2 Al-Qadaa wal Qadar

2 Al-Qadaa wal Qadar - Mfumo wa Uislamu | Quran Course

Kuhusu vitendo vilivyo ndani ya uwanja unaotawala mwanadamu, mwanadamu hana chochote cha kufanya navyo wala katika kuwepo kwake. Vinaweza kugawanywa katika aina mbili: aina moja ni ile inayohitajiwa na sheria ya ulimwengu (wujood), na aina nyingine ni vitendo vilivyo nje ya udhibiti wa mwanadamu, lakini havimo ndani ya sheria ya ulimwengu (wujood). Kwa upande wa vitendo vilivyo ndani ya sheria za ulimwengu (wujood), mwanadamu yuko chini ya utii kamili kwavyo. Kwa hiyo analazimika kwenda sambamba navyo, kwa sababu anaenda pamoja na ulimwengu na maisha yaliyo chini ya sheria maalum isiyobadilika. Kwa hiyo vitendo vyake katika uwanja huu hutokea bila mapenzi yake, na analazimishwa wala hana hiari. Mwanadamu alikuja katika maisha haya bila mapenzi yake, na ataondoka humo bila mapenzi yake. Hawezi kuruka angani kwa mwili wake peke yake, wala kutembea juu ya maji kwa asili yake, wala kuumba rangi ya macho yake. Mwanadamu hakutengeneza umbo la kichwa chake wala ukubwa wa mwili wake. Hakika, ni Allah (swt) aliyeumba haya yote bila mja aliyeumbwa kuwa na kauli yoyote katika hilo. Hii ni kwa sababu Allah (swt) aliiumba sheria ya ulimwengu (wujood), akaifanya kuwa msimamizi wa ulimwengu, na akaufanya ulimwengu uende kulingana nayo, bila kuweza kufanya kazi tofauti nayo.

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.

Kuhusu vitendo ambavyo viko nje ya udhibiti wa binadamu, ambavyo hawezi kuviepuka na havimo ndani ya sheria za ulimwengu, ni vitendo ambavyo binadamu huvianzisha, au ambavyo huja juu yake kinyume na mapenzi yake bila yeye kuweza kuviepuka kamwe. Mifano ya vitendo kama hivyo ni: mtu aliye juu ya ukuta akaanguka kwa bahati mbaya juu ya mtu mwingine na kumuua; au mtu anayepiga risasi kwa ndege, risasi ikampata mtu ambaye hakuwa anamjua na kumuua; au gari kutoka barabarani au treni kuacha reli, au ndege kuanguka. Yote haya yanatokana na hitilafu isiyotarajiwa, pasipo uwezo wowote wa rubani au dereva wa kuepuka ajali, hivyo kusababisha vifo vya abiria. Mifano yote ya vitendo kama hivi na vinavyofanana navyo, ambavyo vilitokea kutoka kwa binadamu au kumwangukia, havimo ndani ya sheria za ulimwengu, lakini vilitokea kutoka kwake au juu yake bila mapenzi yake, na ilikuwa nje ya uwezo wake kuvidhibiti. Vitendo vyote hivi, ambavyo hutokea ndani ya eneo linalotawala binadamu, huitwa QaDaa, kwa sababu Allah (SWT) peke yake ndiye aliyevipangia kabla. Kwa hiyo, binadamu hahesabiwi kwa vitendo hivi, iwe vimeainishwa kuwa vyenye manufaa au vyenye madhara, au iwe alivipenda au hakuvipenda, ingawa Allah (SWT) peke yake ndiye ajuaye mema na mabaya yaliyomo ndani yake, kwa sababu binadamu hana athari yoyote juu yake. Hana taarifa kuhusu vitendo hivyo wala namna vilivyotokea; wala hawezi kuviondoa au kuviepuka kabisa. Hivyo, binadamu lazima aamini QaDaa hii, na kwamba QaDaa hii inatoka kwa Allah (SWT). Kuhusu Qadar, ni wazi kwamba vitendo, ambavyo hutokea katika eneo linalotawala binadamu au katika eneo ambalo binadamu anatawala, hutokea vikihusisha vitu vilivyomo katika ulimwengu, binadamu na uhai. Allah (SWT) aliviumba vitu hivi sifa fulani. Kwa mfano, aliumba katika moto sifa ya kuunguza, katika kuni sifa ya kuwaka moto, na katika wembe sifa ya kukata. Aliweka sifa hizo kuwa za lazima katika vitu kulingana na sheria ya ulimwengu, kiasi kwamba hazibadiliki. Itakapoonekana kwamba sifa fulani imebadilika, maana yake ni kwamba Allah (swt) ameondoa sifa ya kitu hicho, na tukio kama hilo lingekuwa kinyume cha kawaida. Haya ni miujiza inayowatokea Manabii. Kama vile Allah (swt) alivyoumba sifa katika vitu, pia aliumba katika binadamu silika na mahitaji ya kimwili. Katika silika na mahitaji ya kimwili aliumba sifa maalum. Hivyo, katika silika ya uzazi aliumba sifa ya hamu ya kujamiiana. Katika mahitaji ya kimwili aliumba sifa kama vile njaa, kiu na mfano wake. Alizifanya sifa hizi zisitengane nazo kulingana na sheria ya ulimwengu. Sifa hizi mahususi ambazo Allah (swt) ameziumba katika vitu, silika na mahitaji ya kimwili huitwa al-Qadar. Hii ni kwa sababu Allah (swt) peke yake ndiye aliyeviumba vitu, silika na mahitaji ya kimwili, na akaviamulia (Qaddara) sifa zake. Sifa hizi hazisababishwi na vitu wenyewe, wala binadamu hana chochote cha kufanya nazo wala athari yoyote juu ya kuwepo kwake. Kwa hiyo, binadamu lazima awe na imani kwamba ni Allah (swt) aliyeviamulia vitu sifa hizi. Hata hivyo, sifa hizi zina uwezo ambao binadamu anaweza kuutumia kutenda kitendo, ama kwa kufuata amri za Allah (swt) na hivyo kitendo hicho ni chema, au kwa kwenda kinyume na amri Zake na hivyo ni kibaya. Basi, pale anapotenda vitendo kwa kutumia vitu pamoja na sifa zake, au anapojibu silika na mahitaji ya kimwili, kama vitendo hivyo vitakuwa vinafuata amri na makatazo ya Allah (swt), vitaitwa vitendo vema, na kama vitakuwa kinyume na amri na makatazo ya Allah (swt), vitaitwa vitendo viovu.

As for the actions, which are beyond man's control, which he is unable to avoid and they are not within the laws of the universe, they are the actions which man initiates, or they fall on him against his will without him ever being able to avoid them. Examples of such actions are, if someone on a wall accidentally falls on a person and thus kills that person; or if someone shoots at a bird and the shot hits a person he was not aware of and kills him; or if a car goes off the road or a train derails, or a plane crashes. All of these are due to, an unexpected failure without any ability on the part of the pilot or the driver to avoid the accident, thus causing the death of the passengers. All of these examples of actions and the like which occurred from man or fell on him, are not within the law of the universe, yet they occurred from man or on him without his will and it was beyond his ability to control them. All of these actions, which occur within the sphere that dominates man, are termed QaDaa, because Allah (swt) alone is the one who has predetermined them. Therefore, man is not reckoned about these actions, whether they are classified as beneficial, or harmful, or whether he liked or disliked them - though Allah (swt) alone knows the good and bad in these actions - because man has no influence on them. He has no information about them or the manner in which they came about; nor is he able to drive them away or avoid them at all. Man thus must believe in this QaDaa and that this QaDaa is from Allah (swt). As for Qadar, it is evident that the actions, which occur either in the sphere that dominates man or in the sphere that man dominates, occur involving objects in the universe, man and life. Allah (swt) created certain attributes in these objects. For example, He created in fire the attribute of burning, in wood the attribute of catching fire, and in the blade the attribute of cutting. He made the attributes indispensable in objects according to the law of the universe such that they do not change. When it appears that an attribute changes, it means Allah (swt) has eliminated the attribute of that object and such an event would be unnatural. These are miracles that happen to the Prophets. As Allah (swt) created attributes in the objects, He created in man instincts and organic needs. He created in the instincts and organic needs specific attributes. Hence, He created in the instinct of reproduction the attribute of sexual inclination. He created in the organic needs attributes such as hunger and thirst and the like. He made these attributes inseparable from them according to the law of the universe. These particular attributes that Allah (swt) has created in objects, instincts and organic needs are called al-Qadar. This is because Allah (swt) alone created the objects, instincts, and organic needs and predetermined (Qaddara) in them their attributes. These attributes are not brought about by the objects nor does man have anything to do with them nor an influence on their existence. Therefore, man must have iman that it is Allah (swt) who has predetermined these attributes in objects. However, these attributes have the capacity for man to perform by means of utilising them an action either according to the commands of Allah (swt) and thus it is good, or contradicting His commands and thus it is bad. So when performing actions utilising objects with their attributes or in responding to the instincts and organic needs, if (these actions) were according to the commands and prohibitions of Allah (swt) they would be termed good actions, and would be termed bad actions if they were in disagreement to the commands and prohibitions of Allah (swt).

Mwanadamu anapojibu silika zake na mahitaji ya kiumbe chake kwa namna inayolingana na amri na makatazo ya Allah (swt), basi anafanya tendo jema na kuendelea katika njia ya uadilifu. Anapojibu silika na mahitaji ya kiumbe yanayopotoka kutoka kwenye amri na makatazo ya Allah (swt), basi anafanya tendo baya na kuendelea katika njia ya uovu. Kwa hiyo, katika yote hayo, jema na baya vinatoka kwa mwanadamu. Anajibu mahitaji kulingana na amri na makatazo ya Allah (swt) na hivyo hufanya jema, au anayajibu kwa kupotoka kutoka amri na makatazo ya Allah (swt) na hivyo hufanya baya. Kwa hiyo mwanadamu anahesabiwa kwa matendo yake, yanayotokea katika eneo analolimiliki, hivyo anapewa thawabu au kuadhibiwa kwa sababu ameyafanya matendo hayo kwa hiari bila kulazimishwa. Ingawa sifa za silika na mahitaji ya kiumbe zinatoka kwa Allah (swt), na uwezo wake wa jema na baya pia unatoka kwa Allah (swt), Allah (swt) hakuiumba sifa hiyo kwa namna inayomlazimisha mwanadamu kuitumia, iwe kwa namna inayompendeza Allah (swt) au inayomchukiza, yaani kwa jema au baya. Vivyo hivyo, sifa ya kuungua haikuumbwa kwa namna inayomlazimisha mwanadamu kuchoma chochote, iwe hilo linampendeza Allah (swt) au linamchukiza, yaani kwa jema au baya. Badala yake, sifa hizi zimewekwa ndani ya vitu, silika, na mahitaji ya kiumbe, kwa namna ambayo husababisha sifa hizi pale mtu yeyote anapozitumia vitu hivyo (vitu, silika na mahitaji ya kiumbe) kwa njia inayofaa.

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.

Allah (SWT) alipomuumba mwanadamu pamoja na silika zake, mahitaji yake ya kimwili, na akili, alimpa uwezo wa kuchagua kutenda au kujizuia kutenda kitendo fulani. Allah (SWT) hakumlazimisha kutenda kitendo hicho wala kujizuia nacho. Zaidi ya hayo, hakuyafanya sifa za vitu, silika na mahitaji ya kimwili kwa namna inayomlazimisha mwanadamu kutenda au kujizuia kutenda. Basi mwanadamu yuko huru kutenda au kujizuia kutenda kitendo kwa kutumia kile alichomjalia cha akili inayomtofautisha, na Allah akaifanya akili kuwa ndiyo mahali pa uwajibikaji wa kisharia. Kwa hiyo, Allah (SWT) atamlipa mwanadamu kwa kutenda mema kwa sababu akili yake ilichagua kutenda matendo kulingana na amri za Allah (SWT) na kujiepusha na makatazo yake. Pia atamwadhibu kwa kutenda maovu kwa sababu akili yake ilichagua kuasi amri za Allah (SWT) na kufanya aliyokataza kwa kujibu silika zake na mahitaji yake ya kimwili kinyume na maagizo ya Allah (SWT). Hivyo basi, uwajibikaji wa mwanadamu ni wa haki na wa uadilifu, kwa sababu yuko huru kutekeleza matendo yake wala hajalazimishwa. Katika swali hili, suala la Qadaa na Qadar halihusiki. Badala yake, linahusu mwanadamu kutenda matendo yake kwa hiari, na hivyo yeye ndiye anayewajibika kwa matendo yake.

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.