The Divine Decree in Islam (2022-01-11) ​

0:00:02 the idea of the divine decree or
0:00:05 predestination is a key belief in islam
0:00:09 and many people are perplexed by it
0:00:12 including myself and i came across a
0:00:15 really good academic article by a chat
0:00:18 called justin parratt
0:00:20 which i'll link to in the description
0:00:22 below and i want just to share with you
0:00:25 his thoughts
0:00:26 from the article because i think they're
0:00:29 very helpful it's clear it's
0:00:31 academically rigorous it's based on the
0:00:34 fundamental sources of islam the quran
0:00:37 and the sunnah so i'm going to read most
0:00:39 of it to you maybe intersperse it with
0:00:42 some of my own uh comments if applicable
0:00:45 so uh who is justin parrott well he's
0:00:47 currently research librarian at new york
0:00:50 university in abu dhabi and i think he
0:00:54 is a convert to islam
0:00:56 and his article which as i say i will
0:00:59 link to below is entitled
0:01:01 reconciling the divine decree
0:01:04 and free will in islam
0:01:08 and he begins the introduction
0:01:10 in the name of allah the gracious the
0:01:12 merciful
0:01:14 and he writes
0:01:15 the idea of divine providence also known
0:01:19 as the divine decree or predestination
0:01:23 that everything has already been decreed
0:01:26 by the creator from eternity
0:01:29 has troubled theologians and
0:01:31 philosophers for centuries and i might
0:01:34 add he's troubled christians and jews as
0:01:37 well everyone all the abrahamic faiths
0:01:40 have thought about this long and hard
0:01:43 how he writes can we reconcile the two
0:01:46 apparently contradictory facts that
0:01:49 allah has absolute power and sovereignty
0:01:53 over all creation
0:01:55 and
0:01:56 that at the same time
0:01:58 we are responsible for our actions
0:02:01 are we forced to do what we do or
0:02:04 are our choices meaningful okay so he
0:02:08 sets up the the subject very concisely
0:02:10 there
0:02:11 this question led to one of the earliest
0:02:14 sectarian schisms in the muslim
0:02:17 community between the kadyrites as they
0:02:20 were called who believed in absolute
0:02:23 human free will allah has no control
0:02:26 over us
0:02:27 and the jaborites who believed in
0:02:29 absolute determinism and fatalism
0:02:33 so we have no control over our actions
0:02:36 no free will
0:02:38 each of these groups developed an
0:02:39 extreme and misguided theology
0:02:43 if allah has no control then why call
0:02:46 upon allah in prayer
0:02:48 and
0:02:49 if we have no control over our actions
0:02:52 and fate
0:02:53 why do any good deeds at all
0:02:58 not only was this question a sharp
0:03:00 controversy in
0:03:02 early islamic history it has been an
0:03:04 important issue throughout history for
0:03:06 both religious and secular reasons
0:03:10 the ancient greek philosopher aristotle
0:03:13 wrote seriously on the topic over two
0:03:15 and a half thousand years ago because of
0:03:18 its implications for understanding
0:03:20 ordering the universe the origin of life
0:03:23 human freedom and happiness
0:03:26 today it is the subject of complex
0:03:29 academic debate
0:03:30 under the heading of determinism
0:03:33 determinism
0:03:34 in scientific disciplines such as maths
0:03:36 physics biology psychology and in social
0:03:40 sciences as well
0:03:41 clearly our understanding of destiny
0:03:44 plays a decisive role in both our view
0:03:47 of the world and perhaps more
0:03:49 importantly our behavior in it
0:03:52 muslims have also experienced doubts in
0:03:55 their faith
0:03:57 due to the myriad of philosophical
0:03:59 conundrums that arise from it
0:04:02 so it can cause quite a lot of
0:04:03 intellectual even existential angst it
0:04:06 seems
0:04:07 so how does islam solve the riddle and
0:04:10 that's the purpose of justin's paper
0:04:14 he writes the quran and sunnah take a
0:04:17 middle path
0:04:19 between the historical extremes
0:04:21 upholding both the sovereignty of allah
0:04:25 and the responsibility of mankind
0:04:29 from a purely rational standpoint these
0:04:32 two aspects seem mutually exclusive
0:04:37 in other words it seems they both cannot
0:04:39 be true at the same time
0:04:42 however we have to remember that allah
0:04:45 exists outside
0:04:48 of time and space
0:04:50 beyond the cosmic veil
0:04:52 in the unseen
0:04:54 by contrast we human beings can only
0:04:58 conceive of realities within the
0:05:00 framework of time and space so we're
0:05:03 limited by our creaturely uh three
0:05:06 dimensions in our space-time continuum
0:05:08 that we inhabit we can't think outside
0:05:10 of the box basically i think justin is
0:05:12 saying
0:05:13 divine providence or predestination is a
0:05:16 reality that exists beyond time and
0:05:20 space which means we are simply
0:05:22 incapable of conceiving it with our
0:05:26 limited rational faculties so he's
0:05:29 already setting up here that we we need
0:05:31 to adopt humble attitude we can't know
0:05:34 everything he says
0:05:35 for this reason allah communicated the
0:05:39 reality of providence using the tools of
0:05:42 language in particular he writes
0:05:45 literary imagery
0:05:47 these images are
0:05:49 the pen
0:05:51 the preserved tablet
0:05:53 and the angelic records of deeds now i
0:05:56 wasn't aware this is particularly
0:05:58 interesting these three images
0:06:01 they articulate the nature of providence
0:06:04 that allah has complete control over
0:06:06 what is decreed
0:06:08 from the beginning and what is later
0:06:11 expunged
0:06:13 they are images that are not fictional
0:06:16 nor merely metaphorical on the contrary
0:06:19 they constitute profound truths in the
0:06:22 universe and are realities in themselves
0:06:25 so these are not
0:06:27 just mere figures of speeches or
0:06:29 convenient myths or just just those
0:06:31 stories these are profoundly true he
0:06:34 says
0:06:35 while all things have already been
0:06:38 decreed from eternity
0:06:40 allah has the power to change destiny
0:06:44 based upon the choices we make
0:06:46 we are indeed morally responsible for
0:06:49 our actions and our free will has
0:06:51 associated with it a measure of control
0:06:56 limited under the sovereignty of allah
0:06:58 to determine our ultimate fate
0:07:02 now the nature of divine providence
0:07:06 the term for divine providence in islam
0:07:09 is
0:07:13 literally the decree and the measure the
0:07:16 decree and the measure
0:07:18 it is a combination of two terms which
0:07:21 signifies the dual aspects of providence
0:07:26 ibn hajar writes quote
0:07:29 the scholars said the divine
0:07:31 decree
0:07:32 al-qaeda
0:07:34 consists of the entire and complete
0:07:37 judgment forever
0:07:39 and the divine measurement al-qaeda
0:07:42 consists of the particulars of judgment
0:07:45 and its details
0:07:48 end quote
0:07:50 although scholars sometimes define the
0:07:52 terms differently the definition offered
0:07:55 here is based upon two sets of texts in
0:07:59 the quran and the sunnah
0:08:01 texts that speak of the decree in
0:08:04 absolute and unchanging terms
0:08:08 and texts that speak of modifications to
0:08:11 the decree as it is brought into being
0:08:16 these two sets of texts seem
0:08:18 contradictory on their face in other
0:08:21 words on the surface they appear to be
0:08:23 so yet they are aspects of the same
0:08:26 reality whose apparent contradiction is
0:08:30 only the result of the human mind's
0:08:33 limited frame of reference so we're
0:08:36 really constricted by our the dunya
0:08:39 createdness we cannot see beyond that
0:08:41 with our own capabilities
0:08:43 each and each set of texts which he's
0:08:46 going to quote now
0:08:48 is reconciled towards the united purpose
0:08:51 of guiding us to right behavior with
0:08:55 respect to allah and to our fellow human
0:08:58 beings
0:09:00 the idea of the unchanging decree is
0:09:03 embodied in the literary image of the
0:09:06 preserved tablet
0:09:08 which contains everything that will come
0:09:10 to be
0:09:11 including the divine scriptures
0:09:14 allah said
0:09:16 this is truly a glorious quran written
0:09:20 on a preserved tablet at surah 85 21
0:09:25 the term conveys the absolute reality of
0:09:28 divine providence through a mental
0:09:30 representation of a thing a tablet
0:09:34 with which we are already familiar even
0:09:36 though the preserved tablet is unlike
0:09:39 any tablet we have known
0:09:43 the implication of the preserved tablet
0:09:46 is that allah knows all things before
0:09:48 they come into existence
0:09:52 allah said are you prophet not aware
0:09:55 that god knows all that is in the
0:09:57 heavens and earth
0:10:00 all this is written in a record this is
0:10:03 easy for god
0:10:05 surah 22 70.
0:10:07 and the prophet upon whom bp said
0:10:10 verily allah almighty created his
0:10:13 creation in darkness and he cast over
0:10:16 them his light whoever is troubled by
0:10:19 that light sorry whoever is touched by
0:10:22 that light is guided
0:10:24 and whoever misses it is astray
0:10:28 thus i say the pens have been dried upon
0:10:31 the knowledge of allah
0:10:34 end quote
0:10:35 not only does allah know what will be he
0:10:38 has full control and power over what he
0:10:41 allows to come into existence
0:10:44 he can allow or block anything from ever
0:10:48 occurring
0:10:50 allah said
0:10:51 it is he who has control over the
0:10:54 heavens and earth and has no offspring
0:10:58 no one shares control with him
0:11:00 and who created all things and made them
0:11:03 to an exact measure
0:11:05 sure 25 2
0:11:08 moreover the provision lifespan deeds
0:11:11 and ultimate fate in the hereafter of
0:11:14 every human being are written by the
0:11:18 angels as soon as the soul is blown into
0:11:21 the fetus
0:11:22 our destiny is decreed for us even
0:11:25 before we were born
0:11:27 the prophet upon whom be peace said and
0:11:29 this is a a marvelous hadith i think
0:11:32 from bukhari
0:11:33 the creation of each one of you is in
0:11:36 his mother's womb for 40 days or nights
0:11:39 then as a clot for a similar period then
0:11:42 as a piece of flesh for a similar period
0:11:46 then the angel is sent to it to announce
0:11:49 four decrees
0:11:51 he writes his provision his lifespan his
0:11:54 deeds and whether he is blessed or
0:11:57 damned
0:11:59 then he breathes the soul into it
0:12:02 verily one of you acts with the deeds of
0:12:05 the people of paradise until he is not
0:12:08 bat an arm's length away from it
0:12:11 yet the decree overtakes him he acts
0:12:14 with the people of the
0:12:15 acts with the deeds of the people of
0:12:18 hell fire and thus enters hellfire
0:12:22 and one of you acts with the deeds of
0:12:24 the people of hellfire until he is not
0:12:27 but an arm's length away from it
0:12:30 yet the decree overtakes him and he acts
0:12:34 with the deeds of the people of paradise
0:12:36 and thus enters it end quote
0:12:41 we are set upon a path with our fate
0:12:43 ahead of us as soon as we enter this
0:12:46 world
0:12:47 yet our will and our actions are
0:12:50 meaningful because by allah's will
0:12:54 they are the causes of changing course
0:12:58 they are the causes of changing course
0:13:02 since allah is in control of destiny the
0:13:05 only way to secure a good fate is to
0:13:08 appeal to allah through worship prayer
0:13:11 and good deeds
0:13:14 we have no control by ourselves
0:13:17 in this sense the pens have been lifted
0:13:20 and the pages have dried
0:13:23 the prophet upon whom be peace said
0:13:26 be mindful of allah and he will protect
0:13:29 you be mindful of allah and you will
0:13:32 find him before you if you ask ask of
0:13:36 allah if you seek help seek help from
0:13:39 allah
0:13:41 know that if the nations gather together
0:13:43 to benefit you
0:13:45 they will not benefit you unless allah
0:13:48 has decreed it for you
0:13:50 and if the nations gather together to
0:13:52 harm you they will not harm you unless
0:13:56 allah has decreed it for you
0:13:59 the pens have been lifted and the pages
0:14:02 have dried
0:14:04 that's a hadith from al termiti
0:14:08 notice that in this hadith the prophet
0:14:10 informed us through his companion ibn
0:14:13 abbas
0:14:14 that the decree has already been made
0:14:18 the pages have been dried even so the
0:14:21 prophet prescribed action to be mindful
0:14:24 of allah and to seek help from allah
0:14:28 the important point is to understand the
0:14:31 important point to understand is that
0:14:33 everything happens by the will of allah
0:14:37 despite allah not being pleased with
0:14:40 everything that is allowed to happen now
0:14:42 this is a really interesting point here
0:14:44 that justin makes in this paragraph
0:14:46 something i wasn't familiar with at all
0:14:48 there are two ways in which the will of
0:14:51 allah is understood
0:14:54 the universal will
0:14:56 and the legislative will the universal
0:14:59 and the legislative will
0:15:01 the universal will encompasses
0:15:03 everything that is allowed to be both
0:15:05 good and evil
0:15:07 the legislative will consists of what
0:15:10 allah wants from us
0:15:12 of good deeds
0:15:15 ibn abi al-is the commentator on the
0:15:18 early and agreed-upon creed of al-tahawi
0:15:22 writes quote
0:15:24 the researchers among allah say that
0:15:28 will
0:15:29 in the book of allah is two types
0:15:32 a will that is preordained universal and
0:15:36 creative
0:15:37 and a world that is religious
0:15:40 commanding and legislating
0:15:43 thus
0:15:44 the legislative will includes what allah
0:15:47 loves and is pleased with
0:15:49 and the universal will is what is willed
0:15:52 including all things that occur
0:15:56 end quote
0:15:58 the confusion that led to sectarianism
0:16:01 in early islamic history was due to the
0:16:04 caddorites and jaborites failure to
0:16:07 understand this point
0:16:10 ibn abi al-is continues
0:16:14 the origin of the error is from equating
0:16:17 between the will of desire and the will
0:16:19 of enacting
0:16:21 and between love and pleasure thus the
0:16:24 jaborites and the kadarites equate them
0:16:27 both then they disagree
0:16:29 the jaborites said all of existence is
0:16:32 by decree and measure
0:16:34 so it is loved and pleasing to allah the
0:16:38 cadre said sinful disobedience is not
0:16:41 beloved and pleasing to allah so it
0:16:44 cannot be ordained and decreed by him
0:16:48 it is outside of his will and creation
0:16:51 yet the distinction between what is
0:16:54 willed and what is loved has been made
0:16:57 in the book the sunnah and sound
0:17:00 instinct end quote
0:17:03 sum this up the jaborites said allah
0:17:07 decrees good and evil therefore he loves
0:17:10 them both while the kadurites said what
0:17:13 is evil is not by the decree of allah
0:17:16 which means it is decreed by some other
0:17:18 power
0:17:19 the jaborites denied the moral
0:17:22 responsibility of humankind the
0:17:25 kadurites denied the full power of the
0:17:28 creator
0:17:30 the truth is that our actions make a
0:17:33 meaningful difference and can change the
0:17:37 course of the decree
0:17:39 by bringing our will to coincide with
0:17:42 the legislative will of the creator
0:17:45 surrendering our will to allah
0:17:48 our fate will change for the better
0:17:52 allah said
0:17:54 there is a time decreed for everything
0:17:58 god erases or confirms whatever he wills
0:18:02 and the source of scripture is with him
0:18:06 surah 13 39
0:18:09 the source of scripture is literally the
0:18:12 mother of the book um al-kitab
0:18:16 it is the preserved tablet in which the
0:18:19 unchanging decree from eternity is
0:18:21 written
0:18:22 but the books of individuals our deeds
0:18:25 and fate as recorded by the angels
0:18:28 can change according to our actions
0:18:32 ibn abbas explained the verse saying
0:18:35 quote
0:18:36 there are two books
0:18:38 a book in which is erased whatever allah
0:18:41 wills
0:18:42 and with him is the mother of the book
0:18:46 end quote
0:18:48 in fact things are being recorded by the
0:18:51 angels destinies are being fulfilled or
0:18:54 changed every single day
0:18:58 allah said
0:19:00 everyone in heaven and earth entreats
0:19:03 him every day he attends to some task
0:19:07 surah 55 29
0:19:10 abu dhada asked the prophet upon whom be
0:19:13 peace about this verse and he said
0:19:16 among his affairs are forgiving others
0:19:19 relieving hardship
0:19:21 raising a people and debasing others
0:19:26 mujahid also explained this verse saying
0:19:29 quote among his affairs are giving to
0:19:32 those who ask
0:19:34 freeing those who suffer asking those
0:19:36 who pray and healing the sick
0:19:39 and he also said relieving hardships
0:19:43 answering needs and forgiving sins
0:19:46 and quote
0:19:48 this apparent change in destiny is not a
0:19:51 result of our own power and ability and
0:19:54 it is not outside the knowledge of allah
0:19:57 rather it is only when we submit
0:20:00 ourselves to the will of allah that our
0:20:03 fate can change for the better
0:20:07 ibn hajja the commentator on the
0:20:09 authentic collection sahih al-bukhari
0:20:12 writes
0:20:14 what proceeds from the knowledge of
0:20:16 allah does not change and is not
0:20:19 replaced
0:20:20 that which is allowed to change and be
0:20:22 replaced is what appears to people of
0:20:25 the deeds of the doer
0:20:28 thus it falls under wiping away and
0:20:31 affirming such as the increase and
0:20:33 decrease in lifespan
0:20:36 as for the knowledge of allah it is not
0:20:39 wiped away or affirmed as all knowledge
0:20:42 is with allah end quote
0:20:46 the catalyst for a change in fate
0:20:49 depends upon actions
0:20:52 intentions prayers supplications and
0:20:54 good deeds
0:20:56 it is not the power of our actions in
0:20:59 themselves that makes the change
0:21:03 rather it is the reward that allah
0:21:05 bestows upon us for surrendering to his
0:21:09 will
0:21:09 in this way humankind is held
0:21:12 accountable for their deeds
0:21:16 and the next section here in the article
0:21:18 is entitled human will action and
0:21:21 responsibility
0:21:24 the quran and the sunnah are clear in
0:21:27 expressing the moral responsibility of
0:21:29 humankind
0:21:30 allah said
0:21:32 each soul is responsible for its own
0:21:35 actions
0:21:36 no soul will bear the burden of another
0:21:40 you will all return to your lord in the
0:21:43 end and he will tell you the truth about
0:21:46 your differences
0:21:48 that surah 6 1 6 4.
0:21:52 this is the whole purpose of life
0:21:54 the great test culminating at the day of
0:21:57 judgment would not make sense unless the
0:22:00 judgment was just and meaningful
0:22:04 hence allah delegated will to humankind
0:22:08 to be used in the service of good our
0:22:12 will is free will in the sense that we
0:22:15 are not forced to do what we do
0:22:18 we are rewarded or punished in the
0:22:20 hereafter based upon what we did with
0:22:23 our god-given will
0:22:26 allah said
0:22:27 this is a message for all people for
0:22:30 those who wish to take the straight path
0:22:32 for those who wish to take the straight
0:22:35 path but you will only wish to do so by
0:22:39 the will of allah the will of god
0:22:42 the lord of all people
0:22:45 surah 81 29
0:22:47 and allah said
0:22:49 this is a reminder
0:22:52 let whoever wishes wishes
0:22:55 take the way to his lord
0:22:57 but you will only wish to do so if god
0:23:00 wills
0:23:01 god is all-knowing or wise
0:23:05 that's surah 76 29
0:23:08 in the abdul haleem translation all
0:23:10 these quran translations in the abdul
0:23:12 haleem version
0:23:14 and ibn tamir the humbly jurist in
0:23:17 theologian writes quote
0:23:19 among what was agreed upon by the
0:23:22 predecessors of this nation and its
0:23:24 leaders regarding their faith in the
0:23:27 divine decree and providence
0:23:30 is that allah created all things
0:23:34 that what he wills comes to be
0:23:37 and what he does not will cannot come to
0:23:40 be that allah misguides whomever he
0:23:44 wills and guides whomever he wills
0:23:47 and that the servants will have will and
0:23:50 ability acting upon their ability and
0:23:54 their will according to what allah has
0:23:57 enabled for them
0:23:59 indeed the servants do not will unless
0:24:03 allah wills
0:24:05 end quote
0:24:07 thus what we decide to do with our
0:24:09 god-given will
0:24:13 thus what we decide to do with our
0:24:15 god-given will will determine the fate
0:24:18 that allah assigns to us
0:24:22 the essence of the matter is that good
0:24:24 deeds lead to a good ending and evil
0:24:27 deeds lead to an evil
0:24:30 ending prophet upon whom bp said
0:24:34 god works
0:24:36 good works
0:24:37 protect from evil fates
0:24:40 charity in secret extinguishes the wrath
0:24:44 of the lord maintaining family ties
0:24:48 increases lifespan
0:24:50 and every good deed is charity
0:24:54 the people of good in the world are the
0:24:56 people of good in the hereafter and the
0:24:59 people of evil in the world are the
0:25:01 people of evil in the hereafter
0:25:03 and the first to enter paradise are the
0:25:06 people of good
0:25:09 end quote
0:25:10 and ibn ibas said quote verily good
0:25:14 deeds bring brightness upon the face a
0:25:17 light in the heart an expanse of vision
0:25:21 strength in the body and love in the
0:25:24 hearts of the creation
0:25:26 and he evil deeds bring blackness upon
0:25:28 the face darkness in the grave and in
0:25:31 the heart weakness in the body a
0:25:34 restriction of provision and hatred in
0:25:37 the hearts of the creation
0:25:40 unquote in particular the righteous act
0:25:44 of maintaining family ties is a means by
0:25:48 which allah increases the amount of
0:25:50 provision and the length of lifespan in
0:25:53 one's record
0:25:55 something i never come across until i
0:25:56 read this article
0:25:58 the prophet upon who bp said
0:26:00 whoever is pleased to have his provision
0:26:03 expanded and his life span extended let
0:26:07 him keep good relations with his family
0:26:10 end quote
0:26:11 and ibn umar said
0:26:13 whoever fears his lord and maintains
0:26:16 family ties his life will be prolonged
0:26:20 his wealth will be enriched and his
0:26:22 family will love him
0:26:24 end quote
0:26:25 among the most important deeds that make
0:26:28 a difference are prayer and supplication
0:26:32 in fact nothing repels evil
0:26:35 nothing repels the evil of divine
0:26:37 providence like supplication
0:26:41 the prophet upon him bp said
0:26:43 nothing repels the divine decree but
0:26:47 supplication and nothing increases
0:26:49 lifespan but righteousness
0:26:53 as uh hadith from al-termiti
0:26:56 and the prophet upon him bp said
0:26:59 there is no muslim on earth who calls
0:27:01 upon allah in supplication
0:27:04 but that allah will grant it to him or
0:27:07 divert some evil away from him so long
0:27:11 as he does not ask for something sinful
0:27:14 or to cut off family ties
0:27:19 the prophet himself supplicated to allah
0:27:22 for protection from an evil fate
0:27:25 recognizing that it is allah alone who
0:27:28 holds the power to decree quote
0:27:34 me among those you have guided secure me
0:27:36 among those who you have secured protect
0:27:39 me among those you have protected bless
0:27:42 me in what you have given me and save me
0:27:45 from the evil you have decreed verily
0:27:48 you alone decree and none can issue
0:27:52 decree over you
0:27:54 verily he cannot be humiliated whoever
0:27:57 is protected by you
0:27:59 blessed are you our lord the almighty
0:28:05 and abu herrera reported the prophet
0:28:07 upon him be peace would seek refuge in
0:28:10 allah from the evil of the divine decree
0:28:13 from falling into misery from his
0:28:16 enemies rejoicing at his misfortune
0:28:19 and from a difficult trial
0:28:22 Music
0:28:24 similarly it was reported from the
0:28:26 companions and righteous predecessors
0:28:29 that they would ask allah explicitly to
0:28:32 change their fate from an evil one to a
0:28:36 good one
0:28:38 abu uthman witnessed uma performing
0:28:42 taweth around the house it's a house of
0:28:44 god in mecca and he was weeping saying
0:28:48 oh allah if you had written me among the
0:28:50 blessed then affirm it therein and if
0:28:54 you have written me among the sinful and
0:28:56 the damned then wipe it away and affirm
0:28:59 me among the blessed
0:29:01 verily you wipe away and affirm whatever
0:29:05 you will
0:29:06 and with you is the mother of the book
0:29:10 end quote
0:29:12 our predecessors understood that
0:29:14 whatever came to be positive or negative
0:29:18 was from the decree of allah
0:29:21 in one instance uma departed for syria
0:29:25 and when he arrived they found that a
0:29:28 plague had
0:29:29 broken out this is quite relevant today
0:29:31 in a way they found that a plague had
0:29:33 broken out
0:29:35 so uma announced that they would return
0:29:38 to medina
0:29:40 one companion questioned him saying do
0:29:43 you flee from the decree of allah
0:29:45 and uma replied
0:29:48 would that another had said so oh yes we
0:29:52 are fleeing from the decree of allah to
0:29:56 the decree of allah
0:29:58 do you not see that if you had camels
0:30:01 descending in a valley with two fields
0:30:04 one of them fertile and the other baron
0:30:08 you would graze in the fertile field by
0:30:11 the decree of allah
0:30:12 or you would graze in the barren field
0:30:15 by the decree of allah end quote
0:30:19 uma understood that whatever happened as
0:30:21 a result of his actions was from the
0:30:24 decree of allah so he should act
0:30:27 accordingly and consider the causes of
0:30:31 events
0:30:32 in this case he avoided the plague as he
0:30:35 understood it to be a cause of harm
0:30:39 people often mistakenly assume that
0:30:42 trusting in allah's decree means we
0:30:45 should not act
0:30:47 like a person who does not wear his
0:30:49 car's safety belt for example thinking
0:30:52 it has no effect on what allah chooses
0:30:54 to ordain
0:30:56 but uma's example shows us that real
0:30:59 trust in allah means one should act upon
0:31:03 the pattern of causes we observe in
0:31:06 daily life
0:31:09 ibn hajar comments on the statement of
0:31:11 umar saying
0:31:14 if he does so then it was from the
0:31:16 decree of allah
0:31:18 and avoiding what harms him has been
0:31:21 commanded
0:31:22 allah ordains its occurrence
0:31:25 while he flees from it
0:31:28 if he did it
0:31:29 or left it it would be from the decree
0:31:32 of allah hence there are two
0:31:35 perspectives the perspective of reliance
0:31:38 upon allah and the
0:31:40 perspective of holding to causes
0:31:44 end quote
0:31:46 this is the true way to rely upon allah
0:31:51 it is to rely upon allah in the
0:31:53 awareness that allah has decreed
0:31:55 goodness for those who work for the good
0:31:58 in other words we have faith that if we
0:32:00 work for our provision then allah will
0:32:03 provide it
0:32:05 the prophet upon him be peace said
0:32:08 on the authority of umar
0:32:11 if you were to rely upon
0:32:13 allah with reliance due to him
0:32:16 then he will provide for you just as he
0:32:19 provides for the birds
0:32:22 they go out in the morning with empty
0:32:24 stomachs and return full
0:32:26 end quote and uma said
0:32:30 let not one of you refrain from working
0:32:32 for his provision supplicating to allah
0:32:35 to provide while he knows that the sky
0:32:38 does not rain gold or silver end quote
0:32:43 and this is the correct understanding of
0:32:45 divine providence
0:32:47 we understand that the world is full of
0:32:50 causes and effects so we pers so we
0:32:52 pursue the causes of a good fate while
0:32:56 we acknowledge that it is not the causes
0:32:58 in themselves that we rely upon
0:33:02 the prophet upon whom bp said
0:33:05 there is no contagion which recognizes
0:33:08 that all diseases are allowed to happen
0:33:11 by the will of allah and at the same
0:33:14 time he upon whom bp said
0:33:17 do not mix those who are sick with those
0:33:20 who are healthy thereby acknowledging
0:33:22 the role of worldly causes in the
0:33:25 treatment of illness
0:33:29 with this understanding it is only allah
0:33:31 upon whom we depend to bring these
0:33:34 course these good causes about
0:33:37 every action we intend in the future
0:33:39 should be qualified as only occurring
0:33:42 under the will of allah because we know
0:33:46 by our will and ability alone
0:33:49 it will not happen
0:33:52 allah said
0:33:54 do not say of anything i will do that
0:33:56 tomorrow without adding god willing
0:34:01 surah 18 23 such an important verse
0:34:05 the key point to remember is that the
0:34:07 actions and causes without the will of
0:34:10 allah to back them up are essentially
0:34:13 nothing
0:34:14 yet they are still necessary for
0:34:17 bringing about a good fate
0:34:19 action is always prescribed for the
0:34:22 believers in relation to the decree
0:34:25 both before it comes to be and after it
0:34:28 is fulfilled
0:34:31 ibn tamir writes
0:34:33 the servant has two states of being in
0:34:36 relation to what is decreed
0:34:39 a state before the decree and a state
0:34:42 after the decree
0:34:45 it is a duty upon him before the decree
0:34:48 to seek refuge in allah to be to depend
0:34:51 upon him and to call upon him
0:34:54 it is the result of the decree if the
0:34:57 result of the decree is not from his
0:35:00 actions for man's actions then he must
0:35:04 be patient over it and satisfied with it
0:35:07 if it was the result of his actions
0:35:09 however and it is a blessing he praises
0:35:13 allah for that
0:35:15 if it was the result of sin then he
0:35:17 seeks forgiveness from him for that end
0:35:21 quote
0:35:22 before the decree takes place we should
0:35:25 say take refuge in allah pray and
0:35:28 supplicate to him rely upon him and put
0:35:31 in the work necessary to achieve a good
0:35:35 outcome
0:35:36 after the decree is fulfilled we have to
0:35:39 accept it and move on
0:35:42 if it was a calamity unrelated to our
0:35:45 actions such as a natural disaster then
0:35:48 we accept it as part of the trials of
0:35:51 life and continue to persevere in our
0:35:54 faith
0:35:56 if it was a blessing we praise allah and
0:35:59 continue to be grateful
0:36:01 if it was the result of our good deeds
0:36:04 we praise allah for facilitating our
0:36:08 good deeds
0:36:09 if it was the result of our sins we seek
0:36:12 forgiveness from allah and do what needs
0:36:16 to be done to make amends
0:36:19 at every point in time the believers
0:36:21 respond to the to the decree with action
0:36:27 accepting a calamity that has been
0:36:29 decreed by allah is one of the most
0:36:32 difficult tests we face in life
0:36:35 in fact the root word
0:36:38 for trial fitna
0:36:40 carries the meaning of
0:36:42 he put it into the fire namely gold and
0:36:46 silver in order to separate or
0:36:48 distinguish the bad from the good that
0:36:52 definition comes from edward lane's
0:36:54 arabic english lexicon
0:36:57 allah puts us through trials because
0:37:00 they are means by which we grow morally
0:37:03 and spiritually indeed some of the worst
0:37:06 trials bring out the best in people
0:37:10 therefore once a calamity occurs we
0:37:13 should accept it and carry forward
0:37:16 we should not dwell on the past by
0:37:19 repeating the events in our minds over
0:37:21 and over
0:37:22 in despair
0:37:24 the prophet upon whom bp said and this
0:37:26 is a really important hadith i think if
0:37:28 something befalls you then do not say if
0:37:32 only i had done something else
0:37:35 rather say
0:37:36 allah has decreed what he wills verily
0:37:39 the phrase if only
0:37:42 opens the way for the work of satan
0:37:46 that wonderful saying verily the phrase
0:37:48 if only opens the way for the work of
0:37:52 satan that's a hadith
0:37:55 muslim
0:37:55 Music
0:37:57 accepting the decree in this case a
0:38:00 calamity is a way of instilling within
0:38:02 us contentment and peace of mind
0:38:05 as we have faith that there is divine
0:38:08 wisdom behind every event we may not
0:38:12 fully understand
0:38:14 saying if only is the means for satan to
0:38:18 corrupt this peace of mind
0:38:21 al-nawawi comments on this hadith saying
0:38:25 quote it opens the way for the work of
0:38:28 satan means he cast into the heart
0:38:32 opposition to the divine decree and
0:38:34 satan tempts him with it
0:38:36 as it is said we should not re-litigate
0:38:40 the past
0:38:41 that's upon a justin sentence there as
0:38:43 it is said we should not re-litigate the
0:38:46 past there's a marvelous expression
0:38:49 accepting the decree after the fact
0:38:51 though does not imply
0:38:53 not learning from our mistakes and
0:38:56 negative experiences
0:38:59 the prophet upon whom be peace also said
0:39:02 the believer is not stung twice from the
0:39:05 same hole
0:39:06 that is we should not commit the same
0:39:08 mistake twice nor shall we allow a
0:39:11 negative experience to repeat itself if
0:39:14 we can prevent it
0:39:17 ultimately we have a choice to make in
0:39:19 this life
0:39:21 we can choose to worship the creator and
0:39:23 do good deeds or we can choose to ignore
0:39:26 the signs of his power in creation
0:39:30 regardless the outcome of our choices
0:39:33 will last for eternity
0:39:37 the prophet upon whom be peace said
0:39:40 not one will enter paradise but that he
0:39:42 will be shown the place he would have
0:39:44 occupied in hell fire if he had done
0:39:48 evil
0:39:49 so that he may be more thankful
0:39:52 none will enter hellfire but that he
0:39:54 will be shown the place he would have
0:39:56 occupied in paradise if he had done good
0:40:00 so that it may cause him sorrow
0:40:03 as hadith from sahih al-bukhari
0:40:07 each one of us has a place in paradise
0:40:10 and a place in hellfire
0:40:13 wherever we end up we will be shown what
0:40:16 could have been
0:40:17 if we had taken a different path to
0:40:20 either reward us with gratitude or to
0:40:23 punish us with regret
0:40:27 imagine for a moment that you jumped out
0:40:30 of a plane with a parachute
0:40:32 you have two inescapable destinies ahead
0:40:35 of you
0:40:36 you were pull the parachute and live
0:40:39 or you will fail to do so and die
0:40:43 both of these possibilities have been
0:40:45 decreed for you
0:40:47 there is no third option there is no
0:40:49 getting back to the safety of the plane
0:40:52 it is up to you to make the choice and
0:40:55 fulfill the destiny you desire
0:40:59 in a similar way we are bound for
0:41:01 paradise or hellfire we cannot escape
0:41:05 the decree from eternity there is no way
0:41:08 to change
0:41:09 what has already been set in motion
0:41:12 since the beginning of the time
0:41:14 beginning of time yet
0:41:16 the path leading to eternal happiness in
0:41:19 paradise
0:41:21 has been laid before us
0:41:23 what we use
0:41:25 our free will to do
0:41:27 makes the difference
0:41:29 it is our decision alone whether or not
0:41:31 we will take the first step of the
0:41:34 journey
0:41:36 and the final paragraph is the mystery
0:41:38 of divine providence
0:41:41 why does the divine decree seem to
0:41:43 conflict with human will
0:41:46 our notions of time and space
0:41:49 limit our ability to fully comprehend
0:41:52 anything outside of them
0:41:54 we are unable to conceive of an
0:41:57 atemporal and a linear reality itself
0:42:02 let alone the essence of allah
0:42:04 almighty's actions and decrees from
0:42:06 beyond the confines of time and space
0:42:10 past present and future are all
0:42:13 categories that the human mind cannot
0:42:16 escape
0:42:17 and so we find it
0:42:19 counterintuitive for our time for our
0:42:22 future actions to have been determined
0:42:25 in the past
0:42:26 but for allah there is no past present
0:42:30 or future as he alone regulates time
0:42:33 itself
0:42:35 as the prophet said let not one of you
0:42:37 curse time for allah himself is
0:42:41 time
0:42:42 meaning allah is the creator of time
0:42:46 allah is not allah is not deciding a
0:42:48 matter that lies in the future and
0:42:51 waiting for it to unfold he simply
0:42:53 decrees the reality according to his
0:42:56 will
0:42:57 when he decrees something he says only
0:43:00 be
0:43:01 and it is
0:43:03 that's the second surah 117.
0:43:06 in the end
0:43:07 divine providence is an enigma that is
0:43:10 it's a mystery to us due to our limited
0:43:13 ability to conceive of realities beyond
0:43:17 time and space and beyond physical
0:43:20 causes and effects
0:43:22 it is a mystery in its essence as free
0:43:26 will and providence are an apparent
0:43:29 contradiction
0:43:31 it is a also a mystery in its details as
0:43:35 we often cannot directly discern the
0:43:37 hidden wisdom behind the catastrophes
0:43:40 and evil that allah allows to happen
0:43:45 as a result the scholars emphasized that
0:43:49 providence is a secret of allah and that
0:43:52 going too deeply into it philosophically
0:43:55 will lead to misguidance and this last
0:43:58 point i think is uh really important
0:44:01 the creed of al tahawi states quote
0:44:05 the principle of providence is the
0:44:08 secret of allah almighty in his creation
0:44:11 that has not been given to an angel near
0:44:13 him nor to a prophet or messenger
0:44:17 exaggeration
0:44:18 and debate regarding it leads to failure
0:44:22 progressive denial and a degree of
0:44:25 transgression
0:44:27 take every precaution against that kind
0:44:29 of debate
0:44:30 thinking and insinuation unquote
0:44:34 exaggeration here means to be absorbed
0:44:37 and immersed in the philosophical
0:44:40 controversies surrounding providence
0:44:43 it was such exaggeration and extremism
0:44:46 that led to the original splitting are
0:44:49 the kadurites and the jaborites from the
0:44:52 main community of muslims to this day
0:44:55 there are philosophers theologians and
0:44:58 scientists taking the idea too far in
0:45:01 one direction or another away from the
0:45:04 middle path of islam
0:45:06 consequently the prophet upon whom bps
0:45:09 prohibited his companions from arguing
0:45:12 about providence
0:45:14 on one occasion when he was arguing
0:45:16 about the issue
0:45:17 on one occasion when they were arguing
0:45:20 about the issue the prophet upon him be
0:45:22 peace was angered and said
0:45:26 with this i have commanded you
0:45:28 with this i was sent to you
0:45:31 verily the people before you were
0:45:33 destroyed when they argued over this
0:45:37 matter
0:45:38 i am determined for you not to argue
0:45:41 over it
0:45:44 the prophet also told us to be very
0:45:46 careful and disciplined in the way we
0:45:48 discuss destiny saying
0:45:51 if providence is mentioned then be
0:45:54 restrained
0:45:57 as such the principle according to the
0:45:59 great imam ahmed ibn hanbal is to accept
0:46:04 providence as it comes
0:46:06 believing in quote it's good and it's
0:46:09 evil affirming the narrations regarding
0:46:11 it and having faith in them with our
0:46:14 without asking why or how unquote
0:46:19 this is the principle of bail
0:46:22 takif
0:46:23 bailar takyev without asking how in
0:46:27 english
0:46:28 and it is the supreme principle that
0:46:31 guides our interpretation of allah's
0:46:33 divine names and attributes
0:46:36 another expression of this principle is
0:46:39 our taukif which means stopping at the
0:46:43 texts
0:46:44 ibidhaja quotes
0:46:47 al samani as saying
0:46:50 the way of knowledge in this topic of
0:46:53 providence is to suspend judgment at the
0:46:56 book and the sunnah without resorting to
0:46:59 pure analogy or reason whoever turns
0:47:02 away from stopping at the texts
0:47:05 will be misled and will stray into a sea
0:47:09 of confusion
0:47:10 he will not achieve what heals the mind
0:47:14 nor what satisfies the heart for
0:47:16 providence is a secret among the secrets
0:47:20 of allah almighty end quote
0:47:24 because allah is beyond the scope of our
0:47:27 comprehension it is futile to interpret
0:47:30 the throne or the hand of allah or
0:47:34 the all-seeing by comparing them to our
0:47:38 mundane realities although the words are
0:47:40 familiar to us and the general meaning
0:47:43 is plain the deeper realities are
0:47:47 inconceivable
0:47:48 in the same way we understand the simple
0:47:51 reality of providence through the
0:47:53 literary images of the pen the preserved
0:47:57 tablet and the record of deeds
0:48:01 any investigation after this is
0:48:03 impossible and will lead us astray
0:48:09 rational analysis and philosophical
0:48:11 deliberation have their place to be sure
0:48:14 but certain divine realities are outside
0:48:17 the limits of the human mind far from
0:48:20 being blind uncritical faith
0:48:23 understanding this requires a principled
0:48:27 recognition of our humility before the
0:48:30 truths in the unseen
0:48:33 that what belies beyond our senses is an
0:48:37 expansive unknowable reality
0:48:41 so justin is saying
0:48:43 we need to be humble we cannot
0:48:45 understand all things beyond our little
0:48:48 box of the space-time continuum that we
0:48:50 inhabit
0:48:52 and in conclusion he says
0:48:54 divine providence is one of the six
0:48:56 articles of faith in islam yet it was
0:48:59 one of the first concepts to be disputed
0:49:02 leading to sectarianism in the early
0:49:05 generations
0:49:06 the apparent conflict is between the
0:49:09 sovereignty of allah and the
0:49:11 responsibility of humankind
0:49:14 unable to reconcile these two realities
0:49:17 the kadarites and the jaborites weighed
0:49:19 over weighed one idea over the other
0:49:23 each producing an incomplete theology
0:49:27 the quran and the sunnah follow a middle
0:49:30 path between these two extremes
0:49:33 allah is sovereign over the universe
0:49:36 knows all things before they happen and
0:49:39 decrees them into existence with
0:49:42 limitless power at the same time allah
0:49:46 delegated will to human beings to test
0:49:50 their deeds
0:49:51 culminating in the day of judgment
0:49:55 the reality of providence is conveyed to
0:49:58 us through the literary images of the
0:50:01 pen the preserved tablet and the record
0:50:04 of deeds
0:50:05 allah decreed all things on the
0:50:07 preserved tablet which in an absolute
0:50:10 sense does not change
0:50:12 however the fulfillment of those decrees
0:50:15 can change based upon the actions we
0:50:18 take
0:50:19 if allah decreed an evil fate for us he
0:50:23 may change it if we sincerely supplicate
0:50:26 to him or perform a good deed for his
0:50:29 sake
0:50:30 our god-given will
0:50:32 subordinate to the will of allah
0:50:35 directs the destiny allah brings into
0:50:38 being for us
0:50:40 all people ultimately have two possible
0:50:44 destinations decreed in the afterlife
0:50:48 paradise or hellfire and only one of
0:50:51 them will be fulfilled
0:50:55 these literary images are the best and
0:50:58 easiest way to understand what is an
0:51:01 otherwise complicated philosophical
0:51:04 controversy
0:51:05 in the light of this the scholars told
0:51:08 us
0:51:09 to suspend judgment at the texts
0:51:12 and to avoid the hazards of debating
0:51:16 this
0:51:16 topic
0:51:19 success comes from allah and allah knows
0:51:24 best
0:51:25 and that's the end of
0:51:27 this very fine article reconciling the
0:51:31 divine decree and free will in islam by
0:51:34 justin parrott and if you persevered to
0:51:37 the end of this broadcast um i'll just
0:51:39 repeat that uh a link i'll put a link to
0:51:42 uh the article below is published on the
0:51:44 keane institute for islamic research i
0:51:48 hope that was of some benefit please
0:51:50 leave comments below and one day god
0:51:52 willing uh justin will appear on
0:51:55 blocking theology perhaps to discuss
0:51:56 this and the the many other articles
0:51:58 that he has written as well
0:52:01 till next time