Al qadar is the destiny of God for all beings that are applicable to science and his wisdom. Faith in destiny involves four things:
1. Believe that God knows all things global and detailed, Azali and eternal, whether in relation to his actions and deeds of His servants.
2. Believe that God has written about it in “Lauh Mahfudz”.
About two things God says:
“Do you not know that Allah knows what is in the heavens and the earth such that it is contained in a book (Lauh Mahfudzh)? Indeed such is easy for Allah. “(Surat al-Hajj: 70).
Abdullah ibn Umar said, “I’ve heard the Messenger said:
“God has written (determine) the creation of destiny fifty thousand years before creating the heavens and the earth.” (Narrated by Muslim).
3. Believe that all that happens, will not happen unless the good will of God related to God’s own act or deed relating to makhlukmakhlukNya.
God says about things related to his deeds:
“And Rabbmu creates what He will and He chooses …” (Surat al-Qasas: 68).
“He who shapes you in the womb as it pleases.” (QS.Ali Imran: 6).
Allah also says about something related to deeds of His creatures:
“… If Allah wills, then He is member of power to them for you, then they fight you must …” (Surat An-Nisa: 90).
“… And if Allah willed, they do not do it. So leave them and what they invented. “(Surat al-An’am: 137).
4. Believe that all the existing form, nature and the motion was created by God ,Allah says:
“God created all things and He takes care of all things.” (Surah Az-Zumar: 62).
“… And He has created all things and He set the size to a size-neat-neat.” (Surat al-Furqan: 2).
Allah says about Prophet Ibrahim who said to his people:
“And God who created you and what you do it.” (Surah As Shaffat: 96).
Faith in destiny as described above We do not deny that humans have the will and ability to act in a series of very young optional nature. Syara ‘and reality (reality) justify the above statement.
a. In syara ‘, Allah says about the human will:
“And whosoever will, he took the road back to his Lord.” (Surat Annaba ‘: 39).
“… Then Go to where you grow crops (wife) is how the course you wish …” (Surat al-Baqara: 223).
God also says that humans have qudrat (ability):
“So fear Allah, according kesanggupanmu, listen and obey …” (Surat At Taghabun: 16).
“Allah burdens not a person but according to its capacity. He got a reward of (virtue) is doing and to receive punishment from the (evil) which worked … “(Surat al-Baqara: 286).
b. In fact, people know that he has iradat (will) and qudrat (ability), he did something or not do depends on two things are. He also can distinguish between something that happened at will (such as walking), and something that happened in spite of himself (such as shaking). And the will and the ability of a creature subject under iradat (will) and qudrah (ability) of God, as in a saying:
“(It is) to whoever among you who want a straight path. And you can not want (the path), except if Allah wills, Lord of the Worlds. “(Surat At-Takwir: 28-29).
Because the whole universe belongs to God, then no goods at all that belongs to his place outside of science (knowledge) and iradat (will) His. Faith in destiny can not be used as an excuse to leave the duty or to do immoral. If it’s an excuse, it is clearly wrong in terms of several aspects:
1. The Word of God:
“Those who associate God says,” If Allah willed, we and our fathers not to join him and not (too) should we have any good things. Likewise those before them who have been denied (the Apostles) until they feel the torment us. Say, “is there any knowledge you have something that you can bring it to us? You do not know but mere prejudice and others you do not just think. “(Surat al-An’am: 148).
If the reason they can be accepted by God’s destiny She’s certainly not going to drop to their doom.
2. His Word:
“(We sent them) as the Apostles bearer of glad tidings and warning that there is no reason for man denies God after He sent the Apostles. And Allah is Mighty, Wise. “(Surat An-Nisa ‘: 165).
Had fate can be used as an excuse for people who sin, and Allah does not invalidate the reason He sent the Apostles with, because of sin after He sent the Apostles, also occur in accordance with the decree of Allaah.
3. Hadith narrated by Bukhari and Muslims, from Ali ibn Abi Talib that the Prophet said: “Each of you have written yourself (defined) place in heaven or in hell. There was a friend asked, “Why do not we trust (accept) it, O Messenger of Allah?” He replied, “no, a good deed is because each will be facilitated.” Then he read the letter of Al Lail verses 4-7:
“Verily ye are berbedabeda business. As for those who give (freely in the way of Allah) and cautious, and justify the best reward (heaven) then we are led to the right path. “(Surat Al-Lail: 4-7)
So, the Prophet ordered to prohibit charitable and resigned to her fate.
4. God rules, and forbids him hambahamba, but does not require them to do something above their abilities. Allah says:
“So fear Allah, according kesanggupanmu …” (Surat At Taghabun: 16).
“Allah burdens not a person but according to the capacity …” (Surat AlBaqarah: 286). If the correct assumption that human beings have no qudrat (ability), iradat (will), he forced to do something, it means he was told to do something outside of its capacity, it’s certainly contrary to the above verse. Therefore, if the disobedience is because of ignorance or because of forgetting, or being forced, it did not sinned. They are forgiven of God.
5. Providence of God is a hidden secret, can not be known before it happens, will someone to do something sooner than his actions. So, will someone to do something that is not based on knowledge of the fate of God. With this excuse fails to do with the fate of sin because there is no reason for someone to something that does not know.
6. We see people who want to get a decent worldly, he will follow the path that can fulfill his desire, and do not want to take another road, why did he not take another road, and then argue with destiny?
But why in matters of religion, he chose the wrong path and argue with destiny? Whereas these two cases similarly. For more details see the following examples:
If someone is in front of two roads.
The first led to a chaotic state, murder, robbery, violation of honor, fear, and famine occurred. The second led to a steady state, which controlled security, abundant prosperity, soul, honor, and property valued. Which way will he go? He would have a second path that is; led to a steady state as well as safe. There’s no way someone who understands the path that led to a chaotic country and frightening destiny reasons. Why in the Hereafter he took the road leading to hell is not the road to heaven, then argued fate?
Another example is; a sick were told to take medicine, and he drank while he did not like the drug. And forbidden to eat certain foods, then she left him, while he loved it. All of that is because he was undergoing treatment to recover. These people do not may be reluctant to take medication or breaking taboos by eating foods that are prohibited for reasons resigned to her fate. So How does one leave the command of Allah and His Messenger, or prohibitions of Allah and His Messenger, for reasons of fate?
7. People who leave obligations and make disobedience on the grounds of fate, if persecuted by a person, deprived of his property and violated honor, and those who molesting her and said, “You do not blame me for my cruelty was God,” the reason he would not have received. So how does someone not want to accept others with destiny when he was persecuted by others, while he himself argued with the fate of the rights kelalimannya God?
It is reported that Commander of the Faithful ‘Umar ibn Khattab received a report about a thief who cut his hand right. He ordered that the punishment carried out. Then the thief said, “wait a minute, Commander of the Faithful, I stole because the fate of God. Umar replied, “so we cut off your hands because the destiny of God.
Fruit faith in fate:
1. Resignation to God while working for, not against the cause itself, because everything is determined by destiny of God.
2. In order for someone not to admire him when he achieved what he desired. Since the achievement of the ideals of ni’mat God has destined him to facilitate the causes of success. While admiring the self-nature will be able to forget ni’mat thanks to God.
3. Led to peace and soul satisfaction of all happens destiny, not nervous because of the loss of something you like or dislike something happened. Because he knew that it happened with the destiny of Allah, Owner of heaven and earth, and that it will happen.
“No one disasters and tribulations that befall the earth and (not all) of yourself, but have been written in the book (lauh mahfudh) before we create it. Indeed such was easy for Allah. (We describe such) so that you do not grieve for what escapes you and that you are not too happy with what was given by him to you. And Allah loveth not any arrogant man who prided himself. “(Surat al-Hadid: 22-23).
Prophet Muhammad said:
“It’s amazing believers case. All the best case, and there was no one other than the believers. If you have fun, he was grateful, it was better for him. And if he was patient afflicted with sorrow, and even then be better for him. “(Narrated by Muslim).
In this issue there are two classes of fate that got lost:
First: Jabariyyah groups. Namely those who say that humans do things have to, do not have a will of god (the will) and qudrah (ability).
Second: Qadariyah groups. Namely, those who say that human actions are determined by the willingness and ability to own, and the fate of God’s will has no effect at all. To answer the first group opinion (jabariyyah), can be used arguments syara ‘and the reality:
a. The proposition syara ‘: God has revealed that humans have the will and deed rested him. Allah says:
“… Among you there are some who want the world and there is a desire the Hereafter …” (Surat al-Imran: 152).
“And say, truth comes from your Lord. So those who (want to) let believers believe. Danbarangsiapa who want (infidels) let the infidels. Verily We have prepared for those who zdalim Fire surround them .. “(Surat al-Kahf: 29).
“Whoever did good deeds, (reward) for himself and those who do evil, then (sin) for himself (too). And once again thy Lord would not persecute the servants of Him. “(Surat Fushilat: 46).
b. In fact: that people knowing the difference between the acts of optional (can be pursued) that do his will, such as eating, drinking, and buying and selling, with the deed in spite of himself as a fever while shaking, and falling from high places. In the first act she can do and choose at will without any coercion. whereas the second act, he can not choose, do not want to happen.
Opinions second group (Qadariyah) can be answered with the argument also syara ‘and reasonable propositions:
a. Evidence syara ‘: God is the Creator of all things, and everything that happens to His will. Allah has explained in the Qur’an that His creatures act occurred with his will, as saying:
“And if Allah willed, not berbunuh killing the people (who came) after the Apostles, after coming to them some kind of description, but they disagree, it is among those who believe and there is (also) among them pagan. Had Allah willed, they are not berbunuh murder. But God do what He wills. “(Surat al-Baqara: 253).
“And if We willed We would be given to every soul its true guidance (for) him, but has remained the word (provision) from Me; really will I fill Hell with jinns and men all together.” (Sura . As-Sajda: 13).
b. Reasonable proposition: that the universe belongs to God and in His power. And humans are part of the universe, he could not be done in the power of the Lord except by the permission and His will.
Source: Works: BIN MUHAMMAD AL-Saleh’UTSAIMIN
Translators: ALI MAKHTUM ASSALAMY
Murajaah: MUNIR fuadi RIDWAN, MA, DR.MUH.MU ‘INUDINILLAH BASRI, MA