Ular o‘zlarini Mu’tazila va Jabriya qarashlaridan voz kechgan deb hisoblardi. Aslida ularning va Jabriyaning qarashi bir xildir. Ularning "kasb" tushunchasi to‘liq barbod bo‘lgan edi. U na aql bilan mos keladi, chunki unga aqliy dalil yo‘q, na nomoz matnlariga mos keladi, chunki shar’iy matnlarda unga dalil yo‘q. Bu Mu’tazila va Jabriya qarashlarini uyg‘unlashtirishga urinishning muvaffaqiyatsiz natijasidan boshqa narsa emas. Xulosa qilib aytganda, al-qadā’ va al-qadar masalasi mutakallimlar orasida asosiy masala bo‘lgan va ularning hammasi o‘z tadqiqotini bandaning amali va undan kelib chiqadigan sifatlarga qaratgan, ya’ni banda o‘z amali natijasida narsalarda yuzaga keltiradigan sifatlarga. Ularning tadqiqotining asosi bandaning amali va uning amali natijasida yuzaga keltirgan sifatlar edi: ularni (amal va sifatlarni) yaratgan Alloh subhānahu va taolo bo‘ladimi yoki banda bo‘ladimi, va bu Alloh subhānahu va taolo irodasi bilanmi yoki banda irodasi bilanmi, sodir bo‘ladimi? Bu tadqiqotni keltirib chiqargan sabab al-qadā’ va al-qadar yoki al-jabr va al-ikhtiyār yoki irodaning erkinligi masalasini Mu’tazilaning yunon falsafasidan olishi va uni Alloh subhānahu va taologa xos bo‘lgan adolat sifatiga mos deb hisoblagan nuqtai nazardan muhokama qilishi edi. Bu Jabriya va Ahli Sunnatning paydo bo‘lishiga olib keldi, ular Mu’tazila qarashlarini xuddi shu qoidalar va asos bilan rad etdilar. Ularning barchasi masalani faqat subyekt nuqtai nazaridan emas, balki Alloh subhānahu va taoloning sifatlari nuqtai nazaridan muhokama qildilar. Ular Allohning irodasi va qudratini, shuningdek, bandaning amali va narsalarda bandaning ta’sir qiladigan sifatlariga qo‘lladilar. Ularning tadqiq mavzusi shu bo‘ldi: bular Allohning qudrati va irodasi orqalimi yoki bandaning qudrati va irodasi orqalimi? 46 Al-qadā’ va al-qadar masalasi qanday paydo bo‘ldi Shunday qilib, al-qadā’ va al-qadar — bu bandaning amallari va inson o‘z harakati natijasida narsalarda vujudga keltiradigan sifatlardir. Demak, qadā’ — bandalarning amallari, qadar esa narsalarning sifatlaridir. Qadā’ bandalarning amallari ekani ular orasidagi munozara va ixtilofdan ayon bo‘ladi: ya’ni, bir guruh bandaning amalni o‘z qudrati va irodasi bilan bajarishini aytadi; boshqalari esa amal Allohning qudrati va irodasi bilan ro‘y berishini, bandaning qudrati va irodasi bilan emasligini aytib, ularni rad etadi; yana boshqalar esa ikkala guruhni rad etib, bandaning amali bandaning amalga bo‘lgan qudrati va irodasi paytida Allohning amalni yaratishi orqali ro‘y berishini, bandaning qudrati va irodasi vositasida emasligini aytadi. Bu esa qadā’ ma’nosi bandalarning amallari ekanini ko‘rsatadi. Qadar esa bandaning narsalarda vujudga keltirgan sifatlari ekani ular orasidagi munozara va ixtilofdan ayon bo‘ladi: ular bandaning amallaridan kelib chiqadigan narsalar haqida gapirganda, u vujudga keltiradigan sifatlar haqida bahs yuritdilar. Masalan, ular shunday deydilar: “Agar shakarga kraxmal qo‘shib, ikkalasini pishirsak, puding hosil bo‘ladi: puding ta’mi va rangi bizning yaratishimizmi yoki Allohning yaratishimi? So‘yishda ruhning chiqishi, toshni itarganda uning harakati, ko‘zimizni ochganda ko‘rishimiz, yiqilganda oyoqning sinishi, davolanganda uning sog‘ayishi va boshqalar…” Bularning hammasi bizning yaratishimizmi yoki Alloh سُبْحَانَهُۥ وَتَعَالَىٰ ning yaratishimi?
They considered themselves as having repudiated the views of the Mu’tazilah and the Jabriyyah. In reality their view and that of the Jabriyyah is one and the same. Their notion of acquisition was a complete debacle. It is neither in accordance with the intellect since there is no rational proof for it, nor is it in accordance with the texts since there is no textual proof for it among the shar’i texts. It is no more that a failed attempt to reconcile the views of the Mu’tazilah and the Jabriyyah. In summation, the issue of al-qadā’ wa‘l-qadar was a major issue amongst the Mutakallimīn, and all of them focused their inquiry on the act of the servant and the attributes resulting therefrom, that is, the attributes which the servant effects in things as result of his actions. Their basis for the inquiry was the act of the servant and the attributes which he affects as result of his action: is it Allahالله سُبْحَانَهُۥ وَتَعَالَىٰ who created both (the act and the attributes) or it the servant, and does this occur via the will of Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ or via the will of the servant? The cause which gave rise to this inquiry is the adoption of the issue of ‘al-qadā’ wa‘l-qadar’ or ‘al-jabr wa‘l-ikhtiyār’ or ‘hurriyat al-irādah’ from the Greek philosophy by the Mu’tazilah, and their discussion of it from a perspective that they deemed consistent with the attribute of Justice neccisitated upon Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ. This led to the emergence of the Jabriyyah and Ahl ul-Sunnah to refute the views of the Mu’tazilah, which they did according to the same precepts and on the same basis. All of them discussed the issue from the perspective of the attributes of Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ not from the perspective of the subject alone. They applied the Will of Allahالله سُبْحَانَهُۥ وَتَعَالَىٰ and His Capability to the act of the servant and to the attributes which the servant affects in things; their subject of inquiry became: are these through the capability and will of Allah الله سُبْحَانَهُۥ وَتَعَالَىٰor are they via the capability and will of the servant? 46 How the Issue of al-Qadaa’ wa‘l-Qadar Emerged Al-qadā’ wa‘l-qadar is, thus, the acts of the servant and the attributes of things which man effects in things as a result of his action. Thus qadā’ is the act of the servants and qadar is the attributes of things. The fact that the qadā’ is the acts of the servants is evident from their discussion and divergence with regards to it, that is, their saying that the servant carries out the act through his own capability and will, and the saying of those who refuted them that the act is affected by the capability and will of Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ, not the capability and will of the servant, and the saying of those who refuted both groups that the act of the servant is effected through the creation of the act by Allah الله سُبْحَانَهُۥ وَتَعَالَىٰat the time of the capability and will of the servant for the act, not by means of the capability and will of the servant. This indicates that the meaning of qadā’ is the acts of the servants. The fact the qadar is the attributes effected by the servant in things is evident from their discussion and divergence with regards to it: when they discussed what results from the acts of the servant, they discussed the attributes that he effects; thus they said: if we add starch to sugar and cook the twain, pudding results: is the taste and the colour of pudding of our creation or is it of the creation of Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ? Is the exiting of the rūh upon slaughter, the movement of a stone upon pushing, our vision upon opening our eyes, the breakage of a leg upon falling down and it health upon healing etc.: are all these of our creation or of the creation of Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ?
Bu muhokama sifatlar haqidadir; bu ularning natijalar (ta'sirlar) borasidagi ixtiloflari bilan ham ko'rsatiladi. Bishr ibn al-Mu'tamir, Bag'dodning mutakallimlari boshlig'i, dedi: bizning harakatimizdan kelib chiqqan har bir narsa bizning o'z yaratishimizdir. Shunday ekan, agar men birovning ko'zini ochib, u biror narsani ko'rsa, uning shu narsani ko'rishi mening harakatimdir, chunki u mening harakatimdan kelib chiqqan. Shuningdek, biz tayyorlagan oziq-ovqatlarning rangi, ularning ta'mi va hidi ham bizning harakatlarimizdir. Xuddi shunday, og'riq, zavq, sog'lik, shahvat va boshqalar ham insonning harakatidandir.
Mu'tazilaning taniqli vakillaridan Abu al-Hudhayl al-'Allof dedi: natijalar orasida farq bor: insonning harakatidan kelib chiqadigan va jarayoni ma'lum bo'lgan har bir narsa uning harakatidandir; aks holda emas. Shunday qilib, urishdan kelib chiqadigan og'riq, yuqoriga otilgan toshning ko'tarilishi va pastga otilganda uning tushishi va shunga o'xshashlar insonning harakatidandir. Ammo ranglar, ta'mlar, issiqlik, sovuqlik, namlik, qattiqlik, qo'rqoqlik, jasorat, ochlik va to'qlik esa barchasi Allohning harakatlaridandir, — سُبْحَانَهُۥ وَتَعَالَىٰ.
An-Nazzom dedi: inson qilgan ishi faqat harakatdir, shuning uchun harakat bo'lmagan narsa uning harakatidan emas. Inson harakatni faqat o'zida amalga oshiradi, uni boshqalarda amalga oshirmaydi. Shunday ekan, agar kishi qo'lini harakatlantirsa, bu uning harakati bo'ladi; ammo agar u tosh otsa va u yuqoriga yoki pastga ketsa, toshning harakati insonning harakatidan emas, balki Allohning harakatidandir, — سُبْحَانَهُۥ وَتَعَالَىٰ, ya'ni U, — سُبْحَانَهُۥ وَتَعَالَىٰ, toshga birov itarganda harakatlanishni uning tabiatiga joylashtirgan va hokazo. Shunday qilib, ranglarning hosil bo'lishi, ta'mlar, hidlar, og'riq va zavq insonning harakatidan emas, chunki ular harakat emas. Shunday qilib, sababiylik masalasidagi bu ixtilof aslida narsalarning sifatlari haqidagi tortishuv ekanini ko'rsatadi: ular insonning harakatidan kelibmi yoki Allohdan, الله سُبْحَانَهُۥ وَتَعَالَىٰ?! Bahs va ixtilof aynan insonning ta'siri bilan narsalarda vujudga keladigan sifatlar ustida bormoqda. Shunday ekan, barcha mutakallimun bir xil mavzuda va bir xil qoidalar asosida bahslashgan. Insonning amallaridan kelib chiqadigan natijalar, ya'ni narsalarda inson tomonidan hosil qilinadigan sifatlar haqidagi bahs bandaning harakatlari haqidagi munozaraga tayangan bo'lgani uchun, u Mu'tazila, Ahli Sunnat va Jabriyya o'rtasidagi tortishuvda ikkinchi darajali o'rinda turardi. Mutakallimun orasida esa bandaning harakati haqidagi bahs ustunlik qilardi. Munozara va muhokama sifatlar ustidagidan ko'ra ko'proq shu masalaga qaratilgan edi. Al-qado' va al-qadar bitta nomli, bitta ma'noli narsa bo'lib, ikki so'zning birikmasidan iborat bo'lsa-da, ulardan biri ikkinchisiga tobe bo'lgani sababli, keyinchalik al-qado' va al-qadar haqidagi munozara insonning sifatlaridan ko'ra bandaning amallariga ko'proq e'tibor qaratdi. Al-qado' va al-qadar haqidagi bahs davom etdi va har bir guruh uni boshqalardan farqli ravishda tushuna boshladi. Mu'tazilaning yetakchi olimlari va Ahli Sunnatning yetakchi olimlari o'z shogirdlari va izdoshlari bilan kelgach, munozara davom etdi va...
davr sayin yangilanib turdi. Mu'tazilaning kuchsizlanishi va Ahl us-Sunnaning ustunligi tufayli bahs Ahl us-Sunna qarashlari tomon og'di. Al-qadā' va al-qadar masalasida ixtilof qilgan munozarachilar unga o'zlari tasavvur qilgan ma'nolarni yuklashda davom etdilar va unga lug'aviy yoki shar'iy atamalarni qo'llashga urindilar. Shu sababli ba'zilari al-qadā' va al-qadar Allohning hech kim bilmaydigan sirlaridan biri, ya'ni uning haqiqiy ma'nosi noma'lum ekanini aytdilar; boshqalari al-qadā' va al-qadar haqida gapirish mutlaqo man etilgan deb hisobladilar, chunki Rasul ﷺ bunga qat'iy man qilganlar va buni "Agar qadar zikr qilinsa, uni tark eting" degan hadis bilan dalillaganlar; yana boshqalari al-qadā' bilan al-qadarni farqlab, al-qadā'ni umumiy hukmlar, al-qadarni esa alohida hodisalar va ularning tafsilotlaridagi xos hukmlar deb ta'riflaganlar. Boshqalar esa al-qadā'ni rejalashtirish, al-qadarni esa amalga oshirish deb aytdilar; bu qarashga ko'ra Alloh سُبْحَانَهُۥ وَتَعَالَىٰ amalni rejalashtiradi, ya'ni uni loyihalab, shaklini belgilaydi va shu tariqa amalni o'z sifatlariga muvofiq o'lchaydi — bu al-qadardir; so'ngra Alloh سُبْحَانَهُۥ وَتَعَالَىٰ amalni ijro etadi va uni yakunlaydi — bu al-qadā'dir. Ba'zilar esa qadarning ma'nosi taqdīr, al-qadā'ning ma'nosi esa yaratish deb aytdilar. Yana ba'zilar ikki so'zni ajralmas deb hisobladilar va al-qadā' hamda al-qadar bir-biriga bog'liq, ajralmas ikki masala ekanini aytdilar, chunki ulardan biri asosni, ya'ni qadarni, ikkinchisi esa binoni, ya'ni qadā'ni ifodalaydi; kim ularni ajratmoqchi bo'lsa, u binoning qulashiga sabab bo'lishni istagan bo'ladi. Boshqalar esa ularni farqlab, al-qadā' bir narsa, al-qadar esa boshqa narsa ekanini aytdilar.
renewed in every era. Due to the diminution of the Mu’tazilah and the dominance of Ahl ul-Sunnah, the debate tilted to the views of Ahl ul-Sunnah. Debaters, who disagreed over al-qadā’ wa‘-qadar, continued to ascribe to it conceived meanings of their own, and to attempt to apply to it linguistic or shar’i terminology. Thus some of them said that al-qadā’ wa‘l-qadar is one of the secrets of Allah that no one knows (its true meaning); others said that discussing al-qadā’ wa‘l-qadar was absolutely impermissible because the Messenger prohibited this, evidencing this with the hadīth, “If qadar is mentioned, leave it”; others came to differentiate between al-qadā’ and al-qadar: They said that al-qadā’ was the general rulings in the general and the al-qadar was the specific rulings in the particulars and their details. Others said that al-qadā’ was the planning and al-qadar was the execution; according to this view Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ plans the act, that is, He الله سُبْحَانَهُۥ وَتَعَالَىٰdraws it up, produces it design and thus proportions the act with is attributes, and this is al-qadar; He الله سُبْحَانَهُۥ وَتَعَالَىٰ then executes the act and accomplishes it, and this is al-qadā’. Some others said that the meaning of qadar is taqdīr and the meaning of al-qadā’ is creation. Some considered the two words inseparable and said al-qadā’ and al-qadar are two associated matters which are inseparable because one of them represents the basis, namely the qadar and the other represents the building, namely the qadā’; anyone who seeks to separate them, in doing so seeks to cause the downfall of the building. Some others differentiated between them and said that al-qadā’ was one thing and al-qadar was another.
Shunday qilib, al-qadā’ va‘l-qadar masalasi xususida alohida mavjudot sifatida munozara davom etdi — ular bir-biridan ajratilgan deb qaraganlar orasida ham, ularni ajralmas deb hisoblaganlar orasida ham. Lekin uning talqinidan qat’i nazar, barchasi uchun bitta predmet bor edi: bandaning amali uning yaratilishiga nisbatan, ya’ni u Alloh سُبْحَانَهُۥ وَتَعَالَىٰ tomonidan yaratiladimi, yoki banda tomonidan yaratiladimi, yoki bandaning uni bajarishi bilan bir vaqtda Alloh سُبْحَانَهُۥ وَتَعَالَىٰ tomonidan yaratiladimi, degan savol. Munozara aynan shu predmetga qaratilib, aniqlashdi va o‘sha qoidalar asosida davom etdi.
Bu munozara boshlanganidan keyin al-qadā’ va‘l-qadar masalasi ‘aqīdа (e’tiqod) mavzusi sifatida tasniflana boshlandi. U ‘aqīdaning oltinchi masalasi qilib belgilandi, chunki u Alloh سُبْحَانَهُۥ وَتَعَالَىٰ bilan bog‘liq masalaga, ya’ni Uning amallarni yaratishiga va narsalarning sifatlarini yaratishiga taalluqli edi, amal yoki sifatlar yaxshi bo‘lsinmi yoki yomon bo‘lsinmi, buning farqi yo‘q.
Thus the discussion continued on the issue of al-qadā’ wa‘l-qadar as a specific entity, whether be it amongst those who treated them as separate or those who held them to be inseparable. Yet it had only one referent for all of them, irrespective of the interpretation of it, namely, the act of the servant with regard to its creation: is it created by Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ or is it created by the servant, or is it created by Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ at the same time the servant performs it? The discussion crystallised and focused on this referent and continued according to the same precepts. After this discussion began, the issue of al-qadā’ wa‘l-qadar came to be classified as a topic of ‘aqīdah (creed). It was made as a sixth matter of ‘aqīdah (creed) because it dealt with an issue pertaining to Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ, with regard to Hisالله سُبْحَانَهُۥ وَتَعَالَىٰCreation of the acts and Hisالله سُبْحَانَهُۥ وَتَعَالَىٰCreation of the attributes of things, irrespective of whether the act or the attributes are good or evil.
Shundan ma'lum bo'ladiki, al-qadā' wa'l-qadar bir atama sifatida, bitta ma'noga ishora qiluvchi sifatida, yoki ularning o'z so'zlari bilan aytganda "ikki bog'liq masala" sifatida, musulmonlarning muhokamalarida faqat Mutakallimin paydo bo'lganidan keyingina mavjud bo'lgan. Shuningdek, al-qadā' wa'l-qadar borasida faqat ikki qarash borligi ma'lum bo'ladi: birinchisi, ixtiyor erkinligi, bu Mu'tazila qarashi; ikkinchisi, majburlik, bu Jabriyya va Ahl-us-Sunna qarashi. Ular orasidagi farq faqat turli tushunchalar va so'zlardan foydalanishdadir. Musulmonlar shu ikki qarashga kelib to'xtadilar va Qur'on va Hadis hamda Sahobalar رَضِيَ اللهُ عَنْهُ ulardan tushungan ma'nodan chetga chiqib, yangi atama — "al-qadā' wa'l-qadar" yoki "al-jabr wa'l-ikhtiyār" yoki "hurriyat al-irādah" — va yangi ma'noga ishora qiluvchi masalani muhokama qila boshladilar: bandaning qilgan amallari o'zi yaratadimi va uning irodasiga ko'rami, yoki ular Alloh الله سُبْحَانَهُۥ وَتَعَالَىٰ tomonidan yaratiladimi va Uning الله سُبْحَانَهُۥ وَتَعَالَىٰ irodasiga ko'rami? Inson narsalarda hosil qiladigan sifatlar bandaning amalidan va uning irodasidanmi yoki Alloh الله سُبْحَانَهُۥ وَتَعَالَىٰ tomonidanmi? Bu muhokama paydo bo'lgach, al-qadā' wa'l-qadar masalasi aqidaga kiritildi va aqidaning oltinchi masalasi qilib belgilandi.
It thus becomes evident that al-qadā’ wa‘l-qadar considered as one term referring to one referent, or in their own words considered as ‘two concomitant matters’, never existed in the discussions of the Muslims except after the emergence of the Mutakallimin. It also becomes evident that there are only two viewpoints in this regard, that is, concerning al-qadā’ wa‘l-qadar: first, freedom of choice, which is the viewpoint of the Mu’tazilah, and second, compulsion, which is the viewpoint of the Jabriyyah and Ahl-us-Sunnah, with the difference between them being only is the use of different conceptions and words. The Muslims settled on these two views and were diverted from the position of the Quran and the Hadīth and what the Sahābah رَضِيَ اللهُ عَنْهُ understood from these, to a discussion of a new term: ‘al-qadā’ wa‘l-qadar’ or ‘al-jabr wa‘l-ikhtiyār’ or ‘hurriyat al-irādah’ and to a new referent: are the actions created by the servant and according to his will or are they created by Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ and according to His الله سُبْحَانَهُۥ وَتَعَالَىٰ will? Are the attributes that man effects in things from the action of the servant and his will or are they from Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ ? After the presence of this discussion, the issue of al-qadā’ wa‘l-qadar came to be included under the realm of aqeedah and was made the sixth matter of ‘aqīdah (creed)