Myths among the common folk about superstitions

I would like to ask about the ruling on believing in superstitions that. like: when people play with water and spread it on one another, they think that this will cause separation between them. Also some people think that opening the scissors and closing it without a reason causes family problems at home. Some people also think that if you cross on a child’s body, this will make him short and affect his health.

Praise be to Allaah.

Firstly:

These myths – and many others – come under the heading of superstition that is forbidden in Islam. There is no limit to such myths among the people. Some regard seeing certain things as a bad omen – such as seeing an owl or a black cat; some regard hearing certain things as a bad omen – such as hearing the sound of an owl or a crow. They even regard verses in the Book of Allaah as omens, if it is seen in the Mus-haf or heard from one who is reading! – such as a verse which speaks of warning or punishment. Some of them regard numbers as unlucky, such as 13; or they regard certain times as unlucky times, such as Wednesdays, or the month of Shawwaal for those who want to get married. Some regard certain places as unlucky, such as a place in which a crime occurred, or they regard certain types of people as a bad omen, such as the lame or the blind, or the poor or needy.

It was narrated from Anas ibn Maalik (may Allaah be pleased with him) that the Prophet SAWS (peace and blessings of Allaah be upon him) said: “There is no ‘adwa (transmission of infectious disease without the permission of Allaah) and no tiyarah (superstitious belief in bird omens), but I like optimism.” They said, “What is optimism?” He said, “A good word.”  Narrated  by al-Bukhaari (5776) and Muslim (2224).

It was narrated that ‘Abd-Allaah ibn Mas’ood said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Tiyarah (superstitious belief in omens) is shirk.” Narrated by al-Tirmidhi (1614), Abu Dawood (3910), Ibn Majaah (3538); classed as saheeh by al-Albaani in Saheeh Abi Dawood.

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:

The word tiyarah is derived from the word tatayyur, which refers to superstition about something that is seen or heard; or it was said that it refers to superstition about anything ,whether it is something that is seen or heard, or a time or place. This is more comprehensive as it includes things that are not seen or heard, such as superstition about certain times.

The basic meaning of tatayyur is pessimism but reference is made to birds (tayr) because most of the superstitions held by the Arabs have to do with birds, so it was connected to them. But the general definition is superstition based on something that is seen, heard or known.

The Arabs used to regard certain birds, times and persons as unlucky, and this is shirk as the Prophet (peace and blessings of Allaah be upon him) said.

If a person opens the door to superstition, the world will become a hard place for him and he will imagine that everything is a bad omen. There are even some people who, if they get up in the morning and go out and meet a man who only has one eye, they will regard it as a bad omen and say: Today is a bad day, so such a person will close his shop and not sell or buy anything – Allaah forbid. Some of them regarded Wednesday as unlucky and said that it was a day of bad omens and bad luck, and some of them regarded the month of Shawwaal as unlucky, especially for weddings. The case of ‘Aa’ishah proves that this superstition is wrong, because the Prophet (peace and blessings of Allaah be upon him) married her in Shawwaal and consummated the marriage with her in Shawwaal, so she used to say: “And who among you was more beloved to him than me?” Narrated by Muslim. The answer is: No one.

What matters is that no one should pay any attention to superstition, because it will spoil his life. What we should do is follow the example of the Prophet (peace and blessings of Allaah be upon him) who liked optimism, as was narrated by al-Bukhaari and Muslim. We should be optimistic, not pessimistic, like some people who try something time after time, then they become pessimistic and think that they will never succeed in it, so they give it up. This is wrong, because if you think that something is good, you should not give it up at the first attempt; try again and again until Allaah makes it easy for you.

Al-Qawl al-Mufeed Sharh Kitaab al-Tawheed (2/39-41); Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (9/515, 516).

Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:  

Al-Bayhaqi quoted from al-Haleemi in al-Shu’ab what may be summed up as follows:

During the Jaahiliyyah, tatayyur (seeking bird omens) was when the Arabs would disturb birds when wanting to go out on a necessary journey. … They also used to regard the voice of a crow and the passing of gazelles as bad omens, but they called all them tatayyur because the original omen had to do with birds (tayr).  

He said: There were also superstitions among the non-Arabs. If a person saw a child going to the teacher, he would regard it as a bad omen, and if he saw the child returning he would regard it as a good omen. If they saw a camel carrying a heavy load they would regard it was a bad omen and if they saw it carrying no load they would regard it as a good omen, and so on.

Islam abolished all of that.

Fath al-Baari (10/215).

Superstition is only mentioned in the Qur'aan as something followed by the enemies of the Messengers, which indicates that the one who follows it and believes in it is as ignorant as those people, to the extent that he believes in these notions.

Ibn al-Qayyim (may Allaah have mercy on him) said:

Allaah does not mention superstition except on the part of the enemies of the Messengers, as they said to their Messengers (interpretation of the meaning):

“ ‘For us, we see an evil omen from you; if you cease not, we will surely stone you, and a painful torment will touch you from us.’

19. They (Messengers) said: ‘Your evil omens be with you! (Do you call it ‘evil omen’) because you are admonished? Nay, but you are a people Musrifoon (transgressing all bounds by committing all kinds of great sins, and by disobeying Allaah)’”

[Ya-Seen 36:18, 19]

And Allaah tells us about the people of Pharaoh (interpretation of the meaning):

“But whenever good came to them, they said: ‘Ours is this.’ And if evil afflicted them, they ascribed it to evil omens connected with Moosa (Moses) and those with him. Be informed! Verily, their evil omens are with Allaah”

[al-A’raaf 7:131]

Miftaah Daar al-Sa’aadah (3/231, 232)

Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said of the people of the Jaahiliyyah:

Most of them believed in bird omens and relied in that, and they usually came true for them, because the shaytaan was making it appear attractive to them, and some traces of that are still present among many Muslims.

Fath al-Baari (10/213).

The scholars also drew attention to some myths that are widespread among the people, which they take as a bad omen that may lead to a break in family ties, corruption or divorce.

The scholars of the Standing Committee were asked:

When my marriage contract was being done, I cracked my knuckles and I was not aware the interlacing my fingers and cracking my knuckles could lead to problems in the marriage. After I found out, I felt too shy to ask, and I have three children and have been married for seven years. What should I do? Should I do a new marriage contract or what should I do?

They replied:

If the situation is as you describe, what you mention about interlacing your fingers and the cracking of your knuckles whilst your marriage contract was being done has no effect on the validity of the marriage, rather your marriage is valid and there is no need to do the contract again. Give up superstitious beliefs in the things you mentioned and in other things because it is contrary to Islam.

Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan.

Fataawa al-Lajnah al-Daa’imah (18/114).

Everything that is mentioned in the question comes under the same heading and these are things that the shaytaan has instilled in the minds of a lot of people and made them regard as bad omens things that have no effect on their lives in reality, because the Muslims swim in water and sprinkle one another with water, and children play in swimming pools, and it is not known to have any negative effect on them.  The same may be said about the myths concerning opening and closing scissors, stepping over a child, cutting one's nails at night, sweeping the house at night, refusing to do laundry on Mondays, and other limitless myths and illusions that make them fear things which need not be feared and keep them from striving and being optimistic, and keep them from putting their trust fully in their Lord.

Ibn al-Qayyim (may Allaah have mercy on him) said:  

Tatayyur refers to superstitions about something that is seen or heard; if a person follows it  and he changes his mind about travelling or refuses to do something he had previously decided to do, then this is shirk and is contrary to putting one’s trust in Allaah. He opens the door to fear and attachment to something other than Allaah. Superstition based on something that he sees or hears takes him away from the status that is expressed in the verses “You (Alone) we worship, and You (Alone) we ask for help (for each and everything)” [al-Faatihah 1:5], “So worship Him and put your trust in Him” [Hood 11:123] and “in Him I trust and unto Him I repent” [Hood 11:88]. His heart has become attached to something other than Allaah, in the sense of worship and dependence, so his heart and faith are corrupted, he will be continually disturbed by these superstitious notions and the shaytaan will lead him from that to things that will damage his religious and worldly interests. How many people have been destroyed by that and lost out in this world and in the hereafter. How can this compare to righteous optimism which brings joy to the heart, strengthens hope, quells fear, brings calm and motivates one to seek the help of Allaah and put one’s trust in Him and to be of good cheer. This is the opposite of superstition, for optimism leads a person to obey Allaah and believe in Him alone (Tawheed), whereas superstitious pessimism leads one to disobey Him and associate others with Him (shirk). Hence the Prophet (peace and blessings of Allaah be upon him) liked optimism, and he declared superstition to be invalid.

Miftaah Daar al-Sa’aadah (2/246, 247).

Secondly:

In order to deal with this pessimism which the shaytaan instils by whispers and makes attractive to people:

1 – Put your trust fully and properly in Allaah.

It was narrated that ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Tiyarah (superstitious belief in omens) is shirk, and any one of us may think he sees an evil omen but Allaah will dispel it by means of trust in Him (tawakkul).”

Narrated by al-Tirmidhi (1614), Abu Dawood (3910) and Ibn Majaah, (3538)

Ibn ‘Abd al-Barr (may Allaah have mercy on him) said:

It is proven that the Prophet (peace and blessings of Allaah be upon him) forbade tiyarah and said “There is no tiyarah.” That is because during the Jaahiliyyah they believed in superstitious omens, and he forbade them to do that and told them to put their trust in Allaah, because nothing happens except by His decree and no one has any knowledge of the unseen but Him.  

Al-Tamheed (24/195).

2 – Go ahead with what you want to do, and do not delay it or change your mind.

3 – Pray to Allaah to free you from this trap of the shaytaan, and ask Him for that which is good, and seek refuge with Him from evil.

It was narrated that ‘Abd-Allaah ibn ‘Amr (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever lets tiyarah (superstition) stop him from doing something has committed an act of shirk.” They said, “What is the kafaarah (expiation) for that?” He said, “To say: Allaahumma la khayra illaa khayruka wa laa tayra illaa tayruka wa laa ilaaha ghayruka (O Allaah, there is no good except Your good, no birds except Yours, and there is no god beside You).”

Narrated by Ahmad (7045); classed as saheeh by al-Albaani in al-Silsilah al-Saheehah (3/53, hadeeth no. 1056).

Al-Manaawi (may Allaah have mercy on him) said:  

The one who is influenced by superstitious beliefs should ask Allaah for good and seek refuge with Him from evil, and go ahead with his plans, putting his trust in Him.

Fayd al-Qadeer (6/136).

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:

The words “There is no good except Your good”: this is true, for all good comes from Allaah, whether it is due to a known reason or otherwise.

The words “no birds except Yours” means: all birds belong to You, so they do not cause anything, rather they are subjugated to Your will. Allaah says (interpretation of the meaning):

“Do they not see the birds above them, spreading out their wings and folding them in? None upholds them except the Most Gracious (Allaah). Verily, He is the All‑Seer of everything”

[al-Mulk 67:19]

“Do they not see the birds held (flying) in the midst of the sky? None holds them but Allaah (none gave them the ability to fly but Allaah). Verily, in this are clear Ayaat (proofs and signs) for people who believe (in the Oneness of Allaah)”

[al-Nahl 16:79]

The point is that birds are subjugated to Allaah’s will and Allaah is the One Who controls them and directs them so that they fly right and left, and they have nothing to do with events that happen.

It may be that what is meant by birds here is objects of superstition, because everything that happens to people of things they dislike comes from Allaah just as everything good comes from Allaah, as Allaah says (interpretation of the meaning):

“Verily, their evil omens are with Allaah”

[al-A’raaf 7:131]

But we have seen above that none of the actions of Allaah can be described as bad, rather actions may seem bad to the one who is affected by them, but the action itself is not bad; rather all  His actions are all good, either good in and of themselves or because of the great good that results from them, which make them good.

So the words “no birds except Your birds” serve to balance the words “There is no good except Your good.”

Al-Qawl al-Mufeed Sharh Kitaab al-Tawheed (2/117, 118) and Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (9/578).

Shaykh Saalih al-Fawzaan (may Allaah preserve him) said:

Superstition may be dealt with by means of these three things:

1 – Putting one's trust in Allaah

2 – Going ahead with one’s plans and not being influenced by it, and not allowing it to affect any of your behaviour and attitude, so it is as if it never existed.

3 – Saying the du’aa’s mentioned in the ahaadeeth, for if you call upon Allaah with these du’aa’s, Allaah will save you from superstition and will help you and guide you.

I’aanah al-Mustafeed Sharh Kitaab al-Tawheed (2/14).

And Allaah knows best.

Belief of Ahl al-Sunnah concerning al-Qada’ wa’l-Qadar (Divine Will and Decree)

Could you explain to me the Islamic view of the Divine Will and Decree (al-qada’ wa’l-qadar)? What should I believe with regard to this topic?.

Praise be to Allaah.  

Praise be to Allaah and blessings and peace be upon the Messenger of Allaah.

We could talk at length about the Islamic view of the Divine will and decree but to make the subject easier to understand, we will start with an overview of this topic, then explain as much as space permits, asking Allaah to benefit us thereby and to accept our efforts.

Note that what is meant by belief in al-qada’ (the Divine will) is: certain belief that everything that happens in this universe happens by the will and decree of Allaah.

Belief in al-qadar (the Divine decree) is the sixth pillar of faith, and no one’s faith is complete without it. In Saheeh Muslim (8) it is narrated that Ibn ‘Umar (may Allaah be pleased with him) heard that some people were denying al-qadar. He said: “If I meet these people I will tell them that I have nothing to do with them and they have nothing to do with me. By the One by Whom ‘Abd-Allaah ibn ‘Umar swore, if one of them had gold equivalent to Mount Uhud and he spent it, Allaah would not accept it from him unless he believed in al-qadar.”

You should also note that belief in al-qadar is not valid unless you believe in the four aspects of al-qadar, which are as follows:

1 – Belief that Allaah knows all things, in general terms and in detail, from eternity to eternity. Not a single atom is unknown to Him in the heavens or on earth.

2 – Belief that Allaah has decreed all things in al-Lawh al-Mahfooz, fifty thousand years before He created the heavens and the earth.

3 – Belief that the will of Allaah is irresistable and His decree is comprehensive, so nothing happens in this universe, good or bad, but by His will.

4 – Belief that all that exists was created by Allaah. He is the Creator of all beings and the Creator of their attributes and actions, as He says (interpretation of the meaning):

“Such is Allaah, your Lord! Laa Ilaaha illa Huwa (none has the right to be worshipped but He), the Creator of all things”

[al-An’aam 6:102]

Correct belief in al-qadar also involves believing in the following:

That the individual has free will by means of which he acts, as Allaah says (interpretation of the meaning):

“To whomsoever among you who wills to walk straight”

[al-Takweer 81:28]

“Allaah burdens not a person beyond his scope”

[al-Baqarah 2:286]

That a person’s will and ability do not operate outside the will and decree of Allaah, Who is the One Who has given him that ability and made him able to distinguish (between good and evil) and make his choice, as He says (interpretation of the meaning):

“And you cannot will unless (it be) that Allaah wills the Lord of the ‘Aalameen (mankind, jinn and all that exists)”

[al-Takweer 81:29]

That al-qadar is Allaah’s plan for His creation. What He has shown us of it, we know and believe in, and what He has hidden from us, we accept and believe in. We do not dispute with Allaah concerning His actions and rulings with our limited minds and comprehension, rather we believe in Allaah’s complete justice and wisdom, and that He is not to be asked about what He does, may He be glorified and praised.

This is a summary of the belief of the first generations concerning this important topic. We will discuss some of this in more detail below, asking Allaah to help us to say the right thing:

1 – The meaning of al-qada’ wa’l-qadar in Arabic:

The word qada’ means perfection and completion, and the word qadar means evaluating and planning.

2 – Definition of al-qada’ wa’l-qadar in Islamic terminology:

Qadar means Allaah’s decree of all things from eternity, and His knowledge that they will come to pass at the times that are known to Him and in the specific manner that He has decreed and willed. They will happen the way they are meant to and the way they are created.

3 – Is there a difference between al-qada’ and al-qadar?

Some of the scholars said that there was a difference between them, but perhaps the most correct view is that there is no difference in meaning between al-qada’ and al-qadar, and that each of them points to the meaning of the other. There is no clear evidence in the Qur’aan or Sunnah to indicate that there is a difference between them. The scholars are agreed that the one may be applied to the other, but it should be noted that the word qadar is most usually used in the texts of the Qur’aan and Sunnah, which indicates that we must believe in this pillar. And Allaah knows best.

4 – The status of belief in al-qadar in Islam:

Belief in al-qadar is one of the six pillars of faith which were mentioned in the words of the Prophet (peace and blessings of Allaah be upon him) when Jibreel (peace be upon him) asked him about faith (eemaan). He said: “(It is) to believe in Allaah, His angels, His Books, His Messengers, the Last Day, and to believe in the Divine will and decree (al-qadar) both good and bad.” Narrated by Muslim, 8. Al-qadar is also mentioned in the Qur’aan, where Allaah says (interpretation of the meaning):

“Verily, We have created all things with Qadar (Divine Preordainments of all things before their creation as written in the Book of Decrees Al-Lawh Al-Mahfooz)”
[al-Qamar 54:49]

“And the Command of Allaah is a decree determined [qadran maqdooran]”

[al-Ahzaab 33:38]

5 – Aspects of belief in al-qadar:

Note, may Allaah help you to do that which pleases Him, that belief in al-qadar cannot be complete until you believe in the following four aspects of this doctrine:

(a)    Knowledge: this is the belief that the knowledge of Allaah encompasses all things and not a single atom in the heavens or on earth falls outside of His knowledge. Allaah knew all of His creation before He created them. He knew what they would do by means of His ancient and eternal knowledge. There is a great deal of evidence that points to this such as the verses in which Allaah says (interpretation of the meaning):

“He is Allaah, beside Whom Laa ilaaha illa Huwa (none has the right to be worshipped but He) the All-Knower of the unseen and the seen. He is the Most Gracious, the Most Merciful”

[al-Hashr 59:22]

“and that Allaah surrounds all things in (His) Knowledge”

[al-Talaaq 65:12]

(b)   Writing: this is the belief that Allaah has written the decrees concerning all created beings in al-Lawh al-Mahfooz. The evidence for that is the verse in which He says (interpretation of the meaning):

“Know you not that Allaah knows all that is in the heaven and on the earth? Verily, it is (all) in the Book (al-Lawh al-Mahfooz). Verily, that is easy for Allaah”

[al-Hajj 22:16]And the Prophet (peace and blessings of Allaah be upon him) said: “Allaah wrote the decrees concerning all created beings fifty thousand years before He created the heavens and the earth.” Narrated by Muslim, 2653.

(c)   Will: this is the belief that everything that happens in this universe happens by the will of Allaah. Whatever Allaah wills happens and whatever He does not will does not happen. Nothing exists outside of His will. The evidence for that is in the verses where Allaah says (interpretation of the meaning):

“And never say of anything, ‘I shall do such and such thing tomorrow.’

24. Except (with the saying), ‘If Allaah wills!’”

[al-Kahf 18:23, 24]

“And you cannot will unless (it be) that Allaah wills the Lord of the ‘Aalameen (mankind, jinn and all that exists)”

[al-Takweer 81:29]

(d)   Creation: this is the belief that Allaah is the Creator of all things, including people’s actions. Nothing happens in this universe but He is its Creator, because He says (interpretation of the meaning):

“Allaah is the Creator of all things”

[al-Zumar 39:62]

“While Allaah has created you and what you make”

[al-Saaffaat 37:96]

And the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has made every doer and what he does.” Narrated by al-Bukhaari in Khalq Af’aal al-‘Ibaad (25) and by Ibn Abi ‘Aasim in al-Sunnah (257 and 358); classed as saheeh by al-Albaani in al-Saheehah, 1637.

Shaykh Ibn Sa’di (may Allaah have mercy on him) said: Just as Allaah is the One Who created them – meaning people – He has also created that by means of which they act, namely their abilities and will, then they do various actions of obedience and sin, by the abilities and will which Allaah has created. (al-Durrah al-Bahiyyah Sharh al-Qaseedah al-Taa’iyyah, p. 18).

Warning against arguing about issues of al-qadar on the basis of (human) reasoning:

Belief in al-qadar is the real test of the extent of a person’s belief in Allaah. It is the true test of how much a person really knows about his Lord and what results from this knowledge of certain and sincere faith in Allaah, and His attributes of majesty and perfection. That is because al-qadar raises many questions for the one who gives free rein to his reasoning to try to fully comprehend it.  There have been many disputes concerning the issue of al-qadar and many people have engaged in debates and misinterpreted the verses of the Qur’aan that mention it. Indeed, the enemies of Islam in all eras have provoked confusion in the Muslims’ beliefs by discussing the issue of al-qadar and stirring up doubts about it. So no one can have true and certain faith except the one who knows Allaah by His beautiful names and sublime attributes, submitting to His commands with peace of mind and trusting in his Lord. In that case no doubts or specious arguments can find a way into his heart. Undoubtedly this is the greatest proof that belief in al-qadar is more important than belief in the other pillars of faith, and that the human mind cannot independently come to understand al-qadar, because al-qadar is one of the mysteries of Allaah in His creation; whatever Allaah has disclosed to us in His Book or on the lips of His Messenger (peace and blessings of Allaah be upon him) we know, accept and believe in, and whatever our Lord has not told us, we believe in and we believe in His perfect justice and wisdom, and that He is not to be questioned about what He does, but they will be questioned.

And Allaah knows best. May Allaah send blessings and peace upon His slave and Prophet Muhammad and upon his family and companions.

See: A’laam al-Sunnah al-Manshoorah, 147; al-Qada’ wa’l-Qadar fi Daw’ il-Kitaab wa’l-Sunnah by Shaykh Dr. ‘Abd al-Rahmaan al-Mahmoud; al-Eemaan bi’l-Qada’ wa’l-Qadar by Shaykh Muhammad al-Hamd.

Ruling on citing al-qadar (divine will and decree) as an excuse for committing sin or failing to do obligatory duties

Is it correct for a sinner to excuse his falling into sin by saying that this is what Allaah has decreed for him?.

Praise be to Allaah.  

Some sinners and some who fall short (in religious commitment) make excuses for their shortcomings and sins by saying that Allaah is the One Who has decreed this for them, so they should not be blamed for it.

What they say is not correct under any circumstances. There can be no doubt that belief in al-qadar is no excuse for failing to do obligatory duties or committing sins, according to the consensus of the Muslims and all those who are wise.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “No one has the right to make excuses for sin by referring to al-qadar, according to the consensus of the Muslims and the followers of other religions, and all those who are wise. If this were acceptable, then anyone could do whatever crosses his mind of murder, seizing people’s wealth and any kind of spreading mischief in the land, and quote al-qadar as his excuse. If a person who quotes al-qadar as an excuse were attacked by another person who also quoted al-qadar as an excuse for that, he would not accept that, and thus he would contradict himself, which in itself is proof that that this logic is false. So using al-qadar as an excuse is cleared flawed, as is obvious to anyone who has any common sense.  Majmoo’ al-Fataawa, 8/179.

Both the texts of sharee’ah and common sense indicate that it is invalid to give al-qadar as an excuse for committing sin or not doing obligatory actions.

The evidence of sharee’ah includes the following:

1 – The verse in which Allaah says (interpretation of the meaning):

“Those who took partners (in worship) with Allaah will say: ‘If Allaah had willed, we would not have taken partners (in worship) with Him, nor would our fathers, and we would not have forbidden anything (against His Will).’ Likewise belied those who were before them, (they argued falsely with Allaah’s Messengers), till they tasted Our Wrath. Say: ‘Have you any knowledge (proof) that you can produce before us? Verily, you follow nothing but guess and you do nothing but lie’”

[al-An’aam 6:148]

These mushrikoon quoted al-qadar as an excuse for their shirk, but if their excuse had been valid Allaah would not have caused them to taste His Wrath. Whoever gives al-qadar as an excuse for sin and shameful behaviour might as well justify the ways of the kuffaar and attribute injustice to Allaah as well – exalted be Allaah far above that.

2 – Allaah says (interpretation of the meaning):

“Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allaah after the (coming of) Messengers. And Allaah is Ever All-Powerful, All-Wise”

[al-Nisa’ 4:40]

If al-qadar were an acceptable excuse for committing sin, definitive proof would not have been established by the sending of the Messengers, and indeed there would have been no point in sending the Messengers.

3 –Allaah issues commands and prohibitions to His slaves, but He does not burden them with more than they can bear:

“So keep your duty to Allaah and fear Him as much as you can”

[al-Taghaabun 64:16]

“Allaah burdens not a person beyond his scope”

[al-Baqarah 2:286]

If a person were forced to do things, he would be obliged to do things over which he had no control and this is not right. Hence whatever wrongs he commits due to ignorance or being compelled to do them, there is no sin on him for that, because he has an excuse. If this excuse (of al-qadar) were valid, then there would be no difference between one who is forced to do something, one who is ignorant and one who does it deliberately. But what is in fact known from real life and basic common sense, is that there is a great difference between them.

4 – Al-qadar is something secret and concealed which no one in creation knows until it has come to pass. When a person does something, his will precedes his action, so his will to do it is not based on knowledge of the decree of Allaah. So his claim that Allaah has decreed that he should do such and such is a false claim, because it is a claim to have knowledge of the unseen, but no one knows the unseen except Allaah. So this argument is flawed, because no man can base his evidence on something of which he knows nothing.

5 – Quoting al-qadar as an excuse for sin implies that the laws of Allaah are pointless and that the reckoning, resurrection, and reward and punishment will not happen.

6 – If al-qadar were a valid excuse for sin, the people of Hell would have used it, when they see the punishment and realize that they are going to fall into it and when the angels start to rebuke them. But in fact they do not use it as an excuse, rather they say – as Allaah tells us (interpretation of the meaning) –  

“ ‘Our Lord! Respite us for a little while, we will answer Your Call and follow the Messengers!’”

[Ibraaheem 14:44]

“ ‘Our Lord! Our wretchedness overcame us’”

[al-Mu’minoon 23:106]

“ ‘Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire!’”

[al-Mulk 67:10]

“We were not of those who used to offer the Salaah (prayers)”

[al-Muddaththir 74:43]

etc.

If al-qadar were a justifiable excuse for sin, they would use it, for they are in the most desperate need of an excuse that would save them from the Fire of Hell.

7 – If al-qadar were a valid excuse for sin, it would have been an excuse for Iblees who said:

“ ‘Because You have sent me astray, surely, I will sit in wait against them (human beings) on Your straight path’”

[al-A’raaf 7:16 – interpretation of the meaning]

And Pharaoh the enemy of Allaah would have been equal with Moosa, the one with whom Allaah spoke.

8 – Another point that refutes this argument and demonstrates it to be invalid, is the fact that we see how people are keen to get what benefits them in this world. You never see anyone who ignores worldly things that are good for him and doing things that harm him on the grounds that this is what Allaah has decreed. Why would anyone turn away from that which will benefit him in spiritual terms and turn to that which will harm him, and then claim that this is what Allaah has decreed for him?

I will give some examples which will clarify that for you: if a person wants to travel to some country, and there are two routes to this country, one of which is safe and secure, and the other is remote and dangerous, with the risk of murder and robbery, which route will he take?

Undoubtedly he will take the first route. So why, with regard to the Hereafter, does he not take the road to Paradise and avoid the road to Hell?

9 – Another point that may be used to refute the one who quotes al-qadar as evidence, is to follow his own line of reasoning and tell him: “Do not get married, and if Allaah has decreed that you should have a son, you will have one, otherwise you will never have a child. Do not eat or drink, and if Allaah has decreed that you should be satisfied, that will happen, otherwise it will never happen. If a wild animal attacks you, do not run away from it, and if Allaah has decreed that you should be saved, then you will be, and if He has not decreed that you will be saved, running away will not help you. If you fall sick, do not seek treatment, and if Allaah has decreed that you will recover then you will do so, but if He has not then medicine will never help you.”

Will he agree with such comments or not? If he agrees with us, then we will know that his reasoning is not sound. If he disagrees with us, we will know that what he says and the excuses he gives are not valid.

10 – The one who quotes al-qadar as an excuse for sin is likening himself to the insane and minors, who are not accountable and will not be taken to task, but if he were to be treated as they are in this world he would not accept that.

11- If we accept this excuse, there would be no need to pray for forgiveness, or repent, or make du’aa’, or strive in jihad, or enjoin what is good and forbid what is evil.

12 – If al-qadar were an excuse for shameful behaviour and sin, then there would be anarchy and chaos. There would be no need for hudood and ta’zeer punishments, or other types of penalties, because the wrongdoer would be able to quote al-qadar as an excuse and we would not need to punish wrongdoers and bandits or to have courts and a judiciary system, because everything that happens happens only by the decree of Allaah. But no wise man would say such a thing.

13 – The one who gives al-qadar as an excuse says: We will not be taken to task, because Allaah has decreed this for us, and how can we be taken to task for something that has been decreed for us?

We say to him: We will not be taken to task for that which has already been decreed for us, but we will be taken to task for what we do and earn. We are not commanded to do that which Allaah has decreed for us, rather we are commanded to do that which is enjoined upon us. There is a difference between what Allaah wills for us and what He wants from us. What He wills for us He has kept secret, but what He wants from us He has commanded us to do.

The fact that Allaah knows what we will do from eternity and has written that down is not an excuse, because His all-encompassing knowledge means that He knows what His creation will do, but that does not imply any kind of compulsion. By way of example – and for Allaah is the highest description (cf al-Nahl 16:60) – if a teacher knows that one of his students will not make the grade this year because he is too careless and lazy, then this student fails just as the teacher knew he would, would any wise person say that the teacher forced him to fail, or would the student have any right to say “I did not succeed because this teacher knew that I would never succeed”?!

In conclusion, quoting al-qadar as an excuse for committing sin or for not doing obligatory duties is a false excuse, according to sharee’ah, common  sense and reality.

It is worth pointing out that many of those who use this excuse do not do so out of conviction and faith, rather they base their argument on whims and desires and stubbornness. Hence one of the scholars said to one such person: “When it comes to obedience you are a Qadari and when it comes to sin you are a Jabari; whatever school of thought suits your whims and desires, you follow it.” (Majmoo’ al-Fataawa, 8/107).  In other words, when he did an act of worship or obedience he attributed it to himself and denied that Allaah had decreed that, but when he committed a sin he quoted al-qadar as an excuse.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said of those who quote al-qadar as an excuse: If these people persist in this belief they will be worse kaafirs than the Jews and Christians. (Majmoo’ al-Fataawa, 8/262)

Based on this, there is no justification for a person to quote al-qadar as an excuse for his faults and sins.

Rather al-qadar may be invoked when calamities befall a person such as poverty and sickness, loss of a loved one, destruction of crops, loss of wealth, accidental killing, and so on. This is a sign of full acceptance of Allaah as one’s Lord. In this case referring to al-qadar is only valid when it has to do with calamities, not faults. The fortunate one is the one who seeks forgiveness for faults and is patient in the face of calamity, as Allaah says (interpretation of the meaning):

“So be patient (O Muhammad). Verily, the Promise of Allaah is true, and ask forgiveness for your fault”

[Ghaafir 40:55]

The doomed one is the one who panics at the time of calamity and quotes al-qadar as an excuse for sin.

The following example will help to explain this further: if a man is speeding in his car and fails to drive safely and causes an accident, then he is blamed for that and called to account, and he gives al-qadar as an excuse, that excuse will not be accepted from him, whereas if a person’s car is struck whilst stationary, and another person blames him and he responds by refering to al-qadar, this will be acceptable, unless he was parked in the wrong place.

The point is that whatever a person does and whatever choices he makes cannot be excused by referring to al-qadar, but whatever is beyond his will and control may correctly be attributed to al-qadar.

Hence Adam and Moosa (peace be upon them) disputed, as is described in the hadeeth of the Prophet (peace and blessings of Allaah be upon him) who said: “Adam and Moosa disputed. Moosa said to him: ‘You are Adam whose sin caused you to be expelled [?] from Paradise.’ Adam said to him: ‘You are Moosa whom Allaah chose to convey His message and to speak to; are you blaming me for something that Allaah decreed for me before I was created?’ So Adam won the argument with Moosa.”

Narrated by Muslim, 2652.

Adam (peace be upon him) did not quote al-qadar as an excuse for his sin as may be imagined by those who do not think about the meaning of the hadeeth, and Moosa (peace be upon him) did not blame Adam for his sin, because he knew that Adam had asked his Lord for forgiveness and repented, and his Lord had accepted his repentance and guided him, and the one who repents from sin like one who did not sin.

If Moosa had blamed Adam for his sin, he would have replied: “I sinned but then I repented, and Allaah accepted my repentance,” or he would have said: “You, O Moosa, also killed a soul, and you threw down the Tablets,” and so on. Rather Moosa referred to the calamity and Adam responded by referring to al-qadar. See al-Ihtijaaj bi’l-Qadar by Shaykh al-Islam Ibn Taymiyah, 18-22.

Whatever calamities are divinely decreed, we must accept them, for that is part of full acceptance of Allaah as one’s Lord. With regard to sins, no one has the right to sin; if he does commit sin then he has to seek forgiveness and repent, so he should repent from sin and be patient in the face of calamity.” Sharh al-Tahhaawiyyah, 147.

Note:

Some of the scholars said that one of those who are justified in referring to al-qadar as an excuse is the one who repents from sin, so if anyone blames him for a sin from which he has repented, he may refer to al-qadar in this case.

If it is said to one who has repented: “Why did you do such and such?” and he responds by saying, “That happened by the will and decree of Allaah, but I have repented and asked forgiveness,” this excuse is acceptable in his case, because in his case the sin is like a calamity that befell him, and he did not quote al-qadar as an excuse for his negligence, rather he is referring to the calamity that befell him, which is disobedience towards Allaah. Undoubtedly sin is a kind of calamity, and he is referring to al-qadar after the sin took place, and he is admitting his sin. So no one has the right to condemn the one who has repented from sin. What matters is how a person ends up, not the shortcomings that he may commit in the beginning.

And Allaah knows best.

See A’laam al-Sunnah al-Manshoorah, 147; al-Qada’ wa’l-Qadar fi Daw’ il-Kitaab wa’l-Sunnah by Shaykh Dr. ‘Abd al-Rahmaan al-Mahmoud; al-Eemaan bi’l-Qada’ wa’l-Qadar by Shaykh Muhammad al-Hamd; and the summary by al-Shaykh Sulaymaan al-Khuraashi of the belief of Ahl al-Sunnah in al-Qadar as discussed in his book Turki’l-Hamd fi Meezaan Ahl al-Sunnah.