Introduction
The root of affirmation of ‘Islamic Faith’ is based on the conviction upon unity of God (Allah) (Tawheed). The following six ‘Articles of Faith’ are orally confessed by the Muslims (believers), which should also be deep rooted in the heart:
1) To affirm his/her belief in Allah (Single God).
2) To believe in His messengers (from Adam, Noah, Abraham to Moses and Jesus, 25 are mentioned by name in Qur’an), and Muhammad (peace be upon him) to be His Last Messenger for humanity.
3) His books, Qur’an and all scriptures revealed to His Messengers which also include the original Torah, Psalms (Zabur) and original Gospel (Injeel) to Jesus Christ (Pbuh).
4) To believe in Al Ghaib [metaphysics, hidden creatures like the angels, Jinns, etc.
5) Resurrection after death on the Day of Judgment, accounting and the scales, hell and paradise.
6) Qada and Qadr, the good and evil of destiny are in the power of Allah, the Most High.
In this series an effort is being made to dilate upon each ‘article of faith’ in Islam. In the previous issues of DJ the first five articles of faith were explained. The 6th Article of Faith, belief in the Qada and Qadr is briefly introduced with different examples for easy comprehension. Since it is related with Predestination, the common concept, hence let us first examine Predestination:
Predestination
Predestination is the complex doctrine of theology, the misunderstanding has been catastrophic for the people and even nations: “That is because God has never changed the grace which He has bestowed on any people until they themselves first changed the condition of their inner selves; verily God is Hearer, Knower” (Qur’an;8:53). Predestination has been defined in different ways and according to the Oxford Dictionary, Predestination is a doctrine teaching the action by which God is held to have immutably determined all (or some particular) events by an eternal decree or purpose, specially the preordained salvation of God’s elect. The Destiny is the predetermined course of events; that which is destined to happen; the fate of a particular person, people etc.; the ultimate condition; a person’s lot in life. The American Heritage Dictionary defines it as: The doctrine that God has foreordained all things, especially that God has elected certain souls to eternal salvation. The divine decree foreordaining all souls to either salvation or damnation. The act of God foreordaining all things gone before and to come. The Merriam Webster Collegiate Dictionary defines ‘Predestination’ as: The doctrine that, God in consequence of his foreknowledge of all events infallibly guides those who are destined for salvation. In general theology, Predestination is the doctrine that God has foreordained all things, especially that He has elected certain souls to eternal salvation. It is also related with the divine decree foreordaining all souls to either salvation or damnation and the act of God foreordaining all things gone before and to come i.e. Destiny; fate. Determinism is another philosophical doctrine that all events, including human decisions, are completely determined by previously existing causes. It is commonly perceived by most that since every act performed by them, good or bad has already been preordained by God, hell or paradise has been destined for some people, then there is nothing much which could be done about it, so why strive?
Predestination may sometimes be used to refer to other, materialistic, spiritualist, non-theistic or polytheistic ideas of determinism, destiny, fate or doom. Such beliefs or philosophical systems may hold that any outcome is finally determined by the complex interaction of multiple, possibly immanent, impersonal, equal forces, rather than the issue of a Creator’s conscious choice.
In a predestined universe the future is immutable and only God’s ordained set of events can possibly occur; in a non-predestined universe, the future is mutable. Predestination in this sense takes on a very literal meaning: pre- (before) and destiny, in a straightforward way indicating that some events seem bound to happen. The term, however, is often used to describe relationships instead of all events in general.
Antithetical to determinism any kind are theories of the cosmos that assert that any outcome is ultimately unpredictable is a form of predestination. The ludibrium of luck, chance, or chaos theory have determinist implications, as a logical consequence of the idea of predictability. But predestination usually refers to a specifically religious type of determinism, especially as found in various monotheistic systems where omniscience is attributed to God, including Christianity and Islam.
Predestinarian version
According to this version; God, in comparison to temporality, always is. Temporal things however, exist from each fleeting moment of being to the next, only in the present. Such a conception of reality may be thoroughly predestinarian, if God is the personal cause of continued existence and the orchestrator or determiner of the relationship between each present event and each subsequent present event; but, it is only predestination if in this conception God acts with absolute freedom and entire knowledge of Himself. God brings to pass each moment in its turn by a continuous, timeless act of self-revelation. God sustains the effectiveness of all secondary causes and choices, and so on. Thus, each moment is a disclosure of God’s character. The meaning of time and experience is disclosed not in the subjective relation of the present to the past and the future, but rather, because of the relation of all created things, in every aspect, to the will of God. As a logical consequence, the meaning of history is known only through the knowledge of God (an idea similar to this can be found in the speculations of Augustine of Hippo and some Calvinist philosophers, such as Herman Dooyeweerd).
Anti-Predestinarian version
According to this version; If the idea of absolute freedom and entire self-knowledge is absent from this kind of idea of God’s acts in time, then God Himself is (to express the idea anthropomorphically) becoming something new, or discovering something new about Himself with each new moment, just as we are. It’s as though God is waking up to the possibilities that are inherent in temporally limited acts, and like an artist developing his ideas in dynamic interaction with an ever-changing medium, He is making new discoveries about himself every day. A summary of such a view might be that, the present is an encounter “in God” with new possibilities (where “God” is sometimes not understood “theistically”, in the sense of a “person”), and the past is thus a record or remembrance “by God” of the experiences of existent beings. Or, put another way, the past is what God has thus far become in the process of all experience, and the future is pure possibility. Predestination is completely excluded from such a system, except possibly in the broadest outlines of God’s intentions. God’s decision, on such a view, is an inventive experience, almost precisely equivalent to the unfolding process of historical events (thinking like this can be found in modern process theology and open theism).
In Islam, predestination has much wider connotation which can be batter understood by keeping in view God’s Knowledge and Power, His Will, Justice, Fate, Choice, Free Will, Cause and Effect and concept of Salvation in Islam. The destiny or predestination once linked with reward and punishment is a complex issue which is related with the ultimate power of God.
The issues of ‘Predestination’ and ‘Free Will’ were argued extensively among Muslim theologians during 8-10th centuries. Mutazila (also called Qadariya), the rationalist theological school held that God would be unjust if he predestined all human actions, they believed in complete Free Will. The Compulsionists (Jabriyyah) advocated a strict predestination. However the Ashariya supported the use of reason and speculative theology (kalām) to defend the faith but was not as extreme in its rationalism as the Mutazila. The balanced concept of Predestination needs to be understood separately in the context of the ‘Timeless Knowledge’ of God, His Will and Power to plan and execute His plans (Qadaa and Qadar) and Limited freedom of choice granted to human for trial.
Bible on Predestination
In the New Testament the word Predestination is properly used only with reference to God’s plan or purpose of salvation. The Greek word rendered “predestinate” is found only in six passages, in New Testament (Acts;4:28; Romand;8:29-30; 1 Corinthians;2:7; Ephasians;1:5,11) and in all of them it has the same meaning: “But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory” (1 Corinthians;2:7). They teach that the eternal, sovereign, immutable, and unconditional decree or “determinate purpose” of God governs all events. In Christianity, Predestination is the doctrine that; God has long ago determined who will be saved and who will be damned. This doctrine of predestination or election is beset with many difficulties, considered to belong to the “secret things” of God. But the Christians, are urged to accept this doctrine with all its mysteriousness, and settle all the questionings in the humble, devout acknowledgment, “Even so, Father: for so it seemed good in thy sight” (Mathew:11:26). The ‘Decrees of God’ are his eternal, unchangeable, holy, wise, and sovereign purpose, comprehending at once all things that ever were or will be in their causes, conditions, successions, and relations and determining their certain futurition: “Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations.” (Jeremiah:1:5). The decree being the act of an infinite, absolute, eternal, unchangeable, and sovereign Being, comprehending a plan including all his works of all kinds, great and small, from the beginning of creation to an unending eternity; ends as well as means, causes as well as effects, conditions and instrumentalities as well as the events which depend upon them, must be incomprehensible by the finite intellect of man. It is mentioned in New Testament:” All that the Father gives me shall come to me; and him that cometh to me I will in no wise cast out” (John;6:37);“And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation;” (Acts;17:26); “Therefore hath he mercy on whom he will have mercy, and whom he will he hardened.” (Romans;9:18). The decrees are eternal: “Known unto God are all his works from the beginning of the world” (Acts;15:18); unchangeable (Psalms;33:11; Isiaah;46:9), and comprehend all things that come to pass (Ephasians;:11; Matthew;10:29-30; Ephasians;2:10; Acts;2:23; 4:27-28; Psalms;17:13-14).
Christian Doctrines
Three types of predestination doctrine have developed in Christianity:
1) One doctrine holds that God singled out the saved because he foresaw their future merits.
2) The second doctrine [often identified with John Calvin (1509-64), French Protestant theologian and reformer] states that from eternity God has determined the saved and the damned, regardless of their merit or lack thereof.
3) The third doctrine, set forth by Thomas Aquinas (1225-74 C.E, known as ‘the Angelic Doctor’ Italian philosopher, theologian, and Dominican friar) and Martin Luther (1483-1546, the German priest who sparked the Reformation) ascribes salvation to the unmerited grace of God but links the lack of grace to sin. In Christian theology, Grace is the unmerited gift of divine favour, which brings about the salvation of a sinner. The concept of grace has given rise to theological debate over the nature of human depravity and the extent to which individuals may contribute to their own salvation through ‘Free Will’. Though in principle the ideas of merit and grace are mutually exclusive, the question of whether grace may be given as a reward for good works or for faith alone was important in the Protestant Reformation. There has also been controversy over the means of ‘Grace’: Roman Catholics, Eastern Orthodox, and some Protestants believe that ‘Grace’ is conferred through the sacraments (religious actions, ceremony, rites or symbol in which spiritual power is believed to be transmitted through material elements or the performance of rituals), while some other Protestants (e.g., Baptists) hold that participation in grace results from personal faith alone: “To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.”(Acts;10:43); “For in Jesus Christ neither circumcision availeth anything, nor un-circumcision; but faith which worketh by love.” (Galatians;5:6); “And put no difference between us and them, purifying their hearts by faith.” (Acts;15:9). The Christians also claim to be chosen people of God entitle for His Grace through belief in Jesus: “But we are bound to give thanks always to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth:” (2Thessalonians;2:13); “In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:” (Ephesians;1:11).
The Old Testament speaks of the election of individuals to office or to honour and privilege, e.g. Abraham, Jacob, Saul, David, Solomon (peace be upon them all), were all chosen by God for the positions they held; so also were the apostles. There is also an election of nations to special privileges, e.g., the Hebrews: “For thou art an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth.” (Deuteronomy;7:6). According to popular Jewish belief, even the sinners from among the children of Israel will suffer only very limited punishment in the life to come, and will be’ quickly reprieved by virtue of their belonging to “the chosen people”: a belief which the Qur’an rejects (Qur’an;2:79-80). God declares the Jews and the Christians are human beings like others which He has created, and punishes them for their sins, the Sovereignty belongs to Him, He forgives whom He pleases and He punishes whom He pleases (Qur’an;5:18).
Judaism
Generally speaking Reform Judaism has no strong doctrine of predestination. Some modern Jewish thinkers in the 20th century (Martin Buber) have resolved the dialectical tension by holding that God is simply not omnipotent, in the commonly used sense of that word. These thinkers are primarily not Orthodox Jews. Orthodox Jewish rabbis generally affirm that God must be viewed as omnipotent, but they have varying definitions of what the word omnipotent means. It is enough to read the statement in Pirkei Avot: “Everything is predetermined but freedom of will is given.” The same idea is strongly repeated by Rambam (Mishneh Torah, Laws of Repentance, Chapter 5). Many other Jews (Orthodox, Conservative, Reform and secular) affirm that since free-will exists, then by definition one’s fate is not preordained. It is held as a tenet of faith that whether God is omniscient or not, nothing interferes with mankind’s free will. Some Jewish theologians, both during the medieval era and today, have attempted to formulate a philosophy in which free will is preserved, while also affirming that God has knowledge of what decisions people will make in the future. Whether or not these two ideas are mutually compatible, or whether there is a contradiction between the two, is still a matter of great study and interest in philosophy today. In Rabbinic literature, there is much discussion as to the apparent contradiction between God’s omniscience and free will. The representative view is that “Everything is foreseen; yet free will is given” (Rabbi Akiva, Pirkei Avoth 3:15). Based on this understanding, the problem is formally described as a paradox, perhaps beyond our understanding.
Islam and Christianity
Although comparable in broad terms, the differences between Christian and Islamic ideas of predestination are complex. These differences are due to the distinctions of each faith’s belief system. In broad terms, the doctrine of predestination refers to inevitability as a general principle, and usually more particularly refers to the exercise of God’s will as it relates to the future of members of the human race, considered either as groups or as individuals, with special concern for issues of human responsibility as it relates to the sovereignty of God. Predestination always involves issues of the Creator’s personality and will; and consequently, the different versions of the doctrine of predestination go hand in hand with appropriately different conceptions of the contribution any creature is able to make toward its own present condition, or future destiny.
Qadha’ and Qadar & Free Will
Qadha’ and Qadar is the sixth article of Faith generally misunderstood by mixing it up with Western philosophical concept of Predestination, which does not accurately translate Arabic term; Qadha’ and Qadar. Qadha’ in its literal form means : Judgment, Execution, Ordain, Decree or Decision. A ‘qadhi’ (judge) is called so because he decides judicially between the litigants.
Qadha is reflected in the following verse of Quran:
“She said: “O my Lord! How shall I have a son when no man has touched me.” He said: “So (it will be) for Allah creates what He wills. When He has decreed (Qadha) something, He says to it only: “Be!” – and it is. (Quran;3:47)
The word, ‘Qadr’ means to measure; to assess; and to determine. According to its literal form Qadr, means; Decision on Apportionment, Proportion, Quantity, Magnitude or Amount. This is reflected in the following verse:
“As for the human being, when his Lord tests him, honors him, and grants him bounty, he says, “God has honored me”. And just when He tries him, so He determines for him the right estimate of his provision, (measured, Qadar) then he says, “My Lord has degraded me.” (Quran;89:15-16)
The phrase means “the divine decree and the predestination”; al-qadr derives from a root that means to measure out. Some Muslims scholars explain that the divine destiny is when God wrote down in the Preserved Tablet (“al-Lauḥ al-Maḥfūẓ”) all that has happened and will happen, which will come to pass as written. According to this belief, a person’s action is not caused by what is written in the Preserved Tablet but, rather, the action is written in the Preserved Tablet because God already knows all occurrences without the restrictions of time. On the other hand, the causal relationships are also part of Qadar, since human acts effect what’s stated in the Erasing And Stating Tablet (“Lauḥ al-Mahu w al-Ithbat”). The phrase reflects a Muslim doctrine that Allah has measured out the span of every person’s life, their lot of good or ill fortune, and the fruits of their efforts. Again Allah does not need to force anyone to do good or evil by interfering in his will:
Allah, the All Mighty, All Powerful has granted human freedom of choice of faith:
“And no burdened soul can bear another’s burden” (Qura’n;35:18).
“Then those whose balance (of good deeds) is heavy they will attain salvation”( Qura’n;23:102).
“It is not possible for anyone to believe except by the permission of Allah, and He lays the loathsome evil (of disbelief) upon those who do not use their reason?” (Qura’n;10:100).
When referring to the future it is said:
“They will cry out to them: Were we not with you? They shall say: Yes! but you caused yourselves to fall into temptation, and you waited and doubted, and vain desires deceived you till the threatened punishment of Allah came, while the arch deceiver deceived you about Allah.” (Qur’an; 57:14)
The Qur’an makes it clear that people go to Hell because they chose to do bad deeds, they go to Heaven by doing good deeds and even if Allah had chosen to guide them to the truth they themselves would choose to reject the faith:
“And if Allah had known any good in them He would have made them hear, and if He makes them hear they would turn back while they withdraw.” (Qur’an:8:23)
“Nor would thy Lord be the One to destroy communities for a single wrong-doing, if its members were likely to mend. If thy Lord had so willed, He could have made mankind one people: but they will not cease to dispute. Except those on whom thy Lord hath bestowed His Mercy: and for this did He create them: and the Word of thy Lord shall be fulfilled: “I will fill Hell with jinns and men all together.” (Qur’an:11:119)
A hadith reports that the Messenger of God (Pbuh) said about Qadr. “Ali (R.A) narrated that one day the Prophet (Pbuh.) was sitting with a wooden stick in his hand with which he was scratching the ground. He raised his head and said, “There is none of you, but has his place assigned either in the Fire or in Paradise.” They (the Companions) inquired, “O Allah’s Messenger! Why should we carry on doing good deeds, shall we depend (upon Qadar) and give up work?” The Prophet (Pbuh) said: “No, carry on doing good deeds, for everyone will find it easy (to do) such deeds that will lead him towards that for which he has been created”. Then he (Pbuh) recited the verse: “As for him who gives (in charity) and keeps his duty to Allah and fears Him, and believes in al-Husna, We will make smooth for him the path of Ease (goodness) (Quran;92:5-7). [Sahih Muslim]
However it is made clear that no person has the power to benefit or harm himself or others, and that guidance is only given by Allah, no one else has the power to give guidance. The Quran says:
“For those who do good is good (reward) and more (than this); and blackness or ignominy shall not cover their faces; these are the dwellers of the garden; in it they shall abide.”(Qur’an:10;26)
In Islam, Qada and Qadr has much wider connotation than predestination as explained above. However to explain it further, it can be better understood by keeping in view Allah’s Knowledge and Power, His Will, Justice, Fate, Choice, Free Will, Cause and Effect and concept of Salvation in Islam, based upon faith, works & mercy of God. Allah says in Qur’an:
“Do men think that they will be left alone on saying “We believe” and that they will not be tested? We did test those before them and Allah will certainly know those who are true from those who are false. Do those who practice evil think that they will get the better of us? Evil is their judgment! For those whose hopes are in the meeting with Allah (in the Hereafter let them strive); for the Term (appointed) by Allah is surely coming: and He hears and knows (all things). And if any strive (with might and main) they do so for their own souls: for Allah is free of all needs from all creation. Those who believe and work righteous deeds from them shall We blot out all evil (that may be) in them and We shall reward them according to the best of their deeds.” (Qur’an;29:2-7).“Namely that no bearer of burdens can bear the burden of another; That man can have nothing but what he strives for;”(Qur’an;53:38-39)
Allah’s Timeless Knowledge and Power
The Qadaa and Qadar is the timeless knowledge of Allah and His power to plan and execute His plans. As per the Qur’an:
“with Him is (the knowledge of) the secrets of the heavens and the earth: how clearly He sees how finely He hears (everything)! They have no protector other than Him; nor does He share His Command with any person whatsoever. (Qur’an;18:26).
“Blessed be He in Whose hands is Dominion: and He over all things Hath Power. (Qur’an;67:1).
“Is not He Who created the heavens and the earth able to create the like thereof?” Yea indeed! for He is the Creator Supreme of skill and knowledge (infinite)! Verily when He intends a thing His command is “Be” and it is!. So glory to Him in Whose hands is the dominion of all things; and to Him will ye be all brought back. (Qur’an;36:81-83).
“The revelation of this Book is from Allah Exalted in Power Full of Knowledge ” (Qur’an;40:2).
“He is the First and the Last the Evident and the Immanent: and He has full knowledge of all things.” (Qur’an;57:3).
“To Him is due the primal origin of the heavens and the earth: how can He have a son when He hath no consort? He created all things and He hath full knowledge of all things.” (Qur’an;6:101).
“To Him is referred the Knowledge of the Hour (of Judgment: He knows all): no date-fruit comes out of its sheath nor does a female conceive (within her womb) nor bring forth (young) but by His Knowledge. The Day that (Allah) will propound to them the (question) “Where are the partners (ye attributed) to Me?” They will say “We do assure thee not one of us can bear witness!” (Qur’an;41:47).
“Or He bestows both males and females and He leaves barren whom He will: for He is Full of knowledge and power.” (Qur’an;42:50).
“If thou were to question them ‘Who created the heavens and the earth?’ They would be sure to reply ‘They were created by (Him) the Exalted in Power Full of knowledge” (Qur’an;43:9).
“Whether ye hide your word or publish it He certainly has (full) knowledge of the secrets of (all) hearts.” (Qur’an;67:13).
After the creation, Allah is not unconcerned to this world nor is He neutral to it. It implies that everything on this earth originates from the one and only Creator who is also the Sustainer and the sole source of guidance. Allah is Wise, Just and Loving, whatever He execute; is with a good motive, although human may fail sometimes to fully comprehend. Muslims should have strong faith in Allah and accept whatever He does, because human knowledge is limited and their thinking is based on personal consideration, whereas His knowledge is limitless and He plans on universal basis. Man should think, plan and make sound choice, but if things do not happen the way he wants, he should neither lose faith nor surrender himself to mental strains or shattering worries.
Allah’s Will:
His will is of two kinds:
Universal Will: Through this His intention is carried out. It is not necessary that what is carried out is liked by Him. This type of Will means permission, as Allah said: “Had Allah willed, they would not have fought one against the other, but Allah does whatever He desires,” (Qur’an;2:253) and “If Allah desires to lead you astray, He is your Lord” (Qur’an;11:34).
Legal Will: It does not necessarily entail the execution of His desire. His will, in this case, cannot be but what He likes, as He said: “And Allah would turn to you in mercy; but those who follow vain desires would have you go tremendously astray.” (Qur’an;4:27).
His universal and legal wills are part of His wisdom. Everything He performs in the universe or requires legally from His creatures is for a good reason and according to His wisdom, whether we grasp it or not: “Is not Allah the best of Judges?” (Qur’an;95:8);”And who is better than Allah in judgment for a people who have firm faith” (Qur’an;5:50). Allah loves His select servants and that they love Him: “Say if you love Allah, follow me and Allah will love you” (Qur’an;3:31); “Allah will bring a people whom He will love and who will love Him” (Qur’an;5:54).”Allah loves the steadfast” (Qur’an;3:146).”And act justly, surely, Allah loves the just” (Qur’an;49:9).”Do good; Allah loves those who do good” (Qur’an; 5:93). Allah likes what He prescribed of good deeds and sayings and He dislikes what He prohibited of bad deeds and sayings: “If you disbelieve, surely Allah does not need you, yet He does not like disbelief for His servants; if you are thankful, this pleases Him”(Qur’an;39:7). Allah is pleased with those who believe in Him and do good deeds: “…Allah is well pleased with them and they are well pleased with Him. That is for him who fears his Lord” (Qur’an;98:8).
Allah is angry with those who deserve His anger among the non-believers and others: “And those who think evil thoughts of Allah, against them shall be the evil turn of fortune. Allah is angry with them” (Qur’an;48:6).” But whoever opens his heart to disbelief, on them is Allah’s wrath and they shall have a severe punishment” (Qur’an; 16:106).
Fate & Choice
The predestination, reward & punishment are to be understood in the context of the timeless knowledge of Allah, His Power to plan and execute His plans (Qadha and Qadar) and limited freedom of choice granted to human by Him.
It is reported that Caliph Ali, when asked about the meanings of Qadha and Qadar; replied: ‘The Qadaa means obedience to the commandments of God and avoidance of sin; where as Qadar; means the ability to live a holy life and to do that, which brings one nearer of God and to shun that which throws him away for His perfection… Say not that man is compelled, for that is attribution of tyranny to God: nor say that man has absolute discretion- rather that we are furthered by His help and grace in our endeavors to act righteously and we transgress because of our neglect of His commands.’ One of his interlocutors, Utba ibn Rabi’a Asadi, asked him once as to the meaning of the words, “there is no power nor help but form God” (lahol wala quwat illa bil Allah), it means said the Caliph, ‘that I am not afraid of God’s anger, but I am afraid of his purity; nor have the power to observe His commandments but my strength in His assistance…. “God has placed us on earth to try each according to his endowments”. Referring to following and other passages of the Qur’an the Caliph went to say, God says, “And verily We shall try you till We know those of you who strive hard and the steadfast, and till We test your record.”(Qur’an; 47:31), ‘We will help you by degrees to attain what ye know not’. These verses prove the liberty o f human volitions. Explaining the verse of Qur’an: “God direct him whom He chooses and leads astray him whom He chooses” [Complete verse: “We sent an apostle except (to teach) in the language of his (own) people in order to make (things) clear to them. Now Allah leaves straying those whom He pleases and guides whom He pleases: and He is Exalted in power Full of Wisdom”Qur’an;14:4] the Caliph said that this does not mean that He compels men to evil or good, that He ether gives direction or refuses it according to His caprice, for this would do away with all responsibility for human action: it means, on the contrary, that God points out the road to truth, and lets men choose as they will.
On Qadha and Qadar, the great Muslim philosopher Averos (Ibn Rushd) commented: The human actions depend partly on his own free will and partly on causes outside his control. Man is free to wish and to act in a particular manner, but his will is always restrained and determined by exterior causes. These causes spring from the general laws of nature; God alone knows their sequence.
Preordination
Allah’s Creation is not chaotic, everything in the universe works in accordance with His laws, proportion, and measures. Everything has its appointed time, place, and occasion, as also its definite limitation. Nothing happens but according to His Plan, and every deed, word, and thought of man has its fullest consequences, except in so far as the Grace or Mercy of Allah intervenes, and that is also according to His laws and plan. It is mentioned in Qur’an: “Verily all things have We created in proportion and measure.”(Qur’an;54:49). Allah has determined and predestined all things. Nothing exists in this world or hereafter except by His will, His knowledge, His determining and predestining, and except it be written on the Preserved Tablet (al-Lauh al-Mahfuz). He inscribed everything there in the sense of description, not that of foreordaining. Determining, Predestining and Will are pre-eternal attributes of unknowable modality. The Allah Most High knows the non-existent, while in its state of non-existence, to be non-existent, and He knows too how it will be when He brings it forth into being. Allah Most High knows the existent, while in its state of existence, to be existent, and He knows too how will be its evanescence (vanishing). Allah knows the one who is standing, and when he sits then Allah knows him to be sitting, without any change being produced thereby in Allah’s knowledge, or any new knowledge accruing to Him. For change and alteration occur only in created beings. The Fate exists, whether good or bad, which Allah has measured and ordained for all creatures according to His previous knowledge and as deemed suitable by His wisdom. Each saying, deed, or omission of the people is known to Allah, Who has recorded, willed, and created them. Allah says in Qur’an: “And had Allah willed they would not have fought one against the other; but Allah does whatever He desires” (Qur’an;2:253); “Thus have their (so-called) partners (of Allah) made the killing of their children to seem fair unto many of the idolaters, that they may ruin them and make their faith obscure for them. Had Allah willed (it otherwise), they had not done so. So leave them alone with their devices.” (Qur’an;6:137). No one knows what is recorded, the limited free will is granted to human, Allah is not bound, He is All Powerful, Mighty, free to do whatever, erase or change at His will.
The Belief in Fate and the Divine Decree results in dependence on Allah when doing any action, because both the cause and effect are the result of Allah’s decree. There is ease of mind and comfort, because when the individual knows that everything is by Allah’s decree and that mishaps are going to take place anyway, his soul will be at ease and his heart will be satisfied with Allah’s decree. No one has a more comfortable life, worry-free soul, and stronger confidence than a believer in fate. There will be freedom from arrogance when a goal is achieved, because this is a blessing from Allah through what He decreed of the causes of good and success. The individual should thank Allah for that and free himself from arrogance. In case of failure or mishap there is freedom from worry and boredom, because that is by Allah’s decree, the One who possesses the heavens and the Earth. Since that is going to happen anyway, the individual should be patient and hope for the reward from Allah. Allah points to the last two virtues in the following verse: “No misfortune can happen on earth or in yourselves but is recorded in a decree before We bring it into existence, that is really easy for Allah; that you may not grieve for what escapes you, nor rejoice in what has come to you. Allah does not love any vainglorious boaster” (Qur’an;57:22-23).
Free Will:
Islamic Concept:
Allah has granted power and limited free will to human by which they can performs certain actions by use of their wisdom i.e. to choose between right and wrong. It is mentioned in Qur’an: “Say “The Truth is from your Lord”: let him who will believe and let him who will reject (it): for the wrongdoers We have prepared a Fire…(Qur’an;18:29).However it is not with in power of human to do whatever they desires, their choice of Free Will is limited. The choice in limited Free-will granted to human involves a corresponding personal responsibility. Although every action is already in the knowledge of Allah and nothing can happen unless He approves or desires but it does not necessarily imply that He is happy with whatever man does due to freedom provided. Every doer of actions feels that he does or does not do a thing without any coercion. He stands up and sits, comes in and goes out, travels and stays by his own free will without feeling anybody forcing him to do any of these actions. In fact, he clearly distinguishes between doing something of his own free will and someone else forcing him to do that action. The Islamic law also wisely distinguishes between these states of affairs. It does not punish a wrongdoer for an action done under compulsion: It is mentioned in Qur’an: “Allah does not charge a soul beyond its capacity” (Qur’an;2:286). “There shall be no coercion in matters of faith. Distinct has now become the right way from the (way of ) error: hence, he who rejects the powers of evil and believes in God has indeed taken hold of support most unfailing, which shall never give way: for God is all-hearing, all-knowing.” (Qur’an;2:256). “And so (O Prophet) exhort them, thy task is only to exhort: Thou canst not compel them to (believe). As for those who turn their backs and disbelieve, Allah will punish them with the mighty punishment.” (Qur’an;88:21-24). “Notwithstanding that no human being can ever attain to faith otherwise than by God’s leave, and (that) it is He who lays the loathsome evil (of disbelief) upon those who will not use their reason?” (Qur’an;10:100). “to you be your religion (Din), and to me mine.” (Qur’an;109:6). If the action is not done by the individual’s free will, then praising the virtuous is a joke and punishing the evildoer is an injustice, and Allah is, of course, far from joking and being unjust. Allah has sent messengers who are “bearing good tidings, and warning, so that mankind might have no argument against Allah after the messengers.” (Qur’an;4:165). “Verily this (Qur’an) is no less than a Message to (all) the Worlds: (With profit) to whoever among you wills to go straight” (Qur’an;81:27-28). If the individual’s action is not performed by his free will, his argument is not invalidated by the sending of messengers and scriptures. Qur’an says; “This is Paradise; you have inherited it by virtue of your past deeds.” (Qur’an;43:72)
Biblical support for Free will
Some biblical verses often used as sources for Christian beliefs in free will are below:
Deuteronomy 30:19 “I call heaven and earth to witness against you today, that I have set before you life and death, the blessing and the curse. So choose life in order that you may live, you and your descendants,”
Joshua 24:15 “But if serving the LORD seems undesirable to you, then choose for yourselves this day whom you will serve, whether the gods your ancestors served beyond the Euphrates, or the gods of the Amorites, in whose land you are living. But as for me and my household, we will serve the LORD.”
Ezekiel 18:32 “For I take no pleasure in the death of anyone, declares the LORD. Repent and live!”
Ezekiel 33:11 Say to them: “As I live,’ says the Lord GOD, ‘I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. Turn, turn from your evil ways! For why should you die, O house of Israel?”
Mark 16:16 “He who believes and is baptized will be saved; but he who does not believe will be condemned.”
Romans 10:9 “that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved.”
Matthew 9:29 “Then He touched their eyes, saying, “According to your faith let it be to you.”
1 Thessalonians 4:14 “For if we believe that Jesus died and rose again, even so God will bring with Him those who sleep in Jesus.”
John 3:16 “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.”
2 Corinthians 5:15 “He died for all, so that those who might live might no longer live for themselves but for him who for their sake died and was raised.”
Jeremiah 18:7-10 “The instant I speak concerning a nation, to pluck up, to pull down, and to destroy it, if that nation against whom I have spoken turns from its evil, I will relent of the disaster that I thought to bring upon it. And the instant I speak concerning a nation and concerning a kingdom, to build and to plant it, and if it does evil in My sight so that it does not obey My voice, then I will relent concerning the good with which I said I would benefit it.”
I Timothy 2: 3-4 “For this is good and acceptable in the sight of God our Savior, who desires all men to be saved and to come to the knowledge of the truth.”
II Peter 3:9 “The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance.”
Revelation 2:5 (The church in Ephesus) “Remember therefore from where you have fallen; repent and do the first works, or else I will come to you quickly and remove your lamp stand from its place-unless you repent.”
Revelation 2:16 (The church in Pergamos) “Repent, or else I will come to you quickly and will fight against them with the sword of My mouth.”
Revelation 2:21 (The church in Thyatira) “And I gave her time to repent of her sexual immorality, and she did not repent.”
Revelation 3:3 (The church in Sardis) “Remember therefore how you have received and heard; hold fast and repent. Therefore if you will not watch, I will come upon you as a thief, and you will not know what hour I will come upon you.”
Revelation 3:19 (The church in Laodicea) “And as many as I love, I rebuke and chasten. Therefore be zealous and repent.”
Prayer
Once a faithful prays to Allah, He may accept his prayers and change the destiny as only Allah has the power to do so and no one else can change the destiny or accept prayers: “Thee (alone) we worship; Thee alone we ask for help.”(Qur’an;1:5). The people think that since fate of good or bad is within preview of Allah and He; due to His supreme wisdom and strategy has what ever decided, that has to happen, and then there s no use of praying. This is a big misunderstanding which undermines the importance of prayer. If under such wrong perception, the man prays his prayer remains devoid of essence. It is mentioned in Qur’an: “And your Lord says: “Call on Me; I will answer your (Prayer): But those who are too arrogant to serve Me will surely find themselves in Hell in humiliation!” (Qur’an;40.60). This verse of Qur’an removes this misunderstanding in two ways: Firstly, Allah clearly says, “call Me, I shall accept your prayers”. It is very clear that “Qada & Qadar” or predestination is not such a thing by which restrictions are imposed on the authority of Allah or to cease His authority of accepting the prayers. No doubt that the man does not posses the authority to defer or alter the decisions of Allah but Allah posses the authority to change his decision on the request and prayers of any human being. “Allah may erase or confirm whatever He pleases : with Him is the Mother of the Book.” (Qur’an;13:39). “..We are not to be frustrated (caused to be completely unavailing)”(Qur’an;56:60). The second thing narrated in this verse (Qur’an;40.60) is that: whether the prayer is accepted or not immediately, it is always of advantage that the human being; by praying and by asking for His favours accepts the Lordship and supremacy of Allah and admits his own smallness. This display of devotion and humbleness is the center of devotion (ibadat) for which man is certainly to be rewarded, whether his prayers are accepted or not. Companion Salman Farsi narrates that the Prophet (peace be upon him) said; “Qadar cannot be altered but by Prayer” (Tirmidi). It means that no one has the authority to alter the decisions of Allah but Allah himself can change his decision and this can happen when man prays to Him. Jabir Bin Abdullah says that the Prophet (peace be upon him) said, “when a man prays to Allah, He either grants him what was asked for or He stops some evil of similar type to over come him, provided he does not ask for some thing bad or unkindness (qata rehmi). According to an other Hadith narrated by Abu Saeed Khudri in which the prophet is reported to have said; “Whenever a Muslim prays; Allah accepts it in one of three forms, either accepted in this world, or preserved for acceptance on the Day of Judgment or he is saved from some misery of similar kind” (Ahmed). Abu Huraira narrates that the prophet said; “Nothing is more important to Allah than the prayer”. (Tirmidi, Ibne Maja).
Cause and Effect
The law of “Cause and Effect” applies to human life as well as to the universe in general. Indeed, it has a direct bearing on the task assigned to man by God, when He first created him, that is, building human life on earth. That is the law of cause and effect, which operates, by Allah’s will. For example, fire burns therefore when something is put close to a fire it is burnt. If a match is lit and a finger is placed on top of its flame, a burning sensation will be felt immediately. If it is not done, no such feeling will be experienced. This is a simple example of the working of the law of cause and effect. Hence if someone places his finger close to the flame of a match and say that God’s Will may prevent the fire from burning it, it is certainly true that God may stop the action of the fire (as was done miraculously to save Prophet Abraham, (peace be upon him) but normally it is His Will that the fire should burn. Therefore, when things are placed in a fire they burnt. No individual or community can ignore this law or its implications without suffering disastrous consequences.
A good example of how the law of cause and effect works is given in the Qur’an in Chapter number 12, ‘Joseph’ (Surah; Yousuf) wherein due to his good planning, Prophet Joseph (peace be upon him) stored the grains during good harvesting period which were used to save the people of Egypt and surroundings from starvation during the forthcoming drought. It has been narrated by Abdullah bin Abbas that ‘Umar bin Al-Khattab departed for Sham (Syria) on an expedition, en route he came to know that an epidemic had broken out at Sham. After consultations Umar decided to return back to Medina. Abu ‘Ubaidah bin Al-Jarrah, the commander of the Muslim army, said to ‘Umar, “Are you running away from what Allah had ordained?” ‘Umar said; yes, we are running from what Allah had ordained to what Allah has ordained. Don’t you agree that if you had camels that went down a valley having two places, one green and the other dry, you would graze them on the green one only if Allah had ordained that, and you would graze them on the dry one only if Allah had ordained that?” At that time ‘Abdur-Rahman bin ‘Auf, who had been absent because of some job, came and said, “I have heard Allah’s Apostle saying, ‘If you hear about it (an outbreak of plague) in a land, do not go to it; but if plague breaks out in a country where you are staying, do not run away from it (quarantine).’ Umar thanked Allah and returned to Medina. (Summarized from Sahih Al-Bukhari Hadith: 7.625)
It may be understood that the actions of Prophet Joseph (peace be upon him) and ‘Umar bin Al-Khattab, (2nd rightly guided Caliph) do not contradict Allah’s Will because whatever they did, it was part of His Will. It is Allah who set that law in operation and allowed its consequences to be fulfilled. It only needs a little stretch of the mind to understand that this law is also part of predestination, in its broad, Islamic sense. The way God has created the human and the world around them makes it clear that it is His Will that people will be affected by a wide variety of causes. Therefore, if people lead a healthy lifestyle they are likely to live longer than if they are heedless of all the lessons that life brings to them. These days, many Muslims understand this fact in a very narrow sense. They understand this an impossible position from which they cannot be released. Hence, they are not ready to do anything that does not take their fancy. They wait for things to happen to them because they think whatever they do is not going to change, the preordained; though they do not know as to what is preordained. This attitude is not acceptable from the Islamic point of view. Indeed, God has encouraged the man to take every possible means to improve the quality of life. This applies to all aspects.
It is evident that the good Muslims don’t have to sit down, do nothing in the hope that whatever is written in the destiny will be given. No one knows what is written in the destiny, may be bad luck to sit idle and get doomed. So one ought to strive for the best (good) and work accordingly, with the hope that Allah may create favorable circumstances to achieve the good for this world and hereafter. The example of Prophet Moses (peace be upon him) mentioned in Qur’an: “And remember Moses said to his people: “O my people! why do ye vex and insult me though ye know that I am the apostle of Allah (sent) to you?” Then when they went wrong Allah let their hearts go wrong: for Allah guides not those who are rebellious transgressors.”(Qur’an;61:5). The people of Moses did not do this out of ignorance, but from a selfish, perverse, and rebellious spirit, for which they received punishment. Thus the Muslims should avoid any deviation from the Law and Will of Allah. It is not the way of Allah, that those people who themselves want to follow the wrong path be unnecessarily forced to follow the right path, or those who are bent upon to disobey Him, be compelled for the award of His Grace of guidance. It is self evident that the beginning of decline of a man or nation towards misguidance is not from Allah but it is the individual or the nation itself that start it. However it is the law of Allah that, any one who opt to get astray, He facilitates and creates the circumstances accordingly. Allah has gifted the man with “Freedom of Choice”, thereafter it is up to the individuals or groups to decide, whether to be obedient to God or not, choose the right path or wrong path of evil.
A Scientific Approach
Time
The science support the concept of Absolute Knowledge of God related with time and destiny, which need to be understood separately. According to Merriam Webster’s Collegiate Dictionary, Time is defined as: ‘A nonspatial continuum that is measured in terms of events which succeed one another from past through present to future’. Encyclopedia Britannica, defines that: Time is measured or measurable period. More broadly, it is a continuum that lacks spatial dimensions. Philosophers have sought an understanding of time by focusing on the broad questions of the relation between time and the physical world and the relation between time and consciousness. Those who adopt an absolutist theory of time regard it as a kind of container within which the universe exists and change takes place, and believe that its existence and properties are independent of the physical universe. According to the rival Relationist theory, time is nothing over and above change in the physical universe. Largely because of Albert Einstein, it is now held that time cannot be treated in isolation from space (space-time). Some argue that Einstein’s theories of relativity vindicate Relationist Theories, others that they vindicate the absolutist theory. The primary issue concerning the relation between time and consciousness is the extent, if any, to which time or aspects of time depend on the existence of conscious beings. Events in time are normally thought of in terms of notions of past, present, and future, which some philosophers treat as mind-dependent; others believe that time is independent of perception and hold that past, present, and future are objective features of the world.
The Perception of Time
The primary assumptions of the materialist philosophy that; matter and time are absolute and eternal, are scientifically proved to be totally superstitious, writes Harun Yahya. What perceived as ‘Time’ is, in fact, a method by which one moment is compared to another. A person formulates the concept of “time” by comparing the moment in which he lives with what he has in his memory. If this comparison is not made, there can be no concept of time. The time comes to exist as a result of the comparison made between some illusions stored in the brain. If man did not have memory, his brain would not make such interpretations and he would never therefore have formed the concept of time. The only reason why someone determines himself to be thirty years old is because he has accumulated information pertaining to those thirty years in his mind. If his memory did not exist, then he would not think of the existence of such a preceding period, and he would only experience the single “moment” in which he lives—which is a very essential point.
The Scientific Explanation of Timelessness
Since human brain is accustomed to a certain sequence of events, time has always flowed forward. However, this is a decision reached in the brain and is relative. Had the bits of information in the memory been arranged as in films played backwards, the flow of time would be as in these films played backwards. In this situation, man would start to perceive the past as the future, and the future as the past, and live the lives in a totally opposite sequence. In reality, man can never know how time flows or even whether it flows or not. This is an indication of the fact that time is not an absolute fact, but just a sort of perception.
The ‘relativity of time’ is a fact also verified by one of the most important physicists of the twentieth century, Albert Einstein. Lincoln Barnett writes in his book The Universe and Dr. Einstein: Along with absolute space, Einstein discarded the concept of absolute time—of a steady, unvarying inexorable universal time flow, streaming from the infinite past to the infinite future. Much of the obscurity that has surrounded the Theory of Relativity stems from man’s reluctance to recognize that sense of time, like sense of colour, is a form of perception. Just as space is simply a possible order of material objects, so time is simply a possible order of events. The subjectivity of time is best explained in Einstein’s own words. “The experiences of an individual” he says, “appear to us arranged in a series of events; in this series the single events which we remember appear to be ordered according to the criterion of ‘earlier’ and ‘later’. There exists, therefore, for the individual, a time, or subjective time. This in itself is not measurable. I can, indeed, associate numbers with the events, in such a way that a greater number is associated with the later event than with an earlier one.” The words of Einstein indicate that the idea of a forward-running time is nothing more than conditioning. Einstein himself pointed out, as quoted in Barnett’s book: “Space and time are forms of intuition, which can no more be divorced from consciousness than can our concepts of colour, shape, or size.”
According to the Theory of General Relativity: “Time has no independent existence apart from the order of events by which we measure it.” Since time is based on perception, it depends entirely on the perceiver and is therefore relative. The speed at which time flows differs according to the references used to measure it, because there is no natural clock in the human body to indicate precisely how fast time passes. As Lincoln Barnett wrote: “Just as there is no such thing as colour without an eye to discern it, so an instant or an hour or a day is nothing without an event to mark it.” The relativity of time is plainly experienced in dreams. Although what is seen in the dreams seems to last for hours, in fact, it only lasts for a few minutes, and even a few seconds. The information about the rate of the passage of time is based on relative references. Everyone perceives the flowing speed of time differently under different situations is evidence that time is but a psychological perception. For instance, when some one have to meet a friend, a 10-minute delay on his part would seem like an interminable, or at least a very long time. Moreover for a sleepless person who has to wake up to go to school or work, an extra ten-minute sleep may seem very long. He may even think that he has had all his sleep in these ten minutes. In some circumstances, just the opposite happens. As one may remember from the school years, after a forty-minute lesson which seems to last for centuries, a ten minutes break may seem to pass very quickly.
The relativity of time is a scientific fact also proven by scientific methodology. Einstein’s Theory of General Relativity maintains that the speed of time changes depending on the speed of the object and its position in the gravitational field. As speed increases, time is shortened and compressed: it slows down as if coming to the point of “stopping.” This is explained with an example given by Einstein. Imagine twins, one of whom stays on earth while the other travels in space at a speed close to that of light. When he comes back, the traveler will see that his brother has grown much older than he has. The reason is that time flows much more slowly for the person who travels at speeds near the speed of light. The same applies to a father traveling in space in a rocket, the speed of which is close to ninety-nine per cent of the speed of light, and his earth-bound son. If the father was twenty-seven years old when he set out and his son three; when the father came back to earth thirty years later (earth time), the son would be thirty-three years old while his father would be only thirty.
This relativity of time is not caused by the deceleration or acceleration of clocks, or the deceleration of a mechanical spring. It is rather the result of the differentiated operation periods of the entire system of material existence, which goes as deep as sub-atomic particles. In other words, for the person experiencing it, the shortening of time is not experienced as if acting in a slow-motion picture. In such a setting where time shortens, one’s heartbeats, cell replications, and brain functions, etc, all operate more slowly. Nevertheless, the person goes on with his daily life and does not notice the shortening of time at all. These facts revealed by the Theory of Relativity have been verified quite a few times by various scientists. In his book Frontiers, Isaac Asimov also states that it is 84 years since the publication of Einstein’s Theory of Relativity, and each time the theory has been tested, Einstein has been proved right once again.
Relativity in the Qur’an
The findings of modern science lead to the conclusion that: Time is not an absolute fact as supposed by materialists, but only a relative perception. What is most interesting is that this fact, undiscovered until the twentieth century by science, was revealed to mankind in the Qur’an fourteen centuries ago. There are various references in the Qur’an to the relativity of time. It is possible to see in many verses of the Qur’an the scientifically proven fact that time is a psychological perception dependent on events, setting, and conditions. For instance, a person’s entire life is a very short time, as man is informed in the Qur’an:
“On the Day when He will call you, you will answer His Call with words of His Praise and Obedience, and you will think that you have stayed in this world but a little while!”(Qur’an;17:52”)
“And on the Day when He shall gather them together, it will seem to them as if they had not tarried on earth longer than an hour of a day: they will recognize each other”.(Qur’an;10:45).
Some verses indicate that people perceive time differently and that sometimes people can perceive a very short period as a very lengthy one:
“He will say: “What number of years did you stay on earth?” They will say: “We stayed a day or part of a day, but ask those who keep account.” He will say: “Brief indeed was your sojourn, if you had only known!” (Qur’an;23:112-114).
In some other verses God states that time may flow at different paces in different settings: “…Truly, a day in the sight of your Lord is like a thousand years of your reckoning. (Qur’an;22:47)
“The angels and the spirit ascend to Him in a day the measure of which is like fifty thousand years”.(Qur’an;70:4)
“He rules all affairs from the heavens to the earth: in the end all will ascend to Him in a single day, the measure of which is a thousand years by your reckoning”.(Qur’an;32:5).
These verses are clear expressions of the relativity of time. This finding, which was only recently understood by scientists in the twentieth century, was communicated to man 1,400 years ago in the Qur’an is an indication of the revelation of the Qur’an by God, Who encompasses the whole of time and space: “Sons of Adam inveigh against (the vicissitudes of) Time, and I am Time, in My hand is the night and the day”.(Hadith Qudsi No.4).
Many other verses of the Qur’an reveal that time is a perception. The situation described in the verse here is also evidence that time is in truth a psychological perception, Allah says:
“Or (take) the instance of one who passed by a hamlet, all desolate and in ruins. He said, “How shall God ever bring it to life now that is dead?” but God caused him to die for a hundred years, then brought him back to life. He said: “How long did you tarry thus?” He said: Perhaps a day or part of a day.” He said: “No, you have tarried thus a hundred years; but look at your food and your drink; they show no signs of age; and look at your donkey. And so that We may make of you a sign to the people, look further at the bones, how We bring them together and clothe them with flesh.” When this was shown clearly to him, he said: “I know that God has power over all things.”(Qur’an;2:259).
Hence it is clearly emphasized that God, Who created time, is unbound by it. Man, on the other hand, is bound by time, which is ordained by God. As in the verse;2:259 man is even incapable of knowing how long he has slept. This being so, to assert that time is absolute (just as materialists do in their distorted thinking) is very unreasonable.
Destiny
The relativity of time clears up a very important matter known as ‘Destiny’. Relativity is so variable that a period appearing to man to be billions of years’ in duration may last only a second in another perspective. Moreover, an enormous period of time, extending from the world’s beginning to its end, may not even last a second but just an instant in another dimension. This is the very essence of the concept of ‘Destiny’, a concept that is not well understood by most people, especially materialists who deny it completely.
Destiny is God’s perfect knowledge of all events past or future. A majority of people question how God can already know events that have not yet been experienced and this leads them to fail to understand the authenticity of destiny. However, “events not yet experienced” are only so for the people. God is not bound by time or space, for He Himself has created them. For this reason, past, future, and present are all the same to God; for Him everything has already taken place and finished. In ‘The Universe and Dr. Einstein’, Lincoln Barnett explains how the Theory of General Relativity leads to this conclusion. According to Barnett, the universe can be “encompassed in its entire majesty only by a cosmic intellect.” The will that Barnett calls “the cosmic intellect” is the wisdom and knowledge of God, Who prevails over the entire universe. Just as a man can easily see a yardstick’s beginning, middle, and end, and all the units in between as a whole, God knows the time, men are subject to as if it were a single moment right from its beginning to its end. People, however, experience incidents only when their time comes and they witness the destiny God has created for them. Destiny is the eternal knowledge of God and for God, Who knows time like a single moment and Who prevails over the whole of time and space. [Excerpts from article by Harun Yahya]
It is evident that once everything is ‘Predetermined’, then there appears to be no justification for reward and punishment. However after providing guidance; God has granted power and ‘limited free will’ to human by which they can perform certain actions by use of their wisdom i.e. to choose between right and wrong: “He Who created Death and Life that He may try which of you is best in deed: and He is the Exalted in Might Oft-Forgiving.”(Qur’an;67:2). The reward or punishment on the Day of Judgement will not be due to His fore knowledge, but through record of their actions and witness. One also understand from what He relates in the Qur’an that time is one for God: some incidents that appear to men to happen in the future are related in the Qur’an as if they had already taken place long before (Qur’an; 39:68-73). Every event, big or small, is within the knowledge of God and recorded in a book (Qur’an;10:61).
By understanding the concept of destiny, the life becomes simple for a believer. All distressful material worries, anxieties, and fears vanish. He grasps that the entire universe has a single sovereign, that He changes the entire physical world as He pleases and that all one has to do is to turn to Him. He then submits himself entirely to God “to be devoted to His service.” (Qur’an;3:35). To comprehend this secret is the greatest gain in the world. “Glory be to You! We have no knowledge except what You have taught us. You are the All-Knowing, the All-Wise”.(Qur’an;2:32).
It could be summarized that belief in al-Qadar is based on four things:
Al-‘Alam – Knowledge: i.e., that Allah knows what His creation will do, by virtue of His eternal knowledge, including their choices that will take place.
Kitabat – Writing: i.e., that Allah has written every thing that exists including the actions of all creatures in al-Lauh al-Mahfuz prior to creation due to His Knowledge.
Mashii’at – 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 happens by His will. This does not mean that He forces things to happen the way they happen in the area of human beings’ voluntary actions. It means that He knew what they will choose, wrote it and now lets it happen.
Al-Khalq – Creation and formation: i.e., that Allah is the Creator of all things, including the actions of His servants. They do their actions in a real sense, and Allah is the Creator of them and of their actions.
It is possible that Allah sends a daily/yearly decree dictating that a person will get some benefit. However, due to that person’s good deeds (for instance, fulfilling the ties of kinship, being good to your relatives and maintaining the relationship), Allah sends another decree increasing that person’s benefits. The reversal of the two decrees is already within Allah’s knowledge and is recorded in the Preserved Tablet. The person himself knows nothing of his own destiny or of Allah’s decrees, but what he does know is that if he performs certain good deeds, then He will increase his profit (as in the example above) more than if he does not do that deed. In the light of the above the following may be derived:
Our supplications do change destiny and are of much avail.
Good deeds are a source of an increase in one’s sustenance, and can avert calamities.
Sins result in a decrease in one’s sustenance, and invite calamities.
Conclusion
The doctrine of Predestination in its misperceived form is rejected categorically by Islam. Qada and Qadr is generally misunderstood, proper understanding provided clear cut approach for hard work and performance of good deeds. Any laxity with misconception that since everything is preordained by Allah, why put in any effort? It needs to be properly understood. A famous saying: “Tie your camel, then trust Allah” makes thing clear. Allah’s timeless knowledge does not prohibit or put restrictions on the freedom of man. God says:
“Do men think that they will be left alone on saying “We believe” and that they will not be tested? We did test those before them and Allah will certainly know those who are true from those who are false. Do those who practice evil think that they will get the better of us? Evil is their judgment! For those whose hopes are in the meeting with God (in the Hereafter let them strive); for the Term (appointed) by God is surely coming: and He hears and knows (all things). And if any strive (with might and main) they do so for their own souls: for Allah is free of all needs from all creation. Those who believe and work righteous deeds from them shall We blot out all evil (that may be) in them and We shall reward them according to the best of their deeds.” (Qur’an;29:2-7); “That no bearer of burdens can bear the burden of another; That man can have nothing but what he strives for;”(Qur’an;53:38-39, similarly also at 6:164, 17:15, 35:18 & 39:7). Allah says: “Your Lord is full of Mercy all- embracing; but from people in guilt never will His wrath be turned back. In response to this those who ascribe partners to God will promptly say: “If God wanted, neither we nor our forefathers would have ascribed partners to Him, or we could have made anything unlawful.” That is how their ancestors rejected the truth in the past until they tasted of Our punishment. If they say so, then ask them: “Do you have any evidence that you can put before us? The fact of the matter is, you believe in nothing but conjecture and follow nothing but falsehood.” (Qur’an;6:147-148); “All will be awarded ranks according to their deeds, and your Lord is not unaware of what they do.” (Qur’an;6:132). It is evident that God has sent the man to this world with guidance and freedom of choice to choose between good and evil. However man is not totally free, there are many aspects which are given; like one can not himself choose where to get born, the level of intelligence, other faculties and many more. It is due to His infinite knowledge that God is aware of all actions which will be performed by everyone, kept in record with Him. No one is being forced to act in a particular manner; he is responsible for his actions. If man does not have choice then it against the divine justice to punish him. The world is working on the principle of ‘cause and effect’. No one knows his own destiny and the complete knowledge is with Allah alone. Hence every one has to strive to attain salvation. God is most Merciful, he forgives the sins of the repentant but the abode of the rebellious is the fire of hell, which they earn due to their misdeeds.
Prayers can only be addressed to God. He will permit intercession for deserving people like His messengers and pious people. The matter of heart and faith are only known to God. It is better that people should concentrate towards their deeds and seek His forgiveness and blessings.
Here we come to end of series on “Islam’s six Articles of Faith” and we can conclude by recapitulating:
1) To affirm his/her belief in Allah (Single God).
2) To believe in His messengers (from Adam, Noah, Abraham to Moses and Jesus, 25 are mentioned by name in Qur’an), and Muhammad (peace be upon him) to be His Last Messenger for humanity.
3) His books, Qur’an and all scriptures revealed to His Messengers which also include the original Torah, Psalms (Zabur) and original Gospel (Injeel) to Jesus Christ (pbuh).
4) To believe in Al Ghaib [metaphysical, hidden creatures] like the angels, Jinns, etc.
5) Resurrection after death on the Day of Judgment, accounting and the scales, hell and paradise.
6) Qada and Qadr, The good and evil of destiny are in the power of Allah, the Most High
Allah may grant us power and conviction of firm belief and strong faith, followed by good deeds to enable for good reward with Mercy of Allah. “Our Sustainer! Do not punish us if we forget or make a mistake.” (Qur’an;2:286)
[Concluded]
References and more:
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