Name of Allah Al Qaadir, Al Qadeer & Al Muqtadeer (Part 7) – 25th Dec 2011
Posted by Enlightenment into Islam Center
How to deal with the Qadar of Allah?
1-No one is able to do something which Allah has not created or willed to happen.
2- The disbelief and sins occur by Allah’s will but their occurrence does not indicate Allah’s love for it but it is meant for another purpose.
Therefore Evil is not attributed to Allah’s Action, because whatever Allah (Subhanaahu wa Ta’ala) pre-ordained, it is good in reality even if it looks evil.
For example, Sickness: if it befalls some one, it may be evil for him but from the aspect of Allah’s action, it is good. How?
- Being sick is a purification for the slave from his sins
- The slave practices the act of worship of Sabr (patience) which will make him to attain abundant reward and the love of Allah.
- It is a means to invoke Allah.
- It is also a means to appreciate the blessing of good health.
- Sickness is also a means of attaining happiness in this life and hereafter.
Another example is cutting off the hand of the thief:
- It is expiation for the sin of theft in the hereafter.
- This prevents others from committing this sin.
- The properties of the people will be maintained and secured. So cutting off the hand, though it is appears to be evil, it is good in other aspects.
Similarly is the committing of sins. It is important to believe that all Allah’s actions are good.
To Allah belongs the Highest attributes, if you hear about a king who is setting penalty upon the criminals and punishing the wrong doers, will you consider him a good and justice leader? This is a praise worthy character for the King while it appears evil for the wrong doers.
Accordingly, we have to believe that all Allah’s actions are good and praiseworthy.
The hadeeth below shows how we should deal with the Qadar of Allah:
Abdullah bin ‘Abbas (Radia Allaahu ‘anhu) narrated that Umar bin al-Khattab (Radia Allahu ‘anhu) went to Syria and when he reached Sargh, the commander of the (Muslim) army, Abu Ubaidah bin Al Jarrah and his companions met him and told him that an epidemic had broken out in Syria. Umar (Radia Allaahu ‘anhu) said: “Call for me the early emigrants.” So Umar called them, consulted them and informed them that an epidemic has broken out in Syria. These people differed in their opinions. Some of them said, “We have come out for a purpose and we do not think that we should give it up.” while others said (to Umar). “You have along with you, other people and the companions of the messengers of Allah (Subhanaahu wa Ta’ala), so we do not advise that we take them to this epidemic.” Umar (Radia Allaahu ‘anhu) said to them. “Leave me now.” then he said, “Call the Ansars for me.” I called them and he consulted them and they followed the way of the emigrants and differed as they did. He then said to them, “Leave me now.” And added, “Call for me the old people of Quraish who emigrated in the year of the conquest of Makkah.” I called them and they gave a unanimous opinion (without difference) saying, “we advise that you should return with the people and do not take them to that place of epidemic.” So Umar made an announcement: “I will ride back to Madinah in the morning, so you should do the same.” Abu Ubaidah bin al Jarrah (Radia Allaahu ‘anhu) said (to Umar): “Are you running away from what Allah had fore-ordained?” Umar (Radia Allaahu ‘anhu) said, “Would that some one else had said such a thing, O Abu Ubaidah! (Umar used to hate contradictiing Abu Ubaidah bin Al Jarrah) Yes we are running away from what Allah had fore ordained to what Allah has fore-ordained . Don’t you agree that if you had camels that went down a valley having two places, one green and the other dry, you would gaze them on the green one only if Allah had fore-ordained that, and you would gaze the on the dry one only if Allah had fore-ordained that ?” At that time Abdur-Rahman bin Awf, who had been absent because of some task came and said: “I have some knowledge about this. I have heard the Messenger of Allah (Salla Allaahu ‘alaihi wa sallam) saying: “If you hear about it (an outbreak of plague) in a land, do not go to it, but if plague breaks out in a country where you are staying, do not run away from it.” Umar (Radia Allaahu ‘anhu) praised Allah and returned to Madinah.” [Muslim and Al Bukhari]
An Important ruling is concluded from this hadeeth which clears the doubt of many who claim that “if everything is written then why should we take the means?”
Umar (Radia Allaahu ‘anhu) said: “We run away from the Qadar of Allah to the Qadar of Allah.” – which is following the command of Allah.
If the Qadar of Allah has befallen us such as hunger or thirst, we drive it away with the the Qadar of Alllah by eating and drinking as Allah ordered us (commanded us).
Allah (Subhanaahu wa Ta’ala) has shown to us that whenever we confront any situation, what should be done.
If the Rizq (provision) is constricted upon the slave by Allah’s Qadar, then we drive it away by the Qadar of Allah. i.e. by seeking the Rizq, working, invoking Allah, putting our trust in Him (all these have been commanded by Allah)
So you are asked to take the legal means as well as the universal means:
If the slave becomes sick by Qadar of Allah then we drive it away by taking the means of healing (whether legal means such as Ruqya, invocation) or with other permissible means (such as taking medicine, etc)
If fire happened in the house, will you not drive it away or will you surrender and do nothing? Driving it away is running away from Qadar of Allah to the Qadar of Allah.
This is one of the most important ruling in dealing with the Qadar of Allah (Azza wa Jal). This ruling is the basic of your belief in the Qada’a and Qadar.