Banda masu ɗaukar sabon hukunci kan mai aikata babbar zunubi, wanda Wāsil Ibn ‘Atā’, shugaban Mu’tazilah, ya fita daga majalisar al-Hasan al-Basrī a kansa, ba kasafai za a iya samun wata matsala daga cikin matsalolin ‘Ilmul Kalam wacce ba ta samo asali daga wata matsala da masana falsafar Girka suka tattauna ba. Matsalar al-qadā’ wa‘l-qadar, da wannan suna da kuma ma’anar da suka tattauna, masana falsafar Girka ne suka tattauna ta, kuma sun sabawa juna a kanta. Ana kiran wannan matsala da matsalar al-qadā’ wa‘l-qadar, da al-jabr wa‘l-ikhtiyār, da hurriyyat al-irādah, dukkansu suna da ma’ana guda, wato: Ayyukan da mutum yake yi, shin yana da ’yancin yin su ko a’a, ko kuwa an tilasta masa? Bai taɓa shiga zukatan Musulmi ba - kafin fassarar falsafar Girka - su bincika wannan batu. Masana falsafar Girka ne suka bincika shi, suka kuma sabawa juna a kansa. Masu koyarwar Epicurus sun ce nufi yana da ’yanci a zaɓi, kuma mutum yana aikata dukkan ayyukansa bisa ga nufinsa da zaɓinsa, ba tare da wani tilastawa ba. Su kuwa masu koyarwar Stoic sun ce nufi yana tilastawa ya bi hanyar da yake bi, ba shi da ikon barin ta. Mutum, a cewarsu, ba ya aikata komai bisa nufinsa; an tilasta masa aikata duk abin da yake aikatawa, kuma ba shi da ikon zaɓar aikata wani aiki ko kada ya aikata shi. Bayan zuwan Musulunci da shigar tunanin falsafa, ɗaya daga cikin manyan matsaloli ita ce sifar adalci dangane da Allah سُبْحَانَهُۥ وَتَعَالَىٰ. Allah سُبْحَانَهُۥ وَتَعَالَىٰ mai adalci ne; daga zancen wannan adalci ne matsalar hukunci da lada take biyowa, daga nan kuma ne matsalar aikin bawa ga ayyukansa ke tasowa, dukkansu an bincika su, bisa tsarin bincike da suka bi wajen bincika matsala da dukkan rassanta, saboda tasirin binciken masana falsafa. kuma ya ƙara jin falsafar da suka yi nazari a kanta dangane da batutuwan da suke ƙaryatawa. Mafi shahara daga cikinsu ita ce muhawarar Mu'tazilah, domin ita ce asalin muhawara a wannan al'amari; muhawarar sauran Mutakallimūn kuwa tana zuwa ne kawai a matsayin martani don ƙaryata ra'ayoyin Mu'tazilah. Saboda haka ana ɗaukar Mu'tazilah a matsayin majagaba wajen tattaunawa kan batun al-qadā' wa 'l-qadar, ma dai a dukkan batutuwan 'Ilm al-Kalam. Ra'yin Mu'tazilah game da adalcin Allah سُبْحَانَهُۥ وَتَعَالَىٰ ya kasance na ɗaukaka Shi سُبْحَانَهُۥ وَتَعَالَىٰ sama da zalunci. Dangane da batun azaba da lada, sun ɗauki matsayin da ya dace da ɗaukaka Allah سُبْحَانَهُۥ وَتَعَالَىٰ da adalcinSa. Sun tabbatar da cewa adalcin Allah سُبْحَانَهُۥ وَتَعَالَىٰ ba zai da ma'ana ba sai da tabbatar da 'yancin nufin mutum da tabbatar da cewa shi ne yake halitta ayyukansa, kuma yana da ikon aikatawa ko kaucewa; don haka idan ya aikata (aiki) da yardar ransa ko ya kaucewa (shi) da yardar ransa, azabarsa ko ladansa za su zama abin fahimta da adalci. Amma idan Allah سُبْحَانَهُۥ وَتَعَالَىٰ ya halicci mutum ya tilasta masa yin aiki ta wata hanya, ta hanyar tilasta mai biyayya zuwa biyayya da mai saɓo zuwa saɓo, sannan ya azabtar da shi ya saka masa, to wannan ba zai zama adalci ba ko kaɗan. Don haka sun kwatanta abin da ba a gani da abin da ake gani, suna misalta Allah سُبْحَانَهُۥ وَتَعَالَىٰ da mutum. Sun sanya dokokin wannan duniya a kan Allah سُبْحَانَهُۥ وَتَعَالَىٰ daidai kamar yadda wani ɓangare na masana falsafar Girka suka yi. Ta haka suka wajabta adalci a kan Allah سُبْحَانَهُۥ وَتَعَالَىٰ kamar yadda mutum ya hasashe shi. Asalin muhawarar ita ce azaba da lada daga wajen Allah سُبْحَانَهُۥ وَتَعَالَىٰ saboda aikin bawa. Wannan shi ne batun tattaunawar da aka sanya masa suna ‘al-qadā’ wa‘l-qadar’, ko kuma ‘al-jabr wa‘l-ikhtiyār’, ko ‘hurriyat al-irādah’. Hanyarsu ta tattaunawa ita ce irin ta masana falsafar Girka: sun yi magana kan nufi [irādah] da halittar ayyuka. Game da batun nufi, sun ce: muna ganin cewa wanda ya nufi alheri shi kansa mai alheri ne, wanda kuma ya nufi sharri mugu ne; wanda ya nufi adalci mai adalci ne, wanda ya nufi zalunci kuwa azzalumi ne. Don haka idan Nufin Allah سُبْحَانَهُۥ وَتَعَالَىٰ ya kasance yana da alaƙa da dukkan alheri da sharri a duniya, to alheri da sharri za su kasance abin nufin Allah سُبْحَانَهُۥ وَتَعَالَىٰ, kuma ta haka wanda ya nufa zai cancanci siffar alheri da sharri, adalci da zalunci, The Islamic Personality Vol.1 41

With the exception of the issue of ruler regarding the perpetrator of a kabīrah (major sin) over which Wāsil Ibn ‘Atā’, the head of the Mu’tazilah, withdrew from the circle of al-Hasan al-Basrī, we can hardly find any issue from the issues of ‘Ilm al-Kalam which had not originated from an issue that was discussed by the Greek philosophers. The issue of al-qadā’ wa‘l-qadar by this name and with the referent which they discussed had been discussed by Greek philosophers, and they had differed in it. This issue is referred to as the issue of al-qadā’ wa‘l-qadar and as al-jabr wa‘l-khtiyār, and as hurriyat al-irādah, all of which have the same referent, namely: The actions that man does, is he free to do them or not, or is he compelled? It never occurred to the minds of the Muslims - before the translation of the Greek philosophy - to inquire into this subject matter. It was the Greek philosophers who inquired into it and differed in it. The Epicureans opined that the will is free in choice and that man does all of his actions according to his will and choice, without any compulsion. As for the Stoics, they opined that the will is compelled to take the path it takes, incapable of departing from it. Man, according to them, does nothing in accordance with his will; he is compelled to do whatever he does and does not have the ability to make a choice to undertake an action or not. After the advent of Islam and the infiltration of philosophical thoughts, one of the major issues was the attribute of justice with regards to Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ. Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ is just; from the proposition of this justice follows the issue of punishment and reward, from which arises the issue of the servant’s commission of his actions, all of which were inquired into, in line with the method of inquiry which they adopted in inquring into an issue as well as into all its offshoots, and due to the influence of the inquisitions of the philosophers i.e the philosophical thoughts they had studied in relation to the topics they were refuting. The most prominent of these was the discussion by the Mu’tazilah, being the original discussion in this matter; the discussions of the other Mutakallimīn come only as a response to refute the views of the Mu’tazilah. Thus the Mu’tazilah are considered the pioneers in discussing the issue of al-qadā’ wa ‘l-qadar, nay in all the topics of ‘Ilm al-Kalam. The Mu’tazilah’s view of the justice of Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ was one of subliming Him الله سُبْحَانَهُۥ وَتَعَالَىٰ above injustice. Regarding the issue of punishment and reward, they took a stance which was consistent with the subliming of Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ and with his Justice. They postulated that the justice of Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ would be meaningless without the affirmation of the freedom of the will of man and the affirmation that he creates his actions and that he is capable of doing or refraining from doing; thus if he does (an action) voluntarily or refrains from doing (it) voluntarily, his punishment or reward will be understandable and just. But if Allah الله سُبْحَانَهُۥ وَتَعَالَىٰcreates man and compels him to act in a certain way by compelling the obedient toward obedience and the disobedient toward disobedience and then punishes him and rewards him, this would not be just in the least. Thus they drew analogy between the unseen and the seen, comparing Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ to man. They subjected the laws of this world to Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ precisely as a group of the Greek philosophers had done. Thus they obligated justice upon Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ as it was envisaged by man. The origin of the discussion is the punishment and reward from Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ for the servant’s action. This is the subject matter of the discussion which was given the name ‘al-qadā’ wa‘l-qadar’ or as ‘al-jabr wa‘l-ikhtiyār’ or ‘hurriyat al-irādah’. Their approach to the discussion was that of the Greek philosophers: they discussed volition [irādah] and the creation of acts. Regarding the issue of volition, they said: we see that the one who wills good is himself good and the one who wills evil is evil, the one who wills justice is just and one who wills injustice is unjust. Thus if the Will of Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ were associated to all good and evil in the world, good and evil would be willed by Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ and thus the one who willed would merit the description of good and evil, just and unjust, and The Islamic Personality Vol.1 41

Wannan abu ne da ba zai yiwu ba dangane da Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ. Haka kuma sun ce: idan Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ ya so kafircin kafiri da rashin biyayyar mai rashin biyayya, da bai hana su kafirci da rashin biyayya ba. Ta yaya zai yiwu Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ ya so Abu Lahab ya zama kafiri, sannan ya umurce shi da imani ya hana shi kafirci? Idan wani daga cikin halittu ya aikata haka, tabbas za a dauke shi wawa; Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ yana da tsarki kuma madaukaki fiye da irin haka. Haka kuma, idan kafircin kafiri da rashin biyayyar mai rashin biyayya sun kasance abin da Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ ya so, to ba za su cancanci azaba ba; ayyukansu a zahiri za su zama biyayya ga nufinsa الله سُبْحَانَهُۥ وَتَعَالَىٰ… Don haka sun ci gaba da hujjojin hankali, sannan suka biyo baya da hujjojin nassi daga Alkur'ani mai girma, suna ambaton faɗin Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ,

this is an impossibility with regard to Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ. They also said that if Allahالله سُبْحَانَهُۥ وَتَعَالَىٰ had willed the kufr of the kāfir and the disobedience of the disobedient, he would not have prohibited them from kufr and disobedience, and how can it be thinkable that Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ willed for Abu Lahab that he be a kāfir and then ordered him to have imān and prohibited him from kufr? If any one of the creation did this, he certainly would be (deemed) foolish; Exalted is Allahالله سُبْحَانَهُۥ وَتَعَالَىٰ high above such. Further, if the kufr of a kāfir and the disobedience of the disobedient were willed by Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ, they would not be deserving the punishment; their acts actually would be in obedience to his الله سُبْحَانَهُۥ وَتَعَالَىٰ Will… Thus they proceeded with logical propositions, and then they followed this up with textual proofs from the Noble Quran, citing the saying of Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ,

And His الله سُبْحَانَهُۥ وَتَعَالَىٰ saying,

And His الله سُبْحَانَهُۥ وَتَعَالَىٰ saying,

And His الله سُبْحَانَهُۥ وَتَعَالَىٰ saying,

And His الله سُبْحَانَهُۥ وَتَعَالَىٰ saying,

Da

And

and His الله سُبْحَانَهُۥ وَتَعَالَىٰ saying,

and His الله سُبْحَانَهُۥ وَتَعَالَىٰ saying,

Sun sauya ayoyin da suka saba wa ra'ayinsu, misali faɗin Allah سُبْحَانَهُۥ وَتَعَالَىٰ,

They manipulated the ayāt that contradicted their viewpoint, for example the saying of Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ,

And His الله سُبْحَانَهُۥ وَتَعَالَىٰ saying,

And His الله سُبْحَانَهُۥ وَتَعَالَىٰ saying,

And His الله سُبْحَانَهُۥ وَتَعَالَىٰ saying,

And His الله سُبْحَانَهُۥ وَتَعَالَىٰ saying,

Sun kammala da wannan ra'ayi nasu, wato ra'ayinsu sananne cewa mutum yana da 'yancin zaɓi a cikin nufinsa, ya aikata aiki ko ya bar shi. Idan ya aikata, to da nufinsa ne, idan kuma ya bari, shi ma da nufinsa ne. Game da batun halittar ayyuka kuwa, Mu'tazilawa sun ce ayyukan bayi halittarsu ce, nasu ne da kansu ba na Allah ba, ﷻ... (SWT); suna da iko su aikata waɗannan ayyuka ko su bari ba tare da wani shiga tsakani na ikon Allah ba الله سُبْحَانَهُۥ وَتَعَالَىٰ. Hujjar haka ita ce bambancin da mutum yake ji tsakanin motsi na da gangan da motsi ba da gangan ba, kamar motsin wanda ya ɗaga hannunsa da gangan da motsin wanda yake rawar jiki, da kuma bambanci tsakanin motsin wanda yake hawa hasumiya da wanda yake faɗuwa daga gare ta. Don haka motsi na da gangan yana cikin ikon mutum: shi ne yake halitta shi; amma ba shi da wani rawa a motsi ba da gangan ba. Haka kuma, idan mutum ba shi ne mahaliccin ayyukansa ba, to lallai taklīf (wajibcin bin Shari'a) zai ɓaci, domin idan ba shi da ikon aikatawa ko barin aiki, to ba zai dace a neme shi ya aikata ko ya bar aiki ba, kuma ba zai zama batun yabo, zargi, lada ko azaba ba. Don haka sun ci gaba da tabbatar da wannan ra'ayinsu ta hanyar hujjojin hankali, sannan suka haɗa da hujjojin nassi, suna ambaton ayoyi da yawa, kamar faɗar Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ,

They concluded from this the opinion that they held and advocated, namely their well-known view that man has the freedom of will to do an act or refrain from it. Thus if he acts, it is according to his will and if he refrains, it is also according to his will. As for the issue of the creation of acts, the Mu’tazilah said that the acts of the servants are created by them and are of their own doing not of Allah’sالله سُبْحَانَهُۥ وَتَعَالَىٰ; it is in their power to do these acts or refrain from them without any intervention of the power of Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ. The proof of this is the difference which man feels between the voluntary and the involuntary movement, such as the movement of a person who voluntarily moves his hand and the movement of a trembling person, and such as the difference between the movement of someone going up a lighthouse and another falling from it. Thus the voluntary movement is in the power of man: it is he who creates it; but he has no role in the involuntary movement. Also, if man was not the creator of his acts, the taklīf (obligation to comply with the Sharī’a) would certainly be invalidated, since if he was not capable of acting or refraining from acting, it would not be rational to ask him to act or to refrain from acting and this would not have been the subject of praise, reproach, reward or punishment. Thus, they proceeded with the proof of this opinion of theirs via logical propositions, and then they annexed to this textual proofs, citing many ayāt, like the saying of Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ,

And His الله سُبْحَانَهُۥ وَتَعَالَىٰ saying,

And His الله سُبْحَانَهُۥ وَتَعَالَىٰ saying,

And His الله سُبْحَانَهُۥ وَتَعَالَىٰ saying,

And His الله سُبْحَانَهُۥ وَتَعَالَىٰ saying,

And His الله سُبْحَانَهُۥ وَتَعَالَىٰ saying,

And His الله سُبْحَانَهُۥ وَتَعَالَىٰ saying,

And His الله سُبْحَانَهُۥ وَتَعَالَىٰ saying,

And His الله سُبْحَانَهُۥ وَتَعَالَىٰ saying,

Sun karkatar da ayoyin da suka saba wannan ra'ayinsu, kamar fadin Allah سُبْحَانَهُۥ وَتَعَالَىٰ,

They manipulated the ayāt which contradicted this opinion of theirs, like the saying of Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ,

And His الله سُبْحَانَهُۥ وَتَعَالَىٰ saying,

And His الله سُبْحَانَهُۥ وَتَعَالَىٰ saying,

Sun kammala da matsayinsu game da batun halittar ayyuka, wato ra'ayin cewa mutum yana halitta ayyukansa da kansa, kuma yana da ikon aikata wani aiki ko ya bar shi. Bisa ga tsarin binciken Mutakallimūn wajen tattaunawa kan wannan batu da kuma rassansa, daya daga cikin rassan batun halittar ayyuka shi ne batun dalili da sakamako. Bayan Mu'tazilah sun tabbatar da cewa ayyukan mutum halittarsa ne, sai wata tambaya ta taso daga nan: me game da ayyukan da ke biyo bayan aikinsa? Shin su ma halittarsa ne? Ko kuwa Allah سُبْحَانَهُۥ وَتَعَالَىٰ ne ya halicce su? Misali, ciwon da mutumin da aka buge yake ji, dandanon da wani abu yake samu sakamakon aikin mutum, yankewar da ke faruwa daga wuka, jin daɗi, lafiya, sha'awa, zafi, sanyi, danshi, taurin jiki, rashin jarumta, jarumta, yunwa, koshi, da sauransu. Sun ce duk waɗannan wani ɓangare ne na aikin mutum, domin mutum ne yake haifar da su lokacin da yake aikata ayyukansa. Don haka suna biyo bayan aikinsa, kuma saboda haka halittarsa ne.

They concluded with the opinion which they held regarding the issue of the creation of acts, namely the view that man creates his own actions by himself and that he is capable of doing an act or refraining from it. In pursuance of the methodology of inquiry of the Mutakallimīn in discussing the issue as well as its offshoots, one of the offshoots of the issue of the creation of acts was the issue of causality. After the Mu’tazilah had determined that the acts of man are created by him, a question arose from this: what about the acts that result from his action? Are they created by him as well? Or are they created by Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ? For example, the pain felt by a person who has been hit, the taste that a thing comes to have as a result of the action of man, the cutting that occurs from a knife, pleasure, health, lust, heat, cold, humidity, solidity, cowardice, courage, hunger, satisfaction, etc. They said that all these are part of the action of man because it is man who causes them when he performs his acts. Thus they are ensuing from his act and as a result are created by him.

Wannan ita ce batun al-qadā’ wa‘l-qadar da kuma matsayin Mu’tazilah a kansa. Ainihin abin da ya ƙunsa shi ne batun nufin aikin bawa da sifofin da ke faruwa a cikin abubuwa sakamakon aikin mutum. Ainihin matsayinsu shi ne cewa bawa yana da zaɓi a dukkan ayyukansa, kuma shi ne yake halitta ayyukansa da sifofin da ke faruwa a cikin abubuwa sakamakon aikinsa.

This is the issue of al-qadā’ wa‘l-qadar and the view of the Mu’tazilah regarding it. The essence of it is that it is the issue of the volition of the act of the servant and the attributes that occur in things as a result of the action of man. The essence of their view is that the servant has free will in all of his actions and that it is he who creates his actions and the attributes that occur in things as a result of his action.

And His الله سُبْحَانَهُۥ وَتَعَالَىٰ saying,

And His الله سُبْحَانَهُۥ وَتَعَالَىٰ saying,

And His الله سُبْحَانَهُۥ وَتَعَالَىٰ saying,

And His الله سُبْحَانَهُۥ وَتَعَالَىٰ saying,

And His الله سُبْحَانَهُۥ وَتَعَالَىٰ saying,

And His الله سُبْحَانَهُۥ وَتَعَالَىٰ saying,

and His الله سُبْحَانَهُۥ وَتَعَالَىٰ saying,

and His الله سُبْحَانَهُۥ وَتَعَالَىٰ saying,

Sun karkatar da ayoyin da ke nuna 'yancin zabin bawa da kuma halittarsa ga ayyukansa. Saboda haka, sun ce siffofin abubuwan da ke faruwa sakamakon aikin bawa, kamar jin dadi, yunwa, jarumta, yankewa da kona da sauransu, duk daga Allah suke, subhanahu wa ta'ala.

They would interpret away the ayāt indicating the free will of the servant and his creation of acts. Accordingly, they said that the attributes of things that result from the action of the servant such as pleasure, hunger, courage, cutting and burning etc. are from Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ.

Ahlus-Sunnah wal-Jama'ah (ma) ma sun fito, sun kuma tsaya don ƙaryata Mu'tazilah. Ahlus-Sunnah sun ce ayyukan bayi duk suna faruwa ne da Nufi da Iradar Allah سُبْحَانَهُۥ وَتَعَالَىٰ. Nufi da iradah, in ji su, abu ɗaya ne, wato wata siffa ta har abada ta al-Hayy (Mai Rai, wato Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ), wadda take ƙayyade zaɓen faruwar ɗaya daga cikin abubuwa biyu da za a iya yi a lokaci guda, alhali ikon yi yana daidai ga dukkansu. Ayyukan bayi suna bisa hukuncinSa [hukm] - idan Ya so wani abu sai Ya ce "Ka kasance!" sai ya kasance - da kuma qadiyyarSa, wato qadā'inSa, wanda ma'anarsa ita ce aikin tare da sharuɗɗansa; Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ yana cewa,

Ahl ul-Sunnah wa‘l-Jama’ah (also) emerged and addressed themselves to refute the Mu’tazilah. Ahl ul-Sunnah said that the acts of the servants are all by the Will and Volition of Allahالله سُبْحَانَهُۥ وَتَعَالَىٰ. Will and volition, they said, mean the same thing, namely, an eternal attribute of al-Hayy (the Alive, i.e. Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ), which dictates the opting for the occurrence of one of two practicables at one specific time while the capability is uniform with regard to all. The acts of the servants are according to his ruling [hukm] - when He الله سُبْحَانَهُۥ وَتَعَالَىٰ Wills something He says ‘Be!’ and it is – and His qadiyyah, that is, His qadā’, which is a denotation of the act plus conditions; Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ says,

Maƙasudin qadā'i a nan shi ne mai abin da qadā'i ya shafa, ba wata siffa daga cikin siffofin Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ ba. Aikin bawa yana kan tsarin ƙaddarawa [taqdīr] na Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ: kwatanta kowane abu da aka halitta da takamaiman siffarsa ta fuskar alheri, sharri, amfani, cuta, da lokaci da wuri da suka ƙunshe shi, da kuma azaba da lada da ke biye da shi. Manufar a nan ita ce tabbatar da cikakken iko da nufin Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ, domin dukkan abubuwa halittar Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ ne. (Wannan yana nuna ikon Allah da nufinsa, ba tare da tilastawa ko ɗora wa mutum abin da ba zai iya ba.) Suka ce: idan aka ce a cewarka kafiri yana tilastuwa a kafircinsa, fasiƙi kuma yana tilastuwa a fasiƙancinsa, don haka wajibcin imani da biyayya a kansu ba zai inganta ba, to amsarmu ita ce: Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ ya so daga gare su kafirci da fasiƙanci bisa ga zaɓinsu da yardarsu, don haka babu tilastawa a cikin hakan; kamar yadda الله سُبْحَانَهُۥ وَتَعَالَىٰ ya riga ya san kafircinsu da fasiƙancinsu na zaɓi, don haka wajibcin abin da ba zai yiwu ba ba ya tabbata.

The intent of qadā’ here being the subject affected by the qadā’ and not an attribute from amongst the attributes of Allahالله سُبْحَانَهُۥ وَتَعَالَىٰ. The act of the servant is according to the arrangement [taqdīr] of Allahالله سُبْحَانَهُۥ وَتَعَالَىٰ: the characterisation of every created entity with its own specification as regards goodness, badness, usefulness, harmfulness and the time and place that contain it, and the consequent punishment and reward. The intention here is to affirm the generality of the Will and Capability of Allahالله سُبْحَانَهُۥ وَتَعَالَىٰ because all (things) are created by Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ (This dictates the Capability and the Will (of Allah) for no compulsion or imposition.) They said: if it is said that according to your view a kāfir is compelled in his kufr and a fāsiq is compelled in his fisq and thus their obligation to have imān and be obedient would not be valid, our reply is that Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ wanted from them kufr and fisq according to their own volition, thus there is no compulsion; this is just as الله سُبْحَانَهُۥ وَتَعَالَىٰ foreknew their voluntary kufr and fisq, thus the incumbency of the impossible does not The Islamic Personality Vol.1 45

Game da ayyukan bayi, sun ce a martanin su ga Mu'tazilah da Jabriyyah: bayi yana da ayyuka na zaɓi (na son rai), wadanda ake saka masa da lada idan biyayya ce, kuma ana hukunta shi idan saɓo ne. Sun bayyana yadda suka kira su na zaɓi, duk da cewa sun tabbatar da cewa Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ shi kaɗai ne mahalicci kuma mai aiwatar da ayyuka; saboda haka suka ce: mahalicci na aikin bawa shi ne Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ. Ƙarfi da nufin bawa yana da matsayi a wasu ayyuka, kamar motsin bugawa, amma ba a wasu ba, kamar motsin girgiza (wanda ba da son rai ba). Dangane da tunanin cewa Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ ne mahaliccin kowane abu kuma bawa mai karɓa ne kawai, sun bayyana hakan suna cewa: bawa ya karkata ƙarfinsa da nufinsa zuwa ga aiki shi ne kasb (sayen aiki), kuma abin da Allah yake yi a kan aikin bayan haka shi ne halitta. Abu guda yana ƙarƙashin ƙarfi biyu, amma a hanyoyi biyu daban-daban. Aikin yana cika ta Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ ta hanyar aiwatarwa, kuma yana cika ta bawa ta hanyar kasb. A wata ma'ana, Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ yana halitta aikin a kullum bisa ƙarfi da nufin bawa, amma ba ta hanyar ƙarfi da nufin bawa ba; wannan haɗuwa ita ce kasb. Sun tabbatar da ra'ayinsu da ayoyin da Jabriyyah suka kawo don tabbatar da halittar Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ na ayyuka da ikonsa a kansu, kuma sun tabbatar da kasb na bawa da faɗin Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ,

And His الله سُبْحَانَهُۥ وَتَعَالَىٰ saying,

And His الله سُبْحَانَهُۥ وَتَعَالَىٰ saying,

And His الله سُبْحَانَهُۥ وَتَعَالَىٰ saying,

And His الله سُبْحَانَهُۥ وَتَعَالَىٰ saying,

Sun dauka cewa sun yi watsi da ra'ayoyin Mu'tazilah da na Jabriyyah. Amma a zahiri ra'ayinsu da na Jabriyyah daya ne. Ra'ayinsu game da "kasb" (samu/ƙulla aiki) ya ruguje gaba ɗaya. Ba ya dacewa da hankali, domin babu hujjar hankali a kansa, kuma ba ya dacewa da nassoshi, domin babu wata hujjar nassi a kansa daga cikin nassosin shari'a. Ba wani abu ba ne face yunkurin da bai yi nasara ba na daidaita ra'ayoyin Mu'tazilah da na Jabriyyah. A takaice, batun al-qadā' wa'l-qadar babban batu ne a tsakanin Mutakallimūn, kuma dukkansu sun mayar da hankalin bincikensu kan aikin bawa da sifofin da ke biyo baya, wato sifofin da bawa ke yi a kan abubuwa sakamakon ayyukansa. Tushen binciken su shi ne aikin bawa da sifofin da yake shafa sakamakon aikinsa: shin Allah سُبْحَانَهُ وَتَعَالَىٰ ne ya halicci duka biyun (aikin da sifofin), ko kuwa bawa ne, kuma wannan yana faruwa ne ta hanyar nufin Allah سُبْحَانَهُ وَتَعَالَىٰ ko kuma ta hanyar nufin bawa? Dalilin da ya haifar da wannan binciken shi ne Mu'tazilah suka karɓi batun "al-qadā' wa'l-qadar" ko "al-jabr wa'l-ikhtiyār" ko "hurriyat al-irādah" daga falsafar Girka, suka tattauna shi daga mahangar da suka ɗauka ta dace da sifar Adalci wadda ta wajaba ga Allah سُبْحَانَهُ وَتَعَالَىٰ. Wannan ya haifar da bayyanar Jabriyyah da Ahlus Sunnah, don su karyata ra'ayoyin Mu'tazilah, kuma suka yi hakan bisa ka'idoji iri ɗaya da tushe guda. Dukkansu sun tattauna batun ne daga mahangar sifofin Allah سُبْحَانَهُ وَتَعَالَىٰ, ba daga mahangar mai aikin kaɗai ba. Sun yi amfani da Iradar Allah سُبْحَانَهُۥ وَتَعَالَىٰ da ikonSa a kan aikin bawa da kuma sifofin da bawa ke haifarwa a cikin abubuwa; sai maudu'in bincikensu ya zama: shin waɗannan suna faruwa ta hanyar ikon Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ da iradarSa, ko kuma suna faruwa ta hanyar ikon bawa da iradarsa? 46 Yadda Maudu'in Al-Qadaa' wa'l-Qadar Ya Taso Al-qadā' wa'l-qadar, don haka, su ne ayyukan bawa da sifofin abubuwa waɗanda mutum yake haifarwa a cikin abubuwa sakamakon aikinsa. Saboda haka qadā' shi ne ayyukan bayi, qadar kuma shi ne sifofin abubuwa. Cewa qadā' ayyukan bayi ne a bayyane yake daga muhawararsu da sabanin ra'ayinsu a kansa, wato maganarsu cewa bawa yana aiwatar da aikin ta ikonsa da iradarsa, da maganar waɗanda suka musanta su cewa aikin yana samuwa ne ta ikon Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ da iradarSa, ba ta ikon bawa da iradarsa ba, da maganar waɗanda suka musanta ƙungiyoyin biyu cewa aikin bawa yana samuwa ne ta halittar aikin da Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ yake yi a lokacin da bawa yake da ikon yin aikin da kuma niyyar yin sa, ba ta hanyar ikon bawa da iradarsa ba. Wannan yana nuna cewa ma'anar qadā' ita ce ayyukan bayi. Cewa qadar sifofi ne da bawa yake haifarwa a cikin abubuwa a bayyane yake daga muhawararsu da sabanin ra'ayinsu a kansa: sa'ad da suka tattauna abin da ke biyo bayan ayyukan bawa, sun tattauna sifofin da yake haifarwa; don haka suka ce: idan muka ƙara sitaci a cikin sukari muka dafa su tare, sai ya zama alawa mai daɗi: shin ɗanɗanon alawar da launinta halittarmu ne, ko halittar Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ ne? Fitowar rūh a lokacin yanka, motsin dutse a lokacin tura shi, ganinmu idan muka buɗe idanunmu, karyewar ƙafa idan mutum ya fadi, da lafiyarta idan ta warke, da sauransu. Shin duk waɗannan halittarmu ne ko halittar Allah سُبْحَانَهُۥ وَتَعَالَىٰ?