Bab al-Qadha al-Mubram fi Ilm Illah
Qadha-e-Mubram is Known Only to Allah
[Header] Kitab al-Iman
was subjected to an economic boycott, and was forced to go from his homeland to a foreign land. All these hardships the Prophet ﷺ endured; even when someone coerced him to speak ill of them, the Prophet ﷺ only gave a prayer for goodness. But in the matter of religion, not even the slightest disagreement was acceptable to him. He conveyed the commands of Allah verbatim, without any favoritism or partiality. If the Prophet ﷺ had shown leniency there, then the religion would have been greatly distorted by the time it reached us. Therefore, the Prophet's ﷺ getting angry on such an occasion was absolutely necessary. صَلَّى الْإِلٰهُ عَلٰى مُحَمَّد ؛ وَالْاٰلِ وَصَحْبِهِ وَسَلَّمْ *Sallal-Ilahu 'ala Muhammad; Wal 'Aali wa-Sahbihi wa-Sallam* *(May God send blessings upon Muhammad; and upon his family and his companions, and grant them peace).*
*بَاب: اَلْقَضَاءُ الْمُبْرَمُ فِيْ عِلْمِ اللَّهِ* This chapter is in the declaration of Taqdeer-e-Mubram, which is only in the Knowledge of Allah.
قَالَ اللهُ تَعَالَى: يَمْحُوا اللَّهُ مَا يَشَاءُ وَيُثْبِتُ وَعِنْدَهُ أُمُّ الْكِتَابِ ۔ (آیت ۳۹۔ الرعد) *And Allah Ta'ala says: "Allah eliminates what He wills or confirms, and with Him is the Mother of the Book." (Verse 39 - Ar-Ra'd)*
Translation: Allah Ta'ala says: Allah suspends whatever command He wishes, erases it, changes it, and keeps established, maintains, and keeps current whatever He wishes, and with Him is the Original Book.
قَالَ اللهُ تَعَالَى: مَا يُبَدَّلُ الْقَوْلُ لَدَيَّ وَمَا أَنَا بِظَلَّامٍ لِّلْعَبِيدِ ۔ (آیت ۲۹۔ سورۂ ق) *And Allah Ta'ala says: "The word will not be changed with Me, and never will I be unjust to the servants." (Verse 29 - Surah Qaf)*
Translation: And Allah Ta'ala says: "My word, that is, no command, is changed, and I am not an oppressor of the servants."
O friends! There seems to be an apparent contradiction in these two verses. Because in the first verse, if Allah wishes, He changes it. But in the second verse He says that no command changes. Then how is reconciliation to be made between these two verses? Before this, in the chapter of Belief in Taqdeer, we mentioned two types of Divine Decree (Qada). 1. "Taqdeer-e-Muallaq". 2. "Taqdeer-e-Mubram". Change does occur in "Taqdeer-e-Muallaq". And this change too, in reality, takes place upon a specific system under the Will of Allah. Change does not happen on every trivial matter and at every moment. But in "Taqdeer-e-Mubram", no change occurs in any situation. That is immutable. The first verse relates to Taqdeer-e-Muallaq and the second verse relates to Taqdeer-e-Mubram. Its explanation will be given further on.
وَعَنِ ابْنِ مَسْعُوْدٍ قَالَ حَدَّثَنَا رَسُوْلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ سَلَّمَ وَهُوَ الصَّادِقُ الْمَصْدُوْقُ إِنَّ خَلْقَ أَحَدِكُمْ يُجْمَعُ فِيْ بَطْنِ أُمِّهِ أَرْبَعِيْنَ يَوْمًا نُطْفَةً ثُمَّ يَكُوْنُ عَلَقَةً مِثْلَ ذٰلِكَ - ثُمَّ يَكُوْنُ مُضْغَةً مِثْلَ ذٰلِكَ ثُمَّ يَبْعَثُ اللَّهُ إِلَيْهِ مَلَكًا بِأَرْبَعِ كَلِمَاتٍ ، فَيَكْتُبُ عَمَلَهُ وَأَجَلَهُ وَرِزْقَهُ وَشَقِيٌّ أَوْسَعِيْدٌ ثُمَّ يُنْفَخُ فِيْهِ الرُّوْحُ - فَوَالَّذِيْ لَا إِلَهَ غَيْرُهُ إِنَّ أَحَدَكُمْ لَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ حَتّٰى مَايَكُوْنُ بَيْنَهُ وَبَيْنَهَا إِلَّا ذِرَاعٌ ، فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ فَيَدْخُلُهَا ، وَإِنَّ أَحَدَكُمْ لَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ حَتّٰى مَايَكُوْنُ بَيْنَهُ وَبَيْنَهَا إِلَّا ذِرَاعٌ فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيَعْمَلُ *And from Ibn Mas'ud, he said: The Messenger of Allah ﷺ, and he is the truthful and the believed, narrated to us: "Indeed the creation of each one of you is brought together in his mother's belly for forty days as a seed, then he is a clot of blood for a similar period, then a morsel of flesh for a similar period, then Allah sends an angel to him with four words. So he writes his deeds, his lifespan, his provision, and whether he will be miserable or happy. Then the soul is breathed into him. So by Him besides whom there is no deity, indeed one of you performs the deeds of the people of Paradise until there is nothing between him and it but a cubit, then the decree overtakes him, so he performs the deeds of the people of the Fire and enters it. And indeed one of you performs the deeds of the people of the Fire until there is nothing between him and it but a cubit, then the decree overtakes him, so he performs...* [sentence continues on next page]
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بِعَمَلِ أَهْلِ الْجَنَّةِ فَيَدْخُلُهَا - (متفق عليه ـ مشكوة)
**Vocabulary:** حَدَّثَنَا: He told us, he narrated to us. مَصْدُوْقٌ: Whose truthfulness has been affirmed. بَطْنٌ: Belly, stomach, hidden. أَرْبَعِيْنَ: Forty. عَلَقَةٌ: Congealed blood, a clot. مُضْغَةٌ: A piece of flesh. بَعَثَ يَبْعَثُ بَعْثًا: To raise, to send. بِأَرْبَعِ كَلِمَاتٍ: With four words (commands). شَقِيٌّ: Wretched, unfortunate. سَعِيْدٌ: Fortunate, pious. نَفَخَ يَنْفُخُ نَفْخًا: To blow into. وَالَّذِيْ: By Him (here "و" is for oath). "و" is also used as a conjunction meaning "and" or to join things. There are other types of "و" which will be mentioned on their occasion. ذِرَاعٌ: A cubit, arm, the measure of an arm's length. سَبَقَ يَسْبِقُ سَبْقًا: To go ahead, to run, to take the lead.
**Translation:** Hazrat Abdullah bin Mas'ud (RA) narrates, he said: "The Messenger of Allah ﷺ narrated to us and he is truthful, Sadiq al-Maqbool (whose truth is verified) - 'Undoubtedly, the creation of each one of you is brought together in his mother's womb for forty days in the form of a drop of seed. Then for a similar duration he becomes a clot of blood. Then for a similar duration he becomes a piece of flesh. Then Allah the Almighty sends an angel to him with four commands. So that angel writes down his deeds, his lifespan, his sustenance and writes this too whether he will be wretched or fortunate, bad or good. Then the soul is blown into him. So by that God besides Whom there is no deity, undoubtedly one of you does the deeds of the people of Paradise until there remains only an arm's length difference between him and Paradise. Then his divine decree takes precedence over him. Thus he does the deeds of the people of Hell, then he enters Hell. And undoubtedly one of you does the deeds of the people of Hell. Until there remains only a distance of an arm's length between him and Hell. Then the divine decree takes precedence over him. And that person does the deeds of the people of Paradise and enters Paradise.'"
(This hadith is agreed upon by both, meaning both Muslim and Bukhari are its narrators and it is also recorded in Mishkat)
O people! People are of four types in nature: (1) First those who are innocent, they never commit sins, only the Prophets are innocent. Allah the Almighty saves them from every sin because every Prophet is a model for his nation. (2) Second Abu Jahl-like, wretched ones, who never bring Iman. What he did, its ---
'Ayan-e-Thabita' does not let him go anywhere else. (3) And one is of a repentant nature. Meaning he commits a sin first, but immediately repents and because of that becomes deserving of forgiveness and mercy. (4) The fourth is of an apostate nature. Meaning he does good deeds first but according to the demand of his nature, his 'Ayan-e-Thabita', he returns to evil, disbelief, and misguidance, turning away from the religion. Yes! Remember that the Sustainer makes neither the innocent one wretched and sinful eternally, nor the repentant one an apostate, nor the apostate a repentant one. Rather, as whatever is in Allah the Almighty's knowledge, He creates it exactly like that. Every person commits actions according to his 'Ayan-e-Thabita'.
Therefore, if you are bad, you are bad, if you are good, you are good. It is impossible that even a particle can move contrary to Ilm-e-Ilahi. Whatever a thing was, it was formed exactly like that. And it will remain exactly like that. And Allah the Almighty knows it exactly as it is. Beware! Do not try to blame God!... فَلَا تَلُوْمُوْنِيْ وَلُوْمُوْا اَنْفُسَكُمْ ... الخ (Ayat 22 - Ibrahim) (Translation: - "O you who call me bad or good, curse and blame yourselves.") Beat your destiny and your 'Ayan-e-Thabita that if you were not like this, you would not have been made like this.
See! Allah the Almighty's knowledge is truth, His knowledge is truth and correct. Therefore there is no possibility of error in it. When His knowledge is not wrong then how can the nature of things change? وَلَنْ تَجِدَ لِسُنَّةِ اللّٰهِ تَبْدِيْلًا - (Ayat 62 Al-Ahzab) (Translation: - So you will never find any change in the practice of Allah the Almighty (habit, nature of Allah)).
وَعَنْ سَهْلِ بْنِ سَعْدٍ قَالَ - قَالَ رَسُوْلُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ "اِنَّ الْعَبْدَ لَيَعْمَلُ عَمَلَ أَهْلِ النَّارِ وَإِنَّهُ مِنْ أَهْلِ الْجَنَّةِ ، وَيَعْمَلُ عَمَلَ أَهْلِ الْجَنَّةِ وَإِنَّهُ مِنْ أَهْلِ النَّارِ - وَإِنَّمَا الْاَعْمَالُ بِالْخَوَاتِيْمِ "- (متفق عليه)
Translation: - Hazrat Sahl bin Sa'd (RA) narrates, he said, the Messenger of Allah ﷺ said, "Undoubtedly a servant does the deeds of the people of Hell while he is from the people of Paradise and a servant does the deeds of the people of Paradise while he is from the people of Hell - and actions are judged by their endings." (This hadith is agreed upon by Muslim and Bukhari, meaning both have written it in their Sahihs)
وَعَنْ اَبِيْ خُزَامَةَ عَنْ اَبِيْهِ قَالَ : قُلْتُ يَا رَسُوْلَ اللّٰهِ اَرَأَيْتَ رُقًى نَسْتَرْقِيْهَا وَدَوَاءً نَتَدَاوَىٰ بِهِ تَقَاةً نَتَّقِيْهَا - هَلْ تَرُدُّ مِنْ قَدَرِ اللّٰهِ شَيْئًا - قَالَ هِيَ مِنْ قَدَرِ اللّٰهِ "- (رواه احمد و الترمذی و ابن ماجه مشکوٰة)
**Vocabulary:** رُقًى: Incantations, mantras. نَتَدَاوَىٰ بِهِ: By which we seek cure. تَقَاةً: Precaution, saving. نَتَّقِيْ: We save ourselves, we take precaution. هَلْ تَرُدُّ: Can it avert?
Translation: - Abu Khuzamah (RA) narrates from his father, he said, "I presented myself or said O Messenger of Allah ﷺ, please tell me ---
what is your opinion regarding this incantation which we recite, and regarding this medicine through which we treat ourselves, and the precautions we take, can these things avert any part of divine destiny?" Then Hazrat ﷺ said, "This too is from divine destiny." Meaning Allah the Almighty, when He intends to do good to someone, makes them recite the incantation, makes them take the medicine, and also makes them observe precaution. All these affairs occur by destiny. (This hadith was recorded by Hazrat Imam Ahmad, Malik, Tirmidhi and Ibn Majah and it is also in Mishkat)
عَنِ ابْنِ الدَّيْلَمِيِّ قَالَ : اَتَيْتُ اُبَيَّ بْنَ كَعْبٍ فَقُلْتُ لَهُ قَدْ وَقَعَ فِيْ نَفْسِيْ شَيْءٌ مِّنَ الْقَدَرِ ، فَحَدِّثْنِيْ لَعَلَّ اللّٰهَ اَنْ يُذْهِبَهُ مِنْ قَلْبِيْ - فَقَالَ لَوْ اَنَّ اللّٰهَ عَزَّ وَجَلَّ عَذَّبَ اَهْلَ سَمٰوَتِهِ وَاَهْلَ اَرْضِهِ عَذَّبَهُمْ وَهُوَ غَيْرُ ظَالِمٍ لَّهُمْ وَلَوْ رَحِمَهُمْ كَانَتْ رَحْمَتُهُ خَيْرًا لَّهُمْ مِّنْ اَعْمَالِهِمْ - وَلَوْ اَنْفَقْتَ مِثْلَ اُحُدٍ ذَهَبًا فِيْ سَبِيْلِ اللّٰهِ مَا قَبِلَهُ اللّٰهُ مِنْكَ حَتّٰى تُؤْمِنَ بِالْقَدَرِ - وَتَعْلَمَ اَنَّ مَا اَصَابَكَ لَمْ يَكُنْ لِيُخْطِئَكَ وَاَنَّ مَا اَخْطَاَكَ لَمْ يَكُنْ لِيُصِيْبَكَ - وَلَوْ مِتَّ عَلٰى غَيْرِ هٰذَا لَدَخَلْتَ النَّارَ - قَالَ ثُمَّ اَتَيْتُ عَبْدَ اللّٰهِ بْنَ مَسْعُوْدٍ فَقَالَ مِثْلَ ذٰلِكَ قَالَ ثُمَّ اَتَيْتُ حُذَيْفَةَ بْنَ الْيَمَانِ فَقَالَ مِثْلَ ذٰلِكَ - ثُمَّ اَتَيْتُ زَيْدَ بْنَ ثَابِتٍ فَحَدَّثَنِيْ عَنِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ مِثْلَ ذٰلِكَ - (رواه احمد و ابو داؤد و ابن ماجة - مشكوة)
**Vocabulary:** اَتَيْتُ: I came. قَدْ: Certainly, undoubtedly. وَقَعَ: Occurred, happened. الْقَدَرِ: Destiny, decrees. عَذَّبَ: Punished. اَنْفَقْتَ: You spent. لَوْ اَنْفَقْتَ: If you were to spend. اُحُدٍ: Uhud is the mountain in Madina Tayyaba where the famous battle between Muslims and disbelievers took place, in which the Muslims suffered a setback and the blessed teeth of the Prophet ﷺ were martyred. ذَهَبًا: Gold. سَبِيْلُ: Path. فِيْ سَبِيْلِ اللّٰهِ: In the path of Allah, in the way of God. مَا قَبِلَهُ اللّٰهُ: Allah the Almighty will not accept it, will not approve of it. حَتّٰى تُؤْمِنَ بِالْقَدَرِ: Until you bring Iman on divine destiny. مَا اَصَابَكَ: Whatever befell you. لَمْ يَكُنْ: It would not have been. لِيُخْطِئَكَ: That it would miss you; meaning that you would escape it. وَلَوْ مِتَّ: And if you were to die. ثُمَّ: Then. فَحَدَّثَنِيْ: So he narrated a hadith to me. مِثْلَ ذٰلِكَ: Like this.
Translation: - Hazrat Ibn ad-Dailami narrates, he said that I went to Hazrat Ubayy bin Ka'b al-Ansari al-Khazraji (RA). Then I said to him that a doubt has genuinely arisen in my heart regarding destiny. So please narrate a prophetic hadith to me, perhaps by its blessing Allah the Almighty will remove this whisper from my heart. Then they (Hazrat Ubayy bin Ka'b) said that "If Allah Almighty were to punish the dwellers of His heavens and the dwellers of His earth, He could punish them and He would not be considered a tyrant (meaning ---
Allah the Almighty is exercising authority in His kingdom, and exercising authority over one's own property is under no circumstances wrong or unjust). And if He has mercy, then His mercy is far better than their deeds. And if you were to spend gold equivalent to Mount Uhud in the path of God, Allah the Almighty would not accept it until you bring Iman on destiny. And know this fact that whatever was going to reach you (from Allah), it will certainly happen (it will definitely reach), there will be no failure (in it not reaching). And whatever missed you (did not reach you) it will never reach you. Besides this thought, if you hold any other view or intention and die, you will definitely be cast into Hell." (Meaning if you do not bring Iman on divine destinies and give place to any other thought in your heart and death occurs, then due to this polytheistic thought, Hell will be your abode).
The narrator Ibn ad-Dailami says that, "After this I went to Hazrat Abdullah bin Mas'ud (RA). So he too said exactly this. Then I went to Hazrat Hudhaifah bin al-Yaman (RA), so he too said exactly like this. Then I went to Zaid bin Thabit, so he narrated the same hadith of the Prophet ﷺ to me." (This hadith was recorded by Hazrat Ahmad, Abu Dawud, and Ibn Majah and it is also in Mishkat)
Ubayy bin Ka'b, Abdullah bin Mas'ud, Hudhaifah bin Yaman, and Zaid bin Thabit are these four narrators of the Qur'an. In response, these four narrate the exact same hadith. O people! What point becomes clear from this hadith? Whatever Allah the Almighty deems appropriate, He does. And whatever He does not deem appropriate, He does not do it. Some action, despite having some inappropriate aspect, He accepts it due to some good aspect. And sometimes it happens that He does not like a good action. Because we are not fully aware of its causes, what right do we have to object to it? It is possible that the action considered good outwardly is rejected and repelled by Allah the Almighty due to the doer's bad intention or ostentation or due to some wickedness of this sort. Allah the Almighty says: فَوَيْلٌ لِّلْمُصَلِّيْنَ ۙ الَّذِيْنَ هُمْ عَنْ صَلَاتِهِمْ سَاهُوْنَ ۙ الَّذِيْنَ هُمْ يُرَاءُوْنَ (Ayat 4, 5, 6 Al-Ma'un) - "So woe to those performers of Salah who are unmindful of their Salah, who are oblivious, who when they pray they show off." (They perform prostrations just for the sake of showing off). Such has also been seen that in some gathering or assembly, someone was a very devout performer of Salah, performed the Friday or Eid prayers. But oh! This was a matter of fifteen years ago. Now due to weakness and illness, they have not stepped out of the house for a long time. Now whatever the situation is, God knows best. But whatever is heard, it is just unheard of.
In short, an act of worship like Salah, which is a strictly obligatory practice in every condition, even that becomes a cause for regret due to ostentation, then ---