Part of Concepts of Ahl as-Sunnah (series completed)
· Lesson 204 of 1251
Summary of Sunni concepts | Concept (202) | Two forms of deviation in understanding destiny
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Transcript
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A summary of the concepts of Ahl al-Sunnah.
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Two forms of deviation in understanding divine decree.
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First, using divine decree as an excuse for committing sins and disbelief.
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And Allah the Almighty said about them:
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“They who are idolaters will say: Had Allah willed, we had not ascribed (unto Him) partners neither had our fathers, nor had we forbidden aught. Thus did those who were before them give the lie (to Allah's messengers) till they tasted of the fear of Us. Say: Have ye any knowledge that ye can adduce for Us? Lo! ye follow naught but an opinion, Lo! ye do but guess.” (6:148)
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“They who are idolaters will say: Had Allah willed, we had not ascribed (unto Him) partners neither had our fathers, nor had we forbidden aught. Thus did those who were before them give the lie (to Allah's messengers) till they tasted of the fear of Us. Say: Have ye any knowledge that ye can adduce for Us? Lo! ye follow naught but an opinion, Lo! ye do but guess.” (6:148)
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“They who are idolaters will say: Had Allah willed, we had not ascribed (unto Him) partners neither had our fathers, nor had we forbidden aught. Thus did those who were before them give the lie (to Allah's messengers) till they tasted of the fear of Us. Say: Have ye any knowledge that ye can adduce for Us? Lo! ye follow naught but an opinion, Lo! ye do but guess.” (6:148)
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“They who are idolaters will say: Had Allah willed, we had not ascribed (unto Him) partners neither had our fathers, nor had we forbidden aught. Thus did those who were before them give the lie (to Allah's messengers) till they tasted of the fear of Us. Say: Have ye any knowledge that ye can adduce for Us? Lo! ye follow naught but an opinion, Lo! ye do but guess.” (6:148)
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So Allah refuted their claim.
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These individuals and their ilk are stubborn and contradictory in their claims.
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And they cannot consistently apply this logic in all matters.
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For if someone wronged them by striking them or unjustly seizing their property,
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and then they argued that this was a consequence of divine decree and destiny,
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they would not accept it from him.
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Rather, they would become extremely angry with him.
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And they would vehemently defend their seized rights.
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How astonishing it is that they use divine decree as an excuse for sins and what displeases Allah,
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yet they do not accept from anyone that it be used to counter their displeasure with them
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for what they are wronged by.
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Second, stagnation and passive reliance.
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Where some Muslims in later eras have taken
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belief in divine decree as a flimsy justification for their weakness and collapse,
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and their acceptance of corruption and humiliation.
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Forgetting that Allah's decrees are originally enacted upon them
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according to Allah's established laws that link causes to their effects.
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Thus, this weakness and passive reliance became
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the primary avenue for secular thought to infiltrate the reality of the Muslim Ummah
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and dominate its affairs.
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Malik Bennabi named this weakness and acceptance of humiliation
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"susceptibility to colonialism."
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And Maududi named it
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"susceptibility to enslavement."
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And undoubtedly, the truth in this matter is as we have previously stated:
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a balance between exerting all possible effort to avert harm,
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until we reach the utmost capacity,
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and then submitting to what Allah decrees, out of faith in Him.
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This means taking the means that Allah has made subservient to us,
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and repelling Allah's decrees with His decrees,
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as long as there is a possibility of repelling them.
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As Allah the Almighty said:
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"And if Allah had not repelled some people by means of others,
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the earth would have been corrupted."
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“So they routed them by Allah's leave and David slew Goliath; and Allah gave him the kingdom and wisdom, and taught him of that which He willeth. And if Allah had not repelled some men by others the earth would have been corrupted. But Allah is a Lord of Kindness to (His) creatures.” (2:251)
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If repelling is not possible,
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or if it is not feasible,
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then the obligation is to be patient with Allah's judgment and decree,
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with the certainty that behind it lies good, benefit, and mercy.
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It is incumbent to exert effort in seeking it,
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and to harness it for good and reform,
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and to change people's conditions by holding themselves accountable,
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and removing the causes of the affliction,
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believing in the words of Allah the Almighty:
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“For him are angels ranged before him and behind him, who guard him by Allah's command. Lo! Allah changeth not the condition of a folk until they (first) change that which is in their hearts; and if Allah willeth misfortune for a folk there is none that can repel it, nor have they a defender beside Him.” (13:11)
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"Indeed, Allah will not change the condition of a people until they change what is within themselves."
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And thus it becomes clearly evident
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the difference between reliance (tawakkul) and passive reliance (tawākul).
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For tawakkul is the action of the heart and its servitude,
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relying on Allah and trusting in Him,
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seeking refuge in Him,
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entrusting matters to Him,
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and being content with His decree,
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while the person takes the prescribed means.
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Tawākul, however, is weakness, hindering the use of means,
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and despairing of them,
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claiming it to be part of reliance and belief in divine decree.