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Free Choice or Predestination -1- by Nayzak Free Choice or Predestination -1- by Nayzak
Assalaamu alaikum [peace be to you],

In this article of mine, I promised to try and elaborate more in the free choice and fate issue. so here, in sha'Allah [God willing] I will try to present this topic from Islamic perspective.

:bulletred: A QUESTION:

A questioner asks:
"A question which has bothered me for some time is whether man acts and behaves according to his own free choice or to what has been destined for him by Allah. In other words, is the choice in any given situation completely ours, or is it pre-determined for us? Is there for every one of us a destiny towards his life, and from which he cannot escape? Or is it true that by our own choices we mould our future?"


This is a question which really speaks of man's position in relation to the Almighty God. In order to answer it properly, we need to establish a basis for our discussion which takes into account certain essential facts which must be accepted at the outset. Otherwise, there can be no common ground between the one who poses the question and the one who tries to answer it.

These facts are:

:bulletgreen: The God is the creator of all things, great and small, magnificent and petty, physical and abstract.
:bulletgreen: The God is just. He administers His justice on the basis of His knowledge.
:bulletgreen: God's knowledge is perfect and absolute. He knows the most secret of thoughts in the same way as He knows the most public of events. Nothing escapes His knowledge as He sees all and hears all, without restrictions or impediments.
:bulletgreen: God always tells the truth, the plain and complete truth. He never says something and means another. What He says must always be taken at face value, because He does not need to wrap His meaning or to make use ambiguity.

Within the framework which these facts establish, we find that the answer to your question is an easy one. the Almighty God tells us in his final revelation, the Qur'an, that every human being accepts the faith or denies it according to his own will. He instructs His prophet to say to people:
وَقُلِ الْحَقُّ مِن رَّبِّكُمْ ۖ فَمَن شَاءَ فَلْيُؤْمِن وَمَن شَاءَ فَلْيَكْفُرْ
And say, "The truth is from your Lord, so whoever wills - let him believe; and whoever wills - let him disbelieve."
translation from 18:29
This verse tells us that man chooses for himself whether to believe in Allah or not. This is the most important choice a man ever makes. If he has free choice over this particular question, then he must have the same over matters which are less serious. We cannot imagine a situation in human life where man can reach a higher stage without passing through a primary one. The sophisticated always includes the elementary. For man to be able to make a choice in a subject which affects all his life, he must have adequate training in exercising his ability to choose in simpler and less serious matters.

The God -glory be to him- also tells that He rewards man according to his actions. Numerous verses in the Qur'an tell us that no action will be allowed to pass unnoticed. For example:
فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ
So whoever does an atom's weight of good will see it,
وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ
And whoever does an atom's weight of evil will see it.
translation of 99:7-8
If our actions carry a reward, good or bad, then they must be of our own choosing. If they were imposed on us through predestination, then we cannot be held responsible for them. Otherwise, the divine attribute of justice could not be fulfilled. The fact that our actions are either rewarded or punished by Allah means, by logic and necessity, that we have complete control over them. Otherwise, the reward and punishment cannot be fair.

Moreover, Allah has created us and equipped us with an ability to choose. That ability is set into operation and we can see its effects every minute of our lives. You have only to look at what you do and what you omit. When you are awakened by your alarm in the morning, whether you rise and get ready to go to work or you switch it off and go back to sleep is your own choice. If you do the latter and you are reproached by your employer for being late, you do not complain. When you open your wardrobe you choose the shirt and trousers you will wear that day. It is you who decides whether to go to work walking, by your car or to use public transport. No one imposes on you that you should invite your friend to dinner, and when you accept someone else's invitation, that again is your own choice. These are simple matters and I have chosen these examples advisedly. When you realize that it is always your choice that determines what you do in such matters, it is easy to understand that we also exercise a choice in more complicated matters.

What makes this question seem, at times, an intricate one is that people confuse Allah's prior knowledge of everything that may take place in the universe with predestination. We state very clearly that Allah knows what we are going to choose in any situation and what we will do or say before we actually do it or say it. His prior knowledge, however, does not signify any imposition on us to comply. Perhaps we will find it easier to understand this point if we remember that time, as we know it, does not apply to Allah or to His knowledge. Time on earth is a coincidental thing, by which man is able to calculate time on the basis of the succession of day and night. That a day consists of 24 hours is something determined by man. That a week consists of a succession of seven days and seven nights is also something that people have agreed. If we were to live on some other planet, we will find that all this calculation of time is irrelevant. Even in our solar system, one night and day on one planet is equal to several years on another. Then we have to exclude this notion of time when we speak of Allah' s prior knowledge. When we are able to do so, we can easily understand that His knowledge does not constitute an imposition on us.

Having said that, however, I should add that there are certain things in our lives over which we can exercise no choice. We do not choose when we are born or when we die. Nor can we choose whether or not to react to natural elements such as rain, wind and temperature. We cannot determine how our bodies react in different situations. We are affected by illness in a way over which we exercise no control. In such matters, we earn no reward and incur no punishment. This fits with Allah's justice which attaches those to our free choice.

Moreover, Allah has placed us on earth and given it its potentials and created its environment. We can tap those potentials and make use of them, and we can deal in a limited way with the environment. What we can do through our own choosing is part of what we are responsible for. What we cannot alter has no effect on our final outcome. But we should understand, however, that our lives are affected by conditions and environmental influences which are part of Allah's system of creation. There are causes and effects. When we can influence a cause, we are responsible for the effect which results from our action. When we are influenced by a cause over which we have no control, we bear no liability.

next part:

from [link]

If I am right, it is from the God. if I am wrong, it is from myself.
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hanciong Featured By Owner Nov 30, 2012  Hobbyist Digital Artist
What He says must always be taken at face value, because He does not need to wrap His meaning or to make use ambiguity.
then how about [link] ? It is said that heavenly bodies are swimming. do you think this verse should be taken as face values? also [link] . it is said that people have to fast from dawn until sunset. in the north or south pole, sometimes sun never rise (or set).

also, for the prophets to whom Gabriel speak, do they have free will or not? because everyone who is through divine experience like that would be "compelled" to believe.
Nayzak Featured By Owner Nov 30, 2012
may interest you...
Nayzak Featured By Owner Nov 30, 2012
You, my friend, is very wrong when you try to explain scripture with no prior knowledge of the language and Islam.

Quranic verse 21:33 says (In Original Arabic)
وَهُوَ الَّذِي خَلَقَ اللَّيْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ ۖ كُلٌّ فِي فَلَكٍ يَسْبَحُونَ
Wa huwa allathee khalaqa allayla wannahara wash-shamsa walqamara kullun fee falakin yasbahoon

meaning of the words:
wa = and
huwa = he
allathee = the one (who)
khalaqa = created
allayla = the night
wannahaara = and the day (daytime)
wash-shamsa = and the sun
walqamara = and the moon
kullun = all (of them)
fee = in
falakin = orbit
yasbahoon = verb in the plural. singular is yasbahu (present) and sabaha (past)
'sabaha' is usually translated as swim when it is related to 'sabaha' in the water.
but if you say 'sabaha' in the air, it means 'float'. as regards to stars and planets, it means they float/move/travel in their orbit.
Check these (Arabic) definitions of the word 'sabaha' (Yes, Arabic. because it is an Arabic word, you gotta know Arabic in order to understand it)[link]
and if one is not enough, take a second dictionary: [link]
and if you know not Arabic to check, then see the tafseer of the verse.
besides, in that same website you gave me, that verse is also translated as:
- Sahih International: And it is He who created the night and the day and the sun and the moon; all [heavenly bodies] in an orbit are swimming.
- Muhsin Khan: And He it is Who has created the night and the day, and the sun and the moon, each in an orbit floating.
- Pickthall: And He it is Who created the night and the day, and the sun and the moon. They float, each in an orbit.
- Yusuf Ali: It is He Who created the Night and the Day, and the sun and the moon: all (the celestial bodies) swim along, each in its rounded course.
- Shakir: And He it is Who created the night and the day and the sun and the moon; all (orbs) travel along swiftly in their celestial spheres.
- Dr. Ghali: And He (is) The One Who created the night and the daytime, and the sun and the moon, each swimming in an orbit.
so, anyone reading these can clearly understand that it does not mean swimming in the water. it means floating in space and following their orbits.

As for your second question, I wonder if you made some google researches. the topic was already answered
this verse mentions fasting. in order to fully understand fasting, you gotta learn about fasting well. taking a single verse and thinking you are able to comprehend all is like a person who reads a medical article and thinks he now can prescribe medicines for himself. that is wrong, my friend.

also, for the prophets to whom Gabriel speak, do they have free will or not?
note that the above article talks about 'free choice'. and now you bring a new word 'free will' and they are not the same. (check here for the difference between them [link] )
the prophets had free choice. they could reject or accept the mission. but the God did not choose random people. he chose those with morality and wisdom, those who rejected the false religions even before receiving prophethood. those who stand firm for justice and truth and who would fight against falsehood and evil. that's why they accepted prophethood.
an example of the free choice of the prophets themselves can be seen in the story of prophet Jonah -peace be upon him-.

hanciong Featured By Owner Dec 1, 2012  Hobbyist Digital Artist
ok, thanx for your answer
Nayzak Featured By Owner Dec 1, 2012
you are welcome.
anikelahi Featured By Owner Nov 27, 2012  Hobbyist Interface Designer
well explained, bro... MashaAllah
mohamedfreezer Featured By Owner Nov 27, 2012

very nice my big bro

thak you very much for the hardest work ever
AlexandraAlex Featured By Owner Nov 27, 2012  Student Filmographer
that guy has a nice expression!! & funny XD
zmote Featured By Owner Nov 27, 2012  Student Digital Artist
That's a very nice subject you are covering, and a very important one at that, too. May Allah c.c. help you cover it in the most appropriate way.

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