Facilitation and Choice in Light of the Book and the Sunnah
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Fatwa No. ( 4657 ):
Q: The content is that a discussion took place between two groups regarding whether a human being is compelled or has a choice, and they seek clarification on the correct position in this matter in light of the Book and the Sunnah?
A: First: It is established that Allah the Exalted has encompassed everything with mercy and knowledge, and He has written in the Preserved Tablet what is to happen until the Day of Resurrection. His will and power encompass everything. In His hand is all command; there is no one who can prevent what He has given, nor one who can give what He has prevented, nor one who can turn back what He has decreed, and He is capable of all things. The texts of the Book and the Sunnah, which are numerous and well-known to the people of knowledge, indicate this and what is of its meaning. Whoever seeks them in the Qur'an and the collections of the Sunnah will find them. Among them is His saying:[Al-Baqarah 2:231], and His saying: [Ar-Ra'd 13:16], and His saying: [Al-Qamar 54:49], and His saying: [Al-Insan 76:30], and His saying: [Ar-Ra'd 13:39], and His saying: [Al-Hadid 57:22], and His saying: [Yunus 10:99], and His saying: [As-Sajdah 32:13], the verse.
And among what is established from the Prophet (peace and blessings be upon him) in this regard is what he encouraged to be mentioned after the prayer, namely saying:Sahih Muslim 593a. Likewise, what came in the hadith of 'Umar (may Allah be pleased with him) regarding Jibril's question to the Messenger of Allah (peace and blessings be upon him) about faith, to which the Prophet (peace and blessings be upon him) replied by saying: Sahih Muslim 8a. These texts and those of similar meaning indicate the perfection of His knowledge (Glorified and Exalted is He) of what has been and what is to be, taking into account all the affairs of His creation, and the comprehensiveness of His will and power. What He, the Exalted, willed came to be, and what He did not will did not come to be. Second: It is established that Allah is Wise in His creation, management, and legislation, and Merciful to His servants. He, the Exalted, sent the Messengers (peace and blessings be upon them) and sent down the Books, legislated the laws, and commanded each of them to convey them to their nations. He, the Exalted, did not burden anyone except with what they can bear, out of His mercy and grace. He does not burden the insane until they regain reason, nor the child until they reach puberty. He excuses the sleeper until he wakes up, the forgetful until he remembers, the incapable until he is able, and the one to whom the call has not reached until it reaches him, out of His mercy and kindness.
It is also established by reason and by the Shari'ah the difference between the movement of one climbing a ladder, for example, and one falling from a roof, for example. The first is commanded to proceed to good and forbidden from proceeding to evil and transgression, whereas it is not fitting, by the Shari'ah or by reason, to direct a command or prohibition to the second. It is also established that there is a difference between the movement of one trembling due to illness and the movement of one who is not ill. It is not fitting, by the Shari'ah or by reason, to direct a command or prohibition to the first regarding the trembling, because he is compelled and in dire necessity for it. Rather, one should pity his state and strive to treat him. As for the second, he may be praised, as in the movements of the prescribed acts of worship, or he may be forbidden, as in the movements of non-prescribed acts of worship and movements of injustice and transgression. The fact that Allah burdens His servants only with what they can bear, and distinguishes in legislation and reward between those mentioned and their like, is proof of the establishment of choice, power, and ability for those who are burdened, and not for those who are not burdened. Then, Allah the Exalted is a Just, Wise, and All-Knowing Judge who does not wrong by the weight of an atom, a Generous and Noble One who multiplies good deeds and forgives evil deeds. This is established by clear action and authentic transmission. It is not possible, given the perfection of His wisdom, mercy, and vast forgiveness, that He would burden His servants without them having will and choice for what they do and leave, and power over what they do. It is impossible in His just decree and perfect wisdom that He would punish them for what they are compelled to do and forced to do. Therefore, the perfect and just decree of Allah and His binding judgment
are among the established beliefs of faith to which submission is obligatory. The establishment of choice for those who are burdened and their ability to fulfill what they are burdened with are among the matters that the Shari'ah has explicitly stated and reason has judged. There is no escape from submitting to them and acquiescing to them. If a person's intellect is broad enough to grasp the secret behind this, let him praise Allah for His guidance. If he is unable to do so, let he entrust his affair to Allah, and let him blame himself for the shortcoming in grasping the realities, for that is his state in many matters. Let him not accuse his Lord in His decree, judgment, legislation, and reward, for He, the Exalted, is the Most High, the All-Powerful, the Wise, the All-Aware. Glory be to your Lord, the Lord of Majesty, above what they describe, and peace be upon the Messengers, and all praise is due to Allah, the Lord of the worlds. Let him refrain from delving into this matter for fear of stumbling and falling into confusion. Let him be content, with satisfaction and submission, with the answer of the Prophet (peace and blessings be upon him) to his Companions (may Allah be pleased with them) when they circled around this forbidden area. They said: "O Messenger of Allah, should we then rely on fate?" He said to them:Jami` at-Tirmidhi 2136. Al-Bukhari narrated it from various routes from Abu 'Abd al-Rahman al-Sulami from 'Ali ibn Abi Talib (may Allah be pleased with him), who said: . It was also narrated by Muslim and the authors of the Sunan. And success is from Allah. May Allah send prayers and blessings upon our Prophet Muhammad, his family, and his Companions.
Q: The content is that a discussion took place between two groups regarding whether a human being is compelled or has a choice, and they seek clarification on the correct position in this matter in light of the Book and the Sunnah?
A: First: It is established that Allah the Exalted has encompassed everything with mercy and knowledge, and He has written in the Preserved Tablet what is to happen until the Day of Resurrection. His will and power encompass everything. In His hand is all command; there is no one who can prevent what He has given, nor one who can give what He has prevented, nor one who can turn back what He has decreed, and He is capable of all things. The texts of the Book and the Sunnah, which are numerous and well-known to the people of knowledge, indicate this and what is of its meaning. Whoever seeks them in the Qur'an and the collections of the Sunnah will find them. Among them is His saying:
Allah is Knowing of all things.
إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌAllah is the Creator of all things
اللَّهُ خَالِقُ كُلِّ شَيْءٍIndeed, all things We created with predestination.
إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍAnd you do not will except that Allah wills. Indeed, Allah is ever Knowing and Wise.
وَمَا تَشَاءُونَ إِلا أَنْ يَشَاءَ اللَّهُ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًاAllah eliminates what He wills or confirms, and with Him is the Mother of the Book.
يَمْحُو اللَّهُ مَا يَشَاءُ وَيُثْبِتُ وَعِنْدَهُ أُمُّ الْكِتَابِNo 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 -
مَا أَصَابَ مِنْ مُصِيبَةٍ فِي الأَرْضِ وَلاَ فِي أَنْفُسِكُمْ إِلا فِي كِتَابٍ مِنْ قَبْلِ أَنْ نَبْرَأَهَا إِنَّ ذَلِكَ عَلَى اللَّهِ يَسِيرٌAnd had your Lord willed, those on earth would have believed - all of them entirely. Then, [O Muhammad], would you compel the people in order that they become believers?
وَلَوْ شَاءَ رَبُّكَ لآمَنَ مَنْ فِي الأَرْضِ كُلُّهُمْ جَمِيعًا أَفَأَنْتَ تُكْرِهُ النَّاسَ حَتَّى يَكُونُوا مُؤْمِنِينَAnd if We had willed, We could have given every soul its guidance
وَلَوْ شِئْنَا لآتَيْنَا كُلَّ نَفْسٍ هُدَاهَاAnd among what is established from the Prophet (peace and blessings be upon him) in this regard is what he encouraged to be mentioned after the prayer, namely saying:
There is no god but Allah. He is alone, Who has no partner. To Him belongs the sovereignty and to Him praise is due and He is Potent over every. thing. O Allah! no one can withhold what Thou givest, or give what Thou withholdest, and the riches cannot avail a wealthy person with Thee.
لا إله إلاَّ الله وحده لا شريك له، له الملك وله الحمد وهو على كل شيء قدير، اللهم لا مانع لما أعطيت، ولا معطي لما منعت، ولا ينفع ذا الجد منك الجدThat you affirm your faith in Allah, in His angels, in His Books, in His Apostles, in the Day of Judgment, and you affirm your faith in the Divine Decree about good and evil.
الإِيمان: أن تؤمن بالله وملائكته وكتبه ورسله واليوم الآخر وتؤمن بالقدر خيره وشرهIt is also established by reason and by the Shari'ah the difference between the movement of one climbing a ladder, for example, and one falling from a roof, for example. The first is commanded to proceed to good and forbidden from proceeding to evil and transgression, whereas it is not fitting, by the Shari'ah or by reason, to direct a command or prohibition to the second. It is also established that there is a difference between the movement of one trembling due to illness and the movement of one who is not ill. It is not fitting, by the Shari'ah or by reason, to direct a command or prohibition to the first regarding the trembling, because he is compelled and in dire necessity for it. Rather, one should pity his state and strive to treat him. As for the second, he may be praised, as in the movements of the prescribed acts of worship, or he may be forbidden, as in the movements of non-prescribed acts of worship and movements of injustice and transgression. The fact that Allah burdens His servants only with what they can bear, and distinguishes in legislation and reward between those mentioned and their like, is proof of the establishment of choice, power, and ability for those who are burdened, and not for those who are not burdened. Then, Allah the Exalted is a Just, Wise, and All-Knowing Judge who does not wrong by the weight of an atom, a Generous and Noble One who multiplies good deeds and forgives evil deeds. This is established by clear action and authentic transmission. It is not possible, given the perfection of His wisdom, mercy, and vast forgiveness, that He would burden His servants without them having will and choice for what they do and leave, and power over what they do. It is impossible in His just decree and perfect wisdom that He would punish them for what they are compelled to do and forced to do. Therefore, the perfect and just decree of Allah and His binding judgment
are among the established beliefs of faith to which submission is obligatory. The establishment of choice for those who are burdened and their ability to fulfill what they are burdened with are among the matters that the Shari'ah has explicitly stated and reason has judged. There is no escape from submitting to them and acquiescing to them. If a person's intellect is broad enough to grasp the secret behind this, let him praise Allah for His guidance. If he is unable to do so, let he entrust his affair to Allah, and let him blame himself for the shortcoming in grasping the realities, for that is his state in many matters. Let him not accuse his Lord in His decree, judgment, legislation, and reward, for He, the Exalted, is the Most High, the All-Powerful, the Wise, the All-Aware. Glory be to your Lord, the Lord of Majesty, above what they describe, and peace be upon the Messengers, and all praise is due to Allah, the Lord of the worlds. Let him refrain from delving into this matter for fear of stumbling and falling into confusion. Let him be content, with satisfaction and submission, with the answer of the Prophet (peace and blessings be upon him) to his Companions (may Allah be pleased with them) when they circled around this forbidden area. They said: "O Messenger of Allah, should we then rely on fate?" He said to them:
Work, for everyone is facilitated for what he was created.
اعملوا، فكل ميسر لما خلق لهWe were with the Messenger of Allah (peace and blessings be upon him) at al-Baqi' al-Gharqad at a funeral when he said: "There is no one among you whose place in Paradise and his place in the Fire has not been written." They said: "O Messenger of Allah, should we not then rely [on Allah]?" He said: "Work, for everyone is facilitated for what he was created for." Then he recited His saying, the Exalted: "But as for he who gives and fears Allah (5) and believes in the best, (6) We will facilitate him for ease," up to His saying, the Exalted: "We will facilitate him for hardship."
كنا مع رسول الله صلى الله عليه وسلم في بقيع الغرقد في جنازة فقال: ما منكم من أحد إلاَّ وقد كتب مقعده من الجنة ومقعده من النار، فقالوا: يا رسول الله، أفلا نتكل؟ فقال: اعملوا، فكلٌّ ميسَّر لما خُلِق له، ثم قرأ قوله تعالى: فَأَمَّا مَنْ أَعْطَى وَاتَّقَى (5) وَصَدَّقَ بِالْحُسْنَى (6) فَسَنُيَسِّرُهُ لِلْيُسْرَى ، إلى قوله تعالى: فَسَنُيَسِّرُهُ لِلْعُسْرَى
Source
www.alifta.gov.sa
The Arabic text is copied verbatim from the original source, without any edits.