Literature --> Researches
BELIEF IN JUDGMENT AND DESTINY AND ITS EFFECT ON HUMAN BEHAVIOR
(Al'iiman Bialqada' Walqadar Wathruh Fi Sulwk Al'iinsan)
A paper written by the Sheikh in 1394 AH / 1974 CE and published in the Journal of the College of Islamic Studies in its eighth issue issued in Rabi 'al-Awwal 1394 AH / March 1974 CE, after which it was printed in a separate pamphlet, and also published with a research group in a book under the name “Jurisprudence Research Group.” The research was translated into Persian and Malay And it was published in many Islamic magazines around the world.
1 ) Belief in judgment and destiny is a very important aspect of the Islamic faith, and it has a profound effect on the behavior of the individual, his actions and his attitude towards reality and events, provided that this belief is based on the correct meaning of judgment and destiny, so where do we find this correct meaning? The answer is found in the only source to know all the meanings of the Islamic faith, including the issue of judgment and destiny, and this source is the divine revelation represented in the Holy Qur’an and the pure Sunnah of the Prophet only, so it is absolutely not permissible to substitute this source and not involve anyone else in it.
2 ) The unity of the source in the knowledge of the Islamic faith is a very important and extremely dangerous asset that must be recognized and approved in the search for any meaning of the Islamic faith, and not to be overlooked when evaluating what has been said or said in this area, and with this we accept, God willing, of aberration and delusion.
3 ) The basis of this original is clear and well-known and every Muslim acknowledges, so there is no need to narrate the evidence against it, but with its clarity and acceptance of it, it has turned away from a sharp man oblivious to his neutrality or justification for it in a way that is neither convincing nor helpful.
4 ) Objection and its motive: But it may be said here in the face of opposition or interrogation: What is the place of the mind in the field of belief and with the mind, we know God and his Messenger believed us and established the evidence for that? So is it permissible after that to disrupt the mind or keep it away from this field, which is apparent from your words?
5 ) The answer: that reason is the basis of assignment and qualifications, so it does not conceive, then, that we call for the disruption of the mind or its removal from the field of belief. As for what we want and emphasize on it is to stop the mind at its limit and keep it within the scope of its function and not allow it to be unruly, because if the mind is limiting and transgressing The limitation and out of the scope of his job did not bring us except with the absent imagination and the false illusion, and neither illusion nor imagination is a basis for correct knowledge.
6 ) Then, by calling us to this origin, we are actually calling to what is indicated by a sound mind. Reason, as you said, and we say show us the truthfulness of the Messenger Muhammad and that he is truly the Messenger of God and the meaning of the Messenger is that God sent him to convey his message on the creation, then, to believe in what he was told about His Lord and surrender to him by that out of satisfaction, conviction and adherence, and among other things he told us about the matters of the Islamic faith, and this necessarily means that the only source for knowing the meanings of the faith is what we have said: the Holy Qur’an and the Sunnah of the Prophet, that is, the divine revelation, and accordingly, any opposition, contradiction or response The Messenger told him ﷺon the pretext that it contradicts reason. It is considered an explicit contradiction to what the mind indicates that it is truly the Messenger of God. Which of the two parties is happier considering the reason and its connotations: the owners of this objection or question, or those with the unity of the source in knowing the Islamic belief?
7 ) And the function of the mind after we have indicated the Messenger’s truthfulness is to understand the Messenger’s announcements عرفand know their meanings as they are, not as he imagines them in the case of his wildness and his departure from the limits of his job, because the limit of correct knowledge of anything is to know how it is in reality and not as you would like it to be On him this thing, for this is an illusory knowledge of a delusional thing that does not exist and it is not a knowledge of the thing that is actually outside. The example of the mind in both cases is like a lamp in your hand that reveals to you what is there and not what is not there. So if you want it to show you what you like to be of what is not present, it cannot do that except by way of illusion and imagination, and they are not suitable as a way for correct knowledge.
Another objection and its payment:
8 ) It may also be said in the form of objection or interrogation, and do you want this original - the unity of the source - the reluctance to the products of the old and modern philosophers and not to use them in the field of belief? If you say yes, then this is a stone on the minds, a narrowing of the paths of knowledge, and a contradiction to the approach of our ancient scholars. They learned Greek philosophy and used it as evidence and tried it in the field of Islamic belief. Were they misguided or unaware of your origin that you say now? And if you say, your origins are not destroyed, and the sources of knowledge of the Islamic faith have multiplied.
9 ) The answer: God, the Most Majestic, described His Book and what His Messenger brought about with descriptions of guidance, light, healing, truth, and other similar descriptions. The same is the same as the one who refuses pure, fresh water, the pure albumen that is offered to him, and the water of the stagnant ponds affects him, and the same is the example of one who refuses to walk in broad daylight on the straight and safe paved road behind the expert and trustworthy guide, and he prefers to walk behind a blind person or go in the darkness of the night and its dark darkness in a dense forest The trees are wrapped in twigs, howling lions, and their land is filled with thorns, scorpions and snakes, and he claims that his blind or nesting guide will lead him to the destination in safety and security. And the same is the same as the one who rejects modern medical sciences, its theories, treatment, and tools, and takes what Greece had of knowledge of medicine and physical therapy.
10 ) As for what you said about the curricula of some of the old scholars, this is really true and has many reasons, including the desire of their preachers to respond to their opponents with the same language, style, arguments and evidence. Including showing falsehood of philosophers and those who invoke their sayings. And whoever among them falls into the vanities of the philosophers, desires them, or defends them and argues them, or is judged by them, or opposes the facts in the field of the Islamic faith, for these people have commanded them to God, but they certainly do not fit us in a good manner because following others only improves in what happened to this other than in what was wrong. An abuse and no excuse at all for anyone to follow another in his apparent error is contrary to what he knew of religion, and if the follower was a number of the scholars, and the Muslim must judge according to the law of God and not to the Greek philosophy, God Almighty said: They do not find in themselves an embarrassment about what you have decided, and they will make the peace.)
11 ) As for the stone on the minds and the narrowing of the paths of knowledge, these are rhetorical expressions that are pointless and do not fit in this regard. She is dazzled by the decorated falsehood, but if she is unable to do so despite her ignorance of the meanings of the Islamic faith, then the risk of saying and deceiving others and lack of advice in religion is to allow the owners of these helpless minds to see what you have mentioned and to infer it, for this falls into making the Sharia governed by something other than it does not judge it, and its servant It is not serviced, and this is not permissible.
12 ) As for the means of knowledge and claiming its narrowing, this is a fallen saying. It is known that each type of knowledge has its own sources. For example, physics, chemistry and all other natural sciences, as well as social sciences have their own sources, so also the meanings of the Islamic faith and the sciences in general have their own sources. And these sources - that is, the sources of knowledge of the Islamic creed - are the Qur’an and the Sunnah, so it is originally unacceptable to seek knowledge of the meanings of this belief other than the Qur’an and the Sunnah, such as Greek philosophy, for example, and if some of the meanings of the Islamic creed do not like some and are afraid to declare this, then cover up behind philosophy, this does not help It does not give him immunity in his wrong way.
13 It may be said that the Sharia did not elaborate matters of belief, so a reference to philosophy is necessary to know the details. And this saying is also false and camouflaged because matters of belief are among the most important demands of the religion that God sent by the Prophet Muhammad It is impossible in a sound mind that the street ignores this important requirement and does not explain it to us in the necessary detail and refer us to others in its knowledge at the time that showed us the nullifiers of ablution and how to purify oneself. And similar branches and fractions of religion. Whereas, the street showed us the meanings of the Islamic faith in the Qur’an and the Sunnah in the best form of the statement and completed it. As a matter of determining the reality, we say that the source of knowledge of the meanings of the Islamic faith is the Quran and the Sunnah. However, this saying does not prevent us from seeking the help of what a sound mind perceives from indications of some of the meanings of the Islamic faith, as in its perception that repeating is easier than starting.In fact, Shara recognize these signs and refers to them as in the verse (and hit us, for example, and forgot about his creation, said of Yahya bones, a Rmam * Say will give them life, which created the first time it is all the creation of Knowing) In this verse referring to what realize the mind that Reintroduction easier than Getting started.
Likewise, what we have said does not prevent us from seeking help from the authentic sayings of the wise men, which they said after long pondering and consideration and confirming the meanings of the Islamic faith. As in the sayings of their preachers about the impossibility of the ancient world, as well as what we have said does not prevent the use of modern sciences related to animals, plants, physics, chemistry and others that show us the wonders of creatures and the accuracy of their composition and creation and the accuracy of the laws that govern them, as well as the astronomical sciences and the wonders of the celestial bodies. It is sufficient to use it in the place of the Islamic faith and to show the greatness of God, the Majestic, the Majestic. The meanings of faith in God.
But despite all of this, it cannot be said that the connotations of reason, the sayings of the wise men, or the medical sciences are independent sources for the knowledge of the Islamic faith, nor that they are collectively or individually suitable for opposing the meanings of the Islamic belief mentioned in the Qur’an and Sunnah or making it a ruling on this belief or the Qur’an’s significance and detail thereof .
14 ) Another objection and its motive: It may also be said, by way of objection or questioning, that the texts of the Qur’an and the Sunnah bear many meanings, which leads to the occurrence of a difference in the meanings of the Islamic creed, and this difference actually occurred, which prompted the disputed to refer to the sayings of the philosophers to know the required meaning, so how is correct So, your statement about the unity of the source of knowledge of the Islamic faith?
15 ) The answer: It is true that some texts of the Qur’an and the Sunnah, but not all, have more than one meaning, but this does not mean that the Shari’a did not explain to us the intended meaning because the claim in this contradicts the description of the Qur’an by the clear, and contradicts the saying of the Messenger with the clear rhetoric and contradicts the Almighty’s saying (And we sent down to you the reminder) To make it clear to the people what was revealed to them) and contradicts the Almighty’s saying (Do they not contemplate the Qur’an or on hearts of closed meaning) because contemplation does not mean more than the meaning of the texts is closed. Based on this, we say with certainty and certainty that God Almighty explained to us the intended meanings of the texts of the Qur’an, either in the Qur’an itself or in the Prophet’s Sunnah, because God Almighty, as Hasan al-Basri said: God did not reveal a verse but He loves to know what God wanted by it and this cannot be obtained Knowledge only with a statement from God and His Messenger.
16) And the occurrence of disagreement in some of these texts despite the statement of the Sharia for them as we have said, does not require referring to the sayings of the philosophers to know the intended meaning.But by reference to the Apostle statement to arbitration in order this dispute, he said the Almighty (not the Lord does not even Igmuk believe in the trees of them, and find themselves embarrassed than I was and recognize recognition) and which assigns to know the intended meaning back to what it was companions honored in matters of faith and They understood it from its texts because they, may God be pleased with them, know from others these meanings for many reasons (including) that they know the language of the Qur’an an innate and sound knowledge, no knowledge of cost and learning, and (from it) that they saw the revelation and knew the reasons for revelation and (from it) that they accompanied the Messenger ولso they knew the contents of his words and his intelligence With the clues that he was guided by while he talks about it and (among them) what they knew by the sharpness of the mind, the purity of the soul and the depth of faith, and this helps to know the intended meaning and (from them) their keenness to know the meanings of the Holy Quran, especially matters of belief that are the most important demands of religion, Mujahid said:I showed the Qur’an to Ibn Abbas, whoever opened it to his end, to stand it and ask him about it. If we estimate their ignorance of some of the meanings of the Islamic faith, they would ask the Messenger about it, because it is inconceivable that they ask him about the permissibility of ablution by sea water, for example, and they do not ask him about the meanings of the Islamic belief that they are ignorant of even though they know that it is the basis of the religion and its most important demands.
17) The meaning of destiny and destiny
After this brief introduction, we ask here, what is meant by predestination and destiny?
The answer is briefly what is meant is that God Almighty preceded his knowledge of every creature and wanted it to exist, and created it according to what He has determined for it, and wills what comes from him after his existence, nothing goes beyond that, neither the actions of man nor anything else, whether these actions are good or evil, obedience or disobedience, as well as What happens to the human being and the events that happen in the universe are not deviating from that. In all of this, faith must be fulfilled, and by it the legitimate faith required by judgment and destiny which the Qur’an enjoined and brought by the purified Sunnah.
Peremptory principles of judgment and destiny
18 ) And what we have said of a brief meaning of destiny and destiny is based on certain definite principles upon which the meanings of judgment and destiny are based and what is related to these meanings, and we mention in the following these principles, along with some of their evidence briefly.
First: God has already known things
19 ) God Almighty knew things before they existed, and knows what will happen to them after their existence and what comes from them and what affects them, and this includes the intuition of His knowledge of man and what comes from him and what happens to him. Proof of this is too many texts from the Koran which says: (Allah is knowledge of all things) and says (that God knows the breasts) and verse (and holds the female and put only his knowledge) and says (and he has the keys of the unseen is not known only He is and knows what is on the land and the sea and he does not fall from a leaf unless he knows it, and there is no love in the darkness of the earth.
20 ) God and science also deals unless if how to be, he says (if it came out you took only Khbala) and verse (even responded to returned to what forbidden it) and says (even aware of God in them good to hear them even hear them to turn away they Exhibiting).
Second: God is the Creator of everything
21 ) The second principle is that God Almighty is the Creator who is unique in creation and creation, for he is the Creator of everything without exception. Nothing has existed after it did not exist except God is its Creator, and this includes the prima facie of man’s actions of obedience, sin, good and evil. These actions were non-existent then I found it must be included in the Almighty saying (God is the Creator of all things). Whoever excludes anything from this generalization has proven with God another Creator, and this is polytheism.
The evidence for this origin is the texts of the Noble Qur’an, including the Almighty’s saying (That God is your Lord, the Creator of all things, there is no god but He) and His words (and the Creator of every thing is the Creator and the Creator is the Creator of all things. Of things, whoever brings something out of them has proven to God a partner in creation and creation, as we said.
22 ) And God Almighty created things according to what God has predestined for these things, the Almighty said (And He created everything and His predetermination) and in the authentic hadith (God wrote the quantities of creatures fifty thousand years before He created the heavens and the earth, and His throne was on water) and the amounts that God Almighty determined. The things that He created and created mean the characteristics and constituents of these things and what they are distinguished from others in terms of gender, gender, and ones in terms of their composition, shape, color, size, parts, and the like.
Third: the general will of God Almighty
23 ) The third principle is the general will of God Almighty. Nothing will happen in the universe except with the will of God Almighty, meaning that God Almighty willed what happened and did not want what did not happen. Nothing left that, neither human actions nor others, so what God wills was And what he did not want was not, and the evidence for this original is the texts of the Noble Qur’an, including the Almighty’s saying (And if God willed, they would not have been killed .....) and the Almighty saying (And you will not, unless God wills and Allah Almighty wills) and what He says. And the Almighty said (And they will not remember except that God wills) and the Almighty saying (and if God wills they will not do).
24 ) and enters throughout the will of God Almighty guidance and misguided faith and shirk the Almighty said: (if God willing , to gather them on the guidance not be among the ignorant) and the Almighty said (if God willing , what Pagans) and the Almighty said (but astray whom He pleases and guides whom) and says ( had your Lord willed to secure from the earth , all of them) and says (if we wanted to we gave all the same inspired him) and the Almighty said (though we sent down to them the angels and spoke to them dead and squeezed them all accepted what they were to believe , but God wills) and verse ( and what was the same as that You believe, except with the permission of God) to many texts in this sense.
25 ) It also includes in the generalness of the will of the Almighty and His general will the calamities that befall a person. The Almighty said: (Say each from God).
Fourth: A person's responsibility for his actions
26 ) Although God Almighty is the creator of things, including the actions of man, and that what he willed and what he did not want was not, man is responsible for his actions and he will reward them with reward or punishment, and this is the fourth principle . This principle is known from religion necessarily, one of the fundamentals of faith: belief in the Day of Reckoning, when after their reckoning on the Day of Resurrection, people will either go to Heaven or to Hell, so there is no need to list the evidence for this principle and its parts and issues, for it is known even by common Muslims and the young educated.
Fifth: The impossibility of injustice to God Almighty
27 ) The fifth principle is the impossibility of injustice against God Almighty, for God is exempt from injustice, and all His actions are justice and mercy. (And we did not wrong them, but they were the unjust).
Sixth: There is no excuse for anyone by fate
28 ) And destiny is not suitable as an argument for anyone to push responsibility for himself. The Almighty said (For God is the eloquent argument - if He so wills all of you) and the reality is that this principle is understood from the religion, because if the fate was a permanent argument for one, God would not punish the unscrupulous one. Based on their responsibilities for their actions, as we explained in the fifth original, the invocation of destiny to raise responsibility and thus to raise the penalty is a null and void protest.
Seventh: He is not asked what he does
29 ) and the seventh original That God Almighty does not ask what he does, what he creates and what he desires to be a question of objection and accountability, and the evidence for that is His saying (He is not asked about what he does while they are being asked). For him or because the responsible person is ignorant, negligent, or disposes of what he has no right to, and all of these justifiable reasons for asking the objection and accountability are non-existent in the right of God Almighty, God Almighty is the wise world for whom ignorance and default is impossible. Rather, little is known of it, so that the close angels concealed from them the wisdom of God in creating man and giving him the caliphate on earthAlmighty (your Lord said to the angels, he said Renderer Khalifa in the earth where they Atjal of mischief therein and shed blood, while we praise praise and sanctify you said I know what you do not know).
And God Almighty is the lord of everything and its king, and all that other than him is subject to him and his command is enforceable in it, so it is not conceivable that God Almighty under anyone’s supervision or someone’s control is a command of God or has authority over him, God Almighty is a great superior.
And God Almighty is the creator of everything and its owner in the face of the truth. If the situation is as we mentioned, it is impossible for someone to ask him a question of objection and accountability.
Eighth: Linking the causes to the causes
30 ) And the eighth principle, that what God has decreed and ruled from the actions and conditions of man is only his destiny with causes, and linking the causes with the causes is a divine Sunnah in all beings.
Holy Quran has referred to this law in many verses, including the verse (and God sent down from heaven, water from life to the earth after her death) Vanzal water reason for the revival of the earth, and like him as saying the Almighty: (Vonzlna by water Vokrzina him of all fruits), what is created by God The Almighty creates the cause and the cause. And the Almighty said: “They who kill them will be tormented by God with your hands.” So fighting is the cause of God's torment upon them.
However, some of the causes are what every person knows by nature, such as intercourse as a cause of a child, dumping seeds is a reason for sowing, eating is a cause of satiety, and drinking water is a reason for irrigation. Among the reasons are what some people argue about, such as following the law of God as a reason for happiness in this world and the hereafter, and breaking with this law is a cause of misery in this world and the hereafter, and supplication is a reason to ward off the hated and fulfill what is required.
Among the causes that are hidden from many people, such as the causes of social events and what befalls the nations of glory, humiliation, progress, delay, hardship, defeat, victory, and so on. These events have their causes that require these results, and these results cannot be left behind if their causes are complicated. They are like events such as the freezing and boiling of water and the falling of the rain. These events have their causes that God decreed. When these causes are fulfilled, these events are realized, and all the difference between them and the social events is that the first has disciplined causes and most of them can be known if their causes are known. As for the second, social events, the causes are very many and intertwined. It is difficult to determine when the results will be obtained, and if these results can be determined. And the Sharia has shown us this general law, the law of the cause and the cause in many texts, which are not here to speak about, and what is meant here is that what God decreed and decreed is determined by God with causes.
Ninth: The necessity of direct causes
31 ) Belief in destiny does not prevent the initiation of causes nor does it call for idleness and laziness as the orientalists and ignorant claim, but on the contrary it calls to embark on it as we will detail it later, and it is sufficient to say here that what God has decreed is only due to reasons as we mentioned in the eighth original. From the predestination of God Almighty, we must embrace it in order to obtain the results or causes associated with it.
32 ) Rather, refraining from practicing the causes is a departure from the law of God, denigrating and contradicting it, because Islamic law has made faith and righteous deeds as grounds for the results associated with them such as happiness, prosperity, and the pleasure of God and entering paradise, as well as making disbelief, sins, and contradicting the Sharia as reasons for the consequences associated with it such as misery He abhorred God and entered Hellfire, so whoever turns away from these reasons is alienated from the religion and it is not beneficial for him to claim that what was destined for me is happening that I started the reason or I did not proceed with it, because God Almighty promised to win certain causes, so it is necessary to pursue these causes, and whoever intends to obtain them without their causes was Like someone who wanted a boy without marriage.
33 ) But it must be known here that direct causes do not mean attachment of the heart to them or the belief that they are definitely conducive to their results, because not in all creatures there is a cause that leads to its cause inevitably and definitively. The cardiac dependence in obtaining the result is on God alone and not on direct cause, as will be explained below.
Intercept and push it
34 ) It may be said in the way of objecting to what we have presented of the fundamentals that the actions of man take place by his will, will and choice. It is attributed to him, and he asks and is rewarded. The statement that human actions are created for God and are committed by the will of God does not agree with these facts that we have mentioned.
35 ) And the answer: Moreover, man is a true doer of his actions and he has a real will and will not as a metaphor, but his will is created by God Almighty, it is a reason to find the action of man, and God is the Creator of the cause and cause, and the fact that man acts by his will does not depart from the general nature of God Almighty for things. His hand and his will, the Almighty said: (And we created for them as they do) i.e. ships. Houses man-made, however, God is the creator of them, said the Almighty (God made you out of your homes housing and make you skins from cattle houses Tstkhvunha on Zankm and day stay) will of human effect in finding act where it is the cause, and have no effect in terms of creating a verb Certainly, and its occurrence, it is not in existence a complete reason for which the action must definitely exist. And if the street differentiates between what a person creates through the mediation of his will and what he creates without the mediation of his will, as in the actions of the sleeper and the insane,However, this differentiation does not result in the departure of the actions of the rational person chosen from the general nature of God’s creation of things, because this generalization is a definite basis, neither the contention of it nor the emergence of an exception to it. Our recognition of the aforementioned difference does not come at the expense of the general nature of God’s creation, nor on the blurring of this generality, with the exception of it. The secret of the matter is that the will of man is a creature, it is a will that suits the creature, and it is not imagined that it is an absolute will. Rather, it must rely on the will and will of God, just like all other creatures.
Another objection and push it
36 ) It may also be said by way of objection: If God wills a person to disobey and he does not want him to obey, then why does he hold him accountable for it? Why did he not want to obey him as he wanted from others?
37 ) The answer to that is that we have presented that guidance, misguidance, obedience, and disobedience all take place with the will of God, and this is a definite basis, and we have also presented that the responsibility of man for his actions is another definite basis. And the fractions do not contradict themselves, even if they seem contradictory in our eyes. We just have to stand at these pieces and believe in them all and do not want anything from them. It suffices to say here that the issue of judgment and destiny has to do with the attributes of God Almighty, such as His knowledge, wisdom, creation and will, and since we are unable to understand the attributes of God Almighty, we are also unable to encompass the mystery of fate, and the secret of fate is that God Almighty has gone astray, guided, happier, more miserable, dead, alive and so on. The influence of his will on man, and that man is nevertheless responsible for his actions as long as they originate from him through the mediation of his will and ability.
It does not harm a person being unable to grasp the mystery of fate due to his attachment to the attributes of God Almighty, but it does harm him if his inability to return some of the assets that are part of the destiny that we mentioned. He must hold fast to it and not deviate from it, and the cover will be revealed to the person in the Hereafter, so he will know from the matters of fate what he does not know now.
The impact of fatalism and fatalism on the behavior of the individual
38 ) After we have briefly explained the meaning of judgment, destiny, and the deterministic principles upon which this meaning is based, we ask here: Does this have an impact on the behavior of the individual , or does what we have said go beyond theoretical knowledge that has no effect on behavior and the reality of life?
39 ) The answer to that is in the affirmative, because one of the characteristics of knowledge in Islam, any knowledge that is without exception, is that it affects the behavior of the individual, directly or indirectly, and there is no detail of this issue. In his relationship with others and the meanings in his heart while he carries out his actions and actions, in his attitude towards events and when he does good deeds or commits bad deeds or afflicts him with calamities, and what results from all of that of a strong and solid personality that has its weight and its impact on the reality of life, and here are some details .
First: Straightforward behavior with others
40 ) Man is of course social as it has been said, and it is a correct saying, so he must have relationships with others and his actions and actions with them, He either adopts a method of honesty, integrity, clarity and the like in these relations, or he adopts the approach of hypocrisy, lies, flattery and the like in his behavior with them, or he establishes it according to a mixture of the two approaches, so what is the reason for that? If we want the comprehensive, short answer, we can say that all of this is due to the individual’s belief in others in a certain way in terms of the extent to which this third person is able to benefit and harm. If he believes that others have the full capacity to prevent and harm, then he may walk with him paths of hypocrisy and flattery because he thinks that this behavior will bring him benefit And he pays off harm. If it is believed that others do not in fact possess such a power, but rather it is just a reason, an intermediary, and a path to reach it, according to the estimation of the wise knowledgeable, in whose hand alone the benefit and harm.And he brings in his mind the saying of the Holy Prophet (And know that if the ummah gathered together that they would benefit you with something, they would only benefit you by something that God had written for you, and if they gathered to harm you by something, they would not harm you with anything except something that God had written on you; the pens were raised and the newspapers dried up. For such a belief inevitably bequeaths and categorically the behavior of the straight path based on honesty, clarity and integrity. Rather, this belief inherits strength, courage and confrontation with enemies where this confrontation is required or desirable because the most that he can attain from the enemies is killing, and this will only be when complete The end and the end of a person’s journey to life. The Almighty said (They say: If we had anything of the matter, we would not have been killed here. If you were in your homes, they would have highlighted those in your homes).Rather, this belief bequeaths strength and courage and confronting enemies where this confrontation is required or desirable, because the most that he can attain from the enemies is killing, and this will not be until the end of the term and the end of a person’s journey to life. Here Say: If you were in your own homes, those against whom the killing was written would have been brought to their beds).Rather, this belief bequeaths strength and courage and confronting enemies where this confrontation is required or desirable, because the most that he can attain from the enemies is killing, and this will not be until the end of the term and the end of a person’s journey to life. Here Say: If you were in your own homes, those against whom the killing was written would have been brought to their beds).
41 One of the effects of faith in destiny in one's relations with others is the pardon of those who have neglected his right, offended him, returned his kindness by offending him, or who defeated his honor without right, and this indicates that the one who believes in destiny witnesses the destiny in the event of others' negligence of his right, so he knows that what has befallen him is this unacceptable It, but others are the means to reach the estimated And this is how the creation of the Messenger of God was فع. On the authority of Anas bin Malik, may God be pleased with him, he said: (I served the Messenger of God - ﷺten years, so he never told me, how did he ever tell me about something I did, why did I do it or for something I did not do? Why did you not do it? And some of his people would blame me for Something that says “Let him, if something were to be done, it would have been”), this noble hadith indicates that he refuses to inspect others and blame him for his shortcomings in what he owes towards others based on seeing fate, and in another hadith about the friend Aisha, the mother of the believers, may God be
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Published on: 2015-03-01 (16728 Reads)
