2.6 Al-qado’ - Islomiy shaxsiyat | Quran Course

2.6 Al-qado’ - Islomiy shaxsiyat | Quran Course

Al-Hatm — bu masdar (harakat nomi). U (Alloh) uni hatmiy qildi, qachonki uni vojib qilganda va u bilan hukm chiqarganda, ya’ni (do‘zax ustidan) o‘tish ularga vojib, Ul shunday narsani Oʻzi uchun majburiy qildi va u bilan hukm qildi. Shuning uchun “qadā’” so‘zi ko‘p ma’noli homonimdir, jumladan: narsani aniq-ravshan qildi; ishni amalga oshirdi va narsani vujudga keltirdi; buyruq bilan buyurdi va ishni tugatdi; ishning mavjud bo‘lishini muqarrar qildi va ishni hal qildi; ishni yakunladi va uning ustidan hukm chiqardi; aniq bir ishni berdi. Ma’nolarning ko‘pligiga qaramay, ulardan hech biri “al-qadā’” faqat kulliyāt (umumiy masalalar) ustidagi Allohning hukmi, deganini bildirmaydi, xuddi “al-qadar” juz’iyāt (alohida tafsilotlar) ustidagi Allohning hukmi ekani kelmagani kabi. Demak, “qadā’” so‘zi Qur’on ishlatgan lug‘aviy ma’nolarga ega, va kelgan ma’nolar haqida bu yerda hech qanday ixtilof yo‘q. Bu ma’nolar lug‘aviydir; aql ularga aloqador emas. Agar “al-qadā’”da shar’iy ma’no bo‘lsa, bu ma’no hadis yoki oyatda kelgan bo‘lishi kerak, shunda uni shar’iy ma’no deb aytish mumkin bo‘ladi; ammo bularidan boshqa ma’nolar kelmagan. Shuning uchun oyatlarda kelgan “qadā’”ning maqsadi, mutakallimūn ixtilof qilgan al-qadā’ va’l-qadar mavzusi emas. Bu oyatlarning al-qadā’ va’l-qadar tekshiruvi bilan aloqasi yo‘q, xuddi “al-qadar” ma’nosini o‘z ichiga olgan oyat va hadislarning al-qadā’ va’l-qadar o‘rganishi bilan aloqasi bo‘lmagani kabi. Bu oyat va hadislar Allohning sifatlari va Allohning amallari haqida gapiradi, al-qadā’ va’l-qadar esa bandaning amali haqida tekshiradi. Bu oyatlarning tekshiruvi shar’iy, ma’nolari esa lug‘aviy; mutakallimūn bilan al-qadā’ va’l-qadar tekshiruvi esa aqliy edi. Ushbu oyat va hadislar lug‘aviy yoki shar’iy ma’nosiga ko‘ra izohlanadi, al-qazo val-qadar masalasi esa mutakallimlar tomonidan berilgan istilohiy ma’nodir.

Al-Hatm is a verbal noun. He  made it an inevitable matter when He  obligated it and when He  decreed by it, that is, their passing over it (the Fire) is obligated upon; He  obliged such upon himself and judged by it. Therefore the word qadā’ is a homonym having many meanings, including: he made the thing with precision; he executed the matter and made the thing; he ordered with an order and he completed the matter; he made the existence of a matter inevitable and he settled the matter; he finished the matter and he ruled upon it; and he gave a definite matter. Despite the multiplicity of meanings none of them meant that al-qadā’ is the judgement of Allah  on the kulliyāt (general matters) only, just as it did not come that al-qadar is Allah's  judgement on the juz'iyāt (specific details). Therefore, the word qadā’ has linguistic meanings which the Qur’ān used and there is no disagreement here about the meanings that have come. These meanings are linguistic; the mind has nothing to do with them. If ‘al-qadā’ has a shar’i meaning then this meaning must have come in a hadīth or ayāh for it to be said that this meaning is a shar’i meaning, yet no other meanings than these have come. Therefore the purport of ‘al-qadā’’ that has come in the ayāt is not the subject of al-qadā’ wa‘l-qadar over which the Mutakallimūn differed. These verses have nothing to do with the inquiry of al-qadā’ wa‘l-qadar just as the ayāt and ahadīth which contain the meaning of al-qadar have nothing to do with the study of al-qadā’ wa‘l-qadar. These ayāt and ahadīth speak of the attributes of Allah  and the actions of Allah  but al-qadā’ wa‘l-qadar inquires into the action of the servant. The inquriy of these ayāt is shar’i and their meanings are linguistic but the inquiry of al-qadā’ wa ‘l-qadar with the mutakallimūn was rational. These ayāt and ahadīth are explained by their linguistic or shar’i meaning, whilst the inquiry of al-qadā’ wa‘l-qadar is a technical [istilāhī] meaning given by the Mutakallimūn.