Belief: Almighty Allah’s Knowledge encircles (surrounds) everything,
whether it is complete or partial, or be it present, possible or totally
impossible. In other words He knew of everything always (Azali), knows of
everything currently and always knows everything forever. Things may change but
His Knowledge does not change. He is aware of the fears and feelings of the hearts.
His knowledge is indeed without limits.
Belief: He knows everything, be it manifest or hidden.
Ilm-e-Zaati (Divine Self-Knowledge) is His unique Attribute. Any person, who tries
to prove Ilm-e-Zaati, be it of manifest or hidden things, for any but Allah, is
an unbeliever.
Belief: He is the Creator of everything, be it beings or actions.
Everything that has been created has been created by Allah.
Belief: In reality, it is Allah who sends down sustenance. The Angels
etc. are only means and channels for delivering the sustenance etc.
Belief: As per His Divine Knowledge, He has predestined all the good
and bad things. In other words, He ordained them as they were to happen and as
they were to be done. However, this does not mean that we have to do it because
He has written it but it means He has written it, as we were to do. Thus, If
Allah predestined bad for a certain person, it is because that person was to do
bad things. If he was to do good things, Allah would have predestined good for him,
so His Knowledge and Writing (predestining) did not force or compel any person
to do anything. The Holy Prophet صلی اﷲ تعالیٰ علیہ وسلم has
likened those who reject Taqdeer to the fire worshippers in this nation.[1]
Belief: Fate is of 3 types:
(a) Mubram-e-Haqeeqi: refers
to inevitable fate, which is not pending in any regards to anything in the Knowledge
of Allah, and it is not changeable.
(b) Mu’alaq Mahaz (pending)
refers to that which is evidently pending in the books of the Angels (and can
be changed).
(c) Mu’alaq Shabi Ba Mubram refers to that which is not evidently shown to be pending
in the books of the Angels but it is in the Knowledge of Allah, as a pending situation
(i.e. it can be changed through the Duas of Allah’s chosen servants etc).
Mubram-e-Haqeeqi (inevitable fate) cannot be changed. Occasionally, even if the most
favourite and blessed servants of Allah intend to intercede in this regard;
their thoughts are diverted away from such issues. When the Angels descended
over the nation of Hazrat Sayyiduna Lut علیہ الصلاۃ والسلام with
punishment, Hazrat Sayyiduna Ibrahim Khaleelullah علی نبیّنا
الکریم وعلیہ افضل الصّلاۃ والتسلیم
who was very merciful, as even his name
Ibrahim means ‘merciful father’, attempted to present the case of these
infidels in the Court of Allah and in doing so he even began protesting in this
regards (in a respectable manner) with Allah. His Creator, Almighty Allah says
( یُجَادِلُنَا فِیۡ
قَوْمِ لُوۡطٍ ﴿ؕ۷۴﴾
“He began protesting with Us regarding the nation of Lut”
[Surah 11 Verse 74]
In this verse, the Qur’an has refuted
those blasphemous persons who claim that the Chosen servants of Allah have no
authority in His Exalted Court. In this verse, Almighty Allah refutes their
false beliefs by showing that verily they have been granted an exalted position
to be heard in His Court, for He says that Hazrat Ibrahim علیہ الصلاۃ والسلام
began to protest about the nation of
Lut علیہ الصلاۃ والسلام.
This has further been substantiated in
a Hadith Shareef, wherein it has been mentioned that on the night of Me’raj,
Huzoor صلی اﷲ
تعالیٰ علیہ وسلم
heard a voice. It was the sound of
someone conversing in a very loud and high tone with Almighty Allah.
Rasoolullah صلی اﷲ
تعالیٰ علیہ وسلم
questioned Jibra’eel علیہ الصلاۃ والسلام
regarding who this was and he
replied that it was Hazrat Musa علیہ الصلاۃ
والسلام.
Rasoolullah صلی اﷲ تعالیٰ علیہ وسلم said,
‘Does he speak to his Creator in such a high pitched voice?’ so Hazrat
Jibra’eel علیہ الصلاۃ والسلام
said, ‘His Creator knows well of his
intense nature.’ When the verse
(وَ لَسَوْفَ یُعْطِیۡکَ
رَبُّکَ فَتَرْضٰی )
“And undoubtedly, soon Your Creator
will bless you so abundantly that you will be pleased (fully satisfied)” [Surah 93 Verse 5]
The Holy Prophet صلی اﷲ تعالیٰ علیہ وسلم said
(إِذاً لاَّ أَرْضٰی
وَوَاحِدٌ مِّنْ أُمَّتِيْ فِي النَّارِ)
‘If this be the case, then I will
not be entirely pleased, if even one of my Ummati remains in the fire of Hell.’
This is a very blessed and exalted
excellence and is regarding those before whom eminence, honour and dignity
reaches its ultimate صلوات اﷲ تعالیٰ و سلامہ علیہم
It has been mentioned in the Hadith
Shareef regarding the miscarried child of Muslim parents; that on the day of
Qiyaamat such a child will protest and demand the forgiveness of his parents
from Allah, just as a creditor demands what is due to him from the debtor. He
will demand until Almighty Allah will say
(أَیُّـھَا السِّقْطُ
المُرَاغِمُ رَبَّـہٗ)
‘O child of miscarriage! O you who
is demanding (quarrelling) with his Lord! Take your parents by the hand and
lead them into Jannat.’
The above statements were simply
presented in response to objections but it is of great benefit to those with
Imaan and is a means of obliterating the wretchedness of the evil ones amongst
the humans.
The aim was to mention that the punishment
that befell the people of Lut علیہ الصّلاۃ والسلام was
Qaza-e-Mubram-e-Haqeeqi (i.e. inevitable fate). When Ibrahim Khaleelullah علیہ الصّلاۃ والسلام
protested in this regard, Allah addressed
him saying
یٰاِ
بْرٰہِیمُ أَعْرِضْ عَنْ ہٰذَا إِنَّہ، قَدْ جَآءَ أَمْرُ رَبِّکَ وَإِنَّہُمْ
اٰتِیْہِمْ عَذَابٌ غَیْرُ مَرْدُوْدٍ
“O Ibrahim! Do not worry about this.
Verily, The Divine Command of your Creator has come.” [Surah 11 Verse 76]
Mu’alaq Mahaz (pending) is that which can be reached and alleviated through
the intercession and Duas of most Awliyah Allah. As for that which is in a
pending condition which is also known simply as ‘Mubram’ in the Register of the
Angels, then this is only reached by the chosen amongst the pious. It is with
regards to this, that Huzoor Ghaus-e-Azam رضی اﷲ تعالیٰ
عنہ says, ‘I
cause Qaza-e-Mubram to be alleviated.’
It has been mentioned in the Hadith
Shareef as follows:
(إِنَّ الدُّعَاءَ
یَرُدُّ القَضَاءَ بَعْدَ مَا اُبْرِمَ)
‘Verily Dua wards off Qaza-e-Mubram’
Law: The issues relating to fate (Taqdeer) cannot be
understood by ordinary minds, and delving and pondering too intensely in this regard
can lead to destruction. Hazrat Abu Bakr Siddique and Hazrat Umar-e-Farouk رضی اﷲ تعالیٰ عنھما
were even cautioned against
discussing this issue at length, so what about us? All that one needs to know
is that Almighty Allah did not create man like stones and other lifeless object,
but Allah has given man the independence to decide whether he should do a
certain thing or not. With this independence, man has also been blessed with
intelligence, so that he may differentiate between what is right and wrong, and
to judge what causes benefit and what is harmful. He has also been blessed with
all the necessary supporting means so that he may fulfil whatever he needs to,
and it is for this reason that he is held accountable for his actions. For one to
think that he is totally powerless or completely powerful is to be misguided.
Law: To commit evil and sinful deeds and then attribute it to Taqdeer
(Fate) or to attribute it to the Will of Allah is extremely wrongful. The law
in this regard is that, if one performs any good, he should attribute it as
being from Allah, and if one commits any wrongful or sinful act, it should be
attributed to the evils and mischief of ones desires (Nafs).
Belief: Almighty Allah is free from all confines of direction,
place, time, motion, idleness, form, shape and everything else which is Haadith
(created).
Belief: Divine Vision, i.e. to see Almighty Allah in ones worldly
life is only unique to the Holy Prophet Muhammad صلی اﷲ
تعالیٰ علیہ وسلم and in the hereafter, it is not only
possible but a reality for every Sunni Muslim. As for the issue of seeing
spiritually or in a dream then this was bestowed upon many of the
Ambia-e-Kiraam علیہم السلام
and also certain Awliyah. Our Imam
Azam Abu Hanifa رضی اﷲ تعالیٰ عنہ
was blessed 100 times with the
Divine Vision of Allah in his dream.
Belief: How one will see Allah is something that cannot really be
explained or understood. In other words, one who sees will not be able to
describe how he saw. Whenever a person usually sees anything or anyone, he
usually either sees from distance or from near, from above or below, from the left
or from the right, or from the front or from behind, but the Divine Vision of
Allah is free from all of this, as Allah is free from direction, form, shape
and all such things. The question then naturally arises as to how will the
Divine Vision be possible? The answer to this is that there is no room for any
‘how’ and ‘why’ in regards to Allah. In Sha Allah, when we see then we will
give you an answer! The end result of all this is that the intellect cannot
reach Allah because the intellect can never reach Allah. It is also Muhaal
(absolutely impossible) for the vision (eyes) to enclose (surround) Allah when
seeing him.
Belief: Allah is absolutely and Divinely Supreme. He does as He Wills,
in which ever manner He Wills. None has any control or power over Him, and
there is none who can divert or stop Him from doing what He Wills. He neither
doses nor sleeps. He is the One who watches over the entire creation. He neither
becomes tired or fedup. He is the Sustainer of the entire universe. He is more compassionate
than one’s parents. He is the Most Compassionate. His Mercy gives solace to broken
hearts. All Excellence and Greatness is for Him alone. He creates the
appearance of a child in the mother’s womb as He Wills. It is He, who is The
Most Forgiving and the Accepter of repentance. It is He who reveals His Divine Wrath.
His Divine Hold is the most powerful and none can be released without His Will,
once He has seized them. If He wills, He can cause something small to become
vast and something vast to become small. He exalts whom He Wills and lowers
whom He Wills. He may grant honour to one who is disgraced and shame to one who
is respected. He guides towards the righteous path whom He Wills and diverts
away from it whom He Wills. He grants His special closeness to whomsoever He
Wills, leaving whom He Wills to be accursed. He grants as He Wills to
whomsoever He wills and seizes as He Wills from whomsoever He Wills. All which
He does or will do is ‘Adl-o-Insaaf’ (Fair and Just). He is free from
oppressing. He is the Most Supreme, The Most Magnificent. He encircles
everything and there is nothing that can encircle him. To cause benefit and
give loss is in His Divine Control. He helps the oppressed and brings the oppressors
to justice. Nothing happens without His Divine Will. He is pleased with the
good and displeased with the bad. It is His Divine Mercy that He does not
command us to do things which are not within our reach. It is not compulsory
upon Allah to reward or punish His servants, or to pity them or do what is best
for them. Allah is the Supreme Lord. He does as He Wills and commands whatever
He Wills. He has promised Paradise (Jannat) to the believers and through His
Justice, He has promised Hell (Jahanum) to the unbelievers. His Promises never
change. He has promised, that with the exception of kufr (disbelief), He will
forgive all major and minor sins, whichever He Wills.
Belief: Whether we realise it or not, there are countless wisdoms
in His every doing. All His doings are free from any motive. A motive is always
inspired by a desire for some kind of benefit and Allah is free from any such
desire. His doings do not depend on any justification or cause. Through His
Wisdom, He has made one thing the means for another. He has created eyes for
seeing, ears to hear, fire to burn and water to quench thirst. If He Wills, eyes
may hear, ears may see, fire may quench thirst and water may burn. If He does
not Will, then one may have a thousand eyes and still not be able to see a
mountain in bright daylight. If He does not Will, there may be a million fires raging
but even a single blade of grass will not be tarnished. The fire into which the
unbelievers cast Hazrat Ibrahim علیہ الصلاۃ
والسلام raged so intensely that none could even go near it. He
was placed into a catapult and launched into the raging fire. When he was in
the line of the fire, Hazrat Jibra’eel Ameen علیہ الصلاۃ والسلام descended and said, ‘O Ibrahim! Do you
have any need?’ He replied, ‘I do, but not from you.’ Jibra’eel علیہ الصلاۃ والسلام said, ‘Then
ask Him, from whom you have a need.’ He replied
ْ
''عِلْمُہٗ بِحَالِيْ
کَفَانِي عَنْ سُؤَالِيْ''.
‘He knows my condition more than my
clarification.’
Almighty Allah commanded
(یٰنَارُ کُوۡنِیۡ
بَرْدًا وَّ سَلٰمًا عَلٰۤی اِبْرٰہِیۡمَ ﴿ۙ۶۹﴾ )
“O Fire! Become cool and peaceful upon Ibrahim” [Surah 21 Verse 69]
[1]
Here the delicate issue of Taqdeer is being discussed. Many people
commit sins and say that it is because it is in their Taqdeer and because Allah
has written it to be so. This is incorrect. Allah with His Self Knowledge knew
that they were going to sin, so He wrote that which they were to do. It is not
that His writing has forced them to sin. An Example without comparison is being
presented for the purpose of understanding. A five year old boy stands in front
of a bus and says to his brother, ‘I am going to pick up this bus.’ His brother
says, ‘You will not pick it up.’ The boy tries but he does not pick it up. The
brother knew that the boy would not pick it up. He said this based on that
which he already knows, i.e. that his young brother does not possess the
required strength to lift the bus. Was the boy unable to pick up the bus
because his brother said that he would not be able to do so? Definitely not!
Without comparison, it must be said that Allah has knowledge of everything
which we do and are to do. Allah recorded this knowledge on the sacred Tablet
and this is Taqdeer.
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