Qadr and Akhirah

As the articles of faith

Mohammed Farid Ali al-Fijawi
Islamic Input in Medical Programme (IIMP)
Kulliyah of Medicine, IIUM
12/11/21 (10.30 - 12.30am)
What and Why we are Discussing Qadr and
Akhirah Today?
You are not just a student of Medicine, but a Muslim student of this
Science. With an approach dictated by Iman you are supposed to
understand this science and apply it accordingly.
The correct understanding of Qadr and Akhirah will totally project a
different approach to Medicine, disease, patient and the community.
Today we will discuss the meaning of Qadr, its four facets, implications
of the term Qadr, negligence as a misconception of qadr and benefits
of understanding qadr.
In Akhirah, we will discuss its meaning, its relevance, necessity and
benefits of believing in Akhirah.
 The Six Pillars of Faith in Islam
1. Belief in Allah
2. Belief in His Angels
3. Belief in His Books
4. Belief in His Messengers
5. Belief in the Last Day (Akhirah), and
6. Belief in the Divine Preordainment and Divine Decree (Qada wa
Qadr)
(See Hadith Jibrīl)
Cont’d
ِ‫علَ ْي ِه‬
َ ،‫ن ِجب ِْري َل‬ َِّ َ ‫ أ‬،‫ع َم َر‬ ُ ‫ْن‬ ِِ ‫ن اب‬ ِِ ‫ع‬
َ ،‫ْن يَ ْع َم َر‬ ِِ ‫ن يَ ْحيَى ب‬ ِْ ‫ع‬ َ ،َ ‫ْن بُ َر ْي َدة‬ ِِ ‫ن اب‬ ِِ ‫ع‬َ ،‫س‬ ٌ ‫ َح َّدثَنَا َك ْه َم‬،‫• َح َّدثَنَا َو ِكي ٌع‬
‫س ِل ِِه َو ْاليَ ْو ِِم‬
ُ ‫اّلل َو َم ََل ِئ َكِِت ِِه َو ُكت ُ ِب ِِه َو ُر‬
َِِّ ‫ن ِب‬ َِ ‫ن تُؤْ ِم‬ ِْ َ ‫ل أ‬
َِ ‫ان قَا‬ ُِ ‫الي َم‬ ِِْ ‫سلَّ َِم َما‬َ ‫علَ ْي ِِه َو‬ َِّ ‫صلَّى‬
َ ُ‫ّللا‬ َ ِ‫ي‬ ِ ‫ل ِللنَّ ِب‬
َِ ‫س ََلم قَا‬ َّ ‫ال‬
َِ ‫ص ِدقُ ِهُ قَا‬
‫ل‬ َ ُ‫ل فَتَعَ َّج ْبنَا ِِم ْن ِهُ يَ ْسأَلُ ِهُ َوي‬ َِ ‫ت قَا‬ َِ ‫ص َد ْق‬َ ‫س ََلم‬ َّ ‫عِلَ ْي ِِه ال‬
َ ‫ل‬ ُِ ‫ل لَ ِهُ ِجب ِْري‬َِ ‫ْاْل ِخ ِِر َو ِب ْالقَ َد ِِر َخي ِْرِِه َوش َِرِِه فَقَا‬
.‫ل أَتَا ُك ِْم يُعَ ِل ُم ُك ِْم َمعَا ِل َِم ِدي ِن ُك ِْم‬ ُِ ‫اك ِجب ِْري‬ َِ ‫سلَّ َِم َذ‬َ ‫علَ ْي ِِه َو‬ َِّ ‫صلَّى‬
َ ُ‫ّللا‬ َ ِ‫ل النَّ ِبي‬ َِ ‫فَقَا‬
It was narrated from Ibn ’Umar that Jibreel ‫عليه السَلم‬said to the Prophet :‫ﷺ‬
“What is faith (Iman)? He said: “To believe in Allah, His Angels, His Books,
His Messengers, the Last Day and the divine decree, both good and
bad,” Jibrīl said to him: You have spoken the truth. He said: We were amazed
that he asked him and then confirmed his answers as being correct. The
Prophet ‫ﷺ‬said: “That was Jibrīl, who came to teach you your religion.”
(Musnad Ahmad, Book 2, Hadith 108)
Cont’d

• Jabir bin 'Abdullah narrated that the Messenger of Allah (s.a.w)

said: “A slave (of Allah) shall not believe until he believes in Al-Qadar,
its good and its bad, such that he knows that what struck him would
not have missed him, and that what missed him would not have
struck him.” (vol. 4, Book 6, Hadith 2144)

ِ‫صابَهُِلَ ْم‬
َ َ ‫أ‬ِ‫ا‬ ‫م‬
َ ِ‫ن‬َّ َ ‫أ‬ ِ
‫م‬
َ َ ‫ل‬‫ع‬ْ َ ‫ي‬ِ‫ى‬ َّ ‫ت‬‫ح‬َ ِ ‫ه‬
ِ ‫َر‬‫ش‬
ِ َ ِ ‫ِو‬ ‫ه‬
ِ ‫ْر‬
‫ي‬ ِ
‫خ‬َ ِ‫ر‬ ‫د‬
َ ‫ق‬ ْ
ِ ‫ع ْب ٌدِ َحتَّىِيُؤْ ِم َنِ ِب‬
َ ‫ال‬ َ ِ‫" الَِيُؤْ ِم ُن‬
"ُِ‫صيبَه‬ ِ ُ‫طأَهُِلَ ْمِيَ ُِك ْنِ ِلي‬َ ‫ُِوأ َ َّنِ َماِأ َ ْخ‬
َ ‫يَ ُك ْنِ ِليُ ْخ ِطئَه‬
Belief in the Divine Preordainment and Divine Decree
(Qada wa Qadr)
Belief in this article means that Almighty Allah has created everything
and has foreordained its proper measure. There are 4 facets of Qadr:
1. Knowledge of Allah that it encompasses everything, all of His
Actions and all the actions of His slaves.
2. Pre-recording that Almighty Allah recorded everything in a tablet
that He Kept with Himself known as ‘al-lawh al-mahfuz (The
preserved tablet)’
ٌِ ‫ىِّللاِِيَ ِس‬
‫ير‬ َ ِ‫بِِۚ ِإ َّنِ َٰ َذ ِل َك‬
ِ َّ َ‫عل‬ ٍ ‫ن َٰ َذ ِل َكِفِيِ ِكتَا‬ ِ ‫ِو ْاْل َ ْر‬
َِّ ‫ضِِۗ ِإ‬ َ ‫اء‬ َ َّ ‫أَلَ ْمِت َ ْعلَ ْمِأ َ َّن‬
َّ ‫ِّللاِيَ ْعلَ ُمِ َماِفِيِال‬
ِ ‫س َم‬
Knowest thou not that Allah knows all that is in heaven and on earth?
Indeed it is all in a record and that is easy for Allah.
(Al-Haj 22: 70)
Cont’d

3. The Will of Allah that nothing related to Allah’s Actions or His slaves’
actions can occur without His Permission. Al-Qasas (28: 68):
َِ‫ِوتَعَالَ َٰىِ َع َّماِيُ ْش ِر ُِكون‬ ِ َّ َ‫س ْب َحان‬
َ ‫ِّللا‬ ْ ‫ارِِۗ َماِ َكانَ ِلَ ُه ُم‬
ُ ُِِۚ‫ِال ِخيَ َِرة‬ َ ‫َو َرب َكِيَ ْخلُ ُقِ َماِيَشَا ُء‬
ُ َ ‫ِويَ ْخت‬
AND [thus it is:] thy Sustainer creates whatever He wills; and He chooses [for
mankind] whatever is best for them Limitless is God in His glory, and
sublimely exalted above anything to which they may ascribe a share in His
divinity!
4. Creation that Almighty Allah created all creation, its attributes and all its
functions. Al-Furqan (25: 2): “He has created each thing and determined it
with [precise] determination.”
ً ‫ش ْيءٍ ِفَقَ َّد َرهُِت َ ْقد‬
‫ِيرا‬ َ ِ‫َو َخلَقَ ِ ُك َّل‬
 Implications of the term “Qadr”
The term Qadr is normally translated as “predestination.” This is a good
translation, but sometimes this does not help to understand the term
in broad sense. “Measuring out” is another translation. For a better
understanding, one should look into the implications of the term:
1. Creative Power, Allah is Qadir To have power is to have the ability or
capacity to do or make something, to perform an act, to achieve a goal.
The Qur’an tells us repeatedly, “Allah is powerful over all things," so his
power—in contrast to ours—is unlimited.
Cont’d

2. Good and Evil The hadith of Gabriel says, "measuring out, the good of it
and the evil of it.“ This measuring out is done by Almighty Allah. Modern
sensibilities often find this point particularly offensive. How can a supposedly
good God parcel out evil? This reaction is understandable, but a bit
premature. The Arabic word for good is khayr, while the word for evil is
sharr. Good and evil in English are exceedingly broad terms, but typically
they involve a moral judgment. In contrast, the Qur’anic context of khayr and
sharr does not usually imply a statement about right and wrong, but rather
about the benefit or loss that something brings. The good and evil that are
measured out have to do with the things that people wish to have or to
avoid. The issue here is not a moral good and evil, but rather a good and evil
relative to the view of the person who is receiving it. Thus, in the hadith of
Gabriel, when the Prophet referred to both the good and the evil of the
measuring out, he had in view human judgment about the situation. We
suffer a loss, so that is evil for us. We receive a benefit, so that is good.
Cont'd
3. Trial The Qur’an often says that God measures out good and mercy to test
people's faith and to allow people to prove their own nature—not to God, of
course, because he already knows their nature. They are demonstrating their nature
to themselves, so that they will have no objections when they reach their
destination in the next world. People who have faith in the measuring out—both
the good of it and the evil of it—will recognize that God knows what he is doing,
even if their personal desires are constantly thwarted. They will show their
gratitude to God when he gives and they will have patience when he withholds.
Such reactions will prove their faith. But they will not have demonstrated faith if
they act in the way that the Qur’an repeatedly stigmatizes (employing words such as
good and evil, mercy and wrath): "When We bless the human being, he turns away
and keeps aloof, but when evil touches him, he is in despair" al-Isra’(17:83). The
proper response to good, mercy, and blessing is gratitude, while the proper
response to evil, wrath, and harm is patience and hope.
• When the Koran takes the benefits of both good and evil into account, it
sometimes employs the words trial (bala') and testing (fitna): "We try you with
evil and good as a testing, and then unto Us you shall be returned" Al-
Anbiya’(21:35).
Cont'd
4. Freedom: Free will and predestination need to be understood as
complementary expressions of the human situation. Neither explains
the situation fully. One useful way to understand how the two ideas are
related is to think again in terms of tanzih and tashbih. In respect of
tanzih, human beings have no knowledge, power, desire, or freedom,
since these are divine attributes and belong exclusively to God. But in
respect of tashbih, human beings reflect these divine attributes. The
attributes belong to God, but they are put into effect through human
beings. If God can "do whatever He desires," so also, in respect of
tashbih, human beings can do whatever they desire.
Cont’d

There are two basic modes of freedom, "freedom from" and "freedom
for." We want freedom from oppression, and we want freedom for
speech and for the things that we enjoy. In human affairs, these two
kinds of freedom often conflict. When we gain freedom to enjoy a
wealth of consumer goods, for example, we may bring about terrible
oppression for peoples in other parts of the globe who have to suffer
the consequences of exploitation and ecological devastation. The flip
side of freedom's coin may well be slavery. What is good for you may
be evil for someone else. Your freedom can be another's slavery, or it
can even be your own slavery. Look at all the people who, in their
desire to be free to have a good time, enslave themselves to
demeaning jobs.
Cont'd

Hence, in the Islamic view, "freedom from" is to be free from the

constraints placed on us by created things and to serve God. "Freedom
for" is to choose the right/good over the wrong/bad in every case.
People should desire to be free for knowledge, power, good, and
everything positive and truth. Hence freedom from the wrong/bad
comes down to the same as freedom for the right/good. There can be
no contradiction. Both are tawhid.
 Belief in Qadr and Excuse of Negligence
Imam Muslim may Allah have mercy upon him narrated that the
Prophet sallallaahu `alayhi wa sallam said: “The final destination, in
Hell or Paradise, is already determined for each one of you.” A man
said: “Should we depend on this fact, O Messenger of Allah?"
(Meaning, to abandon doing good deeds) He sallallaahu `alayhi wa
sallam said: “No! Perform (good) deeds, because everyone will be
helped (to go on the path that will lead him to his destiny).” Then he
read the verse (which means): “As for he who gives [in charity] and
fears Allah… We will make smooth for him the path of ease
(goodness).” [Al-Layl, 92:5-7]”
Cont’d

• Allah conveyed His commandments to His slaves and did not require
them to do what is beyond their capacity; He says: “So fear Allah as
much as you are able…” [Quran: 64:16]
• Allah also Says: “Allah does not charge a soul except [with that within]
its capacity…” [Quran: 2:286] If the slave is forced to do whatever
deeds he performs, then Allah would have required from him what is
beyond his capacity, and this is a false belief. For this reason, Allah
forgives sins that take place because of ignorance or forgetfulness.
Cont’d

ُِ‫ِوالَِيَ ِزيد‬ َ ‫ضا َءِ ِإالَِّالد‬

َِ ‫عا ُء‬ ْ ‫ِّللاِصلىِهللاِعليهِوسلمِ " الَِِيَ ُرد‬
َ َ‫ِالق‬ ِ َّ ‫سو ُل‬
ُ ‫ِر‬ َ ‫س ْل َم‬
َ ‫ِقَا َلِقَا َل‬،‫ان‬ ْ •
َ ِ‫عن‬
ْ َّ‫يِالعُ ُم ِرِ ِإال‬
“ِ‫ِال ِبر‬ ْ ِ‫ف‬
• 'Salman narrated that the Messenger of Allah (s.a.w) said: "Nothing
turns back the Decree except supplication, and nothing increases the
life-span except righteousness.“ Vol. 4, Book 6, Hadith 2139.
 Benefits of Believing in Qada and Qadr
1. Peace of mind: A Muslim who believes in Divine Decree and
Predestination will have his mind at ease when he knows for certain
that what befell him could not have missed him and what missed him
could not have reached him.
2. Contentment: It doesn't make him grieve about anything because he
doesn't say things that reflect discontent like “if I did such and such
then such and such would have happened”. Also, he doesn't worry too
much about the future because he believes that everything is already
written. What he should worry about is his deeds and doing good.
Cont’d

3. Boost up the willpower and the determination: It gives him the will
power and determination to go forward in the way of Allah. A Muslim
doesn't fear anybody because he knows that no one has the power to afflict
harm on him without it being decreed by Allah. The Prophet sallallaahu
`alayhi wa sallam (may Allah exalt his mention ) clarified this point to Ibn
Abbas may Allah be pleased with him saying:
“…If the whole nation were to gather together to benefit you they would
only benefit you with that which Allah had already written for you and if the
whole nation were to gather to harm you they could only harm you with that
which Allah had already written to harm you. The pen has been lifted and
the ink has dried (a phrase meaning: everything has been decreed or
settled)”. [Al-Tirmidhi]
Cont’d

4. Become modest and humble: It teaches the Muslim to be modest

and humble. This is so because everything that a Muslim does is by the
Will of Allah so if he succeeds he knows that Allah helped him in doing
it; he doesn't succeed because he is intelligent or because he is rich or
because he deserves it, and, likewise, a person isn't poor because he is
stupid. This stops pride and arrogance from creeping to his heart
because he knows that Allah can afflict him with harm and deprive him
from the bounties he boasts about.
Cont’d

5. Total dependence upon Allah: A Muslim takes precautions, does as

much as he can and then depends upon Allah because the Divine
Decree does not stop him from taking precautions and utilizing worldly
means.
The Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his
mention ) said: “Take precautions as everybody is guided to that which
has been destined for him.” As for you should drink to quench your
thirst. If something bad comes, it is because of our bad doings and if
something good reaches us then it is from Allah's grace.
Almighty Allah Says: “What comes to you of good is from Allah, but
what comes to you of evil, [O man], is from yourself.” [Quran 4:79]
 PART 2 AKHIRAH
From here we are going to talk about the Akhirah, its concept and its
relevance.
 AL-AKHIRAH :
ITS CONCEPT & RELEVANCE
o There is not only life of this world (as part of ‘alam al-shahadah) but also
life in the world to come (‘alam al-ghayb).
o This world is like a field in which our actions are sown like seeds and they grow
into plants which are then harvested in the next world,
o the Prophet (s.) said: “…This world is the growing field or the planting field for the
next world….”
o Allah is Al-Aakhir - The One Who is The last, The ultimate.
o He is the One who remains after creations perish and He is the One beyond whom
there is nothing. (See Q. 57:3)

22
 AL-AKHIRAH : ITS CONCEPT & RELEVANCE
o We learn from the Quran that this world will come to an end:
o “We have adorned everything on earth, in order to test them, and thus distinguish
those among them who work righteousness. Inevitably, We will wipe out everything
on it, leaving it completely barren" (Q. 18:7-8)
o In Al-Rahman (26-27) Allah says that all the residents of earth will perish and die.
Even the residents of the heavens will die, except whomever Allah wills. He is the
One who remains.
o “O my people, this worldly life is only [temporary] enjoyment, and indeed, the
Hereafter – that is the home of [permanent] settlement.” (Q. 40:39)
o Belief in al-Akhirah is a basic article of Islamic faith, along with the
doctrine of tawhid (belief in God), and Revelation (His angels, His Books,
23 and His Messengers, Divine Decree and Predestination).
 AL-AKHIRAH : ITS CONCEPT & RELEVANCE
o All of the teachings of Islam would crumble if the afterlife or the eternal
life were to be denied.
o Al-Akhirah (lit.) as ‘the last’ or “the end” as it deals with the ultimate
destiny of mankind and the world
o In Islamic belief system, al-Akhirah specifically refers to the ‘Hereafter’
o It signifies both “the other and ultimate state of existence in the world to
come and the life of everlasting duration”, and “the good or blessing of
the ultimate state of the other world.”
o In both senses, it is opposed to al-Dunyā, which means the “here-and-
now” of life and immediate and transient values.
24
 AL-AKHIRAH : ITS CONCEPT & RELEVANCE
o Its names:
o The Day of Resurrection “Yawm al-Qiyāmah / al-Ba‘th” - when all the
dead bodies will be brought back to life and then assembled
o The Day of Assembly “Yawm al-Jam‘” - to stand trial
o The Day of Judgment “Yawm al-Dīn” / The Day of Reckoning “Yawm
al-Ḥisāb” - and account for individual deeds of commission and
omission
o It is also named in more than 40 ways in the Qur’an such as al-Qāri‘ah
(the Striking Hour), al-Ḥāqqah (the Reality), and Yawm al-Khulūd (the
Eternity).
25
 AL-AKHIRAH : THE UNBELIEVERS
o “They say: "What! when we are reduced to bones and dust, should we
really be raised up (to be) a new creation?" Say: Become stones or iron.
Or created matter which, in your minds, is hardest (to be raised up),- (Yet
shall ye be raised up)!" then will they say: "Who will cause us to return?"
Say: "He who created you first!" Then will they wag their heads towards
thee, and say, "When will that be?" Say, "May be it will be quite soon!”
(Q. 17:49-51)

26
 AL-AKHIRAH : Why do we need to believe ?
o A manifestation of divine justice. Some criminals and oppressed rulers
may enjoy opulence and luxury until the end of their life. On the other
hand, other people might be righteous and lead a virtuous life but did not
survive to reap the fruits of their labors. Instead, they had been made a
scapegoat for all sorts of crimes.
• “ We shall set up scales of justice for the Day of Resurrection, so that
not a soul will be dealt with unjustly in the least, and if there be (no
more than) the weight of a mustard seed, We will bring it (to account):
and enough are We to take account.” (Q. 21:47; see also 10:61; 31:16)

27
 AL-AKHIRAH : Why do we need to believe ?
o The ends of the life must be clarified beyond any doubt, so that men may
see what they have been striving for and what the true purpose of life IS..
o Life indeed is incomplete if considered from the perspective of this world
alone, where values are grounded in the transitory rather than the
immutable.
o “But the Hereafter is better [in quality of life] and more enduring [in duration].”
(Q. 87:16-17).
o Disputes, dissensions, and conflicts of human orientations must be finally
resolved.
o Say: "You shall not be questioned as to our sins, nor shall we be questioned as to
what you do” Say: "Our Lord will gather us together and will in the end decide the
matter between us [and you] in truth and justice: and He is the one to decide, the
28
One Who knows all." (Q. 34:25-26)
 AL-AKHIRAH : Benefits
o Individual Benefits
• Gives man a unique and valuable advantage with a greater choice that has an
eternal implication.
• Prevents the young from wasting their lives in transitory and trivial things,
encourages people to live a responsible life, in peace and tranquility
• Helps to endure death of loved ones, prevents man from fearing difficulties of life
o Social Benefits
• Preserves social security, prevents the spread of corruption, crime and violation of
law. It is a force capable of taming the rebellious desires of the soul.
• Produces good citizens. Anyone seriously concerned with his eternal abode, will
accustom himself with good behaviours and the society will thus be protected from
crimes or immoralities
29
 AL-AKHIRAH : Benefits
o Civilizational benefits
o Everyone’s ultimate accountability for his actions imbues a deep sense
of responsibility, which is a condition for sustainable horizontal &
transcendental development. Man will consequently choose the right
course of action.
o To conclude, “IS THERE ANYTHING TO LOSE IF ONE BELIEVES
IN AL-AKHIRAH AND WORKS FOR IT?”

30