Salaam (1)Hazrat kya jis se shadi honi hai or jab honi hai ye mutayin hai ya hum azaad hain . (2) ager mutayin hai to ager main pakistan chala jaon to foran hi ho jaygi to mutauin hona samj nahi ata. (3)ager mutayin hai to asbaab kyoun ikteyar karon masalan dua or jo mile usi se shadi kr lon uska deen daar hona na dekhon or samaj lon k yehi mera naseeb hai. Allah aap ko jaza khair ata farmaye or aap ke ka main barkat de. Braye karam tafseel se byan kejye maine jis se pocha hai wo bat gol mol kr jatain hain tasalli nahi horahi. 1. Slm to whom im gonna marry is it dcreed or am i free to marry who i want. 2. If its fixed but i go to pakistan it will be done immediately so i don’t understand it being decreed (fixed) 3. If its dcreed then why should i look for a pious wife just mary who ever i want why make dua and other wazifaz and Accept it as my fate May allah give you barakat in every please don’t get me wrong Just frustrated not being married and im 30 pls make dua
Answer:
In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.
Your doubt stems from your misunderstanding from taqdeer. Many people think that taqdeer refers to Allah decreeing something and this creates an impression that Allah’s decree is imposed upon an individual against his will. This is an incorrect understanding of taqdeer.
Taqdeer actually refers to the absolute knowledge of Allah. Allah Ta`ala is perfect, His knowledge is also perfect. He knows everything ahead of time. Whatever will take place in future will be according to the absolute knowledge of Allah, not because Allah imposes his decree against ones will, but because Allah’s knowledge of what is going to happen is perfect.
To illustrate this, an example of a captain piloting a plain would be useful. A pilot by virtue of his training and experience can predict the direction, speed and altitude of the plane. He would also state the time of the plane landing.
The flying and landing of the plane will be according to the information provided. The difference is the knowledge of the pilot is not absolute and there can be a difference between what he said before the flight and the actual flight. However, the plane did not fly because of the pilots information. The means were adopted for the plane to fly . The engine was started and the captain piloted the plane. The difference between the knowledge of Allah and the pilot is, the knowledge of Allah is perfect, the knowledge of the pilot is not. However the common fact is, there is a difference between knowing something before time and the action itself. The knowledge of the action does not bring the action into existence. There are means adopted to bring an action into existence. The means are also known to Allah and also is taqdeer. Consider the following narration:
وَعَن أبي خزامة عَن أَبِيه قَالَ سَأَلَتْ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقُلْتُ يَا رَسُولَ اللَّهِ أَرَأَيْتَ رُقًى نَسْتَرْقِيهَا وَدَوَاءً نَتَدَاوَى بِهِ وَتُقَاةً نَتَّقِيهَا هَلْ تَرُدُّ مِنْ قَدَرِ اللَّهِ شَيْئًا قَالَ: «هِيَ مِنْ قَدَرِ الله» . رَوَاهُ أَحْمد وَالتِّرْمِذِيّ وَابْن مَاجَه
مشكاة المصابيح (1/ 36)
Ibn Abi Khuzamah narrates from his father that: “I asked the Messenger of Allah (sallalahu alayhi wa sallam): ‘O Messenger of Allah! Do you think that the Ruqyah we use, the treatments we use, and what we seek to protect ourselves will contradict anything from Allah’s Decree?’ He said: ‘They are from Allah’s Decree.’”
The Sahaba once asked the Prophet (sallalahu alayhi wa sallam) whether they should abandon adopting means and rely solely upon taqdeer. The Prophet (sallalahu alayhi wa sallam) encouraged tem to adopt means since they are a stepping stone to reach ones objective. Consider the following narration:
عَن عَليّ رَضِي الله عَنهُ قَالَ كُنَّا فِي جَنَازَة فِي بَقِيع الْغَرْقَد فَأَتَانَا النَّبِي صلى الله عَلَيْهِ وَسلم فَقعدَ وقعدنا حوله وَمَعَهُ مخصرة فَنَكس فَجعل ينكت بمخصرته ثمَّ قَالَ مَا مِنْكُم من أحد مَا من نفس منفوسة إِلَّا كتب مَكَانهَا من الْجنَّة وَالنَّار وَإِلَّا قد كتب شقية أَو سعيدة فَقَالَ رجل يَا رَسُولَ اللَّهِ أَفَلَا نَتَّكِلُ عَلَى كِتَابِنَا وَنَدع الْعَمَل فَمن كَانَ منا من أهل السَّعَادَة فسيصير إِلَى عمل أهل السَّعَادَة وَأما من كَانَ منا من أهل الشقاوة فسيصير إِلَى عمل أهل الشقاوة قَالَ أما أهل السَّعَادَة فييسرون لعمل السَّعَادَة وَأما أهل الشقاوة فييسرون لِعَمَلِ الشَّقَاوَةِ ثُمَّ قَرَأَ [ص:32] (فَأَمَّا مَنْ أَعْطَى وَاتَّقَى وَصدق بِالْحُسْنَى)
مشكاة المصابيح (1/ 31)
Ali (radiyallahu anhu) narrates: ” We were accompanying a funeral in Baqi-I-Gharqad. The Prophet (ﷺ) came to us and sat and we sat around him. He had a small stick in his hand then he bent his head and started scraping the ground with it. He then said, “There is none among you but has a place either in Paradise or in Hell assigned for him and it is also determined for him whether he will be among the blessed or wretched.” A man said, “O Allah’s Messenger (ﷺ)! Should we not depend on what has been written for us and leave the deeds[1] as whoever amongst us is blessed will do the deeds of a blessed person and whoever amongst us will be wretched, will do the deeds of a wretched person?” The Prophet said, “The good deeds are made easy for the blessed, and bad deeds are made easy for the wretched.”
Therefore we advise you to continue making dua to Allah Ta`ala for a pious spouse and adopt all means available in the process.
And Allah Ta’āla Knows Best
Hafizurrahman Fatehmahomed
Student Darul Iftaa
Netherlands
Checked and Approved by,
Mufti Ebrahim Desai.
مرقاة المفاتيح شرح مشكاة المصابيح (1/ 157)
( «قَالُوا: يَا رَسُولَ اللَّهِ أَفَلَا نَتَّكِلُ عَلَى كِتَابِنَا» ) : الْمُقَدَّرِ لَنَا فِي الْأَزَلِ. قِيلَ: الْفَاءُ فِي جَوَابِ الشَّرْطِ أَيْ: إِذَا كَانَ الْأَمْرُ كَمَا ذَكَرْتَ يَا رَسُولَ اللَّهِ أَفَلَا نَعْتَمِدُ عَلَى مَا كُتِبَ لَنَا فِي الْأَزَلِ (وَنَدَعُ الْعَمَلَ؟) أَيْ: نَتْرُكُهُ؛ لِأَنَّهُ لَا فَائِدَةَ فِي إِتْعَابِ أَنْفُسِنَا بِالْأَعْمَالِ لِأَنَّ قَضَايَاهُ لَا تَتَغَيَّرُ، فَلَمْ يُرَخِّصْ عَلَيْهِ السَّلَامُ فِي ذَلِكَ الِاتِّكَالِ، وَتَرْكِ الْأَعْمَالِ حَيْثُ ( «قَالَ: اعْمَلُوا فَكُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ» ) : بَلْ أَمَرَهُمْ بِالْتِزَامِ مَا يَجِبُ عَلَى الْعَبْدِ مِنَ امْتِثَالِ أَمْرِ مَوْلَاهُ مِنَ الْعُبُودِيَّةِ عَاجِلًا، وَتَفْوِيضِ الْأَمْرِ إِلَيْهِ بِحُكْمِ الرُّبُوبِيَّةِ آجِلًا، وَأَعْلَمَهُمْ بِأَنَّ هَاهُنَا أَمْرَيْنِ لَا يُبْطِلُ أَحَدُهُمَا الْآخَرَ: بَاطِنٌ، وَهُوَ حُكْمُ الرُّبُوبِيَّةِ، وَظَاهِرٌ، وَهُوَ سِمَةُ الْعُبُودِيَّةِ، فَأَمَرَ بِكِلَيْهِمَا لِيَتَعَلَّقَ الْخَوْفُ بِالْبَاطِنِ الْمُغَيَّبِ، وَالرَّجَاءُ بِالظَّاهِرِ الْبَادِي لِيَسْتَكْمِلَ الْعَبْدُ بِذَلِكَ صِفَاتَ الْإِيمَانِ، وَنُعُوتَ الْإِيقَانِ، وَمَرَاتِبَ الْإِحْسَانِ يَعْنِي: عَلَيْكُمْ بِالْتِزَامِ مَا أُمِرْتُمْ، وَاجْتِنَابِ مَا نُهِيتُمْ مِنَ التَّكَالِيفِ الشَّرْعِيَّةِ بِمُقْتَضَى الْعُبُودِيَّةِ، وَإِيَّاكُمْ وَالتَّصَرُّفَ فِي الْأُمُورِ الرُّبُوبِيَّةِ، وَلَا تَجْعَلُوا الْأَعْمَالَ أَسْبَابًا لِلسَّعَادَةِ وَالشَّقَاوَةِ، بَلْ أَمَارَاتٌ لَهُمَا وَعَلَامَاتٌ، فَكُلٌّ مُوَفَّقٌ، وَمُهَيَّأٌ لِمَا خُلِقَ لَهُ
عمدة القاري شرح صحيح البخاري (8/ 188)
وَقَالَ الطَّيِّبِيّ: الْجَواب من الإسلوب الْحَكِيم مَنعهم صلى الله عَلَيْهِ وَسلم عَن الاتكال وَترك الْعَمَل، وَأمرهمْ بِالْتِزَام مَا يجب على العَبْد من الْعُبُودِيَّة، وَإِيَّاكُم وَالتَّصَرُّف فِي الْأُمُور الإلهية فَلَا تجْعَلُوا الْعِبَادَة وَتركهَا سَببا مُسْتقِلّا لدُخُول الْجنَّة وَالنَّار، بل إِنَّهَا عَلَامَات فَقَط،
شرح النووي على مسلم (16/ 214)
أَفَلَا نَتَّكِلُ عَلَى كِتَابِنَا وَمَا سَبَقَ لَنَا مِنَ الْقَدَرِ فَقَالَ اعْمَلُوا فَكُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ وَأَمَّا الدعاء بطول الأجل فليس عبادة وكمالا يَحْسُنُ تَرْكُ الصَّلَاةِ وَالصَّوْمِ وَالذِّكْرِ اتِّكَالًا عَلَى الْقَدَرِ فَكَذَا الدُّعَاءُ بِالنَّجَاةِ مِنَ النَّارِ وَنَحْوِهِ وَاللَّهُ أَعْلَمُ