The Divine Decree (Al-Qadar)

Belief of Ahl al-Sunnah concerning al-Qada’ wa’l-Qadar (Divine Will and Decree)

We could talk at length about the Islamic view of the Divine will and decree but to make the subject easier to understand, we will start with an overview of this topic, then explain as much as space permits, asking Allah to benefit us thereby and to accept our efforts. 

Note that what is meant by belief in al-qada’ (the Divine will) is: certain belief that everything that happens in this universe happens by the will and decree of Allah. 

Belief in al-qadar (the Divine decree) is the sixth pillar of faith, and no one’s faith is complete without it. In Saheeh Muslim (8) it is narrated that Ibn ‘Umar (may Allah be pleased with him) heard that some people were denying al-qadar. He said: “If I meet these people I will tell them that I have nothing to do with them and they have nothing to do with me. By the One by Whom ‘Abd-Allah ibn ‘Umar swore, if one of them had gold equivalent to Mount Uhud and he spent it, Allah would not accept it from him unless he believed in al-qadar.” 

You should also note that belief in al-qadar is not valid unless you believe in the four aspects of al-qadar, which are as follows: 

1 – Belief that Allah knows all things, in general terms and in detail, from eternity to eternity. Not a single atom is unknown to Him in the heavens or on earth. 

2 – Belief that Allah has decreed all things in al-Lawh al-Mahfooz, fifty thousand years before He created the heavens and the earth. 

3 – Belief that the will of Allah is irresistable and His decree is comprehensive, so nothing happens in this universe, good or bad, but by His will. 

4 – Belief that all that exists was created by Allah. He is the Creator of all beings and the Creator of their attributes and actions, as He says (interpretation of the meaning): “Such is Allah, your Lord! Laa Ilaaha illa Huwa (none has the right to be worshipped but He), the Creator of all things” [al-An’aam 6:102] 

Correct belief in al-qadar also involves believing in the following: 

That the individual has free will by means of which he acts, as Allah says (interpretation of the meaning): “To whomsoever among you who wills to walk straight” [al-Takweer 81:28] 

“Allah burdens not a person beyond his scope” [al-Baqarah 2:286] 

That a person’s will and ability do not operate outside the will and decree of Allah, Who is the One Who has given him that ability and made him able to distinguish (between good and evil) and make his choice, as He says (interpretation of the meaning): “And you cannot will unless (it be) that Allah wills the Lord of the ‘Aalameen (mankind, jinn and all that exists)” [al-Takweer 81:29] 

That al-qadar is Allah’s plan for His creation. What He has shown us of it, we know and believe in, and what He has hidden from us, we accept and believe in. We do not dispute with Allah concerning His actions and rulings with our limited minds and comprehension, rather we believe in Allah’s complete justice and wisdom, and that He is not to be asked about what He does, may He be glorified and praised. 

This is a summary of the belief of the first generations concerning this important topic.

We will discuss some of this in more detail below, asking Allah to help us to say the right thing: 

1 – The meaning of al-qada’ wa’l-qadar in Arabic: 

The word qada’ means perfection and completion, and the word qadar means evaluating and planning. 

2 – Definition of al-qada’ wa’l-qadar in Islamic terminology: 

Qadar means Allah’s decree of all things from eternity, and His knowledge that they will come to pass at the times that are known to Him and in the specific manner that He has decreed and willed. They will happen the way they are meant to and the way they are created. 

3 – Is there a difference between al-qada’ and al-qadar? 

Some of the scholars said that there was a difference between them, but perhaps the most correct view is that there is no difference in meaning between al-qada’ and al-qadar, and that each of them points to the meaning of the other. There is no clear evidence in the Qur’an or Sunnah to indicate that there is a difference between them. The scholars are agreed that the one may be applied to the other, but it should be noted that the word qadar is most usually used in the texts of the Qur’an and Sunnah, which indicates that we must believe in this pillar. And Allah knows best. 

4 – The status of belief in al-qadar in Islam: 

Belief in al-qadar is one of the six pillars of faith which were mentioned in the words of the Prophet (peace and blessings of Allah be upon him) when Jibreel (peace be upon him) asked him about faith (eemaan). He said: “(It is) to believe in Allah, His angels, His Books, His Messengers, the Last Day, and to believe in the Divine will and decree (al-qadar) both good and bad.” Narrated by Muslim, 8. Al-qadar is also mentioned in the Qur’an, where Allah says (interpretation of the meaning): “Verily, We have created all things with Qadar (Divine Preordainments of all things before their creation as written in the Book of Decrees Al-Lawh Al-Mahfooz)” [al-Qamar 54:49] 

“And the Command of Allah is a decree determined [qadran maqdooran]” [al-Ahzaab 33:38] 

5 – Aspects of belief in al-qadar: 

Note, may Allah help you to do that which pleases Him, that belief in al-qadar cannot be complete until you believe in the following four aspects of this doctrine: 

(a)    Knowledge: this is the belief that the knowledge of Allah encompasses all things and not a single atom in the heavens or on earth falls outside of His knowledge. Allah knew all of His creation before He created them. He knew what they would do by means of His ancient and eternal knowledge. There is a great deal of evidence that points to this such as the verses in which Allah says (interpretation of the meaning): “He is Allah, beside Whom Laa ilaaha illa Huwa (none has the right to be worshipped but He) the All-Knower of the unseen and the seen. He is the Most Gracious, the Most Merciful” [al-Hashr 59:22]

“and that Allah surrounds all things in (His) Knowledge” [al-Talaaq 65:12] 

(b)   Writing: this is the belief that Allah has written the decrees concerning all created beings in al-Lawh al-Mahfooz. The evidence for that is the verse in which He says (interpretation of the meaning): “Know you not that Allah knows all that is in the heaven and on the earth? Verily, it is (all) in the Book (al-Lawh al-Mahfooz). Verily, that is easy for Allah” [al-Hajj 22:70]

And the Prophet (peace and blessings of Allah be upon him) said: “Allah wrote the decrees concerning all created beings fifty thousand years before He created the heavens and the earth.” Narrated by Muslim, 2653. 

(c)   Will: this is the belief that everything that happens in this universe happens by the will of Allah. Whatever Allah wills happens and whatever He does not will does not happen. Nothing exists outside of His will. The evidence for that is in the verses where Allah says (interpretation of the meaning): “And never say of anything, ‘I shall do such and such thing tomorrow.’ 24. Except (with the saying), ‘If Allah wills’” [al-Kahf 18:23, 24]

“And you cannot will unless (it be) that Allah wills the Lord of the ‘Aalameen (mankind, jinn and all that exists)” [al-Takweer 81:29] 

(d)   Creation: this is the belief that Allah is the Creator of all things, including people’s actions. Nothing happens in this universe but He is its Creator, because He says (interpretation of the meaning): “Allah is the Creator of all things” [al-Zumar 39:62]

“While Allah has created you and what you make” [al-Saaffaat 37:96]

And the Prophet (peace and blessings of Allah be upon him) said: “Allah has made every doer and what he does.” Narrated by al-Bukhaari in Khalq Af’aal al-‘Ibaad (25) and by Ibn Abi ‘Aasim in al-Sunnah (257 and 358); classed as saheeh by al-Albaani in al-Saheehah, 1637. 

Shaykh Ibn Sa’di (may Allah have mercy on him) said: Just as Allah is the One Who created them – meaning people – He has also created that by means of which they act, namely their abilities and will, then they do various actions of obedience and sin, by the abilities and will which Allah has created. (al-Durrah al-Bahiyyah Sharh al-Qaseedah al-Taa’iyyah, p. 18). 

Warning against arguing about issues of al-qadar on the basis of (human) reasoning: 

Belief in al-qadar is the real test of the extent of a person’s belief in Allah. It is the true test of how much a person really knows about his Lord and what results from this knowledge of certain and sincere faith in Allah, and His attributes of majesty and perfection. That is because al-qadar raises many questions for the one who gives free rein to his reasoning to try to fully comprehend it.  There have been many disputes concerning the issue of al-qadar and many people have engaged in debates and misinterpreted the verses of the Qur’an that mention it. Indeed, the enemies of Islam in all eras have provoked confusion in the Muslims’ beliefs by discussing the issue of al-qadar and stirring up doubts about it. So no one can have true and certain faith except the one who knows Allah by His beautiful names and sublime attributes, submitting to His commands with peace of mind and trusting in his Lord. In that case no doubts or specious arguments can find a way into his heart. Undoubtedly this is the greatest proof that belief in al-qadar is more important than belief in the other pillars of faith, and that the human mind cannot independently come to understand al-qadar, because al-qadar is one of the mysteries of Allah in His creation; whatever Allah has disclosed to us in His Book or on the lips of His Messenger (peace and blessings of Allah be upon him) we know, accept and believe in, and whatever our Lord has not told us, we believe in and we believe in His perfect justice and wisdom, and that He is not to be questioned about what He does, but they will be questioned. 

See: A’laam al-Sunnah al-Manshoorah, 147; al-Qada’ wa’l-Qadar fi Daw’ il-Kitaab wa’l-Sunnah by Shaykh Dr. ‘Abd al-Rahmaan al-Mahmoud; al-Eemaan bi’l-Qada’ wa’l-Qadar by Shaykh Muhammad al-Hamd.

Meaning of belief in al-Qadar (the divine will and decree)

What is Qadar?

Qadar means that Allah has decreed everything that happens in the universe according to His prior knowledge and the dictates of His wisdom. 

Belief in al-Qadar includes four things: 

1.  The belief that Allah knows all things, in general and in detail, from eternity to eternity, whether that has to do with His actions or the actions of His slaves. 

2.  The belief that Allah has written that in al-Lawh al-Mahfuz (the Book of Decrees). 

Concerning these two matters Allah says (interpretation of the meaning): “Know you not that Allah knows all that is in the heaven and on the earth? Verily, it is (all) in the Book (Al-Lawh Al-Mahfuz). Verily, that is easy for Allah.” [al-Hajj 22:70]

In Sahih Muslim (2653), it is narrated that ‘Abd-Allah ibn ‘Amr ibn al-‘As (may Allah be pleased with him) said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: “Allah wrote down the decrees of creation fifty thousand years before He created the heavens and the earth.”  

And the Prophet (peace and blessings of Allah be upon him) said: “The first thing that Allah created was the Pen, and He said to it, ‘Write!’ It said, ‘O Lord, what should I write?’ He said: ‘Write down the decrees of all things until the Hour begins.” Narrated by Abu Dawud, 4700; classed as sahih by al-Albani in Sahih Abi Dawud. 

1.  The belief that whatever happens only happens by the will of Allah – whether that has to do with His actions or the actions of created beings. 

Allah says concerning His actions (interpretation of the meaning): “And your Lord creates whatsoever He wills and chooses.” [al-Qasas 28:68] 

“and Allah does what He wills.” [Ibrahim 14:27] 

“He it is Who shapes you in the wombs as He wills.” [Aal ‘Imran 3:6]

And He says concerning the actions of created beings (interpretation of the meaning): “Had Allah willed, indeed He would have given them power over you, and they would have fought you.” [al-Nisa 4:90] 

“If your Lord had so willed, they would not have done it.” [al-An’am 6:112]

All events, actions and happenings occur only by the will of Allah. Whatever Allah wills happens, and whatever He does not will does not happen.  

2.  The belief that all things that happen are created by Allah in their essence, their attributes and their movements. 

Allah says (interpretation of the meaning): “Allah is the Creator of all things, and He is the Wakil (Trustee, Disposer of affairs, Guardian) over all things.” [al-Zumar 39:62] 

“He has created everything, and has measured it exactly according to its due measurements” [al-Furqan 25:2]

And Allah tells us that the Prophet of Allah Ibrahim (peace and blessings of Allah be upon him) said to his people: “While Allah has created you and what you make.” [al-Saffat 38:96 – interpretation of the meaning]

If a person believes in all these things then he believes correctly in the divine will and decree (al-qadar). 

Belief in al-qadar and free will

Belief in al-qadar as we have described it above does not contradict the idea that a person has free will with regard to actions in which he has free choice. He can choose whether to or not to do things that he is able to do of acts of worship or sinful actions. Shari’ah and real life both indicate that people have this will. 

With regard to shari’ah, Allah says concerning man's will (interpretation of the meaning): “That is (without doubt) the True Day. So, whosoever wills, let him seek a place with (or a way to) His Lord (by obeying Him in this worldly life)!.” [al-Naba 78:39] 

“so go to your tilth, when or how you will.” [al-Baqarah 2:223]

And He says concerning man’s ability (interpretation of the meaning): “So keep your duty to Allah and fear Him as much as you can.” [al-Taghabun 64:16] 

“Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned.” [al-Baqarah 2:286]

These verses confirm that man has a will and the ability to do what he wants and not to do what he does not want.  

With regard to real life, everyone knows that he has a will and the ability to do what he wants and not to do what he does not want. And he can distinguish between the things that happen when he wants them to, such as walking, and those that happen without him wanting them to, such as shivering. But the will and ability of man are subject to the will and decree of Allah, because Allah says (interpretation of the meaning): “To whomsoever among you who wills to walk straight.  And you cannot will unless (it be) that Allah wills the Lord of the ‘Alamin (mankind, jinn and all that exists).” [al-Takwir 81:28-29]

But the entire universe is the dominion of Allah, and nothing can happen in His dominion without His knowledge and will. 

Risalat Sharh Usul al-Iman by Shaykh Ibn ‘Uthaymin.

If things are decreed, then how can a person be called to account for them?

One must believe in two things: 

1 – That Allah, may He be exalted, is the Creator of all things, and nothing happens in the universe except by His will. He knows what is to come and He decreed all of that and wrote it in a Book fifty thousand years before He created the heavens and the earth, as is stated in a saheeh report from our Prophet (peace and blessings of Allah be upon him). He is Just and does not wrong anyone in the slightest, because He is independent of His creation and has no need of them. He is Kind and Gracious to them constantly, so how could He wrong them?  

This principle is indicated by a great deal of evidence in the Qur’an and Sunnah, such as the verses in which Allah says (interpretation of the meaning): “Verily, We have created all things with Qadar (Divine Preordainments of all things before their creation as written in the Book of Decrees - Al‑Lawh Al‑Mahfooz)” [al-Qamar 54:49] 

“No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees (Al‑Lawh Al‑Mahfooz) before We bring it into existence. Verily, that is easy for Allah” [al-Hadeed 57:22].

And the Prophet (peace and blessings of Allah be upon him) said: “Allah decided the decrees of creation fifty thousand years before He created the heavens and the earth. He said: And His Throne is above the water.” Narrated by Muslim (2653). 

2 – Man has free will and choice by means of which he does some things and refrains from others, and he believes or disbelieves, and he obeys or disobeys, for which he will be brought to account and rewarded or punished, although Allah knows what he will do, what he will choose and what his ultimate destiny will be. But Allah does not compel him to do evil, or to choose kufr, rather He clearly shows him the path and He has sent Messengers and revealed Books, and shown him the right way. Whoever goes astray does so to his own loss. 

Allah says (interpretation of the meaning): “And say: ‘The truth is from your Lord.’ Then whosoever wills, let him believe; and whosoever wills, let him disbelieve” [al-Kahf 18:29] 

“Verily, We showed him the way, whether he be grateful or ungrateful” [al-Insaan 76:3]  

“So whosoever does good equal to the weight of an atom (or a small ant) shall see it.

And whosoever does evil equal to the weight of an atom (or a small ant) shall see it” [al-Zalzalah 99:7,8] 

“And it will be cried out to them: ‘This is the Paradise which you have inherited for what you used to do’” [al-A’raaf 7:43] 

“so taste you the abiding torment for what you used to do” [al-Sajdah 32:14]

Allah tells us that man believes and does righteous deeds by his own choice and free will, then he enters Paradise, or he disbelieves and does evil deeds by his own choice and free will, then he enters Hell. 

Every person knows in his own heart and by looking at those around him, that our deeds – good and evil, obedient and sinful – are done by our own choice, and we do not feel that there is any force compelling us to do them. You can curse, swear, lie and backbite, just as you can praise Allah, glorify Him, pray for forgiveness, speak the truth and give sincere advice. You can walk to places of idle entertainment, falsehood and evil, just as you can walk to the mosques or places of goodness and obedience. A man can strike with his hand, steal, speak falsehood and betray, or he can help the needy, do good and do favors with his hands. Everyone does some of these deeds and he does not feel that he is compelled or forced, rather he does them by his own free will and then he will be called to account for them; if they were good, then the consequences will be good, and if they were bad then the consequences will be bad. 

What Allah has decreed is something that man cannot know and he cannot base his deeds on it or use it as an excuse. It is also not valid for him to object to his Lord by questioning why He has caused someone to be among the doomed or the blessed. 

Allah has not wronged the one who is doomed, rather He gave him time and ability and freedom of choice, and He sent to him Messengers and revealed Books to them, and He reminded him and warned him with all kinds of reminders, such as calamities and tests, so that he would repent to Him and turn to Him. If he chose the path of misguidance, and followed the way of criminals, he only harmed himself, and he is the one who has caused his own doom, as Allah says (interpretation of the meaning): 

“Indeed he succeeds who purifies his own self (i.e. obeys and performs all that Allah ordered, by following the true Faith of Islamic Monotheism and by doing righteous good deeds). And indeed he fails who corrupts his own self (i.e. disobeys what Allah has ordered by rejecting the true Faith of Islamic Monotheism or by following polytheism, or by doing every kind of evil wicked deeds)” [al-Shams 91:9, 10] 

“Allah wronged them not, but they wronged themselves” [Aal ‘Imraan 3:117] 

“Has not the story reached them of those before them? — The people of Nooh (Noah), ‘Aad, and Thamood, the people of Ibraaheem (Abraham), the dwellers of Madyan (Midian) and the cities overthrown [i.e. the people to whom Loot (Lot) preached]; to them came their Messengers with clear proofs. So it was not Allah Who wronged them, but they used to wrong themselves” [al-Tawbah 9:70]

To sum up: the belief that Allah is the Creator Who has decreed all things and has distinguished those who are blessed from those who are doomed, does not mean that Allah forces His slaves to obey or disobey. Rather He has given them the ability to choose and free will, which is what they act upon, and for which they will be brought to account. Your Lord does not wrong His slaves. 

How can man have free will, when Allah has already created some people for Paradise and some people for Hell?

Firstly:

The hadith referred to is that which was narrated by Ahmad (311), Abu Dawood (4703) and at-Tirmidhi (3075): ‘Umar ibn al-Khattaab was asked about this verse: “And [mention] when your Lord took from the children of Adam - from their loins - their descendants …” [al-A’raaf 7:172]. ‘Umar (may Allah be pleased with him) said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) being asked about it and the Messenger of Allah (blessings and peace of Allah be upon him) said: “Allah created Adam, then He passed His right hand over his loins and brought forth from him some offspring and said: ‘I have created these for Paradise and they will do the deeds of the people of Paradise.’ Then He passed (His hand) over his loins and brought forth from him some (other) offspring and said: ‘I have created these for Hell and they will do the deeds of the people of Hell.’”

A man said: O Messenger of Allah, why then should we strive?

The Messenger of Allah (blessings and peace of Allah be upon him) said: “When Allah, may He be glorified and exalted, creates a person for Paradise, He causes him to do the deeds of the people of Paradise until he dies doing one of the deeds of the people of Paradise, and He causes him to enter Paradise thereby. And when He creates a person for Hell, He causes him to do the deeds of the people of Hell until he dies doing one of the deeds of the people of Hell, and He causes him to enter Hell thereby.”

Imam at-Tirmidhi (may Allah have mercy on him) said: This is a hasan hadith. Muslim ibn Yasaar did not hear [directly] from ‘Umar. Some of them stated that in this isnaad, between Muslim ibn Yasaar and ‘Umar there is a man who is unknown (majhool).

See: as-Sunan, ‘Isaam Haadi edition.

Ibn ‘Abd al-Barr (may Allah have mercy on him) said: … This is a hadith with an interrupted isnaad (munqati‘), because this Muslim ibn Yasaar did not meet ‘Umar ibn al-Khattaab, and between them [in the chain of narration] is Na‘eem ibn Rabee‘ah…

In addition to that, both Na‘eem ibn Rabee‘ah and Muslim ibn Yasaar are unknown [majhool – i.e., their status as narrators is unknown]; they are not known to have had knowledge or to have narrated hadith.

This man called Muslim is not Muslim ibn Yasaar al-Basri, the devoted worshipper; rather he is an unknown Madani man. End quote from al-Istidhkaar (26/90).

See: Mukhtasar Talkhees adh-Dhahabi by Ibn Mulaqqin (1/59-62), footnote by the commentator.

But Imam ad-Daaraqutni regarded as more sound a report other than that of Maalik, by adding Na‘eem ibn Rabee‘ah and making the isnaad uninterrupted, by mentioning the unknown man, namely this Na‘eem. See: al-‘Ilal (2/222, no. 235).

The text of the hadith is proven through other chains of narration. Ibn ‘Abd al-Barr (may Allah have mercy on him) said in at-Tamheed (6/6): But the meaning of this hadith was narrated soundly from the Prophet (blessings and peace of Allah be upon him) with many proven chains of narration, which would take too long to list here, from ‘Umar ibn al-Khattaab and others, too many to mention. End quote.

Shu’ayb al-Arna’oot and others also classed it as saheeh on the basis of corroborating evidence.

But Shaykh al-Albaani (may Allah have mercy on him) pointed out that the saheeh versions of the hadith do not quote the verse from al-A‘raaf.

It says in as-Silsilah ad-Da‘eefah (3071): With regard to the taking of the progeny from the loins of Adam, there are other, saheeh hadiths that are shorter than this one. Some of them are narrated in as-Saheehah (48-50), but there is no mention in them about wiping over the back except a hadith of Abu Hurayrah which is narrated in Zilaal al-Jannah (204-205). In all these reports, the verse is not quoted. End quote.

Secondly:

This hadith does not contradict the fact that Allah is merciful and forgiving, or that He, may He be glorified, is just. There is nothing in it to indicate that man is compelled to do anything. Rather this is the prior will and decree of Allah (predestination). Allah, may He be exalted, knew and decreed all that would happen, and nothing happens beyond the framework of what He has decreed.

But no person knows what has been decreed and, moreover, man has free will and the ability to act upon it. If he wishes he may believe and if he wishes he may disbelieve; if he wishes he may obey Allah and if he wishes he may disobey Him. No person feels that anything is forcing him to do anything. This is what is meant by free will. So man has no right to say that he was predestined to be guided or misguided, and he has no excuse for relying on fate (what he is predestined to do) when he does not know anything about it; rather Allah is the Creator and undoubtedly knows that. So how can anyone think that Allah, may He be exalted, created His slave and does not know what course of action he will take or where he will ultimately end up?

Hence when the Sahaabah (may Allah be pleased with them) asked: Should we not rely on what is decreed for us and give up striving? The Prophet (blessings and peace of Allah be upon him) answered by saying: “No, keep striving, for everyone will be helped to do that for which he was created. So whoever is among the blessed [destined for Paradise] will be enabled to do the deeds of the people of Paradise, and whoever is among the doomed [destined for Hell] will be enabled to do the deeds of the people of Hell.” Then he recited the words (interpretation of the meaning): “As for he who gives and fears Allah. And believes in the best [reward]…” [al-Layl 92:5-6]. Narrated by al-Bukhaari (4949) and Muslim (2647).

All that man has to do in this life is to try his best and strive hard, without worrying or thinking: is this decreed for me or not? For he will never be able to answer this question.

But when he knows that everything happens by the divine will and decree (predestination), he will feel reassured if calamity strikes and will not despair or say: if only I had done such and such, then such and such would have happened. This is the meaning of the verse in which Allah, may He be exalted, says (interpretation of the meaning): “No disaster strikes upon the earth or among yourselves except that it is in a register before We bring it into being - indeed that, for Allah, is easy -

In order that you not despair over what has eluded you and not exult [in pride] over what He has given you. And Allah does not like everyone self-deluded and boastful” [al-Hadeed 57:22-23].

Thirdly:

Allah, may He be glorified and exalted, sends astray whomever He wills, and He guides whomever He wills, as He, may He be glorified, says (interpretation of the meaning):

“and Allah sends astray [thereby] whom He wills and guides whom He wills. And He is the Exalted in Might, the Wise” [Ibraaheem 14:4]

“And if Allah had willed, He could have made you [of] one religion, but He causes to stray whom He wills and guides whom He wills. And you will surely be questioned about what you used to do” [an-Nahl 16:93]

“Whoever Allah guides - he is the [rightly] guided; and whoever He sends astray - it is those who are the losers” [al-A‘raaf 7:178].

Allah’s guidance is of two types: general and specific.

As for His general guidance, that is applicable to all nations, even the disbelieving nations. This is guidance in the sense of making the truth clear and showing it to them, as Allah, may He be exalted, says (interpretation of the meaning): “And as for Thamud, We guided them, but they preferred blindness over guidance, so the thunderbolt of humiliating punishment seized them for what they used to earn” [Fussilat 41:17]

that is, We showed them the path of truth. And Allah, may He be glorified and exalted, says (interpretation of the meaning): “Indeed, We guided him to the way, be he grateful or be he ungrateful” [al-Insaan 76:3].

As for His specific guidance, it applies to His believing slaves. It is guidance in the sense of enabling and helping a person to follow the truth, and showing him the right way to follow it. For example, Allah, may He be exalted, says (interpretation of the meaning): “Those are the ones whom Allah has guided, so from their guidance take an example. Say, "I ask of you for this message no payment. It is not but a reminder for the worlds” [al-An‘aam 6:90]

“And thus We have revealed to you an inspiration of Our command. You did not know what is the Book or [what is] faith, but We have made it a light by which We guide whom We will of Our servants. And indeed, [O Muhammad], you guide to a straight path” [ash-Shoora 42:52]

“And those who strive for Us - We will surely guide them to Our ways. And indeed, Allah is with the doers of good” [al-‘Ankaboot 29:69]

“but Allah has endeared to you the faith and has made it pleasing in your hearts and has made hateful to you disbelief, defiance and disobedience. Those are the [rightly] guided.

[It is] as bounty from Allah and favor. And Allah is Knowing and Wise” [al-Hujuraat 49:7-8].

As for sending astray, what is meant is leaving a person to his own devices and not supporting him with any means of help.

At-Tahhaawi (may Allah have mercy on him) said in his well-known book al-‘Aqeedah: He guides whomever He wills, protecting them and keeping them sound by His grace.

And He sends astray whomever He wills, leaving him to his own devices and testing him, by His justice.

All of them are subject to His will and are dealt with on the basis of either His grace or His justice.

Is man’s fate pre-destined or does he have freedom of will?

Belief in al-qadar (the divine will and decree) is one of the pillars of faith, because the Prophet (peace and blessings of Allah be upon him) said, when he answered Jibreel’s question about faith: “(It means) believing in Allah, His angels, His Books, His Messengers and the Last Day, and to believe in al-qadar (the divine decree) both good and bad.” 

What is meant by al-qadar is that Allah has decreed all things from eternity and knows that they will happen at times that are known to Him, and in specific ways, and that He has written that and willed it, and they happen according to what He has decreed. [al-Qada’ wa’l-Qadar by Dr ‘Abd al-Rahmaan al-Mahmoud, p. 39]. 

Belief in al-qadar is based on four things: 

1 – Knowledge, i.e., that Allah knows what His creation will do, by virtue of His eternal knowledge. 

2 – Writing, i.e., that Allah has written the destiny of all creatures in al-Lawh al-Mahfooz. 

3 – Will, i.e., that what Allah wills happens and what He does not will does not happen. There is no movement in the heavens or on earth but it happens by His will. 

4 – Creation and formation, i.e., that Allah is the Creator of all things, including the actions of His slaves. They do their actions in a real sense, and He is the Creator of them and of their actions. 

Whoever believes in these four believes in al-qadar. 

The Qur’an affirms these things in numerous verses, such as the verses in which He says (interpretation of the meaning): “And with Him are the keys of the Ghayb (all that is hidden), none knows them but He. And He knows whatever there is in the land and in the sea; not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record” [al-An’aam 6:59]

“No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees (Al‑Lawh Al‑Mahfooz) before We bring it into existence. Verily, that is easy for Allah” [al-Hadeed 57:22] 

“And you cannot will unless (it be) that Allah wills the Lord of the ‘Aalameen (mankind, jinn and all that exists)” [al-Takweer 81:29] 

“Verily, We have created all things with Qadar (Divine Preordainments of all things before their creation as written in the Book of Decrees Al‑Lawh Al‑Mahfooz)” [al-Qamar 54:49]

Muslim (2653) narrated that ‘Abd-Allah ibn ‘Amr ibn al-‘Aas said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: “Allah wrote down the decrees of creation fifty thousand years before He created the heavens and the earth.” He said: “And His Throne was upon the water.”  

Hence it should be clear to you that the view that al-qadar was invented by al-Jahm ibn Safwaan is a view that has no sound basis. Al-qadar was not created; rather creation comes under the heading of belief in al-qadar. Al-Jahm went to extremes in affirming the divine will and decree, and claimed that people are compelled to do what they do and have no choice. This is a false view. 

The belief of Ahl al-Sunnah wa'l-Jamaa'ah is that a person has freedom of will, and hence he will be rewarded or punished. But his will is subject to the will of Allah, and nothing can take place in the universe that is not willed by Allah. 

What some people say, that we have the choice to follow whatever path we want but at the end of this path you will find what Allah has decreed for you, is a correct view. Allah says (interpretation of the meaning): “Verily, We showed him the way, whether he be grateful or ungrateful” [al-Insaan 76:3] 

“And shown him the two ways (good and evil)?” [al-Balad 90:10] 

“And say: “The truth is from your Lord.” Then whosoever wills, let him believe; and whosoever wills, let him disbelieve” [al-Kahf 18:29]

 Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said, explaining the view of Ahl al-Sunnah with regard to man’s deeds: People act in a real sense, and Allah is the Creator of their actions. A person may be a believer or a kaafir, righteous or immoral, he may pray and fast. People have control over their actions, and they have their own will, and Allah is the Creator of their control and will, as Allah says (interpretation of the meaning): “To whomsoever among you who wills to walk straight.

And you cannot will unless (it be) that Allah wills the Lord of the ‘Aalameen (mankind, jinn and all that exists)” [al-Takweer 81:28-29] al-Waasitiyyah ma’a Sharh Harraas, p. 65. 

Marriage is one of the things that Allah has decreed. The person whom you will marry is known to Allah: He knows who he is, when he was born, where and when he will die, how he will be towards you, and other details. All of that is known to Allah and He has written it in al-Lawh al-Mahfooz (the Book of Decrees), and it will inevitably come to pass as Allah has decreed. 

If Allah has decreed that you will marry one person, but you choose someone else, then no matter how long it takes, you will marry that person. But your marriage to someone else is also decreed, because there is nothing that is not decreed by Allah. It may be decreed for a woman to marry So and so the son of So and so, and he comes to propose marriage but she refuses him, and marries someone else, then he (the second man) dies or divorces her, then she accepts the first one. All of that is decreed, and it is decreed for her to marry so and so the son of so and so after initially refusing him and after some experience or trials etc. 

It may be decreed for a woman that a righteous man will propose marriage to her, but she will refuse him and he will never come back to her, and she will marry and live with someone else who is more or less righteous, according what Allah has decreed. 

Because man does not know what is decreed for him, what he must do is to adhere to sharee’ah and abide by its commands and prohibitions, and to seek the help of Allah and pray to Him for guidance (istikhaarah) concerning all his affairs, whilst implementing the means, one of the most important of which is consulting sincere people who have relevant experience. 

If a righteous man proposes marriage to a woman, she should pray to Allah for guidance (istikhaarah) and agree to marry him. If things then go smoothly, this is an indication that what is good for her is to marry him.  

In conclusion, man should study the sharee’ah of Allah and follow the commands of Allah even if he feels reluctant, and avoid what Allah has forbidden even if he is attached to it. All goodness is to be found in obeying sharee’ah. Allah says (interpretation of the meaning): “Jihaad(holy fighting in Allah’s Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know” [al-Baqarah 2:216]

He should not look at al-qadar as an excuse to ignore commands and do forbidden things; rather he should look at it in a way that will make him content with whatever painful experiences happen to him. 

Ruling on citing al-qadar (divine will and decree) as an excuse for committing sin or failing to do obligatory duties

Some sinners and some who fall short (in religious commitment) make excuses for their shortcomings and sins by saying that Allah is the One Who has decreed this for them, so they should not be blamed for it. 

What they say is not correct under any circumstances. There can be no doubt that belief in al-qadar is no excuse for failing to do obligatory duties or committing sins, according to the consensus of the Muslims and all those who are wise. 

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: “No one has the right to make excuses for sin by referring to al-qadar, according to the consensus of the Muslims and the followers of other religions, and all those who are wise. If this were acceptable, then anyone could do whatever crosses his mind of murder, seizing people’s wealth and any kind of spreading mischief in the land, and quote al-qadar as his excuse. If a person who quotes al-qadar as an excuse were attacked by another person who also quoted al-qadar as an excuse for that, he would not accept that, and thus he would contradict himself, which in itself is proof that that this logic is false. So using al-qadar as an excuse is cleared flawed, as is obvious to anyone who has any common sense. Majmoo’ al-Fataawa, 8/179. 

Both the texts of sharee’ah and common sense indicate that it is invalid to give al-qadar as an excuse for committing sin or not doing obligatory actions. 

The evidence of sharee’ah includes the following: 

1 – The verse in which Allah says (interpretation of the meaning): “Those who took partners (in worship) with Allah will say: ‘If Allah had willed, we would not have taken partners (in worship) with Him, nor would our fathers, and we would not have forbidden anything (against His Will).’ Likewise belied those who were before them, (they argued falsely with Allah’s Messengers), till they tasted Our Wrath. Say: ‘Have you any knowledge (proof) that you can produce before us? Verily, you follow nothing but guess and you do nothing but lie’” [al-An’aam 6:148] 

These mushrikoon quoted al-qadar as an excuse for their shirk, but if their excuse had been valid Allah would not have caused them to taste His Wrath. Whoever gives al-qadar as an excuse for sin and shameful behaviour might as well justify the ways of the kuffaar and attribute injustice to Allah as well – exalted be Allah far above that. 

2 – Allah says (interpretation of the meaning): “Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allah after the (coming of) Messengers. And Allah is Ever All-Powerful, All-Wise” [al-Nisa’ 4:165] 

If al-qadar were an acceptable excuse for committing sin, definitive proof would not have been established by the sending of the Messengers, and indeed there would have been no point in sending the Messengers. 

3 –Allah issues commands and prohibitions to His slaves, but He does not burden them with more than they can bear: “So keep your duty to Allah and fear Him as much as you can” [al-Taghaabun 64:16] 

“Allah burdens not a person beyond his scope” [al-Baqarah 2:286] 

If a person were forced to do things, he would be obliged to do things over which he had no control and this is not right. Hence whatever wrongs he commits due to ignorance or being compelled to do them, there is no sin on him for that, because he has an excuse. If this excuse (of al-qadar) were valid, then there would be no difference between one who is forced to do something, one who is ignorant and one who does it deliberately. But what is in fact known from real life and basic common sense, is that there is a great difference between them. 

4 – Al-qadar is something secret and concealed which no one in creation knows until it has come to pass. When a person does something, his will precedes his action, so his will to do it is not based on knowledge of the decree of Allah. So his claim that Allah has decreed that he should do such and such is a false claim, because it is a claim to have knowledge of the unseen, but no one knows the unseen except Allah. So this argument is flawed, because no man can base his evidence on something of which he knows nothing. 

5 – Quoting al-qadar as an excuse for sin implies that the laws of Allah are pointless and that the reckoning, resurrection, and reward and punishment will not happen. 

6 – If al-qadar were a valid excuse for sin, the people of Hell would have used it, when they see the punishment and realize that they are going to fall into it and when the angels start to rebuke them. But in fact they do not use it as an excuse, rather they say – as Allah tells us (interpretation of the meaning) – “‘Our Lord! Respite us for a little while, we will answer Your Call and follow the Messengers!’” [Ibraaheem 14:44] 

“‘Our Lord! Our wretchedness overcame us’” [al-Mu’minoon 23:106] 

“‘Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire!’” [al-Mulk 67:10] 

“We were not of those who used to offer the Salaah (prayers)” [al-Muddaththir 74:43] 

Etc. 

If al-qadar were a justifiable excuse for sin, they would use it, for they are in the most desperate need of an excuse that would save them from the Fire of Hell. 

7 – If al-qadar were a valid excuse for sin, it would have been an excuse for Iblees who said: “‘Because You have sent me astray, surely, I will sit in wait against them (human beings) on Your straight path’” [al-A’raaf 7:16 – interpretation of the meaning] 

And Pharaoh the enemy of Allah would have been equal with Moosa, the one with whom Allah spoke. 

8 – Another point that refutes this argument and demonstrates it to be invalid is the fact that we see how people are keen to get what benefits them in this world. You never see anyone who ignores worldly things that are good for him and doing things that harm him on the grounds that this is what Allah has decreed. Why would anyone turn away from that which will benefit him in spiritual terms and turn to that which will harm him, and then claim that this is what Allah has decreed for him? 

I will give some examples which will clarify that for you: if a person wants to travel to some country, and there are two routes to this country, one of which is safe and secure, and the other is remote and dangerous, with the risk of murder and robbery, which route will he take? 

Undoubtedly he will take the first route. So why, with regard to the Hereafter, does he not take the road to Paradise and avoid the road to Hell? 

9 – Another point that may be used to refute the one who quotes al-qadar as evidence, is to follow his own line of reasoning and tell him: “Do not get married, and if Allah has decreed that you should have a son, you will have one, otherwise you will never have a child. Do not eat or drink, and if Allah has decreed that you should be satisfied, that will happen, otherwise it will never happen. If a wild animal attacks you, do not run away from it, and if Allah has decreed that you should be saved, then you will be, and if He has not decreed that you will be saved, running away will not help you. If you fall sick, do not seek treatment, and if Allah has decreed that you will recover then you will do so, but if He has not then medicine will never help you.” 

Will he agree with such comments or not? If he agrees with us, then we will know that his reasoning is not sound. If he disagrees with us, we will know that what he says and the excuses he gives are not valid. 

10 – The one who quotes al-qadar as an excuse for sin is likening himself to the insane and minors, who are not accountable and will not be taken to task, but if he were to be treated as they are in this world he would not accept that. 

11- If we accept this excuse, there would be no need to pray for forgiveness, or repent, or make du’aa’, or strive in jihad, or enjoin what is good and forbid what is evil. 

12 – If al-qadar were an excuse for shameful behaviour and sin, then there would be anarchy and chaos. There would be no need for hudood and ta’zeer punishments, or other types of penalties, because the wrongdoer would be able to quote al-qadar as an excuse and we would not need to punish wrongdoers and bandits or to have courts and a judiciary system, because everything that happens happens only by the decree of Allah. But no wise man would say such a thing. 

13 – The one who gives al-qadar as an excuse says: We will not be taken to task, because Allah has decreed this for us, and how can we be taken to task for something that has been decreed for us? 

We say to him: We will not be taken to task for that which has already been decreed for us, but we will be taken to task for what we do and earn. We are not commanded to do that which Allah has decreed for us, rather we are commanded to do that which is enjoined upon us. There is a difference between what Allah wills for us and what He wants from us. What He wills for us He has kept secret, but what He wants from us He has commanded us to do. 

The fact that Allah knows what we will do from eternity and has written that down is not an excuse, because His all-encompassing knowledge means that He knows what His creation will do, but that does not imply any kind of compulsion. By way of example – and for Allah is the highest description (al-Nahl 16:60) – if a teacher knows that one of his students will not make the grade this year because he is too careless and lazy, then this student fails just as the teacher knew he would, would any wise person say that the teacher forced him to fail, or would the student have any right to say “I did not succeed because this teacher knew that I would never succeed”? 

In conclusion, quoting al-qadar as an excuse for committing sin or for not doing obligatory duties is a false excuse, according to sharee’ah, common sense and reality. 

It is worth pointing out that many of those who use this excuse do not do so out of conviction and faith, rather they base their argument on whims and desires and stubbornness. Hence one of the scholars said to one such person: “When it comes to obedience you are a Qadari and when it comes to sin you are a Jabari; whatever school of thought suits your whims and desires, you follow it.” (Majmoo’ al-Fataawa, 8/107).  In other words, when he did an act of worship or obedience he attributed it to himself and denied that Allah had decreed that, but when he committed a sin he quoted al-qadar as an excuse. 

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said of those who quote al-qadar as an excuse: If these people persist in this belief they will be worse kaafirs than the Jews and Christians. (Majmoo’ al-Fataawa, 8/262) 

Based on this, there is no justification for a person to quote al-qadar as an excuse for his faults and sins. 

Rather al-qadar may be invoked when calamities befall a person such as poverty and sickness, loss of a loved one, destruction of crops, loss of wealth, accidental killing, and so on. This is a sign of full acceptance of Allah as one’s Lord. In this case referring to al-qadar is only valid when it has to do with calamities, not faults. The fortunate one is the one who seeks forgiveness for faults and is patient in the face of calamity, as Allah says (interpretation of the meaning): “So be patient (O Muhammad). Verily, the Promise of Allah is true, and ask forgiveness for your fault” [Ghaafir 40:55] 

The doomed one is the one who panics at the time of calamity and quotes al-qadar as an excuse for sin. 

The following example will help to explain this further: if a man is speeding in his car and fails to drive safely and causes an accident, then he is blamed for that and called to account, and he gives al-qadar as an excuse, that excuse will not be accepted from him, whereas if a person’s car is struck whilst stationary, and another person blames him and he responds by refering to al-qadar, this will be acceptable, unless he was parked in the wrong place. 

The point is that whatever a person does and whatever choices he makes cannot be excused by referring to al-qadar, but whatever is beyond his will and control may correctly be attributed to al-qadar. 

Hence Adam and Moosa (peace be upon them) disputed, as is described in the hadeeth of the Prophet (peace and blessings of Allah be upon him) who said: “Adam and Moosa disputed. Moosa said to him: ‘You are Adam whose sin caused you to be expelled [?] from Paradise.’ Adam said to him: ‘You are Moosa whom Allah chose to convey His message and to speak to; are you blaming me for something that Allah decreed for me before I was created?’ So Adam won the argument with Moosa.” Narrated by Muslim, 2652. 

Adam (peace be upon him) did not quote al-qadar as an excuse for his sin as may be imagined by those who do not think about the meaning of the hadeeth, and Moosa (peace be upon him) did not blame Adam for his sin, because he knew that Adam had asked his Lord for forgiveness and repented, and his Lord had accepted his repentance and guided him, and the one who repents from sin like one who did not sin. 

If Moosa had blamed Adam for his sin, he would have replied: “I sinned but then I repented, and Allah accepted my repentance,” or he would have said: “You, O Moosa, also killed a soul, and you threw down the Tablets,” and so on. Rather Moosa referred to the calamity and Adam responded by referring to al-qadar. See al-Ihtijaaj bi’l-Qadar by Shaykh al-Islam Ibn Taymiyah, 18-22. 

Whatever calamities are divinely decreed, we must accept them, for that is part of full acceptance of Allah as one’s Lord. With regard to sins, no one has the right to sin; if he does commit sin then he has to seek forgiveness and repent, so he should repent from sin and be patient in the face of calamity.” Sharh al-Tahhaawiyyah, 147. 

Note: 

Some of the scholars said that one of those who are justified in referring to al-qadar as an excuse is the one who repents from sin, so if anyone blames him for a sin from which he has repented, he may refer to al-qadar in this case. 

If it is said to one who has repented: “Why did you do such and such?” and he responds by saying, “That happened by the will and decree of Allah, but I have repented and asked forgiveness,” this excuse is acceptable in his case, because in his case the sin is like a calamity that befell him, and he did not quote al-qadar as an excuse for his negligence, rather he is referring to the calamity that befell him, which is disobedience towards Allah. Undoubtedly sin is a kind of calamity, and he is referring to al-qadar after the sin took place, and he is admitting his sin. So no one has the right to condemn the one who has repented from sin. What matters is how a person ends up, not the shortcomings that he may commit in the beginning. 

See A’laam al-Sunnah al-Manshoorah, 147; al-Qada’ wa’l-Qadar fi Daw’ il-Kitaab wa’l-Sunnah by Shaykh Dr. ‘Abd al-Rahmaan al-Mahmoud; al-Eemaan bi’l-Qada’ wa’l-Qadar by Shaykh Muhammad al-Hamd; and the summary by al-Shaykh Sulaymaan al-Khuraashi of the belief of Ahl al-Sunnah in al-Qadar as discussed in his book Turki’l-Hamd fi Meezaan Ahl al-Sunnah.

Not taking appropriate means on the grounds of putting one’s trust in Allah

This is one of the matters which have caused widespread problems, both on the individual level and on an ummah-wide scale.

The Muslim ummah has gone through many crises and difficult times, and it has emerged from them through enlightened thinking, penetrating insight and sound concepts, searching for the right means and weighing up the consequences and causes, and only then taking the appropriate means and approaching matters from the right direction.  Thus – by the will of Allah – they overcame those crises and emerged from those calamities, regaining their honor and past glory. This is how the ummah was during its golden ages.

But in these later times in which the ummah has been swamped by ignorance and overwhelmed by ideas of heresy and westernization, and bid’ah (reprehensible innovations) and misguidance have become widespread, many Muslims have become confused about this matter. They have made belief in al-qadaa’ wa’l-qadar (the will and decree of Allah) an excuse for laziness, and a justification for not being determined and resolved or thinking about higher matters such as how to achieve glory and success. They have preferred the easy, cheap route to the proper but difficult road.

Their solution was for a man to rely on al-qadar (Divine decree), and on the fact that Allah is the One Who does whatever He wants; whatever He wills happens and whatever He does not will does not happen – so let His will be done and let His decree come to pass. We have no means of changing anything and we have no involvement in any of that.

In this manner, many Muslims very easily submitted to the decrees without resisting them by taking the prescribed or permissible means.

So they did not enjoin what is good, forbid what is evil, wage jihaad against the enemies of Allah, strive to spread knowledge and do away with ignorance, combat destructive thought and misleading ideas… all on the grounds that Allah willed that!

The truth is that this major disaster and immense misguidance led the ummah into a deep pit of backwardness and decline, and enabled its enemies to overwhelm it, and brought upon it calamity after calamity.

But taking the appropriate means does not affect belief in al-qadar; in fact it is part of perfecting that belief. Allah decrees things for us, and He wants things from us. What He decrees for us is hidden from us, but what He wants from us, He commands us to do. He wants us to convey the call to the kuffaar even if He knows that they will not believe. He wants us to fight them even if He knows that we will be defeated by them. He wants us to be one ummah even if He knows that there will be divisions and differences among us. He wants us to be severe against the disbelievers and merciful amongst ourselves, even if He knows that we will be too severe with one another, and so on…

It is this confusion about what Allah wants for us and what He wants from us that has led to the confusion about this matter and caused us to fall into haraam things.

It is true that Allah is the One Who does whatever He wants, He is the Creator of all things, the One in Whose hand is the sovereignty of all things, the One to Whom belong the keys of the heavens and the earth, but He has created laws according to which this universe operates, although He is Able to go beyond these laws but He does not do this for everyone.

Believing that Allah is Able to help the believers against the disbelievers does not mean that He will help the believers when they are not doing anything to take the appropriate means, because victory without taking the means is impossible and Allah’s power does not have to do with the impossible, and because it is contrary to Allah’s wisdom, and His power is connected to His wisdom.

The fact that Allah is Able to do something does not mean that an individual, a group or the ummah is able to do the same thing. Allah’s power is an attribute that is unique to Him, and people’s abilities are unique to them – confusing Allah’s power and belief in it with a person’s ability and doing what Allah has commanded him to do is what makes people sit down and do nothing; this is what paralyzes peoples and nations.

This is what was noted and pointed out by one of the German orientalists, who said, when recording the history of the Muslims in later periods: “The nature of the Muslim is submission to the will of Allah and acceptance of His decree, and submission with all that he possesses to the One, the Subduer.”

This obedience has two effects. In the early period of Islam, it played a major role in wars and led to ongoing victory, because it instilled in soldiers the spirit of sacrifice.

But in later times it was a cause of stagnation which overwhelmed the Muslim world and threw it downhill, keeping it isolated from world events.  (al-‘Almaaniyyah by Shaykh Safar al-Hawaali, quoting from Paul Schamtaz in his book Islam the world power of tomorrow, p. 87)

The Reason Why Mankind Was Created

Allah never created anything in vain

One of the greatest attributes of Allah is wisdom, and one of His greatest names is al-Hakim (the most Wise). It should be noted that He has not created anything in vain; exalted be Allah far above such a thing. Rather He creates things for great and wise reasons, and for sublime purposes. Those who know them know them and those who do not know them do not know them. Allah has stated that in His Noble Book, where He says that He has not created mankind in vain, and He has not created the heavens and the earth in vain. Allah says (interpretation of the meaning): “Did you think that We had created you in play (without any purpose), and that you would not be brought back to Us?” So Exalted be Allah, the True King: La ilaha illa Huwa (none has the right to be worshipped but He), the Lord of the Supreme Throne!” [al-Muminun 23:115, 116] 

“We created not the heavens and the earth and all that is between them for a (mere) play” [al-Anbiya 21:16] 

“And We created not the heavens and the earth, and all that is between them, for mere play. We created them not except with truth (i.e. to examine and test those who are obedient and those who are disobedient and then reward the obedient ones and punish the disobedient ones), but most of them know not” [al-Dukhan 44:38] 

“Ha Mim. [These letters are one of the miracles of the Quran, and none but Allah (Alone) knows their meanings.] The revelation of the Book (this Quran) is from Allah, the All-Mighty, the All-Wise. We created not the heavens and the earth and all that is between them except with truth, and for an appointed term. But those who disbelieve, turn away from that whereof they are warned” [al-Ahqaf 46:1-3] 

Just as it is proven that there is wisdom behind the creation of man from the standpoint of shari’ah (Islamic law), it is also proven from the standpoint of reason. The wise man cannot but accept that things have been created for a reason, and the wise man regards himself as being above doing things in his own life for no reason, so how about Allah, the Wisest of the wise? 

Hence the wise believers affirm that there is wisdom in Allah’s creation, and the disbelievers deny that. Allah says (interpretation of the meaning): “Verily, in the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding. Those who remember Allah (always, and in prayers) standing, sitting, and lying down on their sides, and think deeply about the creation of the heavens and the earth, (saying): Our Lord! You have not created (all) this without purpose, glory to You! (Exalted are You above all that they associate with You as partners). Give us salvation from the torment of the Fire” [Al ‘Imran 3:190, 191] 

And Allah says, describing the attitude of the disbelievers towards the wisdom of His creation (interpretation of the meaning): “And We created not the heaven and the earth and all that is between them without purpose! That is the consideration of those who disbelieve! Then woe to those who disbelieve (in Islamic Monotheism) from the Fire!” [Sad 38:27] 

Shaykh ‘Abd al-Rahman al-Sa’di (may Allah have mercy on him) said: “Allah tells us of His perfect wisdom in creating the heavens and the earth, and that He has not created them in vain, i.e., in play with no beneficial purpose. 

“That is the consideration of those who disbelieve” in their Lord, because they think that which does not befit His Majesty. 

“Then woe to those who disbelieve (in Islamic Monotheism) from the Fire!” Allah created the heavens and earth in truth for truth. He created them so that His slaves might understand the completeness of His Knowledge and Power and the extent of His Might, and that He Alone is the One to be worshipped, and not those who have not created even an atom in the heavens or on earth. And that they might know that the Resurrection is true and that Allah will judge between the people of good and evil. The one who is ignorant of the wisdom of Allah should not think that Allah will treat them equally when judging them. Hence Allah says (interpretation of the meaning): “Shall We treat those who believe (in the Oneness of Allah Islamic Monotheism) and do righteous good deeds as Mufsidun (those who associate partners in worship with Allah and commit crimes) on earth? Or shall We treat the Muttaqun (the pious) as the Fujjar (criminals, disbelievers, the wicked)?” [Sad 38:28] 

This does not befit Our wisdom and Our judgment.” (Tafsir al-Sa’di, p. 712)

Man was not created to eat, drink and multiply alone

Allah has not created man to eat, drink and multiply, in which case he would be like the animals. Allah has honored man and favored him far above many of those whom He has created, but many people insist on disbelief, so they are ignorant of or deny the true wisdom behind their creation, and all they care about is enjoying the pleasures of this world. The life of such people is like that of animals, and indeed they are even more astray. Allah says (interpretation of the meaning): “while those who disbelieve enjoy themselves and eat as cattle eat; and the Fire will be their abode” [Muhammad 47:12]

 “Leave them to eat and enjoy, and let them be preoccupied with (false) hope. They will come to know!” [al-Hijr 15:3]

“And surely, We have created many of the jinn and mankind for Hell. They have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones'' [al-A'raf 7:179] 

It is well known to wise people that the one who does a thing knows more about the wisdom behind it than anyone else and for Allah is the highest description (al-Nahl 16:60); He is the One Who has created mankind and He knows best the wisdom behind the creation of mankind. No one would dispute this with regard to worldly matters. All people are certain that their physical faculties have been created for a reason. The eye is for seeing; the ear is for hearing, and so on. Does it make sense for his physical faculties to have been created for a reason but for himself to have been created in vain? Or does he not agree to respond to the One Who created him when He tells him of the reason behind his creation?

Allah created us to be tested 

Allah has told us that the creation of the heavens and the earth, and of life and death, is for the purpose of testing, so as to test man. Whoever obeys Him, He will reward him, and whoever disobeys Him, He will punish him. Allah says (interpretation of the meaning): “And He it is Who has created the heavens and the earth in six Days and His Throne was on the water, that He might try you, which of you is the best in deeds. But if you were to say to them: “You shall indeed be raised up after death,” those who disbelieve would be sure to say, “This is nothing but obvious magic” [Hud 11:7] 

“Who has created death and life that He may test you which of you is best in deed. And He is the All-Mighty, the Oft-Forgiving” [al-Mulk 67:2] 

From this test results a manifestation of the names and attributes of Allah, such as Allah’s names al-Rahman (the Most Gracious), al-Ghafur (the Oft Forgiving), al-Hakim (the Most Wise), al-Tawwab (the Acceptor of Repentance), al-Rahim (the Most Merciful), and other names of Allah. 

Allah created us to worship Him alone

One of the greatest reasons for which Allah has created mankind – which is one of the greatest tests – is the command to affirm His Oneness (Tawhid) and to worship Him Alone with no partner or associate. Allah has stated this reason for the creation of mankind, as He says (interpretation of the meaning): “And I (Allah) created not the jinn and mankind except that they should worship Me (Alone)” [al-Dhariyat 51:56] 

Ibn Kathir (may Allah have mercy on him) said: “I.e., I have created them so that I may command them to worship Me, not because I have any need of them. ‘Ali ibn Abi Talhah said, narrating from Ibn ‘Abbas: “except that they should worship Me (alone)” willingly or unwillingly. This is the view favoured by Ibn Jarir. Ibn Jurayj said: i.e., except that they should know Me. Al-Rabi’ ibn Anas said: “Except that they should worship Me”, i.e., for the purpose of worship.” (Tafsir Ibn Kathir, 4/239)

Shaykh ‘Abd al-Rahman al-Sa’di (may Allah have mercy on him) said: “Allah, may He be exalted, created mankind to worship Him and to know Him by His names and attributes, and to enjoin that upon them. Whoever submits to Him and does what is enjoined upon him will be one of those who are successful, but whoever turns away from that, they are the losers. He will inevitably gather them together in the Hereafter where He will reward or punish them for what He commanded and forbade them to do. Hence Allah mentions how the mushrikin (polytheists) denied the reward or punishment, as He says (interpretation of the meaning): “But if you were to say to them: ‘You shall indeed be raised up after death,’ those who disbelieve would be sure to say, ‘This is nothing but obvious magic’” [Hud 11:7] i.e., if you were to speak to these people and tell them about the Resurrection after death, they would not believe you, rather they would reject your words vehemently and deny the message you brought, and they would say, ‘This is nothing but obvious magic,’ but in fact it is obvious truth.” (Tafsir al-Sa’di, p. 333)

Meaning of the hadeeth; “Then the divine decree overtakes him and he does the deeds of the people of Hell”

Ibn al-Qayyim (may Allah have mercy on him) said: Those who are ignorant of Allah and His names and attributes misinterpret their true meanings and turn people against Allah and put obstacles between the people and loving Allah and drawing close to Him without realizing. 

We will mention some examples of that, such as that they try to make people with shallow knowledge (or weak faith) think that no acts of obedience towards Allah will do any good, even if that is done for a long time and a person has tried his utmost to do it properly both outwardly and inwardly; and that a person cannot be safe from the plot of Allah, rather it is Allah’s way to take the obedient one who fears Allah out of the mosque and into the brothels, and from Tawheed and tasbeeh to shirk and flutes, and turn his heart from pure faith to kufr. They narrated sound reports concerning this that they do not understand properly, and false reports that the Prophet never said, and they claim that this is the essence of Tawheed. End quote. Al-Fawaa’id (159). 

Then he (may Allah have mercy on him) said: … So this poor person no longer sees actions as being good or bad, so he does not feel comfortable when doing good, or feel distressed when doing bad. Is there any more effective way of putting people off Allah and making them hate Him than this?! If all the heretics strive hard to make people hate religion and put them off Allah, they could never have come up with anything worse than this.  

The one who has this belief thinks that he is reinforcing the ideas of Tawheed and the divine will and decree, and refuting the innovators and supporting Islam, but by Allah, a wise enemy is less harmful than an ignorant friend. All the revealed Books and all the Messengers bear witness to the opposite of that, especially the Qur’an. If those who seek to call others to Allah follow the method that is established by Allah and His Messenger in calling people to Islam, the whole world would be reformed in such a way that there would be no corruption after that.  

Allah tells us – and He is the One Who is truthful and fulfils promises – that He only judges people on the basis of their actions, and recompenses them for their deeds, and the one who does good should not fear any injustice or unfairness; He will never cause the deeds of any doer of good to be lost, no matter how small, or wrong any soul in the slightest. “But if there is any good (done), He doubles it, and gives from Him a great reward” [al-Nisa’ 4:40]. Even if it is the size of a grain of mustard seed, He gives reward for it and does not cause it to be lost. He recompenses bad deeds with the like thereof, and cancels them out if a person repents, regrets it and seeks forgiveness and does good deeds, or if calamities befall him. But He rewards a good deed anything from tenfold to seven hundred fold or more. 

He is the One Who reforms the misguided and turns back to Him the hearts of those who turn away; He accepts the repentance of sinners, guides the misled, saves the doomed, teaches the ignorant, guides the confused, reminds the heedless, and gives refuge to the lost. When He sends a punishment, it is only after severe rebellion and stubborn turning away, and after calling the people to turn back to Him. End quote. Al-Fawaa’id (161). 

There follows a great hadeeth which was narrated by al-Bukhaari (3208) and Muslim (2643) from Ibn Mas’ood (may Allah be pleased with him). Some people were confused about the words of the Prophet (peace and blessings of Allah be upon him) “one of you may do the deeds of the people of Paradise until there is nothing between him and it but a cubit, then the decree overtakes him and he does a deed of the people of Hell and enters it. And one of you may do the deeds of the people of Hell until there is nothing between him and it but a cubit, then the decree overtakes him and he does a deed of the people of Paradise, and enters it.” 

This is an example of what Ibn al-Qayyim (may Allah have mercy on him) tried to point out of saheeh reports which are not understood properly. 

The answer to this is that it applies to the one who does not do deeds with sincerity and faith, rather he does deeds of the people of Paradise as it appears to people only, as is explained in another version of the hadeeth that was narrated by al-Bukhaari (4207) and Muslim (112) from Sahl who said: The Prophet (peace and blessings of Allah be upon him) and the mushrikeen met in battle and fought. When the Messenger of Allah (peace and blessings of Allah be upon him) went back to his camp and the others went back to their camp, there was among the companions of the Messenger of Allah (peace and blessings of Allah be upon him)a man who killed anyone (of the enemy) who got in his way. They said: No one has done better today than so and so. The Messenger of Allah (peace and blessings of Allah be upon him) said, “Rather he is one of the people of Hell.” A man said: I am going to follow him. So he went out with him; every time that man stopped, he stopped with him, and when he hastened, he hastened with him. He said: The man was badly wounded, so he sought to hasten his death. He put the handle of his sword on the ground and its tip in the middle of his chest, and then he leaned [on his sword] and killed himself. The man went to the Messenger of Allah (peace and blessings of Allah be upon him) and said: I bear witness that you are the Messenger of Allah (S). He said: “Why is that?” He said: The man who you said was one of the people of Hell and the people were astounded by that. I said, I will find out about him for you. So I followed him until he was badly wounded, then he sought to hasten his death.  He put the handle of his sword on the ground and its tip in the middle of his chest, and then he leaned on it and killed himself. The Messenger of Allah (peace and blessings of Allah be upon him) said: “A man may do the deeds of [the people of] Paradise, or so it seems to the people, although he is one of the people of Hell, and a man may do the deeds of [the people of] Hell, or so it seems to the people, although he is one of the people of Paradise.” 

As for the one who does the deeds of the people of Paradise in a real sense, sincerely and on the basis of faith, Allah is too just, merciful and generous to let him down at the end of his life. 

Rather these are the ones who are guided, directed and helped to persist, as Allah says (interpretation of the meaning): “Allah will keep firm those who believe, with the word that stands firm in this world (i.e. they will keep on worshipping Allah Alone and none else), and in the Hereafter. And Allah will cause to go astray those who are Zaalimoon (polytheists and wrongdoers), and Allah does what He wills” [Ibraaheem 14:27]

“As for those who strive hard in Us (Our Cause), We will surely guide them to Our paths (i.e. Allah’s religion — Islamic Monotheism). And verily, Allah is with the Muhsinoon (good-doers).” [al-‘Ankaboot 29:69]

“Verily, he who fears Allah with obedience to Him (by abstaining from sins and evil deeds, and by performing righteous good deeds), and is patient, then surely, Allah makes not the reward of the Muhsinoon (good‑doers) to be lost” [Yoosuf 12:90] 

“They rejoice in a grace and a bounty from Allah and that Allah will not waste the reward of the believers” [Aal ‘Imraan 3:171]

Ibn al-Qayyim said in al-Fawaa’id (p. 163): With regard to the fact that a man may do the deeds of the people of Paradise until there is nothing between him and it but a cubit, then the decree overtakes him, this refers to the actions of the people of Paradise as they appear to other people. If it was a righteous deed that is acceptable to Allah, then Allah would love it, accept it and not cancel it out. Someone may say that this phrase, “until there is nothing between him and it but a cubit”, does not support what we have suggested; the answer to that is that if deeds are to be judged by the way they end, this man did not have enough patience to complete his deeds properly; rather there was a hidden problem and something wrong with his deeds, by means of which he was let down towards the end of his life, so that hidden, serious, fatal problem caused his downfall at the time of need. If there was no problem and no insincerity, Allah would not have turned his faith into disbelief. And Allah knows better than all people what they do not know of each other. End quote. 

Ibn Rajab (may Allah have mercy on him) said: The words “as it appears to people” indicate that what is hidden may be different from what is apparent to people, and that a bad end is because of a hidden problem in a person that people are not aware of, whether it is a bad deed and the like, so that hidden quality may lead to a bad end at death. 

Similarly, a man may do a deed of the people of Hell, but inwardly he has some good quality, and that prevails at the end of his life, and leads to a good end for him. 

‘Abd al-‘Azeez ibn Abi Rawaad said: A man was dying and he was being prompted to say Laa ilaaha ill-Allah, but the last words he said were, “He does not believe in what you are saying” (referring to himself), and he died like that! 

He said: I asked about him, and found that he was addicted to alcohol! 

‘Abd al-‘Azeez used to say: Beware of sins for it is sins that led him to this bad end. 

In general, how people end up is the consequences of what went before, and all of that has been previously written in a Book, hence the salaf greatly feared a bad end, and some of them would feel anxious when remembering previous sins. 

It was said that the hearts of the righteous are concerned about how their life will end, and they always wonder: how will our end be? 

The hearts of those who are close to Allah are concerned about previous sins, and say: How will our sins affect our ends? Sahl al-Tastari said: The one who has started his journey towards Allah fears that he may fall into sin and the one who is close to Allah fears that he may end fall into kufr (disbelief). 

Hence the Sahaabah and the righteous salaf who came after them feared that they might become hypocrites, and their fear and anxiety were intense. So the believer fears lesser hypocrisy for himself, and worries that it might prevail at the end of his life, and take him into a state of major hypocrisy, as it was mentioned above that hidden problems may lead to a bad end. End quote. Jaami’ al-‘Uloom wa’l-Hukam (1/57-58). 

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: The hadeeth of Ibn Mas’ood, “until there is nothing between him and it but a cubit” means, Paradise. It does not mean that his deeds bring him to this position until there remains nothing but a cubit, because if he were doing the deeds of the people of Paradise in a true sense, Allah would not let him down because Allah is more generous than His slaves. Imagine a person devoted to Allah, and there is nothing but a cubit between him and Paradise: would Allah turn him away?! This is impossible. Rather the meaning is that he does the deeds of the people of Paradise as it appears to others, until when there is nothing left of his lifespan but a little, his heart drifts away – Allah forbid; we ask Allah to keep us safe and sound. This is the meaning of the hadeeth of Ibn Mas’ood: when there is nothing left between him and Paradise but a cubit with regard to his lifespan, otherwise he was not doing the deeds of the people of Paradise in the first place. 

We ask Allah not to misguide our hearts. (So the person referred to) is striving but in his heart there is some hidden evil that leads to his doom when there is only one cubit left when he dies. End quote from al-Liqa’ al-Shahri (13/14). 

Some scholars suggested that the person mentioned in the hadeeth may be striving in a true sense, until when his lifespan nears its end, he meets a bad end, and dies in a state of kufr or sin, but this is rare. This also goes back to something hidden or some serious evil quality that the person persisted in, such as corrupt belief or a major sin that dooms one to Hell, which led to his bad end. We ask Allah to keep us safe and sound. So the hadeeth is to be understood as a warning that no one should rely too much on his deeds and we should ask Allah for steadfastness until death, for hearts are between two fingers of the Most Merciful and He turns them as He wills. 

Al-Nawawi (may Allah have mercy on him) said in Sharh Muslim: What is meant by a cubit is an indication of how close he is to death, and whether he will enter Paradise or Hell after that, and that there is nothing between him and his reaching that abode except a cubit, like that which remains between him and his reaching any spot on earth. What this hadeeth means is that this may happen in rare cases to some people, not that it is the norm. Moreover it is a sign of Allah’s kindness and mercy that people may revert from evil to good in many cases. As for their reverting from good to evil, this is very rare and hardly ever happens. This is like the words of Allah [in the hadeeth qudsi]: “My mercy precedes My wrath and prevails over My wrath.” That includes those who turn to the deeds of Hell by disbelieving or sinning, but they (the scholars) differ with regard to whether they will abide therein forever or not. The kaafir will abide in Hell forever, but the sinner who dies believing in Tawheed will not abide therein forever, as stated above. In this hadeeth there is a clear confirmation of the divine decree, and that repentance erases all sins that came before it, and that whatever state a person dies in, he will be judged accordingly, whether it is good or bad, but those who commit sins other than kufr are subject to the will of Allah. End quote. 

What should be noted in this context is that the same hadeeth which confused you also contains the answer to this confusion. That is because it does not only confirm the concept of the divine decree and Allah’s prior knowledge of His creation and His prior writing of their deeds, but in this and similar texts, in addition to all that, there is also affirmation of His commands and prohibitions, and that Allah does not punish them or bless them on the basis of His knowledge concerning them only, but rather on the basis of what they did and earned themselves. 

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: This hadeeth and similar reports point to two concepts: 

1 – The prior decree, which means that Allah already knows who are the people of Paradise and who are the people of Hell before they do any deeds. This is true and must be believed in. Indeed the imams, such as Maalik, al-Shaafa’i and Ahmad, have stated that the one who denies this is a kaafir. Rather we must believe that Allah knows everything that is going to happen before it happens, and we must believe in what He has told us that He has decreed will happen and has told us of it before it happens. 

2 – That Allah knows all things the way they are, and He has made for things means that may lead to these things. So He knows that these things could result from these means, as He knows that this man may have a child by means of having intercourse with a woman that makes her pregnant. If this man says: Allah knows that I am going to have a child so there is no need for me to have intercourse, then he is a fool, because Allah knows that it will come about by means of what He has decreed of intercourse. Similarly a man knows that crops will grow as the result of his watering the seeds that he has planted, but if he says: He knows that it will happen so there is no need to plant seeds, then he is ignorant and misguided because Allah knows what will come about by those means. 

Similarly, if He knows that this one will be blessed in the Hereafter and that one will be doomed, we say: it is because that one does the deeds of the doomed, so Allah knows that he will be doomed because of his deeds. If it is said that he is doomed even if he does not do anything, this is false, because Allah does not admit anyone to Hell except for his sin, as Allah says (interpretation of the meaning): “That I will fill Hell with you [Iblees (Satan)] and those of them (mankind) that follow you, together” [Saad 38:85]. So He swore to fill it with Iblees and his followers, and those who follow Iblees have disobeyed Allah, may He be exalted, but Allah does not punish anyone for what He knows he will do until he does it. 

Similarly Allah has decreed Paradise for the people who believe in Him and obey Him, so the one who is decreed to be one of them is guided by Allah to believe and obey. The one who says, I will enter Paradise whether I am a believer or a disbeliever, if He knows that I am one of its people, is fabricating a lie against Allah. Allah knows that he will be admitted to it by faith, so if he does not have faith he will not be the one who Allah knew would enter Paradise, rather he will be not a believer but a kaafir, and Allah knows that he will be one of the people of Hell, not one of the people of Paradise. 

Hence Allah commanded people to pray, seek forgiveness from Allah and other means. The one who says, I will not pray or ask, and I will rely on the divine decree, is also mistaken, because Allah has made praying and asking means of attaining His forgiveness, mercy, guidance, support and provision. If He has decreed some good for a person to be attained by means of du’aa’ that will not be attained it without du’aa’. What Allah has decreed and knows about people’s situations and how their lives will end, it is only decreed through the means that lead to that specific outcome. Nothing in this world or in the Hereafter happens except through means, and Allah is the Creator of the means and the ends. 

With regard to this matter, two types of people go astray. There are those who believe in the divine decree and think that it is sufficient to attain one's aims, so they turn away from the prescribed means and righteous deeds. They will end up disbelieving in the Books of Allah, His Messengers and His religion. 

(The other group) ask for reward from Allah as a hired man asks for his wages from his employer, relying on their own power, strength and deeds. These people are ignorant and misguided, because Allah has not enjoined His commands upon people out of need, and He has not imposed His prohibitions out of stinginess, rather He has enjoined what is in their best interests and He has forbidden that which is bad for them. As He says: “You will never be in a position where you are able to harm Me and you will never be in a position to benefit Me.”  

The one who turns away from the commands and prohibitions, promises and warnings, and focuses only on the divine decree has gone astray, and the one who strives to follow the commands and prohibitions and ignores the divine decree has gone astray. Rather the believer is as Allah says: “You (Alone) we worship, and You (Alone) we ask for help (for each and everything)” [al-Faatihah 1:5], so we worship Him by following the command, and we seek His help on the basis our belief in the divine decree. End quote. 

Muqtatafaat min Majmoo’ al-Fataawa (8/66 ff). 

Why did Allah create mankind when he knows what their destiny will be 

Firstly: 

Knowledge of the purpose for which Allah created mankind may answer many questions that the atheists raise in order to confuse people, and by which some Muslims may be influenced. These issues include the idea that Allah created mankind in order to put some of them in Paradise and the others in Hell! This is a mistaken notion. It is not for this purpose that Allah created mankind and brought them into being. 

It should realize that the purpose behind the creation of man and the creation of heaven and earth, is that Allah, may He be glorified and exalted, may be known and that His Oneness (Tawheed) may be affirmed and that He may be obeyed. 

Allah says (interpretation of the meaning): “And I (Allah) created not the jinn and mankind except that they should worship Me (Alone)” [al-Dhaariyaat 51:56]. 

Ibn Katheer (may Allah have mercy on him) said: i.e., I have only created them so that I might command them to worship Me, not because I am in need of them. 

‘Ali ibn Abi Talhah said, narrating from Ibn ‘Abbaas: “except that they should worship Me (Alone)” means: except that they should affirm their servitude to Me, willingly or unwillingly. This was the view favored by Ibn Jareer. Tafseer Ibn Katheer (4/239). 

Many people are confused about what is wanted from the slaves of Allah, which is adhering to His religion which He has chosen for them, and what is wanted for them, which is rewarding the obedient and punishing the disobedient. This is part of Allah’s decree which will never be altered or changed. 

Ibn al-Qayyim (may Allah have mercy on him) said: As for the truth which is the purpose for which He created them – i.e., the heavens and the earth and everything in between them – it is a twofold aim: what is wanted from His slaves and what is wanted for them. 

What He wants from them: is that they should know Allah and the attributes of His perfection, may He be glorified and exalted, and they should worship Him alone and not associate anything with Him, so He alone will be their God, the One Whom they worship and obey and love. Allah says (interpretation of the meaning): “It is Allah Who has created seven heavens and of the earth the like thereof (i.e. seven). His Command descends between them (heavens and earth), that you may know that Allah has power over all things, and that Allah surrounds all things in (His) Knowledge” [al-Talaaq 65:12]. 

He told us that he created the universe so that His slaves might know the perfection of His power, the all-encompassing nature of His knowledge, which requires knowing Him and His names and attributes, and affirming His oneness. 

Allah says (interpretation of the meaning): “And I (Allah) created not the jinn and mankind except that they should worship Me (Alone)” [al-Dhaariyaat 51:56]. 

This purpose is what is wanted from His slaves, which is that they should know their Lord and worship Him alone. 

As for what is wanted for them, it is recompense on the basis of justice and divine grace, reward and punishment. Allah says (interpretation of the meaning): “And to Allah belongs all that is in the heavens and all that is in the earth, that He may requite those who do evil with that which they have done (i.e. punish them in Hell), and reward those who do good, with what is best (i.e. Paradise)” [al-Najm 5 :31] 

“Verily, the Hour is coming - and I am almost hiding it - that every person may be rewarded for that which he strives” [Ta-Ha 20:15] 

“In order that He may make manifest to them the truth of that wherein they differ, and that those who disbelieved (in Resurrection, and in the Oneness of Allah) may know that they were liars” [al-Nahl 16:39] 

“Surely, your Lord is Allah Who created the heavens and the earth in six Days and then rose over (Istawâ) the Throne (really in a manner that suits His Majesty), disposing the affair of all things. No intercessor (can plead with Him) except after His Leave. That is Allah, your Lord; so worship Him (Alone). Then, will you not remember? 4. To Him is the return of all of you. The Promise of Allah is true. It is He Who begins the creation and then will repeat it, that He may reward with justice those who believed and did deeds of righteousness. But those who disbelieved will have a drink of boiling fluids and painful torment because they used to disbelieve” [Yoonus 10:3, 4]. Badaa’i’ al-Fawaa’id (4/971). 

Secondly: 

Allah does not admit people to Paradise or Hell simply because He knows that they deserve that, rather He will admit them to Paradise or Hell on the basis of the deeds that they actually did in this world. If Allah created mankind and put them in His Hell, they would soon argue that He did not test them or give them the chance to strive. Allah wanted to refute this argument, so He created them in this world and gave them reason, and revealed His Books, and sent His Messengers; all of that is so that they will have no argument against Allah on the Day of Resurrection. 

Allah says (interpretation of the meaning): “Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allah after the (coming of) Messengers. And Allah is Ever All‑Powerful, All‑Wise” [al-Nisa’ 4:165]. 

Shaykh Muhammad al-Ameen al-Shanqeeti (may Allah have mercy on him) said: In this ayah it clearly states that it is essential to leave no excuse for anyone, by sending the Messengers who give glad tidings of Paradise to those who obey them and give warning of Hell to those who disobey them. 

This excuse is completely ruled out here by the sending of the Messengers with glad tidings and warnings, as is stated at the end of Surah Ta-Ha where Allah says (interpretation of the meaning): “And if We had destroyed them with a torment before this (i.e. Messenger Muhammad صلى الله عليه وسلم and the Qur’an), they would surely, have said: ‘Our Lord! If only You had sent us a Messenger, we should certainly have followed Your Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.), before we were humiliated and disgraced’” [Ta-Ha 20:134].  

It is also referred to in Surah al-Qasas where Allah says (interpretation of the meaning): “And if (We had) not (sent you to the people of Makkah) - in case a calamity should seize them for (the deeds) that their hands have sent forth, they would have said: ‘Our Lord! Why did You not send us a Messenger? We would then have followed Your Ayaat (Verses of the Qur’an) and would have been among the believers’” [al-Qasas 28:47]. 

And Allah says (interpretation of the meaning): “This is because your Lord would not destroy the (populations of) towns for their wrongdoing (i.e. associating others in worship along with Allah) while their people were unaware (so the Messengers were sent)” [al-An’aam 6:131] 

“O people of the Scripture (Jews and Christians)! Now has come to you Our Messenger (Muhammad صلى الله عليه وسلم) making (things) clear unto you, after a break in (the series of) Messengers, lest you say: ‘There came unto us no bringer of glad tidings and no warner.’ But now has come unto you a bringer of glad tidings and a warner” [al-Maa’idah 5:19] 

“And this is a blessed Book (the Qur’an) which We have sent down, so follow it and fear Allah (i.e. do not disobey His Orders), that you may receive mercy (i.e. saved from the torment of Hell). Lest you (pagan Arabs) should say: “The Book was sent down only to two sects before us (the Jews and the Christians), and for our part, we were in fact unaware of what they studied.” Or lest you (pagan Arabs) should say: “If only the Book had been sent down to us, we would surely, have been better guided than they (Jews and Christians).” So now has come unto you a clear proof (the Qur’an) from your Lord, and a guidance and a mercy” [al-An’aam 6:155-157]

And there are other similar verses. 

It is clear from these and other ayahs of the Qur’an that Allah does not punish anyone except after warning and leaving no excuse on the lips of the Messengers (peace and blessings of Allah be upon them). Allah clearly states in many ayahs that he does not admit anyone to Hell except after leaving no excuse and warning on the lips of the Messengers, for example He says (interpretation of the meaning): “Every time a group is cast therein, its keeper will ask: ‘Did no Warner come to you?’ They will say: ‘Yes, indeed a Warner did come to us, but we belied him and said: “‘Allah never sent down anything (of Revelation)”’” [al-Mulk 67:8]

It is well known that the words of Allah “Every time a group is cast therein” includes all the groups who will be thrown into it. 

Abu Hayyaan said in al-Bahr al-Muheet, commenting on the ayah under discussion: [The word] kullama (“every time”) indicates a general meaning encompassing every time throwing is done, so it includes all those who are thrown in. 

Another example is the ayah in which Allah says (interpretation of the meaning): “And those who disbelieved will be driven to Hell in groups till when they reach it, the gates thereof will be opened (suddenly like a prison at the arrival of the prisoners). And its keepers will say: ‘Did not the Messengers come to you from yourselves, reciting to you the Verses of your Lord, and warning you of the Meeting of this Day of yours?’ They will say: ‘Yes,’ but the Word of torment has been justified against the disbelievers!” [al-Zumar 39:71]. 

The words “And those who disbelieved will be driven” are general in meaning and include all the kuffaar. 

The words “And those who disbelieved will be driven… They will say: ‘Yes…’ ” are general in meaning and include all the kuffaar. This clearly shows that the all the people of Hell will have been warned by their Messengers in this world, but they disobeyed the command of their Lord, as is clear. Adwa’ al-Bayaan (3/66, 67) 

We believe that knowing the purpose for which Allah created mankind, and knowing that Allah will not punish anyone according to what He knows about them, rather it will be recompense for his deeds in this world, and therefore he will not have any excuse before Allah. 

Secondly: 

With regard to the question of why Iblees was sent down to earth with Adam and his progeny, the difference between Adam’s coming down and that of Iblees is that when Adam (peace be upon him) was sent down to earth he had repented to Allah, so Allah accepted his repentance and guided him, and sent him down to this earth as an honored Prophet who had been forgiven, and he was to remain in this world until the appointed time that Allah has decreed for him.  

As for the enemy of Allah Iblees, he did not repent at all or regret his sin, or turn back; he has no hope of repentance and never tried to repent. Rather he was stubborn and arrogant, and he overstepped the mark and disbelieved. But he asked Allah not to hasten his doom and punishment, but rather to delay that until the Day of the appointed time. He did not ask for that so that he would have the opportunity to repent, rather it was so that he could persist in following the path of doom, and take the misguided people to Hell with him. He came down as a leader of his party, the losing party of the shaytaan, so that Allah's wisdom concerning His creation might be fulfilled, and so that He might test them: will they obey Him or will they obey His enemy?, and so that the ultimate doom will be the share of this accursed enemy, because of his stubbornness and evildoing, and he deserves to be a loser.