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 Who, then, will guide him after God [has withdrawn guidance]?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]

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 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 Al-Asha'ari, (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.

A 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]

Solāt al-Istikhārah

Solāt al-Istikhārah

Question: What is Istikhārah? What is the proper method of performing it? Is it true that for Istikhārah to be valid, one must experience some kind of a dream indicating the proper course of action to follow?

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. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

Solāt al-Istikhārah is a Sunnah or a highly recommended act. Solāt Istikhārah is a two-raka‘ah nawafil solāt by which one seeks Allāh's Guidance when he is confused or cannot choose between permissible alternatives. In this case, the Muslim should pray to Allāh the Almighty to guide him to whatever He sees fit for him and make his heart satisfied with the decision.

In Solātul Istikharah, one asks Allāh to facilitate the matter if it is good and turn it away if it is not. Thus, after offering Solat Istikharah, one should decide on a course of action, and trust that if the matter does not work out, it is because it was not good for him. One should not then feel disappointed if things did not go as hoped.

Solāt Istikhārah is only prescribed for matters deemed permissible by the Shāri‘ah and not for any issue that plainly opposes Allāh's Laws. It is when you have two permissible options and you do not know which is better for you that you should resort to Allāh the Almighty to seek His guidance.

Sheikh Ahmad Kutty, a senior lecturer and Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, states:

“Istikhārah means, "seeking the best course of action." It is used for approaching Allāh through Prayer for guidance in a case when one cannot make up his mind. It should, however, be pointed out, that Istikharah applies strictly to cases that are halāl (lawful or permissible), since there cannot be a question of choice concerning matters that are considered harām (unlawful or impermissible).

When faced with important decisions in life, a believer is persuaded to use all of his Allāh-given resources, as well as to consult people who are known for their knowledge, piety and sound opinion. After having done so, he can turn to Allāh for guidance.

Humans are limited in knowledge, and Allāh alone possesses perfect knowledge. Allāh has told us that He alone possesses the keys to all that is good. He has also promised to help us if we turn to Him earnestly and sincerely.

We see around us people doing all sorts of things for confirmation when faced with important decisions in their life. The Pre-Islamic Arabs resorted to the practice of divining with arrows or the stirring of birds. In modern times, even some of the most prominent people consult astrologers, psychics, gurus or so called spiritual masters. Islam teaches that since Allāh alone knows the unseen realities, and He alone is aware of what is good for us in an absolute sense, we must seek His help.

The Prophet (Sallallāhu 'alayhi wa sallam) taught us how to do so. He told us that if we are faced with decisions in life and are unable to make up our mind, we must approach Allāh through Prayer. This Prayer is called Solāt al-Istikhārah. It is a Sunnah or a highly recommended act. The specific method of doing it is as follows:

First, one must offer a Prayer of two raka‘at with the intention of seeking guidance from Allāh. Then he should offer the following supplication:

"Allāhumma inni astakhiruka bi ‘ilmika, wa astaqdiruka bi-qudratika, wa as'aluka min fadlika al-azīm, fa'innaka taqdiru wala aqdiru, wa ta’lamu wa la a`lamu, wa anta ‘allamu-l-ghuyūb.

Allāhumma, in kunta ta’lamu anna hadhal-amra [here mention your case] khairun li fi dini wa ma ‘ashi wa ‘aqibati ‘amri (or ‘ajili amri wa`ajilihi) faqdurhu li wa yas-sirhu li thumma barik li fihi.

Wa in ta’ lamu anna hadhal-amra sharrun li fi dīni wa ma ‘ashi wa ‘aqibati ‘amri (or ‘ajili amri wa ajilihi) fasrifhu ‘anni was-rifni ‘anhu, waqdur liya al-khaira haithu kana thumma ‘ardini bihi.”

(O Allāh, I seek Your help in finding out the best course of action (in this matter) by invoking Your knowledge; I ask You to empower me, and I beseech Your favor. You alone have the absolute power, while I have no power. You alone know it all, while I do not. You are the One Who knows the hidden mysteries. O Allāh, if You know this thing (I am embarking on) [here mention your case] is good for me in my religion, worldly life, and my ultimate destiny, then facilitate it for me, and then bless me in my action. If, on the other hand, You know this thing is detrimental for me in my religion, worldly life, and ultimate destiny, turn it away from me, and turn me away from it, and decree what is good for me, wherever it may be, and make me content with it.)

After having done so, he should follow the decision that he is strongly inclined to. If he feels no such inclination, then he should choose one of the options; he can rest assured that Allāh will guide his steps. It has been reported that the Prophet (Sallallāhu 'alayhi wa sallam), said, "One who asks Allāh for guidance in choosing the best course of action will never be a loser."

It is not at all necessary for a person to have visions or dreams following Istikhārah. However, if a person does experience a vision or dream, and he feels strongly about it, he should follow it.” [Islam.ca]

Imām An-Nawawi (rahimahullāh) adds: “After making Istikhārah, a person must do what he or she is wholeheartedly inclined to do and feels good about doing and should not insist on doing what he had desired to do before making the Istikhārah. And if his or her feelings change, he or she should leave what he or she had intended to do, for otherwise he or she is not leaving the choice to Allāh, and would not be honest in seeking help from Allāh's power and knowledge. Sincerity in seeking Allāh's choice means that one should completely abandon what one desired oneself.”

Dr. Muzammil Siddiqi, former head of the Islamic Society of North America and member of the Fiqh Council of North America, states:

“Doing Istikharah does not mean that one should not use one's reason or experience. Allāh the Exalted has commanded us in the Qur'an that we should use our intellect and seek knowledge. If we do not know something, we should ask those who know. But human reason has limitations. We do not know everything; only Allāh does know all things. When we are faced with a dilemma then we should turn to Allāh to seek His guidance.

After offering Istikharāh, you may do whatever is best in your understanding or whatever convinces you. You may repeat the Du‘ā of Istikharāh several times if you are still hesitant. It is not necessary to dream about anything and you do not have to wait for an answer in your dreams. It is reported in a Hadith that the Prophet (Sallallāhu ‘alayhi wa sallam) said:

"O Anas, when you intend to do some important things, then seek the good (seek Istikharāh) from your Lord seven times and then do that to which your heart (or mind) is inclined, because the good is in it."

Most of the hadiths on this subject do not talk about any dream. However, the famous Hanafis jurist, Ibn ‘Abdeen  has suggested in his Hashiyah that one should make the Solat Istikhārah before sleeping, and should sleep after having performed Wudhū'. The face should be towards Makkah. If one sees something white or green in one's dream, then the answer is yes, but if one sees something dark or red then the answer is no. Other jurists of Mazhabs Shāfi‘ies, Malikis, Hanbalis say that one should do that which is most convincing. And according to Imam Mālik, other people can also perform Istikhārah on behalf of someone.

There is nothing strange about dreams. If you did not see any dreams, then it does not mean that dreams do not occur. After the Solāt Istikhārah, some people may see a dream and some may not. We know that some of our dreams become true. Some time we see something in a dream and it happens exactly the same way later. As there are good dreams and bad dreams, so there are also true and false dreams. The interpretation of dreams is a special knowledge that some people have.

In the Qur'ān many dreams are mentioned. Prophet Ibrāhīm (‘alaihissalam) saw in his dream that he was sacrificing his son. Prophet Yusuf (‘alaihissalam) had dreams and Allāh also gave him the knowledge of interpreting dreams. Prophet Muhammad (Sallallāhu 'alayhi wa sallam) also sometimes interpreted the dreams of his Companions.”

May Allāh guide us all to the straight path!

Allāh Almighty knows best.

[Excerpted with minor modification from QA published in Islam Online (Ask About Islam), 9 Feb 2003]

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]