Something I've always been confused about - destiny

[zeinaess]

Salam oualaykoum
I have always been confused about something in terms of the Islamic religion. I am a practicing Muslim, alhamdulillah, however one thing is a bit iffy, and I'm hoping it can be clarified on here.

My mother always used to talk about Naseeb and destiny, and that everything is maktoob for us (written, everything is already known). But if that is the case, what about our sins? Is it known whether or not we will go into Heaven or Hell already? This will sound very weird, and I hope to not offend anyone but I am extremely confused...Say, for instance, I know I'm about to do something wrong...the shaytan will tell me to go for it, and whatnot, but if I go for it, then isn't it already mektoob that I will sin at that instance?

The reason I am asking is because someone extremely close to me (in my family) has been losing faith, and people have said that "If Allah subhaan wa ta'ala wants somebody to wander away form religion than nobody can guide him back" (Copied from my question I asked the other day). However, I don't want that person to suffer in the afterlife......and so what am I supposed to do, If Allah swt has destined for that person to wander away from religion...?

Please clarify this for me, I have never been so confused in my life in terms of my religion.
Thank you, Jazakallah,
Zeina

 

[ardianto]

Naseeb and Taqdeer

Assalamualaikum

"Taqdeer" is Allah's decree that no one can change it, while "naseeb" is someone's life/situation that can be changed in the future by him/herself.

Example. Someone lives in poverty because he was born in a poor family. His taqdeer is born in poor family, his naseeb is becomes a poor person. He cannot change his taqdeer as a person who born in poor family, but he can change his naseeb as poor into wealthier person with attempt like work, that make him can leave his poverty.

Another example of taqdeer. Someone get an illness. Doctor in hospital try to save him, but he dies. His death is a taqdeer. Death is taqdeer that cannot be changed.

Where we will go afterlife, to heaven or to hell, is taqdeer. However, this is not taqdeer that written before we were born, but taqdeer that written when we die. Allah determine this taqdeer based on what we have done in our life.

Taqdeer and naseeb are the things that always happen in our life, but we often do not realize it. Example, we are looking for a job and send CV to everywhere, but there's no company that accept us to work. But we always make du'a, and suddenly an old friend comes and offer a job. There is naseeb and there is taqdeer in this matter, but we usually do not realize it.

Naseeb is something that can be changed by ourselves, taqdeer is something that can be changed only by Allah, but we can ask Allah to write a taqdeer for us with du'a. However, not for every taqdeer.

 

[zeinaess]

Naseeb and Taqdeer

Assalamualaikum

"Taqdeer" is Allah's decree that no one can change it, while "naseeb" is someone's life/situation that can be changed in the future by him/herself.

Example. Someone lives in poverty because he was born in a poor family. His taqdeer is born in poor family, his naseeb is becomes a poor person. He cannot change his taqdeer as a person who born in poor family, but he can change his naseeb as poor into wealthier person with attempt like work, that make him can leave his poverty.

Another example of taqdeer. Someone get an illness. Doctor in hospital try to save him, but he dies. His death is a taqdeer. Death is taqdeer that cannot be changed.

Where we will go afterlife, to heaven or to hell, is taqdeer. However, this is not taqdeer that written before we were born, but taqdeer that written when we die. Allah determine this taqdeer based on what we have done in our life.

Taqdeer and naseeb are the things that always happen in our life, but we often do not realize it. Example, we are looking for a job and send CV to everywhere, but there's no company that accept us to work. But we always make du'a, and suddenly an old friend comes and offer a job. There is naseeb and there is taqdeer in this matter, but we usually do not realize it.

Naseeb is something that can be changed by ourselves, taqdeer is something that can be changed only by Allah, but we can ask Allah to write a taqdeer for us with du'a. However, not for every taqdeer.

Wow jazakallahu kheir, I think you just completely cleared up every question I had in such a small way paragraph! Thank you once again!

 

[Muhammad]

:salamext:

Here are some links which might be useful for further reading Insha'Allah:

http://www.islamicboard.com/aqeedah/134287902-meaning-belief-al-qadar-divine-will-decree.html
http://www.drhatemalhaj.com/qa/index.php/2011/03/26/qadar-and-free-will-and-reconciliation/
http://www.islamweb.net/emainpage/index.php?page=articles&id=103101

Where we will go afterlife, to heaven or to hell, is taqdeer. However, this is not taqdeer that written before we were born, but taqdeer that written when we die. Allah determine this taqdeer based on what we have done in our life.

I may have misunderstood, but just to clarify, I think it is more accurate to say that Allaah (swt) knows even before we were born, which people will go to Paradise and which will go to Hell. The following hadith sheds more light:

We were in the company of the Prophet

in a funeral procession at Baqi Al-Gharqad. He

said, "There is none of you but has his place written for him in Paradise or in the Hell- Fire." They said, "O Allah's Apostle! Shall we depend (on this fact and give up work)?" He

said, "Carry on doing (good deeds), for everybody will find it easy to do (what will lead him to his destined place)." Then he recited "As for him who gives (in charity) and keeps his duty to Allah, and believes in the Best reward from Allah (i.e. Allah will compensate him for what he will spend in Allah's way). So, We will make smooth for him the path of ease. But he who is a greedy miser...for him, the path for evil." (92.5-10) [Al-Bukhari]


And Allaah (swt) knows best.

 

[*charisma*]

Assalamu Alaikum

I also want to add that du'a is amongst the things that can change qadr or prevent it.

You can read more about that on pages 49 & 50 in this book: Du'a the Weapon of the Believer

Fi aman Allah
w'salaam

 

[Abdultimi]

for me destiny was the most difficult article of faith to accept and believe in...

 

[M.I.A.]

i think its very hard to do much because peoples iman differs all the time.

i mean most peoples faith does not waver on quranic verses, those are questioned and answered.

most peoples faith wavers on the things they are forced to go through.

you cant change what people go through, can you?


you can just tell them what you already know, that this life is a test. that islam is the way.


...and then you carry on with the rest of your conversation.


its easy for some.


truth is even i would not want to be me sometimes.


so if anybody approaches me words do not ring hollow.


but the distinction between what we think will make us happy.. and its cost, is one that takes a while to learn.

so the choices are still there to be made. the shaytaan will always end up where he is going.


so the constant remembrance of every little piece of faith you have is all important.


...but its hard to explain irl.


allah swt guides whom he wills and lets stray whom he wills, but if it was that easy then why would you need a judgement day to understand what you actually did on the earth?

 

[facethetruth]

[FONT=arial, sans-serif]In the name of Allah the most merciful. Alqadar disteny is two parts one part that is written and that other part we are forced to. Examples[/FONT]
[FONT=arial, sans-serif]My father, My mother...etc Allah chose this to me[/FONT]
[FONT=arial, sans-serif]I am going to hell, heaven...etc It is written means Allah knows that if I will go to heaven or hell but Allah did not force me to go. Allah will help me if I want to go to Heaven though and this is "Hidaya"[/FONT]

[FONT=arial, sans-serif]The big problem is we put our shortages on Disteny so the woman is 200 pounds and says Allah did not distend this a husband to me yet which is wrong, but if a person is doing his or her best and kept looking and looking but could not find the suitable person yet then they will ask Allah to send them someone. [/FONT]

 

[crimsontide06]

This is one thing I am confused about. To me it seems cruel to create someone for the sole purpose of having them burn in hell..

 

[facethetruth]

This is one thing I am confused about. To me it seems cruel to create someone for the sole purpose of having them burn in hell..

Brother pls read my post. It is clear they chose to, it is not distend. They will say that on the day of judgment to Allah but their bodies will reveal their lies and shows that they committed all the sins. General people have no knowledge in that, it is clear in the hadeeth that is authentic when the companions asked why do we work if Allah distend this, our prophet prayers and peace be upon him ORDERED us to work. This hadeeth is better explained in Surat Alalil which means who ever give and fear Allah and followed La ilah ila Allah as Ibn Abbas explained the Aya will be guided to ease and who ever is greedy and gave up worshiping Allah and following the deen then will misguide them.

 

[h-n]

Allah never created anyone to go to Hell, that's why he is punishing them as they send themselves to Hell, as he has stated in the Quran, they wronged themselves, he wronged them not.

Allah knows before we were born who is going to Heaven and who is going to Hell, of course we expect him to know everything- he is GOD. That doesn't change the fact that people are EARNING their rewards in Paradise and Hell. This is also why Allah is JUDGING THEM on what they have earned by way of their deeds on earth. He wouldn't be judging them if they were destined to go to Hell, he wouldn't even punish them if he made them evil - as Allah is Most Merciful, Most Compassionate, he would never, never, never send someone to Hell for something that wasn't their fault, or out of their hands, that is why we are being tested fairly and REWARDED.

Also there are many people who go to school and squander their education, when they are older, they make excuses and say if only I had this support and such and such a thing, then I would have passed my exams -BUT this is a LIE just as those who lie on the Day of Judgement -It isn't that they received more support but rather their WILLINGNESS to learn, to listen that has changed. They know that if they were back at school, same situation they would be doing the same thing, just as those are saying so on the Day of Judgement. Whatever family they were born into, (as even if they were poor-they had a better position to be steadfast in Islam as well, no one is going to say on the Day of Judgement, I should have had what so and so had, it is rather that they wished that they repented, they won't be saying on the Day of Judgement that they wished that they had a different Mother! (How awful).

Allah is Most Merciful, Most Compassionate, he has created the Day of Judgement to see how well people have done, and judging them fairly and that we are not responsible for what others have done, neither did Allah create anyone to be evil, rather that they turned away from Islam.

 

[Muhaba]

No one knows what is written for him/her (destiny). You have to struggle, do your best. Just because someone has moved away from faith doesn't mean that hell is destined for him. Just as some becomes poor doesn't mean he's destined to live in poverty forever. They have to struggle to bring themselves back to the right way and others (such as you) have to help them by trying to show that what is right and what is wrong. Also, make dua for them as that also helps.

Finally, if they still don't come back to the right way, then it's their choice - it's what they themselves chose. Allah doesn't impose anything on anyone.

 

[Nur Student]

and that everything is maktoob for us (written, everything is already known). But if that is the case, what about our sins? Is it known whether or not we will go into Heaven or Hell already? This will sound very weird, and I hope to not offend anyone but I am extremely confused...Say, for instance, I know I'm about to do something wrong...the shaytan will tell me to go for it, and whatnot, but if I go for it, then isn't it already mektoob that I will sin at that instance?

If you say: “How is Divine Determining (kadar) compatible with the power of choice (juz'i ihtiyar)?”

The Answer: In seven ways...

• The First: The All-Just and Wise One, to Whose wisdom and justice the universe testifies with the tongue of order and balance, gave to man a power of choice of unknown nature which would be the means of reward and punishment for him. Just as we do not know many of the numerous aspects of the All-Just and Wise One’s wisdom, our not knowing how the power of choice is compatible with Divine Determining does not prove that it is not so.

• The Second: Of necessity everyone perceives in himself a will and choice; he knows it through his conscience. To know the nature of beings is one thing, to know they exist is something different. There are many things which although their existence is self-evident for us, their true nature is not known by us... Thus, the power of choice may be included among these. Everything is not restricted to what we know. Our not knowing does not mean they do not exist.

• The Third: The power of choice is not opposed to Divine Determining, indeed, Divine Determining corroborates the power of choice. Because Divine Determining is a sort of Divine Knowledge. Divine Knowledge is connected with our will and choice, in which case it corroborates it, it does not nullify it.

• The Fourth: Divine Determining is a sort of knowledge. Knowledge is dependent on the thing known. That is, it is connected with however it will be. The thing known is not dependent on knowledge. That is, the principles of knowledge are not fundamental in order to direct the thing known from the point of view of external existence. Because the essence of the thing known and its external existence looks to will and relies on power. Also, pre-eternity (azal) is not the tip of a chain reaching into the past which may be taken as fundamental in the existence of things and a compulsion imagined in accordance with it. Rather, pre-eternity holds the past, the present, and the future all at once, looking at them from above like a mirror. In which case, to imagine an end to past time which stretches back within the sphere of contingency, to call it pre-eternity, and to suppose that things enter that knowledge of pre-eternity in sequence, and that oneself is outside it, and to reason in accordance with that is not right. Consider the following example in order to explain this mystery:

If there is a mirror in your hand and the space to your right is supposed to be the past and the space to your left, the future, the mirror only holds what is opposite it. Then with a movement it holds both sides, but it cannot hold the greater part of them. However low the mirror is held, to that extent less will appear in it. But the higher it rises, the extent of what is opposite it expands, until it can hold both sides in their entirety at the same time. Thus, whatever occurs in the spaces depicted in the mirror in this position cannot be said to precede and follow one another, or to conform to or oppose one another. And so, Divine Determining is from pre-eternal knowledge, and in the words of the Hadith, pre-eternal knowledge is At an elevated station which from an elevated view-point encompasses everything that has been and will be from pre-eternity to post-eternity. We and our reasoning cannot be outside of it so we can be like a mirror to the space of the past.

• The Fifth: Divine Determining has a connection with cause and effect. That is, this effect will occur through this cause. In which case, it may not be said that “Since so-and-so’s death is determined at such-and-such a time, what fault has the man who fired the rifle through his power of choice, for if he had not fired it, he still would have died?”

Question: Why may it not be said?

The Answer: Because Divine Determining specified that so-and-so’s death would occur through the man’s rifle. If you suppose that he did not fire the rifle, then you are supposing that Divine Determining had no connection with it, so with what would you decree his death? If you imagine cause and effect to be separate like the Jabriyya, or you deny Divine Determining like the Mu’tazilites, you leave the Sunni School and enter among the heretics. In which case, we people of truth say: “If he had not fired the rifle, we do not know whether he would have died.” The Jabriyya say: “If he had not fired it, he still would have died.” While the Mu’tazilites say: “If he had not fired it, he would not have died.”