A compliment of a friend

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]

Supplication for Guidance

Supplication for Guidance

Taqwa Saifulhaq

 Question: I love a girl very much, and I believe that I can't live without her. I always pray to Allāh that she'll be my future wife. Do you think that my prayers will be answered? It is not that I don't have Yaqeen (unswerving faith) in Allāh, but I heard that one’s spouse is decided even before one’s birth.Can supplication change one's soul mate? It may sound like a silly request, but this is a very serious matter to me.

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

Your  question iss really an important question, since Qada’ (Divine Predetermination) is not so clear to many people.

Allāh Almighty created human beings and previously knows what is really good for each one of them. He is the Most Compassionate; He wants the best for all of His creatures.

When talking about qada' it's agreed upon among the Muslim scholars that it is divided into two kinds: the first one that is not to be changed at all. The second that is to be changed through supplication. And both are in Allāh's knowledge only.

So, it is clear that Du’a' (Supplication) can change, according to Allāh's will, what is already written for the human being. But it is quite important to understand that our choices are not always good ones. Some of our choices may lead us to a tragic end, although we think that they will make our lives happier. That's why we were taught by our Prophet, peace and blessings are upon him, to perform Istikharah (prayer and supplication for guidance in making a decision).

We need Allāh’s guidance all through our lives’ paths. When performing the Istikharah Prayer, we seek knowledge from the All-Knowing because we lack knowledge ourselves.

Allāh Almighty also opened another door of supplication for us in Solāt al-Hajāt (Prayer for need). He wants us to be as close to Him as possible; that's why He supplies us with one offer after another to let us feel His unlimited mercy and love.

I believe that your question have already been answered, but there is some advice I’d like to give you. You need to pray to Allāh to lead you to the right path that will not cause you any kind of harm or uneasiness. Pray for His guidance, because only He knows what is better for you. That's why you don't need to say that you “can't live without your beloved.” Just ask for Allāh’s guidance and leave it all to Him.

Allāh Almighty says: "Verily, the Abrar (pious and righteous) will be in Delight (Jannah).And verily; the Fujjar (the wicked, disbelievers, sinners and evildoers) will be in the blazing Fire (Hell)." [Al-Infitar, 82:13, 14]

Thus the believers must constantly supplicate to Allāh Almighty for his guidance to the straight path, righteous in our deeds and steadfast in Ad-Deen.

The Prophet, (Sallallāhu`alayhi wasallam) taught the ummmah to seek Allāh’s forgiveness, guidance, steadfast and hasanah. ‘Abdullah Ibn ‘Umar (radiyallāhu’anhu) said: We counted Messenger's saying a hundred times during one single sitting: ‘Rabb ighfir li wa tubb `alayya innaka antat-tawwābul ghafūrur-raheem’ (O Allāh, forgive me and accept my repentance, for You are the Accepter of Repentance, Oft-Forgiving Most Merciful). [Recorded by Abu Dawud and At-Tirmidzi].

‘Abdullah bin `Amr (radiyallāhu`anhu) narrated that Abu Bakar As-Siddiq (radiyallāhu`anhu) reported: I requested the Messenger of Allāh (Sallallāhu `alayhi wasallam) to teach me a supplication which I could recite in my Solāh. Thereupon he said: “Recite, ‘Allāhumma inni dzalamtu nafsi zulman kathira, Wa la yaghfirudz-dzunuba illa Anta, Faghfir li maghfiratan min `indika, warhamni, Innaka Antal-Ghafūr-ur-Raheem(O Allāh! I have considerably wronged myself. There is none to forgive the sins but You. So grant me pardon and have mercy on me. You are the Most Forgiving, the Most Compassionate).”[Al-Bukhari and Muslim].

It was narrated that the Prophet (Sallallāhu`alayhi wasallam) said to a man (one of the Sahabah): “What do you say when you prayer (Du’a after the Tashahhud)?” He said: “I recite the Tashahhud, then I say:  “Allāhumma inni as alukal-Jannah wa a`udzu bika minan-nār” (O Allāh, I ask You for Paradise and seek refuge in You from the Fire).I cannot murmur like you and like Mu‘adz.” Rasūlullāh (Sallallāhu`alayhi wasallam) said: “It is about them that we were murmuring.” [Narrated by Abu Dawud, 792: sahih]

‘Abdullah bin Mas’ud (radiyallāhu‘anhu) reported that the Prophet (Sallallāhu`alayhi wasallam) used to say: "Allāhumma inni as `alukal-huda wat-tuqa wal-`afafa wal-gheena (O Allāh! I ask You for guidance, piety, chastity and self-sufficiency)". [Recorded by Muslim].

Guidance here means guidance at every turn of life and steadfastness on the path of truth. Fear of Allāh is the greatest means of piety and strongest defense against sins. Chastity is the state of being free from what is unlawful. Self-sufficiency is the antonym of poverty and here it means the self-contentment. What it implies is that one should not care for what people possess. In view of all these qualities, the do’a of the Prophet (Sallallāhu`alayhi wasallam) mentioned in this Hadith is very comprehensive and valuable.

Anas Ibn Mālik (radiyallāhu’anhu) who said: “The supplication most often recited by Rasūlullāh (Sallallāhu`alayhi wasallam): Rabbana-ātina-fid-dunya hasanah, Wa fil-ākhirati-hasanah, Wa-qina-`ādzabānnār-nār (O Lord! Bestow upon us in this world that which is good and in the Hereafter that which is good, and save us from the punishment of the Fire).’” (Al-Baqārah 2:201) [This is recorded by Al-Bukhāri, Muslim, and Tarmidzi]. Tarmidzi (rahimullāh) said: “Hasanah is very comprehensive and includes in all kinds of good and benefits of this world and of the Hereafter. Good health, wealth and satisfaction of the world and good status in Jannah, forgiveness from sins and Allāh’s bounties and favours in both worlds are included in this duā’” [Recorded in Jāmi’ At-Tarmidzi]

Ibn Abi Hatim and Ibn Jarir recorded that Umm Salamah (radiyallāhu`anha), said that the Prophet (Sallallāhu`alayhi wasallam) used to supplicate: ‘Ya muqallibal-qulubi, thabbit qalbi `ala deenik (O Controller of the hearts make my heart steadfast in Your religion).”Rasulullah (Sallallāhu`alayhi wasallam) then recited: Rabbana la tuzia’qulubana ba’ daiz hadaitana wahab Lana min laduñ karahmah; Iñnaka an tal wahhāb. (Our Lord! Let not our hearts deviate (from the truth) after Thou have guided us, and grant us mercy from Thou. Truly, Thou are the Bestower.) (Al-`Imran, 3:8) [This is recorded by Muslim and At-Tirmidzi]

Abu Mūsa Al-Ash’ari (radiyallāhu‘anhu) reported: The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said to me, “Shall I not guide you to a treasure from the treasures of Jannah?'' I said: "Yes, O Messenger of Allāh!'' Thereupon he (Sallallāhu ‘alayhi wasallam) said: (Recite) ‘Lā hawla wa lā quwwata illa billāhil [‘aly-yul ‘Azeem]’ (There is neither change of any condition nor power except by Allāh [the Most High, the Most Magnificent]).'' [This is recorded by Al-Bukhari and Muslim].

 And Allāh Almighty Knows best.

Guidance Is the Divine Gift!

Guidance Is the Divine Gift!

By Ahmad Saad

Question: Please enlighten me the definition of “hidāyah”, its meaning and importance, and how one may get or lose it.

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

All the praise and Thanks are 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 states that it is Him Who opens the hearts, the ‘hidayah’ of whom He Wills and likewise Seals the hearts of others.

The Arabic term ‘hidāyah’ means ‘guidance’. The verb ‘yahdi’ means 'to grant guidance'. Indeed it is Almighty Allāh who grants guidance to mankind. Thus hidāyah is a God-given gift, which Almighty Allāh alone who places in the heart of whomever He wants to provide guidance. And, Allāh Almighty does what He Wills.

Allāh said to His Messenger (sallallāhu ‘alayhi wa sallam):

“And the Jews will not be pleased with thee, nor will the Christians, till thou follow their creed. Say: Lo! The guidance of Allāh (Himself) is Guidance. And if thou shouldst follow their desires after the knowledge which hath come unto thee, then wouldst thou have from Allah no protecting guardian nor helper.” [Surah Al-Baqarah, 2:120]

 “Verily, you (O Muhammad) guide not whom you like, but Allāh guides whom He wills. And He knows best those who are the guided” [Al-Qasas, 28:56]

This phrase 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.”  Allāh is Al‘Adl, the Just. Allāh cannot and does not do anything unjust.

Hidāyah is mentioned in so many places in the Qur'an and the hadith. It is in fact the merit that elevates Man and makes him distinguished from animals. Thus, the Qur'an describes those who lack guidance and those who are cut from their Lord as being degraded to the level of animals in the sense that they will be looking only for fulfilling the lusts and needs of the flesh. Hidāyah is always associated with the spiritual elevation of a person when Almighty Allāh helps him or her offer a good deed or finding a right way to his or her solutions.

The Qur'an itself is described, before all, as ‘Huda’ (guidance). Like the beacon that shows us the way in the darkness, the solace for the agonized hearts, and the rope of salvation for a drowning person, hidāyah plays a vital role in our lives. It separates those who lead an animalistic life from those who are liked to their Lord, those who know their way from those who are lost in the jungle.

Seek guidance from Allāh

The Qur'an makes it clear that there are certain conditions and qualifications to gain hidāyah. In the very beginning of Surat al-Fatihah, believers are indirectly instructed to seek guidance from Allāh.

Almighty Allāh says:

“Show us the straight path. The path of those whom Thou hast favored; not [the path] of those who earn Thine anger nor of those who astray.”

[Surah Al-Fatihah, 1:6-7]

And Allāh also says:

“The foolish of the people will say: What hath turned them from the qiblah which they formerly observed? Say: Unto Allah belong the East and the West. He guideth whom He will unto a straight path.”  [Surah Al-Baqarah, 2:142]

The Qur'an also clarifies that those who gain guidance and feel its sweetness are not the sleepy, the lazy or the advocates of the evil, but it is the pious and the devout who spend their all for the sake of Allāh. Almighty Allāh speaks of the Qur'an as being ‘hudan li-l-muttaqeen’ guidance unto those who ward off - evil.) Simply, because Allāh helps only those who want to help themselves.

Again the Qur'an states that those who seek guidance will be elevated in guidance and given more of it. Thus, two facts are to be considered; hidāyah is the divine gift which Almighty Allāh gives to whomever He loves and people should be qualified with piety and Allāh fearing in order to gain it.

Of course people differ in regards to their reception of guidance; some people are ready and fast in achieving guidance while others are too slow. In the hadith, The Prophet (Sallallāhu 'alayhi wa sallam) categorizes people, in respect of receiving and accepting the guidance he brings, into three categories: those who benefit the guidance themselves and help others get it, those who just help others but are not able to practice it themselves, and those who are like barren land, they do not accept guidance nor do they help people find it.

Abu Musa, (radhiallāhu‘anhu), reported that the Prophet (Sallallāhu 'alayhi wa sallam) said:

"The similitude of that guidance and knowledge with which Allāh, the Exalted and Glorious, has sent me is that of rain falling upon the earth. There is a good piece of land which receives the rainfall readily and as a result of it there is grown in it herbage and grass abundantly. Then there is a land hard and barren that retains water and the people derive benefit from it and they drink and make the animals drink.

Then there is another land which is barren, no water is retained, nor is the grass grown. And that is the similitude of the first one who develops the understanding of the religion of Allāh and benefits from the knowledge with which Allāh sent me. He acquires the knowledge of religion and imparts it to others. [Then the other type is] one who does not pay attention to [the revealed knowledge] and thus does not accept guidance of Allāh with which I have been sent." [Reported in Sahih Muslim]

The Ways to gain Hidāyah:

1- Having a deep and strong relation with Allāh Subhanahu wa Ta’ala, resorting to Him for needs and fearing Him in secret, as well as in public.

2- Seeking knowledge and purifying one’s intention for Allāh in every word and deed.

3- Strict obedience to Allāh and following His commands and teachings.

A Muslim should always be eager to gain hidāyah and spend his other life asking Allāh for it. The one who is granted hidāyah is really the successful and the happy person, simply because he or she will find him or herself leading a peaceful life. Seeking hidāyah is the command of Allāh and His messenger (Sallallāhu 'alayhi wa sallam).

Allāh Subhanahu wa Ta’ala says:

“O ye who believe; Obey Allāh, and the messenger when He calleth you to that which quickeneth you, and know that Allāh cometh in between the man and his own heart, and that He it is unto Whom ye will be gathered.”

[Surah Anfāl, 8:24]

When one of us has a precious stone, he or she will cherish it and look after it all the time. By the same token, when Allāh grants you guidance, then you are gifted with something very precious. You should care for it, die but never lose it, for the moment you lose it, you lose yourself, you lose your heart and you lose your soul.

To keep this Ni’mah (blessing), a Muslim should always show gratefulness to Allāh Subhanahu Wa Ta’ala for it, since Allāh says:

“And when your Lord proclaimed: If ye give thanks, I will give you more; but if ye are thankless, lo! My punishment is dire.”[Surah Ibrahim, 14:7]

It is clear that when a person shows thankfulness, Allāh will grant him or her more. Also, showing obedience to Allāh Subhanahu Wa Ta’ala is the highest way to keep this blessing of hidāyah.

The Arab poet says:

If you are enjoying a blessing, take care of it,

And bear in mind that sins will remove blessings.

And protect that blessing with obeying Allāh,

For He is always swift in punishing wrongdoers.

When Imam Ash-Shāfi‘ie looked at the ankle of a woman, he was deprived from the Noor (light) and found it difficult to memorize. When he complained to Wakī’, he said to him that he should seek Allāh's forgiveness for the action of disobedience he did so as to regain that light in the heart and the mind.

Imām Ash-Shāfi‘ie (rahimahullāh) wrote in this:

To Wakī` I complained my inability to memorize,

He instructed me to give up any sin.

He also said: “Knowledge is a Divine light

Which Allāh grants not to a sinful man.”

So, a Muslim should keep himself remote from disobedience as far as he can so as to gain hidāyah, find his or her way and lead his or her life in peace and tranquility. May Allāh purify our hearts and guide us to the best of deeds in this world and in the afterlife, amen!

Allāh the Exalted Knows Best.

[Excerpted with minor modification from Q&A published in Islam Online (Ask About Islam) dated 3 Sep 2003]

Divine Guidance and Human Responsibility

Between Divine Guidance and Human Responsibility

Waleed Ahmed Najmeddine

 Question: I know a boy who is Muslim but he is not strong in his faith. In fact he sometimes claims to be an atheist but seems confused. He doesn't practice Islam. In fact he's a drinker etc. Although he's lived in a Muslim country and his parents are Muslim, he does not wish to practice Islam and say I'm backwards and not with the times because I practice Islam. My mother has said that until Allah opens a person's heart to Islam, they will not embrace it. But does that mean he's not responsible for not trying to understand? I'm confused.

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

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

Narrow Understanding

It is very rare to find people born into Muslim families who have these attitudes and beliefs. Unfortunately, there are too many who are far from having a solid understanding of God and Islam.

Islam is more a way of life than a religion, we often look to those who were raised in Muslim countries for guidance and leadership. We assume that because they grew up in a society where Muslims are the majority, they had an opportunity to live and breathe Islam in their daily lives.

There are many people in Muslim countries that realize this to be a blessing, but there are many that are mesmerized by the advancements of the secular world and find religion to be an obstacle to achieving their goals in life.

They have a very narrow understanding of life in general. Their attitude is along the lines of, "This must be good because it makes me feel good; what makes me feel bad, is bad."

They merely follow what their hearts and desires tell them and are not open to truth and reason. They are only happy when they receive what they want, not caring if it is harmful or not. They only follow the urges of their appetites for food, wealth, power, and so on.

“But if they hearken not to thee, know that they only follow their own lusts: and who is more astray than one who follows his own lusts, devoid of guidance from God? For God guides not people given to wrong-doing.” [Al-Qasas, 28: 50]

This leads them to follow one thing one day, and something else another day. What is good today may be bad tomorrow because their mood has changed or because what other people are practicing has changed.

Easily Misled

These types of people are easily influenced by others and unfortunately can be misled just as easily.

“Many are the Jinns and men we have made for Hell: They have hearts wherewith they understand not, eyes wherewith they see not, and ears wherewith they hear not. They are like cattle, nay more misguided: for they are heedless (of warning).” [Al-A`raf, 7: 179]

They justify their actions to themselves in many ways but it all boils down to doing only what makes them feel comfortable and avoiding what makes them uncomfortable. If everyone is doing it, it must be right. When your mother says that Islam only enters the hearts of people by God's Will, she is absolutely correct.

“Is one whose heart God has opened to Islam, so that he has received Enlightenment from God, (no better than one hard-hearted)? Woe to those whose hearts are hardened against celebrating the praises of God! They are truly wandering (in error)!” [Az-Zumar, 39: 22]

I doubt your mother is trying to say there is no responsibility to act correctly for those who are not guided. What is right is right and what is wrong is wrong.

Most people understand the difference. Each one of us is responsible for our own actions and God will hold us to account for all that we have done in this life. Until a person's heart is opened to Islam, there will be no change in their behavior or attitude, no matter what we advise them.

“… On the contrary their hearts became hardened, and Satan made their (sinful) acts seem alluring to them.” [Al-An’am, 6: 43]

When the Light of Guidance Comes

What harden their hearts are the choices they have made. Unless God wants to guide them, there is no one who can do or say anything to change their minds. Islam is not inherited. It must be taught continuously.

Every year there is a new crop of people who, believers and non-believers, whether born into Muslim families or not, need guidance. We need to learn from a young age the skills we will need to survive and to thrive in the world around us.

We also need guides and reminders to help us stay on the straight path, the path that leads to true success in this life and the life hereafter.

Unlike animals, we do not automatically become what our parents are. Some animals teach their offspring some basic skills for survival but most animals depend a great deal on the instincts that God gave them; they do not rely on their powers of reasoning and thinking.

As human beings we have some instincts, but we have been blessed with the powers of reasoning and intellect. With these we can rise above leading a life of merely eating, drinking and sleeping.

Some of us have strong convictions about what is right and what is wrong. It is not easy to sway our hearts and minds because we have been blessed by God with understanding and wisdom.

Our Role

Some of us do not have strong convictions and are easily swayed by our desires or by the society around us. If we see results of our efforts to guide people to what is right, that is a great blessing because we are impatient by nature. But if we do not see immediate results we should not give up hope.

A good word always leaves an impression on others. Sometimes the truth of what we say is preserved in the hearts of others until the right circumstance comes in their lives when they are ready to understand it. It is at that moment that God shows them the reality of what you said and they realize the truth, by His Grace.

“Truly you will not be able to guide whom you love; but God guides those whom He wills and He knows best those who follow guidance.” [Al-Qasas, 28: 56]

Some will be guided, some never will. But only God knows who they are. We need to set good examples for people to follow. If people see us as successful, well-rounded individuals, they will want to follow our example.

They would then be open to our suggestions and guidance. If we do our best to guide people, we will have lived up to our responsibilities to God to improve the world around us.

If we act according to the best of our abilities, we can stand before Allah with a clear conscience on the Day of Judgment. We know that we did our best and we left it up to God to open their hearts.

May Allah guide us all to what pleases Him and open our hearts to wisdom and understanding.

And Allah Almighty  Knows Best.

( Excerpted with minor modification from QA published in Islam Online -- Ask About Islam, 23 Jan 2008.)

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.]