Belief: As per His Divine Knowledge, He has predestined all the good and bad things. In other words, He ordained them as they were to happen and as they were to be done. However, this does not mean that we have to do it because He has written it, but it means He has written it, as we were to do. Thus, If Allah predestined bad for a certain person, it is because that person was to do bad things. If he was to do good things, Allah would have predestined good for him, so His Knowledge and Writing (predestining) did not force or compel any person to do anything. The Holy Prophet has likened those who reject Taqdeer to the fire worshipers in this nation.
Belief: Fate is of 3 types:
(1) Mubram-e-Haqeeqi: refers to inevitable fate, which is not pending in any regards to anything in the Knowledge of Allah, and it is not changeable.
(2) Mua’allaq Mahaz (pending) refers to that which is evidently pending in the books of the Angels (and can be changed).
(3) Mua’allaq Shabeeh Ba Mubram refers to that which is not evidently shown to be pending in the books of the Angels but it is in the Knowledge of Allah, as a pending situation (i.e. it can be changed through the Duas of Allahfs chosen servants etc). Mubram-e-Haqeeqi (inevitable fate) cannot be changed. Occasionally, even if the most favourite and blessed servants of Allah intend to intercede in this regard; their thoughts are diverted away from such issues. When the Angels descended over the nation of Hazrat Sayyiduna Lut with punishment, Hazrat Sayyiduna Ibrahim Khaleelullah who was very merciful, as even his name Ibrahim means emerciful fatherf, attempted to present the case of these infidels in the Court of Allah and in doing so he even began protesting in this regards (in a respectable manner) with Allah. His Creator, Almighty Allah says:
In this verse, the Qurfan has refuted those blasphemous persons who claim that the Chosen servants of Allah have no authority in His Exalted Court. In this verse, Almighty Allah refutes their false beliefs by showing that verily they have been granted an exalted position to be heard in His Court, for He says that Hazrat Ibrahim began to protest about the nation of Lut. This has further been substantiated in a Hadith Shareef, wherein it has been mentioned that on the night of Me’raj, Huzoor heard a voice. It was the sound of someone conversing in a very loud and high tone with Almighty Allah. Rasoolullah . questioned Jibra’eel regarding who this was, and he replied that it was Hazrat Musa.
Rasoolullah said, Does he speak to his Creator in such a high pitched voice?Hazrat Jibra’eel said, His Creator knows well of his intense nature. When the verse “And undoubtedly, soon Your Creator will bless you so abundantly that you will be pleased (fully satisfied)”[Surah 93 Verse 5] revealed The Holy Prophet said: If this be the case, then I will not be entirely pleased, if even one of my Ummati remains in the fire of Hell.
This is a very blessed and exalted excellence and is regarding those before whom eminence, honour and dignity reaches its ultimate. It has been mentioned in the Hadith Shareef regarding the miscarried child of Muslim parents; that on the day of Qiyaamat such a child will protest and demand the forgiveness of his parents from Allah, just as a creditor demands what is due to him from the debtor. He will demand until Almighty Allah will say O child of miscarriage! O you who is demanding (quarrelling) with his Lord! Take your parents by the hand and lead them into Jannat.
The above statements were simply presented in response to objections but it is of great benefit to those with Imaan and is a means of obliterating the wretchedness of the evil ones amongst the humans. The aim was to mention that the punishment that befell the people of Lut عليه السلام was Qaza-e-Mubram-e-Haqeeqi (i.e. inevitable fate). When Ibrahim Khaleelullah عليه السلام protested in this regard, Allah addressed him saying:
Mu’allaq Mahaz (pending) is that which can be reached and alleviated through the intercession and Duas of most Awliyah Allah. As for that which is in a pending condition which is also known simply as Mubram in the Register of the Angels, then this is only reached by the chosen amongst the pious. It is with regards to this, that Huzoor Ghaus-e-Azam says, :I cause Qaza-e-Mubram to be alleviated.It has been mentioned in the Hadith Shareef as follows: “Verily Dua wards off Qaza-e-Mubram.”
Law: The issues relating to fate (Taqdeer) cannot be understood by ordinary minds, and delving and pondering too intensely in this regard can lead to destruction. Hazrat Abu Bakr Siddique and Hazrat Umar-e-Farouk رضي الله عنه were even cautioned against discussing this issue at length, so what about us? All that one needs to know is that Almighty Allah did not create man like stones and other lifeless object, but Allah has given man the independence to decide whether he should do a certain thing or not. With this independence, man has also been blessed with intelligence, so that he may differentiate between what is right and wrong, and to judge what causes benefit and what is harmful. He has also been blessed with all the necessary supporting means so that he may fulfill whatever he needs to, and it is for this reason that he is held accountable for his actions. For one to think that he is totally powerless or completely powerful is to be misguided.
Law: To commit evil and sinful deeds and then attribute it to Taqdeer (Fate) or to attribute it to the Will of Allah is extremely wrongful. The law in this regard is that, if one performs any good, he should attribute it as being from Allah, and if one commits any wrongful or sinful act, it should be attributed to the evils and mischief of ones desires (Nafs).
Belief: Almighty Allah is free from all confines of direction, place, time, motion, idleness, form, shape and everything else which is Haadith (created).
Belief: Divine Vision, i.e. to see Almighty Allah in ones worldly life is only unique to the Holy Prophet Muhammad . and in the hereafter, it is not only possible but a reality for every Sunni Muslim. As for the issue of seeing spiritually or in a dream then this was
bestowed upon many of the Ambia-e-Kiraam عليهم السلام and also certain Awliyah. Our Imam Azam Abu Hanifa . was blessed 100 times with the Divine Vision of Allah in his dream.
Belief: How one will see Allah is something that cannot really be explained or understood. In other words, one who sees will not be able to describe how he saw. Whenever a person usually sees anything or anyone, he usually either sees from distance or from near, from above or below, from the left or from the right, or from the front or from behind, but the Divine Vision of Allah is free from all of this, as Allah is free from direction, form, shape and all such things. The question then naturally arises as to how will the Divine Vision be possible? The answer to this is that there is no room for any ‘how’ and ‘why’in regards to Allah. In Sha Allah, when we see then we will give you an answer! The end result of all this is that the intellect cannot reach Allah because the intellect can never reach Allah. It is also Muhaal (absolutely impossible) for the vision (eyes) to enclose (surround) Allah when seeing him.
Belief: Allah is absolutely and Divinely Supreme. He does as He Wills, in which ever manner He Wills. None has any control or power over Him, and there is none who can divert or stop Him from doing what He Wills. He neither doses nor sleeps. He is the One who watches over the entire creation. He neither becomes tired or fedup. He is the Sustainer of the entire universe. He is more compassionate than onefs parents. He is the Most Compassionate. His Mercy gives solace to broken hearts. All Excellence and Greatness is for Him alone. He creates the appearance of a child in the motherfs womb as He Wills. It is He, who is The Most Forgiving and the Accepter of repentance. It is He who reveals His Divine Wrath. His Divine Hold is the most powerful and none can be released without His Will, once He has seized them. If He wills, He can cause something small to become vast and something vast to become small. He exalts whom He Wills and lowers whom He Wills. He may grant honour to one who is disgraced and shame to one who is respected. He guides towards the righteous path whom He Wills and diverts away from it whom He Wills. He grants His special closeness to whomsoever He Wills, leaving whom He Wills to be accursed. He grants as He Wills to whomsoever He wills and seizes as He Wills from whomsoever He Wills. All which He does or will do is Adl-o-Insaaf (Fair and Just). He is free from oppressing. He is the Most Supreme, The Most Magnificent. He encircles everything and there is nothing that can encircle him. To cause benefit and give loss is in His Divine Control. He helps the oppressed and brings the oppressors to justice. Nothing happens without His Divine Will. He is pleased with the good and displeased with the bad. It is His Divine Mercy that He does not command us to do things which are not within our reach. It is not compulsory upon Allah to reward or punish His servants, or to pity them or do what is best for them. Allah is the Supreme Lord. He does as He Wills and commands whatever He Wills. He has promised Paradise (Jannat) to the believers and through His Justice, He has promised Hell (Jahanum) to the unbelievers. His Promises never change. He has promised, that with the exception of kufr (disbelief), He will forgive all major and minor sins, whichever He Wills.
Belief: Whether we realize it or not, there are countless wisdoms in His every doing. All His doings are free from any motive. A motive is always inspired by a desire for some kind of benefit and Allah is free from any such desire. His doings do not depend on any justification or cause. Through His Wisdom, He has made one thing the means for another. He has created eyes for seeing, ears to hear, fire to burn and water to quench thirst. If He Wills, eyes may hear, ears may see, fire may quench thirst and water may burn. If He does not Will, then one may have a thousand eyes and still not be able to see a mountain in bright daylight. If He does not Will, there may be a million fires raging but even a single blade of grass will not be tarnished. The fire into which the unbelievers cast Hazrat Ibrahim raged so intensely that none could even go near it. He was placed into a catapult and launched into the raging fire. When he was in the line of the fire, Hazrat Jibra’eel Ameen (Peace & blessing be upon him) descended and said,