Author: Abu Ayesha
Qadriyyah Sect (Part Five)
Evidence from Ahl al-Sunnah wa-al-Jama’ah
Qur’anic Verses
Allah Almighty says: «والله خلقکم وما تعملون» “Allah created you and all that you do.” This means that Allah is the Creator of both you and all your actions. [1]
He also says: «قل الله خالق کل شیء» Translation: “Say, Allah is the Creator of everything.” [2]
And: «إنا کل شیء خلقناه بقدر» Translation: “Indeed, we have created everything with precise measure.” [3]
In another verse, Allah (SWT) says: «ویضل الله الظالمین ویفعل ما یشاء» Translation: “Allah misleads the wrongdoers and does what He wills.” [4]
He says: «ولو شاء الله ما اقتتلوا ولکن الله یفعل ما یرید» Translation: “And if Allah had willed, they would not have fought each other, but Allah does whatever He wills.” [5]
Also: «وخلق کل شیء فقدره تقدیرا» Translation: “He created everything and has measured it exactly.” [6]
Ibn Kathir explains this verse by saying: “Everything except Allah the Lord of the Worlds is created and under His control. Allah is the Creator, the Lord, the King, and the God of all things. Everything is under His authority, management, and decree.” [7]
Prophetic Hadiths
It is narrated from ‘Ubada ibn al-Samit that he said: “O my son, you will never taste the sweetness of faith until you realize that what reaches you was never meant to miss you, and what misses you was never meant to reach you. I heard the Messenger of Allah say: ‘The first thing Allah created was the Pen. He commanded it to write. The Pen asked, “O Lord, what shall I write?” Allah said, “Write the destiny of all things until the Day of Resurrection.”’ O my son, I heard the Messenger of Allah say: ‘Whoever dies denying this is not from my Ummah’” [8]
Abdullah ibn Amr said: “I heard the Messenger of Allah say: ‘Allah wrote the destiny of all creatures fifty thousand years before He created the heavens and the earth.’ He also said: ‘The Throne (Arsh) of Allah was upon water.’” [9]
Consensus (Ijma) of the Muslim Ummah
The early generations and the scholars after them have unanimously agreed on the obligation of believing in divine predestination, including its good and evil aspects, as many scholars have recorded.
Imam Nawawi said: “There are numerous clear evidence in the Qur’an, the Sunnah, the consensus of the Sahaba, and the scholars of the early and later generations that prove belief in divine predestination is obligatory.” [10]
Ibn Hajar said: “The creed of all the early generations is that all matters happen by the decree of Allah.” Meaning Allah has knowledge of everything and has decreed all matters for His servants. [11]
The righteous predecessors agreed that belief in divine predestination covers its good and bad, its sweetness and bitterness, its increase and decrease. They believed that nothing happens except by the will of Allah (SWT), and every good and evil occurs by His decree. [12]
Statements of the Scholars
Ibn Hajar said: “The meaning of predestination is that everything that comes into existence is preceded by the knowledge and will of Allah.” [13]
Muhammad ibn Husayn al-Ajurri said: “Predestination is one of the secrets of Allah. Belief in the divine measures of good and evil is obligatory, and it is required for all servants to believe in it.” [14]
Muhammad ibn Abdullah al-Zaminin said: “The Ahl al-Sunnah wa-al Jam’mah believe that the measures of good, evil, sweetness, and bitterness are from Allah. Allah created His creation and knew what they will do and what their end will be. Nothing can prevent what He has decreed to give, and no one can give what Allah has withheld.” [15]
Continues…
Previous Part/ Next Part
References:
[1]. Surah As-Saffat, verse 96
[2]. Surah Az-Zumar, verse 62
[3]. Surah Al-Qamar, verse 49
[4]. Surah Ibrahim, verse 27
[5]. Surah Al-Baqarah, verse 253
[6]. Surah Al-Furqan, verse 2
[7]. Ibn Kathir, Isma’il ibn Umar, Tafsir al-Qur’an al-’Azim, edited by Sami bin Muhammad Salamah, 1420 AH, volume 6, page 93
[8]. Al-Sijistani, Abu Dawud Sulayman ibn al-Ash’ath, Sunan Abi Dawud, chapter on Qadar, volume 4, page 362, hadith number 4702
[9]. Al-Naysaburi, Muslim ibn al-Hajjaj, Sahih Muslim, edited by Muhammad Fu’ad Abd al-Baqi, chapter on the debate between Adam and Musa (peace be upon them), volume 4, page 2044, hadith number 16
[10]. Al-Ruhaili, Ibrahim bin Amir, Al-Mukhtasar fi ’Aqidat Ahl al-Sunnah fi al-Qadar, undated, page 15
[11]. Same source, page 15
[12]. Al-Rajihi, Abdulaziz bin Abdullah, Al-Irshad bi Sharh al-Iqtisad fi al-I’tiqad (by Imam al-Hafiz Abd al-Ghani al-Maqdisi), 1439 AH, page 198
[13]. Al-Fawwaz, Ali Abdullah Hasan, Exaggeration in Divine Decree between the Qadriyyah and Jahmiyyah: A Study in the Meaning of Concepts and Terminology, Annals of the Faculty of Arts, Ain Shams University, volume 46, page 273
[14]. Al-Ajurri, Imam Abu Bakr Muhammad bin al-Husayn, Al-Shari‘ah, undated, chapter on refuting the Qadriyyah, volume 1, page 357
[15]. Ibn Zamanin, Muhammad bin Abdullah al-Andalusi, Riyad al-Jannah bi Takhrij Usul al-Sunnah, edited and annotated by Abdullah bin Muhammad Abd al-Rahim al-Bukhari, 1415 AH, page 197
