience |
He willed not to pass |
He loves them |
Existing acts of Kuffr and disbelief |
He willed to pass |
He dislikes them |
Non-Existing acts of Kuffr and disbelief |
He willed not to pass |
He dislikes them |
* The relation between Al-Iradah al-Kawniyyah and the Al-Iradah ash-Shariyyah is clear from the following verse: “And He likes not Kuffr for His slaves.”
Soorah az-Zumar (39): 7
So it is obvious that Allaah does not like or love Kuffr, yet it exists. This deals with Al-Iradah ash-Shariyyah. It is linked to the Al-Iradah al-Kawniyyah by the fact that Allaah willed for Kufr to take place. What He likes or dislikes, is different from His will (Mashee’ah).
* The True believer follows, does not dispute and submits to the legislative commands of Allaah. This is the right of Al-Iradah ash-Shariyyah upon every slave of Allaah. In the light of Al-Iradah al-Kawniyyah and Al-Iradah ash-Shariyyah, let us examine the response of Umer Ibn al-Khattab when he was blamed for deciding not to enter ash-Shaam (Greater Syria) because of a sudden outbreak of plague. He was told: Are you running away from something which Allaah has ordained? Omer replied: “Yes! We run away from that Allaah has ordained (in the case of plague) to another thing which Allaah has ordained.”
* Therefore if someone is touched by hunger, thirst or cold, all of which are preordained by Allaah, all are from the Qadar; the response would be to eat, drink and put on clothes, thus checking the Qadar with Qadar to the best of his ability. He checks the fire with water or soil until it is extinguished. He extinguishes the Qadar of Allaah (fire) with another Qadar of Allaah (water). Similarly with illness, he checks it with another Qadar, medicine. And if an enemy of Islaam plots against the Muslims, then this too is by the Qadar of Allaah. It is incumbent, however on every Muslim to check this Qadar with another Qadar which Allaah loves, and it is the Jihaad by the hand (by enlisting in the Muslim army) or by spending wealth (to support the Muslim soldiers).
* In the case, where the Divine decree is to pass and it cannot be checked. The slave of Allaah must totally submit and recognize the Might of Allaah in His Rulings, Justice in His Decree and Wisdom behind His Decision. That whatever befalls him is not to miss him, and whatever missed him is not to befall him. Examples of such a case would be an accident causing the death of someone close, sudden loss of wealth or any other calamity; where one is totally incapable of averting the harm and thus can only be patient.
“And Verily, when We cause man to taste of Mercy from Us, he rejoices thereat, but when some ill befalls them because of some deeds which their hands have sent forth, then verily man (becomes) ingrate!”
Soorah ash-Shura (42): 48
* Finally, Allaah clarified that misfortunes and calamities are linked to their causes from evil deeds and wrong doings. Allaah had decreed that calamities befall someone because of his wrong doings. However, what reaches man of good, its causes are limitless. The Favor of Allaah could be because of some action of His slave, or simply due to Allaah’s Mercy. It is incumbent for the slave to be thankful to Allaah and seek for His forgiveness.
“Whatever of good reaches you (victory, provisions, health, etc.) is from Allaah, but whatever calamities (fear, stress, illness, etc.) befall you is from yourselves.”
Soorah an-Nisaa' (4): 79
And whatever of misfortunes befall you, it is because of what your hands have earned.”
Soorah ash-Shura (42): 30
“Say, O Muhammed (salallahu alaihi wa salalam) All things are from Allaah, so what is wrong with these people that they fail to understand any word?”
Soorah al-A'raf (7): 78
Some important points of this section….
- All matters are under the Mashee’ah (will) of Allaah. All happens if Allaah wills, otherwise it could never happen
- Man’s will is true and real, but it does not escape Allaah’s will2. Allaah guides whom He wills and misguides whom He wills, the choice being decided by His Foreknowledge and Wisdom.
- Both Iradah al-Kawniyyah and Iradah al-Sharri’yyah are part of Allaah’s Wisdom. Every thing that Allaah does (Universal will) or commands His slaves (Judicial will) is for a good reason and according to His Wisdom, whether we are able to understand them or not. As He says: “Is not Allaah the Best of Judges? Soorah at-Tin (95): 8
- Allaah loves those who do good, act justly and follow His way, “Say (O Muhammed (salallahu alaihi wa salalam) If you (really) love Allaah, then follow me, and Allaah will love you.” Soorah al-Imran (3): 31
- Allaah dislikes what He has prohibited of bad deeds and sayings: “If you disbelieve, surely Allaah does not need you, He likes not disbelief for His slaves, and if you are grateful, this pleases Him.”
Soorah az-Zumar (39): 7
The Fourth Aspect of Qadar: The Creation
Al-Khalq : The Creation
* Allaah is the soul creator of everything, including man’s deeds. There is no single atom, static or in motion but that Allaah has created it, as He says: “Verily! Allaah is the Creator of everything, and He is the Wakil (Guardian, Trustee, etc.) over all things.”
Soorah az-Zumar (39): 62
“That is Allaah, your Rabb, the Creator of everything.”
Soorah Ghafir (40): 62
“Say (O Muhammed (salallahu alaihi wa salalam) that Allaah is the Creator of everything, and He is the One, the irresistible.”
Soorah Ar-Ra'd (13): 16
The rank of Al-Khalq includes the Actions of Allah and the actions of His creatures. The Actions of Allah are true and real. They conform to what is entailed by His Names and Attributes. They influence all of creation in accordance with His Knowledge, Mashee’ah, and Ability. Nothing moves, no matter how small it is, except by His Mashee’ah, Knowledge and Ability. Whomsoever He guides, there is none who can misguide, and whomsoever He misguides, none can guide.
The Verse “Guide us to the Straight Path.” (Soorah al-Faatihah : 5) confirms that guidance is sought from the One Who is Able to give it. It belongs to Him; if He wills, He gives it, and if He wills not, He holds it.
Guidance is knowing the truth and executing it. Allah, alone, is able to make someone knowledgeable about the truth, seek it, and work by it. This Guidance is something that even Prophets {1} and most righteous people cannot offer.
“Certainly, you (Muhammad (salallahu alaihi wa salalam)) guide not whom you love, but Allah guides whom He wills.”
Soorah al-Qasas (28): 56
In all of His actions there is perfect wisdom. He does not do anything in vain nor is His action devoid of any meaning. Allaah’s Actions are Real, All-Wise and All-Just. His creatures, and their deeds, are His creation.
The slave of Allah Has real ability, will, choice and action. Man’s ability to move and to believe are actions that are truly attributed to him. These actions are created by Allah. Man’s movement, standing, sitting, etc. are real actions which Allah decreed, set under His ability, willed, and created them for him. Man’s will and actions are next to His. This is the moderate and straight way of relating the Actions of Allah to those of His Creation. This is the course of As-Salaf us-Salih. It stands against two extremes. The first which claimed that pre-destiny deprived man from his ability and choice. According to this claim, man has no will and no real action, and that he is just like a feather in the wind. This group is known as Al-Jabriyyah {2} .
The Other group totally denied Al-Qadar and claimed that man creates his own actions by his ability and by his will, and thus making creators other than Allah! That is why the Prophet (salallahu alaihi wa salalam) called them the “Majoos (Majians) of this Ummah”, because the Majoos claim that Satan “creates” evil and harmful things, making Satan a “creator” besides Allah. This group is known as Al-Qadariyyah {3}.
F O O T N O T E S
{1} Prophets and their followers explain and proclaim the Message. This guidance is known as the guidance of Irshad. Allah’s guidance is known as the guidance of Tawfeeq: opening one’s heart to receive the truth.
{2} This is the concept of Al-Jabriyyah (from Arabic Jabr, ‘Compulsion’) who maintained determinism against free will. These are the followers of Jahm bin Safwan (d.128H/745). Their doctrine is that salvation was pre-determined and that man, in effect, could not work either for, or against his salvation.
{3} Abu Dawood related on the authority of Abdullah bin Umar that the Prophet (salallahu alaihi wa salalam) said: “AI-Qadariyyah are the Majoos of his Ummah, if they become ill do not visit them, and when they die do not witness them (their funerals)” Sheikh Al-Albani said that the Hadeeth is Hassan (authentic) by way of its combined narrations. See
At-Tahawiyyah, P. 273 and As-Sunnah by Abee ‘Aasim V.1/149.
The medium course is that of Ahlus-Sunnah, the followers of As-Salaf us Salih:
Whether a Muslim does good deeds like prayer and charity, or does a bad deed; he is indeed the doer of these deeds because he acted by his will. That is what Allah and His Messenger confirmed. Nevertheless, if you want to know how the Muslim’s deeds are part of Al-Qadar and the Mashee’ah of Allah, then ask the question: What made them do these deeds?
The answer: By their ability and will. That is why they deserve either reward for the good deeds, or punishment for the evil ones. Everyone agrees to this.
The next question is: Who is the Creator of their ability and will?
Certairly, Allah. Consequently their deeds are the creation of Allah. Remember that Allah brought to existence their deeds as well as all the means that made these deeds manifested.” {1}
The Verse: “You cannot will, unless Allah wills.”
(Soorah al-Insan (76):30),
is a confirmation of man’s will and that it is under Allah’s will. Also it is a response against the above two extremes.
Furthermore, the verse: “And You (Alone) we worship and You (Alone) we seek for help.”
(Soorah al-Faatihah:5),
confirms the slave’s own actions of worship, and that it occurs only after Allah’s help. If Allah ? does not help him and make him able and willing to do the worship, the slave would not be able to perform it. The verse is one more response against the concept of the Jabariyyah and Al-Qadariyyah.
“He (Abraham) said (to his people: Do you Worship that which you (yourselves) carve? While Allah has created you and what you make”
Soorah as-Saffat (37): 95-96
The Ranks of Al-Qadar Together
The belief in Al-Qadar can only be accomplished when all four ranks of Al-Qadar are realized, because they are firmly interrelated. As Confirmed in the Qur'aan and Sunnah, Allah ? encompasses all creation, past, present, and future ones. He knows all about their entities, their deeds, their descriptions, etc. He ? recorded all of this in the Preserved Tablet in countless texts. All of Allah’s Creation is under His will, nothing escapes it. Whatever He wills, comes into being, and whatever He does not, would not. The slaves of Allah have will, abilities, and choices, all of which are created by Allah. Everything occurs according to the Foreknowle`ge of Allah; it is recorded, and follows a course that is linked to specific causes that ara part of Al-Qadar. Allah gave the believers means, ways, and various kinds of assistance and kept them away from impediments that may have weaken the strength of their belief, as the Prophet (salallahu alaihi wa salalam) said:
“Carry kn doing (good) deeds, for everybody will find easy to do such deeds as will lead him to his destined place for which he has been created. So, he who is destined to be among the happy (in the Hereafter), will find it easy to do the deeds characteristic of such people...”
Part of an authentic Hadeeth collected by Al-Bukhari in his Saheeh, V.6, Hadeeth #472.
Allaah forsake the wicked and the evil ones and left them to themselves and did not help them because they turned away from Him.
The Believer’s stand towards Al-Qadar has two levels:
First: Before the Taqdeer takes place he should seek the help from Allah, depend upon Him, and supplicate to Him.
Second: After the Taqdeer takes place if the Taqdeer is different from what he had worked for (lawful and good), he should be patient and accept the Taqdeer. If the Taqdeer is a favor that conforms with what he had set up and worked for, then he should be grateful to Allah and should praise Him for it. If he commits a sinful deed, he should ask Allah’s forgiveness and repent.
The Believer’s stand towards the Commands of Allah, has two levels:
Before Execution: a determination to fulfill the command and to seek Allah’s help for its execution.
After Execution: seeking Allah’s forgiveness due to any shortcomings in the execution, and praising Allah for all of His favors:
“So be patient (O Muhammad sallalahu alaihi wa salallam). Verily, Allah’s Promise is True, and seek forgiveness for your fault”
Soorah Ghafir (40): 55
But if you persevere patiently, and have Taqwa (be pious), then verily this is from the great matters which you must hold on with all your efforts.”
Soorah al-Imran (3): 186
The Prophet (salallahu alaihi wa salalam) said “Cherish that which benefits you (in the Hereafter) and seek Allah’s help, and do not despair (or lose heart); and if anything befalls you (calamity, misfortune, or trouble) do not say, ‘If I had done such and such, then such and such would have occurred, but rather say: Allah did that what He had preordained to do, because the word “if” is an opening for Satan’s actions {2} .”
Shaikh ul Islam Ibn Taymeeyah in Al-Fatawa, V. 8., P.6
F O O T N O T E S
{1} Based upon Sharhul Aqeedah Al-Wasitiyyah by Muhammad Khalil Al Har’raas, P.228-229, Published by Daar ul Hijrah (1414 Hj/1993).
{2} Some may say, “If I had not done that (thing), then such and such would not have happened!”. So many times we hear people say the ‘ifs’ and ‘buts’, reflecting the lack of true belief in Al-Qadar. The Muslim’s belief in Al-Qadar is a source of strength and activity rather than a pretext for passiveness, pessimism, indolence, and inactivity. He acts, depending upon Allah and seeks His help. He does not cry over what might not please him. He looks forward keeping his aim high with dignity, hoping and trusting in Allah, the Exalted. Reported in Saheeh Muslim, V. 4, P. 1401, Hadeeth # 441.
I
? Some people say, ‘why should we work and exert efforts when we know that Allah knows everything we will do, knows our destiny to either Paradise or Hell, and that He is the Creator of our deeds? Let the Qadar (pre-destined matters) befall upon us and we shall receive whatever comes whether we wish it or not!
? Others say, “If every sin or wrongdoing is a preordained matter, so what is the fault of the one who commits them?
* Both groups blame Al-Qadar which is in reality an accusation against Allah, His Names and Attributes. It implies that Allah loves Kufr, Shirk, murder, adultery, fornication, theft, ill-treatment of parents and all other sins and wrong-doings {1}
Allah is High above such implication. The fact that Allah wills and creates what He wills, does not necessitate that His will is also something He likes. His Mashee’ah, as discussed earlier in the explanation of Al-lradah Al-Kawniyyah and Al-lradah Ash-Shar’iyyah, is not the same as His Attribute of Love. The sayings of both groups do not differentiate between belief and disbelief, good and bad, justice and injustice etc. It leads, as Sheykh ul-Islam Ibn Taymeeyah said: “..to disbelief in the Messengers, the Books of Revelation. To him (who utters the sayings of the above groups), Adam and Moses, Noah and his people, Moses and the Pharaoh, the early Muslims and the Kuffar, are the same!”
Al-Fatawa, V. 8, P.100
In fact it attributes injustice to Allah! He is Most Glorified and High above what they utter or do. They only blame Al-Qadar for their own deeds and free themselves of any wrong-doing. “Implicit in their claims is the objective of eliminating Al-lradah Ash-Shartiyyah and thus the Commands of Allah: the Lawful and the un-Lawful, the Promise (Paradise) and the Threat (Hell), and those who do this are in a state of Kuffr that is greater than that of the Jews and Christians.” {2}
It is true that Allah willed the existence of Kuffr, Shirk, sins, disobedience, theft, usury, etc. but He, the Most High, hated these matters and commanded His slaves not to commit them.
* Allah decreed the results and their causes. Whoever claims that he does not want to go and search for his provisions but instead waits for Al-Qadar, does not comprehend the Taqdeer of Allah in His slaves:
“So walk in the path thereof (on earth) and eat from His Provisions.”
Soorah al-Insan (76): 15
If Allah had ordained that He will give a person a child, it means that He had ordained for this person to have a wife and have intercourse with her. He ordained illness and ordained its medicine, and that when the ill-man takes the ordained medicine he will be cured. The child does not come without a cause, the produce does not flourish without water and soil, having a full stomach does not occur without food, and quenching thirst does not occur without water or a lawful drink.
* Allah ordained for one person that, he supplicates to Him and seeks refuge in Him, and that Allaah answers his call. And ordained that another will not invoke Him and seek His help. Thus, He leaves the later to hiself, and he stays miserable: And Your Rabb said,
‘Supplicate to Me, I will respond to your (Invocation)’
Soorah Ghafir (40): 60
* The best answer for both groups lies in the saying of the Prophet (salallahu alaihi wa salalam) when he was asked by his companions about the benefit of performing good deeds when they are preordained by Allah. His answer was “Carry on doing (good) deeds, for everybody will find easy to do such deeds as will lead him to his destined place for which he has been created, and he recited: {As for him who gives (in charity) and keeps his duty to Allah and fears Him, And believes in Al-Husna, we will make smooth for him the path of ease (goodness); But he who is greedy miser and thinks himself self-sufficient, and gives the lie to Al-Husna, we will make smooth for him the path for evil}
Saheeh Al-Bukhan, V. 6, Hadeeth # 472
One of the companions of the Prophet (salallahu alaihi wa salalam) who understood the meaning of the Hadeeth said: “I have never been so motivated as I am now.”
* Recognizing the means does not mean that we depend upon them, but we should depend upon their Creator - “Allah”. Sheikh ul-Islam Ibn Taymeeyah said: “Relying on the means, alone, is Shirk, and not recognizing their role as means, is a lack of good reason. Completely turning away from them is an insult to Sharee'ah. True dependence and hope (in Allah) comprises: Tawheed, Sharee’ah, and reasoning. Indeed, seeking the means alone, reflects the heart’s dependence and reliance upon them. In fact no creature (The means are part of Allah’s creation) deserves this status, because they (i.e. the means) are not independent; they need associates (as co-partners) as well as contrasts. Besides, means that Allah does not make subservient, would not be so. This shows that Allah is the Rabb and Owner of everything
AI-Fetawa V. 8, P. 170
Every means has its copartner and contrast. So if the partner does not help, and the contrast is not averted, the means will not be manifested: Rain, for example, will not be effective in the growth of plantation except by what joins in of the air, soil, etc. The plants will not grow well unless all rotting and spoiling matters are removed. Food and drink will not provide nutrition unless the body organs are proper and healthy. In short, to have useful results, all spoiling, corruptive, and improper means are to be averted.”
Al-Fatawa V. 8, P. 167
* Those who take Al-Qadar as a pretext for doing sinful and unlawful acts, should not blame anyone who may inflict harm upon them using the same excuse. They should not hate anyone, or accuse anyone of injustice regardless of the horrible crimes that may be committed. By all means, their arguments are baseless and may lead the world into destruction.
F O O T N O T E S
{1} The Sufi mystic sects fell deeply into the false belief that Allah necessarily loves whatever He brings to existence. In fact, to many mystics, everything is Allah and Allah is the “essence” of every existing thing. This belief is known as Wahdatul Wujud or The Unity of Being. Exalted and Glorified Allah is above what they utter.
{2} Al-Fatawa, V.8, P.288. He also said on page 262: “If these people insist on their beliefs, then their Kuffr is greater than that of the Jews and Christians, because the latter believe in the Commands, Paradise and Hell, and Reward and Punishment, but they have altered, changed, believed in some parts of their religions and disbelieved in other parts of them.”
Blaming Al-Qadar : Is There Evidence?
Those who blame everything on Al-Qadar try to justify their position by referring to an authentic Hadeeth in which the Prophet (salallahu alaihi wa salalam) described an argument between Adam and Moses, peace be upon both of them, that took place in front of Allah, and in which the Prophet (salallahu alaihi wa salalam) said:
Adam and Moses argued with each other. Moses said to Adam: “You are our father, you disappointed us and caused us to get out of Paradise. Adam said to him: O Moses! Allah has chosen you (for direct talk with you) and wrote (the Torah) with His own Hand. Do you blame me for action which Allah had ordained for me forty years before He created me. So Adam confuted Moses, Adam confuted Moses, the Prophet (salallahu alaihi wa salalam) added, repeating the statement three times.]
Collected by Al-Bukhari in his Saheeh with more than one narration. It is also reported by Muslim in his Saheeh with more than one narration. Imam Malik, Abu Dawood, and At-Tirmithi also reported the same Hadeeth.
* In the above Hadeeth, there is no real evidence for those who blame Al-Qadar for their sins. In fact, Adam did not take the Al-Qadar as an excuse for the sin he committed when he disobeyed Allah by eating from the forbidden tree in Paradise. Allah punished Adam by sending him and his wife down to the earth. Adam repented for his sin and asked Allah to forgive Him. Allah, the Oft-Forgiving, forgave Adam. In no way did Moses blame his father for the sin for which he, Adam, already repented and his repentance was accepted by Allah. Moses knew well that Adam repented. The blame Moses referred to was about the calamity which led Adam and his offspring out of Paradise. Adam was referring to the calamity, after it touched him, as something preordained. So, whatever calamities had been ordained, the slave’s position must be that of submission and endurance. However, it is not permitted to commit sins, and if they are committed, the slave must repent and seek Allah's forgiveness and not take Al-Qadar as an excuse for committing sinful deeds
Based upon At-Tahawiyyah P. 147, and Al-Fatawa, V. 8, 108.
Ibn Qayyim said: “It is justified to refer matters to Al-Qadar after a sin had been committed and the person repents from it, and does not intend to repeat it (i.e. in this case the person may say: Allah had ordained it), just as Adam had done. In fact there is a benefit for the person who utters such a response as well as for the person who hears it, because the response is a recognition of the Tawheed of Allah and of His Names and Attributes...Such recognition is clear in Adam’s response: “....you blame me for doing something preordained upon me before I was created”. Adam did not dispel any truth in his response nor did he make of it an evidence to justify any falsehood
{ Remember that he confessed for his wrongdoing was punished for it, repented and he was forgiven}.
So, if a person commits a sin, and repents and clears himself from it, and if someone later blames him, it is quite good if he makes a reference to Al-Qadar saying: ‘this is a matter which Allah had preordained upon me before I was born’ ...But when he commits something unlawful or abandons an obligatory act (of Islam), and although he is reminded about it, he insists on doing it blaming it on the Al- Qadar, then, in this case, he dispelled the truth and adopted falsehood. In the same way, the Mushrik’s (disbelievers) insisted on their Shirk (disbelief) and worship of other than Allah, blaming Al-Qadar for that. They did not regret their worship of other than Allah, and did not intend to abandon Shirk.”
Ibn Qayyim in Shifaa’ul ‘Aleel, P. 57
Allah disproved those who blame Al-Qadar in many places in the Qur'aan. He says: “Those who took partners (in worship) with Allah will say ‘if Allah had willed, we would not have taken partners (in worship) with Him, and we would not have forbidden anything (against His Will). Likewise belied those who were before them, (they argued falsely with Allah’s Messengers), till they tasted of Our Wrath. Say: ‘Have you any knowledge (proof) that you can produce before us? Verily, you follow nothing but guesses and you do nothing but lie.”
Soorah al-An'aam (6): 148
"And those who join others in worship with Allah say: 'If Allah so willed, neither we nor our fathers would have worshipped ought but Him, nor would we have forbidden anything without (Command from) Him.' So did those before them. Then! Are the Messengers charged with anything but to convey the Message?"
Soorah an-Nahl (16): 35
"And they said that: 'If it had been the Will of the Most Compassionate, we should not have worshipped them (false gods). Verily! they have no knowledge whatsoever of that. They do nothing but lie."
Soorah az-Zukhruh (43): 20
* The satan, Iblees, uttered a similar excuse before the Mushrikeen were created. No wonder he is considered as the leader of all rebellion. He said: "(Iblees) said: 'O my Rabb, Because You misled me, I shall indeed adorn the path of error for them (mankind) on the earth, and I shall mislead them all." {1}
It is true that whatever Allah wills, takes place, and whatever he does not would not. Allaah says in the Final Revelation : “If your Rabb had so willed, they would not have done it"
Soorah al-An'aam (6): 112
“If your Rabb had so willed, they would not have worshipped other than Him.”
Soorah al-An'aam (6): 107
? Then, why did Allah belie them and consider them ignorant? Because:
1. They did not mean to confirm the Mashee’ah (Will) of Allah, His Ability, and Oneness. Neither did they want to seek refuge in Allah, depend upon Him alone, and ask for His help in order for them to comply with His Command of abandoning Shirk. Had they done so they would have been right. {2}
In fact they only wanted to dispel the Command of Allah by quoting Al-Qadar as an excuse, claiming that Allah loves what they do, since He willed it to take place!
2-Had this been true, Allah would not have inflicted punishment upon them: “until they tasted of Our Wrath”
Soorah al-An'aam (6): 148
The Hujjah (establishing evidence), therefore, belongs to Allah. It is His Messengers and His Revelation that explains to mankind what benefits them and what harms them, making them able to know and comprehend His Commands. He also gave them hearing, sight, and minds establishing perfect evidence against them, eliminating their false “evidence” against Allah’s Will and Decree. Examine this in the saying of Allah ?, right after the above excuses of the Mushrikeen:
“Say: With Allah is the perfect proof and argument (i.e. His Oneness, sending Messengers and Books etc. to mankind), had He so willed, He would indeed have guided you all.”
Soorah al-An'aam (6): 148-149
... indicating that Allah is the sole Rabb, the King, fully runs the affairs of His Creation, no True God except Him; so, how come they turn to worship others besides Him
Ibn Qayyim in Shifaa’ul ‘Aleel, V.1, PP. 45-59
So, if the concept of taking Al-Qadar as a pretext for committing Shirk or sins is right, there would have been no purpose in sending the Messengers and the Books. This is accusing Allah of doing aimless actions! And Allah is High above what they attribute to Him.
Someone may argue against what is stated above, saying: “Didn’t Allah Say: “Follow what has been inspired to you (O Muhammad (salallahu alaihi wa salalam)) from your Rabb, There is no illah (True God Who deserves to be worshipped) except He, and turn away from the Mushrikeen. Had Allah willed, they would not have taken others besides Him in worship. And We have not made you a watcher over them, nor are you set over them to dispose of their affair.”
Soorah al-An'aam (6): 106-107
So, how come you state above that Allah ? disclaimed the Mushrikeen when they blamed the Al-Qadar for their Shirk while in the above verse, Allah confirms that “Had He willed, they would not have taken others besides Him in worship”? it seems then that they were “right” in terms of their evidence!
The answer is that in the above verse (Soorah al-An'aam (6): 107), Allah is comforting the Prophet (salallahu alaihi wa salalam) by making it clear that their Shirk is taking place by Allah’s will and by His Permission. So, the Prophet is called to accept this fact and thus take it easy on himself. However, in the verse (Soorah al-An'aam (6): 148), Allah disclaimed the excuse by Al-Qadar which the Mushrikeen brought up trying to Justify their acts of Shirk.
3-Allah does not make a person bear more than he could, as He says: “
Allah burdens not a person beyond his scope.”
Soorah al-Baqarah (2): 286
If man is compelled to act, then he would be burdened with inescapable things. Certainly this compulsion is false. In fact if the slave of Allah commits something wrong due to forgetfulness, ignorance, or under compulsion, then there is no sin on him because he is excused.
4- Al-Qadar is a secret unknown to any creature until it is manifested. The person’s will precedes his action and it is not based upon a knowledge of Al-Qadar. Claiming that Allah ordained upon him such and such, is false because it is a claim of knowing the unseen which is only known to Allah.
5- lf it is the right thing to blame, Al-Qadar would have been the escape route for the people of Hell! However, when they begin to see Hell and its magnitude, they do not resort to Al-Qadar as an excuse to free themselves from their responsibilities, but rather they call upon Allah to:
“Our Rabb Respite us for a little while, we will answer Your call and follow the Messengers”
Soorah Ibrahim (14): 44
“Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Hell”
Soorah al-Mulk (67): 10
Some people say that Ali bin Abi Talib used Al-Qadar as an excuse for not perfonning the optional night prayers. They refer to the following authentic Hadeeth
Reported by Al-Bukhari, Saheeh Al-Bukhari, V. 8, Hadeeth #557, and also by Muslim and An-Nasaa’ee
“One night Allah’s Messenger visited him (i.e. Ali) and Fatimah (the daughter of Allah’s Messenger and Ali’s wife) and said to them: Won’t you offer (night) prayers? Ali added, I said: “O Allah’s Messenger! Our souls are in the Hands of Allah and when He wishes to bring us to life, He does. Allah’s Messenger went away when I said so, and he did not give any reply. Then I heard him on leaving striking his thighs sayings: “But man is ever more contentious than anything.” {3}
Soorah al-Kahf (18): 54.
[In fact, Ali did not abandon an obligatory act of worship nor did he make an unlawful deed and then blamed Al-Qadar for it. He did not do any of that. He only said that his soul and that of Fatimah are in the Hands of Allah, if He willed, He ? would have returned their souls to themselves... When some of the Prophet’s companions slept so late that they did not offer the (morning) prayer, the Prophet (salallahu alaihi wa salalam) said: “Allah seized your souls (made you sleep) when He wished, and returned them (to your bodies) when He wished...”
Collected by Al-Bukhari in Saheeh Al-Bukhan, V.9, Hadeeth # 563. PP: 422-423. Also reported by Imam Muslim, Abu Dawood, At-Tirmithi, and An-Nasaa’ee.
..so, the one in sleep is not negligent and in such cases, referring to Al-Qadar is correct...
Ibn Qayyim in Shifaa’ul ‘Aleel, V.1, P. 58
* Man is always keen to obtain what suits him from worldly matters. He prefers to work in a good company (X) over a bad company (Y). He does not change to work for (Y) blaming Al-Qadar for the change. Simply it is more beneficial for him to work for (X). Why then it becomes “justifiable” to abandon the highly beneficial matters of Deen and adopt the harmful matters (Shirk, sin, etc.) and then blame it on Al-Qadar?
If man is traveling towards a specified place and there are two roads that lead to it, one safe and the other unsafe, which of the two roads will he take? There is no doubt that he will take the safe road. On his journey to the Last Day, why does man not take the way to Paradise instead of the way to Hell?
* If one accepts the concept of blaming Al-Qadar for our mistakes and sins, then there is no need for seeking forgiveness, repentance, Dua’a, striving and fighting for the cause of Allah, enjoining what is right and forbidding what is evil etc. thus proving the falsehood of this concept.
* Man does not know in advance what Allah had ordained for him. So when he is about to commit sin, he has no knowledge of Al-Qadar, and thus he cannot be excused from his responsibility.
F O O T N O T E S
{1} Mushnkeen: polytheists, pagans, idolaters, and disbelievers in the oneness of Allah, and His Messenger Muhammad
Soorah al-Hijr (15): 39
{2} Shayekh Muhammad Bin Utheimeen said: [Had they said when they committed Shirk: “This is something that took place by the Will of Allah, but we seek His forgiveness and we repent to Him”, we would say to them: You spoke the truth”. But when they are called to abandon Shirk and respond by saying: ‘If Allah had willed, we would not have taken partners (in worship) with Him, and we would not have forbidden anything (against His Will)...”, then it would not be accepted from them] “
Majmou’ Al-Fatawa, V.3, P.208-210.
{3} Soorah al-Kahf (18): 54. Imam An-Nawawi commented: “While the Prophet (salallahu alaihi wa salalam) did not blame Ali for his reply, he was surprised by Ali’s quick response.” -
Commentary on Saheeh Muslim by Imam An-Nawawi, Book 6 (The Travelers Prayers), Hadeeth # 1815, P. 306,
Published by Daar Al-Ma’rifah (Beirut), First Edition, 1414Hj/1994. The Prophet’s visit was to urge Ali and his wife, may Allah be pleased with both of them, to keep good interest in the night prayers because of its great benefit. The Prophet (salallahu alaihi wa salalam) knew that Allah seizes the souls during sleep, and he considered the quick response of Ali as argumental
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The Muslim cannot blame Al-Qadar for his sins. He may refer to Al-Qadar after committing the sin and after regretting and repenting, saying: “Allah had ordained and He does whatever He ordains”. This statement is permissible to refer to after calamities or misfortunes. There is more benefit about this subject, insh-Allah, later in the text
Allah bestows upon us from His Favors. He does not expect anything in return nor a benefit from us ...He is not afraid of poverty, and His treasures never diminish. He does not withhold his Favors from us because He may need something from us...He loves generosity, giving, granting, etc. more than we love requesting and taking from Him. If He withholds from bestowing His Favors upon us, then know that we are standing in the way of our own interests, and that we are a barrier to ourselves. This is really the case of most of mankind. Verily, Allah had ordained that obedience can bring about His Favors. {1}
Allah’s Favors can only be attracted by obedience and that their continuity could be brought about only by giving thanks to Him. Disobeying Allah holds and delays His Favors. Similarly if He bestows His Favors and then takes them away from you, it is not due to some kind of “greed” on His part. You yourselves are the cause for having it withdrawn. Indeed, Allah says: “That is because Allah never changes the grace which He has bestowed on a people until they change what is in their own selves.”
Soorah al-Anfal (8): 53
It is quite strange that we deal with ourselves in this way, accusing and blaming Al-Qadar. We miss our own opportunity and our reasoning fails to recognize the true means of our happiness, and then all the blame is on Al-Qadar... our Fitrah became corrupt and our heart degenerated because our desires extinguished its lamps of knowledge and faith and we turned towards Allah’s creatures complaining from our condition (blaming Allah for it!). When a knowledgeable man saw someone complaining to another person, he told him: “O you! you complain about the One Who is Merciful to you to the one who is not!” {2}
The Benefits of Belief in al-Qadar:
* Al-Qadar perfects the belief in Allaah for it is a matter ordained by Him.
* When the person believes that whatever befalls him had been pre-ordained by Allaah thin, this brings tranquillity and peace of mind and makes him fearless to strive in the path of Allaah (Jihad)
“No calamity befalls on the earth or in yourselves but is inscribed in the Book of Decrees (al-Lauhul Mahfoudh), before We bring it into existence, verily that is easy for Allaah. 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 Allaah likes not vainglorious boasters.”
Soorah al-Hadid (57): 22
* Believers in al-Qadar receive Allaah’s Mercy, since at all times of calamities they resort to Him alone: “(They are those) who, when afflicted with calamity, say:
‘Truly! to Allaah we belong and truly, to Him shall we return’. They are those on whom are the Salawat (blessings) from their Rabb, and (they are those) who receive His Mercy, and it is they who are the guided ones.”
Soorah al-Baqarah (2): 156
The Believer in Qadar is always cautious because the hearts are in constant change and they are between two of Allaah’s fingers, as the Prophet (salallahu alaihi wa salalam) told us: “All the hearts of the offspring of Aadam are between two fingers of Ar-Rehman’s Fingers, as one heart. He turns it (in any direction) as He wills.
Then Allaah’s Messenger said, “O Allaah! The Turner of the hearts, turn our heart towards Your obedience.”
Saheeh Muslim vol.4, p.1397, no.6418
This Hadeeth is a driving force against relaxation which may cause passive security against the Plan of Allaah, as He says:
“Did they feel secure against the Plan of Allaah. None feels secure from the Plan of Allaah except the people who are lost.”
Soorah al-Aaraf (7) :99
The belief in al-Qadar makes the person generous because he realizes that poverty and richness are in the Hands of Allaah.
The believer in al-Qadar does not do righteous deed just to show others. He knows that people do not benefit him except in matters that Allaah had already pre-ordained.
The believer in al-Qadar eliminates many social diseases, like envy - which causes enmity and hatred amongst people. The believer knows well that Allaah is the One who gives and takes and thus if a person envies someone then indeed he objects to al-Qadar.
The belief in al-Qadar saves the person from resorting to magic, soothsayers, fortune-tellers, etc. realizing that Allaah alone is the true helper and that all others forms of refuge cannot benefit anyone.
Al-Qadar teaches humbleness: when the believer succeeds in his work or becomes wealthy, etc. he humbles himself to Allaah, who alone is capable of bestowing favors, and that if He wills, He can take away what he gave.
Because al-Qadar is hidden, it gives the believers the perfect motivation to be on the Straight Path of Allaah. Thus al-Qadar strengthens the believer to face the difficulties with a strong heart, and lift his morals high, enabling him to stand up for the truth and eagerly seeking Shahadah (martyrdom) for the sake of Allaah
.
The belief in al-Qadar reveals the Hikmah (Wisdom) of Allaah in matters of good and evil. Many times a person finds it difficult to achieve something that he likes, not knowing that it is not good for him. In the beginning he may feel disheartened and sad, however it is only a matter of time before he realizes that it was good for him, as Allaah says:
“Jihaad (fighting in Allaah’s cause) is ordained for you (Muslims), though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing that is bad for you. Allaah knows but you do not know.”
Soorah al-Baqarah (2): 216
A Final Note:
Should Al-Qadar be discussed in the first place?
Many Muslims raise the issue that “It is better not to talk about al-Qadar, the Prophet prohibited us from doing so!” Generally this attitude is wrong for the following reasons:
1. The matter of belief in al-Qadar is an article of Faith and we must know our faith well in order to worship Allaah in the right way. In fact al-Qadar was mentioned in the Hadeeth of Gibra’el in which the Prophet mentioned al-Qadar as an article of faith. At the end of this Hadeeth the Prophet said, “Verily! Gibra’el came to teach you your Deen” Saheeh Muslim, the book of faith.
2. The Noble Qur'aan is full of verses about al-Qadar and its details, and Allaah says, “Do they not think deeply in the Qur'aan, or are their hearts locked up (from understanding it)?”
Soorah Muhammed (47): 24
3. The Sahabah (May Allaah be pleased with them all) used to ask the Prophet about minute details about Qadar, as in the Hadeeth of Suraqah bin Maalik - who asked the Prophet: “O Messenger of Allaah! Explain our Deen to us as if we have been created just now. Whatever we do today, is it because of the fact that the pens have turned dry (having written the records) and the destinies have begun to operate? Or is it something that just happens (without pre-destination)?”
4. The Scholars among the Salaf as-Saalih wrote extensively on the subject, had it been prohibited to do so, they would have committed a serious disobedience to Allaah. Had they also not explained this matter, many people would remain ignorant, and it would have opened the door to innovation in understanding al-Qadar. {This is what has happened today, when we see many Muslims who blame al-Qadar for their sinful lives, and at the same time some religious Muslims who due to their ignorance on the issue - declare that there is no Qadar and that everything is decided by ones actions}
5. What did the Prophet mean when he said, “..And if al-Qadar is mentioned then hold”?
At-Tabarani and Abu Na’eem and al-Albani said it is authentic (see Saheeh al-Jami # 545 and As-Silsilah as-Saheehah 1/42 # 34
Also when he say some of the Companions disputing about al-Qadar, he became angry and said: “Were you commanded to do this? Or was I send to you in order to do this (dispute among yourselves)? Verily it was such disputes in this matter (of al-Qadar) which caused the destruction of those who were before you! I am determined to (call you) not have dispute amongst you in this matter (of al-Qadar).”
Sunan at-Tirmidhi and and authenticated by Sheikh al-Albani in Saheeh Sunan at-Tirmidhi no.1732-2231
The answer is that the Prophet prohibited disputing about but not understanding the matter of al-Qadar. He did not want Muslims to indulge in discussions about al-Qadar without Knowledge and proofs. Also discussions that will lead to disputes in this matter are forbidden.
Al-Qadar is from the world of the unseen. What is known about it from the Qur'aan and the Sunnah is to be followed and the Muslims must submit to it. No one is allowed to give his opinion on this issue. Sufficient is what is revealed to the Prophet. We are permitted to seek Knowledge about al-Qadar, and this is different from asking questions like - Why did Allaah guide Ahmed and not Iqbal? Or why rain falls on the southern part of the land and not on the eastern part? Certainly, the Wisdom of Allaah in al-Qadar cannot be questioned.
May Allaah, the most-Merciful, the all-Knower, the all-Able, the all-Wise and the all-Just; guide us to the correct understanding of Islaam and make us among the adherents of the Sunnah of the Prophet and keep us safe from misguidance.
F O O T N O T E S
{1} Allah’s Favors are bestowed on all, just and unjust, wicked and good, believers and Kuffar. The obedient to Allah receives distinguished favors for this world and for the hereafter. The greatest favor is Tawheed and worshipping of Allah alone and dying on this. Quantitatively, however, there may be no comparison between what some believers have and what the Kaafir has. Content is a distinguished mark in the heart of the believer. The Favors of Allah on the believers are blessed as long as they abide by the Qur’an and Sunnah. The blessed favors are not subject to quantitative assessments. All the favors that the Kaafir receives are for this world only. The believer is yet to receive, by Allah’s will, the favor of the actual seeing of Allah in the Hereafter. Is there anything better? Certainly, No!
{2} Ibn Qayyim in his book, “Tareequl Hijratayen Wa Babu as-Sa’adatayen”- [the Road to Allah And His Messenger and the Road to Happiness in this life and in the next one (Hereafler), PP. 110-112, Published by Dar lbn Qayyim, Ad-Dammam.
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