The Day of Resurrection:
One of the six basic tenets of faith is belief in the Day of Resurrection & Judgment, the other tenet of faith is “Predestination”. Some aspects of “Day of Resurrection & Judgment” were covered in the previous issue, after explaining the remaining part, “Predestination” will be explained briefly.
The Holy Qur’an places as much importance on this principle as on belief in God the two tenets are invariably mentioned together. A believer is constantly aware of the Day of Judgment and this knowledge determines his actions he does as much good as he can to reap the rewards on that Day and avoids letting himself be involved in actions which will harm him spiritually. He will resist even the most enjoyable and desirable temptations, realizing he will have to take full responsibility for his actions on that Day. Similarly, if he is asked to undertake a difficult task, he will carry it out, being aware of the positive sequences. Such people are described in the Holy Qur’an as those
“who are impelled to rise from their beds (at night) to call out to their Sustainer in fear and Hope, and who spend on others out of what We provide for them as sustenance” (Qur’an;32:l6)
It is people like this who are happy to serve God regardless of whether times are good or bad. They are willing to let go of whatever they own for the sake of others. They are in awe of God and respect His power and at the same time, they are comforted by His mercy.
Intercession
There are very strange concepts of intercession prevalent in our society, it is being repeated here again to remove misconceptions. People indulge in all sorts of immoral activities and think that some saint or Wali Allah will save them from hellfire. On that Day, no one will be able to help anyone else, nor can anyone intercede with God unless He grants His permission. Intercession in the other world will be different from this one. In this world we may be able to mediate with someone in a position of authority on the strength of the goodwill or influence we enjoy with that person. This sort of intercession may not be sincere. It may be done with the intention of obliging an employee or having acquitted someone who was accused of doing wrong. However, intercession in the other world can only take place when God, out of His mercy, wishes to pardon someone and to honour a person out of His generosity to him or her. In this case, He grants permission to someone to intercede, and, accordingly, the person to whom Divine permission is granted intervenes.
Defense followed by Confession
On the Day of Reckoning, there will be no injustice, there will be ‘Witness and Proof’, ‘Witness by the Messengers], use of ‘The Books and the Scrolls of Deeds’. The unbelievers will also try to defend themselves and make false oaths to prove their innocence. They will behave as if they are in the presence of a person of authority in human form, without realizing that they are in the presence of God, Lord of all creations, who is aware of what is going on in everyone’s conscience and the musings of every soul.
“On the Day Allah will resurrect them all, and they will swear to Him as they swear to you and think that they are [standing] on something. Unquestionably, it is they who are the liars.” (Qur’an;58:18)
. … and in their utter confusion they will only be able to say, “By God, our Lord, we never were idolaters” (Qur’an;6:23).
At that moment God will render them speechless and will order their limbs and internal organs to confess of the wrong they have done the hand will admit to its mistakes and the legs will confess about the wrong places they went to:
“This day We seal up their mouths, and their hands speak out to Us and their feet bear witness as to what they used to earn” (Qur’an;36:65).
When their confessions are taken note of and proven to be true, these people will reproach their organs and limbs: And they say unto their skins,
“Why testify you against us?” They say, “God has given us speech Who gives speech to all things, and Who created you in the beginning, and unto Whom ye are returned.” (Qur’an;42:21).
These human beings used to hide themselves away from the world in order to indulge in sexual pleasure, and imagined that God would not notice them! How could this be possible, even when measured by human standards of intelligence and capabilities? Television is a good example to illustrate this idea. The announcer sits in an enclosed area and presents a program but does this mean he is hidden from anyone’s sight? Millions of people both watch and listen to him. If on a human scale we can make information known in this way, it is even simpler for God to observe all the actions of us mortals. It is for this reason that the Holy Qur’an says:
“And they say unto their skins, “Why testify ye against us?” They say, “God hath given us speech Who gives speech to all things, and Who created you at first, and unto Whom ye are returned. You did not hide yourselves lest your ears and your eyes and your skins should testify against you, but ye deemed that God knew not much of what ye did. That, your thought which ye did think about your Lord, hath ruined you and ye find yourselves (this day) among the lost” (Qur’an;41:21- 23).
This is what will happen to those who do not believe in God and who deny the Day of Reckoning. These people are unable to see beyond this world and refuse to see that life is eternal. Such people do not realise that they cannot hide anything from God, Who is aware of everything and how can they, in this case, possibly hide anything from their physical bodies, which are part and parcel of their own beings? It is important, therefore, to ask God to forgive and protect us on the Day of Judgment in the same way as He forgave us in this world, for He is the only One Who can do so.
An Absurd Argument- Expression by Body Parts
Some people will reason by asking how our hands and feet can possibly ‘speak’ when they do not have the faculty of speech. But, if you think about it, there are inventions that ‘speak’ tape-recorders, films, cameras, including those which are hidden in banks and such places, and are able to take pictures of anyone who visits the bank. And if a man who robs a bank denies any accusation made against him, a film can be shown to him, exposing his crime, showing him in the very act of stealing, maybe talking to himself or any others who were around, as proof of what he did. If man, through his ingenuity can make such marvelous inventions, is it not possible for God to invent something beyond the ingenuity of man? However this could also be taken metaphorically to reveal or express.
The Reckoning and its Result
There are various categories of reckoning. The easy reckoning is for those who receive the record of their deeds in their right hands, and the severe reckoning for those who disobey God. After the reckoning, people will be placed in various categories those who are drawn close to God in the front, followed by those who have done what is right in their life, and finally those who lost their way.
Now if one happens to be of those who are drawn close unto God, happiness (awaits him or her in the life to come) and inner fulfillment and a garden of bliss. And if one happens to be among those who have attained to righteousness (he or she too will be welcomed into paradise with the words), “Peace be unto thee (that art) of those who have attained to righteousness”. But if one happens to be one of those who are wont to call the truth a tie, and (thus) go astray, a welcome of burning despair (awaits him in the life to come) and the heat of blazing fire! Verily, this is the truth. Extol then the limitless glory of thy Sustainer’s mighty name (Qur’an;56:88-96).
The Approach to Hell
Everybody will walk along a path overlooking hell. The speed at which they move along this path will depend how close they are to God and on the abundance of their good deeds. This means, therefore, that those who are in awe of God, and are God-conscious, will have a ‘safe exit’. God the Almighty says:
“There is not one of you but shall approach it. That is a, fixed ordinance of the Lord. Then We shall rescue those who kept from evil, and leave the evil-doers crouching; there”(Qur’an;19:71-72)
“Nay! Would that you knew through the real knowledge provided to you in this Qur’an and care about your life in the Hereafter. Because on the Day of Judgment when you shall see the hell,” (Qur’an;102:5-6).
The above verses refer to two different ‘viewings’ of hell. Those who are God-conscious will have the first viewing, and they will have a safe passage and attain salvation. Those in the second viewing will include people who have followed evil ways and have been unjust; they will fall into the abyss of hell. The first viewing may perhaps be before the reckoning takes place, when everybody will witness the sight of hell.
Paradise and Hell
The Holy Qur’an presents descriptions of heaven in a style that the human intellect can easily understand. References are made such as: Rivers will run beneath it. Those who reside in it will wear bracelets of gold and pearls, their garments will be of silk. Rivers of wine and rivers of honey will flow in it, and in it will be girls most beautiful of eye like unto pearls hidden in their shells, and immortal youth.
The blissful delights of heaven belong to the realm of the unseen, and God has described them in allegorical language in the Holy Qur’an in a manner easily understood by the human mind. It should therefore be clear to us all that everything in paradise which is referred to is unlike anything in this world. That includes the rivers, milk, honey and ‘the girls most beautiful of eye, etc. In this context we can consider the quote from the Holy Qur’an and a saying by our Prophet, peace be upon him. The Holy Qur’an says:
“And no human being can imagine what blissful delights as yet hidden, await (in the life to come) as a reward for all that they did” (Qur’an;32:17).
And our Prophet (peace be upon him) says, “God says, I have prepared for My righteous servants what no eye has ever seen and no ear has ever heard and no heart of man has ever conceived”. This is further proof of the point we made earlier, that the human being is incapable of imagining or comprehending the unseen.
Some commentators on the Holy Qur’an who have expounded on this subject have done so without providing proof for their theories. They tried hard to present a visual image of the life hereafter and compare it to life in this world. But their efforts were similar to those of scholastic theologians who tried to gauge and conceptualize Divine Justice and Divine Attributes on the basis of human justice and attributes they got tangled in a web of theories and arguments. It would have been wiser for them to take the same stand as that taken by the scholars of early Islam who adhered strictly to the text regarding relevant issues, admitting the incapacity of the human mind to go beyond its limits. One of the empty and fruitless arguments put forward by these scholars pertains to the beautiful girls of paradise. Would cohabitation with them be similar to the way we live with women in this world? They forgot that part of the role of marriage in this world is to have children and preserve our species. But as there is no such purpose in the life hereafter, those sort of questions have no meaning. It is far more reasonable to believe everything that has been mentioned in the Holy Qur’an instead of going into details and interpreting what has been said in a way which is incompatible with the text.
Admission to Paradise
Admission to Paradise cannot be achieved merely by a sense of yearning or wishful thinking. It can only be achieved by faith and obedience. The Holy Qur’an says: “The final result will neither be in accordance with your desires nor in accordance with the desires of the People of the Book”.
He who does evil will be requited with evil: he will find no protector or helper besides Allah” (Qur’an;4:123)
“Do you think that you will enter paradise without going through the trial? Allah has not yet tested you to see who among you strive hard for His cause and who show patience for His sake” (Qur’an;3:142).
Therefore, a believer who is accepted in the realm of paradise is one who promotes good, who has worked for God’s sake and has sacrificed time, money and power on earth in order to work towards truth. Failing this, he should have avoided getting involved in actions that in the end are harmful to his spiritual development, and have leant to be patient.
Salvation is finally achieved after the reckoning is over and the believer crosses the bridge of Sirat: “Those who were conscious of the Sustainer will be urged on towards Paradise, till when they reach it, they shall find its gates wide-open, and its keeper will say unto them, “Peace be upon you! Well have you done: enter then this (Paradise), herein to abide.” And they will exclaim:
“All praise is due to God, who has made His promise to us come true, and has bestowed upon us this expanse (of bliss) as our portions so that we may dwell in paradise as we please! And how excellent a reward will it be for those who labored (in God’s way)!” (Qur’an;39:73-74).
Description of Paradise
In terms of space, paradise is as vast and spacious as the heavens and earth put together. If this is hard to imagine, we must remember that the other world in relation to this is like this world compared to the mother’s womb. As we mentioned earlier, the fetus thinks of the womb as being its own finite world. And, if you think about it any house on earth is a million times larger than the world of the fetus. Paradise has been prepared for the righteous and God conscious. So who are these people and what do they do? We may perhaps wish to follow in their footsteps and be blessed by their company. God has described the righteous and God conscious in the following way:
“Who spend (in His way) in time of plenty and in time of hardship, and hold in check in their anger, and pardon their fellow men because God loves the doers of good; and who when they have committed a shameful deed or have (otherwise) sinned against themselves, remember God and pray that their sins be forgiven…” (Qur’an;3:134-35)
These are some of the qualities of the God fearing and God conscious people. And God will, out of His generosity and benevolence, admit to heaven those who acquire those qualities after practicing the right kind of faith and having sincere belief in the principle of the Oneness of God. Paradise will be divided into different categories, first and foremost is the Garden of Bliss which may not be attained by everyone:
“Does every one of them hope to enter a Garden of Bliss?” (Qur’an;70:38).
The Garden of Bliss is for those who are foremost in faith and good works (Qur’an;56:10)
They who were (always) drawn close unto God (Qur’an;56:12).
Then there is a part of heaven known as the ‘highest place in heaven’. It is granted to those servants of God referred to the Holy Qur’an in the chapter entitled Al-Furquan (The Criterion). They are the people who possess the following virtues:
1. Humility and patience towards those who are not as spiritually developed as they are.
2. Devotion to God, which keeps them in constant touch with Him.
3. Awareness of the judgment they will receive in the life hereafter.
4. Moderation in spending.
5. Avoidance of treason to God, their fellow creatures and to themselves.
6. Avoidance of falsehood and futility.
7. Paying attention, both in mind and manner to God’s signs.
8. The desire to bring up their families in righteousness and making them aware of Truth.
The above virtues represent, in a nutshell, a complete code of individual and social ethics and a ladder of spiritual development, available to everyone. Among other divisions of heaven are: Gardens with trellises and without. (Qur’an;6:141). That is to say, there are both cultivated and uncultivated gardens; Gardens of Abode, Gardens of Eden and the ‘two Gardens’, for those who are God fearing. In these gardens will be set down the record of the truly virtuous in a most lofty model.
Life in Paradise
The Holy Qur’an states that those who are in paradise will meet their brethren and their kith and kin:
“Enter Paradise, you and your spouses, with happiness know therein neither (burning) sun nor cold severe, since its (blissful) shades will come down low over them and low will hang down its clusters of fruit, most easy to reach” (Qur’an;76:12-13).
In happiness will they and their spouses on couches recline (Qur’an;36:56).
And as for those who have attained to faith and whose offspring will have followed them in faith, we shall unite them with their offspring. (Qur’an;52:21).
They will meet in an atmosphere of warmth and purity of heart: We shall have removed whatever unworthy thoughts or feelings may have been (lingering) in their bosoms. (Qur’an;7:42)
“. … And (by then) We shall have removed whatever unworthy thoughts or feelings may have been (lingering) in their breasts, (and they shall rest) as brethren, facing one bother (in love) upon thrones of happiness. (Qur’an;15:47).
(In such a paradise the best will dwell) reclining upon carpets lined with rich brocade; and the fruit of both these gardens will be within easy reach (Qur’an;55:55).
And they will be waited upon by (immortal) youths, (as if they were children) of their own, (as pure) as if they were pearls hidden in their shells (Qur’an;52:24).
In that (paradise) they shall (right fully) claim all the fruits (of their past deeds), resting in security (Qur’an;44:55).
A cup will be passed round among them (with a drink) from unsullied springs, clear, delightful to those who drink it: no heartiness will be in it, and they will not get drunk thereon. (Qur’an;37:45-47).
And as for their food and drink, it will be waited upon with trays and goblets of gold (Qur’an;43:71).
Immortal youths will wait upon them with goblets, and ewers, and cups filled with water from unsullied springs (Qur’an;56:17).
…And with fruit of any kind that they may choose and with the flesh of any fowl that they may desire… amidst fruit-laden lote trees, and acacias flower-clad, and shade extended, and waters gushing and fruit abounding, never-failing and never out of reach, and (they will rest on) couches raised high. (Qur’an;56:19-20; 28-34).
Upon their faces thou wilt see the brightness of bliss. (Qur’an;83:24)
Some faces will on that Day shine with bliss, well pleased with (the fruit) of their striving (Qur’an;88:8-9).
They will be at liberty to go wherever they wish, to meet and talk to whomever they wish: … and they will be welcomed with the greeting? “Peace!” (Qur’an;14:23).
They speak nothing but good … for they were (willing to be) guided towards the best of all tenets, and so they were guided onto the way that leads to the One unto whom all praise is due (Qur’an;22:24).
And they (who are thus blest) will turn to one another asking each other (about their past lives). They will say, “Behold, aforetime, – when we were (still living) in the midst of kith and kin – we were full of fear (at the thought of God’s displeasure): and so God has graced us with his favour and has warded off from us all suffering through the scorching winds (of frustration)” (Qur’an;52:25-26).
And in gratitude to their Lord they say” “Verily, we did invoke Him (alone) ere this; (and now He has shown us) that He alone is truly benign, a true dispenser of grace.”(Qur’an;52:28).
When they talk among themselves, they remember how they spent their time during their life in this world. They also remember matters concerning other people and what became of them: One of them speaks thus,
“Behold, I had (on earth) a close companion who was wont to ask (me) “Why, art thou really one of those who believe it to be true (that) after we have died and become mere dust and bones we shall, forsooth, be brought to judgment?” (And) he adds, “Would you like to look (and see him)?” And then he looks and sees that (companion of his) in the midst of the blazing fire and says, “By God! Verily, thou hast almost destroyed me (too, 0 my erstwhile companion) – for bad it not been for my Sustainer’s favour, I would surely be (now) among those who are given over (to suffering)”(Qur’an;37:51-57).
Then God will bless them with the company of most beautiful girls:
And (in that Paradise) We shall mate them with companions pure, most beautiful of eye (Qur’an;52:20).
And (with them will be their) spouses, raised high: for behold, we shall have brought them into being, in a life renewed, having resurrected them as virgins, full of love, well-matched with those who have attained to righteousness (Qur’an;56:34 – 39).
In these gardens will be mated of modest gaze, whom neither man nor invisible being will have touched ere them (Qur’an;55:56).
In that state of happiness they will call out,
“Limitless art Thou in Thy glory, 0 God!” and will be answered with the greeting, “Peace!” And their call will close with (the words), “All praise is due to God, the Sustainer of all the worlds”(Qur’an;10:10)
And they will say,
“All praise is due to God, Who has guided us unto this. For we would certainly not have found the right path unless God had guided us! Indeed, our Sustainer’s Apostle has told us the truth!” and (a voice) will call out unto them, “This is the paradise which you have inherited by virtue of your past deeds.” (Qur’an;7:42).
No weariness shall ever touch them in this (state of bliss) and never shall they have to forego it (Qur’an;15:48).
And neither shall they taste death thereafter having passed through their erstwhile death. (Qur’an;44:56)
“ … and the angels will come unto them from every gate (and will say), “Peace be upon you, because you have persevered!” How excellent then, this fulfillment in the hereafter (Qur’an;13: 23-24)
. … and there will be found all that the souls might desire, and (all that) the eyes might delight in. (Qur’an;43:71).
Verily, this-this indeed-is the triumph supreme. For the like of this, then let them labour, those who labour (in God’s way) (Qur’an;37:61-62).
To that then, let all such aspire as (are willing to) aspire to things of high account. (Qur’an;83:26).
Oh Lord, Thy mercy we seek in everything, and thy pardon and forgiveness Verily, You are the One who pardons and forgives. Grant us refuge Oh Lord, from the torture of hell and grant us too a safe entrance into Paradise.
The Hell
Generally when we think of Hell, the first notion that comes to our mind is that it, too may be a fire like that of the worldly fire. But although they both belong to the species of fire, there is no comparison between the two. We can notice the vast difference between these two fires when we study carefully the description of it in the Holy Qur’an. If the fire of hell were the same as the fire we know, of this world, it would burn everything and reduce it to coal. In hell, however, there are trees, water and shade, but they are for the purpose of torture and suffering and not for comfort and luxury. If a person falls into a fire in this world, he meets instant death and is thus saved from the resultant pain and suffering. But a person who is condemned to the fire of hell will undergo eternal suffering:
No end shall be put to their lives, so that they could die, nor shall aught of the suffering caused by that (fire) be lightened for them. (Qur’an;35 – 36)
. … and every time their skins are burnt off. We shall replace them with new skins, so that they may taste suffering (in full). (Qur’an;4:56)
As for the trees in hell, they are the trees of Zaqqum: the tree of deadly fruit… the (hellish) tree of deadly fruit. Verily, We have caused it to be a trial for evil doers: for behold, it is a tree that grows in the very heart of the blazing fire (of hell), its fruit (as repulsive) as Satan’s heads. (Qur’an;37: 62-64)
And the food in hell will be the food of the sinful: like molten lead will it boil in the belly, like the boiling of burning despair. (Qur’an;44:43)
And stinking water will be given to those who arrogantly deny the way of truth:… he shall be made to drink the water of most bitter distress, gulping it (unceasingly), little by little, and yet hardly able to swallow it. (Qur’an;14:17).
So people in hell will be made to eat deadly fruit and drink stinking water, which they will, due to an insatiable thirst, drink again and again, rather like a camel.
That water will boil in their stomachs like molten lead, causing all that is within their bodies, as well as their skins, to melt away. (Qur’an;22:20)
And the garments which they will wear in hell will be garments of fire. (Qur’an;22:19)
The shade in hell will be clouds of fire will they have above them and (similar) clouds beneath them, (Qur’an;39:16) shadows neither cooling nor soothing. (Qur’an;56:44).
This will be the fate of those who place more importance on material values and the pleasures they bring, and the fate of unbelievers who deny that there is an afterlife, For behold, in times gone by they were wont to abandon themselves wholly to the pursuit of pleasures, and would persist in heinous sinning and would say,
“What’ After we have died and become mere dust and bones, shall we, forsooth, be raised from the dead?”. (Qur’an;56: 45 – 46)
“Now as for those who (by their deeds) will have brought wretchedness upon themselves, (they shall live) in the fire, where they will have (nothing but) moans and sobs (to relieve their pain) therein to abide as long as the heavens and the earth endure unless thy Sustainer wills it otherwise: for verily, thy Sustainer is a sovereign doer of whatever He wills. (Qur’an;11:106-107).
Entry into Hell
When the reckoning is over and judgment has been pronounced on unbelievers regarding their punishment in hell, groups of them will be led there. Hell itself will be ‘furious’ with them for persistent disbelief in God and the messages of the prophets. The keepers of hell will be baffled by the foolishness and arrogance of such people. In this context, the Qur’an states: When they are cast into that (hell), they hear its breath ‘n drawing as it boils up, well-nigh bursting with fury; (and) every time a host (of such sinners) is flung into it, its Lepers will ask them, “Has no warner ever come to you?” At that juncture they will confess,
“Yes, a warner did indeed come to us, but we gave him the lie and said ‘Never has God sent down anything (by way of revelation!)’ “Thus the angels will tell them, “You (self-styled warners) are but lost in a great delusion”. So they admit that they turned a deaf ear and refused to exercise their minds and that, had they taken heed of the preachings and contemplated both within themselves and the world around them, they would have found proof of God’s existence and believed in Him, and would have followed the path shown by the prophets, and, as a consequence, would not have been condemned to hell. And they will add, “Had we but listened (to those warnings), or (at least) used our own reason, we would not (now) be among those who are destined for the blazing fire.” (Qur’an;67: 7-10).
Hell as a Prison
God the Almighty has described hell as abode:
“with seven gates leading into it, each gate receiving its allotted share of sinners (Qur’an;15:44), and that it will be a fire kindled by God, which will rise over the (guilty) hearts; verily it will close in upon them in endless columns (Qur’an;104:6-9).
Those who have been assigned to hell will be tied together and flung into a tight space and when they are flung, linked (all) together, into a tight space within, they will pray for extinction there and then! (Qur’an;25: 12 -14).
Behold, for those who deny the truth we have readied chains and shackles, a blazing flame (Qur’an;76:4).
Attempts to Escape from Hell
God gave man the respite of life to spend in this world. He endowed him, at the same time, with reason to choose whichever path he liked. He gave man the volition to select the goal for himself. Some chose the path to Hell and performed deeds which may take them there, but when they reach there they will try to escape from it. Such people may swear that they will live a Godly life, as long as they are given a second chance like a student who has taken an exam, failed it and is sitting for it for a second time. But it may not be such a simple matter. As God the Almighty states in the Qur’an:
Verily We have brought them a scripture which we expound with knowledge, a guidance and a mercy for a people who believe. Await they aught save the fulfillment thereof? On the day when the fulfillment thereof cometh, those were before forgetful thereof will say, “The messengers of our Lord did bring the truth! Have we any intercessors that they may intercede for us? Or can we be returned (to life on earth) that we may act otherwise than we used to act?” They have lost their souls, and that which they devised hath failed them (Qur’an;7: 52-53)
“He whom Allah let go astray (that wills to go astray) has no protector after Him. When they will face the punishment, you will see the wrongdoers exclaim: “Is there any way back to the world?”(Qur’an;42:44)
“Therein they shall cry for help: “Our Lord! Get us out, from now on we shall do good deeds and shall not repeat the ones we used to do”. The response will be: “Did we not give you lives long enough so that he who would, could take a warning? Besides, someone did come to warn you. Now taste the fruit of your deeds, here there is no helper for the wrongdoers.” (Qur’an;35:37).
In desperation, these men seek the help of the keepers of Hell in the hope that they may rescue them:
“Also imagine when the dwellers of fire will ask the Keepers of hell: “Pray to your Lord for relieving our punishment at least for one day!” The Keepers of hell will ask: “Did there not come to you Messenger with clear revelations?” “Yes,” they will answer. The Keepers of hell will say: “Then pray yourselves.” But vain shall be the prayer of the disbelievers. (Qur’an;40:49-50)
Still in despair they turn again to another source: the angel who rules over hell:
“They will cry: “O the keeper of hell! Let your Lord put an end to us.” But he will answer: “Nay! You are going to live forever.” (Qur’an;43:77)
Then they consider offering a ransom. And though those who do wrong possess all that is in the earth, and therewith as much again, they verily will seek to ransom themselves therewith on the Day of Resurrection from the awful doom. And there will appear unto them, from their Lord, that wherewith they be never reckoned. And the evils that they earned will appear unto them and that whereat they used to scoff will surround them. (Qur’an;39:47-48)
And for them are hooked rods of iron. Whenever, in their anguish, they would go forth from thence they are driven back therein and (it is said unto them), “Taste the doom of burning. Lo! God will cause those who believe and do good works to enter gardens underneath which rivers; flow, wherein they will be allowed armlets of gold, and pearls, and their raiment therein will be silk.” (Qur’an;22:21-23).
Harmony and Disharmony
Those who dwell in heaven will be recognised by their harmonious state of being. They shall be free of unworthy thoughts or lurking sense of injury and they shall rest as brethren, facing one another (in love) upon thrones of happiness (Qur’an;15:47).
As for those in hell, they will be forever arguing and quarrelling.
“Allah will say: “Enter the fire and join the nations of Jinns and men who have gone before you.” As each nation will enter hell, it will curse its preceding sister till all are gathered there, the last of them will say about the first one: “Our Lord! These have led us astray; therefore, give them double punishment of the fire.” He will answer: “There will be double for all, although you may not know because of being predecessor or successor in sin and aggression.” Then the first will say to the last: “If we were to blame, you too, were no better than us; now taste the punishment of your misdeeds.”(Qur’an;7:38-39)
“Such will it be the reward for the righteous. But for the rebellious there will be an evil resort – hell, that is! In which they will burn – the worst abode. Such will it be the reward for the wrongdoers. So they will taste scalding water, festering blood (pus) and other things of the same sort. It will be said to the ringleaders; “Here are your troops being thrown headlong with you. They are not welcomed here; for they are going to burn in the hellfire. The followers shall say to their miss guided leaders: “But you! There is no welcome for you either! It was you who have brought us to this end. Such an evil abode.” Then they will pray: “Our Lord, inflict on those who brought this fate upon us double punishment in the fire.” Then they will say to one another: “But why do we not see those whom we deemed wicked and whom we use to ridicule? Or have our eyesight failed to notice them?” Surely, this is the very truth: the people in the hellfire will argue just like that” (Qur’an;38:55-64).
The Dialogues – Inmates of Paradise and Hell
The Holy Qur’an states that the inmates of paradise will be able to see the inmates of hell, and communicate with them. And the dwellers of the Garden cry unto the dwellers of the fire, “We have found that which our Lord promised us (to be) the truth. Have ye (too) found that which your Lord promised the truth?” They say, “Yea, verily”. And a crier in between them cries, “The curse of God is on evil-doers. Who (debar) men from the path of God and would have it crooked, and who are disbelievers in the Last Day.”(Qur’an;7:44-45). “And the dwellers of the fire cry out unto the dwellers of the garden, “Pour on us some water or some of that wherewith God hath provided you.” They say, “Lo! God hath forbidden both to disbelievers (in His guidance). Who took their religion for a sport and pastime, and whom the life of the world beguiled. So this day We have forgotten them even as they forgot the meeting of this their Day and as they used to deny Our tokens” (Qur’an;7:50-51).
Al-A’raf (Limbo)
The verses coming in the chapter entitled Al-A’raf indicate that this title denotes a place – a point of transit between heaven and hell, known as the Heights (Limbo). It is said that it will be a halting place for those who do not fit into the category of either heaven or hell. In other words, their good actions do not merit their entry into heaven, yet their bad actions were judged not to be sufficiently bad for them to be condemned to hell. People in Al-A’raf will witness the beauty of paradise and talk with those dwelling there, yearning to enter themselves. They will also witness hell and converse with its inmates. There will be a veil between the inmates of paradise and the inmates of hell. And on the Heights will be men who would know everyone by his marks. They will call out to the companions of the Garden, “Peace on you”. They will not have entered, but they will have an assurance (thereof). When their eyes shall be turned towards the companions of the fire, they will say, “Our Lord! Send us not to the company of the wrong-doers.”(Qur’an;7:46-47). They will see people in hell whom they knew in this world; people who in this world were very mighty and proud of their wealth. The popularity and support they enjoyed through all this made them behave in a proud manner and commit unjust acts. To them the people of Al-A’raf will say, “What has your amassing (of wealth) availed you, and all the false pride of your past?” (Qur’an;7:48). They will realise that their riches are of no avail and will have no influence whatsoever over their agony, and what’s more that they cannot take those riches with them.
Inference
When we die, we enter the grave alone, without anyone at all by our side, leaving everyone we knew on earth behind us. We are alone during our resurrection, and we will be alone for the reckoning. But even though we all have to face death, we tend not to think about it. We are unable to envision it physically, through our senses, nor can picture it in our imagination. We should therefore ask God to open our eyes, so that we can see His Divine Truth and be enlightened in our vision, so that we may proceed on the path towards Him. We should pray to be protected from temptations, both seen and hidden, that might harm us. And we must remember to ask for His acceptance, and to be protected from His anger. For in the end, only God can forgive us and save us from our agony.
FAITH IN PREDESTINATION (TAQDIR)
Destiny, Predestination and Divine Will
The most secure and the best way to establish the authenticity of any Islamic doctrine, is to consult the true source, the Qur’an, the pious elders, that is the Companions of Prophet Muhammad (peace be upon him) and their followers. Same course is adopted with regards to the doctrine of Predestination and Destiny. The Holy Qur’an refers to destiny and divine will in several verses in different chapters, some of which are quoted below:
1. “For, no single thing exists that does not have its source with Us; and naught do We bestow from on high unless it be in accordance with a measure well-defined.” (Qur’an;15:21).
2. “Verily, all things have We created in proportion and measures. (Qur’an;54:49)
3. “…and bestowed blessings on the earth, and measured therein all things to give them nourishment in due proportion. (Qur’an;41:10).
4. “ And the moon We have measured for her mansions to traverse…” (Qur’an;36:39)
5. “It is He who created all things, and ordered them in due proportions” (Qur’an;25:2).
6. “Every single thing is before His sight, in (due) proportions” (Qur’an;13:8).
It is clear from the meanings of verses that ‘Predestination’ means those decrees and rules which Allah determined for this universe and it is that discipline under which the whole system runs. It is those natural and physical laws which govern everything. In other words, whatever has been created has some define and specific magnitude and in well defined proportions. For this reason everything that is found here was pre-determined before its existence. The number of atoms in them and the quantity and nature of elements that compose it was determined beforehand. It was also “decided” what new thing will be crated if one element combines with the other, and what will happen if they separate or disintegrate. The statics and dynamics of all things were also determined before their creation.
Difference between Destiny & Predestination
I shall try to explain the difference between ‘Destiny’ and ‘Predestination’ by an example though only ‘Allah can give the best example’ (Qur’an;16:60). In this age, when a building is constructed, a sign post is put up indicating the names of the engineers and contractors who designed and undertook the construction. The engineer is in charge of the design (like destiny of all in the universe) of the building his role is to decide on the details of the building, such as the quality and quantity of materials, the thickness of the walls and the numbers of doors and windows it should have. The contractor, however, is responsible for the construction i.e. execution of this design, in that he executes the work as required (like ‘Divine Will’ for all in Universe). ‘Destiny’ and ‘Divine Will’ in actual fact, belong to God alone. He may alter our destiny, in response to our prayers and charitable acts, in the same way as the engineer may make minor alterations in the design of the building, in response to various needs. God alone determines our ‘destiny’, and ‘only He’ can alter it in response to our prayers. If all human actions had been destined since eternity-with no scope for change, alteration or option, there would have been no need to send prophets to this world, nor to strive against unbelievers, and to invoke the Almighty. The Prophets, the righteous Caliphs and the reformers of the Ummah in every period, have always sought to banish evil and achieve what is good for mankind.
Reward and Punishment
The analogy we have just considered explains the concept of destiny and applies to the whole of creation, including human beings. But there is another issue with regard to human beings, which is much debated and argued about, and that is ‘Reward and Punishment’. And the question brought up time and again is: How could there be such a thing as reward and punishment, if our lives are predestined anyway? Especially if the Divine will is absolute and unchanging, it doesn’t make sense! Before we begin to look at this question in detail, it is important to differentiate from the start between man’s physical existence and the attributes of God and divine action. The human mind is unable to grasp this concept except through what has been made known to us through revelations.
Freedom of Will
First I would like to discuss this subject with regard to the realities of existence, as we see and feel it and then I shall refer to relevant texts. In reality man has freedom. He is able to assess material matters, and differentiate between good and bad through the power of his intellect. Through his will power, man is able to either do good, or make mistakes. Every thinking person knows that prayer is good and drinking alcohol is bad; when someone sets out from home he can either go to a Mosque and pray, or go to a pub and get drunk. By the same token, nobody can dispute the fact that I am able to lift my arm unless I have badly injured it or unless it is paralyzed. I may raise it either to give money to a poor man, or to hit an innocent person. But are these two actions one and the same? Surely the action of giving money to a poor man deserves a reward whereas the assault on an innocent person merits punishment. A student can choose whether to go out of the town the evening before his examination or to spend the evening quietly at home, revising. In a case like this, we cannot sympathize with the student who wasted his time if he fails in his exam and says his failure is unfair. And if the other student passes his exam, we cannot regard this fact as a mere fluke.
Predestination of Human Will- Constraints
I am able to move my arm because God has given me the power to do so. However, I cannot control the muscles of my heart and stomach. One student may be very intelligent and able to grasp what he learns just by reading his books through once – and then afterwards he may get pleasure from a hobby. Another student, however, may be a bit of a ‘plodder’, needing all day to understand and memorize his lessons. In the same way, one student may come from a family background where learning is encouraged and an appropriate environment is provided, whereas another student may not be given the same kind of support. His family may not be interested in intellectual pursuits-and the environment might be noisy making it hard for him to study. The choice of his circumstances is beyond him. As far as he knows, he has not been able to choose his parents, the ideal time for his lifespan or the ideal family background. All these matters are beyond our reach. We cannot make major changes in our structure for example alter our fingerprints or change height in order to improve our appearance. All such aspects of our lives are predestined.
Free Will within Human Limitations
Man, however, is free within his limitations. His ‘free will’ itself is not affected by the fact that certain aspects of his life have been pre-ordained. Human beings are rather like vehicles: the capacity of the engine determines the speed of the vehicle. A lorry cannot go as fast as a racing car. A saloon car is supposed to be used on smooth roads and not to be driven up steps or through walls. A vehicle is not classified as something else just because something goes wrong with it. It can never, for example, be classified as a mass of rock. Similarly, man is not deprived of his free will just because he faces certain difficulties which, within his limitations as a human being, are difficult to overcome. He still has choice, and can pursue his path as best he can. Man, unlike God, does not have the power to do as he wants, beyond a certain point.
Reward & Punishment-Corollary to Free Will
Punishment is a result of the course of action we have chosen to follow using our own free will which means that we are not punished for doing wrong if that choice was made under duress. We are only taken to task regarding what we have delightfully chosen to do. Whatever good a man has done will stand in his favour and whatever mistakes he has made will stand against him. God will not burden a human being with more than he is able to bear and He does not ignore even the tiniest good action. If ‘man-made’ courts of law with their relative sense of justice can assess and judge a man by taking his background and circumstances into consideration, how can the same factors be ignored in the Divine Court, a place of absolute justice? Will the same judgment be made in, say, a juvenile court, on a child who comes from a broken home and a poor background as a child from good parents, brought up in a secure home in ideal surroundings? Will both offenders be judged in the same way?
Parameters of Justice
Applying the parameters of man-made justice to God is an error made by most theologians. I personally became aware of this after a certain incident. I think it has a moral behind it, even though it may seem out of context here. In 1931, I was working as a teacher at a primary school in Syria. At that time I was young and enthusiastic, but I was also very assertive, full of my own importance and I held dogmatic views. At that time I started to question the idea of fate and destiny, a matter which I discussed with various educated men but could not get a satisfactory answer. My arrogance drove me into having violent arguments with them which must have disturbed their peace of mind. I continued to hold these views until one day I had to cane a student for bad conduct at school, (in those days caning of students was permitted). The student reacted rudely and insolently, shouting, “This is unjust! You are an oppressor!” When I heard his words, the cane fell from my hands. Momentarily I was mentally away from the school, and surrounded by complete darkness. And then it seemed as if a lamp had been lit for me. “That boy accused me of behaving unjustly because I caned him – whereas I considered it perfectly fair,” I thought to myself. “The action itself is same though the points of view held about it are different. And if this student were to complain to his parents about what had happened, they might tell him that I had acted justly, and that the caning had been for his own good! So, if a student cannot apply his immature viewpoint to that of his teacher’s concept of justice, how on earth can I apply my man-made parameters of justice to those of Almighty God?”
Could it not be that an action which I consider unfair is in fact the very essence of justice? It would be like a sick boy complaining that it is rude of the doctor to give him an injection, whereas the boy’s father feels the doctor is performing a worthy act. The difference in viewpoint is that the boy is looking at it from the angle of his pain and suffering, while the father sees it as a way of restoring his son’s health. A judge cannot give a verdict regarding a case unless he studies it from all aspects. We tend to judge matters from one particular viewpoint and often arrive at the wrong conclusions. Imagine that you and a friend go for a walk in the country and, as you lose your way, you accept a lift you are offered from someone driving a smart car. But when you’re in the car your friend takes out a knife, and starts to slash the car seat. How could he justify this? Isn’t this kind of behaviour rude and uncalled for? Of course it is! But if later someone tells you that a street gang have been stealing every smart car on the road and only sparing those with torn seats, then your friend’s behaviour would be justified. In fact the owner of the car might well have done the same thing in order to protect his vehicle!
That is exactly what happens in a parable narrated in the Holy Qur’an, about Moses (peace be upon him) and a gentleman (Qur’an;18:60-82), when the gentleman (Khidar) deliberately made a hole in the boat in which they crossed from one side of river to the other. He also did many other strange things which puzzled Moses (peace be upon him) and consequently made him break his vow to Khidar not to ask questions. The moral of this story is that one should not judge matter without first looking at it from all angles.
Confirmation from The Qur’an & The Traditions
Before going on to discuss the question of destiny and Divine will in the light of the Holy Qur’an and the Traditions, I would like to remind readers about the following basic principles:
1. The human mind can only function using these texts as a basis. It cannot grasp the reality of destiny in detail on its own, because, as stated earlier, the mind is unable to delve into metaphysical aspects. Therefore, any discussion that is not supported by the texts should be avoided.
2. We should always be aware that the Holy Qur’an is the basis, the terra firma-of all our beliefs. So, if there is any contradiction between a Qur’anic verse and a Tradition based on the authority of a single source and there is no way of reconciling the two in a satisfactory way, we should opt for the Qur’anic verses.
3. There can be no clear text, either in the Holy Qur’an or in the Traditions, which denies any physical reality because Our Lord Who revealed the Holy Qur’an is the Creator of every reality and Our Lord does not contradict his own creation.
4. The verses in the Holy Qur’an which carry the meaning of ‘Predestination’ and therefore denial of man’s free will are, in my opinion, verses which have a bearing on both the nobility and the corruptibility of man. Here are some verses we can consider, regarding that theme:
5. He it is Who shapes you in the wombs as He pleases. There is no god but He the Exalted in Might the Wise” (Qur’an;3:6). For example, a newly born baby girl cannot be changed into baby boy and we cannot change the colour of our skin.
6. “Thy Lord does create and choose as He pleases: no choice have they (in the matter): Glory to Allah! and far is He above the partners they ascribe (to Him)!” (Qur’an;28:68).
7. And there are verses which refer to global events beyond human control: “Have you seen that which you cultivate? Is it you who foster it, or are we the fosterer? If we willed, we verily could make it chaff, then wouldst you cease not exclaim. (Qur’an;56:63-65).
8. “If God touch thee with affliction there is none that can relieve thee there from, save Him, and if He touch thee with good fortune (there is none that can impair it), for He is able to do all things” (Qur’an;6:17).
9. There are verses which refer to circumstances which are not of man’s making and which may lead to develop either noble or corruptible aspects of his character: “By the Soul and the proportion and order Given to it; And its enlightenment as to its wrong and its right; Truly he succeeds that purifies it And he fails that corrupts it!” Qur’an;91:7-10).
10. In the verses dealing with guidance we find the word ‘guidance’ used to mean ‘direction of the Almighty’: “Did we not assign unto him two eyes and a tongue and lips, and guide him to the parting of mountain ways?”(Qur’an;90:8-0); “Lo! We have shown him the way whether he be grateful or disbelieving” (Qur’an;76:3).
We notice in the above verses that there are factors which are not created by man, but may have an influence in shaping him either into a noble or corrupt person. As stated earlier, God does not take his worshippers to task on such issues. It is impossible to plan something inevitable and then blame the person who, as a consequence, behaves in a certain way. These texts have formed a battleground for various ‘breakaway’ sects who misunderstood their meaning and therefore misapplied them. These groups should, on the contrary, have done as follows:
1. They should have made a distinction between the verses dealing with Divine Will, Divine Power and God’s disposal of the affairs of His kingdom, and the verses dealing with reward and punishment.
2. The texts should have been considered as a whole and not broken down into parts. Anyone who studies the texts in their totality will realise that the Holy Qur’an grants man Freedom and free will which may result in either reward or punishment: “Allah disdains not to use the similitude of things lowest as well as highest. Those who believe know that it is truth from their Lord; but those who reject Faith say: “What means Allah by this similitude?” By it He causes many to stray and many He leads into the right path but He causes not to stray except those who forsake (the path)” (Qur’an;2:26).
A superficial look at these verses may well give the impression that, like everything else, guidance and misguidance are divinely ordained: some are destined to be misguided while others are to be blessed with guidance. But this impression will soon change after studying the following verses: “This is the Scripture whereof there is no doubt, a guidance unto those who ward off (evil)” (Qur’an;2:2). It is clear that God does not take it upon Himself to actually grant guidance or misguidance. This is a matter on which every individual takes his own decision. If a person lives in awe of God and in God consciousness, the Holy Qur’an will be his source of guidance. However, anyone who gets involved in matters which are harmful to him will not be guided. Anyone still having any lingering doubts, asking, “How do I know whether God has placed me among the guided or the misguided?” can find the answer in the following verses: “This is the Scripture whereof there is no doubt, a guidance unto those who ward off (evil), who believe in the unseen and establish worship, and spend of that we have bestowed upon them. And who believe in that which is revealed unto thee (Muhammad) and that which was revealed before thee, and are certain of the hereafter”(Qur’an;2:2-4); “those who break Allah’s Covenant after accepting it, and who cut aside what Allah has ordered to be united and cause mischief on earth. It is they who are the losers.” (Qur’an;2:27).
It is clear therefore that there is no predestination of man’s free will and that free will is corrected with certain attributes and actions falling within the scope of human volition. For example, you may believe in a world beyond the reach of human perception, pray regularly and spend your time and money in the path of God; on the other hand, you may separate yourself from God, sow disruption and spread corruption on earth. Any of these actions are within your capacity. However, if you carry out the first three, you will be among those who are God-fearing and therefore you will be guided. But if you are guilty of the latter three, you will be considered as one who lost his way and whose lot is misguidance.
A Meaningless Debate
At this point many people ask: “Did I go wrong because it was God’s will, or could I have done things differently – in His way?” or, “Was I responsible for my own action?” and so on. Such arguments have filled countless volumes of books written by theologians. But such books are meaningless, because we cannot compare God with human beings, neither can the human mind make assessments of God and His attributes. The Almighty is not questioned regarding His actions; it is we who are questioned by him for our actions. And there is no doubt about God’s justice. We must be responsible for ourselves and look within regarding our behaviour and seek to direct our willpower to do good works. We should refrain from discussions regarding God, in the same way as they were avoided by our much respected forefathers.
Argument of Destiny as an Excuse for Evils
Many people who make mistakes in their lives blame their destiny. In such a case if you were to ask a murderer, “Why did you kill that man?” He would reply, “Because it was ordained that I should do so.” Such an argument holds no water for two reasons:-
1. Reward and punishment are connected to our actions, the motives behind them and our desires. No murderer can justify his crime by claiming that murdering people was ordained for him – as though he knew what was inscribed for him in the ‘imperishable tablet’, and took that as a basis for committing his crime, in other words, he cannot claim that he carried out orders, according to what was ‘written’ as his destiny. In fact what happened was that he fell prey to negative influences; in other words, he fell for the temptation of the devil. Polytheists also sought to justify their beliefs by making use of such an excuse: “Had God so willed, we would not have ascribed divinity to aught but Him” (Qur’an;6:148). The Divine answer to this was: “Have you any (certain) knowledge which you could proffer to us? – – – – Ye follow nothing but conjecture: Ye do nothing but lie.” (Qur’an;6:148). In other words, “How did you know before you became polytheists that polytheism was ordained for you? And did you opt for the belief in the Oneness of God and realise that it was forbidden for you.”
2. If those taking refuge in destiny were being true to themselves they would gladly accept whatever God ordains for them-poverty, sickness, starvation, financial and material loss, etc. but this is not the case! Such people do not resign themselves to their fate. On the contrary, they often do all they can to accumulate wealth, fight sickness and keep away from starving. They cannot endure any loss, such as loss of someone close to them, loss of wealth, etc. They use every means possible to enjoy worldly pleasures and protect themselves from pain and suffering. Why then do such people not make use of the power of their intellect to counteract their carnal desires and restrain from what is forbidden because they are aware of the resulting punishment?
Our Belief in Destiny Vs Our Forefathers’
Many opponents of Islam accuse Muslims of being lethargic and lacking enthusiasm for their cause, and relate this attitude to their belief in destiny. To some extent, they are right, but this is due to the wrong notion of this concept, and one which was formed by latter day Muslims. A great number of Muslims used this misconceived idea of destiny to cover up a multitude of sins, and as an excuse for laziness and inactivity. But our revered forefathers had, on the contrary, made destiny a springboard for work, effort and struggle. We read of the principle which states that a certain livelihood has been allotted to each one of us: “What is ordained for you as your share will come to you even if you are weak and powerless. You cannot, even with all your power and might, take what has been given to another as your share.” This was interpreted by some Muslims to mean that as we have no choice in what we do, we may as well give up working for a livelihood and be idle. People like this expect the heavens to open one day and shower them with riches. They are the kind of people who embark on a journey without money or provisions.
However, our forefathers read and interpreted this maxim quite differently. They took it as a springboard for work and action, and therefore made a great effort to find a useful means of employing themselves and acquire wealth in a lawful manner. They strived their utmost in all they did, and with that knowledge were content to accept their lot. They never felt resentful, nor did they complain to the Almighty, and they did not envy those who had achieved more. Wealth did not make them arrogant and poverty did not drive them to despair. As we know death is inevitable, we do not always exercise prudence and discretion.
We may not commit crimes, but often, nonetheless, we avoid certain responsibilities and blame the result on ‘our destiny.’ An example to illustrate that kind of behaviour would be of someone who drives his car too fast, knocks someone down – and then describes it as “an act of destiny.” Our forefathers were also aware of the inevitability of death. But they believed that as no one dies before his appointed hour there is no point in say jumping into a blazing fire or stabbing oneself to death! So they got on with their lives, saying, “We should work and achieve what is acceptable to God. Let’s strive in His path, and not fear death, just because it is inevitable. It has an appointed hour which cannot be put back or forward. So let us give up what deters us from following in God’s way and convey the message of truth to all.” Consequently, our forefathers fought valiantly for the sake of truth and obeyed no one but God. So, while we understand the fact that everything is destined, we do not always pay attention to the norms that God has laid down for this universe and the laws of nature, all of which He has made as a source of good and evil.
Our forefathers, however, studied these laws seriously and established themselves as pioneers in the sciences. They grasped the meaning of those sciences, and evolved ways of using them for the good of mankind. But our negligence has caused us Muslims to fall from the heights of glory to the depths of oblivion. Our forefathers were supported by their faith, masters in every field in this world. But we have let others be masters over us. Our forefathers ruled a third of the civilized world, with the strength of the word of truth. But, alas, we have allowed our enemy to conquer our homeland – not with the weapon of Truth, but with the weapon of falsehood.
Glorifying the Dead Forefathers
Some of us, when we find that every aspect of our life seems to be going wrong, or that we have been humiliated in some way, let our minds wander back to the power and prestige enjoyed by our forefathers. The thought of that glory turns our present despair into hope – hope with which we build bridges between the past and the present. In this frame of mind we tend to despise our contemporaries and glorify the dead and departed, and that reaction forms the basis for the practice of praising the dead and departed, pinning all our hopes on them. We expect help and assistance with our difficulties and build grand mausoleums in their honour. Our veneration for the dead, however, is growing similar to the beliefs and practices of pagan days. Even though our religion forbids it we have even begun giving offerings and making vows to those tombs in order to seek intercession from our forefathers, Even though we know that those who are dead and buried have no material or tangible means to fulfill our requests, we beg them to intercede on our behalf, both for good and bad purposes. We continue to uphold such wrong beliefs because of the decadence of our present compared to the glory of our past.
Conclusion
Our misunderstanding of the question of destiny led to the wrong conclusion regarding what is within the scope of man’s free will and what is beyond it. This confusion first appeared in the various schools of thought among theologians. Some claimed that man has no free will because he has no jurisdiction on several matters, including control of the muscles of his heart, the choice of his parents and having an environment to his liking. But they forgot that God has granted man control over several of his muscles and that God has given him the power of intellect which he can use, to a certain extent, to rectify what he finds wrong with his upbringing and his surroundings. However, the opposite and rather exaggerated point of view was expressed by other theologians. They placed far more importance on man’s free will than is to be found in reality, and consequently confusion arose between the issues of reward and punishment. They forgot that God does not make us answerable for our actions, except within the limits of our freedom and free will. And, as stated earlier, we are not taken to task for actions committed under great duress. Besides this, these theologians, as we also saw earlier, confused certain issues with regard to Divine justice, forgetting that it cannot be compared to human justice. The safest course to follow regarding the question of belief in destiny and on all other connected issues is to follow the basic source namely, the Holy Qur’an, and to proceed on the path shown by our revered forefathers, who were among the companions of the Prophet, (peace be upon him), and the companions of the companions. We should avoid futile discussions, such as those based on superficial and rather primitive Greek philosophy.
To be continued …..
