Covered in this lesson:
Conclusion of answer to question 138 regarding the evidence for belief in al-Qadar in a broad general sense.
Question 139 – How many levels of belief in al-Qadar are there? – and its answer.
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Notes (produced by Abū Yahyā Imrān Rafīq):
– Q138. – Commentary of Shaykh Sālih al-ʿUthaymīn (d.1421H, rahimahullāh): al-Qadar – what does it mean? It is taqdīr (prior determination, something Allāh has already decreed):
“Verily, all things. We created (them) with Qadar (their prior determination).” [54:49]
“We determined, and most excellent a determiner are We.” [77:23]
– al-Qadā’ linguistically means judgement, al-Hukm. The scholars say that if these two words are used separately, away from each other, they are synonymous i.e. mean the same. If used in the same sentence, then the meaning is different. al-Qadā’ wal-Qadar, if mentioned together, they separate in their meaning, if mentioned separately they unite in their meaning. If mention Qadā’ separately, it includes Qadar. If mention Qadar only, then includes Qadā’.
– Some say al-Qadā’ comes first, then al-Qadar, others say it’s the other way round:
“…He has created everything, and has measured it exactly according to its due measurements (or gave it its determination).” [25:2]
How come creation is mentioned first then prior determination comes next? The answer or response is from one of two ways which the Shaykh elaborates upon.
– Belief in al-Qadar is obligatory. It is one of the six pillars of eemān as mentioned in the hadīth of Jibrīl (‘alaihis-salām).
– Benefits of believing in al-Qadar:
1) from completion of eemān as eemān can’t be complete without this.
2) from perfection in belief in Allāh’s Rubūbiyyah (Lordship). Actions (such as guiding, misguiding, etc.) are from His Rubūbiyyah.
3) person returns all affairs to His Lord and submits to Him. Whenever person encounters hardship or harm, he returns back to His Lord, trusts in Him, he attributes bounties and favours bestowed upon him to Allāh.
4) person knows his own true worth, they don’t boast when they achieve anything any good. They don’t develop arrogance or pride as everything is already determined.
5) calamities and hardships in life will be easy for the servant as knows Allāh decreed them, so made light for him. Belief in al-Qadar is necessary for guidance.
6) person ascribes bounties and favours that come to them to the One who is the true and real originator of these favours and bounties.
7) person then understands the hikmah of Allāh. When we reflect in creation of Allāh, we see amazing things such as for example, a people living in security then all of a sudden they are hit by a tsunami.
– What is good (khayr) and what is evil (sharr’)? Evil in al-Qadar is that which a person is not inclined to it, is averse to it as some harm or loss will be incurred. Khayr is that which is good within his constitution and nature, there is ease, joy, relaxation and agreement with his soul. There is that which is agreeable to us and that which is disagreeable, that which gives us pleasure and that which gives us pain.
– How can we say in the Qadar of Allāh there is evil? If on the one hand evil can’t be ascribed to Allāh (due to the hadīth which mentions: “Evil cannot be ascribed to Allāh”), how then do we believe in the evil in al-Qadar? Khalq (creating) can refer to act of creation or the created thing e.g. heavens and the earth. With Qadar it is the same, there is Qadar with the act of decreeing and Qadar for the thing which is decreed (maqdūr). In Allāh’s action of decreeing there can be no evil, Allah’s action is not evil but as for the thing decreed e.g. death, illness, poverty, Kufr, Shirk, creating Iblis, devils among the Jinn, all of this, in those things is evil and harm but in Allāh’s act of creating them there is no evil, He created them for a far-reaching wisdom.
“Evil (or corruption) has appeared on land and sea because of what the hands of men have earned (by oppression and evil deeds, etc.), that Allah may make them taste a part of that which they have done, in order that they may return (by repenting to Allah, and begging His Pardon).” [30:41]
– Corruption has appeared, its cause is sins and disobedience of men. The wisdom behind it: that men may return. Allāh gives them a taste of punishment so they will return to right guidance. Evil is only as a result of men and what they experience as disagreeable to their souls. If Allāh had not decreed Shirk, Kufr and disobedience, then what would be the point of the legislations and the sending of the Messengers? This would mean there is no purpose to creation.
– Qadā is of two types:
1) Kawnī (Creational ordainment): must happen. If Allāh decreed it, must happen.
2) Shar’iyy (Legislative ordainment): that which has been decreed by way of legislation. He wants Tawhīd from servants, charity, prayer, righteousness, keeping away from; Shirk, stealing and gambling, etc. This is something a person may or may not do. If what person does agrees with the legislation then Allāh is pleased with it.
Must distinguish between these two things.
“Let there arise out of you a group of people inviting to all that is good (Islām), enjoining Al-Ma’ruf and forbidding Al-Munkar. And it is they who are the successful.” [3:104]
Even though Allāh decreed evil, we are still commanded to prohibit it. Evil is not in the act of creation but in the thing itself.
– Q139. – Shaykh Hāfidh Al-Hakamī (d.1377H, rahimahullāh):
Four levels:
1) All-Encompassing knowledge of Allāh of everything, not even a speck or an atom escapes His knowledge in the heavens or the earth.
2) Writing in all of that, He wrote all of what He pre-decreed. Included in this is belief in Lawh al-Mahfūz and Qalam.
3) Allāh’s operative will which takes effect and His All-Encompassing power – Mashee’ah and Qudrah. What Allāh wills it will happen by or through His power, will absolutely happen. That which He did not will to happen, it is not that He didn’t have the power and ability to do it.
4) Allāh is the Creator of everything and that there is no speck or atom in the heaven or earth except Allāh is their creator. There is no other creator besides Him, no Lord other than Him. Nothing is outside of His creative power.
