How to respond to those who cite divine decree as an excuse for sins
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The questioner : The question consists of three paragraphs.
The Shaykh : Not three paragraphs, I mean three questions. Give us one paragraph.
The questioner : O Shaykh, it is known that the methodology of the people of the Sunnah and the community regarding divine decree is to believe in the four levels of divine decree. However, in order to convince a person who might cite divine decree, or who might have the idea of citing divine decree as an excuse for sin, we say to him, for example: Is it correct to say to him, meaning: All that matters is that Allah, Glorified and Exalted is He, knew this matter before it happened due to the completeness of His knowledge? Or must we say that Allah, Glorified and Exalted is He, meaning we enumerate the levels and say: Allah, Glorified and Exalted is He, knew it, willed it, created it, and brought it into existence? Perhaps it might occur to him, meaning it might occur in his heart, that he is compelled to commit this sin?
The Shaykh : This is easy. We say: This is what Allah decreed for you, but when you directly engage in it, do you know that Allah decreed it for you? We ask: Did you know before you stole that Allah decreed that you would steal? So why did you proceed to steal? You do not know that Allah wrote theft for you unless you steal, in which case your action is by your choice. But after you do it, you know that Allah decreed it for you. And why do you not consider that Allah decreed chastity and wealth for you and leave the theft? Why did you not consider this? You are now at a choice, is that clear? Yes. If something happens to him, there is no harm in his citing divine decree. If the thing happens to him and he regrets it, he says: By Allah, unfortunately, but this is something decreed. For example, a man drank intoxicants and he was rebuked for it, and he said: By Allah, I hate what happens with intoxicants, but this is something decreed, and Allah decreed it, and what He willed happened, and I am repentant to Allah. This is permissible because with his repentance, the blame is removed from him and the blame is lifted from him. His citing of divine decree is due to the generality of the will of Allah, Glorified and Exalted is He. And among this is meaning he rebuked them for not rising for prayer, so Ali (may Allah be pleased with him) cited divine decree and said: إن أنفسنا بيد الله عز وجل ولو شاء الله يعني أن يوقظنا لأيقظنا فذهب النبي صلى الله عليه وسلم وهو يقول : وَكَانَ الْإنْسَانُ أَكْثَرَ شَيْءٍ جَدَلاً Our souls are in the hand of Allah, Mighty and Majestic, and if Allah had willed, meaning to wake us up, He would have woken us up. So the Prophet (peace and blessings be upon him) left while saying: AND MAN WAS THE MOST CONTENTIOUS OF CREATURES and he did not deny his citing of divine decree. And among this is also the statement of Adam when Moses cited him so he distinguished between a person who cites divine decree to justify his position regarding the commission of sin and continues in it, and a person who cited divine decree along with his repentance to Allah, Mighty and Majestic, and his return.
The second is permissible. And this is indicated by a hadith, which is For this reason, Allah rebuked those who associated partners with Allah and said: [Al-An'am 6:148] although He said to His Prophet: [Al-An'am 6:107] because those people cited divine decree to ward off blame from themselves and to excuse their continuation in associating partners with Allah. As for His saying, Exalted is He: [Al-An'am 6:107] the intended meaning is to console the Messenger (peace and blessings be upon him) so that he does not suffer severe regret over their associating partners with Allah, to make it clear that Allah, the Exalted, is the One who willed that they associate partners with Him.
The questioner : Which of the two expressions is more complete? Shall we say: All that matters is that Allah knew this matter?
The Shaykh : No, no, no, because if you say this, you deny that what is permissible is from the will of Allah.
The questioner : Well done. The second paragraph, if you please.
The Shaykh : No, no, the one after it.
The Shaykh : Not three paragraphs, I mean three questions. Give us one paragraph.
The questioner : O Shaykh, it is known that the methodology of the people of the Sunnah and the community regarding divine decree is to believe in the four levels of divine decree. However, in order to convince a person who might cite divine decree, or who might have the idea of citing divine decree as an excuse for sin, we say to him, for example: Is it correct to say to him, meaning: All that matters is that Allah, Glorified and Exalted is He, knew this matter before it happened due to the completeness of His knowledge? Or must we say that Allah, Glorified and Exalted is He, meaning we enumerate the levels and say: Allah, Glorified and Exalted is He, knew it, willed it, created it, and brought it into existence? Perhaps it might occur to him, meaning it might occur in his heart, that he is compelled to commit this sin?
The Shaykh : This is easy. We say: This is what Allah decreed for you, but when you directly engage in it, do you know that Allah decreed it for you? We ask: Did you know before you stole that Allah decreed that you would steal? So why did you proceed to steal? You do not know that Allah wrote theft for you unless you steal, in which case your action is by your choice. But after you do it, you know that Allah decreed it for you. And why do you not consider that Allah decreed chastity and wealth for you and leave the theft? Why did you not consider this? You are now at a choice, is that clear? Yes. If something happens to him, there is no harm in his citing divine decree. If the thing happens to him and he regrets it, he says: By Allah, unfortunately, but this is something decreed. For example, a man drank intoxicants and he was rebuked for it, and he said: By Allah, I hate what happens with intoxicants, but this is something decreed, and Allah decreed it, and what He willed happened, and I am repentant to Allah. This is permissible because with his repentance, the blame is removed from him and the blame is lifted from him. His citing of divine decree is due to the generality of the will of Allah, Glorified and Exalted is He. And among this is
That the Prophet (peace and blessings be upon him) came to Ali ibn Abi Talib (may Allah be pleased with him) and Fatimah (may Allah be pleased with her) at night and found them sleeping, so he said to them: Will you not pray?
أن النبي صلى الله عليه وسلم طرق علي بن أبي طالب رضي الله عنه وفاطمة رضي الله عنها ليلًا فوجدهما نائمين فقال لهما : ألا تصليان ؟You brought us and yourself out of Paradise. He said: Do you blame me for something that Allah wrote for me?
أخرجتنا ونفسك من الجنة قال : أتلومني على شيء كتبه الله عليThe second is permissible. And this is indicated by a hadith, which is
Strive for what benefits you, seek help from Allah, and do not be weak. And if something happens to you, do not say: If I had done such and such, then such and such would have happened. For "if" opens the work of Satan. But say: Allah decreed it, and what He willed happened.
احرص على ما ينفعك واستعن بالله ولا تعجز وإن أصابك شيء فلا تقل : لو أني فعلت كذا لكان كذا وكذا فإن لو تفتح عمل الشيطان ولكن قل : قدر الله وما شاء فعلIf Allah had willed, we would not have associated
لَوْ شَاءَ اللَّهُ مَا أَشْرَكْنَاBut if Allah had willed, they would not have associated
وَلَوْ شَاءَ اللَّهُ مَا أَشْرَكُواBut if Allah had willed, they would not have associated
وَلَوْ شَاءَ اللَّهُ مَا أَشْرَكُواThe questioner : Which of the two expressions is more complete? Shall we say: All that matters is that Allah knew this matter?
The Shaykh : No, no, no, because if you say this, you deny that what is permissible is from the will of Allah.
The questioner : Well done. The second paragraph, if you please.
The Shaykh : No, no, the one after it.