| |
BOOKS
> Book 3 > The System Of Islam |
|
| |
|
|
|
 |
Print Article |
|
|
|
|
 |
Send to a Friend |
|
|
| |
 |
Download PDF |
|
|
|
Al-Qalaa wal Qadar(Fate
and Destiny)
In surah A’al-Imran, Allah (swt), says:
"Nor shall a soul die except by Allah’s leave, the term being fixed
by writing." [ 3:145]
In surah al-A’raf, He (swt) says:
"To every people is a term appointed. When their term is reached,
not an hour can they delay it, nor (by an hour) can they advance it
(in anticipation)." [ 7:34]
In surah al-Hadeed, He (swt) says:
"No misfortune can happen on earth nor in your souls but it is
recorded in a decree before We bring it into existence. That is
truly easy for Allah." [ 57 :22]
In surah al-Tawbah, He (swt) says:
"Say: Nothing will happen to us except what Allah has decreed for
us. He is our Protector and in Allah, let the Believers place their
trust." [ 9:51]
In surah Sabah, He (swt) says:
"From Whom is not hidden the least little atom in the heavens or on
earth, nor is there anything less than that, or greater, but it is
in the Clear Record." [ 34 :3]
In surah al-An’am, He (swt) says:
"He it is Who gathers you at night and knows that which you commit
by day. Then He raises you again to life, that the term appointed
(for you) may be fulfilled. And afterward unto Him is your return
and He will show you the truth of all that you did." [ 6:60]
In surah al-Nisa’a, He (swt) says:
"If some good befalls them, they say: This is from Allah. But if
evil, they say: This is from you (O Prophet). Say: All things are
from Allah. But what has come to these people, that they fail to
understand a single fact?" [ 4:78]
These ayat of the Qur’an, and other ayat similar in meaning, are
used by many as evidences in the question of Qada’a and Qadar. They
derive the following understanding from these ayat: Man is compelled
to undertake his actions; Man undertakes his actions under
compulsion through the will of Allah (swt); and that Allah (swt),
Himself, created man and his actions. They try to support their
opinion by the saying of the Supreme:
"But Allah has created you and your handiwork!" [ 37:96]
They also support their point with the hadith of the Prophet (saw),
such as: "The Holy Spirit inspired in my soul that no body will pass
away until he accomplishes his livelihood, term of life (ajal), and
decree."
The question of Qala’a and Qalar
has constituted much vital discussion amongst the Islamic schools of
thought. In sum, those schools held the following views:
Ahle al-Sunnah: man had Kasb Ikhtiari in carrying out his actions.
The Kasb Ikhtiari means man shifts his power and will towards
performing the action by his choice. However, Allah (swt)
subsequently brings the action into existence. Thus, man is reckoned
on the outcome of this choice.
Al-Mu‘tazila were of the opinion that it is man himself who creates
his deed and therefore since he initiates the action, he is judged
based upon them.
Al-Jabriya held the opinion that Allah (swt), the Supreme, creates
man and his work and thus man is not free but compelled to carry out
his actions like the feather which floats in the air according to
the direction of the wind.
However, when studying this question thoroughly one needs to know
the basis upon which the argument is built. This basis should not be
whether the actions of man are created by himself or by Allah (swt);
It shouldn’t be the knowledge of Allah (swt), i.e., that He (swt)
knows that man will perform an action and that His (swt) knowledge
covers man’s actions; It’s also not over the will of Allah (swt)
related to man’s actions, i.e., that these deeds must happen because
of this will; It shouldn’t be whether or not man’s actions are
recorded in the Al Lauh Al Mafouh (Protected Decree or Register),
and thus having to carry out his actions in accordance with what is
recorded.
Indeed, the basis of this question should not be any of these
things, since they have no relationship to the subject of Reward and
Punishment. It is merely related to the question of creation, the
knowledge covering everything and the will of the Creator relative
to all possible matters, and the Al Lauh Al Mafouh including
everything. This relationship is different from the subject of
Reward and Punishment for the action. In other words, is man obliged
to perform an action, good or bad, or does he have a choice? And
does man have the choice to perform an action or give it up, or
doesn’t he have the choice?
Any individual who observes the actions of man can conclude that He
lives within two spheres:
A. The sphere which man dominates. This sphere is in his performance
domain and includes actions performed by man by his choice.
B. The sphere which dominates him and in which he is involved.
Actions which occur within this sphere occur without his choice,
whether they originate from him or fall upon him.
In regards to the actions that materialise within the sphere that
dominates man, man has no choice in them or in their existence. They
can be divided into two kinds:
A. The part mandatory by the law of the universe.
B. The second being actions which occur beyond man’s control (but
are not part of the universal law).
As far as the actions which are part of the law of the universe are
concerned, man is in complete and involuntary submission to them. He
is obliged to act in accordance with a specific and unchangeable
system. Subsequently, man’s actions in this sphere occurs without
his will and he is obliged and has no choice. Consequently, man came
to this life without his will and he will leave it without his will.
He cannot fly in the air with his body, walk in his natural being on
water, nor choose the colour of his eyes. Man did not produce the
shape of his head nor the size of his body. Indeed, it was Allah (swt)
who created all of this without any input from man. Allah (swt)
created the laws of the Universe, regulated the Universe by this
law, and had the Universe run according to these laws without the
possibility of change.
Actions which are beyond man’s control and yet are not part of the
universal law, but cannot be avoided are deterministic. Either he is
the subject or the object (unintentionally) of these actions.
Examples of such actions are if someone on a wall accidentally falls
on a person and thus kills that person, or if someone shoots at a
bird and without any intent hits a person and kills him, or if a car
goes off the way, train derails, or plane should crash, without any
ability on the part of the pilot or the driver to avoid the
accident, the passengers die. All of these examples which emanated
from man or involved him materialised without his will and were
beyond his ability to control them. Those actions are within the
sphere which dominates man, yet they are not part of universal law.
They occur from him or affect him without his will and beyond his
control sphere. All of the actions which occur within the sphere
that dominates man are termed Qala, since
Allah (swt) has predetermined them. Therefore, man is not reckoned
about these actions, whether they are classified as beneficial,
harmful, liked or disliked - although Allah (swt) alone knows the
good and bad consequences of these actions - because man has no
influence on them. Man does not have enough information about them
nor the manner in which they are brought into existence.
Additionally, man is unable to initiate or to avoid them at all. Man
must believe in this Qala and that this Qala
is from Allah (swt).
As for Qadar, it is evident that the actions which occur, either in
the sphere dominating man or in the sphere that man dominates,
emanate from or upon things in the universe, man and life. Allah (swt)
created certain attributes in these objects. For example, He (swt)
created in fire the attribute of burning, in wood the attribute of
catching fire, and in the blade the attribute of cutting. He (swt)
made the attributes an integral and perpetual part of the objects
according to the laws of the universe. When it happens that the
attributes are no longer present, it means Allah has eliminated them
and such an event would be unnatural. These are miracles and only
happen to the. Likewise, in the manner that Allah (swt) created
attributes in the objects, He created in man instincts and organic
needs. He (swt) created in the instincts and organic needs specific
attributes. Hence, He (swt) created in the instinct of reproduction
the attribute of sexual inclination and worship, and survival. He (swt)
created the organic needs the attributes of hunger/thirst, and He (swt)
made these attributes accompany those instincts and organic needs
according to the necessity of existence. The particular attributes
that Allah (swt) has created in objects, instincts and organic needs
are collectively termed as Qadar. This is because Allah (swt) alone
created the objects, instincts, organic needs and pre-characterised
(Qaddara) them with particular attributes. These attributes are not
produced by the objects nor does man have any input or influence on
their existence. Therefore, man must believe that it is Allah (swt)
who has decreed these attributes in objects. However, these
attributes can be used as means for an action by man. Thus actions
will either be according to the commands of Allah and is thus good,
or contradicting his commands and therefore bad (using objects with
attributes or responding to his instincts and organic needs). Man’s
action can conform or run counter with the commands of Allah (swt),
thus doing good if it is in conformance with Islam and bad if it is
not.
Accordingly, all actions - good or bad - that occur within the
sphere that dominates man are from Allah (swt). Also, all the
attributes of objects and the instincts and organic needs - whether
resulting in good or bad - are from Allah (swt). Consequently, a
Muslim must believe that Qala’a - good or
bad - is from Allah (swt) i.e. that actions beyond his sphere of
influence are from Allah. He (swt) must also believe that Qadar -
good or bad - is from Allah (swt) i.e. he must believe that
attributes of things found in their nature are from Allah whether
those resulting in good or in bad effects and unto which man has no
influence. Thus man’s lifespan (ajal), provision (rizq), and himself
(ruh) are all from Allah (swt). On the same token, the sexual
inclination, and tendency towards ownership found in the instincts
or reproduction and survival, and thirst and hunger, of the organic
needs, are all established in man by Allah (swt).
This is in respect to the actions that occur within the sphere that
dominates man and the attributes of all things. As for the sphere
that man dominates, it is the sphere in which he proceeds freely
according to the system he chooses, whether it is Allah’s law (Shari‘ah)
or any other. In this sphere, actions carried out by man or
involving him occur by his free will. For example, he walks, eats,
drinks and travels at anytime, wherever or whatever he likes.
Likewise, he refrains from doing any of these things when he likes.
He also uses fire and cuts with a knife when he chooses. He
satisfies the instincts of reproduction and ownership and hunger of
his stomach as he likes. He freely performs or abstains from any
action. Therefore, man is reckoned on these acts which occur within
this sphere.
The attributes in objects, instincts, and organic needs are ordained
and are an integral part of creation established by Allah (swt).
They influence the outcome of the actions but do not in themselves
initiate the action. It is man himself who initiates the action when
using them. Hence, the sexual inclination in the instinct of
reproduction has the potential for good and bad, and the hunger
present in the organic need has the potential for good and bad. The
one who acts good or bad is man and not the instinct or the organic
need. This is because Allah (swt) created for man the mind which has
the ability to comprehend, distinguish, and decide. He also guides
man to the awareness of the path of good and bad.
"And we showed him (the man) the two paths (of good and bad)." [
90:10]
Allah also creates in man the comprehension of vice and
righteousness.
"And inspired it (with conscience of) what is wrong for it and what
is right for it." [ 91:8]
When man responds to his instincts and organic needs in a manner
agreeing with the commands of Allah (swt), he performs the good and
proceeds in the way of righteousness. When he responds to the
instincts and organic needs deviating from the commands of Allah (swt),
then he performs the bad and proceeds in the way of vice. Therefore,
the good and bad emanates from man. He responds to the needs
according to the commands of Allah and thus acts in a good way or
responds in a way deviating from Allah’s (swt) commands and then
acts badly. Consequently man is reckoned on this basis about his
actions which occur in the sphere that he dominates, thus he is
either rewarded or punished because he has undertaken those actions
freely without any coercion.
Although the attributes of the instincts and organic needs are from
Allah (swt), and their potential for good and bad is also from Allah
(swt), Allah (swt) didn’t establish them in a way forcing man to use
them, whether in a way that satisfies or angers Allah (swt) i.e. in
good or bad. This is similar to the attribute of burning which does
not compel one to burn neither in the burning which satisfies Allah
(swt) or in the burning which angers Him (swt) i.e. in good and bad.
However, these attributes that are inherent in the objects,
instincts, and organic needs are created in a specific manner and
will manifest themselves whenever man fulfils the instincts and
organic needs in the afforded way.
When Allah (swt) created man with his instincts, organic needs, and
the mind, He (swt) endowed him with the choice to carry out or
abstain from an action. Allah (swt) did not compel him to carry out
or to abstain from the action. Furthermore, He did not make the
attributes of the objects, instincts and organic needs as compelling
factors that make man carry out or abstain from an action. Man is
therefore free, to perform or abstain from an action by the use of
his mind. Allah (swt) made man accountable because of the latter
having a discerning mind. Accordingly, Allah (swt) will reward man
for performing the good because his mind chose to obey the commands
of Allah (swt) and Allah (swt) would punish for performing the bad
because his mind chose to disobey the commands of Allah (swt) by
responding to his instincts and organic needs in a way contrary to
the commands of Allah (swt). Therefore, man’s accountability is
righteous and just, because he is free to carry out his action
without compulsion. In this question, the Qala’a
and Qadar is irrelevant. It’s rather to do
with man carrying out his actions freely and therefore he is
responsible for what he receives. Allah (swt), the Supreme, says:
"Every soul is a pledge for its deed" [ 74:38]
As for the knowledge of Allah (swt) (‘Ilmu Allah), it does not force
man to carry out an action. Allah knows that man is going to freely
undertake an action. To carry out this action is not based on the
knowledge of Allah (swt), rather, the knowledge of Allah (swt)
implies He knows what action man is going to carry out. With regards
to "the writing in the Al-Lauh al-Mahfouh", it is an expression for
the knowledge of Allah of everything.
With regards to the will of Allah (swt) (Iradatu Allah) also, it
does not compel man to carry out any action. Its meaning, however,
is that nothing can take place in his realm without Allah’s (swt)
will i.e. nothing takes place against His (swt) will. Thus, if man
carried out an action and Allah (swt) did not compel or prevent him
from doing so, and instead left him to act freely, without any
compulsion, then man has acted according to the will of Allah (swt).
Man’s action was undertaken by himself and by his choice, and the
will of Allah (swt) did not compel him to carry out the action.
This is the issue of al qala’a wal qadar
which will stimulate man to do good and avoid evil when realising
that Allah (swt) is watching him and will account him for his
actions and that he has endowed him with the choice to act or
abstain. If man does not choose the right actions, he will be
severely reprimanded and punished. Therefore, we find the true
believer, who understands the concept of al qala’a
wal qadar and who is fully acquainted with the mental faculties and
decision making capabilities that Allah (swt) has endowed him with,
very careful in observing Allah’s (swt) orders and being afraid of
Him (swt). He endeavours to comply with the commands of Allah (swt)
and to abstain from what is forbidden, because of his fear of the
punishment of Allah (swt) and his yearning for Paradise. Ultimately,
the believer yearns to attain that which is greater than all of
this, namely the pleasure of Allah (swt) (Ridwan Allah).
|
|
|
|
|
|
Copyright ©2000 - Adduonline.com, All rights reserved.
This material may not be published, broadcast, rewritten, or
redistributed.
This page was last updated on
08/22/2003.
| |
