In the name of Allah, the Most Merciful, the Most Compassionate
Belief in al-qadar (the divine will and decree) is one of
the pillars of faith, because the Prophet (peace and blessings of Allah be upon
him) said, when he answered Jibreel’s question about faith: “(It means)
believing in Allah, His angels, His Books, His Messengers and the Last Day, and
to believe in al-qadar (the divine decree) both good and bad.”
What is meant by al-qadar is that Allah has decreed all
things from eternity and knows that they will happen at times that are known to
Him, and in specific ways, and that He has written that and willed it, and they
happen according to what He has decreed.
[al-Qada’ wa’l-Qadar by Dr ‘Abd al-Rahmaan al-Mahmoud, p. 39].
[al-Qada’ wa’l-Qadar by Dr ‘Abd al-Rahmaan al-Mahmoud, p. 39].
Belief in al-qadar is based on four things:
Knowledge, i.e., that Allah knows what His creation will do,
by virtue of His eternal knowledge.
Writing, i.e., that Allah has written the destiny of all
creatures in al-Lawh al-Mahfooz.
Will, i.e., that what Allah wills happens and what He does
not will does not happen. There is no movement in the heavens or on earth but
it happens by His will.
Creation and formation, i.e., that Allah is the Creator of all things, including the actions of His slaves. They do their actions in a real sense, and He is the Creator of them and of their actions. Whoever believes in these four believes in al-qadar.
Creation and formation, i.e., that Allah is the Creator of all things, including the actions of His slaves. They do their actions in a real sense, and He is the Creator of them and of their actions. Whoever believes in these four believes in al-qadar.
The Qur’aan affirms these things in numerous verses, such as
the verses in which He says (interpretation of the meaning):
“And with Him are the keys of the Ghayb (all that is
hidden), none knows them but He. And He knows whatever there is in the land and
in the sea; not a leaf falls, but He knows it. There is not a grain in the
darkness of the earth nor anything fresh or dry, but is written in a Clear
Record” [al-An’aam 6:59]
“No calamity befalls on the earth or in yourselves but it is
inscribed in the Book of Decrees (Al‑Lawh Al‑Mahfooz) before We bring it into existence. Verily, that is easy for Allah” [al-Hadeed 57:22]
“And you cannot will unless (it be) that Allah wills the
Lord of the ‘Aalameen (mankind, jinn and all that exists)” [al-Takweer 81:29]
“Verily, We have created all things with Qadar (Divine
Preordainments of all things before their creation as written in the Book of
Decrees Al‑Lawh Al‑Mahfooz)” [al-Qamar 54:49]
Muslim (2653) narrated that ‘Abd-Allah ibn ‘Amr ibn al-‘Aas
said: I heard the Messenger of Allah (peace and blessings of Allah be upon him)
say: “Allah wrote down the decrees of creation fifty thousand years before He
created the heavens and the earth.” He said: “And His Throne was upon the
water.”
Hence it should be clear to you that the view that al-qadar
was invented by al-Jahm ibn Safwaan is a view that has no sound basis. Al-qadar
was not created, rather creation comes under the heading of belief in al-qadar.
Al-Jahm went to extremes in affirming the divine will and decree, and claimed
that people are compelled to do what they do and have no choice. This is a
false view.
The belief of Ahl al-Sunnah wa’l-Jamaa’ah is that a person
has freedom of will, and hence he will be rewarded or punished. But his will is
subject to the will of Allah, and nothing can take place in the universe that
is not willed by Allah.
What some people say, that we have the choice to follow
whatever path we want but at the end of this path you will find what Allah has
decreed for you, is a correct view. Allah says (interpretation of the meaning):
“Verily, We showed him the way, whether he be grateful or
ungrateful”[al-Insaan 76:3]
“And shown him the two ways (good and evil)?”[al-Balad 90:10]
“And say: “The truth is from your Lord.” Then whosoever
wills, let him believe; and whosoever wills, let him disbelieve”[al-Kahf 18:29]
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him)
said, explaining the view of Ahl al-Sunnah with regard to man’s deeds:
People act in a real sense, and Allah is the Creator of
their actions. A person may be a believer or a kaafir, righteous or immoral, he
may pray and fast. People have control over their actions, and they have their
own will, and Allah is the Creator of their control and will, as Allah says
(interpretation of the meaning):
“To whomsoever among you who wills to walk straight.
And you cannot will unless (it be) that Allah wills the Lord
of the ‘Aalameen (mankind, jinn and all that exists)”[al-Takweer 81:28-29]
al-Waasitiyyah ma’a Sharh Harraas, p. 65.
Marriage is one of the things that Allah has decreed. The
person whom you will marry is known to Allah: He knows who he is, when he was
born, where and when he will die, how he will be towards you, and other
details. All of that is known to Allah and He has written it in al-Lawh
al-Mahfooz (the Book of Decrees), and it will inevitably come to pass as Allah
has decreed.
If Allah has decreed that you will marry one person, but you
choose someone else, then no matter how long it takes, you will marry that
person. But your marriage to someone else is also decreed, because there is
nothing that is not decreed by Allah. It may be decreed for a woman to marry So
and so the son of So and so, and he comes to propose marriage but she refuses
him, and marries someone else, then he (the second man) dies or divorces her,
then she accepts the first one. All of that is decreed, and it is decreed for
her to marry So and so the son of So and so after initially refusing him and
after some experience or trials etc.
It may be decreed for a woman that a righteous man will
propose marriage to her, but she will refuse him and he will never come back to
her, and she will marry and live with someone else who is more or less righteous,
according what Allah has decreed.
Because man does not know what is decreed for him, what he
must do is to adhere to sharee’ah and abide by its commands and prohibitions,
and to seek the help of Allah and pray to Him for guidance (istikhaarah) concerning
all his affairs, whilst implementing the means, one of the most important of
which is consulting sincere people who have relevant experience.
If a righteous man proposes marriage to a woman, she should
pray to Allah for guidance (istikhaarah) and agree to marry him. If things then
go smoothly, this is an indication that what is good for her is to marry him.
In conclusion, man should study the sharee’ah of Allah and
follow the commands of Allah even if he feels reluctant, and avoid what Allah
has forbidden even if he is attached to it. All goodness is to be found in
obeying sharee’ah. Allah says (interpretation of the meaning):
“Jihaad (holy fighting in Allah’s Cause) is ordained for you
(Muslims) though you dislike it, and it may be that you dislike a thing which
is good for you and that you like a thing which is bad for you. Allah knows but
you do not know”[al-Baqarah 2:216]
He should not look at al-qadar as an excuse to
ignore commands and do forbidden things, rather he should look at it in a way
that will make him content with whatever painful experiences happen to him.
Allah knows best.
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