'' Our Lord ! grant us good in this world and good in the hereafter and save us from the torment of the Fire '' [Ameen]
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{in Arab} :->
Rabbanaa aatinaa fid-dunyaa hasanatan wafil aakhirati hasanatan waqinaa 'athaaban-naar/-
(Surah Al-Baqarah ,verse 201)
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When mentioned separately, either one means the other; but when stated
together, they differin their meanings e.g.: when it is generalised,
Qadar encompasses Qadhaa' and vice versa. But when it is stated:
'Qadar and Qadhaa', then Qadar means the predestination of things and
when the predestined matter occurs then it is Qadhaa'.
Predestination and the responsibility of man
Decree and predestination by Allaah (Qadhaa' and Qadar), is a subject
that has been a point of contention for scholars throughout the ages.
The Messenger of Allaah, Muhammad once found his Companions arguing
about Qadar. He forbade them from indulging in such a debate and told
them thatcommunities before them had been destroyed for that reason.
The issue of 'Qadhaa' and Qadar' stems from the Unity of Allaah's
Attribute of Sustaining (Tawheed Ar-Ruboobiyyh/ the Oneness of
Allaah's Lordship). This is one of three kinds of Allaah's Unity,
which are:
1. Unity of Divinity (Tawheed Al-Uloohiyyah), which is to direct
all forms of worship to Allaah alone.
2. Unity in the matter of Sustaining the whole universe (Tawheed
Ar-Ruboobiyyah), which means to believe that all creation, sovereignty
and planning belong to Allaah alone.
3. Unity in the matter of Allaah's Names and Attributes. Imaam
Ahmad said that Predestination is the power of Allaah and no one
except Allaah knows it. And that we don't know what Allaah has
destined, either for or against us.
Regarding this issue, there are three groups:
1. The first group says that man has no independence but is coerced
into doing all that he does and he is at the mercy of fate.
There is no doubt that this groupis wrong. By using our powers of
reason and the tenets of our faith, we know that there is a difference
between the things that happen without our will andthose in which we
play an active part.
2. The second group goes to the extreme to attribute complete
power and freedom of choice to the individual, denies Allaah's role
and says that Allaah does not know of an action until after it has
occurred! This view is also mistaken.
3. The third group (the correct one) believes that everything
thathappens falls into one of the following two categories:
A. The things that Allaah does and in which no one else has any power
of intervention.
B. The actions done by all the creatures that have the power of will.
These actions are a consequence of their efforts and their choice, a
power that has been given to them by Allaah. Allaah Says in the Quran
(what means): "Among you are some that desire this world and some that
desire the Hereafter." [ Quran3:152]
Man knows very well the difference between what he doesof his own free
will and what he does because of external force. Certain actions are
done by choice and others by compulsion.
Some certain actions are from the voluntary power of the individual
but are recorded as if they are not, and so he is not held answerable
for them in suchcases as forgetfulness or during sleep. The Prophet
said: "The one who forgets while fasting and eats and drinks, he
should complete his fast because Allaah is the One who feeds him and
gives him drink." [At-Tirmithi]
Thus, actions done in a state of forgetfulness are attributed to
Allaah Himself. The first group mentioned earlier distorts the facts.
We would not be able to praise someone for his good actions or
castigate someone who voluntarily does wrong, because we would have
attributed all their actions to the will of Allaah. Another
dangerousimplication of this argument is that Allaah Almighty behaves
unjustly if He punishes the disobedient and rewards the good, as He
alone is the source ofall these actions. Not only is such reasoning
nonsensical, but contradictory to the Quran as well.
Allaah clearly states that His punishments are not cruel but just,
since He has already warned His creatures and sent them guidance, and
defined the paths of piety and disobedience. Man, thus, has total
freedom to choose either path. Allaah Says (what means): "Messengers
are bearers of good news as well as warning in order that mankind
should have no plea against Allaah after the Messengers" [Quran 4:165]
The Quran and reality also refute those who go to the other extreme of
giving man complete freedom of action, leaving no rolefor Allaah. We
are told that the will of man follows the will of Allaah Who Says
(what means): "…to whomever among you wills to go straight. But you
shall not will except as Allaah, The Lord of the Worlds, wills." (81:
28,29)
Those who hold this view reject Allaah's Omniscience, one of His
essential Attributes, by effectivelyclaiming that in His Kingdom,
there are many things which He does not wish or create. If Allaah
wishes a thing, it is only that He Says unto it (what means): "'Be!'
And it is (there)". Allaah guides those who want to be guided, and
misguides those who do not wish to receive guidance. Allaah Says (what
means): "Then when they turned away (from the Path of Allaah), Allaah
turned their hearts away (from the Right Path)." [Qruan 61:5]
In other words, the wish to be pious emanates from the individual
himself, and Allaah guides him because of this. Allaah has decreed
everything, but this doesn't mean to sit at home and wait, rather, we
should work hard. Thus, there are many routes open to the discretion
of man, and it is up to him to choose the one he wishes to follow.
Man does what he wants, but his will follows that of Allaah. Allaah
decrees guidance for the person who wants guidance. For the onewho
doesn't want to be guided, Allaah decrees misguidance.
Divine Decree and Predestination consists of four components:
1. Knowledge: Man must believe with total certainty that Allaah is All-Knowing.
2. Writing: Allaah has written all His knowledge of the fate of His
creatures in the Preserved Tablet,as He Says in the Quran (what
means): "Know you not that Allaah knows all that is in the heaven and
on earth? Indeed it is (all) in the Book (Preserved Tablet)..." [Quran
22:70]
3. Will: Everything exists with Allaah's Will. Allaah Says (what
means): "…to whomever among you wills to go straight. But you shall
not will except as Allaah, the Lord of the Worlds, wills." [Quran 81:
28,29]
Thus, our faith is not complete unless we believe that Allaah's Will
is total and all-embracing.
4. Creation: Allaah is the Creator of everything, even Death, although
it is the absence of Life.
A difficulty arises: how can we claim that our actions and words are
products of our own free will when they are in fact creations
ofAllaah? The answer is that our actions and utterances are the result
of our ability and desire to do them. Since Allaah alone is theOne Who
created us and gave us the ability and the will to distinguish, choose
and act, our actions are His creations. He created the cause which
generates the result, so He is the creator of the result as well as
the cause.
But, this does in no way belittle our choice and will. For example,
fire burns. The One Who gave thispower to fire is Allaah, as fire on
its own does not have the capability to burn. Allaah Says (what
means): "We (Allaah) said: "O fire! Be you cool, and safety
forIbraaheem (Abraham)!" [Quran 21:69]
Allaah gave man the power to choose and act according to his
decisions. - - ▓███▓ Translator:-> http://translate.google.com/m/
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