Pre-Destination and The Responsibility of Man - ملتقى الشفاء الإسلامي
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  #1  
قديم 30-01-2023, 07:35 PM
الصورة الرمزية ابوالوليد المسلم
ابوالوليد المسلم ابوالوليد المسلم متصل الآن
قلم ذهبي مميز
 
تاريخ التسجيل: Feb 2019
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افتراضي Pre-Destination and The Responsibility of Man

Pre-Destination and The Responsibility of Man (1/3)

Suhaib Hasan




In this article, we want to deal with an important matter that concerns all Muslims: decree and pre-destination by Allah (Qada and Qadar), a subject which has been a point of contention for scholars throughout the ages. It has been reported that the Messenger of Allah once found his Companions arguing about Qadar. He forbade them from indulging in such a debate and told them that communities before them had been destroyed for that reason.
However, by the grace of Allah, our pious ancestors were able to understand the issue and form a moderate view based on equity and justice. In their understanding, the issue of Qada and Qadar stems from the Unity of Allah’s attribute of Cherishing (Tawhid ar-Rububiyah). This is one of three kinds of Allah’s Unity:
1. Unity of Divinity (Tawhid Al-Uluhiyah), which is to direct all forms of worship to Allah Alone.
2. Unity in the matter of Cherishing the whole universe (Tawhid ar-Rububiyah), which means to believe that all creation, sovereignty and planning belong to Allah.
3. Unity in the matter of Allah’s names and attributes.
Faith in pre-estimation is implied by Allah’s attribute of nourishing and sustaining the whole universe. Ahmad has said:
Qadar (pre-estimation) is the power of Allah. It is one of the secrets which no-one except Allah knows, as it has been recorded in the well-guarded tablet. We do not know what Allah has destined, either for or against us or concerning all his creation, except after the event has occurred or has been told by the Prophet himself.”
Regarding this issue, the people of the Muslim Ummah have divided into three factions:
1. The first group is so extreme in its attempts to prove pre-estimation that it has completely deprived man of any power and any ability to choose. For them, Man has no independence but is coerced into doing all that he does; he is a helpless being, at the mercy of Fate. There is no doubt that this group is wrong. By using our powers of reason and the tenets of our faith, we know that there is a difference between the things that happen without our will and those in which we play an active part.
2. The second group goes to the extreme of attributing complete power and freedom of choice to the individual, at the expense of denying Allah any role in process, by saying that the Almighty does not know of an action until after it has occurred! This view is also mistaken.
3. Allah has guided others to a more moderate and sensible view, and we, the people of the Sunnah and Jama’ah have adopted it because it is based on legal as well as rational evidence. We agree that everything that happens in this universe falls into one of these two categories:
a) The things that Allah does and in which no-one else has any power of intervention, e.g. the falling of rain, the growth of vegetation, life and death, illness and health.
b) The actions done by all the creatures that have the power of will. These actions are a consequence of their efforts and their choice, a power that has been given to them by Allah. He thus says in the Qur’ an:
To whomever among you wills to go straight.” (Surah At-Takwir, 81:28)
Among you are some that desire this world and some that desire the Hereafter.” (Surah Al-‘Imran, 3:152)
Man knows very well the difference between what he does from his own free will and what he does because of external force. The person who reaches safely the bottom of a flight of stairs knows that this is because he walked down carefully. However, if he is pushed down from the top, he has no power over how he lands at the bottom. The first instance is an example of choice; the second is clearly one of compulsion. Similarly, a person who suffers from incontinence of urine knows that the urine is passed without his will and that if he did not have this illness, he would be able to ******* the discharge. The difference between the two requires no further explanation.
It is a mercy of Allah that there are certain actions which are in the voluntary power of the individual but are recorded as if they are not, and so he is not held answerable for them, e.g. actions done out of forgetfulness or during sleep. Allah says in the story of the People of the Cave:
And We turned them on their right and on their left sides.” (Surah Al-Kahf, 18: 18)
The men themselves are turning over, but Allah Almighty attributes their movements to Himself, since a sleeping person has no ******* over his action. The Prophet (peace be upon him) said:
The one who forgets while fasting and eats or drinks, he should complete his fast because Allah is the One who feeds him and gives him the drink.”
Thus, actions done in a state of forgetfulness are also treated as if the person is acting outside his own will and are attributed to Allah Himself.

(Continued)



__________________
سُئل الإمام الداراني رحمه الله
ما أعظم عمل يتقرّب به العبد إلى الله؟
فبكى رحمه الله ثم قال :
أن ينظر الله إلى قلبك فيرى أنك لا تريد من الدنيا والآخرة إلا هو
سبحـــــــــــــــانه و تعـــــــــــالى.

رد مع اقتباس
  #2  
قديم 30-01-2023, 07:36 PM
الصورة الرمزية ابوالوليد المسلم
ابوالوليد المسلم ابوالوليد المسلم متصل الآن
قلم ذهبي مميز
 
تاريخ التسجيل: Feb 2019
مكان الإقامة: مصر
الجنس :
المشاركات: 131,550
الدولة : Egypt
افتراضي رد: Pre-Destination and The Responsibility of Man

Pre-Destination and The Responsibility of Man (2/3)

Suhaib Hasan




If we were to agree with the first group mentioned earlier (those who give Man no free will whatsoever), we would be distorting the facts. We would not be able to praise someone for his good actions or castigate someone who voluntarily does wrong, because we would have attributed all their actions to the will of Allah. Another dangerous implication of this argument is that the Almighty behaves unjustly if he punishes the disobedient and rewards the good, as He alone is the source of all these actions. Not only is such reasoning nonsensical, but contradictory to the Qur’an as well:
And his companion (angel) will say: “Here is (this Record) ready with me!” (And it will be said): “Both of you throw (Order from Allah to the two angels) into Hell, every stubborn disbeliever (in the Oneness of Allah, in His Messengers, etc.).” “Hinderer of good, transgressor, doubter. Who set up another ilah (god) with Allah, then (both of you) cast him in the severe torment.” His companion (Satan — devil) will say: “Our Lord! I did not push him to transgress, (in disbelief, oppression, and evil deeds) but he was himself in error far astray.” Allah will say: “Dispute not in front of Me, I had already, in advance, sent you the threat. The Sentence that comes from Me cannot be changed, and I am not unjust (to the least) to the slaves.” (Surah Qaf, 50:23-29)
Almighty Allah clearly states that the punishments He inflicts are not cruel but just, since He has already warned His creatures and sent them guidance. He has clearly defined the two paths of piety and disobedience, just as He has defined the consequences of following each path. Man thus has total freedom to choose either path, remembering that if he opts for the path of disobedience, he will not have the excuse of ignorance to offer Allah on the Day of Judgement. The Qur’an says in this regard:
Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allah after the Messengers.” (Surah An-Nisa’, 4:165)
The Qur’an and reality also refute those who go to the other extreme of giving Man complete freedom of action, leaving no role for Allah. We are told that the will of Man follows the will of Allah:
To whomsoever among you who wills to go straight. But you shall not will, except as Allah, The Lord of the Worlds, wills.” (Surah At-Takwir, 8l: 28, 29)
And your Lord creates whatsoever He wills and chooses.” (Surah Al-Qasas, 28:68)
But Allah calls to the home of peace and guides whom He wills to a Straight Path.” (Surah Yunus, 10:25)
Those who hold this view are thus rejecting Allah’s Omniscience, one of His essential attributes, by effectively claiming that in His Kingdom, there are many things which He does not wish or does not create. But Allah the Magnificent wills everything, creates everything and predestines for everything! It is impossible to conceive of anything happening that He does not wish to happen. This poses problems for us, such as what is the fate of someone whom Allah wishes to misguide? It surely cannot be his fault that he did not receive the message of truth. The answer is that Allah guides those who want to be guided, and misguides those who do not wish to receive guidance. We read this in the Qur’an:
Then when they turned away (from the Path of Allah), Allah turned their hearts away (from the Right Path).” (Surah As-Saff, 61:5)
But because of their breach of their covenant, We cursed them, and made their hearts grow hard: they change the words from their (right) places and have abandoned a good part of the Message that was sent to them.” (Surah Al-Ma'idah, 5:13)
In other words, the wish to be pious emanates from the individual himself, and Allah guides him because of this. The issue can be further explained by comparing it to the acquisition of knowledge or to the earning of a living. Allah has decreed the amount of understanding or wealth a person will be able to acquire in his life. This does not mean that the individual can thus sit at home and wait for the wealth or learning to come walking into his arms: only when he goes out searching for it and works hard for it will he get it. The amount of wealth or learning he receives will be proportional to the effort put in, and this is just as true for guidance. The Prophet (peace be upon him) said in this regard:
Verily the creation of each one of you is brought together in his mother’s belly for forty days in the form of seed, then he is a clot of blood for a like period, then a morsel of flesh for a like period, then there is sent to him the angel who blows the breath of life into him and who is commanded about four matters: to write down his means of livelihood, his life span, his actions, and whether happy or unhappy.” (It was related by Bukhari and Muslim.)
Just as we make all conceivable sacrifices for the nourishment of the stomach, so should we work hard for the sustenance of the soul. When ill, we are prepared to travel the world in search of a doctor who can cure us, but when our souls are diseased, we leave them to rot, waiting for Allah to send down guidance on a plate!
The correct opinion is thus that there are many routes open to the discretion of Man, and it is up to him to choose the one he wishes to follow. He is like a merchant with many commodities in front of him, and it is his choice which one to trade in. He will obviously pick the one which he thinks will be most profitable. The difference is that the merchant is uncertain and has no guarantee of success; his commodity may have a market and he may make a profit, but he could just as easily lose all his capital.
The believer, on the other hands, is completely sure that if he follows the path of guidance, there will undoubtedly be success and reward waiting for him at the other end because Allah has promised so, for Allah never breaks His word. Similarly, the disbeliever can be sure that only pain and punishment await him at the end of his path.

(Continued)


__________________
سُئل الإمام الداراني رحمه الله
ما أعظم عمل يتقرّب به العبد إلى الله؟
فبكى رحمه الله ثم قال :
أن ينظر الله إلى قلبك فيرى أنك لا تريد من الدنيا والآخرة إلا هو
سبحـــــــــــــــانه و تعـــــــــــالى.

رد مع اقتباس
  #3  
قديم 30-01-2023, 07:37 PM
الصورة الرمزية ابوالوليد المسلم
ابوالوليد المسلم ابوالوليد المسلم متصل الآن
قلم ذهبي مميز
 
تاريخ التسجيل: Feb 2019
مكان الإقامة: مصر
الجنس :
المشاركات: 131,550
الدولة : Egypt
افتراضي رد: Pre-Destination and The Responsibility of Man

Pre-Destination and The Responsibility of Man (3/3)

Suhaib Hasan





I would like to add that what has so far been said has been agreed upon and adopted by us, the Ahlus Sunnah wal Jama’ah, as our belief. Man does what he wants, but his will follows that of Allah. We also believe that Allah’s will does not act on its own but is strongly linked to His Wisdom, one of His attributes. As a Wise and Just ruler, He decrees guidance for the person who wants guidance and truth, who wishes to be close to Allah, and who aims to follow the Straight Path. For anyone who does not want the truth, Allah decrees error and misguidance; were Islam to be presented to him, his heart would constrict as if he was ascending to the sky (see Surah Al-An'am, 6:125). Allah’s Wisdom declines to offer guidance to such a person unless the person changes his attitude.
The Ahlus Sunnah wal Jama’ah say that Allah’s decree and pre-destination has four components. The first is Knowledge: Man must believe with total certainty that Allah has knowledge of everything; He knows the minute as well as the general details of all that happens, whether it is of His own doing or of His creatures.
The second constituent of Qadar is Writing. Allah has written all His knowledge of the fate of His creatures in the Preserved Tablet, as He tells us in the Qur’an:
Know you not that Allah knows all that is in heaven and on earth? Indeed it is (all) in the Book (Al-Lauh Al-Mahfuz), and that is easy for Allah.” (Surah Al-Hajj, 22:70)
In one Hadith, the Prophet (peace be upon him) is reported to have said:
Indeed the first thing that Allah created was the pen. He said, ‘Write!’ It said, ‘What should I write?’ Allah said, ‘Write down everything that is going to happen.’ So at that moment flowed everything that would happen until the Day of Judgement.” At this the Prophet was asked whether the actions we do are new actions or are actions that have been decreed already. He replied:
They are already decreed.” The Companions said: “O Prophet of Allah! Should we then not do and just depend?” He said: “Do, and everything that was created for you will be made easy.” The Prophet added: “Do, O my brother, do and what was created for you will be facilitated for you.” Then followed the words of the Almighty:
As for him who gives (in charity) and keeps his duty to Allah and fears Him, and believes in the best, We will make smooth for him the path of ease (goodness). But he who is greedy miser and thinks himself self-sufficient, and gives lie to the best, We will make smooth for him the path for evil.” (Surah Al-Lail, 92:5-10)
The third component of Qadar is that of Will. Allah wills the presence or absence of everything in the heavens and in the earth. Nothing can exist without His Will. This is reiterated in the Qur’an:
To whomever among you wills to go straight. But you shall not will except as Allah, the Lord of the Worlds, wills.” Surah At-Takwir, (81:28, 29)
If your Lord had so willed, they would not have done it.” (Surah Al-An'am, 6:112)
If Allah had willed, they would not have fought each other; but Allah does what He likes.” (Surah Al-Baqarah, 2:253)
Allah also relates that His actions always yield to His own Will:
And if We had willed, surely We would have given every person his guidance.” (Surah As-Sajdah, 32: 13)
And if your Lord had so willed, He could surely have made mankind one nation.” (Surah Hud, 11:118)
Thus, true faith is not complete unless we believe that Allah’s Will is total and all-embracing.
The fourth component of Qadar is Creation. This means that we believe that Allah is the Creator of everything and anything, even Death, although it is the absence of Life. The Qur’an says:
He Who has created death and life, that He may test you which of you is best in deed.” (Surah Al-Mulk, 67:2)
The skies, the mountains, the winds, the vapours, the growth of living organisms, the droughts — all are the creation of Allah.
A difficulty arises: how can we claim that our actions and words are products of our own free will when they are in fact creations of Allah? The answer is that our actions and utterances are the result of our ability and desire to do them. Since Allah alone is the one who created us and gave us the ability and the will to distinguish, choose, and act, our actions are His creations; He created the cause which generates the result, so He is the creator of the result as well as of the cause. But, this does in no way belittle our choice and will. For example, fire burns. The One who gave this power to fire is Allah, as fire on its own does not have the capability to burn. We see an instance of this in the Qur’an:
We (Allah) said: “O fire! be you cool, and safety for Ibrahim!”” (Surah Al-Anbiya’, 21:69)
Thus the fire did not burn Ibrahim in this case. It is Allah who gives fire the power to burn, just as He gives Man the power to choose and act according to his decision.
Finally, I would like to say that were it not for the increasing number of questions that have been raised about this issue and the ensuing controversy, we would not have entered into the debate. However, we felt there was a need for clarification and so spoke out.
I ask Allah Almighty to facilitate the good actions that have been decreed for His pious creatures and to record for us and for them righteousness in this world and in the next. All Praise is due to the Lord of the Universe. May the peace and blessings of Allah be upon our Prophet Muhammad, on his family and on all his Companions.



__________________
سُئل الإمام الداراني رحمه الله
ما أعظم عمل يتقرّب به العبد إلى الله؟
فبكى رحمه الله ثم قال :
أن ينظر الله إلى قلبك فيرى أنك لا تريد من الدنيا والآخرة إلا هو
سبحـــــــــــــــانه و تعـــــــــــالى.

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