Scholars of the Madh-hab of Ahl as-sunnat
wa’l-jamâ’at explained the knowledge
of Qadâ and Qader as follows: All the deeds of human beings, regardless of whether
good or evil, come about only through the Decree and Will of Allâhu ta’âlâ. Taqdîr (Decree), (in this sense), means to invent, to create. There is
no khâliq, mûjid, creator except Allâhu ta’âlâ. Allâhu ta’âlâ declares, as is purported in the
ninety-sixth âyat of Sâffât sûra, “Allah
creates you and all your deeds.” The
group called Mu’tazila, being
mostly ignorant and stupid people, deny qadâ and qader. They say that man does
his deeds with his own power and option [choice]. They think that man creates
his own deeds. [These people are also called Qaderiyya]. Scholars of Ahl as-sunnat say, “Magians [fire worshippers] are
not so evil as the group called Qaderiyya. For the former group attribute one
partner (to Allâhu ta’âlâ). The group called
Qaderiyya attribute many partners.”
Although good and evil are created by Haqq ta’âlâ,
(man’s) will and option have a share of responsibility in the deeds performed.
First, man uses his will. Then, if Haqq ta’âlâ, too, activates His Will
agreebly with man’s, He creates his deed. This option of man’s is called Kasb (acquiring, acquisition). Allâhu ta’âlâ is the creator of man’s deed, and man himself is acquirer. The
statement, “Nothing can move without His permission!”, points to (His)
creation.
Punishments, such as death penalty inflicted on the murderer and
torture meted out to sinners (in Hell), are administered because man has (the
option called) kasb. The group called Jebriyya (Necessitarians) say that the born slave (man) does not have an
option [choice]. They say that man is compelled to do his
deeds. They say that men’s actions are like movements of leaves.
They go even further; they do not say that these actions are men’s actions.
They say that they are Allah’s actions. These statements of theirs cause kufr. By saying so, they are denying Qur’ân al-kerîm.
They say, “Thawâb will be given to those who carry out the commandments of Allâhu ta’âlâ. However, those who commit harâm will
not be tormented. Disbelievers and wrongdoers are excusable. They will not be
questioned or tormented. For Allâhu ta’âlâ is
the agent of deeds. Men are compelled.” These statements of theirs are
disbelief. Allâhu ta’âlâ declares in the
twenty-fourth âyat of Sâffât sûra, “Keep them at the place
ofjudgement! They shall be called to account.” And it is purported in the ninety-third âyat of Hijr sûra, “For
the haqq ofthine Rabb, We shall question them all on what they have done.” The group called Murjiya, who are declared to be accursed, hold the same belief (as the one
held by the group named above). Seventy Prophets cursed them. The creedo held
by these foul people is not compatible with reason, either. There is difference
between the trembling of one’s hand and one’s moving it. Nusûss-i-qat’iyya
[âyats and hadîths] rebut these people. The fourteenth âyat of Ahkâf sûra purports,
“It is the retribution of their deeds.” And the twenty-ninth âyat of Kahf sûra purports, “Let
him who wishes to have îmân do so. And let him who wishes to deny do so, too.
We have prepared Hell fire for the cruel.” If
the born slave did not have will and option, Allâhu
ta’âlâ would not call these people cruel. The hundred and seventeenth
sûra of Âl-i-’Imrân sûra and the thirty-third sûra of Nahl sûra purport, “Allâhu
ta’âlâ does not torment them. They have tormented themselves.” Most mulhids [people who hold disbelief and îmân equal] disobey
the Sharî’at under the false pretext that “Man does not have option.” They want
to escape the interrogation and torment promised for those who commit harâm.
They say that they are excusable and compelled.
Men have been given as much option and power as will
enable them to obey the Sharî’at. The difference between trembling and moving
is obvious. Allâhu ta’âlâ has very much mercy. He did not command His born
slaves things which they would not be able to do; He gave them commandments
which they would be able to carry out. He declares in the last âyat of Baqara
sûra, “Allâhu ta’âlâ has commanded His born slaves what they will
be able to do.” These people
bear enmity towards those who annoy them. They educate their sons and servants
by beating them (when
necessary). They become angry when other men see
their wives. They do not say that these people are excusable. On the other
hand, they use this false pretext to escape Hell torment, which is clearly
stated in âyats and hadîths. They say that they should be free to do whatever
they wish and all sorts of evil and should not be interrogated at all. Allâhu ta’âlâ declares, as is purported in the seventh âyat of Tûr sûra, “Verily,
thine Rabb shall inflicttorment. There is no escape from it.” If these people see an insane stranger in their home,
they will not become angry and will say that he is mentally deranged and does
not have an option. On the other hand, if they see a sane person they will
become angry. They will not say that this person is excusable. While in worldly
matters they distinguish between a person who has an option and one who does
not, they deny the existence of option when it comes to obeying the Sharî’at.
The groups of Qaderiyya and Jebriyya have deviated
from haqq [the right way], because the former deny qadâ and qader and the
latter say that man does not have an option [choice]. They have become people
of bid’at and dalâlat (aberration). The
moderate way without any excess or deviation is (the one taken by people who
make up) the Madh-hab (called) Ahl as-sunnat(t)
wa’l-jamâ’a(t). Imâm-i-a’zam Abû Hanîfa
asked Imâm-i-Ja’fer Sâdiq, “O the grandson of the Messenger’s grandson! Has Allâhu ta’âlâ left men’s deeds to themselves?” “Allâhu ta’âlâ will not make His born slaves partners
to Himself in being Rabb,” was the answer. This time the former asked, “Will He
compel His born slaves?” The Imâm said, “It is incompatible with His Justice to
compel His born slaves and then to torment them.” And when Imâm-i-a’zam finally
asked, “How should we believe, then?”, the latter replied, “Between these two
extremes. He does not have actions done by force. Nor does He completely let
them act as they wish.” All good and evil deeds are dependent upon the Taqdîr
and Irâda of Allâhu ta’âlâ. The disbelievers
called Jebriyya not only assert that they are compelled to do their evil deeds,
but also disignore the fact that the state of disbelief and disobedience they
are in is evil in itself. They say that
“Allâhu ta’âlâ likes whatever He wills
(creates). He would not will it if He did not like it. Even the state of being
a polytheist is something Allah likes. He will not torment anyone for having
done something He likes.” However, Allâhu ta’âlâ belies
them through âyats, such as the hundred and forty-eighth âyat of An’âm sûra,
which purports, “Earlier ones (people) also disbelieved.” Allâhu ta’âlâ informs
that He hates disbelief, that
disbelief is evil, in Qur’ân al-kerîm and in the (heavenly) Books He revealed to other Prophets. He declares that disbelievers are accursed, that they are far from forgiveness and mercy, and that their punishment shall be eternal torment. He states that the assertions of Jebriyya are sheer ignorance. For will and liking are quite different things. Something willed is not necessarily something liked. Allâhu ta’âlâ wills and creates disbelief and sins. Yet He does not like them, He hates them. [By the some token, man does not necessarily like something he does by using his will. For instance, a person who is led to a place where he knows he is going to be beaten, killed or imprisoned, takes his steps by using his will. Yet he does not like the idea of going there]. The assertions made by the group called Jebriyya are expressions of their beliefs. They are intended for derision. Also, they are wrong to say, “Because men’s deeds are dependent upon the Will of Allâhu ta’âlâ and because good and evil were foreordained in eternity, there is no will left for man to use, and he is compelled to do what he is doing.” For what was foreordained in eternity is that man would do his deeds by using his will. [Qader does not mean Jebr-i-mutahakkim (domineering compulsion). It is ’ilm-i-mutaqaddim (knowing beforehand). This taqdîr (qader) shows that man has an option. If this taqdîr in eternity had abrogated option, Allâhu ta’âlâ also would be devoid of option in His deeds and creations. He would be compelled to create conformably with His Taqdîr and Will in eternity. However, this is not the case.