Schools Of Thought On Qadar

(PREDESTINATION) Among the Muslims there are a number of schools of thought on the issue of qadar (predestination), which may be classified as follows: 1 - The View of those Who Deny Qadar Some of those who are misguided on this matter deny qadar and claim that Allah - Exalted be He above what they say - does not know anything before it happens, and that He does not have prior knowledge. They say that Allah only knows about things after they are created and brought into being. These people falsely claim that when Allah issues commands and prohibitions to His slaves, He does not know who will obey Him and who will disobey Him, and that He does not know who will enter Paradise and who will enter Hell, until some of His slaves respond to His commands and others reject them; only then does He know who is blessed and who is doomed. These misguided people reject belief in the prior knowledge of Allah, and they deny that Allah wrote the decrees concerning His creation before He created the heavens and the earth, as is stated in the Quran and Sunnah. This view developed at the end of the era of the Sal:zaabah (the Companions of the Prophet). The first one to say this was Ma'bad al­ Juhani, whose deviated belief was followed by the leaders and aaimmah of the Mu 'tazilah, such as Waa�il ibn 'Ataa' al-Ghazzaal and 'Amr ibn 'Ubayd.

Many reprehensible remarks have been transmitted from them on this issue, which imply disbelief in what Allah and His Messenger (�) said about Allah having knowledge of things and having written them before He created them. 1 The Messenger (�) was afraid that his ummah would fall into the error which this group fell into. According to a �aheeh (authentic) hadith narrated by Ibn Abi MiJ:ijan, the Messenger of Allah (�) said: "I fear for my ummah three things after I am gone: oppression of their leaders, belief in the stars (astrology) and disbelief in qadar. " 2 It is narrated by Abu Ya' la in his Musnad, Al-Khateeb in A tTaareekh and Ibn 'Adiy in A l-Kaamil, with a �aheeh (sound) Isnad that Anas (. ) said: the Messenger of Allah (�) said: "I fear for my ummah two things after I am gone: disbelief in qadar and belief in the stars (astrology). "3 The Messenger (�) warned his ummah against this misguidance. In a hadith narrated by Tabaraani in A l-Mu 'jam al-Awsat, and by Al­ I:Iaakim in A l-Mustadrak, from Abu Hurayrah (. ), the Prophet (�) said: "Discussion about qadar has been left for the evil people among my ummah to discuss. " 4 Tabaraani narrated in A l-Mu 'jam al-Kabeer that Abu Umaamah said: the Messenger of Allah (�) said: "This ummah is fine and will remain so until they start to speak about those who die in childhood and about qadar.

" 5 1 'Aqeedat as-Safaareeni, 1 1300; Majmoo ' al-Fataawa Shaykh al-Islam, 8/59. 2 Sal;eel; al-Jaam i ' G$-Sagheer, 1 / 1 20, hadith no. 2 1 2. 3 Ibid, 1 1 1 20, hadith no, 1 20. 4 Ibid, 1 / 1 23, hadith no. 224. 5 Ibid, 3/72, hadith no. 3060. The Messenger (�) called this group the "Magians" of this ummah, because the Magians (Zoroastrians) believe in the existence of two creators, light and darkness, and this group believes in the existence of many creators and say that each person is a creator alongside Allah. The Messenger (�) commanded that this group should be forsaken and boycotted, they should not be visited even when they are sick. According to the hadith narrated by Al;imad in his Musnad with a hasan Isnad from Ibn 'Umar, the Prophet (�) said: "Every nation has its 'Magians', and the 'Magians' of my ummah are those who say that there is no qadar. If they fall sick, do not visit them, and when they die, do not attend their funerals. "6 According to another hadith narrated by Al).mad and Abu Dawood from Ibn 'Umar, the Messenger of Allah (�) said: "The qadariyah are the 'Magians' of this ummah.

If they fall sick do not visit them and when they die, do not attend their funerals. " 7 The Sahaabah (the Companions of the Prophet), attacked those who held these misguided beliefs on all fronts, denouncing them for their message of misguidance and falsehood. They forbade the people to mix with them and sit with them, and quoted to them the texts which exposed their falsehood and confirmed the truth of the matter ofqadar. In Sunan Al-Tirmidhi it is narrated from Naafi' that a man came to Ibn 'Umar and said: "So and so sends greetings of salaam to you. " Ibn 'Umar said: "I have heard that he has innovated something. Ifhe has 6 $abee� al-Jaami ' a!)-$agheer, 5/37, hadith no. 5039. 7 Mishkaat al-Ma!faabeeb, 1 /38, hadith no. 1 07 .

The editor, Shaykh Naa�iruddin al-Albaani, noted in his commentary on Al-Mishkaat that the hadith has a basan lsnad. innovated something then do not convey my greetings of salaam to him, for I heard the Messenger of Allah (�) say: ' In this ummah (or in my um.mah) there will be landslides, transformation (of humans into animals) or stoning (from the heavens) to those who deny qadar. "' Tirmidhi said: this is a ghareeb �al}eel} l}asan hadith. Tirmidhi also recorded a marfoo ' report from lbn 'Umar which says: "In my ummah there will be landslides and transformation (of humans into animals). This will happen to those who deny qadar. " 8 In Sunan atTirmidhi it is narrated that 'Abd al-Waa}:tid ibn Saleem said: "I came to Makkah where I met 'Ataa' ibn Abi Rabaal).. I said to him, 'O' Abu Muhammad, the people ofBa�rah are saying that there is no qadar.

' He said, 'O' my son, do you not read the Quran?' I said, 'Yes, I do. ' He said, 'Then recite A l-Zukhruf ' So I recited: � 'lfa-Meem. By the manifest Book [i.e. this Quran that makes things clear]. Verily, We have made it a Quran in Arabic that you may be able to understand [its meanings and its admonitions]. And verily, it [this Quran] is in the Mother of the Book [i.e. Al-Laul} al-Mal}foo�] with Us, indeed exalted, full of wisdom.'� (Qur 'an 43: 1-4) ' He said: ' Do you know what Umm al-Kitaab (the Mother o fthe Book) is?' I said, 'Allah and His Messenger know best.

' He said: 'It is a book which Allah wrote before He created the heavens and the earth. In it, it says that Pharaoh is one of the people of Hell, and it says, 8 Tinnidhi, 4/456, hadith no. 2 1 52 , 2 1 53 . �Perish the two hands of Abu Lahab, and perish he! � (Qur 'an 111 : I). '" 'Ataa' said: "And I met Al-Waleed, the son of 'Ubaadah ibn a�-�aamit, the Companion of the Messenger of Allah. I asked him, 'What did your father advise you when he was dying?' He said: 'My father called me and said to me, "O' my son, fear Allah, and know that you cannot fear Allah unless you believe in Allah, and believe in qadar, all of it, both good and evil. If you die believing otherwise, you will go to Hell, for I heard the Messenger of Allah (�) say: 'The first thing that Allah created was the pen, and he told it, Write! It said, What shall I write?

He said, Write what has happened, and what will happen until eternity. """ Tinnidhi said: this is a ghareeb hadith with this isnad. 9 The aimmah (leading religious scholars) stated that these people who do not believe in the (prior) knowledge of Allah are kaafir (disbelievers). Among those who stated this are Imam Maalik, Imam ash-Shaafa'i and Imam A.Qmad.1 0 The group which denied the prior knowledge of Allah has more or less disappeared. Safaareeni says: "The scholars said, those who denied qadar have vanished. Those who denounced them as kaafir for this belief include Imam Maalik, Imam ash-Shaafa'i, Imam A.Qmad and other aimmah. " 11 "Qurtubi said: this school of thought no longer exists, and we know of no one in later times who belongs to it.

I:Iaa� ibn I:Iajar al9 Tirmidhi, 4/457, no. 2 1 55 . See also SalJeelJ Sunan Al-Tirmidhi edited by Shaykh Naa�iruddin al-Albaani, 2/28. 10 Majmoo ' al-Fataawa Shaykh al-Islam, 8/288. 11 'Aqeedat as-Safaareeni, I /30 I . 'Asqalaani said: the Qadariyah nowadays are unanimously agreed that Allah knows about the deeds of His slaves before they happen, but they differ from the Salaf(the Pious Predecessors) in their claim that people's deeds are done by them and stem from them independently of Allah. Although this is a false opinion, it is less serious than the former view. In later times, some of them denied that the Will of Allah has anything to do with the deeds of man, in an attempt to avoid connecting the Eternal with the created. " 1 2 Nawawi said: "Those scholars o f 'ilm al-kalaam (Islamic philosophy - scholasticism) who discuss the differences between different schools of thought said that those Qadariyah who believed in this reprehensible and false idea no longer exist.

There is no longer anyone among the people of the Qiblah (i.e., Muslims) who believes in that. The Qadariyah in later times believed in qadar, but they say that what is good comes from Allah and what is bad comes from elsewhere - Exalted be Allah above what they say. " 1 3 "The Qadariyah acknowledge that Allah has created man with a will (to choose), but they say that this will is the potential to choose; when his will is connected to something specific, then this action is not created (by Allah). " 1 4 "In fact these people are Magians and dualists, and even worse than them. For the dualists say that there are two creators for the entire universe, but these people say that there are numerous creators for each individual, and for each action. They say that every created being is also a creator.

If it were not for the fact that they have contradictory ideas, they would be counted as worse kaafir (disbelievers) than the Magians. 12 Ibid, 1 /30 1 . 1 3 Sharl; Al-Nawawi 'ala Muslim, 1 51 1 54. 14 Majmoo ' al-Fataawa Shaykh al-Islam, 8/206. The inevitable implication of this view is that people's actions lie beyond the creation of Allah and are not subject to His sovereignty and control. This means that there may exist in His Dominion things that He does not will, and that He wills things that do not happen, so they are independent of Allah and do not seek His help to obey Him or to avoid disobeying Him, and they do not seek refuge with Allah from the evil of their own selves or from their evil actions, and they do not seek his guidance to the Straight Path. " 1 5 The Qadariyah intended to glorify Allah when they said that Allah wanted the kaafir (disbelievers) to believe, but the kaafir is the one who wants to follow kufr (disbelief). Their argument is that this would lead to injustice, for how could Allah will the kaafir to follow kufr and then punish him for that? But - as the commentator on A t­ Tabaawiyah said - "they became like someone who is trying to get out of the frying pan into the fire; they ran away from one thing and fell into something even worse, for they implied that the will of the kaafir overpowered the will of Allah, because Allah willed that he (the kaafir) should believe - according to them - but the kaafir willed that he should follow kufr, so the will of the kaafir was carried out instead of the will of Allah.

This is one of the most reprehensible of beliefs, for which there is no evidence (daleel); in fact it goes against the daleel. " 1 6 The fact that Allah decrees that the kaafir will follow kufr is not a form of injustice towards him as the wrongdoers of the Qadariyah say. Allah has the strongest evidence and perfect wisdom as far as His slaves are concerned, which nobody knows except Him, may He be Exalted. 1 5 Ma 'aarij al-Qubool, 21253. 16 Shar!J, at-Ta!J,aawiyah, p. 277. In Sa}Jee}J Muslim it is narrated that Abu al-Aswad ad-Di'ali said: "Imran ibn al-I:Iu�ayn said to me: 'What do you think about what people are striving to do - is it something that has been decreed for them aforetime, or are they striving in accordance with the teachings of their Prophet and the proof that has been established for them?' I said, ' It is something that has been decreed for them and is cut and dried. ' He said, 'Would that not be unjust?' I became very nervous and said, 'Everything has been created by Allah, the All-Glorious, and is under His Dominion, He cannot be questioned as to what He does, while they will be questioned. (cf Qur 'an 2 1 : 23 ) ' .

He said, 'May Allah bless you, all I meant by my question was to see how much you understand. Two men from (the tribe of) Muzaynah came to the Messenger of Allah (�) and said, "O' Messenger of Allah, what do you think about people's efforts and striving today - is it something that has been decreed for them aforetime and is cut and dried, or are they striving in accordance with the teachings of their Prophet and the proof that has been established for them?" He said, "No, it is something that has been decreed for them aforetime, and is cut and dried. Confirmation of this to be found in the Book of Allah: "\ tfft, A ".1."° � I.... �,.. /; 1".""'i�� � 1".,� "° \;"° ��,.. }... _,..v_, Cl� .... � '+' :":" "" >"' '.-' �_J 7 �' By Nafs [Adam or a person or a soul], and Him Who perfected him in proportion; Then He showed him what is wrong for him and what is right for him'� (Qur 'an 91: 7-8) .'"" 1 7 I n Sunan A bi Dawood i t i s narrated that lbn ad-Daylami said: " I came to 'Ubayy ibn Ka 'b and said to him: "I am somewhat confused about qadar; tell me something that will take· away this confusion from my heart. ' He said, 'If Allah were to punish the people of His heavens 1 7 Muslim, 4/204 1 , hadith no. 2650. and His earth, He could do that without being unjust towards them, and if He were to have mercy upon them His mercy would be better for them than their own deeds. Even if you were to spend an amount of gold equal in size to Mount Ul;md for the sake of Allah, Allah would not accept that from you until you believe in qadar and know that whatever befalls you could not have missed you, and that whatever missed you could not have befallen you. If you die believing anything other than this, you will enter Hell.' Then I came to 'Abdullah ibn Mas'ood, and he said something similar.

Then I came to I:Iudhayfah ibn al-Yamaan and he said something similar. Then I came to Zayd ibn Thaabit and he said something similar. " 1 8 By saying what they said, the Qadariyah gave the people of misguidance a way to defeat them in argument. ' Umar ibn al­ Haytham said, "We went out on a ship, and we were accompanied by a Qadari and a Magian. The Qadari said to the Magian, 'Become Muslim. ' The Magian said, 'Not until Allah wills.

' The Qadari said, 'Allah wills it, but the Shaytaan (Satan) does not want it. ' The Magian said, 'Allah wills and the Shaytaan wills, but what has been carried out is the will of the Shaytaan; this is a strong Shaytaan. " ' According to another report, (the Magian) said, "I will stay with the stronger of the two." 1 9 The debate of Ahl as-Sunnah with the Qadariyah The arguments of the Mu 'tazilah cannot stand up in debate with the rank and file of the Ahl as-Sunnah, let alone their scholars and leading thinkers. The scholars mentioned that a Bedouin came to ' Amr ibn ' Ubayd and said to him: "My she-camel has been stolen; pray to Allah to bring it 18 Abu Dawood, 4/3 1 0, hadith no. 3699. 19 SharlJ a/-Ta!Jaawiyah, 278. back to me. " 'Amr ibn 'Ubayd said: "O' Allah ! this poor man's she­ camel has been stolen, and You did not want it to be stolen. O' Allah! bring it back to him.

" The Bedouin said, "Now it is lost for sure; I have given up on it. " ('Amr) said, "How is that?" (The Bedouin) said: "Because if Allah did not want it to be stolen and it was stolen, how can I be sure that if He wants to bring it back that He will be able to? And he got up and left him. 2° The response of Abu 'l�aam al-Qastalaani to a Qadari A man said to Abu 'I�aam al-Qa�talaani: "Do you think that if Allah denies me guidance and allows me to go astray, then He punishes me, then this is just and fair?" Abu 'I�aam said to him: "If guidance is something that belongs to Him, then He can give it to whomsoever He wills and withhold it from whomsoever he wills. " 2 1 The debate between 'Abd al-Jabbaar al-Hamadaani and Abu lsl]aaq al-Asfaraayeeni 'Abd al-Jabbaar al-Hamadaani, one of the shaykhs of the Mu 'tazilah, met A�-SaaQ.ib ibn 'Abbaad, when Abu IsQ.aaq al-Asfaraayeeni, one of the aaimmah (guides and leaders) of the Sunnah, was with him. When he saw the imam he said, "Glory be to the One Who is above all evil. " The imam immediately said: "Glory b e to the One in Whose Realm nothing happens except that which He wills.

" The qaaQi ('Abd al-Jabbaar) said: "Do you mean that our Lord wills that He should be disobeyed?" 20 Sharl} U�ool J 'tiqaad Ahl as-Sunnah, p. 740. 21 Sharl} af-'[al}aawiyah, p. 278. The imam said: "Will Allah be disobeyed by force (i.e., is He so weak)?" The qaa<;Ii said: "Do you think that if He denies me guidance, then decrees that I should be doomed, then He has treated me fairly or unfairly?" The imam said: "If He were to withhold from you something that belongs to you, then this would be unfair, but if He withholds from you something that belongs to Him, then He may bestow H is Mercy upon whomsoever He wills." The qaa<;li was lost for words. In Taareekh at-Tabari it is reported that Gheelaan said to Maymoon ibn Mihraan, in the presence of Hishaam ibn 'Abd al-Maalik, whom he had brought to debate with him: "Does Allah will that He should be disobeyed?" Maymoon said to him, "Would He be disobeyed by force (i.e., when He does not want that)?" Between 'Umar ibn 'Abd al-'Azeez and Gheelaan ad­ Dimashqi 'Umar ibn 'Abd al-'Azeez debated with Gheelaan ad-Dimashqi, one of the leaders of the Mu 'tazilah. ' Umar said to him: "O' Gheelaan, I have heard that you are talking about qadar. " He said: "They are lying about me, O' Ameer al-Mu 'mineen. " He said: "Recite Sooraah Ya-Seen to me.

" So he recited: � Yaa-Seen. [These letters are one of the miracles of the Quran, and none but Allah (Alone) knows their meanings.] By the Quran, full of wisdom [i.e. full of laws, evidences, and proofs], Truly, you [O' Muhammad] are one of the Messengers, On the Straight Path [i.e. on Allah's religion of Islamic Monotheism]. [This is a Revelation] sent down by the All-Mighty, the Most Merciful, In order that you may warn a people whose forefathers were not warned, so they are heedless. Indeed the Word [ofpunishment] has proved true against most of them, so they will not believe. Verily, We have put on their necks iron collars reaching to the chins, so that their heads are raised up. And We have put a barrier before them, and a barrier behind them, and We have covered them up, so that they cannot see) (Qur 'an 36: 1-9) Gheelaan said: "By Allah, O' Ameer al-Mu 'mineen, it is as if I had never read it before today. I bear witness, O ' Ameer al-Mu 'mineen, that I repent from what I said about qadar (predestination). " 'Umar said: "O' Allah !

If he is sincere, then accept his repentance, and if he is lying then make him a sign for the believers. " 22 Mu'aadh ibn Mu'aadh said: a friend of mine told me: "At-Taymi passed by the house oflbn 'Awn and told him about this conversation. lbn 'Awn said: ' I saw him crucified in Damascus. "' 23 Abu Ja'far al-Khapni said: 22 The editor of Shar� U!fool J 'tiqaad Ahl as-Sunnah said: This report is narrated by Al-Aajurri in Ash-Sharee 'ah, p. 229, and by Ibn Banah in Al-Ibaanah, 2/326-327. 2 3 The editor of Shar� U!fool J 'tiqaad Ahl as-Sunnah said: this is narrated by 'Abdullah ibn Al;lmad with a direct link between Mu'aadh and Ibo 'Awn, in As­ Sunnah, p. 1 28, and by Ibn Battah, where the person who said "I saw him ... " was reported to be Ibn 'Awn. Al-Ibaanah, 2/327. Also narrated by Al;lmad, and its men are thiqaat (trustworthy).

Majma ' az-Zawaa 'id, 7/207. "I was with 'Umar ibn 'Abd al-' Azeez when he summoned Gheelaan because of something that he had heard of him about qadar. He said to him, 'Woe to you, O' Gheelaan! What is this that I have heard of you?' He said: 'They are lying about me, O' Ameer al-Mu 'mineen, and putting words into my mouth that I did not say. ' 'Umar said: 'What do you say about knowledge (the prior knowledge of Allah)?' Gheelaan said: 'Knowledge is executed. ' 'Umar said: 'You are defeated.

Go now and say what you like, O' Gheelan ! I f you admit the prior knowledge you are defeated (in argument), and if you deny it you are a kaafir (disbeliever). If you admit it and are defeated in argument that is better for you than denying it and becoming a kaafir. ' Then he said to him, 'Have you read Yaa-Seen?' Gheelaan said, 'Yes. ' 'Umar said, 'Recite it. ' So Gheelaan recited: J/ :/ � � /_,.., /� de � � � I .ili�1 � � · C�W � - 1' » i\ � \i# <::! �� \i# � :k. / "/ · > J{"1.:: 1 : / {i \; �-� /Ll � . .. / i\ /l: "� � . ;,� . � -:-11 � ·> < � / _) '-" _) / / � � J ?.'c!" <f:jU � �. j"�i\ :/ :a � "' � � / ;1 -j ->-: · �f .(l 0� L;.- \$!! -r-::- ' � !r"Y.. ["'+' �, r.:r ,_,..., <.» � Yaa-Seen. [These letters are one of the miracles of the Quran, and none but Allah (Alone) knows their meanings.] By the Quran, full of wisdom [i.e. full of laws, evidences, and proofs].

Truly, you [O' Muhammad] are one of the Messengers, on the Straight Path [i.e. on Allah's religion of Islamic Monotheism]. [This is a Revelation] sent down by the All-Mighty, the Most Merciful, in order that you may warn a people whose forefathers were not warned, so they are heedless. Indeed the Word [ofpunishment] has proved true against most of them, so they will not believe) (Qur 'an 36: 1 - 7) ' Umar said: ' Stop. What do you think?' Gheelaan said, ' It is as if I have never read this aayah, O' Ameer al-Mu 'mineen. ' ' Umar said, 'Carry on. ' Gheelaan recited: � � > -- =� � z;� 1 ·" l. J��'jr � �' .--� � � � r';/;J �� �� n� 61- � ,1... � "\ � • • • (_A_..

"� � � 1/, / • • • �i:- �_) ·1 . ., r ((;,:� � tr. � <!.'-! <)-! .:J �'Verily, We have put on their necks iron collars reaching to the chins, so that their heads are raised up. And We have put a barrier before them, and a barrier behind them . . .'� (Qur 'an 36: 8-9) ' Umar said: ' Say ,.{.._ � "\ � u�� � :> .q �·_J Y. I !J � � . . . barrier and We have covered them up, so that they cannot see. It is the same to them whether you warn them or you warn them not, they will not believe.� (Qur 'an 36: 9-1 0) ' ' Umar said, ' What do you think?' Gheelaan said, 'It is as if I have never read these aayaat (verses) before. I swear by Allah that I will never again speak of the things that I used to speak about. ' 'Umar said, ' Go .

' And when Gheelaan turned away, he said, 'O' Allah, if he is lying, then make him taste the edge of the sword. ' He did not speak during the time of 'Umar, but (his successor) Yazeed ibn 'Abd al-Malik was a man who did not care about this matter or pay attention to it, so Gheelaan started to speak. When Hishaam became the khaleefah, he sent for him and said to him, 'You swore by Allah to ' Umar that you would never again speak about this matter. ' Gheelaan said, ' Let me off, and by Allah I will not do it again. ' Hishaam said, 'May Allah not let me off if I let you off. Have you read the Opening of the Book (Al-Faatil;ah)?' Gheelaan said, 'Yes.' Hishaam said, 'Recite: i.e., the Opening Chapter.

Gheelaan recited, �All the praises and thanks be to Allah, the Lord of the 'Aalameen [mankind, jinn and all that exists]. The Most Gracious, the Most Merciful. The Only Owner [and the Only Ruling Judge] of the Day of Recompense [i.e. the Day of Resurrection]. You [Alone] we worship, and You [Alone] we ask for help [for each and everything].� (Qur 'an I : 2-5) Hishaam said, ' Stop. For what do you ask His help? For something which is in His hands and which you are not able to do, or for something that is in your hands?

Take him and cut off his hands and feet, and cut off his head, and crucify him. "' 24 The Qadariyah who deny qadar deprive themselves of the opportunity to seek the help of Allah, the One, the Unique, because they claim that Allah could not create the deeds of His slaves, and that the individual is the creator of his own deeds, so how can they seek the help of Allah with regard to something that He could not create? 24 The editor of Shar� J 'tiqaad U!fool Ahl as-Sunnah, said: This is narrated by 'Abdullah ibn AJ:unad - who is mentioned in the Isnad - in As-Sunnah, p. 7 1 3-7 1 5 . With regard to what they do, they rely on their own power, strength and actions, and they demand the reward from Allah as a hired man demands his wages from his employer. But Allah has no need of His slaves and their deeds; the benefit of that goes back to the people themselves. It is the people who are in need of their own deeds, and they cannot do without the help of Allah: ,i -: -:: ·-: ,2�( � .!\(;1 }.. "{'. � �� ..:,..J . -� i" �You [Alone] we worship, and You [Alone] we ask for help [for each and everything] .� (Qur 'an 1: 5) �.1i L::: " > » ·t ::i.

"{'. � . . . � v-='.J'J •..l.f:-1.1 "" tifAA, • • • ')" 4 . . . So worship Him [O' Muhammad] and put your trust in Him . . . � (Qur 'an 11: 123) Specious Arguments and their Refutation ( 1 ) The meaning of blotting out and confirming in the books, and the increase and decrease in people's lifespans Some people misunderstand certain Qur'anic passages and a�aadeeth of the Messenger of Allah (�). Some of them say that if Allah knew everything that is to happen, and He has written all that in a Book which is with Hirn, then what is the meaning of the aayah (verse), " � �>,. ;\.-;'. ". 1 >� ' i > .,. }.. ... "\ � . . . �J �� I.A J,)l 1 � ,,( � 1' 4Allah blots out what He wills and confirms [what He wills] . . ) (Qur 'an 13: 39)? If people's provision and lifespan is decided and they do not increase or decrease, then how do we interpret the hadith, "Whoever would like his provision to be increased and his life to be prolonged, let him uphold the ties of kinship"?

How do you understand the words of the Prophet Nool). [Noah (;,.� )] to his people: <. - /)./ r-.J...+�-' .?' .:t1� ! (.; >tJ�» � f-1 A "<"i • , • fl't. � y�,. > �'\'J" All i '1-' >¥1 1 -::\,.') >._JLJ . ... � ,, »" �"t 17 4 (!) · · · � � �"That you should worship Allah [Alone], fear [be dutiful to] Him, and obey me, He [Allah] will forgive you ofyour sins and respite you to an appointed term . . . "� (Qur 'an 71: 3-4) What do you say about the hadith which says that Allah made the lifespan of Prophet Dawood (� ) one hundred years, when it had originally been forty years? The answer is that provision and lifespans are of two types: one type which has been decreed and is written in Umm al-Kitaab, which cannot be changed or altered, and another type of which Allah informs His angels. This is the type which can increase and decrease. Hence Allah (�), says: �Allah blots out what He wills and confirms [what He wills].

And with Him is the Mother of the Book.� (Qur 'an 1 3: 39) The Mother of the Book (Umm al-Kitaab) is A l-Lau� al-Ma�foo�, in which Allah has decreed all things as they will be. In the books of the angels, lifespans and provisions increase and decrease according to the means and causes, and the angels write down a person's provision and lifespan. Ifhe upholds the ties of kinship, his provision and lifespan be extended, otherwise they will decrease. 25 25 Majmoo ' al-Fataawa Shaykh al-Islam, 8/540. "Lifespans are also of two types: the definite lifespan which is known to Allah, and the variable lifespan. Allah commands the angel to write down the lifespan of His slave. If he upholds the ties of kinship, He commands the angel to increase his lifespan and provision.

The angel does not know whether it will be increased or not, but Allah knows how matters will proceed, and when the appointed time (of death) comes, it cannot be brought forward or delayed. 26 Ibn I:Iajar al-'Asqalaani said: "What is previously known to Allah cannot be changed or altered. What can be changed or altered is what people see of the deeds of a person. It has to do with what the angels who are entrusted with caring for human beings know. This is what may be blotted out or confirmed, such as extending people's lifespan and provision. But whatever was previously known to Allah cannot be blotted out or confirmed, and that knowledge rests with Allah. 27 (2) Reconciliation between the idea that Allah decrees all things and the hadith "every child is born in a state offitrah (the natural inclination of mankind)" Some people may say, how it is that Allah has decreed all things, when according to a $ai}eel} hadith our Prophet (�) said that every child is born in a state of fitrah? The answer is that there is no contradiction between the texts which state that everything is decreed by Allah and the texts which state that every child is born in a state of fitrah.

Allah has created His slaves in such a way that they are free from false beliefs, and has created them with the readiness to accept the sound beliefs, but when they are born, the devils from among mankind and the jinn surround them and corrupt their sound nature ifztrah), but 26 Opt. cit 8/540. 27 Fat� al-Baari, 1 1/488. Allah protects those whom He wishes to guide to the truth. Allah knows those who will remain steadfast and adhere to the sound fitrah, and those whose fitrah will be changed. He knows that from eternity and it is written. So there is no contradiction between these texts. According to the hadith narrated by Muslim, ' Iyaac.

I ibn I:Iammaar said: the Messenger of Allah (�) said that Allah, the Exalted, said: "I have created My slaves as Jfaneefs (pure monotheists), then the shayaateen (devils) mislead them, forbidding them that which I have permitted for them, and commanding them to associate others in worship with Me for which I have not revealed any authority. " Allah knows best who will be misguided and led astray by the shayaateen, and He knows who will adhere firmly to the truth and be guided to the right way. Once you understand this that we have explained here, you will know how to interpret the hadith, "Allah created Ya}:iyaa ibn Zakariyya as a believer in his mother's womb, and He created Pharaoh as a kaafir in his mother's womb. " This has been narrated by lbn 'Uday in A l­ Kaamil, and by Tabaraani in A l-Awsat. 28 (3) If all things are decreed, what is the meaning of the aayah, �whatever of evil befalls you, is from yourself"? � Some of the Qadariyah who deny qadar quote as evidence the aayah (verse): �Whatever of good reaches you, is from Allah, but whatever of evil befalls you, is from yourself. . ) (Qur 'an 4 : 79) 28 Sa�ee� al-Jaami ' a!f-Sagheer, 3/1 1 3 , hadith no. 3232. They think that what·is referred to by good and evil here is deeds of obedience (good deeds) and acts of sin (bad deeds). But this is a misunderstanding, because what is meant by good here is blessings, and what is meant by evil is disasters.

The context indicates that this is the correct understanding, because Allah (�), says: �"Wheresoever you may be, death will overtake you even if you are in fortresses built up strong and high ! ' And i f some good reaches them, they say, 'This i s from Allah,' but if some evil befalls them, they say, 'This is from you [O' Muhammad]. ' Say: 'All things are from Allah,' so what is wrong with these people that they fail to understand any word? Whatever of good reaches you, is from Allah, but whatever of evil befalls you, is from yourself.. . "� (Qur 'an 4: 7879) Allah tells us that when something good happened to the munaafiqeen (hypocrites), such as provision, victory or good health, they would say, "This is from Allah . " But if something bad happened to them, such as sickness or fear of an enemy, they would say, "This is from you, O' Muhammad, you are the one who has brought this religion which has turned the people against us and because of which we are suffering these calamities.

" "Good" here refers to blessings, and "evil" refers to calamities. This is like the aayaat (verses): .. 1 -:0. • .> ,... i:.... "1;' �_,-A,! � ! <... � )�,,.. ...... � , ). ,,}-: �/// .J!_J/ �j-1 "'t'-- .... ..; 4:--> r-- .:.il 1' :&.. "" � .£.. � ... � ·) rr . > >- � / 1 i�_, . f"' . F-f=� �: -:::/ iIJ�) ·-== �If a good befalls you, it grieves them, but if some evil overtakes you, they rejoice at it. But if you remain patient and become A l-Muttaqoon [the pious], not the least harm will their cunning do to you . . ) (Qur 'an 3: 120) "" "'\ � -:-� � u ·/ > _J. �w - r�· -::.w /,,-:- ...-u> f'+"' '-:::' ,,.

'.J .. > ;.Y'":' �1 -:/ -' · · · :i.._T � . . . And We tried them with good [blessings] and evil [calamities] in order that they might turn [to Allah's Obedience]. � (Qur 'an 7: 1 68) Then Allah, tells us that calamities and blessings do not happen outside of the framework of His decree and will: � . . . Say: 'All things are from Allah,' so what is wrong with these people that they fail to understand any word?� (Qur 'an 4: 78) Then Allah, the All-High, explains that evil, i.e., calamities, does not have any cause except the sins of a person, which come from his own self. But the good things that happen to a person have countless reasons, because they happen by the Grace of Allah - they may happen because of a person's good deeds, or otherwise, simply by the grace of Allah. What people must do is to give thanks to their Lord and praise Him for His blessings to them, and they must repent frequently and seek His forgiveness for the sins that they have committed, which have brought upon them these disasters and calamities. If you think about the words, �Whatever of good reaches you, is from Allah, but whatever of evil befalls you, is from yourself. . .� (Qur 'an 4: 79), You will realize that good and evil are what Allah does to His slaves, the calamities and blessings that He sends upon them.

But the phrase "is from yourself" means, because of the sins of the person. Even if this is decreed, it is because Allah has decreed that calamities will come about because of sins. Concerning good and evil in the sense of a person's good deeds and bad deeds, the Quran does not say "whatever befalls you"; rather, Allah (�), says: •> / / -::; _, / ..,> // / -/ // (!'� >>.,...- > /"' /..:::r ,,. .&.. ,.,. ,,,, ,.,,,,,,. � @ -:::=,j:� iii � c �� .;-1�:�J\ �Whosoever brings good [Islamic Monotheism along with righteous deeds], he shall have the better thereof; and whosoever brings evil [polytheism along with evil deeds], then those who do evil deeds will only be requited for what they used to do) (Qur 'an 28: 84) , It says, "whoever brings; here because the good deed is the action of the person who does it, hence this is also said with regard to sins and evil actions: � @ -:::,)�:J iii � c �� s-'�:�J\ w 6¥ ... ,, � . . . then those who do evil deeds will only be requited for what they used to do.� (Qur 'an 28: 84). 29 29 Majmoo ' al-Fataawa Shaykh al-Islam, 8/ 1 1 0-224. (4) How did Allah create and decree evil? Some of the Qadariyah tried to cause confusion by saying that Allah is Holy and is above doing evil, so His slaves must also declare Him to be above doing evil. They have mixed truth with falsehood, thus confusing matters.

The answer to this argument is that Allah (�) does not create pure evil in which there is no good or benefit whatsoever for anybody, and in which there is no wisdom and mercy. He does not punish people without them having sinned. Some scholars such as Shaykh al-Islam Ibn Taymiyah, Ibn al-Qayyim and others have explained the wisdom and mercy behind the creation of Iblees, insects and wild beasts. Any created thing may be considered good in one sense and evil in another. Allah created Iblees in order to test His slaves through him, for some will hate him and will fight him and oppose his way and fight his supporters, and will be :friends of Ar-Ral:unaan (Allah), and will submit themselves to Him; but others will befriend Iblees (Satan) and follow in his footsteps. 2 - Those Who do not Strive, Relying on Qadar Instead Another group have gone astray with regard to qadar, because they said: if Allah knows everything that we will do, and He knows where our final destiny will be, in Paradise or in Hell, and He is the Creator of our deeds, then why should we bother to strive? Why not let Allah's decree take its course, and we will get what is decreed for us whether we like it or not.

This misguidance is even worse m the cases of some devout worshippers, ascetics and Sufis, although it was not adopted per se by any distinctive group. It has not been adopted by any specific group, but this belief is held by many ignorant Muslims and misguided heretics. 3 0 This group believes in predestination (qadar), and that Allah knows all things and created all things, and willed all things that exist, but they claim that Allah is pleased with and loves everything that He created and willed. They claim that there is no need for people to strive and pursue the means (of achieving things), because whatever has been decreed for them will come to them. They claim that people are forced or compelled to do the things they do, and that man has no ability to influence his actions; on the contrary, in relation to qadar he is like a feather blown about on the wind, or like a person who falls from a high mountain top into a vast and deep valley - as he is falling, he has no control over himself whatsoever. These people forsake striving on the grounds of qadar, even before it happens. They also use qadar (predestination) as an excuse for the things that they do which are contrary to Shariah.

They have taken this to such extremes that they do not differentiate between kufr (disbelief) and eemaan (belief), or between those who are guided and those who are misguided, because all of that is the creation of Allah, so why should we differentiate? This deviant beliefhas misled many people and diverted them from the right path; it has upset the balance of justice and truth, and wasted a huge amount of energy in the Muslim world, crippling it and, in some cases, turning it to the advantage of the enemies of Islam. One of the effects of this belief has been the claim that Allah loves kufr (disbelief), shirk (polytheism), killing, zinaa (adultery and fornication), theft, disobedience to parents and other sins and crimes, because they claim that Allah loves and is pleased with everything 30 Majmoo ' al-Fataawa Shaykh al-Islam, 8/59, 99, 256. that He has created or brought into existence. Another effect is that the people who believe so give up doing good and righteous deeds that will lead them to Paradise and save them from Hell, and they commit many of the major sins that doom a person to Hell, on the grounds that qadar (predestination) is bound to be carried out, and that everything that has been decreed for a person will come to him, so why should we strive and make the effort and exhaust ourselves? These people have given up the idea of taking the means to an end, and they have forsaken prayer and fasting, along with du 'aa ' and the idea of seeking the help of Allah and putting one's trust in Him, because (they think) there is no point in doing any of that. Whatever Allah wills, will come to pass, so there is nothing to be gained by making du 'aa or striving.

' Many of these people accept the oppression of evildoers and the corruption of the immoral, because what they do is in accordance with the will and decree of Allah. They neglect the duty of enjoining what is good and forbidding what is evil, and they do not care about carrying out the punishments prescribed by Shariah (IJ,udood and qa�aa�, because whatever evils and crimes happen are decreed and cannot be avoided. Shaykh al-Islam lbn Taymiyah (may Allah have mercy on him) discussed this group and its beliefs in several places in his books. He said: "Those who believe in A l-Qa<f.aa ' wal-Qadar (Divine Will and Predestination), but claim that this corresponds to what Allah likes, end up cancelling out the laws, commands and prohibitions, although they acknowledge that Allah is the Lord of every created being in general terms, and that there is no living being except Allah who has hold of its forelock (i.e., has full control over it). This is the problem with many groups of Sufis and ascetics, whether in terms of their beliefs or in actual fact, to the extent that some of them go to the extreme of permitting things which are forbidden, saying that obligatory actions are no longer compulsory, and favour lifting punishments. " 3 1 He also says concerning them: "These people think that Allah is the Creator of every created thing, so He is the Creator of the deeds of His slaves, and He wills everything that exists.

But they do not distinguish between eemaan (belief) and kufr (disbelief), between what is good and what is evil, between truth and falsehood, between one who is guided and one who is led astray, between one who is upright and one who is sinful, between a true Prophet and a false prophet, between a friend of Allah and His enemy, between one with whom Allah is pleased and one with whom He is angry, between one whom Allah loves and one whom He hates, between justice and oppression, between righteousness and disobedience, between the actions of the people of Paradise and the actions of the people of Hell, between the righteous and the immoral. They recognize the factors that all created things have in common, that they are subject to the prior decree, irresistible will and all-encompassing power of Allah, and they are all created by Him. They recognize these common factors, but they fail to see the difference between things. "3 2 "Those who followed this path went to such extremes that they said that the essence of all created things is Allah Himself. They adhered to the concept of nothing happening except by the will of Allah, to justify their own evil actions, as when Al-I;Iareeri said, 'I reject a Lord Who could be disobeyed,' and lbn Israa'eel said: 31 Majmoo ' al-Fataawa Shaykh al-Islam, 8/256. 32 Ibid 8160. ' I started to do whatever He chooses for me to do, So all of my action become acts of obedience.

' They called this reality, in the sense that this is the reality of ruboobiyah. "'33 Ibn al-Qayyim also discussed this group and its misguided notions in his valuable book Shifaa ' al- 'Alee/, where he said: "Then there emerged another group which claimed that man's voluntary actions - and in their view he has no choice in the matter - are like the actions of a tree blown off by the wind, or the actions of waves; this is forced obedience. He is not guided to do that for which he was created, rather he is forced and compelled. Then their followers traced their footsteps and followed their path, and established this school of thought. They wrote books and added the idea that all of the obligations imposed on man by Allah are beyond his means, and that in fact was like obliging a paralyzed man to rise up to the seven heavens. So obliging man to believe and follow the laws of Allah is obliging him to something of which he is incapable; it is obliging him to do something which only the Creator can do, Who is Able to do all things.

So He has obliged His creation to do His deeds, and they are not able to do that, and then He punishes them for doing it, when in fact they are not the ones who do it. Then they were followed by another group of worshippers who said that there was no sin in the universe at all, for the person who does something is obeying the will of Allah and acting in harmony with it, as it is said: 'I started to do whatever He chooses for me to do, 33 Opt. cit, 8/257. So all of my action become acts of obedience. ' One of these people was condemned for something that he did, and he said: If l disobeyed His command, I still obeyed His Will, and the one who obeys His will is not to be blamed and in fact cannot be condemned. Their thinkers and philosophers who established this school of thought stated that in the case of Allah, what He wills and what He loves are the same thing, so what He loves is what He wills. He willed everything that exists in the universe, and everything that He willed, He also loves.

This group thought of Allah in the worst possible terms, attributing the worst kind of injustice to Him. They said that the commands and prohibitions of the Lord were like obliging a paralyzed man to rise up to the seven heavens, or like obliging a dead man to give life to the dead, and that Allah punishes His slaves severely for doing that which they cannot avoid doing, and for not doing that which they are incapable of doing. Rather He punishes them for doing His deeds, which man is incapable of doing and is not guided to do, rather he is , compelled to do it. We see one of their 'aarifs (one who is deem�d to have attained knowledge of Allah) saying in his poetry where he complains about his Lord: ' He was thrown into the sea, tied up and was told, Beware! Beware! Do not get wet!

"'34 Ibn al-Qayyim noted that this type of person wants to "attribute their sins to the decrees (of Allah), so that they can absolve themselves of guilt and sin, and say that in fact these are the deeds of the All­ Knowing Creator. " 3 5 34 Shifaa ' al- 'Alee/ by Ibn al-Qayyim, p. 1 51 6, 35 Ibid, p. 1 6. The author of the introduction to Ash-Shifaa pointed out that this ' (reluctance to acknowledge one's own deeds) is the reason why "the prevailing trend in every age is al-jabr (the belief that one is forced or compelled to do what one does) . " And he said: "The belief in al-jabr takes away man's responsibility and the burden of having committed sins, and puts the blame on the forces which motivate the will of man and lead him to commit those sins. The overwhelming majority of people follow this belief in al-jabr. The one who worships idols believes that his affairs are in the hands of the gods whom he worships, and he puts the blame on time (Ad-dahr), and believes that man is under the control of night and day (or circumstances).

Those who say that they believe in Allah believe that divine decrees direct man as they will, and that he has no will and no choice. This idea has taken on a new form in modem times, whereby those who believe in al-jabr say that man's will is controlled by his instincts, genes and environment, and he bas no control over these things. So he has no choice but to commit sin, because man's will has no influence over his psychological motives. It is rather the result of these psychological motives and is dominated by psychological influences or external influences which are unavoidable. When the idea of al-jabr spread among the Muslims in later times, through various misguided Sufi tariqahs (schools), it caused a great deal of harm, especially when it was combined with the rejection of the idea of cause and effect. One of them said: 'The pen of destiny has written down what is to come.

It is all the same if we move or stay still. It is crazy of you to seek provision, When the foetus hidden in his mother's womb gets his provision. "'3 6 36 Shifaa ' al- 'Alee/, p. 5 The ideas of this group leads to disbelief in Allah and rejection of what is said in His Books and the message brought by His Messengers. Ibn Taymiyah (may Allah have mercy on him) said: "Whoever affirms qadar but uses it as evidence and pretext to cancel out the commandments and prohibitions, is worse than one who affirms the commandments and prohibitions, but denies qadar. There is consensus among the Muslims and followers of other religions that whoever uses qadar as evidence and pretext and recognizes that Allah is the Lord of all created beings, but does not differentiate between what is permitted and what is forbidden, between a believer and a disbeliever, between one who is obedient and one who is disobedient, does not believe in any of the Messengers or in any of the Books. In this person's view, Adam and Iblees (Satan) are the same, as are Noo}:i (Noah) and his people, Moosa (Moses) and Fir'aun (Pharaoh), the Sa�aabah (Companions) and the kuffaar (disbelievers).

"37 He also said concerning them: "Whoever acknowledges the prior knowledge of Allah and His book, but claims that that is sufficient and that there is no need for command and prohibitions, or for striving, and that whoever is decreed to enter Paradise will do so without any effort at all on his part, and that whoever is decreed to enter Hell will do so without any evil actions on his part, these people are worse kaafir (disbelievers) than those (i.e., those who simply disbelieve in qadar), and are more astray. The implication of what they say is that commands and prohibitions, �alaal (lawful) and �araam (unlawful), the promise of Paradise and the threat of Hell, do not count. They are worse kaafir than the Jews and the Christians, far worse. "3 8 37 Majmoo ' al-Fataawa Shaykh al-Islam, 8/1 00 38 Ibid 8/288. And he said: "If these people insist on this belief, then they are worse kaafir (disbelievers) than the Jews and the Christians, for the Jews and the Christians believe in commands and prohibitions, in the promise of Paradise and the threat of Hell, in reward and punishment, but they changed and distorted (the religion) and believed in parts of it and rejected other parts. "39 Refutation of A l-Qadariyah al-Jabariyah [Those who Believe in Predestination (Qadar) but Say that Man is Compelled to do What he Does and has no Freedom of Will] This group may be refuted on a number of points: (1 ) Their error in using the word jabr (compulsion) to describe all actions of man They use a term that is not used in the Qur 'an or the Sunnah, when we are obliged to use the words narrated in the texts (i.e., the Quran and Sunnah).

Laalkaa'i narrated with his Isnad that Baqiyah said: "I asked Awzaa'i and Zubaydi about jabr. Zubaydi said: 'Allah is too great and mighty to compel or force anyone, but He decrees, and creates His slave according to the Fitrah that He likes. ' Awzaa'i said: 'I do not know of any origin for the word al-jabr in the Quran or Sunnah, so I hesitate touse theword. Butal-qa<faa ', al-qadar, al-khalq (creation) and al-jab! (forming, fashioning) - these words are known in the Quran and words of the Messenger of Allah."' 40 39 Opt. cit 8/262. 40 Shar� J 'tiqaad U$ool Ahl as-Sunnah, p. 700; Majmoo ' al-Fataawa Shaykh al­ ls/am, 8/ 1 05 . Similar views were narrated from a number of the scholars of the Salaf (Pious Predecessors), such as Sufyaan ath-Thawri, Abu ls}:laaq al-Fazaari and others. 4 1 They did not like to say that man was compelled (mujbar) to do what he does, because this word (jabr) is vague.

The word ijbaar may mean forcing, as in the phrase Ajbara al-abb ibnatahu 'ala 'n­ Nika� (the father forced his daughter to get married), or jabara al­ �aakim ar-rajul 'ala bay 'i maalihi Ii wafaa ' daynihi (the judge forced the man to sell his property to pay off his debt). In these cases, ijbaar means forcing, so when they say ajbara A llah al­ 'ibaad (Allah compelled His slaves), it means that He forced them, not that He made them want to do their deeds because they themselves like them. Applying this expression to Allah - may He be Blessed and Exalted - is an obvious mistake, "For Allah is far above forcing anyone. The one who forces others is the one who is not able to make others want to choose something because they themselves like it and want to do it. But Allah is Able to do that, for He is the one who makes a person want and like to do something. So how can you say that He forces and compels him, as one created being forces another?" 42 Using the wordjabr (forcing, compelling) in the sense that Allah has made people want to do what He wills and choose to do that, without being forced, is correct.

One of the Sala/ (Pious Predecessors) said, concerning the meaning of A l-Jabbaar (The Compeller, one of the names of Allah), He is the One Who makes people do what He wants. 43 41 Ibid, 8/1 32, 294, 46 1 . 42 Majmoo ' al-Fataawa Shaykh al-Islam, 8/463 . 43 Ibid, 8/464. Because the wordjabr is vague and may mean either thing, the Sala/ prohibited using it in either a negatory or an affirmative sense. Shaykh al-Islam mentioned, quoting from Abu Bakr al-Khallaal in his book As-Sunnah, that Al-Mardhawi said to Imam AJ:imad: "O' Abu 'Abdullah ! A man is saying that Allah compels (ajbara) His slaves. " He said, "We do not say this," and he denounced it. He said: "Allah sends astray whomsoever He wills and guides whomsoever He wills.

" It is narrated from Al-Mardhawi that a man said, "Allah does not compel people to commit sin. " Another man refuted that and said, "Allah does compel people ." What he meant by that was to affirm qadar. They asked AJ:imad ibn I:Ianbal about that, and he rebuked both of them, the one who had said that Allah compels people and the one who has said that there is no compulsion, until they repented. He told them to say, "Allah sends astray whomsoever He wills and guides whomsoever He wills." And it is narrated that Abu Isliaaq al-Fazaari said: "Al-Awzaa' i came to me and said, 'Two men came to me and asked me about qadar (predestination), and I wanted to bring them to you so that you could hear what they say and respond to it. ' I (Abu Isl)aaq) said: 'May Allah bless you, you can answer this better than I.' So Al-'Awzaa'i came to me, bringing the two men with him, and he told them to speak. They said, ' Some of the Qadariyah came to us and debated about qadar with us, and we debated with them, until finally we said, Allah compels us to do that which He has forbidden us to do, and He prevents us from doing that which He has commanded us to do, and He gives us provision of things that He has forbidden to us.

' I said, 'Those who came to you with what they said have come up with bid 'ah (a reprehensible innovation) and have invented something new in the religion, and I think that you have come up with a bid 'ah similar to theirs. ' Al-'Awzaa'i said, 'You are right and you have done well, O' Abu Istiaaq. "' 44 (2) Denying that man has the freedom to choose what he does is a sign of irrational thinking Those who claim that man does not have the will to do as he chooses are not thinking straight. They are misguided and they lead others astray. We know from our own selves that our actions are not like the actions of inanimate objects which have no control whatsoever over their own movements. Indeed, we distinguish between the involuntary actions of our bodies, and the actions which we choose to do.

So we have no control over the actions of the heart and lungs, the flow of blood through man's veins, and the thousands of complex actions which take place within our bodies without our knowledge; these are involuntary actions in which man's will plays no role. The same applies to the movements of a person who is afflicted with tremors and cannot stop his hand from shaking. But when a person eats and drinks, rides (on an animal or in a vehicle), buys and sells things, sits down, stands up, gets married, gets divorced, and so on, he does those things by choice, by his own will and strength. Those who say that man does not have this power are not thinking straight, and the way they look at things is confused. 44 Majmoo ' al-Fataawa Shaykh al-Islam, 8/ 1 03 . The Quran constantly attributes deeds to the people who do them, as when Allah (�), says: "' � .� , ... .... � -'{ -'" �iJI � {\;." w� A . :) ..,, '� . ,.. . . ,.. �And there came a man running from the farthest part of the town . . ) (Qur 'an 36: 20) ,,( � � ,��, Q:.l � A ..,, ' � / ;. " / ,4;J �Then, when they had both submitted themselves [to the Will of Allah], and he had laid him prostrate on his forehead [or on the side of his forehead for slaughtering] .� (Qur 'an 3 7: 1 03) ' � . . . ..� "' � ,..,. � ,..

N ,":/Jt-:- . . . A ls".r> >�C: ,.. .,, � ... so Moosa [Moses] struck him with his fist and killed him . . ) (Qur 'an 28:1 5) � @ . . . �.iJ.--! � ,�J � 0 � �So he went forth before his people in his pomp ... � (Qur 'an 28: 79) - There are many texts, more than we can quote here, attribute actions to the people who do them. (3) The claim that Allah loves and is pleased with everything that He has decreed and created This is a false claim, for Allah willed that kufr (disbelief), shirk (polytheism) and other sins, such as zinaa (adultery and fornication), theft, disobedience to parents, lying, false testimony and consuming people's wealth unlawfully, should exist, but He hates them and forbids His slaves to do these things. Ibn al-Qayyim said: "Shaykh al-Islam - may Allah have mercy on him - told me that he condemned some of these groups for loving that which Allah and His Messenger hate. The person who had been blamed said to him: ' Love is a fire which bums away in the heart all that the Beloved does not want, and everything that exists in the universe is in accordance with His will, so what should I hate?' The Shaykh said to him: 'If Allah is angry with some people, and He curses them and condemns them, and you befriend them and love them, and you love and accept what they do, will you be a friend of Allah or His enemy?' The Jabari was lost for words and could not answer. "45 We will discuss this matter further when we deal with the universal will of Allah and His legislative will (al-iraadah al-kawniyah wal­ iraadah ash-shar 'iyah ) .

(4) The claim that belief in qadar implies that one need not take action or seek the means to an end This group erred in its claim that when a person believes in predestination (qadar) he does not need to strive. It did not recognize the reality of qadar, for Allah decreed ends and means; He did not decree effects without causes. Whoever claims that Allah decreed the ends and the effects without the means and causes is fabricating a serious lie about Allah. When Allah decrees that so and so should be given provision, He also creates the means by which he will earn that provision. Whoever claims that there is no need to strive because whatever provision has been decreed will come whether one strives or not, does not 45 Shifaa ' al- 'Alee!, p. 1 6. understand the decrees of Allah concerning His slaves. If Allah decrees that so and so will be blessed with a child, then He decrees that he will get married and have intimate relations with his wife, for the means (and causes) are part of what is decreed.

If Allah decrees that so and so will go to Paradise, He also decrees that he will believe and do righteous deeds, and will adhere to the commandments of Allah. If He decrees that so and so will be one of the people of Hell, He also decrees the causes of that, such as not believing and not doing righteous deeds. He may decree that so and so will get sick, then he will seek treatment and be cured. So Allah decrees the sickness, and decrees the means by which the sickness will be taken away and the person will be healed. Allah may decree that so and so will call upon Him and seek His help, then He answers his prayer and fulfils his hopes. He may decree that another person will not call upon Him and seek His help, so He leaves him to his own devices and lets him flounder in his misery.

For Allah decrees the effects and decrees their causes. So whoever claims that the effect happens without a cause does not understand the way of Allah or the decree (qadar) of Allah. He is like a person who claims that a child could be born with no cause, or that crops can grow without water or soil, or that one can feel full without eating and quench one's thirst without drinking. The texts which indicate the things which we have discussed and explained here are very many. The texts of the Quran and Sunnah are full of commands to pursue the prescribed means in different areas of life. There are commands to strive and hard work in pursuit of provision, to make preparations for fighting against the enemy, and to make provision for journeys.

Allah (�), says: .-.:ii i I ·-� . "I ,,.,,. . . .'(( ,/, ",,,-1\"" - / ,,.. ,,, . •)' \ . I > / • ""' - � � � '-' .:f_;'.. .,,, -J •!J� - .....> /bl:;..... � • • • � �� �Then when the [Jumu 'ah] Salaah [prayer] is ended, you may disperse through the land, and seek the Bounty of Allah [by working]. .. ) (Qur 'an 62: 1 0) � �- \0"' • • • • .. ,.(! ·- _)_; �,,,. ·� ,,,,.. / >>'_./_. �1-- \,;.A � 1', > .;... ..!,...:;.;� . -,, ..J • • • ,, � . . . so walk in the path thereof and eat of His provision .. ) (Qur 'an 67: 15) '"' ,·-:-;1 J.C � > ·-! '-t=""' ,, -..:,.)_H...r . - .� �J .�-! �- _,.-!;i;: ·.r � . , ,,Y r--:I i!JLl' · , !J }._ r "'I'. � ,,( � • • • FJJ.&.) .} �}, , � �>- �-\ j..>.&- �And make ready against them all you can of power, including steeds of war [tanks, planes, missiles, artillery] to threaten the enemy of Allah and your enemy. . . ) (Qur 'an 8: 60) And He commanded travellers setting out for I:Iajj to take provisions with them: "'I'. ,,( � � • • • i'.) _,A!l l �IJI o ,.� , �, � / 1 -:" '\_,) ,.,, 8p > -:..:,... J "/.":;J • • . 1' }._ � ... And take a provision [with you] for the journey, but the best provision is A tTaqwa [piety, righteousness]..) (Qur 'an 2 : 1 97) And He commanded us to make du 'aa ' (supplicate) and seek His help: �And your Lord said: "Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your [invocation] " .. ) (Qur 'an 40: 60) �Moosa [Moses] said to his people: ' Seek help in Allah and be patient' . . . � (Qur 'an 7: 128) And Allah commanded us to pursue the prescribed means that lead to earning His pleasure and Paradise, such as prayer, fasting, zakah (obligatory alms) and J:iajj (pilgrimage).

The life of the Prophet (�) and his Companions, and the lives of all the Prophets and those who follow their path, demonstrate that they pursued the means, and that they worked hard and strove to the utmost. Implementing the means is part of the qadar of Allah. It does not contradict qadar at all. The Messenger (�) taught his Companions the meaning of qadar (predestination), explaining that it did not mean giving up striving. On the contrary, it meant striving and making the utmost effort to attain the objective that man aspires to achieve. The $al;aabah (Companions) asked the Prophet (�), what was the use of striving if all things had been decreed, the Pen had dried and the matter had been decided by the Lord of the Worlds?

He said, "Know that everyone will do that for which he was created. " He recited the aayaat: :; t;; � liA i:t� � �� ji;,) CD J,� J.;-t :;. t� )> � � �A t;:t� ¢» &11 .:� � �� � �As for him who gives [in charity] and keeps his duty to Allah and fears Him, And believes in A l-lfusnaa [the best]. We will make smooth for him the path of ease [goodness] . But he who is greedy, miser and thinks himself self-sufficient. And belies A l-lfusnaa. We will make smooth for him the path for evil.� (Qur 'an 92: 51 0) One of the Sal;aabah (Companions of the Prophet), who understood what Allah and His Messenger meant when he heard the al}aadeeth about qadar, said: "I have never been striving so hard as I am now.

" What he understood that Allah meant by qadar (predestination) was that the prior decree of Allah does not cancel out the need to strive, and it does not imply that we should depend only on Allah's decree. On the contrary, it should motivate us to strive hard and make the effort to attain whatever will be of benefit in this world and in the Hereafter. But we must note that even if a person pursues the means, it is not permissible for him to rely on them alone and put his trust in them. He must put his trust in the One Who created them and initiated them. Our scholars said: "Focusing on the means with trust is a kind of shirk (polytheism) that affects one's belief in Tawl}eed, and not recognizing the means altogether is simply irrational. Ignoring the means altogether undermines Shariah, but placing one's trust and hope in Allah stems from a proper understanding of Tawl}eed, reason and shari' ah.

The explanation is that trust in the means alone makes the heart dependent on them, putting all its hopes in them. There is nothing in creation which deserves to be relied upon in such a fashion, because there is nothing (other than Allah) that is independent. Every created thing must necessarily have supporters and opponents. Moreover, unless Allah subjugates that created thing to be a means to the end that you are seeking. It will not be a means to that end by itself. This demonstrates that Allah is the Lord and Sovereign (ma/eek) of all things and that the heavens and the earth, and everything in between, and the stars and planets, and whatever they contain, have a Creator and Controller Who is separate from them.

No matter how a star, planet, angel or any other being behaves, you will find that it is not independent in anything that it does; there are inevitably other factors involved, and there are also opposing forces that try to prevent it from doing certain things. "46 "Every means requires additional factors and has opposing forces. If those other factors are absent, and the opposing forces are not diverted, then the end will not be reached. Rain on its own will not make plants grow, unless there are other factors present, such as air, soil, etc. Crops cannot grow to maturity unless vermin are kept away from them. Food and drink will not provide nourishment unless they are consumed by the body and the digestive processes.

None of these things can be of benefit unless the opposing forces are diverted. "47 Wise men know that they cannot do anything they want independently. Often they may have all the means at their disposal, then something comes between them and the thing they want and desire. � . .until when the earth is clad in its adornments and is . beautified, and its people think that they have all the powers of disposal over it, Our Command reaches it by night or by day and We make it like a clean-mown harvest, as if it had not flourished yesterday! . . � . (Qur 'an J O: 24) 46 Majmoo ' al-Fataawa Shaykh al-Islam, 8/1 70. 47 Ibid, 8/1 67. Laalkaa'i said that a man asked his slave woman to bring him some water. She brought it in a glass vessel, poured some water for him, and put it in his hand.

He raised it to his mouth and said, "Some people claim that I cannot drink this. She is free if I do not drink it" - referring to the slave woman who had poured the water for him. The slave woman struck the glass with the side of his shirt, and the glass fell and broke, spilling the water.4 8 Thus, the slave woman proved to this poor man that he was not able to do all that he wanted, unless Allah decreed it. So she taught him a lesson, thus freeing herself from the bonds of slavery. How many rich men, strong men and leaders have thought that they had control over their worldly affairs, then they found themselves rendered incapable, unable to do anything and prevented from doing what they wanted by a powerful enemy, a debilitating sickness, the betrayal of a friend or the greed of a loved one. � ® 5_;,:1� � z;,; � � � . . . �And a barrier will be set between them and that which they desire � ... (Qur 'an 34: 54) (5) Using qadar (predestination) as an excuse Such people use qadar (predestination) as an excuse for not striving.

So we see that when one of them is called to pray, fast and read Quran, he says, if Allah wanted me to do that I would do it. They also use qadar to justify the things that they do to other people, such as their wrongdoing and corruption and the things that result from that. Concerning the evil actions and wrongs that they do, they say, this is the will of Allah, we have no choice in the matter. That leads to 48 Shar}J U:jool Ahl as-Sunnah, 727. their letting falsehood become widespread in the Muslim world. And we see these kind of people submitting to the oppressors, and some of them even help the oppressors, and tell the people: You have no choice but to bear with patience the will of Allah and what He has decreed for you. You see some of them committing evil actions, sins that condemn a person to Hell, such as zinaa (adultery and fornication), immoral actions and other sins, claiming that their deeds are the result of predestination (qadar).

If they believe that everything that happens has its own justification, this will make them a laughing-stock among their own wise men, and pose before them a dilemma of which they can find no way out. lbn al-Qayyim mentions stories of such people who were dismissed as fools by the wise, and who put themselves on a level lower than that of the animals. He mentions that one of these people saw his slave committing an immoral action with his slave woman. He wanted to punish them, but his slave knew what his point of view was on the matter of qadar, so he said, "Al-Qaef.aa ' wal-Qadar did not leave us alone until we did that. " The ignorant man (his master) said to him, "Your knowledge of A l-Qaef.aa ' wal-Qadar is dearer to me than all other things; you are free for the sake of Allah . " Another man saw a man committing immoral actions with his wife, and he started to hit her, but she said, "Al-Qaef.aa ' wal-Qadar! " He said, "O' enemy of Allah !

You commit zina (adultery) and justify it in such a manner?" She said, "My goodness, you have forsaken the Sunnah and followed the way of lbn 'Abbaas. " Suddenly, he realized what he was doing, so he threw down the whip and apologized to her, saying, "Were it not for you, I would have gone astray. " A third man saw a man committing immoral actions with his wife and said, "What is this?" She said, "It is the will and decree of Allah." He said, "We accept what Allah decrees. "49 If qadar (predestination) were really a valid excuse, then everyone could kill, spread corruption, take people's wealth and oppress others, and if anyone were to question him about his deeds, he could use qadar as an excuse. But all wise people know that this excuse is unacceptable, otherwise all of life would be corrupted. Many of those who use qadar (predestination) as an excuse for their evil actions, immorality and misguided ways get angry when wrong is done to them.

They will not accept from others who do them wrong the same excuse of qadar that they use to justify their own evil actions. The way in which our scholars understood it from our Lord and our Prophet is that we must believe in qadar (predestination), but it is not permissible for us to use qadar as an excuse for not striving, or to use it as an excuse for going against Shariah. Qadar should be used to explain calamities, not to justify our faults. Shaykh al-Islam (may Allah have mercy on him) said: "With regard to the decree of Allah, a person may be in two states: before it happens and after it happens. Before it happens, he must seek the help of Allah, put his trust in Him and call upon Him. If the decree of Allah befalls him without him being the cause of it, then he must bear it with patience or accept it, and if it comes by his own action and is a blessing, then he should praise Allah for it; if it is a sin, then he should seek Allah's forgiveness for that. 49 These stories and others are quoted from lbn al-Qayyim by the author of Ma 'aarij al-Qubool, 21255.

With regard to the command of Allah, a person may be in two states: Before he does it, which is the resolve to obey the command and seek Allah's help to do so, and after the deed, when he seeks forgiveness for his shortcomings and thanks Allah for blessing him with something good." Allah (�), says: ,£.. � · ,,--;1 � "! • . �� ·"'\v J{ ,- � 1 / >/ ...-:" \ • •j� ),., ' � · · �� �') � � J..&.J �,, �1.9 1' �So be patient [O' Muhammad]. Verily, the Promise of Allah is true, and ask forgiveness for your fault. ..� (Qur 'an 40: 55) Allah commanded him (the Prophet) to bear the decreed calamities with patience, and to seek forgiveness for sins. And Allah (�), says: � . . . but if you persevere patiently, and become A l­ Muttaqoon [the pious] then verily, that will be a determining factor in all affairs [and that is from the great matters which you must hold on with all your efforts].� (Qur 'an 3: 1 86) And the Prophet Yoosuf (:,� ) said: ,£.. � �\ / ·1 ) . > 1 ;J;( ..--:(' .,_;...)"� J,_ -- '�\� . . .. 1' ·,.;: -- }._ ..r.- � J -� �-- .,y ..--.-:,• ' � ., , � . . . Verily, he who fears Allah with obedience to Him [by abstaining from sins and evil deeds, and by performing righteous good deeds], and is patient, then surely, Allah makes not the reward of the Mul}sinoon [good-doers] to be lost.� (Qur 'an 12: 90) He mentioned bearing calamities with patience and fearing Allah by forsaking evil actions. The Prophet (�) said: "Strive to do that which will benefit you, seek the help of Allah and do not feel helpless. If something befalls you, do not say 'If only I had done such and such, I would have gotten such and such . . .

' Instead, say 'Qaddar A llah wa maa shaa 'a fa 'al (Allah decreed, and whatever He willed happened). ' For the words ' if only' open the way for the Shay{aan (Satan). "50 The wise believer does not forsake doing something on the basis that Allah's decree concerning him is cut and dried. He must take the commands seriously, know what Allah wants him to do, and think of that which will benefit him. Then he should do his utmost to adhere to the commands of Allah and to pursue the means in which he thinks his best interests lie. If he does not succeed, he should not waste his time in regret and sorrow; in such cases he should say only, Qaddar A llah wa maa shaa 'a fa 'al (Allah decreed, and whatever He willed happened).

Believing in qadar and using it as a justification is beneficial in treating the psychological problems, which result from failure, which take away and waste people's energy. Belief in qadar should not prevent them from striving in the future. Referri n g to the h adith i n which Adam used qadar (predestination) as an excuse Those who have little knowledge use as evidence the hadith according to which Adam and Moosa (Peace be upon them) used qadar as an excuse for their faults. This is an authentic hadith narrated in the books of $a�ee� and Sunan. Abu Hurayrah narrated: "The Messenger of Allah (�) said: 'Adam and Moosa (peace be upon them both) disputed before their Lord, 50 The hadith is narrated by Muslim in his $a/Jee!J (4/2052, hadith no. 2664) from Abu Hurayrah. Majmoo ' al-Fataawa Shaykh al-Islam, 8176. and Adam defeated Moosa in argument.

Prophet Moosa (Moses) said: 'You are Adam whom Allah created with His own Hand, and He breathed into you of His Spirit; His angels prostrated to you, and He caused you to dwell in His Paradise, then He sent mankind down to this earth because of your sin.' Adam said, ' You are Moosa, whom Allah chose to bear His Message, and with whom He spoke. He gave you the Tablets on which was written the explanation of all things, and He brought you close to Him. How long did you find that Allah had written the Tawraat (Torah) before I was created? ' Moosa (Moses) said, 'Forty years. ' Adam said: 'And did you find in it (the words), �- Thus did Adam disobey his Lord, so he went astray.� .. (Qur 'an 20: 121)?' Moosa said, 'Yes.

' Adam said: 'Are you blaming m e for doing something that Allah had decreed I would do forty years before He created me?"' The Messenger of Allah (�) said: "Thus did Adam defeat Moosa in argument. " 5 1 There i s no evidence i n the hadith to support those who use qadar as an excuse for evil actions and sins. Adam did not use the Divine Will and Predestination (Al-Qaqaa ' wal-Qadar) as an excuse to justify his sin, and Moosa did not blame his father Adam for a sin from which 51 Muslim, 4/2043, hadith no. 2652. There are a number of versions of this hadith narrated by Muslim. It is also narrated by Bukhari in several places in his book, and Abu Dawood and Tirrn i dhi in their Sunan. The various versions of the hadith are also cited in Jaami ' al-U:jool, 1 0/ 1 24. he had repented and Allah has forgiven him, and subsequently chosen him and guided him.

What Moosa was blaming for, was the disaster which had led Adam and his progeny to be expelled from Paradise. Adam cited qadar (predestination) as the cause of the calamity, not the sin, because qadar is an acceptable explanation for calamities, but it is not a reasonable justification for sins. 52 So people must accept qadar (predestination) - if calamities befall them. "" " ) ,, J 1 ��\"' � �1 r�� )! -- � u�_; "'i'.� -t ,. �;,.... � T�1 � 11 }.. ; . � ,� ; ; � 'J" � � • �; 1' �Who, when afflicted with calamity, say: 'Truly, to Allah we belong and truly, to Him we shall return.·� (Qur 'an 2: 156) But those who commit sin cannot use qadar (predestination) as an excuse; they have to repent and seek the forgiveness of Allah: � . . . So be patient [O' Muhammad). Verily, the Promise of Allah is true, and ask forgiveness for your fault.) (Qur 'an 40: 55) Thus Allah tells us to bear calamities with patience and to seek forgiveness for sins and faults. Allah condemned Iblees (Satan), not because he acknowledged qadar when he said, 52 Sharif af-Ta}Jaawiyah, p. 1 54.

This was also the response of Shaykh al-Islam. See Shifaa ' al- 'Alee/, p. 3 5 . ( . . 'O' my Lord! Because You misled me' .. ) (Qur 'an 15: 39), but because he was using qadar as a justification for his going astray. Ibn al-Qayyim responded differently to those who misunderstood the hadith about Adam defeating Moosa in argument.

He said: "Using qadar as a reason for sin is useful in some cases and is harmful in others. It is useful when it is cited after one has fallen into sin then repented and given up the sin, as Adam did. In such cases, mentioning qadar is part of Taw"J;,eed and acknowledging the names and attributes of Allah in a manner that benefits both the one who mentions them and the one who hears him, because qadar should not be used as an excuse to cancel out a command or a prohibition, or to cancel out shari' ah; rather, it should be mentioned as pure truth and to demonstrate the concept of Taw"f;,eed, and to show that one has no power and strength of one's own. What makes this clear is the fact that Adam said to Moosa (Moses): "Are you blaming me for doing something that Allah had decreed I would do before I was created?" If a man commits a sin, and then repents, and the matter is settled as if it never happened, then someone blames him for that, it is acceptable in such case to cite qadar as a reason and say, "This is something which was decreed before I was created, " because here he is not using qadar to cancel out the rulings of Allah or as a justification for falsehood or wrongdoing. Concerning instances when using qadar (predestination) as an excuse is harmful, this is when it is mentioned with regard to the future, as when a person does something which is baraam (unlawful), or neglects something which is waajib (obligatory), and if someone blames him for that, he uses qadar as an excuse for his doing it, thus rejecting truth and committing falsehood, as the people insisting on their polytheism used qadar as an excuse for their shirk and their worship of others instead of Allah. "5 3 Is it obligatory to accept and be content with what is decreed?

If sins happen by the decree of Allah, then how can we hate what He decrees? The answer to this is: "We find no aayah (verse) in the Book of Allah or hadith in the Sunnah of His Messenger (�) which commands people to accept everything that has been decreed of people's actions, good and evil alike. But what people are obliged to do is to accept what Allah commands. No one has the right to be angry with what Allah has commanded. Allah (�), says: .q -::' { · >-: ·.... ....... 1. � .!I "' ('""'...- > ;�.... /. � :> 1 cl; // � },._ r-' � � ..... � i:.s>- .:...:.>�Y. ,_.JJ T ""\'. � ,,( � \�.....1·:, i_;.1........1" .J � � -�-:: �.... .i;:r .... .�� -1 � (�Ll �· ,,.. �'But no, by your Lord, they can have no Faith, until they make you [O' Muhammad] judge in all disputes between them, and find in themselves no resistance against your decisions, and accept [them] with full submission. '� (Qur 'an 4: 65) People must accept what Allah decrees of calamities, which are not sins, as when they are tested with poverty, sickness, or humiliation and mistreatment at the hands of others.

Bearing calamities with patience is obligatory (waajib), and being content with them is prescribed, but is it waajib (obligatory) or mustahabb (good and preferred)? Of the two views of the companions of AI:unad and others, the more correct view is that it is mustahabb, not waajib. " 54 53 Shifaa ' al- 'Alee!, p. 35. 54 Majmoo ' al-Fataawa Shaykh al-Islam, 8/1 90. (6) The claim that obliging people to do something other than what they have done is obliging them to do something that is beyond their capabilities Those who follow this school of thought claim that the people who commit sins are not able to do anything other than what they did, and that obliging them to do something other than that is obliging them to do something that is beyond their capabilities. Islam negates this idea, as Allah (�), says: �Allah burdens not a person beyond his scope .. ) (Qur 'an 2: 286) � ® · · · �1� t �i a � � 1 . . . � �- . . Allah puts no burden on any person beyond what He has given him ... � (Qur 'an 65: 7) They use aayaat (verses) such as the following as an excuse: � e � ;:,.)�.¥-� 1 �� �_;� � ;� � r·rj �r ��1 � �[To] those whose eyes had been under a covering from My Reminder [this Quran], and who could not bear to hear [it].� (Qur 'an 1 8 : 1 01) ;)lJ� > -> i�l.b � �,, 'J '>1 , >;;<;', 21\ 5_;.1.� ·/, r f \; �IJ.:JI r •/ . !; . . . . .

J.._ r � ... Their torment will be doubled! They could not bear to hear [the preachers of the truth] and they used not to see [the truth because of their severe aversion, in spite of the fact that they had the sense of hearing and sight] .� (Qur 'an 11: 20) • ; 1" / r-r- • �·1 0! � n;�; " r ),... 1' . �.J � . :J . 'I\ "# 5�- " .,. ,.,( � �And We have put a barrier before them, and a barrier behind them, and We have covered them up, so that they cannot see) (Qur 'an 36: 9) They said: these aayaat clearly state that they are not able to do (good). Thus they use some parts of the Quran against others and claim that parts of it contradict others. But the Quran is above any such thing.

The response to the confusion they cause is: "The ability that is denied in the aayaat which they use as evidence is not the kind of ability which is a precondition for heeding commands and prohibitions. If a person is not able, then the commands and prohibitions, promise (of Paradise) and warning (of Hell), condemnation and praise, reward and punishment do not apply. It is known that people are commanded to do some things and forbidden to do others, that they are subject to the promise (of Paradise) and warning (of Hell), hence we know that the ability referred to above is not the same as the ability that is required to heed the commands and prohibitions. "55 The ability which is described as being absent in these aayaat (verses) which they quote to justify themselves is not because doing (good) deeds is impossible or because they are incapable ofthem. It is because they themselves neglect it and occupy themselves with its opposite, as in the case of the kaafir (disbeliever) whom Allah has obliged to believe at the time when he is a kaafir, because he is not incapable of believing and it is not impossible for him. He is like one who is not able to seek knowledge because he is preoccupied with earning a living.

"5 6 55 Opt. cit 8/29 1 . 56 Opt. cit 8/296. Ability is one of the preconditions of obligation, as is mentioned in aayaat such as the following: ,,( � "<.. � � J'1� t:/ u.:�� �. / ;/j\. � 81 '(� /.&/.J/ . .&."f' . ,,. / . / . . >, � !J' . . � . . . And I:Iajj [pilgrimage to Makkah] to the House [Ka'bah] is a duty that mankind owes to Allah, those who can afford the expenses [for one's conveyance, provision and residence] .� (Qur 'an 3: 9 7) /< C-c- <..)·1 '-!-=- :[.::'. �� _,.,fi .)..! ,·; � ..-- c Y°' . •/ •-:: "' i>e,.J � ,:f /< .&. / �- ..!" .)..! "f' . c:-: • � -:Jf" . "<.. � ,,{ lf"f't. • > 1 / (1� � /0:S-::' ;c_,. ,... _ • • • i\Ab� �And he who finds not [the money for freeing a slave] must fast two successive months before they both touch each other. And he who is unable to do so, should feed sixty Masaakeen [poor] . . ) (Qur 'an 58: 4) And in a�aadeeth such as: "Pray standing, and if you cannot, then sitting, and if you cannot, then on your side.

" It is well known that Allah does not enjoin what a person is unable to do because he is incapable of doing it. He does not enjoin a paralyzed man to pray standing, or a sick person to fast, or a blind man to engage in jihaad and fighting, because doing such things are beyond their capabilities. Muslim scholars agreed that if a person is incapable of doing some obligatory actions, he is not required to do that of which he is incapable. If a person's foot has been cut off, he does not have to wash it, and whoever cannot do ghusl (take bath) to cleanse himself ofjanaabah (major ritual impurity) or stand or bow is not obliged to do that of which he is incapable. Thus it will become clear that the lack of ability mentioned in the aayaat (verses) which this group use as evidence is not connected at all to commands, prohibitions and obligations, by the consensus of the Muslims. The ability which is a condition of commands and prohibitions in the aayaat that we have quoted is the one which Allah did not oblige anyone to do anything without having that ability. 57 (7) The view implies that all creatures a re equal This view leads its followers to regard as equal good people and immoral people, righteous people and evil people, the people of Paradise and the people of Hell.

But the All-Knowing, All-Aware Allah, has differentiated between them: � J u£'if � &-L��jf �\ �_; j;_'.:1; �Ji � _;\ ,, "'- � i;:Jf &2il "i'. � � · •/ �Shall We treat those who believe [in the Oneness of Allah - Islamic Monotheism] and do righteous good deeds as Mufsidoon [those who associate partners in worship with Allah and commit crimes] on earth? Or shall We treat the Muttaqeen [the pious] as the Fujjaar [criminals, disbelievers, the wicked]?� (Qur 'an 38: 28) i1 -: i -': --1; &.:Jf _;..41:1 j wt�· ::'J \ i >-'::' · 1 .-: .:Ji .:::..;. ., i 1' � �.J '..>-" ::. �fa:- .:.c . -- •; . / / "'- � ; ...�,-- -- .> ;.-:: .!\// - -- • , -:: 1\ , -' , "i'. � . . . r-t" l.4.A.J � ..� � �Or do those who earn evil deeds think that We shall hold them equal with those who believe [in the Oneness of Allah - Islamic Monotheism] and do righteous good deeds, in their present life and after their death? .. ) (Qur 'an 45: 21) � @ s� :;r §J � @ �;.tr � � " 57 Majmoo ' al-Fataawa Shaykh al-Islam, 8/1 30. �Shall We then treat the Muslims [believers of Islamic Monotheism, doers of righteous deeds] like the Mujrimoon [criminals, polytheists and disbelievers]? What is the matter with you? How judge you?� (Qur 'an 68: 35-36) 3 - The View of Ahl as-Sunnah wal-Jamaa 'ah Concerning Predestination ( Qadar) We have explained the views of those who went astray concerning the matter of predestination (qadar). Now I would like to describe the view of Ahl as-Sunnah wal-Jamaa 'ah on this issue. Many scholars have written their views, and I will quote here what three of the most prominent of them have written.

(1) Shaykh al-Islam Ibn Taymiyah sums up their point of view Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him and reward him greatly) said: "The viewpoint of Ahl as-Sunnah wal-Jamaa 'ah 58 on this issue is that which is indicated by the Quran and Sunnah, and that which was followed by the $a1Jaabah (Companions), the Muhaajiroon (Emigrants to Madeenah) and A n�aar (Helpers, Muslim residents of Madeenah), and those who followed them in truth. This view is that Allah is the Creator and Sovereign of all things, which includes all independent entities and their attributes, such as people's deeds and other things. Whatever He wills happens, and whatever He does not will does not happen. Nothing can happen except by His will and decree. Nothing 58 The sunnites: people and group adhering strictly to the Quran and Sunnah. is beyond Him if He wills it; rather, He is the One Who is Able to do all things, and He does not will anything but He is able to do it. Allah knows what has happened and what is yet to come; if it is not to happen, He knows how it would have been if it had happened.

This includes people's actions and other things. Allah, the Exalted, decreed the decrees of His creation before He created them; He decreed their lifespans, their provision and their deeds, and wrote that down, and He wrote down their ultimate destiny, who will be blessed and who will be doomed. So they (Ahl as-Sunnah wal-Jamaa 'ah) believe that He created all things, that He is Able to do all things, that His will encompasses all that exists, and that He knew and decided and wrote all things before they came into being. "59 "The Salaf(Pious Predecessors) and aaimmah (the leading scholars) of this ummah are agreed that people are commanded to do that which Allah has commanded them, and are forbidden to do that which Allah has forbidden. They are agreed on their belief in His promise and His warning, which are spoken of in the Quran and Sunnah. They are agreed that there is no justification for anyone with regard to neglecting any obligatory duty or committing any forbidden act; but Allah has perfect evidence against His slaves.

"60 "Among the things that are agreed upon by the Sala/ (Pious Predecessors) and aaimmah (the leading scholars) of this ummah is their belief in Divine will and Predestination (al-Qatjaa ' wal-Qadar), and that Allah is the Creator of all things. What He wills happens, and what He does not will does not happen. Allah sends astray 59 Majmoo ' al-Fataawa Shaykh al-Islam, 8/449. 60 Opt. cit 8/452. whomsoever He wills, and He guides whomsoever He wills. They also believe that people have their own will and freedom to choose, so they do by their own will and power that which Allah enables them to do, but they point out that people do not will anything except that which Allah wills. " 6 1 (2) The 'aqeedah of Imam Abu Bakr Muhammad al-�usayn al-Aajurri concerning predestination (qadar) He (may Allah have mercy on him) said: that Allah created Paradise and created Hell. For each of them He created its people, and He swore by His Glory that He would fill Hell with jinn and mankind together.

Then He created Adam ()� ), and brought forth from his loins all the progeny that He would create until the Day of Resurrection. He divided them into two groups, a group for Paradise and a group for Hell. He created Iblees (Satan) and commanded him to prostrate to Adam. He knew that he would not prostrate because of the decree to which he was subject, the decree that he would be doomed, which Allah knew beforehand. None can oppose the ruling of Allah, the Most Generous, Who does whatever He wills with His creation, and Whose will and decree is just. He created Adam and ijawwa' (Eve) (Peace be upon them), and He created them to come to this earth.

He caused them to dwell in Paradise, and commanded them to eat freely with pleasure and delight as and when from wherever they willed (cf. 2 :3 5), but He forbade them to come near one tree. But His decree that they would disobey Him by eating from that tree came to pass. Allah forbade 61 Ibid, 81459. them to eat from it, but He knew that He had decreed that they would eat from it. "\ � .:...:._.) - . > r t::'. � �-:», � }..T � u---:! �He cannot be questioned as to what He does, while they will be questioned.� (Qur 'an 2 1 : 23) So they could not avoid eating from it, as a cause of their sin and expulsion from Paradise, because they had been created to come to this earth, and Allah would forgive them after they had sinned. All of this was known to Him aforetime, and it is not permissible that anything should happen in His creation without Him having already decreed it and encompassed it in His knowledge, knowing before it happens that it will happen. He created His creation, as and when He willed, and He made them doomed and blessed before He brought them forth into this world, whilst they are still in their mothers' wombs.

Their lifespan, provision and deeds are written, then He brings them forth into this world, and every person strives in accordance with what has been written and decreed for him. Then He sent His Messengers, and sent down His Revelation to them, and commanded them to convey it to His creation. So they conveyed the Message of their Lord and advised their people. Those who were decreed by Allah to believe, believed, and those who were decreed by Allah to disbelieve, disbelieved. Allah, the Almighty, the All-High says: �He it is Who created you, then some of you are disbelievers and some of you are believers. And Allah is All-Seer of what you do) (Qur 'an 64: 2) He loves whomsoever He wills of His slaves, and opens his heart to faith and Islam; and He hates others and seals their hearts, hearing and sight, so that they will never be guided.

He sends astray whomsoever He wills, and He guides whomsoever He wills. ,.{ � /. » -- t:::. • �He cannot be questioned as to what He does, while they will be questioned.� (Qur 'an 2 1 : 23) All the creation belongs to Him, and He does whatever He wants to His creation, without being unjust towards them. Glorified be our Lord far above any injustice being attributed to Him. The one who is unjust is the one who takes that which does not belong to him; but to Allah belongs all that is in the heavens and all that is on the earth, and all that is between them, and all that is under the soil (cf. Quran 20:6). To Him belong this world and the Hereafter, may He be Exalted and may His names be Blessed. He loves obedience from His slaves, and commands them to obey Him, and those who are helped · by Him obey Him.

He forbids disobedience but He has willed that it should happen, without liking it and without commanding people to do it. Glorified be Allah above enjoining or loving evil. Exalted be He above anything happening in His Domain that He does not will or want or know of before it happens. He knew what His creatures would do before he created them, and after He created them, and before they did it, by His will and decree. By His command, the Pen wrote in al-Lauf:i al-Mahfoo� what was to come of righteous deeds and immoral actions. He praises those among His slaves who obey Him; He attributes their good deeds to them and promises them a great reward for that, even though without His help they could not have done these deeds for which they deserved the reward. � ...

That is the Grace of Allah which He bestows on whom He is pleased with. And Allah is the Owner of Great Bounty) (Qur 'an 5 7: 21) Similarly, He condemns those who disobey Him, and warns against doing so. He attributes their actions to them, and that is in accordance with the decree to which they were subject. He sends astray whomsoever He wills and guides whomsoever He wills. Muhammad ibn al-I:Iusayn (may Allah have mercy on him) said: "This is our point of view concerning qadar. "62 (3) The 'aqeedah of Af-Ta�aawi concerning predestination At-Tahaawi (may Allah have mercy on him) said concerning qadar (predestination): "He (Allah) created the universe in accordance with His knowledge, and He set out His decrees concerning them, and determined their lifespans.

Nothing was unknown to Him before He created them. He knew what they would do before He created them, and He commanded them to obey Him and forbade them to disobey Him. Everything happens according to His decree and will, and His will is irresistible. His slaves have no will except within the will of Allah, for whatever Allah wills happens, and whatever He does not will does not happen. He guides whomsoever he wills, and protects him and keeps him away from sin by His Grace. And He sends astray whomsoever He wills, and forsakes him and tests him by His Justice. 62 Ash-Sharee 'ah by Al-Aajurri, 1 501 52.

All people are subject to His Will, between Grace and Justice. He is Exalted far above any opponents or rivals. None can push back His will, overturn His judgement or repel His command. We believe in all of that, and we are certain that everything comes from Him. " 63 "Allah knew from eternity the number of those who would enter Paradise, and the number of those who would enter Hell; He knew them all at once, and there will be no increase or decrease in those numbers. Similarly, their actions are in accordance with His knowledge of what they will do, and each person is guided to do that for which he was created.

They will be judged according to their last deeds; the blessed is the one who is blessed by the decree of Allah, and the doomed is the one who is doomed by the decree of Allah. The principle of qadar (predestination) is a secret of Allah's creation which He did not expose to any angel who is close to Him or to any Prophet who was sent by Him. Discussing this matter in depth leads to misguidance, deprivation (of Allah's mercy) and transgression (into forbidden territory). So beware of that and be careful to avoid pursuing the matter in your thoughts and questioning. For Allah has kept the knowledge of qadar (predestination) away from His creation and has forbidden them to try to fathom it, as He, the All-Glorious, says: ,,( � /. -'-;.·> ->,. _,,.�,. � �-;.·": .q }._ "'C � ,;_:_>p �J � u--: ")" �'He cannot be questioned as to what He does, while they will be questioned. ' � (Qur 'an 2 1 : 23) 63 A l- 'Aqeedah a[- '[a l;aawiyah , w ith commentary and footnotes by Shaykh Naa�iruddin al-Albaani, p. 2 l .

Whoever asks, ' Why does He do that?' has rejected the ruling of the Quran, and whoever rejects the ruling of the Quran is one of the kaafir (disbelievers). This is all that is needed by the close friend of Allah whose heart is filled with light, which is the status of those who have deep knowledge, because knowledge is of two types: knowledge which is manifested in creation, and knowledge that is concealed from creation. Denying the knowledge that is manifested is kufr (disbelief), and claiming to know the things that are concealed is kufr (disbelief). Faith can only be affirmed by accepting the knowledge that exists, and leaving alone that concealed knowledge known only to Allah. We believe in al-LaulJ, al-MalJ,foo� (The Preserved Tablet) and in the Pen, and in everything in it that has been decreed. Even if all of creation were to come together against something that Allah has decreed will happen, to make it not happen, they will never be able to do that.

And if they were all to come together for something that Allah has decreed will not happen, to make it happen, they will never be able to do that. The Pen has dried concerning what is to happen until the Day of Resurrection. Whatever misses a person could not have befallen him, and whatever befalls him could not have missed him. Each person must realize that Allah already knows everything that will happen to His creatures. He has decreed that and His will is inevitable and irresistible. None can stop it, overturn it, remove it or change it.

None can add to or take away from His creation in His heavens and His earth. This is one of the bonds of faith and one of the principles of knowledge and the acknowledgement of the TawlJ,eed (Oneness) and ruboobiyah (Lordship) of Allah, as He, the All-High, says in His Book: �-·· ' He has created everything, and has measured it exactly according to its due measurements [fa qaddarahu taqdeeran] . ' � (Qur 'an 25: 2) �-.. 'And the Command of Allah is a decree determined'� (Qur 'an 33: 38) So woe to those who oppose Allah by debating His decree and who examine the matter with a foolish heart, seeking with their delusions to examine the deep mysteries of the Unseen and thereby becoming lying and sinful people (26: 222). " 64 64 A l- 'Aqeedah af-Tal}aawiyah, 3 1 .