Qadha Qadar in Islam

 "Whoever is not content with My decree and destiny, and is not patient in the face of the calamities I afflict them with, then let them seek another god besides Me."

(HR. Thabrani)

Introduction

This discussion is about Qadha and Qadar, a topic that may sound ordinary and simple, but among us, there are many differences of opinion, often leading to debates and even misplacement, due to a lack of understanding. However, it is one of the Pillars of Faith that we must believe in without any doubt or difference.

I do not wish to discuss theological knowledge, which leads to disputes among Muslims influenced by philosophical ideas that cannot separate the domain of Allah from the domain of humans, as happened with the Mu'tazilah and Jabariyyah. Because such a discussion would be convoluted and would ultimately fail to achieve the desired unity.

I want to try to clarify the mixed issues that have led to blurred ideas, such as:

1. Human actions, whether good or bad, are they predetermined or not? Does humanity have free will or not?
2. Allah's knowledge encompassing everything.
3. Allah's will regarding human actions.
4. The Preserved Tablet (Lauhul Mahfudz) that records one's lifespan, sustenance, and spouse.
5. The relationship of the above points to reward and punishment.

Before we understand the connection between these five points, we must first understand our position as weak creatures of this Creator.

The Area Beyond Human Control

The area in which humans live is the area where they can determine their actions and their worth in order to achieve a quality human life.

First, our existence is in an area that we cannot control. Our existence in this world, without any prior consent from us as to whether we want to live it or not, being born into a specific family, with a predetermined physical form without prior ordering, and so on.

This is called "Andhimatul Wujud" or the Divine Decree, where humans are forced to accept and act according to His will. Humans are not given any choice regarding the creation of the Creator. So, anyone who alters His creation incurs the curse of Allah upon them. In one hadith, it is mentioned:

"Allah has cursed those who make tattoos and those who ask for tattoos to be made, those who pluck out their eyebrows and those who ask for their eyebrows to be plucked, and those who change the creation of Allah by stretching their teeth for beauty." (HR Muslim)

Doesn't the curse of Allah show His anger towards anyone who considers His creation to be bad, unfair, or even thinks that Allah does not understand the desires of His creatures? Although the reason may be for beautification, the essence is alteration. So, they are entitled to seek another god besides Allah, as mentioned in the hadith.

Second, human beings are not in the realm of "Andhimatul Wujud" or the Divine Decree, but they are in an area where they can control and choose certain actions for themselves. However, there are other activities that befall them, which they cannot avoid, and thus they are forced to accept them.

For example, someone who intends to hunt game but accidentally shoots a passerby while aiming at the prey. In Islamic law, qisas (equal retaliation) is not imposed on them, but instead, they are required to pay diyat (blood money) or obtain the consent of the victim's family.

Another example is a fisherman sailing in search of fish, and then, when he casts his net, he unexpectedly discovers a clam containing valuable pearls worth billions of rupiah.

In both of these situations, humans have no right to judge whether the events that occur are good or bad because both are within the authority of the Ruler of the Universe, and there is absolutely no human intervention.

These two conditions are what is known as Qadha, as it is Allah who determines or decides, even though human judgment or interpretation may perceive it as beneficial or harmful, good or bad. Ultimately, only Allah knows all of this, and human intellect is incapable of comprehending the divine will. Therefore, it is obligatory for a faithful Muslim to believe in Allah's Qadha, whether it is good or bad.

As for Qadar, it falls within the realm that cannot be controlled by humans, occurring in the universe, life, and humanity. In other words, Allah bestows the potential that exists within these three realms (the universe, life, and humanity).

For example, in the universe, it includes the birth of human beings, the rising and setting of the sun, day and night, and other phenomena related to the natural order.

In the realm of life, it typically involves objects used for human activities, such as iron with the potential for making household tools or buildings, and stones used for the foundations of houses and so on.

Qadar in relation to humans refers to the potential inherent in human beings that has been predetermined by Allah, commonly known as fitrah. This fitrah has been bestowed since the creation of Prophet Adam, and regardless of the geographical location where humans reside, they all possess this innate disposition. This fitrah can come from bodily activities or stimuli from the environment.

The first aspect of fitrah arises from bodily activities such as the basic human needs for survival, namely eating, drinking, and resting. These needs must be consistently met, even if one is not engaged in any particular activity, as the body's organs never cease functioning.

If these needs are not fulfilled, the consequence is death. Hence, Islamic law provides concessions for those facing difficulties in finding halal food, allowing them to consume haram (forbidden) food to preserve their lives.

The second aspect of fitrah pertains to human instincts, such as the instinct to love and be affectionate, the instinct of self-preservation, and the instinct of religiosity. These three instincts are triggered by external stimuli or the environment, and humans cannot eliminate these instincts but can only redirect them from one instinct to another.

The potential present in the universe, life, and humans is not considered actions (amal), but rather, it influences human behavior. The good or bad outcomes resulting from these potentials depend on human choices. Therefore, humans will be held accountable for their actions and choices in utilizing these potentials.

Hence, Allah has bestowed intellect upon humans as a tool for considering and distinguishing between every action they intend to choose, whether it is good or bad, and whether it aligns with His commandments and prohibitions or deviates from them.

Thus, the position of faith in Qadha and Qadar lies here. Humans have no share whatsoever in what they do or what they acquire, and humans have no right to judge good or bad due to the limitations of their intellect and human weaknesses. It is entirely within the prerogative of the Creator to exercise His authority over His creatures without any intervention or influence. Therefore, there is no reward or sin, heaven or hell that becomes the responsibility of humans in the afterlife.

Area Under Human Control

After discussing Qadha and Qadar, which are the realms of the Creator related to His creations, let us now talk about the area controlled by humans.

In this domain, humans have the ability to control their desires, make choices of actions they prefer and desire, and are free to decide when to perform them and when to refrain, whether these actions are in accordance with religious law or contradict it.

For example, when hungry and thirsty, humans are free to choose the food and drinks they want to consume, such as rice, bread, water, juice, and so on.

In this condition, humans will be questioned about the choices they made and held accountable for all their deeds.

"Every soul is held hostage by what it has earned." [Quran, Surah Al-Muddathir: 38]

Every human action and every problem that occurs in human life is not detached from the potentials surrounding humans, such as economic, social, and political activities, among others. The problems that arise are also linked to the potentials that Allah has bestowed, such as hunger, free mixing of sexes, theft, and so on.

Thus, it is true that Islam comes from the Lord, the Creator of His creatures. Because He knows His servants best and knows that His laws can create prosperous lives, He chooses and organizes humans in utilizing the potentials bestowed upon them.

As an example of human potential, the instinct to love and care for others cannot be judged as inherently good or bad. However, when humans express their love towards their parents, children, or spouse, it is considered good and rewarding. Conversely, when love is directed towards strangers in an unlawful manner according to religious law, it becomes bad and sinful.

To prevent misdirected love, Islamic teachings guide humans to redirect their instincts towards religious activities such as fasting and engaging in other positive actions that bring them closer to Allah, which help to calm their hearts and minds.

Another example is a knife, which has the potential to cut. It does not inherently possess a moral value of good or bad, or reward and sin. Its purpose depends on human choice. It is considered good and rewarding when used for acts of obedience, but bad and sinful when used for wrongdoing.

Therefore, the choices made based on conscious intellect will be accounted for in the hereafter, as humans, with their intellect, should be able to discern between good and bad based on their knowledge.

In this advanced technological era, is there anyone who is still unaware of what is considered good and bad according to the Creator of the Universe? Except for those who are far removed from civilization, such knowledge should be known.

The Domain of the Creator of the Universe

This last area is an area that humans cannot reach in the slightest, as it belongs to the domain of God, of which humans only possess limited knowledge. It is related to the Knowledge of Allah, the Preserved Tablet, and the Will of Allah.

First: The Knowledge of Allah (علم الله), His knowledge does not force human actions, as Allah knows the choices that humans will make. This knowledge of Allah is eternal or preexistent, as He already knows in advance the choices that humans will make.

Second: The Preserved Tablet (لوح الحفوظ), it is a form of Allah's knowledge that encompasses His knowledge of everything without any hindrance.

Third: The Will of Allah (ارادة الله) also does not force human actions, but all events in this world are not separate from the will of Allah. In other words, if someone chooses or decides something, and there is no one to prevent or force that person to act or make that choice, then it is part of the will of Allah.

For example, someone involved in prostitution chooses that profession without anyone stopping or preventing them. This is not predestination, as Allah knows their choice and it is part of His will and will be taken into account based on their choice.

From the discussion of Qadha and Qadar, humans should be able to choose their actions, with the understanding that Allah knows, observes, and will hold accountable the chosen deeds of humans. Whether they perform them or refrain from them, because if they make the wrong choices in their deeds, they will face punishment and torment in the hereafter.

A true believer with strong faith will understand the concept of Qadha and Qadar, comprehend the essence of the gifts bestowed by Allah, such as intellect and choice. They will feel that they are being watched, fear His punishment and torment, and hope for His Paradise. Therefore, they will do what is commanded and refrain from all that is forbidden, as the sole purpose of their deeds is to seek the pleasure of the Creator.

And Allah knows best (Wa Allahu A'lamu bi Shawab)