Divine Decree
Foreordainance is one of the stages of Allah's act. It is, thus, worthwhile to handle it in this chapter. As it had already been discussed in the past chapters, some narratives have references to the subject that every act or phenomenon which takes place in the world is preceded by a number of preliminaries: knowledge, will, want, permission, Book, term, divine, decree and fate and (perhaps there can be some differences in the transposition of the narratives. This arrangement, however, is temporal).
It suffices to arrange these concepts according to their intellectual sequence. There is no need, for example, to say that the stage of "knowledge" temporally comes before the stage of "will" or "permission". It is enough to have these transpositions done according to reasoning, taking into consideration the concepts which the mind abstracts from the relation between the act and the person who performs it. In some other instances the correlation is temporal and accordingly the transpositions would take place.
For example, there can be a temporal transposition between qada' and qadar, fate and divine decree, which would be obvious in the following explanation. Nevertheless, it is not necessary to attach big importance to the temporal transposition in all stages. By saying that "will" is preeeded by "knowledge", we do not necessarily mean that there must be a temporal distance between them.
Fate and Divine Decree
One of the topics of theology which is used to raise a great fuss is the question of Fate and Divine Decree, which is not, practically, confined to the circle of the Islamic theologians. This question is noticeable in almost all sects and religions, even in the distorted ones. Scholars have diverse opinions about it. It appears to be so complicated to a topic that many scholars confessed being incapable of explaining it. In a number of narratives some persons had been advised not to think about it, though it can be gathered from other narratives, which explain the qada' and the qadar, that to think about it is not prohibited.
It is stated in Nahjul Balaghah that Amirul Mu'minin, Ali (A.S.) was asked about qadar. His answer was: "It is a dark path. Do not tread upon it. It is a deep ocean." Yet, in other instances, he himself and other Imams (A.S.), referred, in details, especially by the Imam al-Hadi (A.S.), to this subject, quoted in the books of narratives.
Is Determinism Concomitant of Divine Decree?
This is, anyhow, a complicated case accompanied with vagueness and ambiguity wherever it was discussed. The main difficulty in this respect is that to accept fate and divine decree inseparably requires accepting determinism. Some thinkers could not distinct between fate and decree, on one hand, and man's free will, on the other. They could not solve the problem so as not to necessitate determinism, and keep man's free will intact. Some even denied free will and said: "Fate and divine decree are inevitable, and we do not accept free will". Even among some scholars who belong to Islam such opinions can be heard - a notion which requires serious consideration, because it is unbelievable to be a Muslim, accepting the Qur'an, and still consider man to be completely compelled. As a matter of fact, accepting the religion cannot be in harmony with admitting determinism in its strict sense.
Any how, it had been related that there were persons who did have such a belief, named: "al-mujabbirah" or "al-jabriyyah", i.e. those who believed in determinism, as referred to in theology. Even the ash'aris, who are a great section of the Sunni theologians, are said to believe in determinism. On the other side, those who believed in free will denied fate and divine decree, or interpreted it in such a way so as not to contradict free will. In this direction there were diverse inclinations.
Some said that fate and divine decree are true, but they do not cover man's free will acts. That is, they defined particular limits for them covering only the involuntary acts of man. They actually, agree that determinism is concomitant with fate and divine decree, with the difference that fate and decree are applicable only to the compulsory acts. They assign a particular circle for free will, too, excluding it from the effect of fate and decree. They attain to this by making a combination between the evidences proving free will and the evidences proving fate and decree, saying that the proofs of fate and decree cover a series of affairs and phenomena which are involuntary, while the evidences of free will cover another series.
Some others define fate and divine decree in such a way so as not to contradict free will, thinking that they have joined fate and decree in respect of all things, and free will in respect of the voluntary acts of man. For example, they interpret qadar as to be Allah's knowledge of the measures of things, and say that knowledge never contradicts free will. As to qada' they say that it means judgement, and judgement does not deny free will. A judge's judgement in the court does not prevent the other party from free will. In this way they tried to run away from the difficulties, saying that they accept qada' and qadar as not contradicting free will.
To present this subject as a theologic or philosophic case, and study their diverse opinions, doubts and evidences, would take a long time. Therefore, we try to handle it, like other subjects related to theology, based on the Qur'an. We shall explain the concepts of taqdir and qadar, then we refer to what can be gathered from interpreting and analysing qadar.
The Lingual Concept of Taqdir
Taqdir is the infinitive noun, derived from the three-lettered root q-d-r [qadr or qadar]. The literal meaning of these roots is: measure. Tadir can have two meanings: one is to measure something, and the other is to find a measure for something. Later on we shall explain that both meanings are intended by us, as measuring and establishing a measure. One is a scientific taqdir, i.e. measuring something, the other is material taqdir, i.e. creating a measure for something. So, it suffices us to know that qadr and qadar mean a measure, and taqdir means measuring, or knowing the measure of something, with the other version meaning finding something with a particular measure.
Qadr, meaning measure, sometimes means high position or noble status, and that is why some commentators said that "laylatul qadr" [in the Surah No. 97] means the "nobel night", i.e. a very honourable night. In fact, high position or nobility is concomitant with qadr, in some instances. Originally, qadr does not mean "noble", it means "measure", the same as when we mention the position and prestige of a great man. The word "position " or "status" does not mean "greatness" or "honour", and this loftiness is not part of the concepts of "position" or "status", but it is concomitant with a special evidence. Likewise" nobility" is concomitant with the special evidence of qadr.
Qadr and Taqdir in the Qur'an
Now we shall study the ayahs concerning qadr and taqdir to see what are meant by such expressions. An advantage of this study is that it will show us that they cover voluntary acts, too. The Holy Qur'an states: "...Who created every thing and ordained for it a measure".
Here taqdir is used for everything". Also in another ayah it says: "We have created every thing by a measure."
These ayahs are general and cover every thing, that is, if there is a decisive proof that the general covers the particular. It is not that the general cannot be particularized. At any rate, these ayahs speak in general, covering every thing, unless there can be an evidence proving that by this generation a particular is meant. Among the instances in which taqdir is used for particular cases are those concerning the movements of the moon and the sun. Concerning the sun, the Qur'an says: "And the sun moves to a station (ordained) for him. That is the measuring of the Mighty, the Knowing".
Now what does the movement of the sun mean? Is it its visible movement which we see, from the east to the west? Or is it its movement within the galaxy, as it has already been proved that the seen, together with the whole solar system have a special movement within our galaxy? For the time being we are not concerned about this. A movement of the sun is referred to. It says that this movement is Allah's measuring. It is He Who measured for the sun to have such a movement.
Likewise is the moon. It says: "And the moon, We have ordained for her stages until she becomes again like an old dried palm-branch."
That is, the moon's movement passes through special stages. This very expression is also used in respect to other phenomena. Concerning the rain it says: "And We send down from the sky water in measure."
That is, the quantity of water which is on the earth, and which is evaporated by the sun, and once again rains down, is a measured quantity. Should the quantity of rain be doubled many times, the surface of the earth would have been flooded with water, the buildings would fall down, the plantations and orchards would be destroyed, and the earth would no longer be suitable for dwelling. Was the rain to pour down like a torrent, it would wash away every thing. So, the way the rain comes down by drops is a measured method. Regarding eatables, grains and foodstuff, the Qur'an says: "...and measured therein its sustenance in four Days."
Some narrations say that "four Days" mean "four seasons", i.e. the movements of the earth are so arranged as to have four seasons on the earth, resulting in the growing of different foods in different seasons.
However, "in four Days" means that in four temporal periods Allah measures out the sustenances of the earth, and that the appearance of the four seasons, or periods, is effective in the preparation of foodstuff on the earth, measured by Allah's wisdom.
Taqdir in Particular Instances
The measurements, so far explained, concerned the general course. There are, sometimes, instances in which a special case of measurement is referred to. For example, in respect of "Noah's Flood", Noah (A.S.) tried to guide his people, for 950 years, to the right path and to frighten them of Allah's chastisement, but only a few responded to him. Finally, Allah's torment befell them in the form of a severe flood caused by the down pour of rain and the springing of water out of the earth, inandating the whole land, with nothing staying on the water except Noah's ship and its passengers. The Qur'an says: "...so that the water gather together according to measure already ordained."
The rain which comes down by drops, as usual, has its measure, and this special downpour of rain has its measure, too.
Hence, taqdir can be in particular occasions as in usual generalities, and it is not confined only to the general course of nature. So far, our study of taqdir had no direct relation to man's voluntary acts. The sun's course, the moon's movements, the coming of water from the sky, Noah's flood, all have no connection with the voluntary acts of man, and are acceptable with no difficulty.
Now let us see whether taqdir also covers man's voluntary acts or not. All the former ayahs which referred to "everything" can be regarded as to cover man's voluntary acts, since these acts are "things", too. But what about the particular instances of the voluntary acts? Is there any ayah referring to such particular instances? The Qur'an includes ayahs in which taqdir and qadar are used in this respect, one of which is Moses' story.
After the disputes between the Israelis and the Copts, in which a Copt of the followers of Pharaoh, was killed by Moses, he ran away from Egypt heading to Midyan, a town where Prophet Shu'ayb lived. After suffering much difficulties, Moses reached the town, exhausted and hungry, for he had travelled the whole long distance from Egypt to the town of Midyan in few days, having nothing to eat but the grass of the desert, much that Amirul Mu'minin Ali (A.S.) describes him in Nahjul Balagah as the green of the grass was visible from under his transparent skin. He entered the town in a bad state of fatigue, hunger and weakness. Nearby there were water-wells from which people used to water their sheep. The stronger ones could get to the wells before others to water their animals. The weak had to wait till the departure of the strong ones, before they could proceed to the water.
Moses (A.S.), tired and wearisome, laid down under a tree. He noticed two girls shyly standing aside with a number of sheep. From their appearance and conduct he guessed them to be honourable. He stood up, and went to them: "Why do you not water your sheep?" he asked. "We do not hire any shephered," they replied. "We are unable to draw water out of the well, "they added, and continued: "So, we have but to wait until the strong shepherds water their sheep and go away, and then we can use their leftover to water our sheep". Moses (A.S.), though weak and hungry, went to one of the wells, drew alone a big bucket of water, and told the girls: "Come , water your sheep". So they did, and went back home.
Their father, noticing that they returned much earlier than usual, asked them: "How is it that you came back so quickly?" They told him what happened between them and "a strong young man with an appearance showing nobility and magnanimity, helped us with the job". One of the two girls suggested: "It would be good if we gave him his wage for what he had done, and, also employ him to shepherd for us". "Go and fetch him here", said the father, consenting to the suggestion.
The Qur'an stresses the details in the story. It further says that one of the girls came back and shyly told Moses to answer her father's invitation. He accompanied her. It was natural for a tired, hungry and homeless fugitive to heartily accept such an offer. Shu'ayb further offered to spouse him to one of his daughters, for working for him for eight or ten years. Moses (A.S.) agreed and worked for him nearly ten years. He, then, asked Shu'ayb to permit him to take his wife and go back to his homeland. On his way home, he passed through the valley of Tur at night time. It seems that his wife was about to give birth to a child. It was cold, in a dark desert, with nobody to help. Naturally he was worried and disturbed: The coldness of the whether on the one hand, and the darkness of the night on the other, and his inability to get any help. Bewildered and confused, Moses (A.S.) was looking around, when he suddenly saw a glow of light on the right side of the mount Tur. He thought it was the fire of some shepherds. He told his wife to stay there till he could bring help and some fire from them. Getting nearer, he was surprised to see a tree glowing with a wonderful light. Approaching further he heard, stupefied, a voice addressing him: "O Moses! It is I, Allah, the Lord of the Worlds".
It would really be an extraordinary scene, if we would draw it correctly. Moses goes to fetch fire, approaches a tree glowing with light, hears a voice telling him: "It is I, Allah, the Lord of the worlds".
Then the voice tells him that He had appointed him as His messenger, and orders him go to Pharoah, he has transgressed".
By relating this part of Moses' story concerning his going to the tree to fetch fire, but what happens is that he hears Allah's voice, and is ordered to go to Pharoah and invite him to the right path, and to deliver Bani Israel out of his claw. Moses had never expected to encounter such an event. He went for something, but found something else. In the address it was said: "...then you came hither as measured, O Moses".
Your coming here was predetermined and according to a measure. It was not per chance nor it happened at random. It had been calculated that you should leave your home and come to this desert and to this spot so as to receive Allah's revelation: "...from the right slope of the Mount".
It was a divine taqdir and measuring. As a matter of fact, Moses' travel was a voluntary act with a particular purpose. But its result and particular conclusion were not governed by him, they were in the hands of someone else. Allah had arranged the chessmen and the courses in such a plan that Moses should reach that very spot on that very night so as to become a prophet. Here the word qadar is used: "...then you came hither, as measured, O Moses."
As regards qada', fate, a similar event happened. In the war of Badr, the Muslims planned to attach Abu Sufyan's caravan to revenge themselves for their formerly confiscated properties. This was their intention and objective. But the events happened in a way unexpected by the Muslims. Abu Sufyan's caravan passed by the well of Badr, where the Muslims had gathered. The army of Quraysh advanced from Mecca towards them, and all met near that well. The Muslims had not been thinking of a war, but Allah's taqdir so willed that a war should take place at that spot, and that the Muslims should win, despite the fact that the Muslims' number and preparations were quite unsuitable to wage a war. The war should have happened, but the Muslims had not been expecting it nor was it in their calculations.
The Qur'an has a beautiful expression in this respect: "...and had you made an appointment you would certainly have failed to keep it. But it was destined by Allah to bring about a matter that was to be done.
Thus, it is clear that fate and divine decree are applicable to man's voluntary acts, too.
The Connection Between Divine Taqdir and Man's Free Will
From the past discussion it was noted that apparently the ayahs and narratives denote that the Divine Taqdir is general and covers everything, even the voluntary acts of the human beings. It is here that the problem arises: If there is a divine taqdir, how can we have a free will? To answer this question we have to present a preliminary introduction: The phenomena of this world happen under certain limits and restrictions, disregarding place, time and conditions.
In the kingdom of nature there is no such being as to be unlimited, measureless and unconditional. Whatever creature you may think of, you will realize that it has limits, dimensions and particular conditions, without which it cannot exist. From the greatest celestial body down to the smallest particle of the atom, all have the same characteristic, i.e. they are measured and measurable, whether big or small. They also have a limited life, that is a limited term. None of the phenomena of this world can have a limitless age: "...to an appointed term".
Every thing has an end. It is a kind of limit, a temporal limit, which is termed in the Qur'an and the traditions as "ajal", the final end. The phenomena of this world are somewhat dependent on the other phenomena. Nothing in this world can be separate and independent from other things. At the same time, the shape, the characteristics and the features of any thing have their limits, too, as every thing has its features and specific marks.
To give an example, we take the human being. Man's existence is not limitless. This human species was never from pre-eternity till post eternity along history. This is contrary to the opinion of some ancient philosophers who thought that the original species were from pre-eternity. Since man was created in a particular historical sector, he is, temporarily, limited. That is, he has a beginning before which he did not exist, and he existed in a certain place, the earth. Is there in other than the earth any living being? It is doubted. But it is certain that the living beings are not in all other planets. Man must live on the earth, as he cannot live on the moon, Jupiter or Saturn.
So, as regards place, he is also limited and cannot live anywhere, nor inside the earth or in the space. This is also a kind of limitation on man's existence. Man's organs and systems are also subject to certain limits, such as size and position. The eye has a size-limit, though a little smaller or larger. It never becomes as large as one's head or the whole body. Likewise are the other organs and limbs, they are proportional to the size of the body and do not exceed the standard limits, more or less. The heart never becomes as large as a man's head, and so on. Concerning place and position, everything has its size and measure. The eye is never placed inside the sole. It must be in its usual place in the head section. The heart is never positioned in the head. It must be inside the chest. Similarly the stomach, the liver and other organs and limbs, each has its limit and position in proportion to the other parts.
Acts are also performed by their respective organ or system, under particular conditions and limitations. We cannot see with our ears. Seeing can only be performed through the eyes. With the nose we cannot hear, as it is the means of smelling. With our foot we cannot write, which is done by the hand. With the hands we cannot walk, we walk with our legs. Each organ does its prescribed duty. The duty of an organ cannot be expected from another organ.
Consequently, our acts are limited and confined to special means and organs, which are to perform their defined functions. Even the duties of each organ have limits and restrictions. We see with our eyes, but can we see everything with our eyes? No, the too tiny things cannot be seen by the eye. Thus, our faculty of seeing is also conditional. Even the large things, can we see them at all times? No. Certain amount of light is necessary. Can we see it from any distance? No. When you are up in an airplane, not too high in the air, you can see the moving cars as small as ants. The higher you fly the smaller they appear, until you can no longer distinguish even a huge thing as a mountain.
So, things can be seen only at a limited distance, and the sounds can be heard only at a limited distance, too. The food which we eat is eaten through the mouth, not through other inlets. Can we eat whatever we put in our mouths? No. We cannot eat stones, bones and the like, though some animals can. Can we eat any quantity we like? Certainly not. The capacities of our stomachs and digestive systems are limited. Can we eat whenever we like? No. We must feel hungry and have the appetite, if not, we will feel nausea. Can we breathe through our eyes? No. We must use our breathing system. We must breathe air, i.e. a certain compound of gases. We cannot breathe any sort of gases, as some kinds of gases may kill us if we breathe them. Our breathing systems are to be so arranged as to enable the air to reach the cells which make the tissues of our body, organs and systems.
Each one works only under thousands of conditions and requisites, without which they cannot function. All these functions are to take place within the frame of limits and restrictions. With more careful consideration, we realize that uttering even a single world requires hundreds of conditions. In this respect, to know some physiology would help in showing how many conditions would be required for doing a single vital function.
Consequently, there is nothing in this world which can be without limits and measure. Everything is measured: "We have created everything by a measure."
Among these measures is time, i.e. everything has a prescribed ajal, a life-time, a term. The narratives stating that everything has a term, is an evidence of this type of qadar, time-measure. Therefore, saying that taqdir and qadar are true of every thing is correct. Everything has a measure. But who has decided these measures?
Having understood that the entire world was created by Allah, and its existence and all affairs are in His hands, it goes without saying that the limits and measures of all things are also in His hands and under His control. When Allah created us limited in time and place, who could measure these for us? The One who created us with such measures. We have been created in a particular section of the history of the world. Who decided this section of time for us? The One who created us. We are to live on an assigned planet. Who has assigned this qadar, fate, for us? The One who brought us to life on this planet.
Hence, all the taqdirs are from Allah. Everything has a measure, and it is decided by its creator.
Conditions of Voluntary Acts
We know that even the voluntary acts are limited and they are mostly not under our control. The first condition required for a voluntary act to be performed by us is that we must be alive. A dead person cannot do any voluntary act. But is it under our control to be alive or to preserve it? Can any one remain alive as long as he likes? Everybody knows that to remain alive is not in our hands. We have unvoluntarily come to existence, made to live and we unvoluntarily pass away. Had it been left to us, we would not have accept no less than a thousand years: "... everyone of them would like to live a thousand years."
This ayah concerns Bani Israel who very much loved life. But, naturally, there are others who cherish such desires, too. Our sense, knowledge and attention are the second condition. When we want to perform a voluntary act, we must know the act. Sometimes one wants to remember something, but he cannot, much as he tries.
Naturally, he would not be able to do what he wants to before remembering what he had forgotten about that voluntary act. So, our memory is also not in our complete control such that we can remember whatever we want and whenever we want. Our own memory is out of our choice, let alone the other conditions and limitations. Is it to our own choice to eat our food through our mouths? There is no choice at all. To see by means of our eyes is also not our choice. It is a non-voluntary act. We were not consulted whether we want to see with our eyes or ears.
All of these are non-voluntary. After arranging for all the non-voluntary preliminaries, it will be our turn to choose. Now that you have all the instruments for speaking, you are free to speak or to keep silent.
Therefore, the circle of our choice is too small, there is no doubt in this. We all realize that these preliminaries and instruments are not chosen by us. In short, through a very limited frame, surrounded, at different dimensions, by non-voluntary conditions, there is a narrow passage open to us to move through. Each act has its limited circle, within which we are allowed to move, but never to step outside the circumference of the circle. Inside this limited circle we are free to choose the direction of our movements.
So, there is no question about qadar as meaning the different indispensable conditions, means and materials necessary for everything, all of which are provided for by Allah. It is enough for an act to be voluntary to have the last section of the "complete cause" under our choice, as our elders say, while the other sections of the "Complete Cause", which may exceed hundreds or thousands in number, are mostly out of our control. It is strange enough, however, that man's highest perfection, as a human being, is performable within this small and limited circle of voluntary acts. Through this single channel, prescribed for us by Allah, man can achieve his perfection.
As regards the degree of qadar, it belongs to a period when the act, or the phenomenon, has not yet taken its final shape, and is still changeable, i.e. its Complete Cause has not yet completed. All the preliminaries are provided, but you have not yet made your choice. In other words, the stage of the qadar is confirmed to the period prior to the choice.
Therefore, the complication in respect to the qadar is much less than that of the qada' (divine decree), which will be the topic of our coming discussion. In conclusion we point out the following:
1. The two Divisions of Qadar: Specific and Personal
Some of the formerly mentioned examples belonged to the specific qadar, such as saying that man was destined to appear at a certain period of the history. This is a specific qadar. "And there is for you in the earth an abode and a provision for a time"
After the dwelling of Adam and Eve in the earth, this divine qadar was implemented, both spatially and temporally.
The individual characteristics, such as race, colour, shape, stature, etc., are the personal qadar. Each person has his personal taqdir: one has black hair, another is blond, and so on.
2. The Knowledge: Taqdir and the Corporeal Taqdir
Taqdir is also divided into the knowledge - taqdir and the corporeal taqdir. The first means that Allah knew the measures, the conditions, the limitations of time and place with which every being is created. The corporeal taqdir means that Allah had ordained the creation of each creature to be according to the prescribed limitations.
3. The Stages of Taqdir
For taqdir there can be stages according to its distance from the thing. We may consider a condition immediately needed for the happening of a thing. But this very condition requires the happening of another one before it. For example, to see there must be light, but for having light there is a condition. For the light's condition there is a condition, too, and so on. For our eyes to see it must be day-time with sunlight, should there be no other light. In order to have sunlight there is a condition, that is, our hemisphere should face the sun.
It is not only that, the sun must continue issuing forth its energy, and, according to the theory of the transformation of material into energy, a part of the body of the sun continually transforms into energy, creating light, which is to reach us, on the condition that nothing would block its way. So, for our acts, or for any phenomenon, we admit a series of direct and immediate conditions that have near connection with the act. There are also other remote conditions, and others in between:
Consequently, there are stages for the taqdir, according to its distance from the act. The farther the taqd ir, the greater the possibility of its changeability, and the nearer the taqdir, the quicker its shaping and the better its clarity.
Similar are the other affairs of our lives. They have far causes whose possibility to change is great before reaching the affair. The more they get nearer to the affair's spatial or temporal condition, the clearer their entities, the less their ambiguities and the fewer their possibilities of changing, until the complete cause is obtained, and then the phenomenon itself would appear. Once the phenomenon is completed, there will be no further changing, and it keeps connected to its originator, though, to say the least, it may later have a weakening effect on the former act, or do away with it, like repentance, which weakens the effect of the former acts, or efface them for good.
So, when all the parts of a complete cause have not yet been obtained, the thing would not become inevitable nor necessary, i.e. it may change. But when all the parts of its complete cause are there, it will not be changeable any more. In the voluntary acts, the choosing is the last or the nearest part.
It, therefore, becomes clear that the qadar is changeable as long as the last part of. the complete cause is not finally fulfilled. This is exactly what is said about the ajal [ordained term], which is a temporal qadar, as "the suspended ajal. Ajal is like a wave directed towards a certain point, on the condition that nothing hinders it or changes its course. Ajal denotes that this person, with his given particularities and under the usual conditions, is to live, say, for 60 years. So, the life-time of this person is measured to be 60 years. But there can be a handicap, such as an accident in the street, and the 60 years changes to 30 years. So, the 60 years life-time is "suspended ajal", and is conditioned that no accident may happen. This, actually, denotes a change in the Known, not in the Knowledge.
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Author: Ayatullah Muhammad Taqi Misbah Yazdi
