Qadha and Qadar: Understanding the Position of Human Responsibility
The question of Qadha and Qadar (divine decree) is perhaps one of the themes that most often triggers inner debates within a Muslim. On one hand, we believe that Allah is All-Knowing and All-Determining of everything. Yet on the other hand, we are commanded to act, strive, and will eventually be held accountable in the Hereafter.
The question that often arises in our minds is: “If Allah already knows and has recorded whether I will enter Paradise or Hell, then what is the point of my striving? If all my deeds are already decreed, isn’t it unfair for me to be punished for sins that were ‘written’ for me?”
This confusion is nothing new. Throughout the history of Islamic thought, this question has given birth to various schools of Ilm al-Kalam (classical theology) that debate one another. There is the Jabariyah group who holds the view that man is like a feather blown by the wind, having no will whatsoever, and all his actions are forced by Allah. At the opposite pole, there is the Qadariyah group who states that man creates his own actions with absolute freedom, and Allah seemingly does not know what man will do until man does it. Both of these extreme views are clearly deviant and actually produce even deeper confusion.
Hizbut Tahrir, through its fundamental work Nizam al-Islam written by Sheikh Taqiyyuddin an-Nabhani, offers a very distinctive, clear, and intellectually satisfying approach. This approach is not trapped in classical debates about the Attributes of Allah (such as ‘Ilm and Iradah), but rather returns this issue to its true root: human action and accountability.
Let us unravel this tangled thread slowly, step by step, so that our minds become calm and our faith grows stronger.
1. Introduction: Unraveling the Tangled Thread of the Eternal Question
Why did debates about destiny in the past often end in a deadlock? The answer lies in the wrong starting point of discussion.
The mutakallimun (scholars of Ilm al-Kalam) in the past began the discussion of destiny by discussing the Essence and Attributes of Allah. They discussed: “Does the Knowledge of Allah that precedes human action force man? Does the Will (Iradah) of Allah bind man’s choice?”
When we try to understand human action by dissecting the Essence and Attributes of the Creator, our intellect is bound to hit a wall. Why? Because human intellect is limited. Our intellect is only capable of reaching things that can be sensed (the universe, man, and life). The Essence of Allah the Unlimited cannot possibly be reached or measured by this limited human intellect. Discussing how the Knowledge of Allah works is discussing something beyond the capacity of our intellect.
Sheikh Taqiyyuddin an-Nabhani realized this methodological deadlock. He emphasized that the discussion of Qadha and Qadar is not a discussion about the Essence and Attributes of Allah, but rather a discussion about human action (af’al al-‘ibad).
The focus of the question must be changed. Not asking: “Does the Knowledge of Allah force me?” but asking: “Does the deed that I do happen because of coercion, or because of my own choice?”
By changing this starting point of thinking, a problem that seemed extremely complicated for centuries becomes very simple and easy to understand by anyone, even by the common layman.
2. Placing the Root of the Problem in the Right Place (Reward & Punishment)
If we observe the Qur’an, we will find many verses that promise reward for those who do good, and threaten punishment for those who do evil. This concept in Arabic is called Thawab wa ‘Iqab (Reward and Punishment).
Allah ﷻ says:
فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ . وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ
“So whoever does an atom’s weight of good will see it. And whoever does an atom’s weight of evil will see it.” (QS. Az-Zalzalah: 7-8)
مَنْ عَمِلَ صَالِحًا فَلِنَفْسِهِ ۖ وَمَنْ أَسَاءَ فَعَلَيْهَا ۗ وَمَا رَبُّكَ بِظَلَّامٍ لِلْعَبِيدِ
“Whoever does righteousness — it is for his [own] soul; and whoever does evil — it is against it. And your Lord is not ever unjust to [His] servants.” (QS. Fussilat: 46)
The verses above very firmly state that Allah is Absolutely Just (Laysa bi zallamin lil-‘abid). Allah’s absolute justice demands that a person is only punished or rewarded for something that is within his control.
It is extremely illogical and contradictory to Allah’s justice if Allah forces someone to commit sin, then Allah puts him in Hell for the sin that was forced upon him. Therefore, the root of the problem in the discussion of Qadha and Qadar is: Is man coerced in doing his deeds, or does he have freedom of choice?
To answer this question thoroughly, we must dissect human life. If we observe factually and rationally all the activities experienced and performed by man, we will find that this life is divided into two areas (circles) that are completely different. Hizbut Tahrir calls it the concept of Da’iratain (Two Circles/Areas).
3. First Area: The Circle that Dominates Man (Understanding Qadha)
The first area is Ad-Da’irah allati tusaythiru ‘ala al-insan (The Area that dominates man).
In this circle, man walks or lives according to the system and laws that have been determined, without having the slightest choice, will, or power to reject it. Events in this area befall man without him being able to avoid them.
This area is divided into two kinds:
First, events subject to the laws of nature (Nizam al-Wujud). Man lives in a universe that has certain physical and biological laws. We cannot choose from which parents we are born. We cannot choose our original skin color, the shape of our face, or on which part of the earth we are born. We are subject to the law of gravity; if we fall from the tenth floor, our bodies will surely slide down and be destroyed. We cannot hold our own heartbeat to stop it at will. All of this happens to man automatically, subjugating man to the rules of the Creator.
Second, events that befall man beyond his control (Unexpected Events). This is an action or event that happens to man, or comes from man, but that event cannot be avoided by him. Examples: Someone is walking very carefully on the sidewalk, suddenly an airplane falls right on top of him and kills him. Or, a hunter shoots a bird in the air, the bullet misses, bounces off a rock, and accidentally hits someone hiding behind a bush, killing him.
Did the victim of the airplane crash choose to die that day? No. Did the hunter choose to kill the person hiding behind the bush? No, he purely intended to shoot the bird and had taken the necessary precautions, yet the event was beyond his control.
This is the True Meaning of Qadha
The events that occur in the First Area are what in Islamic tsaqafah (as explained in Nizam al-Islam) are called QADHA.
مَا أَصَابَ مِنْ مُصِيبَةٍ فِي الْأَرْضِ وَلَا فِي أَنْفُسِكُمْ إِلَّا فِي كِتَابٍ مِنْ قَبْلِ أَنْ نَبْرَأَهَا ۚ إِنَّ ذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ
“No disaster strikes upon the earth or among yourselves except that it is in a register before We bring it into being — indeed that, for Allah, is easy.” (QS. Al-Hadid: 22)
The Rule of Hisab in the Area of Qadha: Because in this area man has absolutely no choice (forced by circumstances or the laws of nature), then Allah the Most Just will not hold accountable (demand responsibility) for events in this area.
You will not be asked in the Hereafter: “Why were you born with tan skin?” or “Why did you die in a plane crash?” or “Why did your heart beat 80 times per minute?” There is no reward and no sin for these events, because they are purely the decree (Qadha) of Allah ﷻ. The attitude of a Muslim toward Qadha is to accept it with contentment, patience, and sincerity.
Table 1: Understanding the Area of Qadha (The Circle that Dominates Man)
| Type of Event | Factual Example | Man’s Choice | Status of Hisab (Reward/Sin) |
|---|---|---|---|
| Law of Nature (Biological/Physical) | Skin color, place of birth, heartbeat, gravity | None whatsoever | Not held accountable |
| Unexpected Event (Disaster) | Fatal accident, struck by a falling tree, sudden illness | None whatsoever | Not held accountable |
| Unintentional Action | Shooting a bird but the bullet ricochets and hits a person | No intention/choice | Not held accountable (there may be fine/diyah in the world, but not the sin of intentional murder) |
4. Second Area: The Circle that Man Dominates (The Area of Ikhtiyar)
The second area is the opposite of the first, namely Ad-Da’irah allati yusaythiru ‘alayha al-insan (The Area that man dominates).
In this circle, man walks, acts, and makes decisions freely according to his intellect and desire. In this area man performs deeds that he chooses himself.
Let us look at the reality of our daily lives. As you read this article, you chose to read it. You could close this page right now and go to sleep. When the adhan is called, a Muslim has absolute freedom within himself: will he step to the mosque for congregational prayer, or will he remain sitting watching television? When someone sees a wallet dropped on the road, he has a conscious choice: to pick it up to return it to its owner, or to pick it up to put it in his own pocket.
There is no “invisible hand” that forcibly pushes someone to steal. There is no physical force from the sky that forces someone to commit fornication. Someone who drinks khamr (intoxicants) lifts that glass with his own hand, swallows it with his own throat, on the basis of his own decision.
Allah ﷻ asserts the reality of this freedom of choice in many verses:
وَقُلِ الْحَقُّ مِنْ رَبِّكُمْ ۖ فَمَنْ شَاءَ فَلْيُؤْمِنْ وَمَنْ شَاءَ فَلْيَكْفُرْ
“And say, ‘The truth is from your Lord, so whoever wills — let him believe; and whoever wills — let him disbelieve.’” (QS. Al-Kahf: 29)
إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا
“Indeed, We guided him to the way, be he grateful or be he ungrateful.” (QS. Al-Insan: 3)
Area of Hisab (Accountability)
Because in this second area man has freedom of choice (ikhtiyar), then in this area lies accountability (hisab), reward, and punishment.
Allah’s justice is perfectly realized here. Allah gives man intellect to distinguish between good and evil. Allah sends Messengers and reveals Holy Books as guidance (shari’ah) to explain which is the path to Paradise and which is the path to Hell. After all these facilities are given, man is invited to choose. If he chooses obedience, he gets reward. If he chooses sin, he sins and deserves punishment.
It is extremely wrong and a great lie if someone who commits sin excuses himself: “This is my destiny from Allah.” Such an excuse is an escape from responsibility. In this area, we are the ones who choose, so we are the ones who are responsible.
Table 2: Understanding the Area of Ikhtiyar (The Circle that Man Dominates)
| Type of Event | Factual Example | Man’s Choice | Status of Hisab (Reward/Sin) |
|---|---|---|---|
| Obedience / Worship | Prayer, fasting, charity, honesty in trade | Fully conscious and choosing | Held accountable (Receives Reward) |
| Sin / Disobedience | Stealing, fornication, corruption, abandoning prayer | Fully conscious and choosing | Held accountable (Receives Sin/Punishment) |
| Permissible Matters (Mubah) | Choosing to eat rice or bread, wearing blue or red clothes | Fully conscious and choosing | Held accountable (Depending on intention and impact) |
5. Unveiling the Meaning of Qadar: Intrinsic Properties of Objects and Man
After we understand the meaning of Qadha (events that befall us beyond our control), then what is meant by Qadar?
Many people assume that Qadar is some kind of “script book” in which Allah writes every movement of ours in detail like a director controlling puppets. This understanding is less accurate and often gives birth to fatalistic confusion.
Sheikh Taqiyyuddin an-Nabhani explains that the word Qadar (destiny) comes from the word taqdir, which means the determination of measure, attribute, or basic characteristic.
In more scientific language, Qadar is the Khasa’is (inherent properties/potentials) that Allah created and established on objects, and on man himself.
Allah ﷻ says:
الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَلَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ وَخَلَقَ كُلَّ شَيْءٍ فَقَدَّرَهُ تَقْدِيرًا
“He to whom belongs the dominion of the heavens and the earth and who has not taken a son and has not had a partner in dominion and has created each thing and determined it with [precise] determination.” (QS. Al-Furqan: 2)
Let us understand this through reality:
- Intrinsic Properties of Objects: Allah created fire with the Qadar (property) of burning and producing heat. Allah created water with the Qadar of extinguishing fire and flowing to lower places. Allah created a knife from iron with the Qadar of being sharp and able to cut.
- Intrinsic Properties of Man: Allah created man with a certain Qadar in the form of life potential (thaqah hayawiyyah). This potential manifests in two forms:
- Physical Needs (Hajat Udhawiyyah): Such as hunger, thirst, sleepiness, fatigue, and the need to relieve oneself.
- Instincts (Ghara’iz): Such as Gharizah Baqa’ (instinct of self-preservation/ego/anger/fear), Gharizah Na’w (instinct of preserving lineage/love/sexual/affection), and Gharizah Tadayyun (instinct of sanctifying something greater/religious).
These khasa’is or basic potentials are created by Allah. Man cannot choose not to feel hungry. Man cannot turn off his sexual instinct. Man cannot eliminate the burning property of fire. All these khasa’is are subject to the first area (the Area that dominates man). The creation of these khasa’is is what is called Qadar.
Table 3: Understanding Qadar as Intrinsic Property
| Subject | Form of Qadar (Khasa’is / Basic Property) | Can Man Change It? |
|---|---|---|
| Fire | Produces heat, burns | Cannot |
| Knife (Iron) | Hard, sharp, capable of cutting | Cannot |
| Man (Physical) | Hunger, thirst, sleepiness (Hajat Udhawiyyah) | Cannot (Will definitely be felt) |
| Man (Instinct) | Attraction to the opposite sex (Gharizah Na’w) | Cannot (Definitely exists by fitrah) |
| Man (Instinct) | Desire to defend property (Gharizah Baqa’) | Cannot (Definitely exists by fitrah) |
6. The Relationship Between Qadar (Intrinsic Property) and Man’s Choice
This is where the beauty and clarity of Islamic tsaqafah thought lies. If Qadar (intrinsic property) is created by Allah and man cannot reject it, then where do sin and reward lie?
The answer is: Sin and reward do not lie in the existence of that Khasa’is (Qadar), but rather in MAN’S CHOICE in using or fulfilling the demands of that khasa’is.
Let us dissect with a very factual example: Hunger is Qadar (Allah’s decree). You do not sin because you feel hungry. However, when hunger arises, your intellect begins to work. You are faced with a choice (Area of Ikhtiyar):
- Will you fulfill that hunger by buying halal food at a stall? (Receives reward/permissible).
- Or will you fulfill that hunger by stealing your neighbor’s chicken? (Receives sin).
Sexual instinct (Gharizah Na’w) is Qadar (Allah’s decree). You do not sin because you have attraction to the opposite sex. However, when that instinctual urge arises, you are in the Area of Ikhtiyar:
- Will you channel it through the path of legitimate marriage? (Receives reward).
- Or will you channel it through fornication? (Receives sin).
The sharpness of a knife is Qadar (Allah’s decree). The knife itself is neutral. However, when that knife is in your hand, you are in the Area of Ikhtiyar:
- Will you use that knife to cut vegetables to feed an orphan? (Receives reward).
- Or will you use that knife to rob and harm others? (Receives sin).
From here it is very clear that Qadar (intrinsic property) absolutely does not force man to be obedient or sinful. Qadar is merely a facility, potential, or basic property. Man with his intellect is given the freedom to choose: whether he will use that Qadar in accordance with Allah’s command (shari’ah), or violate it. That is where hisab is established!
7. Visual Analogy: A Ship Captain in the Middle of the Ocean
To summarize the concepts of Da’iratain (Two Areas), Qadha, Qadar, and Ikhtiyar, let us use a visual analogy that is easy to imagine: A Ship Captain in the Middle of the Ocean.
Imagine you are a captain steering a ship at sea.
- Qadar (Intrinsic Property): Your ship has an engine with a certain speed capacity. Seawater has the property of floating the ship. The ship’s hull is made of strong steel. All these basic properties of the engine, steel, and seawater are Qadar. You did not create these properties, you only use them. You cannot be blamed because steel is hard or seawater is salty.
- Qadha (Events beyond control): Suddenly in the middle of the journey, a big storm occurs. A hurricane blows fiercely, 10-meter waves crash into your ship. This bad weather is Qadha. You cannot prevent the storm from coming. If your ship is tossed around or even damaged by the waves beyond your navigational capability, you will not be blamed by the ship company owner. That is an event in the area that dominates you.
- Ikhtiyar (Free Choice & Responsibility): In the midst of that storm, you stand in the wheelhouse. You have a steering wheel in your hands. This is the Area of Ikhtiyar. You can choose:
- To struggle to turn the wheel looking for safe gaps between the waves, lowering the sails, and adjusting the engine speed so the ship survives. (This is the right and responsible choice).
- Or, you panic, get drunk in the wheelhouse, and deliberately steer the ship toward a coral reef clearly visible on the radar. (This is the wrong and sinful choice).
If the ship is destroyed because you deliberately crashed it into the reef while you were holding the wheel, you will be dragged to court (held accountable) for your negligence and deliberate action. You cannot defend yourself in court by saying: “This is the storm’s fault (Qadha)!” or “This is the ship engine’s fault for being too fast (Qadar)!” The court will answer: “The storm and the engine are indeed beyond your control, but turning the wheel toward the reef was your conscious choice!”
That is the position of man in this world. We are surrounded by the laws of nature (Qadha) and equipped with instinctual/physical potentials (Qadar), yet we hold the “steering wheel” over our own deeds (Ikhtiyar). It is for every turn of that steering wheel that we will be held accountable by Allah ﷻ later.
8. What about the Knowledge of Allah and the Preserved Tablet (Lauh al-Mahfuzh)?
After the above explanation is very rational and clear, there often arises one “ultimate question” that is the remnant of past confusion:
“But ustadz, doesn’t Allah already know beforehand what I will choose? Doesn’t Allah already record in the Lauh al-Mahfuzh that I will commit sin today? If it is already recorded, then I have no choice but to commit that sin so that Allah’s record is not wrong, right?”
This is a very subtle shubhah (fallacy in thinking). The error lies in equating Knowledge with Coercion (Ijbari).
Hizbut Tahrir provides a very firm creedal principle: The Knowledge of Allah is Khashif (unveiling/knowing), not Mujbir (coercing).
Let us use a simple analogy. A very genius and experienced mathematics teacher has been teaching at a school for decades. He has a student named Budi. This teacher knows Budi’s character very well: Budi is very lazy, never does homework, often skips school, and during exams he always sleeps in class.
A month before the final exam, the teacher writes in his notebook: “Budi will definitely fail and not pass the mathematics exam this year.”
A month later, the exam takes place. Budi indeed sleeps during the exam and eventually gets a zero. Budi fails.
The question is: Did Budi fail BECAUSE of the teacher’s writing in his notebook? Did that writing FORCE Budi’s hand not to answer the questions? Of course not! Budi failed because of his own laziness (his free choice). The teacher’s writing in the notebook was merely a form of the teacher’s knowledge that was very accurate about what Budi would do. That writing unveils the future, it does not force the future.
If the knowledge of a human being (a teacher) does not force the actions of another person, then what about the Knowledge of Allah ﷻ the All-Knowing of everything, whether past, present, or future?
Allah ﷻ knows with His perfect Knowledge that on such and such a date, at such and such an hour, you will be faced with a choice to pray or not. Allah also knows precisely that at that moment, you with your own free choice will choose not to pray. Because Allah has known it since eternity, then Allah writes it in the Lauh al-Mahfuzh.
So, you commit sin not because Allah wrote it in the Lauh al-Mahfuzh. On the contrary, Allah wrote it in the Lauh al-Mahfuzh because Allah knew that later you would choose that sinful deed with your free will.
The writing in the Lauh al-Mahfuzh is proof of the greatness of Allah’s Knowledge that encompasses everything (Al-‘Alim), absolutely not a shackle that robs man of his freedom of choice.
عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا
“[He is] Knower of the unseen, and He does not disclose His [knowledge of the] unseen to anyone.” (QS. Al-Jinn: 26)
Table 4: Distinguishing the Knowledge of Allah and Man’s Choice
| Concept | Explanation | Its Nature |
|---|---|---|
| Knowledge of Allah | Knowing what man will choose and do before man was created | Kashif (Unveiling/Recording), not coercing |
| Lauh al-Mahfuzh | The grand record book containing Allah’s Knowledge of everything that will happen in the universe | Record of Knowledge, not a scenario of coercion |
| Man’s Choice | A conscious decision taken by man when faced with an event in the Area of Ikhtiyar | Free, becomes the basis of hisab, reward, and punishment |
9. Lifespan and Sustenance: Are They Already Determined?
Two things that most often make man anxious and afraid in this life are Death (Ajal) and Wealth (Rizq). Many people are afraid to do da’wah, afraid to struggle for the truth, or afraid to give charity because they worry about dying young or becoming poor.
What is the view of Islamic tsaqafah on Ajal and Rizq in the context of Qadha and Qadar?
Sheikh Taqiyyuddin an-Nabhani asserts with a very strong argument that Ajal and Rizq are absolutely in the First Area (Qadha that dominates man). Both are the exclusive prerogative of Allah ﷻ and absolutely do not depend on man’s ikhtiyar.
About Ajal (Death)
Ajal is the limit of man’s lifespan. When and where a person dies is purely the decree of Allah (Qadha). Sickness, accidents, or warfare are not the causes of death (ajal). They are merely halah (circumstances) accompanying death. The true cause of death is only one: the expiration of the lifespan determined by Allah.
Allah ﷻ says very firmly:
وَلِكُلِّ أُمَّةٍ أَجَلٌ ۖ فَإِذَا جَاءَ أَجَلُهُمْ لَا يَسْتَأْخِرُونَ سَاعَةً ۖ وَلَا يَسْتَقْدِمُونَ
“And for every nation is a [specified] term. So when their time has come, they will not remain behind an hour, nor will they precede [it].” (QS. Al-A’raf: 34)
أَيْنَمَا تَكُونُوا يُدْرِكْكُمُ الْمَوْتُ وَلَوْ كُنْتُمْ فِي بُرُوجٍ مُشَيَّدَةٍ
“Wherever you may be, death will overtake you, even if you should be within towers of lofty construction.” (QS. An-Nisa: 78)
If someone hides in the safest steel bunker in the world, but his ajal has arrived that day, he will surely die (for example from a sudden heart attack). Conversely, if someone is on the front line of a battlefield showered with thousands of bullets, but his ajal has not yet arrived, he will return home safely without a fatal scratch.
Therefore, a Muslim who understands this creed will never become a coward. He knows that the courage to speak the truth will not shorten his lifespan by even a second, and cowardice hiding from the truth will not prolong his lifespan by even a second.
About Rizq (Sustenance)
Just like ajal, sustenance is purely in the hands of Allah (Qadha). Working, trading, or being an employee is not the creator of sustenance, but merely halah (circumstances/means) usually traversed to seek sustenance.
Many people work tirelessly day and night, but their sustenance is just enough. Conversely, there are people whose efforts are ordinary, but Allah pours abundant sustenance upon them unexpectedly (for example receiving an inheritance, or a gift). This proves that man’s hard work (ikhtiyar) is not the certain determinant of the amount of sustenance.
Allah ﷻ says:
إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ
“Indeed, it is Allah who is the [continual] Provider, the firm possessor of strength.” (QS. Az-Zariyat: 58)
وَفِي السَّمَاءِ رِزْقُكُمْ وَمَا تُوعَدُونَ
“And in the heaven is your provision and whatever you are promised.” (QS. Az-Zariyat: 22)
Then, if sustenance is already guaranteed, why do we work? We do not work to “create” sustenance. We work because seeking lawful livelihood is Allah’s command (an obligation in the Area of Ikhtiyar). We will be held accountable for our ikhtiyar in working: do we seek sustenance through lawful or unlawful means? Are we lazy or diligent?
As for the result of that work (how many millions of rupiah we earn this month), that is Allah’s affair (Qadha). Our task is only to perfect our ikhtiyar (effort) on the lawful path, then place our trust (tawakkal) accepting whatever result Allah determines.
10. Conclusion: The Impact of the Qadha & Qadar Creed in Life
The understanding of Qadha and Qadar according to Hizbut Tahrir’s tsaqafah is not merely a philosophical theory floating in a classroom. This is a revolutionary creed capable of drastically changing a person’s mentality.
When a Muslim truly understands and implants this Qadha and Qadar creed in his heart, an extraordinarily resilient Islamic personality (Shakhsiyyah Islamiyyah) will be born:
- A Very Brave Personality: He is not afraid to die in striving for Islam, because he knows precisely that Ajal is in the Hands of Allah, not in the hands of a tyrannical ruler or the muzzle of the enemy’s weapon.
- A Personality that is Not Afraid of Poverty: He will never prostitute his religion for position or money, because he is convinced that Rizq is already guaranteed by Allah. There is no one who can seize the sustenance that Allah has determined for him.
- A Fully Responsible Personality: He will never blame “destiny” for laziness, negligence, or sins that he commits. He knows that he holds the “steering wheel” (Ikhtiyar) and will later stand alone before Allah to account for every turn of that steering wheel.
- A Patient and Stress-Resistant Personality: When he is struck by disaster, accidents, bankruptcy, or illness that comes suddenly beyond his control, he will not be depressed. He will smile and say: “This is Qadha from Allah, an area that dominates me. The task of a servant is only contentment and patience.”
- A Personality Focused on Action: He no longer wastes time thinking about unseen matters beyond the reach of his intellect (such as “what is written for me in the Lauh al-Mahfuzh?”). He focuses all his energy on what is demanded of him: Performing obedience and avoiding sin in the Area of Ikhtiyar.
This is the clarity of Islamic creed. A creed that frees man from fatalism (blind resignation) while simultaneously freeing him from arrogance (feeling in control of everything). A creed that places man precisely in his position: as a servant submissive to the laws of his Creator, while simultaneously as a khalifah fully responsible for every conscious choice.
وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ
“And I did not create the jinn and mankind except to worship Me.” (QS. Az-Zariyat: 56)
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