The Status of Sabar In Islam

The Status of Patience in Islām

Shaykh Muhammad ibn Ibrahim al-Tuwaijri

What is the status of sabar (patience) in Islām? What should the Muslim bear with patience?

In the Name of Allāh, Most Gracious, Most Merciful;
All praise and thanks are due to Allāh, and peace and blessings be upon His Messenger.

Belief in Al-Qadha’ wal-Qadar (Divine will and decree) is one of the pillars of faith.

The Muslim’s faith is not complete unless he knows that whatever befalls him could not have missed him, and whatever misses him could not have befallen him. Everything is subject to the will and decree of Allāh, as Allāh says:

“Verily, We have created all things with Qadar (Divine Preordainments of all things before their creation as written in the Book of Decrees Al-Lawh Al Mahfouz).

[Al-Qamar, 54:49]

The position of patience in relation to faith is like that of the head in relation to the body. Patience is a noble attribute with good consequences. Those who are patient will have an unlimited reward, as Allāh says:

“Only those who are patient shall receive their reward in full, without reckoning”

[Al-Zumar, 39:10]

All the disasters and tribulations that happen on earth, or happen to the individual, or to his wealth or family, etc., were known to Allāh before they happened, He has written them in Al-Lawh al-Mahfouz (the Preserved Tablet) as He says:

“No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees (Al-Lawh Al Mahfouz) before We bring it into existence. Verily, that is easy for Allāh”

[Al-Hadid, 57:22]

No matter what disasters befall a person, it is good for him, whether he knows that or not, because Allāh does not decree anything but it is good, as He says:

“Say: ‘Nothing shall ever happen to us except what Allāh has ordained for us. He is our Mawla (Lord, Helper and Protector).’ And in Allāh let the believers put their trust”

[At-Tawbah, 9:51]

Every disaster that happens is by Allāh’s leave. If He had not willed it, it would not have happened, but Allāh permitted it to happen and decreed it, and so it happened. Allāh says:

“No calamity befalls, but by the Leave [i.e. Decision and Qadar (Divine Preordainments)] of Allāh, and whosoever believes in Allāh, He guides his heart [to the true Faith with certainty, i.e. what has befallen him was already written for him by Allāh from the Qadar (Divine Preordainments)]. And Allāh is the All-Knower of everything”

[Al-Taghabun, 64:11]

Once a person knows that all calamities happen by the will and decree of Allāh, then he has to believe and submit and be patient. The reward for patience is Paradise, as Allāh says:

“And their recompense shall be Paradise, and silken garments, because they were patient”

[Al-Insan, 76:12]

The call to Allāh (da’wah) is a great mission, and the one who undertakes it is exposed to a great deal of harm and calamities. Hence Allāh enjoined patience upon His Messenger and other Prophets:

“Therefore be patient (O Muhammad) as did the Messengers of strong will”

[Al-Ahqaf, 46:35]

Allāh has guided the believers, if some matter worries them or some calamity befalls them to seek help with patience and prayer, so that Allāh will relieve their distress and give them a way out:

“O, you who believe! Seek help in patience and As-Solāh (the prayer). Truly, Allāh is with As-Sabirun (the patient)”

[Al-Baqarah, 2:153]

The believer must bear with patience that which Allāh has decreed, and be patient in obeying Allāh, and be patient in keeping away from sin. Whoever is patient, Allāh will give him an immeasurable reward on the Day of Resurrection, as Allāh says:

“Only those who are patient shall receive their reward in full, without reckoning” [Al-Zumar 39:10]

The believer in particular is rewarded in both good times and bad. The Prophet (Sallallāhu 'alaihi wa sallam) said:

“How wonderful is the affair of the believer, for all his affairs are good, and that is for no one except the believer. If something good happens to him, he gives thanks, and that is good for him, and if something bad happens to him, he bears it with patience and that is good for him.”

[Narrated by Muslim, 2999]

Allāh has taught us what we should say when calamity strikes, and has stated that those who are patient will have an honourable position with their Lord. Allāh says:

“… but give glad tidings to As Sabirun (the patient). Who, when afflicted with calamity, say: ‘Truly, to Allāh we belong and truly, to Him we shall return’”

[Al-Baqarah, 2:155-156]

[Via Islam QA excerpted from Usul al-Deen al-Islami by Shaykh Muhammad ibn Ibrahim al-Tuwaijri]

Please see: All Occurs By the Will and Decree of Allāh.

The Benefits of Belief in Divine Decree

The Benefits of Belief in Divine Decree

Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

Belief in Al-Qada’ Wal-Qadar (Divine Decree and Predestination) is one of the pillars of faith in Islam. The Muslim’s faith is not complete unless he knows that whatever befalls him could not have missed him, and whatever misses him could not have befallen him. Everything is subject to the Will and Decree of Allāh, as Allāh Says in the Quran:

"Indeed, all things We created with predestination". [A-Qamar, 54:49]

All the disasters and tribulations that happen on earth, or happen to the individual, or to his wealth or family, etc., were known to Allāh before they happened, He has written them in Al-Lawh- Al-Mahfouz (the Preserved Tablet) as He Says:

"No disaster strikes upon the earth or among yourselves except that it is in a register before We bring it into being — indeed that, for Allāh, is easy.” [Al-Hadid, 57:22]

No matter what disasters befall a person, it is good for him, whether he realizes that or not, because Allāh does not decree anything but it is good, as He Says:

"Say, “Never will we be struck except by what Allāh has decreed for us; He is our protector.” And upon Allāh let the believers rely.” [At-Tawbah, 9:51]
 
Every disaster happens by Allāh’s leave. If He had not willed it, it would not have happened, but Allāh permitted it to happen and decreed it, and so it happened. Allāh Says:

"No disaster strikes except by permission of Allāh. And whoever believes in Allāh — He will guide his heart. And Allāh Knows all things.” [Al-Taghabun, 64:11]

Once a person knows that all calamities happen by the will and decree of Allāh, then he has to believe and submit and be patient. The reward for patience is Paradise, as Allāh Says:

"And will reward them for what they patiently endured [with] a garden [in Paradise] and silk [garments].” [Al-Insan, 76:12]

The position of patience in relation to this aspect of faith, in particular, is like that of the head in relation to the body. Patience is a noble attribute with good consequences. Those who are patient will have an unlimited reward, as Allāh Says:

"Say, “O My servants who have believed, fear your Lord. For those who do good in this world is good and the earth of Allāh is spacious. Indeed, the patient will be given their reward without account [i.e. limit].” [Az-Zumar, 39:10]

Another good outcome to perseverance through the Decree of Allāh is the believer (in particular) is rewarded in both good times and bad. Prophet Muhammad (Sallallāhu 'alayhi wa sallam) said:

“How wonderful is the affair of the believer, for all his affairs are good, and that is for no one except the believer. If something good happens to him, he expresses gratitude, and that is good for him, and if something bad happens to him, he bears it with patience and that is good for him.” [Muslim]

Allāh has taught us what we should say when calamity strikes, and has stated that those who are patient will have an honorable position with their Lord. Allāh Says: "… But give good tidings to the patient. Who, when disaster strikes them, say, “Indeed we belong to Allāh, and indeed to Him we will return.” [Al-Baqarah, 2:155-156]

Benefits of Belief in Divine Decree and Predestination.

The benefits of Divine Decree and Predestination can be highlighted through the following points:

1. Peace of mind: A Muslim who believes in Divine Decree and Predestination will have his mind at ease when he knows for certain that what befell him could not have missed him and what missed him could not have reached him.

2. Contentment: It doesn't make him grieve about anything because he doesn't say things that reflect discontent like "if I did such and such then such and such would have happened". Also, he doesn't worry too much about the future because he believes that everything is already written. What he should worry about is his deeds and doing good.

3. It gives him the will power and determination to go forward in the way of Allāh: A Muslim doesn't fear anybody because he knows that no one has the power to afflict harm on him without it being decreed by Allāh. The Prophet (Sallallāhu 'alayhi wa sallam) clarified this point to Ibn Abbas saying:

"…If the whole nation were to gather together to benefit you they would only benefit you with that which Allāh had already written for you and if the whole nation were to gather to harm you they could only harm you with that which Allāh had already written to harm you. The pen has been lifted and the ink has dried (a phrase meaning: everything has been decreed or settled)". [At-Tirmidzi]

4. It teaches the Muslim to be modest and humble. This is so because everything that a Muslim does is by the Will of Allāh so if he succeeds he knows that Allāh helped him in doing it; he doesn't succeed because he is intelligent or because he is rich or because he deserves it, and, likewise, a person isn't poor because he is stupid. This stops pride and arrogance from creeping to his heart because he knows that Allāh can afflict him with harm and deprive him from the bounties he boasts about.

5. Total dependence upon Allāh: A Muslim takes precautions, does as much as he can and then depends upon Allāh because Divine Decree does not stop him from taking precautions and utilizing worldly means.

The Prophet (Sallallāhu 'alayhi wa sallam) said: "Take precautions as everybody are guided to that which has been destined for him." e.g. you should drink to quench your thirst. If something bad comes, it is because of our bad doings and if something good reaches us then it is from Allāh’s grace.

Almighty Allāh Says: "What comes to you of good is from Allāh, but what comes to you of evil, [O man], is from yourself." [An-Nisa’, 4:79]

[Excerpted from Islam web published on 23 August 2006]

Al-Qadar: A Measured Destiny

Al-Qadar: A Measured Destiny

By Noor al-Deen

 In the name of Allāh, the Most Gracious, the Most Merciful;

All praise and thanks is due to Allāh, the Lord of al-‘ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wasallam is His Messenger.

The sixth and final article of Islamic belief, as detailed by a famous prophetic Tradition, [1] is belief in destiny, its good and evil. The Arabic word for destiny is qadar, implies the measuring out of something or fixing a limit to it. Thus, in a technical sense, destiny is the divine decree in its fixing limits for existent things, or its measuring out the being of things. [2] Early Muslims 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. [3]

In our discussion of qadar it should be noted that a true and full understanding of the subject is reserved for the select few who have sacrificed great amounts of time and energy for the sake of Islam, after which Allah expands their understanding of complex concepts like this that cannot be contained in logical formulas alone. The Prophet Muhammad (Sallallāhu ‘alayhi wasallam) is reported to have said, “Whenever Allah desires good for His bondsman, He gives him deep understanding of the religion and He inspires him with righteous guidance” [Reported by Tabarani].

There are many degrees and depths in understanding The Concept of Qadar. Given that different people demand different approaches in explaining unfamiliar concepts, we shall attempt to explain a few dimensions, including both the requisite (wajib) tenets and some of the esoteric.

Sheikh Muhammad al-Jurdani [4] defines belief in destiny as the conviction “that Allah Most Exalted has ordained both good and evil before creating creation, and that all that has been and all that will be only exists through Allah's decree, preordainment, and will.” [5]

At the same time, our apparent choice and will in matters is not mere illusion. As such, a person may feel guilty when he performs a wrong or evil action, but he does not feel answerable to others when a medical affliction, for instance, strikes him. Maulana Ashraf Ali Thanwi [6] explains, “The existence of man’s authority or option is a self-evident truth, but simultaneously it is also clear that this attribute of his authority is created (makhluq) and every chain of creation reaches back to its Creator. The authority of man will be nonexistent in some matters, thereby proving his ultimate powerlessness and helplessness. Thus, a man is neither completely helpless nor is he completely free in power and authority.” [7]

“Allah has willed that you act based on choice.”

Allah's knowledge eternally encompasses all things necessary, possible, and impossible. The crux of the purpose of existence is our full and experiential realization that Allah eternally and absolutely knows of everything and that His Power is singularly orchestrating every event and thing, for Allah says in the Qur’an:

“Allah is He Who created seven heavens, and of the earth the like of them; the decree continues to descend among them, that you may know that Allah has power over all things and that Allah indeed encompasses all things in (His) knowledge.” [Talaq, 65:12]

Because His Knowledge, Will, and Power are absolute and unbounded, Allah knows the results of all events and choices before their occurrence. A human being, however, does not have access to this knowledge, and thus he acts in accordance with a desire from within him. Even though his ultimate choice corresponds with Allah's eternal knowledge, he is still accountable for it.

As some Islamic theologians have explained it, “Allah has willed that you act based on choice.” [8] We are held responsible for choosing an act but not for creating the act itself. In other words, Allah creates the act and by our choosing it, we “acquire” it and are thereby held responsible for it. Thus, human actions are created by Allah but performed by us. [9]

The proofs for this subtle relationship are many. For instance, an insane person, a child, and a sleeping person are not held accountable for their actions according to Sacred Law both in this world and the next. If a man sincerely forgets to pray or fast when it is obligatory upon him, he is not considered sinful. Similarly, the king Nimrod tried to burn the Prophet Ibrahim (Abraham, peace be upon him), as is detailed in a famous Qur’anic account, though Allah willed that the fire not burn His beloved Prophet. Nevertheless, even though he failed to execute his evil designs, Nimrod sinned for choosing to harm Ibrahim and is therefore doomed in the next world.

A famous Islamic maxim states, “The foremost energies cannot pierce the walls of foreordained destinies.” Whether we are removed from worldly causes and effects or are deeply submerged in them, we must always maintain the firm conviction that Allah’s Will, Power, and Preordainment control all affairs. In reality, Allah is the Doer of everything, such that causes in themselves do not carry independent efficacy. To believe that medicine in itself cures disease, for instance, is essentially to posit that a created thing is acting independent of its Creator. In other words, the thing would then be beyond the control of Allah, a belief that is little better than attributing a partner to Him. Yes, Allah ties things together according to a recurrent way, such that He satisfies hunger when a person eats, yet controlling it all is His singular Will and Power. [10]

“The foremost energies cannot pierce the walls of foreordained destinies.”

We do not stop eating, however, because we believe that the food itself is not satisfying our hunger. For one thing, Allah orders us in the Qur’an to eat and drink of wholesome food. But even with things that are not explicitly mentioned in the Qur’an, we must maintain proper conduct with the reoccurring system of order that Allah has put at our disposal. While Allah may change His recurrent way of tying things together (in the form of miracles) for those who are close to Him, it would be little more than rebellion against Him and His system for a common person to completely disregard the world in front of him.

The Prophet Muhammad (Sallallāhu ‘alayhi wasallam) has explained some of the practical implications of this belief in his saying, “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].

In a similar vein, contemporary psychology has discovered innumerable psychological ailments connected with one’s dwelling on past events and past mistakes or lost opportunities. We must constantly remind ourselves that yesterday has passed and will never come back, and tomorrow is merely a possibility. The only real currency we have to work with is “now.” For this reason, one of Satan’s most effective traps is procrastination. Many people have vowed to return to Allah and reform their ways at some future juncture, but they left this world before they were given the opportunity.

The Prophet Muhammad (Sallallāhu ‘alayhi wasallam) 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 (Sallallāhu ‘alayhi wasallam) said, “There is no ability or power except through Allah” [Reported by Bukhari and Muslim]. The reality of these words is the crux of a full and proper understanding of qadar.

And Allāh Almighty knows best.

Footnotes:

1- The relevant section of the referenced Tradition, which is reported by Muslim, appears as follows:
He (the angel Gabriel, peace be upon him) said, “Inform me about Iman (faith).” The Holy Prophet (peace and blessings be upon him) replied, “That you affirm your faith in Allah, His angels, His Books, His Apostles, the Day of Judgment, and you affirm your faith in destiny (qadar), its good and its evil.” He (the angel Gabriel) said, “You have told the truth.” [Muslim]
2 - L. Gardet, Encyclopedia of Islam (Brill 1980), p. 366.
3 - Nuh Ha Mim Keller, Reliance of the Traveler (Amana 1994), p. 813.
4 - A traditionalist Egyptian scholar from Damiette who lived in the last century.
5 - Ibid.
6 - A celebrated scholar from the Indian subcontinent who passed away in 1946.
7 - Ashraf Ali Thanwi, Furuu` al-Imaan (Adam 1998), p. 16.
8 - Faraz Rabbani, "Moral Responsibility and Divine Will," SunniPath.com.
9 - Abdelwahab El-Affendi, "Islamic Theology," (Routledge 1998), Muslim Philosophy.com.
10 - G.F. Haddad, "Al-Buti: Commentary on the Hikam: Part I, Part II," Sunnah.org.
11- Excerpted with minor modification from Q&A published in Islam Online -- Ask About Islam, 6 March2004.

[ Via Islam Online]

Divine Decree

Divine Decree

 In the name of Allāh, the Most Gracious, the Most Merciful;

All praise and thanks is due to Allāh, the Lord of al-‘ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wasallam is His Messenger.

A Muslim must believe in Divine Decree or Destiny or al-qadar in Arabic. 

The concept of qadar used in the Qur’an means a measure or the latent possibilities with which Allah (God) created human beings and all things of nature. When Allah created each thing, He determined when it would come into existence and when it would cease to exist. He also determined its qualities and nature.

And everything in the universe, the seen and the unseen, is completely subject to the overriding power of Allah. Nothing can happen outside His Will.

As for human beings, they are not completely masters of their fates, nor are they puppets subject to the hazards of destiny. Allah gave humans limited power and great freedom, including the freedom of choice. That autonomy makes each individual accountable for his or her deeds.

We cannot know our future and, to a large extent, we cannot control it. But we can make decisions within the limits of what we can control, based on our understanding of the way the world works. If someone chooses to punch his fist into a brick wall, he cannot claim any injustice when it hurts. He knows that the wall exists and that it is hard. That is the reality — “The Laws of Nature” — he has to deal with. Yet the ultimate reality is that Allah could make the wall disappear just before one’s fist reaches it.

Just as Allah created nature and its laws, He made moral laws, and we cannot claim any injustice if we get punished for disobeying or ignoring those moral laws.

Only Sincere Prayers (Du’a) Can Change The Way Events Unfold.

The Concept of Qadar, therefore, indicates that we must seek harmony with Allah’s rules of human nature and nature at large, and consciously submit to His will. Destiny as conceived by Islam, therefore, does not take away our freedom of choice and action. It is our willful choice of those actions from our inherent possibilities that are in harmony with Allah’s will that earns us our reward from Allah.

Yet, when Allah set certain rules in His decree as to how things evolve, even these things can be changed through prayers (du’a). The Prophet (Sallallāhu ‘alayhi wasallam) stressed that only sincere prayers can change the way events unfold, and that true worship and sincere submission to Allah can raise the believer above the normal ways of nature. Prayers can and do result in “personal miracles” — events or experiences that we consider almost impossible and certainly highly improbable.

From an Islamic point of view, human beings are free for all practical purposes. A person has no excuse for making the wrong choice and then blaming qadar or destiny, any more than a man punching his fist into a wall can blame the laws of nature. He knew the consequences of his actions for all practical purposes and he shouldn’t expect a miracle!

We should not worry about what Allah has written for us, since we can never know it. But our duty is to strive for the best in this world and the next. Then, good results will follow, if Allah wills.

As for the question of whether humans are predestined to enter Paradise or Hell, we must remember that Allah transcends the limits of time. He is All-Knowing of the past, present and future. Thus He knows in advance which path — good or evil — each individual will choose and what will be his or her final destination — Paradise or Hell. But such knowledge does not mean that He makes each person choose a certain path.

And Allāh Almighty knows best.

[Excerpted with minor modification from Q&A published in Islam Online (Ask About Islam), 14 Aug 2003]

The Concept of Fate or Destiny.

The Concept of Fate or Destiny

By Shahul Hameed

I  would like to know more about The Concept of Fate or Destiny in Islam. Many people are saying that everything is pre-decided for Man, and that he would get only those things, which are written in his fate. (Tarique)

 In the name of Allāh, the Most Gracious, the Most Merciful;

All praise and thanks is due to Allāh, the Lord of al-‘ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wasallam is His Messenger.

The question of Fate and Free Will is one of the most intriguing topics in metaphysics and religion.

Man feels absolutely powerless, regarding many of the circumstances in which he or she finds him or herself. One might feel that there are so many givens, which one has to take for granted, and nothing can be done about them. On the other hand, there are many areas where one feels free to act. Look at the marvelous progress of humanity through the centuries. If humans were mere puppets, could we have managed all these wonderful achievements, which have made us so proud of human potential?

Indeed The Question of Pre-Destination and Free Will has haunted Man for so long; but it has been adequately dealt with in the Holy Qur’an.

Thee Qur’anic point of view that Man is not completely a master of his fate; nor is he a puppet subject to the hazards of destiny.

It is true that God’s sovereignty is all pervading and nothing falls outside its purview. This means that God knows everything and it is according to His will, things happen here. The universe is completely subject to the overriding power of God, and nothing happens without God willing it to be so.

However, God not only created everything, but He determined its nature and scope - the qadha’. In His infinite wisdom and mercy, He gave Man limited power and great freedoms, including the freedom of choice – the qadar. It is because of this autonomy, enjoyed by Man, that he or she is held accountable for the individual deeds.

The Holy Qur’an says:

“That man can have nothing but what he strives for…” [Surah An-Najm, 3: 39]

“... Verily never will God change the condition of a people until they change it themselves (with their own souls). ..” [Surah Ar-Raad, 13: 11]

Say: "With God is the argument that reaches home: if it had been His will, He could indeed have guided you all." [Surah Al-An’am, 6: 149]

Then shall anyone who has done an atom's weight of good, see it!

“And anyone who has done an atom's weight of evil, shall see it.” 

[Surah Al-Zalzalah, 99:7 – 8]

In fact the Concept of Qadar (destiny) used in the Qur'an often, means a measure or the latent possibilities with which God created Man and all things of Nature. For example, God says:

“... it is He who created all things, and ordered (qadara) them in due proportions.” 

[Surah Al-Furqan, 25: 2]

In this verse, destiny implies the scope and potential of things. This means their latent capabilities.

There is a hadith, which says that God wrote down the decrees regarding the created world, fifty thousand years, before He created the heavens and the earth. The point to be noted here is that this does not, in any way, mean that God created a universe, finished off and complete, bound to the iron rules of Nature. The idea behind qadar is that the creation of this universe was in accordance with the grand design of the Creator. This means that there is no element of chance in the creation of this universe. Everything is well arranged and well planned.

So this is not a kind of clockwork universe where God simply winds up the clock and then lets it run. The Holy Qur’an clearly says that God is constantly active in Creation:

“God! There is no god but He,-the Living, the Self-subsisting, Eternal. No slumber can seize Him nor sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence except as He permitteth? He knoweth what (appeareth to His creatures as) before or after or behind them. Nor shall they compass aught of His knowledge except as He willeth. His Throne doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them for He is the Most High, the Supreme (in glory)”.

[Surah Al-Baqarah, 2:255]

This verse indicates that God does not feel tired or sleepy in spite of the fact that He is constantly active.

Muhammad Iqbal, the renowned Islamic poet, has written: ‘Divine knowledge must be conceived as a living creative activity, to which the objects that appear to exist in their own right are organically related. By conceiving God's knowledge as a kind of reflecting mirror, we no doubt save His foreknowledge of future events. But, it is obvious that we do so at the expense of His freedom. The future certainly pre-exists in the organic whole of God's creative life, but it pre-exists as an open possibility, not as a fixed order of events with definite outlines.’

Time as an abstract concept--- encompassing the past, present and future --- is very much relative. It is, however, a great ‘present’ for the All-Seeing God. The whole continuum of time lies before Him in the shape of now. Knowledge is an act of creative activity and not the mere reflection of it. When He decrees a thing, it happens and He sees it before it happens. God in Islam is therefore a free Creator with foreknowledge.

God's knowledge, however, is not like our knowledge. God's knowledge covers everything created, its past and its future.

“... With God is the Decision, in the past and in the Future...” 

[Surah Al-Rum, 30:4]

But God is the creator and we are the created. Our knowledge is limited in ways that God's knowledge is not. It is our very lack of knowledge which gives us free will. We cannot know our future and to a large extent we cannot control it. Our decisions are based on our understanding of the way the world works. Are these decisions free from God's command? Not really, but for all practical purposes we inevitably see them as free choices, we cannot do otherwise – that is our nature. We are held accountable only for things we understand. Our deeds are judged by their intentions.

So just as someone who punches his fist into a brick wall cannot claim injustice when it hurts, nor can we claim any injustice if we disobey God's moral laws, when we know them, and get punished. We "know" that the wall exists and that it is hard and that is the reality we deal with. The ultimate reality is however, that God could make that wall disappear just before your fist reached it.

The concept of qadar, therefore, indicates that we must seek harmony with God’s rules of human nature and nature at large, and consciously submit to His will. Destiny as conceived by Islam, therefore, does not take away our freedom of choice and action. It is our willful choice of those actions from our inherent possibilities that are in harmony with God’s will that earns us our reward from God. Thus, qadar can be a source of inspiration and encouragement for us, and it really opens up vast fields of human activity. It need not make us utterly powerless or helpless; on the contrary it can be a source of inspiration and encouragement.

Indeed, when God has set certain rules in his decree as to how things evolve, even these things can be changed through prayers. The Prophet (Sallallāhu ‘alayhi wasallam) stressed that only sincere prayers can change the way events unfold, and that true worship and sincere submission to God can raise the believer above the normal ways of nature: Prayers (dua') can and do result in "personal miracles" - events or experiences which we consider almost impossible and certainly highly improbable.

From an Islamic point of view, Man is free for all practical purposes. He or she has no excuse for making the wrong choice and then blaming qadar or fate, any more than a man punching his fist into a wall can blame the laws of nature. He knew the consequences of his actions for all practical purposes and he shouldn't expect a miracle!

The foregoing means that we should not worry about what God has written for us, since we can never know it; but our duty, here and now, is to strive for the best in this world and the next. Then, good results will follow, insha’Allah.

And Allah Almighty knows best.

[Adapted with minor modification from the article published by Islam Online (Ask About Islam), 12th Oct 2002.]

[Excerpted from Islam Online]

Are We Judged for what’s Already Destined?

Are We Judged for what’s Already Destined?

Waleed Ahmed Najmeddine

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks is due to Allāh, the Lord of al-`ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu `alayhi wasallam, is His Messenger

In the Qur’an, it is mentioned that Allah knows what is in the womb of the mother, i.e., whether the child is going to be a boon for society, what will he do in his life, etc. Thus if Allah already knows whether a person is going to go Jannah or Jahannam then why is the Qur’an again mentioning to follow the straight path or taste the hellfire?

As for the question of destiny and free will, it is a common one in Islam. Allah has written His plan and kept it in the “Al-Lawh Al-Mahfouz - Preserved Tablet.” He had this plan before He created anything. Then, humans, like the jinn, were created with a free will. We are free to choose between good and bad, between obedience to Allah and disobedience. This is one of the main distinctions between us and Allah’s angels, who do not possess this ability. They are commanded and they obey Allah without fail; they do not ask why or why not. But Allah knew what would occur in all places and times before He wrote anything. Once His plan was written, fully knowing what would occur in His Creation, our destinies were set.

Our free will, though, is not hindered in Allah’s knowing the future. He knows what we will choose and the results of those choices. Just because He knows what we will do, and even all of the ramifications of those choices, this does not change the fact that the choice was ours alone. According to His divine decree He allows some of what we plan to do to be fulfilled while preventing other plans. This is all in His infinite wisdom and for His own divine reasons.

This is why we will be held accountable for what we have done on the Day of Judgment. We will earn eternal Paradise, through His mercy of forgiving our mistakes, or we will earn eternal Hellfire because of our own selfish choices and refusal to follow guidance. No one will have forced us to choose one path or the other.

Nothing happens in this life except what Allah allows to occur, good or bad. It is not Allah’s fault if evil is allowed to spread on the earth; the fault is ours alone. He has given us everything we need to live peaceful and prosperous lives and the guidance of prophets to keep us on the straight path; however, we often refuse to follow His guidance. The results are that we suffer from negative choices or that we benefit from positive ones.

Having said that, Allah may change what He has written or destined in response to our sincere du'a (supplication), asking Allah for guidance and mercy in this life and on the Day of Judgment.

May Allah guide us on the Straight Path.

[Excerpted with minor modification from Q&A published in Islam Online -- Ask About Islam, 27th Feb 2oo5.]

Predestination of One's Deeds?

Question: If the time of one's death is fixed by God, the Creator, then in case of murder or suicide a person may die before their time of death. Their time and way of dying is set to suicide or murder. If so, the person himself (in case of suicide) or the murderer (in case of murder) is carrying out God's work.

Predestination of One's Deeds?

Waleed Ahmed Najmeddine

The question exposes the misunderstandings many people have regarding the Belief about Destiny and Fate. This belief is very important for all Muslims, and any person interested in Islam should be aware of it because it is considered to be the Sixth Pillar of Faith in Islam – Qada’ and Qadar.

Muslims believe that Allah (the Creator of all that exists) has knowledge of all things — both apparent and hidden. The knowledge of the Divine is completely different and much more encompassing than that of us humans. Allah is the Most Knowledgeable and is the All-Knowing.On the other hand, Islam teaches that all human beings have a free will to choose to do good or bad actions. Yet Allah Almighty, through His very special and most encompassing knowledge, knows what paths we will follow, whether good or bad. Due to His infinite wisdom, Allah allows some things to come to pass and prevents others. This always takes place according to His divine will.

Almighty Allah does not force us to perform evil actions. He allows some of us to follow through with them for reasons only He knows. Also, He does not force us to perform good actions. He allows us to do them in accordance with His divine plan.

It is not the work of Allah if someone practices evil. Almighty Allah has already commanded us to be good to one another, regardless of our different cultures or backgrounds. He forbade acts such as murder, suicide, theft, adultery, and so on. He has clearly warned us, through many prophets and messengers throughout history, to avoid evil and to do good. We are the ones who do the deeds out of our own free will.

We cannot ask Allah why He allows bad things to happen. There are many terrible things that occur on a daily basis and sometimes people blame the Creator because He allows them to happen.

Very few of us ask, "Why do we, as human beings, with all of our abilities and knowledge of good and bad, allow evil to happen around us while we do nothing?" It is easy to blame Allah, but it is never a fair assessment of the situation.
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Excerpted with minor modification from Q&A published in Islam Online -- Ask About Islam, 14th March 2006

©Islam Online

Divine Predestination and Man's Free Will

Divine Predestination and Man's Free Will

Question: I never understand how we are mukhayyarin (have free will in doing what we wish) and not musayyarin (have no free will in doing what we wish). Did not Allah create time? Therefore, all the events since the moment of creation to the end of time must be already created. In addition to this, how can we even begin to imply that Allah does not know what is to happen in the future? How can a man control what he does if it is already written? So far I have received many interpretations that all seemed to be weak. Can anyone tell me or would it better just to say that Allah did not intend everything to be understood by man?

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

The issues you have raised are about the Divine Predestination and Man’s Free Will. As such we would like to furnish you with a detailed discussion of the different queries regarding al-qadar as given by Dr Ja`afar Sheikh Idris, Professor of Islamic studies, Institute of Islamic and Arabic Sciences, Washington. He states:

“The original meaning of the Arabic word qadar is a specified measure or amount whether of quantities or qualities. It has many other usages, which branch out from this core. Almighty Allah says:

“We have created everything by measure (bi-qadar).” [Al-Qamar: 49]

Allah Knows before creating anything, which He is going to create it and that it, shall be of such and such magnitude, quality or nature, etc. He also specifies the time of its coming into being and its passing away, and the place of its occurrence. If so, then one who believes in the true God should believe that there are no accidents in nature.

If something disagreeable happens to him, he should say “Allah qadara (ordained) and He did what He willed” and not grieve himself by wishing that it had not occurred, or worrying why it should occur. If, in contrast, something agreeable happens to him he should not boast of it, but thank Allah for it. In this context, Allah says:

“Naught of disaster befalleth in the earth or in yourselves but it is in a Book before We bring it into being. Lo! That is easy for Allah. That ye grieve not for the sake of that which hath escaped you, nor yet exult because of that which hath been given. Allah loveth not all prideful boasters.” [Al-Hadid: 22-23]

If Allah Almighty predetermines everything, that includes our so-called free actions, in what way can they be said to be free, and how are we responsible for them?

This question occasioned the appearance, at a very early history of Islam, of two extreme theological sects. One of them, called the Qadariyah, asserted man’s free will and responsibility to the extent of denying Allah’s foreknowledge, and claiming that Allah knows our free made actions only after we have performed them.

The other, called the Jabriyyah, held the opposite view and claimed that there was no difference between the motions of inanimate things and our movements in performing so-called free actions, and that when we use intentional language we speak only metaphorically.

But there is no need to go to such extremes, since it is not difficult to reconcile Divine qadar (predestination) and human responsibility. Allah decided to create man as a free agent, but He knows (and how can He not know!) before creating every man how he is going to use his free will; what, for instance, his reaction would be when a Prophet clarifies Allah’s message to him. This foreknowledge and its registering in a ‘Book’ are called qadar.

“But if we are free to use our will” a Qadari might say, “we may use it in ways that contradict Allah’s will, and in that case we would not be right in claiming that everything is willed or decreed by Allah.”

The Qur’an answers this question by reminding us that it was Allah who willed that we shall be of free will, and it is He who allows us to use our will. Allah, Most Exalted says:

“Lo! This is an Admonishment, that whosoever will, may choose a way unto his Lord. Yet ye will not, unless Allah willeth. Lo! Allah is Knower, Wise.” [Al-Insan, 76: 29-30]

“If so,” a Qadari might say, “He could have prevented us from doing evil."

Yes indeed He could. Allah says:

“Had Allah willed, He would have brought them all together to the guidance; if thy Lord had willed whoever is in the earth would have believed, all of them, all together.” (Yunus, 10: 99)

“Had Allah willed, they were not idolaters; and We have not appointed thee a watcher over them neither art thou their guardian.” [Al-An`am, 6: 107]

But Allah has willed that men shall be free especially in regard to matters of belief and disbelief. Allah Almighty says:

“Say: The truth is from your Lord; so let whosoever will believe, and let whosoever will disbelieve.” [Al-Kahf, 18: 29]

But men would not be so free if whenever any of them wills to do evil Allah prevents him from doing it and compels him to do good.

“If our actions are willed by Allah,” someone might say, “then they are in fact His actions.”

This objection is based on a confusion that Allah wills what we will in the sense of granting us the will to choose and enabling us to execute that will, i.e., He creates all that makes it possible for us to do it. He does not will it in the sense of doing it, otherwise it would be quite in order to say, when we drink or eat or sleep for instance that Allah performed these actions. Allah creates them; He does not do or perform them.

Another objection, based on confusion, is that if Allah allows us to do evil, then He approves of it and likes it.

However, to will something in the sense of allowing a person to do it is one thing; and to approve of his action and commend it is quite another, NOT everything that Allah wills He likes. He has, as we have just read in the Qur’an, granted man the choice between belief and disbelief, but He does not, of course, like men to disbelieve (to be thankless). Allah Almighty says:

“If you art ungrateful, Allah is independent of you. Yet He approves not ungratefulness in His servants; but if you are grateful, He will approve it in you.” [Az-Zumar, 39:7]”

Source:

Based on Dr. Ja’afar Sheikh Idris’s article “Belief in Qadar”. (Source: http://isgkc.org/pillars_qadar.htm).
The article was republished in The Q&A published in Islam Online with minor modification on 24Feb2003

[Via Islam Online]

Between Destiny, Working and Free Will

Between Destiny, Working and Free Will

By Taha Jabir Al-`Alawani*

Question: God mentioned that everything we do happens or doesn’t happen He knows about it and it was supposed to happen or not happen. But He also gave us free will to do what we want to do and asked us to work hard. So how can we combine all these together? For example, when I choose a lady for marriage is that Destiny or is that based on my decision. Some scholars say its destiny that brought us together others say it was your choice. Or if I decide to travel abroad for education or work is that destiny or my own free will. Some people claim that everything is destiny disregarding the fact that human beings make choices that gets them where they are. I just get confused really because what is the point of working hard if our destiny is already written and controls us.

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dr. Taha Jaber Al-`Alwani, sometime President of the Graduate School of Islamic and Social Sciences and president of the Fiqh Council of North America, states:

“It would be better not to think such a way as you are doing whatever you like by choice. When you chose to get married, that means you got the lady whom you liked to marry. After you get married, you will discover that Allah Knew about that and helped the two of you to be together. Sometimes you can feel that when you look at the events in which you discovered that girl is the best one for you.

Even further, maybe you think that you met her by accident, by your opinion. However, this was not accident. When you look at how that happened, you will find a lot of things that you can’t interpret without including preparation of Allah to those things. This means that we are free to do whatever we like and we are responsible for those choices that we make. Allah doesn’t force us to do things.

At the same time, the master plan is with Him, not with us. By this, we don’t need to think in this very wrong way that He asks us to do something and in the same time He didn’t give us the opportunity to do it. No! The right thing is that we are free and we can do whatever we like and we are accountable for this.

This wrong way of thinking led the mushrikin (polytheists) to say, as mentioned in Surat al-An`am:

“Those who give partners (to Allah) will say: ‘If Allah had wished, we should not have given partners to Him nor would our fathers; nor should we have had any taboos.’ So did their ancestors argue falsely, until they tasted of Our wrath. Say: ‘Have ye any (certain) knowledge? If so, produce it before us. Ye follow nothing but conjecture: ye do nothing but lie.’ Say: ‘With Allah is the argument that reaches home: if it had been His will, He could indeed have guided you all.’ Say: ‘Bring forward your witnesses to prove that Allah did forbid so and so.’ If they bring such witnesses, be not thou amongst them: Nor follow thou the vain desires of such as treat our signs as falsehoods, and such as believe not in the Hereafter: for they hold others as equal with their Guardian-Lord.” [Al-An`am, 6: 148-150]

From this, the mushrikin tried to make an excuse that Allah prepared for them to do their disobedience and shirik (associating partners with Him), and if He liked for them to avoid this, He would have prevented them by force not to do it.

However, Allah didn’t accept this excuse from them and told them that if Allah likes to force you to do something, He would force you to practice iman (belief) and taqwa (piety and righteousness).”

Allah Almighty knows best.

Source:
1. *Dr. Taha Jaber Al-`Alwani, sometime a President of the Graduate School of Islamic and Social Sciences and President of the Fiqh Council of North America.
2. The article was republished in The Q&A published in Islam Online with minor modification on 31Jan 2003

[Via Islam Online]