The Attainment of Goals From the Book of the System of Islam
(Halaqah 24)
Al-Qadar
(Translated)

https://hizb-uttahrir.info/ar/index.php/articles/38081.html

All Praise is due to Allah, the Possessor of Grace and Favor, the One who cannot be wronged, and the One whose honor is beyond challenge. Peace and blessings be upon our master Muhammad, the best of mankind, the Seal of the great Messengers (as), and upon his family (ra), Companions (ra), and noble followers who implemented the system of Islam and adhered to its rulings with utmost commitment. O Allah, make us among them, gather us in their company, and keep us steadfast until we meet You on the Day of Resurrection when feet will slip in the time of turmoil.

O Muslims:

Asalaamu alaykum wa Rahmatullahi wa Barakatuh. To proceed: We continue with you the series of episodes from our book, “Attaining the Goals from the System of Islam.” And we are now at episode 24, titled, “Al-Qadar.” In it, we will reflect on what appears on page 25 and 26 of the book, “The System of Islam,” by the alim and political thinker Shaykh Taqi al-Din al-Nabhani.

He, may Allah (swt) have mercy on him, says: “As for Qadar, the actions, which occur either in the sphere that dominates man or in the sphere that man dominates, occur from or on objects that are part of the substance of the universe, man and life. Allah (swt) created certain characteristics in these objects. For example, He created in fire the characteristic of burning, in wood the characteristic of flammability, and in the blade the characteristic of cutting. He made the characteristics indispensable in objects according to the existential order such that they never fail. When it appears that they failed, it means that they were deprived of their characteristics by Allah (swt) and such an event was a supernatural event. This happens to the prophets and is considered their miracle. As Allah (swt) created characteristics in the objects, He created in man instincts and organic needs, and He also puted in them certain characteristics. Hence, He created in the instinct of reproduction the characteristic of sexual inclination. He created in the organic needs characteristics such as hunger and thirst and the like. He made these characteristics inseparable from them according to the law of the existence. These particular characteristics that Allah (swt) has generated 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 characteristics. These characteristics 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 characteristics in objects. However, these characteristics have the ability to be used by man to perform through them an action either according to the commands of Allah (swt) and thus it is good (khair), or contradicting His commands and thus it is bad (sharr). So when performing actions utilising objects with their characteristics 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 proscriptions of Allah (swt).”

We say, hoping for Allah’s (swt) pardon, forgiveness, pleasure, and Paradise: After the Sheikh - may Allah (swt) have mercy on him - explained the Shariah meaning of the word “Al-Qadaa” as the actions that occurred in the sphere that dominates man, and are called Qadaa because Allah (swt) alone is the one who predestined it. Then he mentioned that man must believe in this decree, and that it is from Allah (swt). He then moved on to explaining the Shariah meaning of the word “Al-Qadar.” He then stated that actions, whether within the sphere that dominates man or within the sphere that man dominates, occur from and upon things of the matter of the universe, man, and life. He then mentioned that Allah (swt) created specific properties for these things, and gave examples of this, such as Allah (swt) creating the property of burning in fire, the property of combustion in wood, and in the knife has the property of cutting. Then he said that Allah (swt) made these properties inherent in the order of existence, and they do not fail. He mentioned that when it appears that they have failed, then Allah (swt) has removed that property from them, and that is a miracle. This happens to the Prophets, and it is a miracle for them, as happened with the Prophet Ibrahim (as) when he destroyed the idols. His people threw him into the fire, but it did not burn him; rather, it was cool and peaceful for him. And as happened with the Prophet of Allah (swt), Ismail (as) when his father, Ibrahim (as) saw in a dream that he was sacrificing him in obedience to Allah’s (swt) command, and when he drew the knife across his neck, it did not cut, because Allah (swt), who placed properties in things, is able to take those properties away from them at any time He (swt) wills.

Then the Sheikh mentioned that Allah (swt) created in humankind instincts and organic needs, and endowed them with specific characteristics, like the characteristics of things. He gave examples of this, such as Allah (swt) creating the instinct for procreation with the characteristic of sexual desire, and creating characteristics in organic needs such as hunger, thirst, and the like. Then he said: Allah (swt) made these characteristics inherent to them according to the Law of the World. Then the Sheikh – may Allah (swt) have mercy on him – concluded that these specific characteristics which Allah (swt) has created in things, instincts and organic needs of humankind are what is called Al-Qadar, because Allah (swt) alone is the One Who created things, instincts, and organic needs, and ordained their characteristics within them. These characteristics are not of their own making, and the servant has no part in them, nor any influence over them whatsoever. At the end of the discussion, the Sheikh said: A person must believe that the One who ordained these properties in things is Allah (swt). These properties have the capacity for a person to act in accordance with Allah’s (swt) commands, thus doing good (khair), or to disobey Allah’s (swt) commands, thus doing evil (sharr), whether it is in the use of things by their properties, or in his response to instincts and organic needs. If his response is in accordance with Allah’s (swt) commands and prohibitions, the result will be good, and if it is contrary to Allah’s (swt) commands and prohibitions, the result will be evil, and we seek in Allah (swt) refuge from it.

O Muslims:

We will conclude this halaqah here. Our next meeting with you will be in the next episode, inshAllah. Until then, and until we meet again, we leave you in Allah’s (swt) care, protection, and security, asking the Almighty, Blessed and Exalted, to strengthen us through Islam, to strengthen Islam through us, to honor us with His (swt) victory, and to grant us the joy of witnessing the establishment of the second Rightly Guided Khilafah on the method of the Prophethood (saw). May He (swt) make us among its soldiers, its witnesses, and its martyrs. He (swt) is the Guardian of that and the One (swt) Capable of it. We thank you for your kind attention, and peace, mercy, and blessings of Allah (swt) be upon you.