Chapter Six: Belief in Predestination

Chapter Six: Belief in Predestination
Section One: The Meaning of Believing in Predestination, its Significance, Evidence of it, and the Obligation of a Person in Relation to it
Section Two:  The Benefits of Believing in Predestination
Section Three: The Opinions of the People regarding Predestination, Free Will, and Taking the Means of Sustenance
Section Four: Using Predestination as an Excuse; Compulsion and Choice
Section Five: Wisdom and Causality; Guidance and Misguidance

Section One: The Meaning of Believing in Predestination, its Significance, its Evidence, and a Person’s Obligation Regarding it
Firstly: Defining Belief in Predestination
It is to have faith in the all-encompassing knowledge of Allah, His writing, His will, and His creation of everything.[403]

Secondly: The Levels of Predestination and its Pillars
It becomes apparent from what has preceded that predestination is based on four matters which are also referred to as the levels or pillars of predestination.

These pillars are essential in understanding the affair of predestination, and in order to achieve correct faith regarding it and a person must believe in them all.

The first level: Knowledge:
To believe that Allah possesses knowledge of everything – generally and specifically, in the past and in the future, whether it relates to His actions, the actions of His servants, or that which takes place in the universe. His knowledge is comprehensive of everything that ever occurred, everything that shall ever occur, and everything that has not occurred – how it would be if it did occur.

Likewise He had knowledge of His creation before He created them – He knew their provisions, lifespans, deeds, movements, and their rests.[404]

There is much proof for this level, such as the saying of Allah the Almighty:
]عَٰلِمِ ٱلۡغَيۡبِۖ لَا يَعۡزُبُ عَنۡهُ مِثۡقَالُ ذَرَّةٖ فِي ٱلسَّمَٰوَٰتِ وَلَا فِي ٱلۡأَرۡضِ وَلَآ أَصۡغَرُ مِن ذَٰلِكَ وَلَآ أَكۡبَرُ إِلَّا فِي كِتَٰبٖ مُّبِينٖ]
Sura Saba•; (34):3
]Meaning: Allah, He is the Knower of the unseen, not even an atom's weight within the heavens or within the earth or what is smaller than that or greater, except that it is in a clear Book.]

The second level: Writing:
To believe that Allah wrote everything He had prior knowledge of regarding the measures of all of creation in the Preserved Tablet.
]أَلَمۡ تَعۡلَمۡ أَنَّ ٱللَّهَ يَعۡلَمُ مَا فِي ٱلسَّمَآءِ وَٱلۡأَرۡضِۚ إِنَّ ذَٰلِكَ فِي كِتَٰبٍۚ إِنَّ ذَٰلِكَ عَلَى ٱللَّهِ يَسِير]
Sura al-Hajj; (22):70
]Meaning: Do you not know that Allah knows what is in the heaven and earth? Indeed, that is in a Record. Verily, that for Allah is easy.]

Muslim reports in his authentic collection of prophetic traditions the narration of `Abdullah bin `Amr bin al-`Aas – may Allah be pleased with them both – that he said: I heard the Messenger of Allah  say: “Allah ordained the measures of the creation fifty thousand years before He created the heavens and the earth.”[405]

He likewise said:
“There is not a created soul except that it has its place either in Paradise or in Hell assigned, and it has also been determined for him whether he will be among the blessed or wretched.”[406]

The third level: Will:
This level connotes belief in the operative will of Allah, and in His perfect ability – that which He wills occurs, and that which He does not will does not occur. There is not an instance of movement, stillness, guidance, or misguidance, except by His will.[407]

Allah the Mighty and Majestic said:
]وَرَبُّكَ يَخۡلُقُ مَا يَشَآءُ وَيَخۡتَارُۗ]
Sura al-Qasas; (28):68
]Meaning: And your Lord creates what He wills and chooses.]

He the Exalted also said:
]وَمَا تَشَآءُونَ إِلَّآ أَن يَشَآءَ ٱللَّهُ رَبُّ ٱلۡعَٰلَمِينَ]
Sura at-Takwir; (81):29
]Meaning: And you do not will except that Allah wills - Lord of the worlds.]

The Prophet (Peace be upon him) said:
“Verily, the hearts of all the sons of Adam are between two fingers from the fingers of the Most Merciful just like one heart. He turns it in any direction He wills.”[408]

The fourth level: Creation:
This level connotes the belief that all beings –along with their souls, attributes, movements, and actions– are created; and that everything besides Allah originated from nothing and was brought into existence after nonexistence.

There are numerous evidences for this level, such as the saying of Allah the Almighty:
]ٱلۡحَمۡدُ لِلَّهِ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ وَجَعَلَ ٱلظُّلُمَٰتِ وَٱلنُّورَۖ]
Sura al-An`am; (6):1
]Meaning: All praise is due to Allah, Who created the heavens and the earth and made the darkness and the light.]

Likewise, He the Almighty said:
]ٱلَّذِي خَلَقَ ٱلۡمَوۡتَ وَٱلۡحَيَوٰةَ لِيَبۡلُوَكُمۡ أَيُّكُمۡ أَحۡسَنُ عَمَلٗاۚ]
Sura al-Mulk; (67):2
]Meaning: He who created death and life to test you as to which of you is best in deed.]

The actions of the servants are included within this level, as they are encompassed by the comprehensiveness of His creation – thus Allah creates, originates, and decrees them, while the servants acquire and perform them. Therefore, Allah creates their actions, and they accomplish them.

Allah the Exalted says:
]ٱللَّهُ خَٰلِقُ كُلِّ شَيۡءٖ]
Sura ar-Ra`d; (13):16
]Meaning: Allah is the Creator of all things.]

These are the levels of predestination without which it is impossible to have faith in.[409]

Thirdly: The Significance of Believing in Predestination
Having faith in predestination is from the most important affairs of creed, as it is one of the tenets of faith –belief in which is from the completion of monotheism. The books of the pious predecessors paid it attention and discussed it at great length. Similarly, the topic of predestination is something that concerns people from all walks of life– because of its connection to their everyday lives and their ever-changing circumstances; such as health, sickness, poverty, wealth, life, death, happiness, misery, and the like.[410]

Fourthly: The Ruling on Discussing the Affair of Predestination
Discussing predestination is not forbidden unrestrictedly, nor is it allowed unrestrictedly – rather there is detail regarding this matter. If the affair of predestination is discussed in accordance with the correct scholarly methodology that relies upon the Book and Prophetic traditions, and a person’s intent was to attain the truth – this is not something prohibited or forbidden, rather in some cases it may be obligatory.

As for if a person falsely engaged in discourse of it, relying merely upon the intellect in their understanding; or their intent was to object to it, dispute regarding it, or show obstinacy – all of this is strictly impermissible.[411]

Fifthly: The Types of Divine Decree
Divine decree in terms of its generality and specificness can be split into four categories.

1. The general decree:
It is Allah’s Decree that encompasses all created beings – meaning His comprehensive knowledge of them and His recording of all things.

There is much evidence indicating this type of Decree – such as the saying of Allah the Almighty:
]أَلَمۡ تَعۡلَمۡ أَنَّ ٱللَّهَ يَعۡلَمُ مَا فِي ٱلسَّمَآءِ وَٱلۡأَرۡضِۚ إِنَّ ذَٰلِكَ فِي كِتَٰبٍۚ إِنَّ ذَٰلِكَ عَلَى ٱللَّهِ يَسِير]
Sura al-Hajj; (22):70
]Meaning: Do you not know that Allah knows what is in the heaven and earth? Indeed, that is in a Record. Verily, that for Allah is easy.]

Likewise, the Prophet (Peace be upon him) said:
“Allah ordained the measures of the creation fifty thousand years before He created the heavens and the earth.” Reported by Muslim.[412]

2. The lifetime decree:
It is the Allah’s Decree regarding everything that happens to a servant in his lifespan and until his death. This includes writing of whether he will be blessed or wretched.

Proof of this is contained in the saying of the Prophet:
“Verily the creation of each one of you is brought together in his mother’s womb for forty days, then he becomes a clot of blood for a similar period, then a morsel of flesh for a similar period, then there is sent to him the angel who blows his soul into him and is commanded with four matters: to write down his sustenance, his life span, and whether he will be happy or unhappy.” Reported by al-Bukhari and Muslim.[413]

3. The annual decree:
This occurs on the Night of Decree every year, and is indicated by the saying of Allah the Almighty:
]فِيهَا يُفۡرَقُ كُلُّ أَمۡرٍ حَكِيمٍ]
Sura ad-Dukhan; (44):4
]Meaning: Therein – on that night – is decreed every matter of ordainments.]

Similarly, Allah the Almighty says:
]تَنَزَّلُ ٱلۡمَلَٰٓئِكَةُ وَٱلرُّوحُ فِيهَا بِإِذۡنِ رَبِّهِم مِّن كُلِّ أَمۡرٖ ٤ سَلَٰمٌ هِيَ حَتَّىٰ مَطۡلَعِ ٱلۡفَجۡرِ]
Sura al-Qadr; (97):4-5
]Meaning: The angels and the Spirit descend therein by permission of their Lord for every matter, peace it is until the emergence of dawn.]

It has been said in explanation of the foregoing verse:
Upon that night – i.e. the Night of Decree – everything that will happen in that year is written; from death, life, honour, humiliation, provision, and rain – even the pilgrims, it is said regarding them: ‘so-and-so and so-and-so will perform the pilgrimage’.[414]

4. The daily Decree:
This is indicated by the saying of Allah the Almighty:
]كُلَّ يَوۡمٍ هُوَ فِي شَأۡنٖ]
Sura ar-Rahman; (55):29
]Meaning: Every day He has a matter to bring forth.]

It has been said regarding explanation of this verse:
From the matters He brings about is that He honours some and disgraces others; raises some and lowers others; gives to some and denies others; enriches some and impoverishes others; causes some to laugh and others to cry; and some to die and others to live – and other than that.[415]

Sixthly: Evidence Indicating Having Belief in Predestination
This great tenet of faith is proven by the Book, Prophetic traditions, consensus of the Islamic community, the natural disposition, the intellect, and the senses.

As for Quranic proof: There are many verses –in addition to those that have preceded– indicating such.

Allah the Almighty says:
]وَكَانَ أَمۡرُ ٱللَّهِ قَدَرٗا مَّقۡدُورًا]
Sura al-Ahzab; (33):38
]Meaning: And ever is the command of Allah a destiny decreed.]

He the Almighty also says:
]إِنَّا كُلَّ شَيۡءٍ خَلَقۡنَٰهُ بِقَدَرٖ]
Sura al-Qamar; (54):49
]Meaning: Indeed, all things We created with predestination.]

And His saying:
]وَإِن مِّن شَيۡءٍ إِلَّا عِندَنَا خَزَآئِنُهُۥ وَمَا نُنَزِّلُهُۥٓ إِلَّا بِقَدَرٖ مَّعۡلُومٖ]
Sura al-Hijr; (15):21
]Meaning: And there is not a thing but that with Us are its depositories, and We do not send it down except according to a known measure.]

As for evidence from Prophetic traditions:
There occurs the saying of the Prophet (Peace be upon him) in the narration of Gabriel –peace be upon him–: “And that you believe in predestination, its good and its evil.” Reported by Muslim.[416]

Muslim also reports the saying of Tawus:
“I found some Companions of Allah’s Messenger (Peace be upon him) saying: “Everything occurs by predestination”. He further said: I heard Abdullah bin `Umar saying: “Everything occurs by predestination, even incapability and capability”.[417]

The Prophet (Peace be upon him) also said:
“And if anything befalls you, then say not: ‘If only I had done this then such-and-such would have happened. Rather say: ‘It is the Decree of Allah, and He does whatever He wills.’” Reported by Muslim.[418]

As for consensus of the Islamic community:
All of the Muslims are in unanimous agreement upon the obligation of believing in predestination –both the good and evil of it– and that it is from Allah.

An-Nawawi –may Allah have mercy upon him– said:
“There is much conclusive evidence –from the Book, Prophetic traditions, consensus of the Companions and Muslim representatives of early and later times – establishing the Decree of Allah the Exalted and Most High.”

Ibn Hajr –may Allah have mercy upon him– said:
“The methodology of all of the pious predecessors is that all matters occur by the preordainment of Allah the Almighty.”[419]

As for the natural disposition of a person:
Belief in predestination is something known by way of a person’s natural disposition –in olden times and nowadays– and was only rejected by a few polytheists amongst the nations. Even their misconception did not lead them to negate or deny it outrightly, rather they misunderstood it.

It is for this reason that Allah the Almighty said regarding the polytheists:
]سَيَقُولُ ٱلَّذِينَ أَشۡرَكُواْ لَوۡ شَآءَ ٱللَّهُ مَآ أَشۡرَكۡنَا وَلَآ ءَابَآؤُنَا]
Sura al-An`am; (6):148
]Meaning: Those who associated partners with Allah will say: “If Allah had willed, we would not have associated anything with Him, and neither would our fathers.”]

Thus, they affirmed Allah’s Will, however they used it as an excuse for their polytheism.

Allah then made clear that this was the state of those who preceded them, in His saying:
]كَذَٰلِكَ كَذَّبَ ٱلَّذِينَ مِن قَبۡلِهِمۡ]
Sura al-An`am; (6):148
]Meaning: Likewise belied those who were before them.]

The Arabs of pre-Islamic ignorance knew about preordainment and it was something they did not deny; none of them believed that events merely transpire without the knowledge or predestination of Allah.

A senior Arabic scholar – Abu al-`Abbas Ahmad bin Yahya Tha`lab – clearly mentions that none of them negated it outrightly, in his saying: “‘I do not know an Arab indeterminist.’ It was said to him: ‘Are any of the Arabs affected by the saying that there is no predestination?’ He said: ‘I seek refuge in Allah! There is not amongst the Arabs except affirmers of predestination – its good and its evil – both from the people of pre-Islamic ignorance and Islam; their speech is in that regard is plentiful and clear.”[420]

As for the intellect:
The sound intellect has certainty of the fact that Allah is the Creator, Organiser, and Owner of the universe; and that it is impossible this amazing system, with its perfect coordination –wherein there is a coherent relation between events and their causes– could originate by chance. This is because that which comes about haphazardly is unsystematic in its very existence, so how can it be methodical in its continuance and development?

Thus, if it is established intellectually that Allah is the only Creator – this necessitates that nothing occurs in His dominion except by His Decree and Will.[421]

Proof of this is contained in the saying of Allah the Almighty:
]ٱللَّهُ ٱلَّذِي خَلَقَ سَبۡعَ سَمَٰوَٰتٖ وَمِنَ ٱلۡأَرۡضِ مِثۡلَهُنَّۖ يَتَنَزَّلُ ٱلۡأَمۡرُ بَيۡنَهُنَّ لِتَعۡلَمُوٓاْ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ وَأَنَّ ٱللَّهَ قَدۡ أَحَاطَ بِكُلِّ شَيۡءٍ عِلۡمَۢا]
Sura at-Talaq; (65):12
]Meaning: It is Allah who has created seven heavens and of the earth, the like of them. His command descends among them so you may know that Allah has power over all things and that Allah has encompassed all things in knowledge.]

Furthermore, the details regarding predestination are not something that disagree with the intellect; rather they are conformant with it.

As for the indication of a person’s senses: We see, hear, and read that the affairs of people are rectified by their belief in predestination. Further detail regarding this shall follow under discussion of the fruits of believing in predestination. Those who have true faith in it are from the happiest, most patient, bravest, kindest, most perfect, and intelligent of people.

Predestination rounds out monotheism, as Ibn `Abbas –may Allah be pleased with them both– mentioned; as monotheism cannot be attained except by having faith in Divine Ordainment and Predestination.

Additionally, that which Allah and His Messenger (Peace be upon him)informed us of –from future events that have taken place– acts as clear empirical evidence indicating the truth and validity of believing in Predestination.[422]

Seventhly: A Person’s Obligation Regarding Predestination
A person’s obligation regarding this matter is that they believe in the Ordainment and Decree of Allah, and in His commands and prohibitions. It is upon them to believe in the textual evidences, and to obey the orders of Allah.[423]

If a person performs good, he praises Allah; and if he does evil, he seeks forgiveness from Allah – knowing that everything occurs by Allah’s Decree and Ordainment. When Adam –peace be upon him– sinned, he repented, so Allah chose him and guided him; whereas Satan was obstinate and used predestination as his excuse. This earned him the curse of Allah and caused him to be far removed from His mercy. Therefore, the one who repents is Adamic; and the one who displays obstinacy and uses predestination as an excuse is Satanic. The people of bliss follow their father Adam, while the people of wretchedness follow their enemy – Satan.[424]

In summary:
it is upon a person to believe in the four levels of predestination; and that nothing occurs except that Allah has knowledge of it, and has recorded, decreed, and created it. It is also upon a person to believe that Allah commanded with His obedience and forbade from his disobedience – thus he should perform acts of obedience and abandon disobedience. So, if Allah grants him success to perform acts of obedience and abandon sin, then he should praise Allah and persevere; but if he is forsaken and left to himself such that he sins and gives up obedience, then it is upon him to seek forgiveness and repent.

Furthermore, it is upon the servant to strive in order to attain his worldly needs, and to take the correct means that allow him to achieve them – so he travels throughout the earth and traverses its paths –. Then, if things happen in accordance to what he wants – he praises Allah, and if things happen contrary to what he wants – he seeks solace in the preordainment of Allah, knowing that everything occurs by the preordainment of Allah the Exalted. He is mindful that which befell him would never have missed him, and that which missed him would never have befallen him.

If a person realizes there is a great wisdom in everything Allah creates and commands with – he finds sufficiency in that. Then – the more he increases in faith and knowledge – the more Allah’s Wisdom and Mercy becomes apparent to him; and he becomes amazed, realising the truth of that which Allah informed of in His Book.

It is not necessary that everyone possesses detailed knowledge regarding the belief in predestination, rather having this general belief is sufficient.[425]

This is what is connoted by the textual evidences, a person’s natural disposition, the intellect, and the senses. There is no contradiction nor ambiguity in that, and all praise is for Allah.

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(403) See: ‘at–Ta`rifat’ of al–Jarjani (pp. 177); ‘Lawami` al–Anwar’ of as–Safarini (1/348); ‘Rasa•il fil `Aqidah’ of Shaikh Muhammad bin `Uthaymin (pp. 37); & ‘al–Eman bil Qada• wal–Qadr’ of Muhammad al–Hamad (pp. 35–36).

(404) See: ‘Shifa• al–`Alil’ of Ibn Al–Qayyim (pp. 61).

(405) Reported by Muslim (no. 2653).

(406) Reported by al–Bukhari (no. 1632); & Muslim (no. 2647).

(407) See: ‘Shifa• al–`Alil’ (pp. 66); & ‘Tafsir as–Sa`di’ (6/52).

(408) Reported by Muslim (no. 2655).

(409) See: ‘al–Eman bil–Qada• wal–Qadar’ (pp. 76).

(410) See: ‘al–Eman bil–Qada• wal–Qadar’ (pp. 7–9).

(411) See: ‘Sharh al–`Aqidah al–Tahawiyyah’ (pp. 262); ‘Sharh as–Sunnah’ of al–Barbahari (pp. 36); ‘al–Qada• wal–Qadar fil–Islam’ of Dr. Faruq ad–Dasuqi (1/368); & ‘al–Eman bil–Qada• wal–Qadar’ (pp. 19–25).

(412) Muslim (no. 2653).

(413) al–Bukhari (no. 3208); & Muslim (no. 2643).

(414) See: ‘Zad al–Masir’ (7/338); ‘Tafsir al–Qur•an al–Adhim’ of Ibn Kathir (4/140); ‘Fath al–Qadir’ of ash–Shawkani (4/572); & ‘A`lam as–Sunnah al–Manthura’ of al–Hakami (pp. 129–133).

(415) See: ‘Zad al–Masir’ (8/114); ‘Tafsir al–Qur•an al–Adhim’ of Ibn Kathir (4/275); & ‘Fath al–Qadir’ (5/136).

(416) Reported by Muslim (no. 8).

(417) Reported by Muslim (no. 2655).

(418) Muslim (no. 2664).

(419) ‘Fath al–Bari’ of Ibn Hajr (11/287).

(420) See: ‘Sharh Usul I`tiqad Ahl as–Sunnah wal–Jama`ah’ of al–Lalikaa•i (4/705).

(421) See: ‘ar–Riyadh an–Nadhirah’ of Shaikh `Abdur–Rahman as–Sa`di (pp. 194).

(422) See: ‘ash–Shaikh `Abdur–Rahman as–Sa`di wa Juhuduhu fil `Aqidah’ of Dr. Abdur–Razzaq al–Badr (pp. 72–73).

(423) See: ‘Jawami` ar–Rasa•il’ of Ibn Taymiyyah (2/341); & ‘Dar• Ta`arudh al–`Aql wan–Naql’ (8/405).

(424) See: ‘Majmu` al–Fatawa’ of Ibn Taymiyyah (8/64); & ‘Tariq al–Hijratayn’ of Ibn Al–Qayyim (pp. 170).

(425) See: ‘Majmu` al–Fatawa’ (8/97); ‘at–Tuhfah al–Mahdiyyah fi Sharh ar–Risala at–Tadmuriyyah’ of Shaikh Falih bin Mahdi (2/140); & ‘al–Eman bil–Qada• wal–Qadr’ (pp. 61–63).

Section Two: The Benefits of Believing in Predestination
The correct belief in Divine Ordainment and Predestination renders many benefits, fine manners, acts of worship, and praiseworthy consequences –that in turn benefit individuals and societies– both in this life and in the Hereafter.

From such benefits are:
1. Reliance: Reliance upon Allah is the essence of worship, and a person’s reliance will not be right or correct until he has the proper faith in predestination.

Reliance –in a religious sense– is used to mean:
the direction of a person’s heart towards Allah at the time of performing action, seeking His aid, and relying upon Him alone. That is the secret of true reliance and its reality.[426]

2. Profound hope and having good thoughts of Allah:
Predestination leads a believer to have good thoughts of Allah and profound hope in Him; as He knows that Allah does not decree anything except out of His perfect Justice, Mercy, and Wisdom.[427]

3. Patience and forbearance:
You find believers in predestination being patient and tolerant in the face of adversity, being able to endure great burdens.

On the other hand, those who do not believe in predestination become annoyed at the smallest of things, to the extent that it leads some of them to insanity, devilish insinuations, drug taking, and suicide.

Due to this, the suicide rate is high in the countries whose people do not believe in the Divine Ordainment and Predestination.

If we were to investigate the reasons for their suicide, we would find they were very petty – only requiring from a person that they disregard and ignore such thoughts. We find some of them commit suicide because of a breakup in their relationship; others because of their failure in an exam; others because of the death of their favourite singer or a personality they admire; and others because of the defeat of their favourite team, and the like.

Occasionally, mass suicide occurs – however the strange thing is that most suicide victims are not lower-class citizens, making it impossible to blame their hardships.

On the contrary, the majority of suicide victims are upper-class citizens who are accustomed to luxury – rather they are from the famous people and psychologists who it is believed bring about happiness and solve a person’s problems.[428]

4. It combats despair:
A person who does not believe in predestination is affected by depression and despair. Thus, if a calamity afflicts him he considers it as backbreaking, and if a crisis befalls him he thinks it will never cease.

Contrast to this is the state of a believer in predestination, who does not know despair, and is optimistic in all of his affairs. He awaits the deliverance from his Lord, being mindful of the fact that victory comes with patience, and that with hardship comes ease.

5. Generosity and kindness:
The believer in predestination has certainty that Allah is the continual Provider, and that He has distributed the provisions between His creation – each of them has his share, and not a single soul will die until its provision and lifespan have been fulfilled. Likewise, a person will not be impoverished except by the Will of Allah the Mighty and Majestic.

This belief causes a person to be charitable and give to good causes; favouring others with his wealth over himself –even if he is in need of it– out of his trust in Allah, and as a response to His command with spending in charity.[429]

6. Courage and bravery; and the abandonment of cowardice and weakness:
Having faith in preordainment causes the heart of a person to become filled with courage and bravery, just as it empties it from weakness and cowardice. This is because the believer in predestination knows he shall not die before his appointed time, and that only what is written will befall him, and if all of mankind gathered to harm him – he would never be harmed except by what Allah had written for him.

Only true believers in Allah, His Decree, and His Predestination realise the like of this, are aware of its fruits, and experience its sweetness. Thus, a believer in predestination senses tranquillity in his heart, peace in his soul, and calmness in his mind. He does not overthink regarding potential harm afflicting him, and if it does – he is not heartbroken, rather he endures and is patient. If he falls sick, he does not make it worse by worrying; and if an adversity befalls him, he remains steadfast. It is from wisdom that a person does not gather between the pain of anticipating harm, and the pain of harm itself.

Rather he is happy as long as the causes of sadness remain distant from him. Then, if they occur, he meets them with courage and temperance.

You will find the elite Muslims –such as the scholars that worship Allah and the devoutly obedient servants– possess an inconceivable sense of tranquillity in their hearts and peace in their souls.

Even amongst the common Muslims – you find they feel a certain sense of serenity and tranquillity in their hearts and minds unexperienced by the great thinkers, writers, and doctors from amongst the non-Muslims. How many non-Muslim doctors –for example– are astonished when they diagnose ill Muslims, only to discover they are suffering from a serious disease –such as cancer– not knowing how to break the news to them. However –upon informing them– they are surprised at how receptive their patient is, as he accepts the news calmly and composedly.

Many non-Muslims are astounded by the belief of Muslims in Divine Ordainment and Predestination. They testify to the resolution of the Muslims and express admiration in their writings and testimonies.

This is a true attestation from a people who have been deprived of believing in Allah, His Decree, and in Predestination.[430]

Their deprivation is not except due to their turning away from Allah, and due to their remoteness from the true religion –Islam– that Allah has chosen for His servants and concluded the divine religions with.

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(428) See: ‘al–Jami` as–Sahih fi al–Qadr’ of Shaikh Muqbil al–Wadi`i (pp. 11–12); ‘Afwal Shams al–Hadarah al–Gharbiyyah min Nafithah al–Ijram’ of Mustapha Ghazal (pp. 109–111); & ‘Limatha Intahara Ha•ula•i’, compilation and study of Hani al–Khayyir – wherein he mentions the accounts of political, military, literary, social, and artistic figures.

(429) See: ‘al–Hidayah al–Islamiyyah’ of Shaikh Muhammad al–Khidr Husayn (pp. 84–98).

(430) See: ‘Madarij as–Salikin’ (2/32); ‘Jami` al–`Ulum wal–Hikam’ of Ibn Rajab (1/287); & ‘Da` al–Qalaq Wabda• al–Hayat’ (How to Stop Worrying and Start Living) of Dale Carnegie (pp. 291–295).

Section Three: A Person’s Free Will, and Carrying out the Means of Sustenance
Firstly: Predestination and the Free Will of a Person
Belief in predestination –as has preceded– does not contradict the fact a servant possesses free will regarding voluntary actions, just as he possesses the ability to perform them. This is something proven both by Islamic legislation and reality.

As for evidence from the Islamic legislation:
there are many evidences indicating this; such as the saying of Allah the Almighty:
]فَمَن شَآءَ ٱتَّخَذَ إِلَىٰ رَبِّهِۦ مَ‍َٔابًا]
Sura an-Naba•; (78):39
]Meaning: Whosoever wills, let him seek a way to His Lord.]

And His saying:
]فَأۡتُواْ حَرۡثَكُمۡ أَنَّىٰ شِئۡتُمۡۖ]
Sura al-Baqarah; (2):223
]Meaning: Come to your place of cultivation (i.e. your wives) however you wish.]

As for reality:
Everyone secretly knows that they possess free will and the ability to perform or refrain from an action, just as they are able to differentiate between that which they do voluntarily –such as walking– and that which they do involuntarily –such as shivering–.

However, a person’s free will and ability only occur by the Will and Ability of Allah.

Proof of this is found in the saying of Allah the Almighty:
]لِمَن شَآءَ مِنكُمۡ أَن يَسۡتَقِيمَ ٢٨ وَمَا تَشَآءُونَ إِلَّآ أَن يَشَآءَ ٱللَّهُ رَبُّ ٱلۡعَٰلَمِينَ]
Sura at-Takwir; (81):29-30
]Meaning: For whoever wills among you to take a right course; and you do not will except that Allah wills – Lord of the worlds.][431]

Secondly: Predestination and Carrying out the Means of Sustenance
Using lawful and ordinary means to attain sustenance does not contradict the belief in predestination. Rather performing such means is something necessitated by the correct belief in Divine Ordainment and Predestination.

Hence it is obligatory upon a person –alongside believing in predestination– to strive, and to take the rightful means, while asking Allah the Almighty to make easy for him the means to happiness and to aid him upon that.

The texts of the Book and Prophetic traditions are filled with commands to use lawful means in all courses of life. They order with striving in search of sustenance, preparing to meet the enemy before battle, taking provisions upon journeys, and the like.

Likewise, they order with performance of the lawful means which lead to the good pleasure of Allah and His Paradise; such as the prayer, Zakat, fasting the month of Ramadan, Hajj, supplication, and other than that.

The life of the Messenger (Peace be upon him)and his Companions –rather the lives of all Muslims, and of those who follow them– attest to their use of lawful means, and to their diligence and striving.[432]

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(431) See: ‘Minhaj as–Sunnah’ of Ibn Taymiyyah (2/109–112); & ‘at–Tibyan fi Aqsam al–Qur•an’ of Ibn Al–Qayyim (pp. 45, 166–169).

(432) See: ‘Shifa• al–`Alil’ (pp. 50–53); ‘ar–Riyadh an–Nadhirah’ of as–Sa`di (pp. 125–126); & ‘al–Qada• wal–Qadr’ of Dr. `Umar al–Ashqar (pp. 83–84).

Section Four: Using Predestination as an Excuse; Compulsion and Freedom
Firstly: Using Predestination as an Excuse to Perform Sin and Refrain from Righteousness
Belief in Predestination does not provide a person with an excuse to commit sin and withhold from righteousness.

Shaikhul-Islam Ibn Taymiyyah –may Allah have mercy upon him– said:
“It is not permissible for anyone to use predestination as an excuse according to the consensus of the Muslims, as well as the followers of other religions, and all discerning people. If it were to be acceptable, it would enable everyone to do what they pleased –such as murder, theft, and all types of corruption– using preordainment as an excuse.

However, if a criminal himself were to be assaulted, and the perpetrator used predestination as an excuse for his attack – he would oppose that. This opposition is indicative of the invalidity of such a statement; thus, the nullity of using predestination as an excuse is something fundamentally known by the intellects.”[433]

This is further proven by the fact we see people seeking after that which suits them from the worldly affairs until they attain it. They do not leave off what befits them while using predestination as an excuse for that.

So why –then– do they use predestination as an excuse to leave off that which is of religious benefit to them and choose that which is of harm to them instead?!

By way of example:
If a person wanted to travel to a particular land and there were two possible routes he could take; one of them was safe and peaceful, and the other was filled with chaos, disorder, murder, and bandits – which one would he take?

There is no doubt he would take the first route. Why –then– regarding the Hereafter, would he not take the route to Paradise instead of the route to the Fire?

A further rebuttal would be to say to the one who uses predestination as an excuse to perform sin and leave off righteousness –according to his belief–: ‘Do not get married; if Allah decrees that you will have a child, then it will be granted to you –otherwise it will not. Do not eat or drink; if Allah decrees that you reach your fill of food and drink, then it will happen– otherwise it will not. If a lion charges at you, do not try and escape from it – if Allah decrees your safety then you will be saved; and if He does not, then your attempt to escape will not be of any benefit to you. Likewise, if you fall ill then do not take any medication; if Allah decrees you will be cured then you shall be restored to health; and if He does not, then medicine will not benefit you.’

Would such a person agree with us in this regard? If he agreed, it would be indicative of the corruption of his mind – and if he disagreed, it would show the falsity of his saying and the futility of his excuse.

In short:
using predestination as an excuse to perform sin or refrain from righteousness is something invalidated by the religion, the intellect, and reality.[434]

Secondly: When is it Permissible to use Predestination as an Excuse?
It is allowed to use predestination as an excuse when calamities befall a person – such as poverty, illness, losing a loved one, crop devastation, bankruptcy, manslaughter, and the like. This is from the perfection of being pleased with the Decree of Allah. Thus, predestination is used as an excuse for calamities – not wrongdoings. Hence the blissful person is the one who seeks forgiveness from his wrongdoings and has patience under difficult circumstances.

Allah the Almighty said:
]فَٱصۡبِرۡ إِنَّ وَعۡدَ ٱللَّهِ حَقّٞ وَٱسۡتَغۡفِرۡ لِذَنۢبِكَ]
Sura Ghafir; (40):55
]Meaning: So be patient – indeed, the promise of Allah is truth. And seek forgiveness for your sin.]

The wretched person –however– is discontent at the time of calamity and uses predestination as an excuse for his wrongdoings.

This is clarified by the following example:
If a person who committed manslaughter were to be chastised by the people, and the defendant used predestination as an excuse, his reasoning would be valid. Nevertheless, this does not mean he is not accountable.

However, if a person committed murder and was rebuked and reprimanded for that, then he protested –using predestination as his excuse– his reasoning would be void.[435]

Secondly: A Person is Between Freedom and Compulsion
A question that is often asked is: Are people free or are they compelled?
This question is frequently asked, and there are those who answer by saying a person is compelled – just as there are those who answer by saying a person is free.

The truth is:
to categorically answer this question would be incorrect. Rather the answer to such a question needs to be detailed.

As for the answer that people are compelled and do not have any free choice, then it is incorrect; because if it were to be said: ‘They are compelled unrestrictedly’ – it would be said: In that case: how can they be answerable for their actions? Likewise, how is it possible that they are compelled while we see them possessing free will, ability, and choice? And how do we understand the texts that establish for them free will, ability, and choice?

Similarly, the answer that people possess complete freedom is also incorrect; because the question that then poses itself is: How can they be completely free whilst they did not have a say in their birth? Nor do they choose when they fall ill, or die, and the like of that – from those affairs which occur contrary to the wishes of a person.

If it were to be said:
‘a person is independent regarding the actions that happen by his decision and free will’ – then it would be said: Even with his voluntary actions this is the case; as it is possible that he may or may not actually do what he initially wanted and decided upon, though he has the ability, due to a number of matters that may hinder him. This phenomenon is something witnessed.

Thus, the error of categorically answering such a question becomes clear to us. Were it to be the case that a person was compelled, he would not have ability or free will; and were he to have complete freedom, he would do everything that he wished.

Those who are of the opinion that a person is compelled are upon the ideology of the fatalists (Jabariyyah) who say: a person is necessarily and inevitably constrained to act as he does. They deny that man has ability, will, or action.

The claimants that a person has complete freedom are upon the ideology of the indeterminists (Qadariyyah) who claim that events transpire without the knowledge or predestination of Allah, that a servant creates his own actions, and that his will and actions are independent.[436]

So, what is the solution to this issue? What is the answer to this question?
The answer is that the truth is in the middle, in-between these two sayings; and it is guidance between these two misguidances. We say –and Allah is the Granter of success–: A person is free to a certain extent, just as he is compelled to a certain extent. He is free in the sense that he possesses his own initiative –which enables him to make choices; and his own ability– which enables him to do things.

Proof of this is found in the saying of Allah the Almighty:
]فَمَن شَآءَ فَلۡيُؤۡمِن وَمَن شَآءَ فَلۡيَكۡفُرۡۚ]
Sura al-Kahf; (18):29
]Meaning: So whoever wills - let him believe; and whoever wills - let him disbelieve.]

Likewise, He the Almighty says:
]وَهَدَيۡنَٰهُ ٱلنَّجۡدَيۡنِ]

 Sura al-Balad; (90):10
]Meaning: And shown him the two ways (of good and evil).]

And in His saying:
]فَأۡتُواْ حَرۡثَكُمۡ أَنَّىٰ شِئۡتُمۡۖ]

Sura al-Baqarah; (2):223
]Meaning: Come to your place of cultivation however you wish.]

And in His saying:
]وَسَارِعُوٓاْ إِلَىٰ مَغۡفِرَةٖ مِّن رَّبِّكُمۡ]

Sura aali-`Imran; (3):133
]Meaning: And hasten to forgiveness from your Lord.]

Similarly, in the saying of the Prophet (Peace be upon him) in the narration reported by Muslim: “Adhere to that which benefits you, ask Allah for help, and do not give up…”[437]

And his saying that occurs in the narration reported by al-Bukhari: “Pray before the sunset prayer.” He said it thrice, and in the third time he said: “Whoever wishes to offer it can do so.”[438]

There are many further examples that also highlight this point.

At the same time, a person is compelled in the sense that all of his actions are encompassed by predestination and included within it. Thus a person is not able to escape from what Allah has predestined for him.

Hence his choice falls within the ability of Allah, just as Allah says:
]هُوَ ٱلَّذِي يُسَيِّرُكُمۡ فِي ٱلۡبَرِّ وَٱلۡبَحۡرِۖ]

  Sura Yunus; (10):22
 ]Meaning: It is He who enables you to travel on land and sea.]

Likewise, He the Almighty says:
]وَرَبُّكَ يَخۡلُقُ مَا يَشَآءُ وَيَخۡتَارُۗ مَا كَانَ لَهُمُ ٱلۡخِيَرَةُۚ سُبۡحَٰنَ ٱللَّهِ وَتَعَٰلَىٰ عَمَّا يُشۡرِكُونَ]

 Sura al-Qasas; (28):68

Meaning: [And your Lord creates what He wills and chooses; not for them was the choice. Exalted is Allah and high above what they associate with Him.]

Similarly, the Prophet (Peace be upon him) said:
“Allah ordained the measures of the creation fifty thousand years before He created the heavens and the earth.”[439]

There are many further examples of evidence in this regard.

It is for this reason that Allah the Almighty coupled between these two matters –i.e. that a person is free to a certain extent, just as he is compelled to a certain extent–

in the like of His saying:
]لِمَن شَآءَ مِنكُمۡ أَن يَسۡتَقِيمَ ٢٨ وَمَا تَشَآءُونَ إِلَّآ أَن يَشَآءَ ٱللَّهُ رَبُّ ٱلۡعَٰلَمِينَ]
Sura at-Takwir; (81):29-30
]Meaning: For whoever wills among you to take a right course; and you do not will except that Allah wills – Lord of the worlds.]

So Allah the Mighty and Majestic affirmed for the servant’s free will; just as He clarified that their free will is subordinate to His will, and falls within it.

Also, the Prophet (Peace be upon him) said:
“There is not one amongst you who has not been allotted his seat in Paradise or the Fire.”[440]

They said:
‘O Messenger of Allah! Then what is the use of performing good deeds? Should we not depend upon what has been written for us?’

Thereupon he said:
“No, work – as it will be made easy for each person to do that for which he was created.”

This narration is further evidence for the aforementioned. It proves a person has free choice, as the Prophet (Peace be upon him) said: “Work” – just as it is indicative of the fact that his free choice does not escape the predestination of Allah, as the Prophet (Peace be upon him) said: “It will be made easy for each person to do that for which he was created.”

This is what is necessitated by the evidences of the religion and reality.[441]

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(426) See: ‘Madarij as–Salikin’ of Ibn Al–Qayyim (2/218); & ‘al–Fawa•id’ of Ibn Al–Qayyim (pp. 201–202).

(427) See: ‘Madarij as–Salikin’ (2/166–199).

(433) ‘Majmu` al–Fatawa’ (8/179); & see: ‘Iqtida• as–Sirat al–Mustaqim’ of Ibn Taymiyyah (2/858–859).

(434) See: ‘Minhaj as–Sunnnah an–Nabawiyyah’ (3/65–78); ‘Majmu` al–Fatawa’ (8/262–268); ‘Iyqath al–Fikrah li Muraja`at al–Fitrah’ of as–San`ani; & ‘al–Eman bil–Qada• wal–Qadr’ (pp. 130–135).

(435) See: ‘Majmu` al–Fatawa’ (8/454); & ‘Iqtida• as–Sirat al–Mustaqim’ of Ibn Taymiyyah (2/857–858).

(436) See: ‘al–Eman bil–Qada• wal–Qadr’ (pp. 184–188).

(437) Reported by Muslim (no. 2664).

(438) Reported by al–Bukhari (nos. 1183 & 7368).

(439) Reported by Muslim (no. 2653).

(440) Reported by al–Bukhari (nos. 1362, 4945); & Muslim (no. 2647).

(441) See: ‘Daf` Eham al–Idhtirab’ of Shaikh Muhammad al–Amin ash–Shanqiti (pp. 286–287); ‘al–Eman bil–Qada• wal–Qadr’ (pp. 184–188).

Section Five: The Affair of Guidance and Misguidance
The affair of guidance and misguidance is of great importance and a lengthy discussion. It is possible for us to summarise this matter by saying:

Guidance, misguidance, obedience, and disobedience all occur by the will of Allah. A person is the reason that these matters happen, and he is answerable for them. This is an absolute truth according to the Sunnites –and a principle that all intellectuals agree upon is: ‘Absolute truths are not contradictory, and even if they appear to us as such– then that is due to our lack of understanding.’ Thus, it is sufficient for us to merely accept and believe in all of these absolute truths.

We do not refuse any of them, even if we cannot comprehend them – because there is a connection between the affair of Divine Ordainment and Predestination and between the attributes of Allah. So predestination is the Ability of Allah; and Allah’s Ability is like His Knowledge, His Wisdom, and His Will – in the sense that their meaning is known but their manner is unknown. Consequently, just as we are incapable of encompassing the Attributes of Allah – likewise we are incapable of encompassing the secret of Divine Predestination, some of which include Allah’s guiding and misguiding; gladdening and saddening; causing life and death, and the like. He does all of this due to a wisdom that He has knowledge of, and which we do not – and he is the all-Knowing, the all-Wise.

A person’s belief is not diminished because of his inability to comprehend the secret of predestination, as he is incapable of doing so – and Allah does not burden a soul more than it can bear.

What does harm him is if he were to base rulings upon his incapability, acts without guidance, refuses absolute truths, and fails to reconcile between the textual evidences.

Intellectuals are in agreement that the one who owns a thing may dispose of it as he wishes, and it is not necessary –for his disposal to be valid– that others comprehend the wisdom behind it. Nobody has the right to object to his disposal if they do not know the grounds for his actions.

They also agree that an expert in a certain field, speciality, or branch of knowledge may do things incomprehensible to the intellects of those inexperienced in such.

Their failure to understand does not reduce such a field, speciality, or branch of knowledge in significance.

All of this is in relation to mankind –who are deficient in their knowledge and wisdom– so how about in the case of the Most Just of Judges; the One Who has encompassed everything in mercy and knowledge?!

If we were to try and uncover what which has been hidden from us concerning the secrets of predestination that Allah has exclusive knowledge of – that would merely be overburdening oneself in vain. A person’s attempt to comprehend the impossible will be[442]:

Like one who rams a boulder in order to split it * However he cannot harm it, and the antelope merely damages his horn[443]

To summarise:
Guidance and misguidance are possessed by Allah alone. Allah knows best whom to guide just as He knows best with whom to place His Message.

This does not mean we abandon using the legitimate means, as Allah the Mighty and Majestic placed means and made them a path to reaching guidance. He likewise warned from the means to misguidance and made clear that they lead to destruction. Lastly, we must remain mindful of the fact all of that is in the Hands of Allah – the Mighty and Majestic. He is not questioned about what He does, whereas they will be questioned about what they do.[444] 

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(442) See: ‘al–`Aql wan–Naql `Inda Ibn Rushd’ of Dr. Muhammad Aman (pp. 56–57).

(443) Diwan al–A`sha al–Kabir (pp. 61).

(444) See: ‘al–Ikhtilaf fi al–Lafth’ of Ibn Taymiyyah (pp. 35); & ‘al–Ibanah’ of Ibn Battah (1/390).