A cikin suratu Aali-Imran, Allah (SWT) yana cewa:

In surat Aali-Imran, Allah (swt), says:

Ba zai mutu kowane rai ba sai da izinin Allah, ajalin da aka tsara shi a rubuce yake. [Aali-Imran: 145]

"Nor shall a soul die except by Allah's leave, the term being fixed by writing. " [Aali-Imran: 145]

A cikin suratul A'raf, Shi (SWT) yana cewa:

In surat al-Aaraf, He (swt) says:

"Ga kowace al'umma akwai ajali da aka tsara mata. Idan ajalinta ya zo, ba za ta iya jinkirta shi ba na ko sa'a guda, kuma ba za ta iya gaggauta shi ba." [Al-A'raf: 34] A cikin suratul Hadid, Ya (SWT) ce:

"To every people is a term appointed. When their term is reached, not an hour can they delay it, nor (by an hour) can they advance it (in anticipation)." [Al-A’raf: 34] In surat al-Hadeed, He (swt) says:

Babu wata masifa da take samuwa a bayan ƙasa ko a cikin rayukanku face an rubuta ta a cikin littafi kafin Mu halicce ta. Lallai wannan abu ne mai sauƙi ga Allah. [Al-Hadid: 22]

"No misfortune can happen on earth nor in your souls but it is recorded in a decree before We bring it into existence. That is truly easy for Allah." [Al-Hadid: 22]

Al-Qadaa wal Qadar A cikin suratut-Tauba, Shi (SWT) yana cewa:

Al-QaDaa wal Qadar In surat at-Tauba, He (swt) says:

Ka ce: "Ba abin da zai same mu sai abin da Allah ya rubuta mana. Shi ne Majiɓincinmu, kuma ga Allah masu imani su dogara." [At-Tauba: 51]

"Say: Nothing will happen to us except what Allah has decreed for us. He is our Protector and in Allah, let the believers place their trust." [At-Tauba: 51]

A cikin suratu Saba'i, Allah (SWT) yana cewa:

In surat Sabaa, He (swt) says:

Daga Wanda ba ya ɓoye masa ko da ƙwayar zarra a cikin sammai ko a cikin ƙasa, kuma babu abin da ya fi wannan ƙanƙanta ko ya fi shi girma, face yana cikin Littafi Bayyananne. [Saba: 3]

"From Whom is not hidden the least little atom in the heavens or on earth, nor is there anything less than that, or greater, but it is in the Clear Record." [Saba: 3]

A cikin suratul An'am, Ya (SWT) ce:

In surat al-Anaam, He (swt) says:

Shi ne Wanda yake tara ku da dare, yana kuma sanin abin da kuke aikatawa da rana. Sa'an nan yana tashe ku a rana, domin a cika ajalin da aka ƙayyade. Daga baya kuwa, zuwanku gare Shi yake, kuma zai nuna muku gaskiyar abin da kuka aikata. [Al-An’am: 60]

"He it is Who gathers you at night and knows that which you commit by day. Then He raises you again to life, that the term appointed (for you) may be fulfilled. And afterward unto Him is your return and He will show you the truth of all that you did." [Al-An’am: 60]

A cikin suratun Nisa, Ya (SWT) ce: "Idan wani alheri ya same su, sai su ce: Wannan daga wurin Allah ne. Amma idan wata masifa ta same su, sai su ce: Wannan daga gare ka ne (ya Annabi ﷺ). Ka ce: Dukkan abu daga wurin Allah yake. To me ya same wadannan mutane, har ba su iya fahimtar ko magana guda?" [An-Nisa: 78]

In surat an-Nisa, He (swt) says: "If some good befalls them, they say: This is from Allah. But if evil, they say: This is from you (O Prophet). Say: All things are from Allah. But what has come to these people, that they fail to understand a single fact?" [An-Nisa: 78]

Waɗannan ayoyin Alkur'ani, da sauran ayoyin da suke makamancinsu a ma'ana, mutane da yawa suna amfani da su a matsayin hujja a cikin batun Ƙaddara da Ƙaddarawa. Suna fahimtar daga gare su cewa mutum ana tilasta masa aikata ayyuka; mutum yana aikata ayyukansa ne bisa tilas ta hanyar ƙaddarawa da nufin Allah (SWT); kuma Allah (SWT) ne ya halicci mutum da ayyukansa. Suna ƙoƙarin tabbatar da ra'ayinsu da faɗin Allah (SWT):

These ayat of the Qur'an, and other ayat similar in meaning, are used by many as evidences in the question of QaDaa and Qadar. They take the understanding from these that man is compelled to undertake actions; man undertakes his actions under compulsion through the decree and will of Allah (swt); and that Allah (swt), created man and his actions. They try to support their opinion by the saying of Allah (swt):

"Amma Allah ne ya halicce ku da abin da kuke aikatawa!" [As-Saffat: 96]

"But Allah has created you and your handiwork!" [As-Saffat: 96]

Suna kuma tabbatar da maganarsu da hadisin Annabi ﷺ, kamar haka:

They also support their point with the hadeeth of the Prophet , such as:

"Ruhul Qudusi ya yi wahayi a cikin raina cewa babu wanda zai mutu har sai ya karɓi arzikinsa gaba ɗaya, da ajalinsa, da abin da aka ƙaddara masa." Batun Qada'i da Qadar ya jawo muhawara mai yawa a tsakanin makarantun tunanin Musulunci. Ahlus Sunnah sun riƙe ra'ayin cewa, a taƙaice, mutum yana da Kasb Ikhtiyari (zaɓin rai) wajen aikata ayyukansa, don haka ana yi masa hisabi saboda wannan Kasb Ikhtiyari. Al-Mu'tazilah suna ganin cewa mutum ne yake halittar ayyukansa, don haka ana yi masa hisabi a kansu domin shi ne ya fara aikata su. Al-Jabriyyah kuwa suna ra'ayin cewa Allah (SWT) ne yake halitta mutum da ayyukansa, saboda haka mutum an tilasta masa aikata ayyukansa, ba shi da zaɓin rai, don haka yana kama da gashin tsuntsu da ke shawagi a iska bisa ga inda iska ta kai shi.

"The Holy Spirit inspired in my soul that nobody will pass away until they receive in full their livelihood, term of life (ajal), and what is decreed for them." The question of QaDaa and Qadar has occupied a great deal of discussion amongst the Islamic schools of thought. Ahlus Sunnah held the opinion which in summary is man has Kasb Ikhtiari (free will) in carrying out his actions, so he is accounted because of this Kasb Ikhtiari. Al-Mu'tazilah were of the opinion that man is the one who creates his actions and so he is accounted on them because it is he who initiated them. Al-Jabriyah held the opinion that Allah (swt), is the one who creates man and his actions, therefore man is compelled to carry out his actions and does not have free will, so he is like the feather which floats in the air according to where the wind carries it.

Idan mutum yana so ya fahimci maudu'in al-Qadaa wal Qadar sosai, dole ne da farko ya fahimci tushen hujjar da ya kamata a gina wannan magana a kanta. Wannan tushe bai kamata ya zama ko ayyukan mutum halittar kansa ne ko halittar Allah (SWT) ba. Haka kuma ba ilimin Allah (SWT) ba ne (ilmullah), ta fuskar cewa Shi (SWT) ya san cewa mutum zai aikata irin wannan aiki, kuma ilimin Nasa (SWT) ya game shi. Haka kuma ba nufin Allah (SWT) ba ne (iraadatullah), ta fuskar cewa nufin Allah (SWT) ya danganta da aikin bawa, wato dole aikin ya faru saboda wannan nufi. Haka kuma bai kamata ace an rubuta aikin bawa a cikin Al Lauh Al MahfooTH (Allon Lauhul Mahfuz ko Rijista), don haka sakamakon haka zai aikata wannan aiki bisa ga abin da aka rubuta ba babu makawa.

If one was to come to an accurate understanding of the subject of al-QaDaa wal Qadar he must first have an understanding of the correct basis upon which the argument is built. This basis should not be whether the actions of man are created by himself or by Allah (swt). It is also not the knowledge of Allah (swt) (ilmullah), in terms of the fact that He (swt) knows that man will perform such an action and that His (swt) knowledge encompasses it. Nor is it the decree of Allah (swt) (iraadatullah) in terms that His (swt) decree was related to the servant's action, i.e., that the action must happen because of this will. It also shouldn't be that the servant's action is recorded in the Al Lauh Al MahfooTH (Protected Decree or Register), so as a result he is inevitably going to carry out this action in accordance with what is recorded.

Asasin wannan magana ba ya dogara ga ɗaya daga cikin waɗannan abubuwa biyu ba, domin ba su da alaƙa da batun ta fuskar lada da azaba. Maimakon haka, suna da alaƙa da batun ta fuskar halitta, ilimi wanda ya kewaye komai, da nufin Mahalicci, wanda ya shafi dukkan al'amura masu yiwuwa, da kuma kasancewar komai a cikin Al Lauh Al MahfooTH. Wannan alaƙa ta rabu da batun lada da azaba saboda aiki. A takaice dai, shin mutum yana tilasta yin aiki, nagari ko mugu, ko yana da zaɓi? Kuma shin mutum yana da zaɓin yin aiki ko barin sa? Ko kuwa ba shi da zaɓin?

Indeed, the basis upon which the subject is built is neither of these matters, since they have no relationship to the subject in terms of reward and punishment. They are rather related to the subject in terms of creation, the knowledge that encompasses everything and the will of the Creator, which is related to all the possible matters, and the inclusion in Al Lauh Al MahfooTH of everything. This relationship is detached from the subject of reward and punishment for the action. In other words, is man compelled to perform an action, good or bad, or does he have a choice? And does man have the choice to perform an action or abandon it? Or does he not have the choice?

Duk wanda ya yi nazari sosai game da ayyukan mutum zai lura cewa mutum yana rayuwa ne a cikin yankuna biyu: na farko, yanki ne da yake mallakinsa, wato yankin da ke cikin ikon zabinsa, kuma a cikinsa ne ayyukansa da yake aikatawa da zabinsa ke faruwa. Na biyu kuwa, yanki ne da yake mallakinsa ba, shi ne yake rinjayensa, kuma a cikin ikonsa mutum yake rayuwa, a cikinsa kuma ayyukan da ba shi da zabi a kansu ke faruwa, ko sun faru daga gare shi ko ba su faru ba.

Any individual who studies the actions of man accurately will observe that man lives within two spheres: one of them he dominates, which is the sphere that falls within the domain of his free will and within it, his actions, which he carries out by his own free will occur. The other sphere dominates him and it is the sphere within whose domain he lives and within it the actions, which he has no free will in, occur; whether they occur from him or not.

Game da ayyukan da ke cikin fagen da ke mamayar mutum, mutum ba shi da wani hannu a cikinsu ko a samuwarsu. Ana iya raba su zuwa nau'i biyu: nau'in da dokar duniya (wujood) ta wajabta, da nau'in da ayyukansa suke bisa ikon mutum, amma ba sa cikin dokar duniya (wujood). Dangane da ayyukan da suke cikin dokokin duniya (wujood), mutum yana cikin cikakkiyar biyayya gare su. Saboda haka, an tilasta shi ya bi su, domin yana tafiya tare da duniya da rayuwa bisa wata doka ta musamman da ba ta canzawa. Don haka ayyukan mutum a wannan fage suna faruwa ba tare da nufinsa ba, kuma yana cikin tilas, ba shi da zaɓi. Mutum ya zo wannan rayuwa ba tare da nufinsa ba, kuma zai bar ta ba tare da nufinsa ba. Ba zai iya tashi a sama da jikinsa kawai ba, ko yin tafiya bisa ruwa ta halittarsa, ko ƙirƙirar launin idanunsa. Mutum bai ƙirƙiri siffar kansa ba, ko girman jikinsa. Hakika, Allah (SWT) ne Ya halicci dukkan wannan ba tare da bawan da aka halitta yana da wani abu da zai ce a cikinsa ba. Wannan saboda Allah (SWT) ya halicci dokar duniya (wujood), ya sanya ta mai tsara duniya, kuma ya sa duniya ta tafi bisa gare ta, ba tare da iya aiki daban ba.

In regards to the actions that fall within the sphere that dominates man, man has nothing to do with them or in their existence. They can be divided into two types: A type which is required by the law of the universe (wujood), and a type within which actions that are beyond man's control, but are not within the law of the universe (wujood). As far as the actions, which are within the laws of the universe (wujood), man is in complete submission to them. Therefore, he is forced to proceed in accordance with them because he proceeds with the universe and life subject to a particular law that does not change. Subsequently, man's actions in this sphere occur without his will and he is compelled and has no choice. Man came to this life without his will and he shall leave it without his will. He cannot fly in the air with his body only, walk in his natural being on water, nor create the colour of his eyes. Man did not produce the shape of his head nor the size of his body. Indeed, it was Allah (swt) Who created all of this without the created servant having any say in that. This is because Allah (swt) created the law of the universe (wujood), made it the regulator of the universe, and made the universe proceed in accordance to it, without being able to function differently.

Game ga ayyukan da suke fitowa daga ikon mutum, waɗanda ba zai iya gujewa ba kuma ba su cikin dokokin halitta, su ne ayyukan da mutum ke farawa, ko kuma waɗanda ke faɗuwa a kansa ba da son ransa ba, ba tare da ya taɓa iya gujewa su ba. Misalan irin waɗannan ayyuka sun haɗa da: idan wani da ke kan bango ya fado bisa wani mutum ba da gangan ba, har ya kashe shi; ko kuma idan wani ya harbi tsuntsu, harsashin ya same wani mutum da bai sani ba, ya kashe shi; ko kuma idan mota ta fita daga hanya ko jirgin ƙasa ya kauce daga layi, ko jirgin sama ya fadi. Duk waɗannan suna faruwa ne saboda wata matsala da ba a zata ba, ba tare da wata iya gujewa daga ɓangaren matuƙin jirgin ko direban ba, har ta jawo mutuwar fasinjoji. Duk waɗannan misalai na ayyuka da makamantansu, waɗanda suka faru daga mutum ko suka faɗa masa, ba su cikin dokar halitta, duk da haka sun faru daga mutum ko a kansa ba tare da son ransa ba, kuma ba shi da ikon sarrafa su. Dukkan waɗannan ayyuka, waɗanda ke faruwa a cikin fagen da ke mulkin mutum, ana kiransu QaDaa, domin Allah (SWT) kaɗai ne Ya riga Ya ƙaddara su. Saboda haka, ba a lissafa mutum a kan waɗannan ayyuka, ko an ɗauke su a matsayin masu amfani ko masu cutarwa, ko ya so su ko bai so ba, ko da yake Allah (SWT) kaɗai ne Ya san alheri da sharri da ke cikin su, domin mutum ba shi da tasiri a kansu. Ba shi da masaniya game da su ko yadda suka auku; haka kuma ba zai iya korar su ko guje musu ba kwata-kwata. Don haka dole ne mutum ya yi imani da wannan QaDaa, kuma cewa wannan QaDaa daga Allah (SWT) yake. Dangane da Qadar kuwa, a bayyane yake cewa ayyukan da ke faruwa ko dai a cikin fagen da ke mulkin mutum ko a cikin fagen da mutum ke mulkinsa, suna faruwa ne da abubuwan da ke cikin halitta, da mutum da rayuwa. Allah (SWT) Ya halicci wasu siffofi a cikin waɗannan abubuwa. Misali, Ya halicci siffar ƙona abu a cikin wuta, siffar kama da wuta a cikin itace, da siffar yanka a cikin wuka. Ya sanya siffofi a cikin abubuwa bisa ga dokar sararin samaniya, ta yadda ba za su canja ba. Idan ya bayyana cewa wata siffa ta canja, to yana nufin Allah (SWT) ya kawar da siffar wannan abu, kuma irin wannan abu ba ya cikin al'ada. Waɗannan mu'ujizai ne da ke faruwa ga Annabawa. Kamar yadda Allah (SWT) ya halicci siffofi a cikin abubuwa, haka ma ya halicci a cikin mutum ilhami da buƙatun jiki. Ya halicci a cikin ilhami da buƙatun jiki takamaiman siffofi. Saboda haka, ya halicci a cikin ilhamin haihuwa siffar sha'awar jima'i. Ya halicci a cikin buƙatun jiki siffofi kamar yunwa, ƙishirwa da makamantansu. Ya sanya waɗannan siffofi ba za su rabu da su ba bisa ga dokar sararin samaniya. Waɗannan takamaiman siffofi da Allah (SWT) ya halicci a cikin abubuwa, da ilhami, da buƙatun jiki ana kiransu al-Qadar. Wannan saboda Allah (SWT) shi kaɗai ne ya halicci abubuwa, da ilhami, da buƙatun jiki, kuma ya ƙaddara (Qaddara) siffofinsu a cikinsu. Waɗannan siffofi ba abubuwa ne ke haifar da su ba, kuma mutum ba shi da wani abu a cikinsu, ko tasiri a kan wanzuwarsu. Saboda haka, dole ne mutum ya yi imani cewa Allah (SWT) ne ya ƙaddara waɗannan siffofi a cikin abubuwa. Duk da haka, waɗannan siffofi suna da ikon da mutum zai iya amfani da su wajen aikata wani aiki: ko dai bisa ga umarnin Allah (SWT), don haka aikin yana da kyau, ko kuma sabanin umarninsa, don haka aikin yana da mummuna. Idan aka aikata ayyuka ta hanyar amfani da abubuwa da siffofinsu, ko kuma wajen biyan ilhami da buƙatun jiki, idan ayyukan sun kasance bisa ga umarni da hani na Allah (SWT), ana kiransu ayyuka nagari, kuma idan sun saɓa wa umarni da hani na Allah (SWT), ana kiransu ayyuka marasa kyau.

Saboda haka, dukkan ayyukan da suke faruwa a cikin filin da ke mamaye mutum - masu kyau ko marasa kyau - daga Allah (SWT) suke. Dukkan siffofin abubuwa da kuma a cikin ilhamomi da bukatun jiki - ko sakamakonsu mai kyau ne ko mara kyau - suma daga Allah (SWT) suke. Saboda haka, dole ne Musulmi ya yi imani cewa Qada'i - mai kyau ko mara kyau - daga Allah (SWT) yake, watau ya kamata ya yi imani cewa ayyukan da ke bayan ikonsa daga Allah (SWT) suke. Haka kuma dole ne ya yi imani cewa Qadar - mai kyau ko mara kyau - daga Allah (SWT) yake, watau dole ne ya yi imani cewa siffofin asali na abubuwa daga Allah (SWT) suke, ko sun haifar da alheri ko sharri, kuma mutum, wanda halitta ne, ba shi da wani tasiri a kansu. Don haka tsawon rayuwar mutum (ajal), arzikinsa (rizq), da ransa (ruh) duk daga Allah (SWT) suke. Hakazalika, sha'awar jima'i, da sha'awar mallaka da ke cikin ilhamomin haihuwa da tsira, tare da kishirwa da yunwa da ke cikin bukatun jiki, duk daga Allah (SWT) suke.

Accordingly, all actions - good or bad - that occur within the sphere that dominates man are from Allah (swt). All the attributes of objects and in the instincts and organic needs - whether resulting in good or bad - are also from Allah (swt). Consequently, a Muslim must believe that QaDaa - good or bad - is from Allah (swt), i.e. he should believe that actions beyond his sphere of influence are from Allah (swt). He must also believe that Qadar - good or bad - is from Allah (swt) i.e. he must believe that the innate attributes of the objects are from Allah (swt), whether they result in good or bad, and man, the created has no effect on them. Thus man's lifespan (ajal), provision (rizq), and soul (ruH) are all from Allah (swt). On the same token, the sexual inclination, and inclination towards ownership existing in the instincts of reproduction and survival, together with thirst and hunger, existing in the organic needs, are all from Allah (swt).

Wannan yana game da ayyukan da ke faruwa a cikin fagen da mutum yake iko da shi, da kuma siffofin dukkan abubuwa. Dangane da fagen da mutum yake iko da shi, shi ne fagen da yake tafiya cikin 'yanci bisa tsarin da ya zaɓa, ko shari'ar Allah (SWT) ce ko kuma wani tsari. Wannan shi ne fagen da ayyukan da ke fitowa daga mutum ko kuma su faɗa masa, suke faruwa da radin kansa. Misali, yana tafiya, yana ci, yana sha, yana yin tafiya, duk lokacin da ya so. Haka kuma, yana ƙauracewa kowane ɗaya daga cikin waɗannan ayyuka duk lokacin da ya so. Yana kuma ƙona da wuta, yana yankewa da wuka idan ya zaɓa. Yana biyan buƙatun haihuwa da mallaka da yunwar cikinsa, yadda ya so. Yana aikata wannan ko ya bari, da radin kansa. Saboda haka, ana lissafin mutum a kan waɗannan ayyuka da yake aikatawa a cikin wannan fagen.

This is in respect to the actions that occur within the sphere that dominates man and the attributes of all objects. As for the sphere that man dominates, it is the sphere in which he proceeds freely according to the system he chooses, whether it is the law of Allah (swt) (Shari’ah) or any other. This is the sphere in which the actions that emanate from man or fall upon him, occur with his free will. For example, he walks, eats, drinks and travels, whenever he likes. Likewise, he refrains from doing any of these actions whenever he likes. He also burns with fire and cuts with a knife when he chooses. He satisfies the instincts of reproduction and ownership and hunger of his stomach, as he likes. He freely performs that or abstains from it. Therefore, man is reckoned on these actions, which he performs within this sphere.

Ko da yake siffofin da ke cikin abubuwa, da ilhami, da buƙatun jiki, waɗanda Allah (SWT) ya ƙaddara a cikinsu kuma ya sanya su a matsayin wani ɓangare na asalinsu, suna da tasiri a kan sakamakon aiki, siffofinsu da kansu ba sa haifar da aiki. Mutum ne ke fara aiki idan ya yi amfani da su. Saboda haka, sha'awar haihuwa da ke cikin ilhamin haihuwa tana da yuwuwar alheri da sharri; haka ma yunwar da ke cikin buƙatar jiki tana da yuwuwar alheri da sharri. Amma wanda ke aikata ayyuka nagari ko marasa kyau shi ne mutum, ba ilhami ko buƙatar jiki ba. Wannan saboda Allah (SWT) ya halitta wa mutum hankali mai fahimta, ya ba hankalin ikon fahimta da yanke hukunci, kuma ya shiryar da mutum ya san hanyar alheri da sharri.

Though the attributes in objects, instincts, and organic needs, which Allah (swt) predetermined in them and also made them intrinsic have an affect on the outcome of the action, their attributes by themselves do not initiate action, it is man who initiates the action when using them. Hence, the sexual inclination in the instinct of reproduction has the potential for good and bad; and the hunger present in the organic need has the potential for good and bad. However, the one who performs actions that are good or bad is man and not the instinct or the organic need. This is because Allah (swt) created for man the mind that comprehends and He gave the mind the quality of comprehension and judgement. He also guided man to know the path of good and bad.

"Kuma Muka nuna masa hanyoyi biyu (na alheri da na sharri)." [Al-Balad: 10]

"And we showed him (the man) the two paths (of good and bad)." [Al-Balad: 10]

Allah (SWT) ya kuma halicci ɗan adam da ikon fahimtar mugunta da adalci.

Allah (swt) also created in man the ability to comprehend vice and righteousness.

"Ya yi masa wahayi game da abin da yake munana (fujūr) da abin da yake daidai (taqwā)." [Ash-Shams: 8]

"And He inspired it as to its wrong (fujoor) and its right (taqwa)." [Ash-Shams: 8]

Lokacin da mutum ya biya buƙatun ilhami da na jiki bisa hanyar da ta yi daidai da umarni da hani na Allah (swt), to yana aikata alheri kuma yana tafiya a kan hanyar adalci. Lokacin da kuma ya biya buƙatun ilhami da na jiki bisa hanyar da ta karkata daga umarni da hani na Allah (swt), to yana aikata mugunta kuma yana tafiya a kan hanyar sabo. Saboda haka, a cikin duk wannan, alheri da mugunta suna fitowa daga mutum. Yana biya wa buƙatu bisa umarni da hani na Allah (swt) don haka yana yin alheri, ko kuma yana biya musu ta hanyar karkata daga umarni da hani na Allah (swt) don haka yana yin mugunta. Sakamakon haka, ana lissafta mutum bisa ayyukansa, waɗanda ke faruwa a cikin yankin da yake mallaka, don haka ana saka masa da lada ko a hukunta shi, domin ya aikata waɗannan ayyuka da yardar rai ba tare da tilastawa ba. Ko da yake sifofin ilhami da buƙatun jiki daga Allah (swt) suke, kuma yiwuwarsu ta alheri da mugunta ma daga Allah (swt) take, Allah (swt) bai halicci sifa a irin yadda ke tilasta mutum ya yi amfani da ita ba, ko ta hanyar da ke faranta wa Allah (swt) rai ko ta hanyar da ke ɓata masa rai, watau dai cikin alheri ko cikin mugunta. Haka kuma, sifar ƙonawa ba a halicce ta ta hanyar da ke tilasta mutum ya ƙone wani abu ba, ko hakan yana faranta wa Allah (swt) rai ko yana ɓata masa rai, watau cikin alheri ko cikin mugunta. Maimakon haka, an halicci waɗannan sifofi a cikin abubuwa, ilhami, da buƙatun jiki, ta yadda suke haifar da waɗannan sifofi idan kowa ya yi amfani da waɗannan abubuwa (abubuwa, ilhami da buƙatun jiki) ta hanyar da ta dace.

When man responds to his instincts and organic needs in a manner agreeing with the commands and prohibitions of Allah (swt), then he performs the good action and proceeds in the path of righteousness. When he responds to the instincts and organic needs deviating from the commands and prohibitions of Allah (swt), then he performs the bad action and proceeds in the path of vice. Therefore, in all of that, the good and bad emanate from man. He responds to the needs according to the commands and prohibitions of Allah (swt) and thus does good, or responds to them deviating from Allah's (swt) commands and prohibitions and thus does bad. Consequently man is reckoned on his actions, which occur in the sphere that he dominates, thus he is either rewarded or punished because he has undertaken those actions freely without any coercion. Although the attributes of the instincts and organic needs are from Allah (swt), and their potential for good and bad is also from Allah (swt), Allah (swt) didn't fashion the attribute in a manner that forces man to use it, whether in a way that pleases or displeases Allah (swt), i.e. in good or bad. Likewise the attribute of burning was not fashioned in a manner that compels man to burn anything, whether this pleases or displeases Allah (swt), i.e. in good or bad. Rather, these attributes are fashioned in the objects, instincts, and organic needs, in a way that they result in these attributes when anybody uses these matters (objects, instincts and organic needs) in the proper manner.

Lokacin da Allah (SWT) ya halicci mutum da ilhamominsa, da bukatunsa na jiki, da hankali, sai Ya ba shi zaɓin aikatawa ko kaucewa wani aiki. Allah (SWT) bai tilasta shi ya aikata ko ya kauce wa aikin ba. Haka kuma, bai sanya halayen abubuwa, da ilhamomi, da bukatun jiki ta hanyar da za ta tilasta wa mutum aikatawa ko kaucewa wani aiki ba. Don haka mutum yana da 'yanci, wajen aikatawa ko kaucewa aiki ta hanyar amfani da abin da Ya ba shi na hankali mai banbanta, kuma Ya mai da shi wurin hakkin shari'a. Saboda haka, Allah (SWT) zai saka wa mutum saboda aikin alheri domin hankalinsa ya zaɓi aikatawa bisa umarnin Allah (SWT) da kaucewa haramcinSa. Haka kuma zai hukunta shi saboda aikata mugayen ayyuka domin hankalinsa ya zaɓi saɓa wa umarnin Allah (SWT) da aikata abin da Ya hana, ta hanyar amsa ilhamominsa da bukatunsa na jiki a hanyar da ta saɓa wa umarnin Allah (SWT). Saboda haka, hisabin mutum daidai ne kuma adalci ne, domin yana da 'yancin aikata aikinsa kuma ba a tilasta shi ba. A cikin wannan batu, batun Qadaa da Qadar ba shi da alaka. Maimakon haka, yana da alaka da mutum yana aikata ayyukansa da 'yanci, don haka yana da alhakin ayyukansa.

When Allah (swt) created man with his instincts, organic needs, and the mind, He (swt) endowed him with the choice to carry out or abstain from an action. Allah (swt) did not compel him to carry out or to abstain from the action. Furthermore, He did not make the attributes of the objects, instincts and organic needs in a manner that compels man to carry out or abstain from an action. Man is therefore free, to perform or abstain from an action by the use of what He granted him of the distinguishing mind, and He made it the place of shar’ai responsibility. Accordingly, Allah (swt) will reward man for performing the good because his mind chose to perform actions according to the commands of Allah (swt) and abstain from His prohibitions. He would also punish him for performing the bad actions because his mind chose to disobey the commands of Allah (swt) and do what He prohibited by responding to his instincts and organic needs in a way contrary to the orders of Allah (swt). Therefore, man's accountability is right and just, because he is free to carry out his action and is not compelled. In this question, the QaDaa and Qadar is irrelevant. It is rather to do with man carrying out his actions freely and therefore he is responsible for his actions.

Allah (SWT) ya ce:

Allah (swt), says:

Kowace rai tana cikin riƙon abin da ta aikata. [Al-Muddaththir: 38]

"Every soul is a pledge for what it earned" [Al-Muddaththir: 38]

Dangane da ilimin Allah (swt) (ilmullahi), wannan ba ya tilasta wa mutum aikata wani aiki. Allah (swt) yana sane da cewa mutum zai aikata wani aiki da radin kansa. Aikata wannan aiki ba ya dogara ne a kan ilimin Allah (swt) ba; a maimakon haka, ilimin Allah (swt) na har abada yana nufin cewa Yana sane da cewa mutum zai aikata wannan aiki. Game da "rubutun da ke cikin Al-Lauhul Mahfuz", magana ce da ke nuna cewa ilimin Allah (swt) ya kewaye komai.

As for the knowledge of Allah (swt) (ilmullah), this does not force man to carry out an action. Allah (swt) knows that man is going to freely undertake an action. To carry out this action is not based on the knowledge of Allah (swt), rather, the eternal knowledge of Allah (swt) means that He knows that man is going to carry out the action. With regards to "the writing in the Al-Lauh al-MahfooTH, it is an expression that the knowledge of Allah (swt) encompasses everything.

Dangane da nufin Allah (swt) (iraadatullah), wannan ba ya tilasta wa mutum yin wani aiki. Ma'anarsa kuwa ita ce babu wani abu da zai faru a cikin Mulkinsa ba tare da nufinsa ba, watau babu abin da ke faruwa sabanin nufinsa. Saboda haka, idan mutum ya aikata wani aiki, Allah (swt) bai hana shi ba, bai kuma tilasta shi ba, a maimakon haka ya bar shi ya yi aikin da 'yancinsa, babu wani tilastawa, to, mutum ya aikata aikin ta nufin Allah (swt), ba kuwa sabanin nufinsa (swt) ba. Aikin mutum ya samo asali ne daga kansa da zabinsa, kuma nufin Allah (swt) bai tilasta shi ya aikata aikin ba.

With regards to the will of Allah (swt) (iraadatullah), this does not compel man to carry out any action. Its meaning, however, is that nothing can take place in His Kingdom without His will, i.e. nothing takes place against His will. Thus, if man carried out an action and Allah (swt) did not prevent or compel him from doing so, and instead left him to act freely, without any compulsion, then man has acted by the will of Allah (swt) and not contrary to His (swt) will. Man's action was undertaken by himself and by his choice, and the will of Allah (swt) did not compel him to carry out the action.

Wannan magana ce game da al-QaDaa wal-Qadar wadda za ta sa mutum ya aikata alheri ya kuma guje wa sharri idan ya fahimci cewa Allah (SWT) yana kallonsa kuma zai yi masa hisabi; kuma cewa Ya ba shi zabi ya aikata ko ya bar aikatawa; idan kuwa bai zabi ayyuka na gaskiya ba, zai fuskanci tsawatarwa mai tsanani da azaba. Saboda haka, muna ganin mumini na gaskiya, wanda ya fahimci ma'anar al-QaDaa wal-Qadar da gaskiya, kuma ya san sosai da hankali da zabin da Allah (SWT) ya ba shi, yana matukar kiyaye umarnin Allah (SWT) yana kuma tsoronSa. Yana kokarin bin umarnin Allah (SWT) da nisantar haramun, saboda tsoron azabar Allah (SWT), da kwadayin kasancewa a cikin Aljannarsa, da kuma marmarin samun abin da ya fi duk wannan girma, wato yardar Allah (SWT) (RiDwan Allah).

This is the issue of al QaDaa wal Qadar which will drive man to do good and avoid bad when he realises that Allah (swt) is watching him and will account him (for his actions); and that He has endowed him with the choice to act or abstain; and if he does not choose the right actions, he will be severely reprimanded and punished. Therefore, we find the true believer, who understands sincerely the concept of al QaDaa wal Qadar and who is fully acquainted with the mental faculties and choice that Allah (swt) has endowed him with, is very conscious in observing Allah's (swt) orders and being afraid of Him. He endeavours to comply with the commands of Allah (swt) and to abstain from the prohibitions, because of his fear of the punishment of Allah (swt), his desire to be in His Jannah, and his yearning in attaining that which is greater than all of this, namely the pleasure of Allah (swt) (RiDwan Allah).