02 October 2011
Lessons from Trench, Al Qadha Wal-Qadr
Seerah of Muhammed*
*: May the Peace, Blessings & Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an
Saad bin Muadh passes away
When Saad had passed judgement on Banu Qurayzah he returned to his sick-bed in the Mosque. He had already prayed that if God had any more fighting for him to accomplish against His enemies He would let him live, and if not that He would let him die; and now his condition grew rapidly worse. One night not long after the siege the Prophet found him apparently unconscious. He sat down at his head which he gently raised and laid against his breast, and then he prayed: "O Lord, verily Saad hath striven upon the path, with fullness of faith in Thy messenger, leaving naught undone that was his to do. Take then unto Thyself his spirit with the best acceptance wherewith Thou takest the spirits of Thy creatures." Saad heard the Prophet's voice, and opening his eyes he said: "Peace be on thee, O Messenger of God, I bear witness that thou hast delivered thy message." An hour or two later, after the Prophet had returned home, Gabriel came to him and told him that Saad was dead. Also, after the prayer, the Prophet* proceeded to join the burial; he reached the house as they were washing the body. The mother of Saad was weeping loudly, gave vent to her grief in appropriate Arab verse. They chided her for reciting poetry on such an occasion; but the Prophet* interposed, saying: "Leave her alone; every mourner exaggerates except the mother of Saad"
When they carried his bier to the cemetery, the bearers were amazed at the lightness of their load, for Saad was a heavy man, but when they mentioned this to the Prophet he said: "I saw the Angels carrying him." They set down the bier at the edge of the grave and he led the funeral prayer, with a multitude of men and women praying behind him. Then when they lowered the body unto the grave the Prophet's face turned suddenly pale and he said three times SubhanAllah, "Glory be to God!", this being an affirmation of the Absolute Transcendence of God, sometimes uttered, as now, with reference to a limit that needs to be transcended. All those who were present repeated it and the cemetery resounded with the glorifications. Then after a moment he gave utterance to the words of victory, Allahu Akbar, "God is most Great", and the cemetery resounded again as the magnification was likewise taken up by those who were present. Afterwards, when asked why he had changed colour, the Prophet said: "The grave closed in upon your companion, and he felt a constriction which, if any man could escape it, Saad would have escaped. Then God gave him blissful relief."!
Jabir narrated that the Messenger of Allah* had said: "The Throne of the Compassionate shook for the death of Saad bin Muadh.
Some virtues of Saad ibn Muadh
Allah fulfilled the du’a of Saad as there was no more fighting with the Quraish, he died as a martyr and he delivered the verdict on the treachery of the Quraizah tribe.
Also, Saad is the only person we know of where the Prophet* asked the people to stand up (‘Stand up for your Master’) when he came in to give the verdict
Some narrations say that the Prophet* rushed to get to his body before the angels
Every mourner exaggerates except the mother of Saad – because his loss is truly a great loss
The angels participated in his Janazah by carrying the coffin
Despite his greatness, even Saad was squeezed in the grave – causing the Prophet to say SubhanAllah *3 then Allahu Akbar *3
The Prophet* often remembered Saad afterwards: Anas narrated that the Prophet* was gifted a garment of sarcenet and he prohibited the use of silk. The people admired it, whereupon he said: "By Him in Whose Hand is the life of Muhammad, the kerchiefs [tissues] of Saad ibn Muadh in Paradise are better than this.” [Bukhari & Muslim]
Also, we are told that the Throne of Allah shook upon the news of Saad’s death. Some scholars say this is because of the commotion caused amongst the angels carrying the Throne of Allah when they heard.
Lessons from Ghazwah al-Ahzab (Khandaq) and Banu Quraizah
Other Lessons that we can learn
Main Topic: Al Qadha Wal-Qadr
Al Qadha Wal-Qadr is different to Al-Qadaria al-Ghaibiya (fatalism)
The Early Days
During the time of Rasool Allah* and the Sahabah, the meaning of Qadr was well understood without any ambiguity and what it meant was very clear. There was no debate. inquiries, or differences in this issue, except the discussion between Abu Ubaidah and Umar, when Umar decided not to proceed in his trip to as-sham, once the news came telling that there was a plague spreading there and decided to go back to Medina, telling the people '' I'm returning back, thus you should return as well''. In this incident Abu Ubaidah did not attend Umar's consultation with the people and the result of the consultation.
However, when Abu Ubaidah heard of Umar's orders. he came to Umar telling him ''O Umar, are you running away from Allah's Qadr.'' By this he was objecting Umar's decision to return back to Medina. Umar was amazed by this objection raised by Abu Ubaidah and Umar said to him, ''O Abu Ubaidah. I wish someone other than you would have said this. Yes. I am running away from Allah's Qadr to Allah's Qadr ''. He explained this by saying, if you see a man coming to a place where there are two areas, one area is lush and the other barren. Don't you see that if he takes his cattle to the lush area, he is doing so according the Allah's Qadr and if he take his cattle to the barren area, he is also taking it by Allah's Qadr.
This is the only report which talked about the difference in understanding Al-Qadr, amongst the Sahabah. Otherwise, Muslims in general understood Al-Qadr the way it is in the Qur'an and the Sunnah. This understanding is that everything is written in the preserved tablet (al-Lowh al-Mahfooz), from the very beginning (before creation) and there is no relationship for this in the man's actions or in the obligations Allah orders us to carry. This situation continued all the way till the second half of the second century Hijri or till the middle of the Abbasid era. Due to the translation of the Greek, Persian and Hindu philosophies, some misconceptions accumulated in the minds of some people and the question of al-Qadha wal-Qadr emerged and over shadowed the concept of Al-Qadr. After that, the issue of al-Qadaria al-Ghaibiya (fatalism) became widespread among the people. It influenced them and shaped their behavior. It was one of the declining factors for the Muslim Ummah and when the decline became more obvious (during our time).
The Qadr as the word is what Allah knows and wrote in preserved tablet (al-Lowh al-Mahfooz) at the very beginning (of creation). However, al-Qadha wal-Qadr means the question of having the actions occur against man's will. This includes the characteristics of objects, which also occur against man's will. Thus, the real meaning of both are different. Although, the meaning which may come to the mind of the people once they hear both terms may be the same, which is the ability of man to stand and face what was written.
Therefore, we need to understand the reality of both and the difference between them. Al-Qadr is all that Allah (swt) knows which is everything in al-Lowh al-Mahfooz. This taken from many Sharii text (which are used as Daleel for the meaning of al-Qadr); for example when Allah (swt) says: ''(All) except the family of Lut. Them all we are surely going to save (from destruction). Except his wife, of whom We have decreed that she shall be of those who remain behind (i.e. she will be destroyed)''. [Al Hijr 15: 59-60]
Also: '..And the Command of Allah is a decree determined.'' [Al-Ahzab 33:38], and ‘Say: ''Nothing shall ever happen to us except what Allah has ordained for us..'' [At-Tauba 9:51]; or ‘And there is nothing hidden in the heaven and the earth, but is in a Clear Book (al-Lowh al-Mahfooz) [Al-Naml 27:75]
The meaning of all of these Ayat is that Allah knows everything in the universe and Allah wrote it in a clear book. And in the Hadith which mentions that Allah wrote the Qadr of everything 50,000 years before the creation of the universe while His throne was on the water. And the Hadith which mentions that Allah (swt) created the pen and instructed it to write. The pen asked, ''O Allah, what should I write''. Allah said, ''write the Qadr of everything till the day of judgement.'' And the Hadith which mentions that if the Ummah gathered to benefit you in something, they will never be able to benefit you with something other than what Allah wrote for you and if the whole Ummah got together to harm you in something, they will never be able to do it. unless Allah wrote it for you. Pens are laid down, and the ink has dried. (Ibn Abbas)
Based upon this understanding, early Muslims believed in al-Qadr without any ambiguity. There was no doubt in a Muslim's Aqeedah, so long as no alien ideas were attached to this understanding. However, after Muslims got influenced by alien thoughts, a veil covered their minds, causing them to loose the clarity of their understanding of the Aqeedah. Muslims used to believe in the Qadr and keeping it in the realm of belief (Iman).
Confusion in the Minds of later Muslims
But now, Muslims started noticing this Iman in the Qadr, before performing any action and they started to carry various actions shaped by this Iman in the Qadr. Thus, they surrounded themselves by what is predetermined. Muslims started to think that whatever Allah predetermined is going to happen, regardless if they became active or passive in carrying out an action. They started believing like this, despite the fact that they know for sure that, it is impossible for anyone to have access to Allah's knowledge. In other words, the Muslims do believe that it is impossible for anyone to know what Allah's knowledge is.
Muslims know all of this, yet they still link their actions with this knowledge of Allah. Thus, al-Qadaria al-Ghaibiya (fatalism) emerged. It became something different than believing in al-Qadr. This is because, believing in the Qadr is to believe conclusively that nothing will happen in this universe, other than what Allah has predetermined everything and wrote in al-Lowh al-Mahfooz. However, al-Qadariya al-Ghaibiya means to surrender to what is predetermined. There is a difference between believing in the Qadr and surrendering to the predetermined. Surrendering to this predetermined is simply the result of believing in the Qadr with the absolute surrender; which is that what is predetermined is going to happen and nothing will happen if Allah did not predetermined it.
Al-qadariyyah al-ghaybiyyah is to surrender to the destiny (qadr); and to refer everything to the actions of fate hidden from man; and that activity of man in life has no effect; he is rather compelled and not of free will; he is like the feather in space where the winds move it wherever they like. This idea has spread, and taken as ‘aqeedah, since the late times of the Abbasid era, and continued till today. The obligation of belief in al Qadha wal-qadr was used as a means by which this idea was introduced to Muslims. Because of it, the failing people found under its cover a pretext for their failure. The ignorant and inactive people found in their reference to it an excuse for their laziness and reluctance. Many people consented for the injustice to befall them; the poverty to eat their flesh; the disgrace to reign at them, and the sins prevail on their actions. All of this is in surrender from their side to al-qadariyyah al-ghaybiyyah which they believe in, claiming that this is a submission to al Qadha wal-qadr of Allah
This idea still dominates the people, has control on many of their actions. Though, the one who studies and scrutinizes the matter finds that al-qadariyyah al-ghaybiyyah was not known at the time of the Sahabah, nor it came to the mind of anyone of them. Had it existed with the Muslims, they would have not made conquests, nor endured the difficulties. They would have rather left the qadar to do whatever it likes, and would have said: “whatever is destined till take place, whether you strove for it or not!” However, there knowledgeable Muslims realised: the castle cannot be conquered without the sword (force); the enemy cannot be subjugated without the force; that rizq (provision) must be sought; the disease must be averted from it; the Muslim who drinks alcohol must be lashed; and the thief ’s hand must be amputated; the ruler must be accounted; and the political manoeuvres must be carried out with the enemies. Muslims did not believe in that, when they saw the Muslims’ army under the leadership of the Rasool*, his archers violated the orders of the leadership. They saw the army win at Hunayn after the defeat, because the army which fled from the battle in fear of the arrows returned to the fight when the Rasool* called on it, while he* and a few people remained steadfast in the battle, before the eyes of the fleeing army.
The Correct View
Allah taught us to link between the causes and the effects (al-asbab wal-musabbabat). He made the case produce the effect. The fire burns, and burning does not occur without fire. The knife cuts, and cut does not occur without a knife. He created man, and He made in him the capability to carry out an action. He gave him the full choice to carry out his actions; he eats the time he wishes; he walks when he wishes; he travels when he wishes. He seeks knowledge so he becomes learned; he murders so he is punished; he abandons Jihad so he becomes humiliated; and he refrains from striving for provision (rizq) so he becomes poor. So there is no presence to al-qadariyyah al-ghaybiyyah in the life reality, and nor in the Shari’ of Allah .
As regards to al Qadha wal-qadar, they have nothing to do with alqadariyyah al-ghaybiyyah, whatsoever. This is because al Qadha is the action that occur from man and on him, without his will. This is like seeing with his eyes and not with his nose; he hears with his ears and not with his mouth; and he has no control over the beats of his heart. This is like a storm from the sky or an earthquake, from which a person falls from the roof of a house over another person, thus killing him. All of such actions enter in the Qadha; and man is not accounted for them. These actions have nothing to do with the freewill actions of man. Al-qadar is the attributes of things by which matter results, such as predestined burning in the fire, predestined cutting in the knife and the predestined reproduction instinct in man. All of these attributes (in things) can’t carry out an action without a perpetrator. If a man exercised an action using them (the objects) by his choice, he would be the perpetrator and not the qadar present in the object. So if a person burnt a house using fire, he would be the one who made the burning and not the fire which burns by the attribute predestined in it. Thus man is accounted for the action of burning he did. This is because he is the one who exercised a specific action, by his own choice, using the qadar.
So al-qadar does not produce a matter without an action of a perpetrator. Al-Qadha has no relation with the actions of man which he performs by his choice. Thus, both al-Qadha and al-qadar have no relation with the free actions of man. They also have relation with the universal law in terms of controlling it. They are rather part of the universal law, which proceeds according to the laws that Allah exerted to the universe, man and life. Therefore, man is capable to have effect, in the strife for earning livelihood and in the method of livelihood. He is capable to correct the deviation of the unjust ruler or to dispose him. He is capable to have effect in everything that enters in the domain of his free actions. Thus alqadariyyah al-ghaybiyyah is not more than a superstition and imagination.
Reward and Punishment
The basis of the discussion in al-Qadha wal-Qadar is not the action of man in terms of whether he created the action or Allah created it. Neither is it the will of Allah (SWT) in the sense that His will is conditional on the action of man so it must exist by this will. Neither is it the Knowledge of Allah in terms of Him knowing that man will do such and such action and that His Knowledge encompass that, nor that this action of man is written in the al-Lawh al-Mahfuz so he must act according to what has been written.
The basis of the discussion is definitely none of these things, because they have no relationship to the subject from the viewpoint of reward and punishment. The topic of discussion on whose basis the question of al-Qadha wa al-Qadr is built is the issue of reward and punishment for an action i.e.: Is man obliged to perform an action, good or evil, or does he have a choice? And, does man have the choice to perform his action, or does he have no choice?
When we say the basis is reward and punishment, we mean this from the perspective of the origin of accountability i.e. free will. This is because without free will reward and punishment would be meaningless.
The person who scrutinises the actions of people sees that we live within two spheres:
The laws of the Universe being from Allah is fairly simple to grasp. However understanding how those things that fall upon us which are not necessitated by the universal law are Qadha from Allah requires more thought. The easiest examples for this are the accidental happenings such as the contracting of an illness, train accidents or tripping and spraining your ankle. However this area of the sphere which dominates us is not limited to accidents it also includes things we intend such as arriving at a destination, passing an exam or establishing an Islamic State. The key issue to grasp is that we only control our actions i.e. our limbs and not anything beyond this. When it comes to the examples that I mentioned such as reaching a destination, passing an exam or establishing an Islamic State we only control our actions and therefore make an attempt to achieve a goal, the result is definitively not in our control and involves complex interrelationships between people and matter, it includes many factors that are not in the control of people. When embarking upon a journey we may make an attempt to reach a destination but fail due to many factors such as the car breaking down or an accident on the motorway – so we do not definitively control whether we will arrive at our destination.
Complex situations must be studied carefully to ascertain which aspects are actually Qadha and which aspects are in peoples control, it is dangerous to generalise and label things as Qadha without making this distinction. Take the example of marriage, often people label this as Qadha, upon further scrutiny we would ascertain that there are elements which are in man’s control and elements outside of his control. Whether the man and the women initially meet or not is not in their control, once they have met the decision they make to agree to the marriage is their decision and is not forced upon them by Allah (swt). Even if they decide to marry whether they are able to make it to the actual wedding is not within their control.
If we do not control something then by definition it falls into the second sphere and therefore is from Allah (swt). It is important to understand that when we say what is in man’s control and beyond man’s control we mean man as in mankind not an individual man. As something may not be in your control as an individual but is in someone else’s control and therefore cannot be Qadha from Allah (swt), an example is if someone swears at you, it is in his control and so is not Qadha. Rather it is an action that he will be accounted for.
If something occurs upon us which we don’t control such as winning a prize or tripping and breaking a leg we can conclude that this is from Allah (swt) but is beyond the role of our minds to understand how Allah (swt) ensured that this would happen to us. It is beyond our perception to discuss how Allah does things and ensures that certain things will occur upon us without our control.
As for the sphere that man dominates, it is the sphere in which he proceeds willingly according to the system he chooses, whether it is the divine law (shariah) or any other. In this sphere, actions carried out by man or befalling him occur by his will. For example, he walks, eats, drinks and travels anytime he likes, likewise he refrains from doing any of these things when he likes; he also burns with fire and cuts with a knife when he chooses; and he satisfies the instincts of procreation and ownership and the hunger of the belly as he likes. All this he performs or abstains from willingly. Therefore, man is accounted for those deeds which occur within this sphere. Thus, he is rewarded for the action which is rewardable, and he is punished for it if it is punishable. These actions have nothing to do with al-Qadha or vice versa. Because man is the one who undertook them with his own will and choice. Therefore, actions of choice do not come under the subject of al-Qadha.
The issue of Qadr is to do with the attributes of things that Allah (swt) placed within the universe, man and life. In reality it is a subset of the discussion of Qadha as it is related to the universal laws in the sphere which Allah dominates, however due to the controversy that existed over it during the centuries it was discussed as a topic on its own. It is clear from the observation of reality that all attributes of the universe, man and life are from Allah (swt) whether this is the weight of a stone, the sexual inclination in man or sharpness of a knife.
Although we are subject to al-Qadha wal Qadar this does not mean that we become fatalistic and submit ourselves to whatever is going to happen to us as we have no knowledge of that. There is a difference between Aqeeda and Hukm Shari and in issues of action we must refer to the Shariah rules as Allah (swt) has ordered us regardless of whether we control the outcome or not.
Hadith : No time for Hadith section today
Feedback:
Different colours: How wonderful Allah’s creation is with all the beautiful and varied colours around us
Prayer: Some very important aspects of prayer that we should all remember (followed by a short quiz)
Mosque: some essential facts about the mosque and visiting it
Islamic Calendar: all the months of the Islamic Calendar and how it differs from the Gregorian calendar
News:
Pakistan Floods - How people have been affected and the duty of Muslims to care for those affected. Also touched upon the Qard of Allah (see above) and that those drown may become martyrs
Palestine's Statehood bid and the US/UN - The long-standing issue affected many Muslims and how America (who claim to be impartial) are clearly backing one group more than the other. Hence, they should not be seen as fair or impartial.
Assassination of Imam Anwar al-Awlaki - This sets a dangerous precedence where people can be assassinated without being able to defend themselves in court. A country that claims to uphold freedom and justice ('the rule of law') is clearly being hypocritical and open state-sponsored murder is now acceptable against people who voice different opinions.
Lessons from Trench, Al Qadha Wal-Qadr
Seerah of Muhammed*
*: May the Peace, Blessings & Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an
Saad bin Muadh passes away
When Saad had passed judgement on Banu Qurayzah he returned to his sick-bed in the Mosque. He had already prayed that if God had any more fighting for him to accomplish against His enemies He would let him live, and if not that He would let him die; and now his condition grew rapidly worse. One night not long after the siege the Prophet found him apparently unconscious. He sat down at his head which he gently raised and laid against his breast, and then he prayed: "O Lord, verily Saad hath striven upon the path, with fullness of faith in Thy messenger, leaving naught undone that was his to do. Take then unto Thyself his spirit with the best acceptance wherewith Thou takest the spirits of Thy creatures." Saad heard the Prophet's voice, and opening his eyes he said: "Peace be on thee, O Messenger of God, I bear witness that thou hast delivered thy message." An hour or two later, after the Prophet had returned home, Gabriel came to him and told him that Saad was dead. Also, after the prayer, the Prophet* proceeded to join the burial; he reached the house as they were washing the body. The mother of Saad was weeping loudly, gave vent to her grief in appropriate Arab verse. They chided her for reciting poetry on such an occasion; but the Prophet* interposed, saying: "Leave her alone; every mourner exaggerates except the mother of Saad"
When they carried his bier to the cemetery, the bearers were amazed at the lightness of their load, for Saad was a heavy man, but when they mentioned this to the Prophet he said: "I saw the Angels carrying him." They set down the bier at the edge of the grave and he led the funeral prayer, with a multitude of men and women praying behind him. Then when they lowered the body unto the grave the Prophet's face turned suddenly pale and he said three times SubhanAllah, "Glory be to God!", this being an affirmation of the Absolute Transcendence of God, sometimes uttered, as now, with reference to a limit that needs to be transcended. All those who were present repeated it and the cemetery resounded with the glorifications. Then after a moment he gave utterance to the words of victory, Allahu Akbar, "God is most Great", and the cemetery resounded again as the magnification was likewise taken up by those who were present. Afterwards, when asked why he had changed colour, the Prophet said: "The grave closed in upon your companion, and he felt a constriction which, if any man could escape it, Saad would have escaped. Then God gave him blissful relief."!
Jabir narrated that the Messenger of Allah* had said: "The Throne of the Compassionate shook for the death of Saad bin Muadh.
Some virtues of Saad ibn Muadh
Allah fulfilled the du’a of Saad as there was no more fighting with the Quraish, he died as a martyr and he delivered the verdict on the treachery of the Quraizah tribe.
Also, Saad is the only person we know of where the Prophet* asked the people to stand up (‘Stand up for your Master’) when he came in to give the verdict
Some narrations say that the Prophet* rushed to get to his body before the angels
Every mourner exaggerates except the mother of Saad – because his loss is truly a great loss
The angels participated in his Janazah by carrying the coffin
Despite his greatness, even Saad was squeezed in the grave – causing the Prophet to say SubhanAllah *3 then Allahu Akbar *3
The Prophet* often remembered Saad afterwards: Anas narrated that the Prophet* was gifted a garment of sarcenet and he prohibited the use of silk. The people admired it, whereupon he said: "By Him in Whose Hand is the life of Muhammad, the kerchiefs [tissues] of Saad ibn Muadh in Paradise are better than this.” [Bukhari & Muslim]
Also, we are told that the Throne of Allah shook upon the news of Saad’s death. Some scholars say this is because of the commotion caused amongst the angels carrying the Throne of Allah when they heard.
Lessons from Ghazwah al-Ahzab (Khandaq) and Banu Quraizah
- Do not double cross: It was mentioned by the children that going back on your word is not good and to double-cross and turn against your friends deserves punishment.
- Importance of taubah (Repentance): If we do something wrong and we know it is wrong we should be sincerely ‘sorry’ for our actions and ask Allah for forgiveness, make intention not to do it again and try to do more good deeds to cancel out the bad.
- Know your friends & enemies: It is important to know who your friends and enemies are and what they are like, and what they are thinking.
- Important to have independent judge: An independent judge was chosen – one that was acceptable to both sides. Hence, whatever decision was made they all accepted. Also, hudges should make judgement based on the evidence and be fair in their decision – and try to do what is correct (not give decisions based on what people want or think should happen for their own benefit)
- The Jewish tribe had not learned lessons from other tribes that broke their agreement with the Prophet*. IT should have been clear that they should not betray their agreement, let alone switch sides and threaten the existence of Islam. If they did there would be a severe punishment. Following this, the last major Jewish tribe was expelled from the Holy Land.
Other Lessons that we can learn
- Contradictory and opposing ideologies and peoples will often get together to fight Islam. This happened with the alliance between the Jewish tribes (who should have been close to the message of the Prophet* and the idol-worshippers of the Quraish. We see this happening today with the alliance between the Western nations (who always talk about ‘freedom’, ‘democracy, ‘human rights’, ‘justice’ etc) and some of the most brutal dictators in the world. They even supported Saddam Hussein, Hosni Mubarak & Col. Gaddafi before turning against them. Even now they support other kings and dictators who are very strict in their fight against sincere Muslims around the Muslim world.
- Science & Technology in Islam: The Prophet* adopted the strategic & military idea of the Persian trench in warfare. This was a new innovation to the Arabs and it was an aspect of material progress (or new technology) which is referred to as Madinniyah in Arabic. We can learn that it is allowed to develop and take scientific and technological advances as they are quite general and universal in their application, and are not rooted in a particular system or viewpoint of life. There is nothing Eastern or Western about a trench (or camera or canon) because they did come into existence purely out of a particular viewpoint – just human progress. However, Muslims should try to use them in a halal way. However, this is different to aspects of culture or ideas (Hadhara) where Muslims should be careful what they adopt – making sure ideas and concepts are not contradictory to Islam. An example cited by some scholars is democracy as opposed to voting. Voting (or identifying a preference) is okay as a tool but making new rules and laws that contradict Islam through ‘democracy’ (where the people are elevated to the status of Gods and can rule) should not be embraced so willingly.
- Prophet* demonstrating true leadership – he was digging the trench as part of his Ummah and was not doing it for publicity – by inviting the newspapers or TV crews to see him at work. This was genuine. Also, the Prophet* went hungry like his followers (tying rocks to his stomach) and when invited for food shared it with his followers. In addition, the Prophet* was increasing the very low morale of his followers through Islamic songs (Nasheeds) as well as giving them glad tidings (through prophesy about future conquests) when they were very low in mood.
- The Prophet* was always looking on the positive and expected a good response after he dispatched his companions to ascertain if Banu Quraizah had broken the treaty. He awaited happy news but prepared for bad by asking his companions not to openly declare any treachery that would shatter the morale of his followers. Hence, they replied in a coded fashion.
- As always, it is the difficult and testing times that really demonstrates who are the stronger believers. The hearts of people are exposed when they are under duress and so the response to the Coalition army elicited opposite reactions from the Hypocrites (Munafiqun) and the believers. Only when we are tested will we truly be able to say which side of the fence we are – in easy times we can all claim to be good obedient Muslims…
- Hudhaifa demonstrated his discipline when he could have shot Abu Sufyan but kept hold of his instructions not to cause any trouble.
- This was the point when Allah ordered the Muslims to follow the Prophet*, as we have an excellent example in the Prophet* for all matters. Not just prayer, but fasting, Jihad, manners, etiquette etc
- The punishment should always fit the crime. What Banu Quraizah did (even in those days) was extremely severe and treacherous. It deserved a severe punishment not just because of the treachery against the Muslims but the treachery against the Messenger of Allah. Also, this is the punishment that the Jewish elders accepted because it was written in their books (Bible - book of Deuteronomy) how people who fought their Prophets were sentenced in exactly the same way.
- Saad ibn Muadh was not lenient or showing weakness and when he came to make his judgement he did what would please Allah. He was not concerned by what his friends or enemies would think, not concerned about the newspaper headlines or news comments but only about seeking Allah’s pleasure. This differs wildly from the leaders of today’s Muslims who are too concerned about what their Western backers will think and so are not taken seriously either by the West or their own people.
- People do criticise the Battle of Banu Quraizah, but Muslims need to remember that this was ordered by the Angels – and they participated in this.
- As with all previous battles and tests we must remember that Victory is from Allah. Although we should prepare as best we can we should acknowledge that only Allah grants victory if He so pleases.
Main Topic: Al Qadha Wal-Qadr
Al Qadha Wal-Qadr is different to Al-Qadaria al-Ghaibiya (fatalism)
The Early Days
During the time of Rasool Allah* and the Sahabah, the meaning of Qadr was well understood without any ambiguity and what it meant was very clear. There was no debate. inquiries, or differences in this issue, except the discussion between Abu Ubaidah and Umar, when Umar decided not to proceed in his trip to as-sham, once the news came telling that there was a plague spreading there and decided to go back to Medina, telling the people '' I'm returning back, thus you should return as well''. In this incident Abu Ubaidah did not attend Umar's consultation with the people and the result of the consultation.
However, when Abu Ubaidah heard of Umar's orders. he came to Umar telling him ''O Umar, are you running away from Allah's Qadr.'' By this he was objecting Umar's decision to return back to Medina. Umar was amazed by this objection raised by Abu Ubaidah and Umar said to him, ''O Abu Ubaidah. I wish someone other than you would have said this. Yes. I am running away from Allah's Qadr to Allah's Qadr ''. He explained this by saying, if you see a man coming to a place where there are two areas, one area is lush and the other barren. Don't you see that if he takes his cattle to the lush area, he is doing so according the Allah's Qadr and if he take his cattle to the barren area, he is also taking it by Allah's Qadr.
This is the only report which talked about the difference in understanding Al-Qadr, amongst the Sahabah. Otherwise, Muslims in general understood Al-Qadr the way it is in the Qur'an and the Sunnah. This understanding is that everything is written in the preserved tablet (al-Lowh al-Mahfooz), from the very beginning (before creation) and there is no relationship for this in the man's actions or in the obligations Allah orders us to carry. This situation continued all the way till the second half of the second century Hijri or till the middle of the Abbasid era. Due to the translation of the Greek, Persian and Hindu philosophies, some misconceptions accumulated in the minds of some people and the question of al-Qadha wal-Qadr emerged and over shadowed the concept of Al-Qadr. After that, the issue of al-Qadaria al-Ghaibiya (fatalism) became widespread among the people. It influenced them and shaped their behavior. It was one of the declining factors for the Muslim Ummah and when the decline became more obvious (during our time).
The Qadr as the word is what Allah knows and wrote in preserved tablet (al-Lowh al-Mahfooz) at the very beginning (of creation). However, al-Qadha wal-Qadr means the question of having the actions occur against man's will. This includes the characteristics of objects, which also occur against man's will. Thus, the real meaning of both are different. Although, the meaning which may come to the mind of the people once they hear both terms may be the same, which is the ability of man to stand and face what was written.
Therefore, we need to understand the reality of both and the difference between them. Al-Qadr is all that Allah (swt) knows which is everything in al-Lowh al-Mahfooz. This taken from many Sharii text (which are used as Daleel for the meaning of al-Qadr); for example when Allah (swt) says: ''(All) except the family of Lut. Them all we are surely going to save (from destruction). Except his wife, of whom We have decreed that she shall be of those who remain behind (i.e. she will be destroyed)''. [Al Hijr 15: 59-60]
Also: '..And the Command of Allah is a decree determined.'' [Al-Ahzab 33:38], and ‘Say: ''Nothing shall ever happen to us except what Allah has ordained for us..'' [At-Tauba 9:51]; or ‘And there is nothing hidden in the heaven and the earth, but is in a Clear Book (al-Lowh al-Mahfooz) [Al-Naml 27:75]
The meaning of all of these Ayat is that Allah knows everything in the universe and Allah wrote it in a clear book. And in the Hadith which mentions that Allah wrote the Qadr of everything 50,000 years before the creation of the universe while His throne was on the water. And the Hadith which mentions that Allah (swt) created the pen and instructed it to write. The pen asked, ''O Allah, what should I write''. Allah said, ''write the Qadr of everything till the day of judgement.'' And the Hadith which mentions that if the Ummah gathered to benefit you in something, they will never be able to benefit you with something other than what Allah wrote for you and if the whole Ummah got together to harm you in something, they will never be able to do it. unless Allah wrote it for you. Pens are laid down, and the ink has dried. (Ibn Abbas)
Based upon this understanding, early Muslims believed in al-Qadr without any ambiguity. There was no doubt in a Muslim's Aqeedah, so long as no alien ideas were attached to this understanding. However, after Muslims got influenced by alien thoughts, a veil covered their minds, causing them to loose the clarity of their understanding of the Aqeedah. Muslims used to believe in the Qadr and keeping it in the realm of belief (Iman).
Confusion in the Minds of later Muslims
But now, Muslims started noticing this Iman in the Qadr, before performing any action and they started to carry various actions shaped by this Iman in the Qadr. Thus, they surrounded themselves by what is predetermined. Muslims started to think that whatever Allah predetermined is going to happen, regardless if they became active or passive in carrying out an action. They started believing like this, despite the fact that they know for sure that, it is impossible for anyone to have access to Allah's knowledge. In other words, the Muslims do believe that it is impossible for anyone to know what Allah's knowledge is.
Muslims know all of this, yet they still link their actions with this knowledge of Allah. Thus, al-Qadaria al-Ghaibiya (fatalism) emerged. It became something different than believing in al-Qadr. This is because, believing in the Qadr is to believe conclusively that nothing will happen in this universe, other than what Allah has predetermined everything and wrote in al-Lowh al-Mahfooz. However, al-Qadariya al-Ghaibiya means to surrender to what is predetermined. There is a difference between believing in the Qadr and surrendering to the predetermined. Surrendering to this predetermined is simply the result of believing in the Qadr with the absolute surrender; which is that what is predetermined is going to happen and nothing will happen if Allah did not predetermined it.
Al-qadariyyah al-ghaybiyyah is to surrender to the destiny (qadr); and to refer everything to the actions of fate hidden from man; and that activity of man in life has no effect; he is rather compelled and not of free will; he is like the feather in space where the winds move it wherever they like. This idea has spread, and taken as ‘aqeedah, since the late times of the Abbasid era, and continued till today. The obligation of belief in al Qadha wal-qadr was used as a means by which this idea was introduced to Muslims. Because of it, the failing people found under its cover a pretext for their failure. The ignorant and inactive people found in their reference to it an excuse for their laziness and reluctance. Many people consented for the injustice to befall them; the poverty to eat their flesh; the disgrace to reign at them, and the sins prevail on their actions. All of this is in surrender from their side to al-qadariyyah al-ghaybiyyah which they believe in, claiming that this is a submission to al Qadha wal-qadr of Allah
This idea still dominates the people, has control on many of their actions. Though, the one who studies and scrutinizes the matter finds that al-qadariyyah al-ghaybiyyah was not known at the time of the Sahabah, nor it came to the mind of anyone of them. Had it existed with the Muslims, they would have not made conquests, nor endured the difficulties. They would have rather left the qadar to do whatever it likes, and would have said: “whatever is destined till take place, whether you strove for it or not!” However, there knowledgeable Muslims realised: the castle cannot be conquered without the sword (force); the enemy cannot be subjugated without the force; that rizq (provision) must be sought; the disease must be averted from it; the Muslim who drinks alcohol must be lashed; and the thief ’s hand must be amputated; the ruler must be accounted; and the political manoeuvres must be carried out with the enemies. Muslims did not believe in that, when they saw the Muslims’ army under the leadership of the Rasool*, his archers violated the orders of the leadership. They saw the army win at Hunayn after the defeat, because the army which fled from the battle in fear of the arrows returned to the fight when the Rasool* called on it, while he* and a few people remained steadfast in the battle, before the eyes of the fleeing army.
The Correct View
Allah taught us to link between the causes and the effects (al-asbab wal-musabbabat). He made the case produce the effect. The fire burns, and burning does not occur without fire. The knife cuts, and cut does not occur without a knife. He created man, and He made in him the capability to carry out an action. He gave him the full choice to carry out his actions; he eats the time he wishes; he walks when he wishes; he travels when he wishes. He seeks knowledge so he becomes learned; he murders so he is punished; he abandons Jihad so he becomes humiliated; and he refrains from striving for provision (rizq) so he becomes poor. So there is no presence to al-qadariyyah al-ghaybiyyah in the life reality, and nor in the Shari’ of Allah .
As regards to al Qadha wal-qadar, they have nothing to do with alqadariyyah al-ghaybiyyah, whatsoever. This is because al Qadha is the action that occur from man and on him, without his will. This is like seeing with his eyes and not with his nose; he hears with his ears and not with his mouth; and he has no control over the beats of his heart. This is like a storm from the sky or an earthquake, from which a person falls from the roof of a house over another person, thus killing him. All of such actions enter in the Qadha; and man is not accounted for them. These actions have nothing to do with the freewill actions of man. Al-qadar is the attributes of things by which matter results, such as predestined burning in the fire, predestined cutting in the knife and the predestined reproduction instinct in man. All of these attributes (in things) can’t carry out an action without a perpetrator. If a man exercised an action using them (the objects) by his choice, he would be the perpetrator and not the qadar present in the object. So if a person burnt a house using fire, he would be the one who made the burning and not the fire which burns by the attribute predestined in it. Thus man is accounted for the action of burning he did. This is because he is the one who exercised a specific action, by his own choice, using the qadar.
So al-qadar does not produce a matter without an action of a perpetrator. Al-Qadha has no relation with the actions of man which he performs by his choice. Thus, both al-Qadha and al-qadar have no relation with the free actions of man. They also have relation with the universal law in terms of controlling it. They are rather part of the universal law, which proceeds according to the laws that Allah exerted to the universe, man and life. Therefore, man is capable to have effect, in the strife for earning livelihood and in the method of livelihood. He is capable to correct the deviation of the unjust ruler or to dispose him. He is capable to have effect in everything that enters in the domain of his free actions. Thus alqadariyyah al-ghaybiyyah is not more than a superstition and imagination.
Reward and Punishment
The basis of the discussion in al-Qadha wal-Qadar is not the action of man in terms of whether he created the action or Allah created it. Neither is it the will of Allah (SWT) in the sense that His will is conditional on the action of man so it must exist by this will. Neither is it the Knowledge of Allah in terms of Him knowing that man will do such and such action and that His Knowledge encompass that, nor that this action of man is written in the al-Lawh al-Mahfuz so he must act according to what has been written.
The basis of the discussion is definitely none of these things, because they have no relationship to the subject from the viewpoint of reward and punishment. The topic of discussion on whose basis the question of al-Qadha wa al-Qadr is built is the issue of reward and punishment for an action i.e.: Is man obliged to perform an action, good or evil, or does he have a choice? And, does man have the choice to perform his action, or does he have no choice?
When we say the basis is reward and punishment, we mean this from the perspective of the origin of accountability i.e. free will. This is because without free will reward and punishment would be meaningless.
The person who scrutinises the actions of people sees that we live within two spheres:
- one which we dominate, seen as the sphere that is present within the region of our conduct, and within which our actions happen absolutely by our choice;
- the other sphere dominates us, we exist within its domain, and the that which occurs upon us within it happen without our choice, whether they originate from us or fall upon us.
The laws of the Universe being from Allah is fairly simple to grasp. However understanding how those things that fall upon us which are not necessitated by the universal law are Qadha from Allah requires more thought. The easiest examples for this are the accidental happenings such as the contracting of an illness, train accidents or tripping and spraining your ankle. However this area of the sphere which dominates us is not limited to accidents it also includes things we intend such as arriving at a destination, passing an exam or establishing an Islamic State. The key issue to grasp is that we only control our actions i.e. our limbs and not anything beyond this. When it comes to the examples that I mentioned such as reaching a destination, passing an exam or establishing an Islamic State we only control our actions and therefore make an attempt to achieve a goal, the result is definitively not in our control and involves complex interrelationships between people and matter, it includes many factors that are not in the control of people. When embarking upon a journey we may make an attempt to reach a destination but fail due to many factors such as the car breaking down or an accident on the motorway – so we do not definitively control whether we will arrive at our destination.
Complex situations must be studied carefully to ascertain which aspects are actually Qadha and which aspects are in peoples control, it is dangerous to generalise and label things as Qadha without making this distinction. Take the example of marriage, often people label this as Qadha, upon further scrutiny we would ascertain that there are elements which are in man’s control and elements outside of his control. Whether the man and the women initially meet or not is not in their control, once they have met the decision they make to agree to the marriage is their decision and is not forced upon them by Allah (swt). Even if they decide to marry whether they are able to make it to the actual wedding is not within their control.
If we do not control something then by definition it falls into the second sphere and therefore is from Allah (swt). It is important to understand that when we say what is in man’s control and beyond man’s control we mean man as in mankind not an individual man. As something may not be in your control as an individual but is in someone else’s control and therefore cannot be Qadha from Allah (swt), an example is if someone swears at you, it is in his control and so is not Qadha. Rather it is an action that he will be accounted for.
If something occurs upon us which we don’t control such as winning a prize or tripping and breaking a leg we can conclude that this is from Allah (swt) but is beyond the role of our minds to understand how Allah (swt) ensured that this would happen to us. It is beyond our perception to discuss how Allah does things and ensures that certain things will occur upon us without our control.
As for the sphere that man dominates, it is the sphere in which he proceeds willingly according to the system he chooses, whether it is the divine law (shariah) or any other. In this sphere, actions carried out by man or befalling him occur by his will. For example, he walks, eats, drinks and travels anytime he likes, likewise he refrains from doing any of these things when he likes; he also burns with fire and cuts with a knife when he chooses; and he satisfies the instincts of procreation and ownership and the hunger of the belly as he likes. All this he performs or abstains from willingly. Therefore, man is accounted for those deeds which occur within this sphere. Thus, he is rewarded for the action which is rewardable, and he is punished for it if it is punishable. These actions have nothing to do with al-Qadha or vice versa. Because man is the one who undertook them with his own will and choice. Therefore, actions of choice do not come under the subject of al-Qadha.
The issue of Qadr is to do with the attributes of things that Allah (swt) placed within the universe, man and life. In reality it is a subset of the discussion of Qadha as it is related to the universal laws in the sphere which Allah dominates, however due to the controversy that existed over it during the centuries it was discussed as a topic on its own. It is clear from the observation of reality that all attributes of the universe, man and life are from Allah (swt) whether this is the weight of a stone, the sexual inclination in man or sharpness of a knife.
Although we are subject to al-Qadha wal Qadar this does not mean that we become fatalistic and submit ourselves to whatever is going to happen to us as we have no knowledge of that. There is a difference between Aqeeda and Hukm Shari and in issues of action we must refer to the Shariah rules as Allah (swt) has ordered us regardless of whether we control the outcome or not.
Hadith : No time for Hadith section today
Feedback:
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Prayer: Some very important aspects of prayer that we should all remember (followed by a short quiz)
Mosque: some essential facts about the mosque and visiting it
Islamic Calendar: all the months of the Islamic Calendar and how it differs from the Gregorian calendar
News:
Pakistan Floods - How people have been affected and the duty of Muslims to care for those affected. Also touched upon the Qard of Allah (see above) and that those drown may become martyrs
Palestine's Statehood bid and the US/UN - The long-standing issue affected many Muslims and how America (who claim to be impartial) are clearly backing one group more than the other. Hence, they should not be seen as fair or impartial.
Assassination of Imam Anwar al-Awlaki - This sets a dangerous precedence where people can be assassinated without being able to defend themselves in court. A country that claims to uphold freedom and justice ('the rule of law') is clearly being hypocritical and open state-sponsored murder is now acceptable against people who voice different opinions.
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