Are We Predestined?

Allāh Opens the Hearts of Which He Wills

By Ælfwine Mischler

Question: God opens the hearts of which He wills and likewise seals the hearts of others. I wonder if you could you help me to understand what these passages mean? Are there any verses that make as if people have no choice in religion? Has God created non-believers? (Ariff)

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. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wa sallam, is His Messenger.

Allāh Subhānahu wa ta’ala, opens the hearts of which He Wills and similarly Seals the hearts of others as He Wills.

The Qur’an mentions twice that Allāh seals the hearts of those who do not believe:

1. “As to those who reject faith, it is the same to them whether you warn them or not; they will not believe. God has set a seal on their hearts and on their ears, and on their eyes is a veil; great is the penalty they [incur]” [Surah Al-Baqarah, 2: 6 – 7]

2. “Then see the one who took as his god his own vain desire? God has, [knowing him as such], left him astray as he did not follow the guidance of his own knowledge, and God sealed his ears and his heart [and understanding], and put a cover on his sight. Who, then, will guide him after God [has withdrawn guidance]? Will you not then receive admonition?” [Surah Al-Jathiyah, 45: 23]

Or perhaps you are asking about a verse which means:

“The foolish among the people will say: “What has turned them from the direction to which they were praying [From Jerusalem to Makkah]?” Say: “To God belong both East and West: He guides whom He will to a straight path.”

[Surah Al-Baqarah, 2:142]

This phrase, here translated to mean that Allāh guides whom ‘He’ wills, is repeated many times in the Qur’an. Some scholars who interpret the Qur’an [the exegesis of the Qur’an] grasp the meaning of this phrase as: “God guides ‘he’ who wants to be guided.” This then directly relates to the many verses that describe who will not be guided as the unjust, rebellious, agnostic, etc.

However, if the Arabic is understood with the meaning that Allāh Almighty Guides whom He wills, we may well ask whether God has created believers and non-believers? This raises the question: is everything predestined or ordained in advance, or do we have a free will? The answer does not conflict with the first interpretation.

If Allāh Almighty did create or ordain our actions, then we would not have free will, and it would not be just to hold us accountable on the Day of Judgment. Likewise, it would not be just if it were ordained at our creation that we would end up in Paradise or Hell, no matter what our choices turned to be.

But one of the names or attributes of Allāh is Al-‘Adl, the Just. Allāh cannot and does not do anything unjust. Therefore we must reject the Doctrine of Pre-Destination other than stipulated in the Quran and Sunnah.

The Question of Free Will

So do we have a total free will? If we give this question careful thought and investigation, we might reach the conclusion that there are a few aspects of our life about which we have no say. We cannot choose when we are born, to which parents, nor when we are going to die, whether we are born into a rich or poor family, or what sex we are born into. But after that we can choose how to act, what moral code we abide by, what social and political responsibilities we fulfill or ignore.

There is a Hadith (tradition of Prophet Muhammad, Sallallāhu 'alayhi wa sallam) on this subject that describes this. It was narrated by his companion ‘Abdullah [IbnMas'ud] (radhiallāhu‘anhu) as follows:

Allāh’s Messenger (Sallallāhu 'alayhi wa sallam) said:

“Each one of you was collected within the womb of his mother for forty days, and then turns into a clot [or something that clings] for an equal period [of forty days] and turns into a piece of flesh for a similar period [of forty days] and then Allāh sends an angel and orders him to write four things, i.e., his provision, his age [at death], and whether he will be of the wretched or the blessed [in the Hereafter].

Then the soul is breathed into him. And by Allāh, a person among you [or a man] may do deeds of the people of the Hellfire till there is only a cubit or an arm-breadth distance between him and the Hellfire, but then that writing [which Allāh has ordered the angel to write] precedes, and then he does the deeds of the people of Paradise and enters it; and a man may do the deeds of the people of Paradise till there is only a cubit or two between him and Paradise, and then that writing precedes and he does the deeds of the people of the Fire and enters it.”

[Bukhari Vol 8, Book 77, Number 593]

Most people, when they read this, think that it means that when the angel writes these four things, Allāh Subhanahu Wa Ta‘ala is commanding these things to happen. However, scholars explain that while this is true for one’s age and provision - at least at birth - the angel is recording something that will happen, but that record does not ‘make’ it happen.

It simply reflects a conception of time and knowledge of Allāh beyond time and space. We have to always remember that God, Allāh Subhanahu Wa Ta’ala Says is never limited by the boundaries of time and space. He gives us free will, but He knows beforehand — even before we were created — what our choices and their consequences will be.

The Question of Guidance

Let’s examine the translation of a few more verses in the Qur’an related to the question of guidance:

“God disdains not to use the similitude of things, lowest as well as highest. Those who believe know that it is truth from their Lord; but those who reject faith say: ‘What means God by this similitude?’ By it He causes many to stray, and many He leads into the right path; But He causes not to stray, except those who forsake [the path]”

[Surah Al-Baqarah, 2: 26]

Then in following verses Allāh Subhanahu Wa Ta’ala Says:

“If We had ordered them [the hypocrites] to sacrifice their lives or to leave their homes, very few of them would have done it; but if they had done what they were [actually] told, it would have been best for them, and would have gone farthest to strengthen their [faith]; and We should then have given them from Our Presence a great reward; and We should have shown them the Straight Way.” [Surah An-Nisā’, 4: 66 – 68]

Allāh Subhanahu Wa Ta’ala also Says:

“Some He has guided; others have [by their choice] deserved the loss of their way, in that they took the evil ones, in preference to God, for their friends and protectors, and think that they receive guidance.” [Surah Al-‘Araf, 7: 30]

“Verily God will not deal unjustly with man in aught; it is man that wrongs his own soul. One day He will gather them together; [it will be] as if they had tarried but an hour of a day; they will recognize each other; assuredly those will be lost who denied the meeting with God and refused to receive true guidance.”

[Surah Yunus, 10: 44 – 45]

Then Allāh Subhanahu Wa Ta’ala Says:

“… Say: “Truly God leaves to stray whom He will; but He guides to Himself those who turn to Him in penitence.”

 [Surah Ar-Raad, 13: 27]

These are but a few of the many verses in the Qur’an that speak of guidance.

In addition, in many verses the Qur’an says:

“Allāh guides not the people who are unjust…”

“Allāh guides not those who reject faith…”

“Allāh guides not the people who declare themselves enemies of His might…”

So, allow me to put it in a nutshell: Allāh Almighty not makes us believers or non-believers. Belief is based on free choice and accountability.

Finally, I’d like to quote another hadith. This one is a Hadith Qudsi, which means the Prophet (Sallallāhu 'alayhi wa sallam) reported in his own words what Allāh Subhanahu Wa Ta’ala had revealed to him:

Abu Hurairah, (radhiallāhu‘anhu), narrated, Allāh’s Messenger (Sallallāhu 'alayhi wa sallam) said:

“Allāh, the Exalted and Glorious, stated: ‘I am near to the thought of My servant as he thinks about Me, and I am with him as he remembers Me. And if he remembers Me in his heart, I also remember him in My Heart, and if he remembers Me in assembly I remember him in assembly, better than his [remembrance], and if he draws near Me by the span of a palm, I draw near him by a cubit, and if he draws near Me by a cubit I draw near him by the space [covered by] two arms. And if he walks towards Me, I rush towards him.’”

[Reported by Muslim]

So, search for Allāh Subhanahu Wa Ta’ala and you will find Him. Keep an open mind, keep reading and asking questions, and keep praying while you are struggling with your religious beliefs and identity. May Allāh Subhanahu Wa Ta’ala Guide us all to the Right Path.

And Allāh Almighty Knows best.

[Excerpted with minor modification from Islam Online (Ask About Islam), 24th.May 2003 as obtained via Q&A]

Influence of Dua' on Qadar

Influence of Dua' on Qadar

Atiyyah Lashin and Muzammil Siddiqi

Question: I know that belief in the Qadar (Divine predestination) is a prerequisite for sound faith. However, I'd like to know if there is any conflict between the Qadar and Dua'. How could the Dua' influence one's Qadar, which is already predetermined by Allah, Most High.

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

All the Praise is to Allah Subhanahu wa ta’ala, Peace and Blessings be upon Prophet Muhammad His Messenger.

Du'a is the essence of worship as stated in an authentic Hadith. Qadar (Divine predestination) is a pillar of faith in Allah, as the Prophet (sallallāhu `alayhi wa sallam), mentioned when asked by Angel Jibreel (Gabriel), peace be upon him, about Iman (faith), saying: "It is to believe in Allah, His angels, His Books, His Messengers, and the Last Day, and to believe in Divine predestination, both the good and the evil thereof." [Muslim]

Qadar or Divine predestination is of two kinds:

1. Unconditional Predestination, and,

2. Conditional Predestination.

The Dua's has no influence over the first kind, while it may change the second one. This ruling is based on the Hadith that reads:

"Nothing could change the Qadar except Dua'" 

[Musnad Ahmad, Vol. 5, Hadith no. 277; Sunan At-Tirmidzi, Vol. 3, Hadith no. 139; and classified as Hasan (good) Hadith by Al-Albani in Sahih Al-Jami`, Hadith no. 7687]”

"Du'a has great power; it can change many things. We should always pray to Almighty Allah and should never give up hope in the acceptance of Dua'. Dua' is the most important act of worship. It does not mean that we or any other human or jinn have power, but it means that Allah, the Almighty, has power and He can do whatever He wills. Dua' is the recognition and acknowledgement of our dependence upon Allah, Most High, and our deep faith that He can change anything.

There are many verses in the Qur'an and many Hadiths that emphasize the importance and necessity of Dua'.

The Prophet (sallallāhu `alayhi wa sallam) said:

"Dua' benefits in the things that have happened as well as the things that have not happened yet. The calamity comes down, but the Dua' confronts it and they may continuously wrestle until the Day of Resurrection."

[Reported by Al-Hakim]

In another Hadith, it is reported that the Prophet (sallallāhu `alayhi wa sallam) said:

"Nothing can change the Qadar except the Dua'…"

[Imam Ahmad, Ibn Hibban, Al-Hakim, and Ibn Majah etc. consider it a sahih Hadith].

There is no contradiction between our faith in the power of Dua' to Allah and in our belief in the Qada' and Qadar of Allah.

Scholars have explained that there are Two Types Of Qada' (Allah’s Decrees):

1. Those that are known as Qada' Mubram (Absolute Decrees); and,

2. Those that are known as Qada' Mu`allaq (Conditional Decrees).

The absolute decrees do not change, but the conditional one may change if and when the conditions are fulfilled. Such decrees are based on the fulfillment of causes, as well as Dua'.

However, it is important to keep in mind that everything is in the pre-existent knowledge of Almighty Allah. The knowledge of Allah, Most High, does not change, but the conditional decrees may change. Allah Almighty says in the Qur'an:

"Allah effaceth what He will, and establisheth (what He will), and with Him is the source of ordinance."

[Ar-Ra`ad, 13: 39]

Some people raise this question: if Allah Almighty knows the future and His knowledge is always true, then things must happen according to His knowledge. Then how can there be change and how can we say that we have freedom? Muslim scholars have pointed out that knowledge (`Ilm) is an illuminative, but not necessarily always an effective, attribute. Allah the Almighty does know everything, but in whatever areas He has given us freedom to act, we do act freely. We are responsible for the things in which we have freedom. He will judge us according to the freedom that He has given us.

The great scholar of Islam, Ibn Taymiyah, (Rahimullah) states: "Allah Almighty has created His creation with some causes. He has commanded His servants to follow those causes in order to receive His forgiveness, His mercy and His reward in this life and in the Hereafter. Whoever thinks that he or she can achieve anything simply by trust and by neglecting the causes that Allah Almighty has commanded him or her to follow; or whoever thinks that objects do not depend on the causes, is really mistaken." [Al-Fatawa, 8/530]"

Allah Almighty knows best.

[Excerpted, with slight modifications, from: http://pakistanlink.com/religion/97/re07-18-97.html; published in Islam Online on 20 Oct2002]

The Royal 'We' and God's Foreknowledge

The Royal 'We' and God's Foreknowledge

Shahul Hameed

Riyaz enquired the following:

1.The Qur'an clearly says that Allah knows everything. I have also heard that everyone's destiny is known to Allah. If this is the case, then is nothing in our hands? So whether we pray or not, whatever has to happen will happen? Moreover, if everything is already decided, then there is nothing called right and wrong. This is because; people who did wrong just do it as it was their destiny. What does Islam say about this?

2. In the English translation of the Qur'an, the word "we" has been used in many places. Example: “Verily We sent you ...” Who is this “We”? Did Allah appoint a group of heavenly angels whose job is to take care of the people on earth? Who sent the Qur’an to us on Allah's behalf? The Qur'an sounds like a group of divine beings telling us humans about the glory of Allah.

The first question is about “fate and free will”. This question points to one of the most intriguing topics in metaphysics and religion; and this has been adequately dealt with in the Noble Qur'an. The Qur'an says:

“Man shall have nothing but what he strives for” [An-Najm, 53: 39]

“… Allah will never change the condition of a people until they change what is in themselves …” [Ar-Raad, 13: 11]

“Say: "With Allah is the argument that reaches home: if it had been His Will, He could indeed have guided you all."” [Al-An`am, 6: 149]

“Whoever has done an atom's weight of good shall meet with its reward and whoever has done an atom's weight of evil shall meet with its consequences.” [Az-Zalzalah, 99: 7-8]

The above ayat (verses) clearly underscore the fact that humanity has been given freedom, though within limits. It is by using the God-given faculties "within" the scope of his limited freedom, that people in this world can become creators in their own way. In other words, taqdir in the Qur'anic terminology stands for the latent possibilities with which Allah created humanity and all things of nature.

The fact that Allah has a foreknowledge of everything that He created does not mean that human beings have been completely deprived of the freedom of action. The foreknowledge of God is different from predestination. Otherwise, people would not have any freedom of will or action; and what is more, God Himself would then be inactive, as things happen according to the so-called predestination. But the Noble Qur'an clearly states that God is constantly active in creation, when it says what means:

“Allah. There is no god but He,-the Living, the Self-subsisting, Supporter of all. No slumber can seize Him nor sleep. His are all things in the heavens and on earth. Who is thee 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).” [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.

The concept of taqdir therefore indicates that we must co-operate with God's plan and consciously submit to His will. Destiny as conceived by Islam therefore does not take away our freedom of choice and action. From this point of view, destiny can be a source of inspiration and encouragement to us and it really opens up vast fields of human activity.

Thus, from the Islamic point of view, people are free for all practical purposes, and therefore it is wrong to say that there is nothing in their hands. Irrespective of what Allah Almighty may decide, people have to go on working and praying. And if so, Allah will not let their efforts go wasted.

Also, I wouldn't agree with saying that there is nothing right or wrong as we humans have the freedom to choose between right and wrong. Because, the Noble Qur'an, as well as the teachings of all the prophets of God, clearly teach us what is right and what is wrong. In short our freedom works "within" the scope of the will of Allah. Allah knows best.

The second question is about Allah's use of "We" referring to Himself, in the Noble Qur'an.

First of all, know that Allah is One and Only. This has been emphatically and repeatedly stated in the Noble Qur'an. But look at just one of the many verses where Allah uses "We" referring to Himself:

“It was We Who created Man, and We know what dark suggestions his soul makes to him: for We are nearer to him than (his) jugular vein.” [Qaf, 50: 16]

All linguists, who have studied the nature and history of languages, know the use of the royal 'we' in most languages; i.e the use of 'we' by a king or an emperor in the sense of the first person singular; 'I'. Allah is the Lord of all dominion, the King of all Kings and no creation of His really deserves to use the Royal 'We'; only Allah the Almighty is entitled to its use, in the strict sense of Malikul Mulk, (i.e. the Lord of all dominion).

Therefore, "We" for "I" in the Qur'an does not signify plurality in any sense; and there is no question of "We" in such contexts meaning 'Allah and His angels, etc.'

And Allah knows best.

[Excerpted with minor modification from Q&A published in Islam Online -- Ask About Islam, 10thMay2006.]

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]