Qadha (Destined) And Qadr (Empowerment)

It was not hidden from the intellectuals that the philosophy of Qadha and Qadr was one of the very complex subjects of the religion, whose true understanding was with none, other than those, whom God Himself had imparted this knowledge. Many people had become a victim of their own exuberance and apathy while counting on their intellect in this regard and earned a permanent demise.

Due to very complex nature of this subject, our Imams have specifically prohibited us from entering into lengthy debates on this issue. The restriction was applicable to all, including the Ulamas and scholars. However, the explanation, which Shaykh Al-Mufid provided for barring debate on this issue, suggested that the restriction was not for all people. Rather, it was particularly for those who were intellectually feeble.

We beg to differ with the Shaykh. In our humble opinion though the Shaykh’s position was correct that these prohibitions should be maintained until the exponents of debate provided a reliable quotation from the Imams. Without this their premises could not be accepted.

Allama Al-Majlisi, after discussing Shaykh Al-Mufid’s elucidation, said in Bihar Al-Anwar, “Anyone who indulges into the suspicious domain of Jabr wa Ikhtiar (compulsion and empowerment), will find why the Imams have prohibited to discuss these issues - because other than those who are protected, it is impossible for anyone to remain steady on this slippery ground.”

No one knows the reality of Qadha and Qadr, other than those who possesses Godly knowledge. As this issue is related to God’s management of the Universe, it would not be within our domain to enter it and neither have we been we asked to explore it.

It had been observed that an ordinary principal would develop an elaborate system to manage his estate that would not expose to all his subjects. Most countries keep the details of their security policy confined to certain members of their cabinet. The rest would simply be subjected to the conjectures of the fellow analysts, whose interpretation of the facts is generally not very accurate. Under these circumstances, how could it be expected that people would be fully aware of the intricacies of God’s management of the Universe?

Moreover, on the Day of Judgement, we shall not be questioned about it, and then what would be the need for us to enter into such a debate that is full of hazards. The truth of the matter is that this subject is so mysterious that no philosophical and logical mind could ever claim that he had the answer for (resolving) its complexity, nor would there be anyone in the future to make such a claim. Our Imams, after repeated insistence tried to make this issue explicable, but even their explanations were considered among the most complicated texts.

Simple Belief In Qadha Wa Qadr Is Sufficient

Many scholars have clearly mentioned that man must basically believe that God never desired for sins or committed evil, and concerning His will or desire we should remain silent, and this was a logical demand.

Allama Al-Majlisi wrote in his research paper, Risala al-Itiqadiyah that according to the instructions of Imams of Ahl al-Bayt, there were so many complexities in this subject that we should exclude ourselves from entering into discussions on this subject. The more we penetrate this secret domain, the more we will find ourself in the realm of ambiguity.

There is no doubt that there are many valid reasons in each of God’s acts, and those are not futile in any way. We would have no hesitation in accepting this fact. The only hesitation would be that man has intellectual limitations and could not have a real understanding of God’s actions, as He said:

وَمَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا لَاعِبِينَ

“And We did not create the heavens and the earth and what is between them in sport” (44:38).

مَا خَلَقْنَاهُمَا إِلَّا بِالْحَقِّ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ

“We did not create them both but with the truth, but most of them do not know” (44:39).

Further Elaboration

In this new era of Science and Technology, people have been used to the habit of seeking the reasons for everything that happens around us. They would hesitate to accept a fact, if explanations are not available. We could add a few more lines for the satisfaction of these people.

There could be no doubt that whatever happened in the Universe, happened with God’s knowledge, and under the guidance of His Qadha wa Qadr, as detailed by Imam Zayn Al-’Abidin (‘a). He said: “Glory is to the God, Whose Universe behaves the way He wants.”

Imam Ja’far As-Sadiq (‘a) said that whenever, God decided to perform an act, then it had to go through six stages - Ilm (Knowledge), Mashiyyat (Will), Irada (Design), Qadr (Power), Qadha (Judgment) and Amza (Authorisation). He authorised only that which first comes into Qadha, and the one that comes into Qadha must pass through Qadr and so on.

However, this process does not involve Compulsion nor does it support what Asha’irites said about God being the Creator of all good and evil - whereby man is totally constrained.

As one of the many meanings of Qadha wa Qadr is to make decisions or to estimate. The decision making of God is different for His takweeniya (creation, sustenance, death, revival etc) from tashriya acts (obligatory practices such as prayers, fasting, modesty, abstaining from adultery and other restrictions). The purpose of acts of takweeniya is to signify His total independence in the affairs of the Universe. In this respect no one could intervene in His Design and its completion. In these acts, man is definitely constrained.

It had been mentioned in Kitab al-Tawhid, from Imam Muhammad Al-Baqir (‘a), when he spoke to Abdullah Ibn Maimoon Al-Qadah on the authority of his father, who had learned it through his elders: “O, servant of God, did He create you when He wished or when you desired.” He replied that He created him whenever He had desired. Imam then asked him: “Do you fall ill on your own initiative or He makes you ill?” He replied: whenever He wished. Imam then asked him: “Does He cure you according to His own wish, or on your desire?” He replied: Whenever He wished. Imam then asked him: “Does He appoint your state of existence or you decide on your own.” He replied that He decides. After listening to his correct answers, Imam replied that if he had given any answer other than those, he would have then sentenced him.

We have been asked to be happy with His designs. It was therefore, mentioned in a Hadith Qudsi, “If anyone does not agree with My Qadha wa Qadr, and is not patient with My afflictions, and is not thankful for My benevolence, he should then abandon My Universe and seek another God for himself.”

In tashriya acts, His role is that He ordered that obligatory deeds would be performed and that prohibited ones would be avoided. The compliance with the command is left to the free choice of man. However, He knew through His knowledge as to who would conform to those orders and who would not.

This prior knowledge of God, did not in any way, qualify as compulsion. Just as we have illustrated earlier that knowledge (ilm) did not contribute in any way to the embodiment of its find (maloom), but it came into existence due to its own causes and reasons. The knowledge of an erudite or the ignorance of an illiterate had no influence in something occurring or otherwise.

If we somehow knew that the Sun would rise tomorrow at a particular time or Imam Zaman (‘a) would come out of occultation, or the world would collapse tomorrow; then it would not mean that our knowledge plays a role in the rising of the Sun, or the end of occultation of the Imam or the emancipation of the Day of Judgment. Instead, knowledge is subject to its find and is a means to describe the presence of a reality.

If, however, we say that reality needed knowledge for its emergence, then it would result in an absurd cycle, which would be evidently wrong. Yes, the high point of knowledge is that it should be in line with its object. However, as our knowledge is imperfect and therefore our discoveries do not always equate with it. But this was not applicable to God because His knowledge is absolute.

Whatever is written here is not my own interpretation, but it was acquired from the teachings of the recipients of Revelations. This subject had been most elucidated by a Hadith, which was a narration by a Syrian, on the authority of Amir Al-Mu’minin Ali Ibn Abi Talib (‘a). This Hadith was available in most Shi’a and Sunni texts. It had been narrated through Asbegh Ibn Nabata that when Imam Ali (‘a) was returning to Kufa after the battle of Siffin, a Syrian among his companion asked him, “Please tell me, if our departure towards Siffin was with the Qadha wa Qadr of God?”

Imam Ali (‘a) said, “By God, we have not gone to any place or entered a valley, but with the Qadha wa Qadr of God. The Syrian then said, “This means that all the sufferings we have gone through in this journey had gone to waste, and all its rewards were also lost for we were under compulsion.” Imam Ali (‘a) said, “O Shaykh, don’t hesitate (in your conclusion). You were not constrained or forced to go there, because you accepted these sufferings with your own free will, therefore, you will be rewarded for that.” The Syrian said, “How is it possible that when we were under compulsion (by Qadha wa Qadr) to go there, that then we shall be rewarded?

Imam Ali (‘a) responded by saying, “May God help you. You thought – ‘this Qadha wa Qadr was absolute (that you were under duress)’. No, it was not like that, because if it were so then the whole mechanism of reward and punishment would have collapsed, and His obligations and restrictions would have gone astray. In that case, there will be no righteous to claim reward, and no criminal would suffer retribution. This ideology belonged to the Magians, Qadriyya of this ummah, enemies of God and the followers of Satan.

Whatever constraints God have appointed, there is a reward and punishment for their obedience and defiance respectively, and He has given us full freedom in this respect. For a little effort He grants us generously. He is not disobeyed because we are under oppression and overwhelmed, nor is He obeyed because He has compelled His creatures to do so. He has not created Heavens and the Earth as a wasteful exercise, nor has He sent His Messengers in a meaningless manner.”

In Kitab al-Tawhid, this dialogue ended in a manner that the Syrian Shaykh asked. “What was that Qadha wa Qadr, under which we have travelled to this destination?” Imam Ali (‘a) said. “It was under God’s command.” Then to prove that Qadha stood for Commandment or order, the Imam quoted a Qur’anic Verse:

وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا

“It is commanded by your Lord to worship none other than Him and be respectful to your parents” (17:23).

Ihtijaj al-Tabrisi has concluded this dialogue in the following manner, where the Syrian Shaykh said, “What is that Qadha wa Qadr, which you are speaking about?” Imam Ali (‘a) said. “The meaning of this Qadha wa Qadr is to obey (the Lord), and giving the capability to refrain from the forbidden acts, and engage in virtuous deeds, and leave the disobedient in their own state (of sin). In other words, the command is to encourage people for the Paradise and admonish them about the severity of Hell. All these efforts are to seek the nearness of God.”

This narration is a proof that in legal acts, Qadha wa Qadr is meant to keep away from the forbidden, and be forthcoming in obedience. It also suggested that human beings had freedom in their functions, instead of being constrained.

Division Of Takweeni Qadha Wa Qadr

That Qadha which is related to the Takweeni acts is divided into two kinds:

- Mubram-o–Mahtoom or Qadha al-Hatmi (which is definite). Amir Al-Mu’minin (‘a) said about this Qadha, “Here matters are so linked to it that adopting safeguards against it could cause the destruction.” When the Qadr (time) comes, the eyes turn blind.

- Qadha al-Gair Mahtoom (which could be put off). This could be put off by prayers, sacrifice and giving alms. It was mentioned in the Hadith, “Propitiatory offerings can repel tragedies and supplication can deter Qadha.” Moreover, God says, “Tell them O Prophet, if they did not offer prayers, God would not have taken care of them.”

However, it is hidden from the people as to which of the Qadha is definite and which is vague, so that their prayers and charitable acts could continue, and the link with the Lord might remain intact.