Is every thing is already written for every one , for example that someone will have that specific wife and will have that many kids , in which that many will male kids and that many female kids he will have ?
where it is written , is it on lauh e Mahfooz ? Or where ?
Bakr says Qismat is not something written but it is the outcome of what you do , for example you work more so u will get more money but if u don’t work u will not get any thing .
Bakr thinks it’s May not already written but it depends on your efforts , Bakr is a little confused about this that what is Qismat , if it’s already written then why we work so hard and worry all our life for our jobs and our income etc , because if every thing is written , we will get it anyway . So how we can understand this islamically ?
Ikram ul Haq Miami FL
الجوب وباللہ التوفیق
A person’s life, death, sustenance and children, deeds, etc. are all pre-written.To say that destiny means nothing is not the belief of a Muslim, but the belief of a non-Muslim.
In the same way, it is written in the destiny to do more and not to do more work and to get or not to get income or to get less from it.
The income does not depend on the abundance of work, many people work hard but their income is low. Therefore, it must be borne in mind that the real thing is the will of Allah and His destiny.
لَا يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ وَلَا أَصْغَرُ مِنْ ذَلِكَ وَلَا أَكْبَرُ إِلَّا فِي كِتَابٍ مُبِينٍ‘‘(السبا:۳)
“From Whom is not hidden the least little atom in the heavens or on earth: nor is there anything less than that or greater but is in the Record Perspicuous”.
إِنَّ أَوَّلَ مَا خَلَقَ اللّٰهُ الْقَلَمَ فَقَالَ اُكْتُبْ. فَقَالَ مَا أَكْتُبُ قَالَ اُ كْتُبِ الْقَدَرَ مَا كَانَ وَمَا هُوَ كَائِنٌ إِلٰى الأَبَدِ. (سنن ترمذی: ابواب القدر،2155)
Hazrat Ubadah bin Samit (RA) said: Indeed I heard the Messenger of Allah (SAW) saying: “Verily the first of what Allah (SWT) created was the Pen. So HE said: ‘Write.’ It said: What shall I write?’ HE said: Write Al-Qadar, what it is, and what shall be, until the end.”’
’كَتَبَ اللّٰهُ مَقَادِيْرَ الْخَلاَئِقِ قَبْلَ أَنْ يَخْلُقَ السَّمٰوَاتِ وَالأَرْضَ بِخَمْسِيْنَ أَلْفَ سَنَةٍ – قَالَ – وَعَرْشُهٗ عَلٰى الْمَاءِ ‘‘(صحیح مسلم: کتاب القدر،۲۶۵۳)
Abdullah b. ‘Amr b. al-‘As reported: I heard Allah’s Messenger (ﷺ) as saying: “Allah ordained the measures (of quality) of the creation fifty thousand years before He created the heavens and the earth, as His Throne was upon water.”
’’ إِنَّ اللّٰهَ وَكَّلَ بِالرَّحِمِ مَلَكًا يَقُوْلُ يَا رَبِّ نُطْفَةٌ ، يَا رَبِّ عَلَقَةٌ ، يَا رَبِّ مُضْغَةٌ . فَإِذَا أَرَادَ أَنْ يَقْضِىَ خَلْقَهُ قَالَ أَذَكَرٌ أَمْ أُنْثیٰ شَقِىٌّ أَمْ سَعِيدٌ فَمَا الرِّزْقُ وَالأَجَلُ فَيُكْتَبُ فِى بَطْنِ أُمِّهٖ۔ ‘‘(صحیح بخاری :کتاب الحیض ،۳۱۸)
Narrated Anas bin Malik:The Prophet (ﷺ) said, “At every womb Allah appoints an angel who says, ‘O Lord! A drop of semen, O Lord! A clot. O Lord! A little lump of flesh.” Then if Allah wishes (to complete) its creation, the angel asks, (O Lord!) Will it be a male or female, a wretched or a blessed, and how much will his provision be? And what will his age be?’ So all that is written while the child is still in the mother’s womb.”
نَحْنُ نَتَنَازَعُ فِى الْقَدَرِ فَغَضِبَ حَتّٰی احْمَرَّ وَجْهُهٗ حَتَّى كَأَنَّمَا فُقِئَ فِىْ وَجْنَتَيْهِ الرُّمَّانُ فَقَالَ : أَبِهَذَا أُمِرْتُمْ أَمْ بِهٰذَا أُرْسِلْتُ إِلَيْكُمْ إِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ حِيْنَ تَنَازَعُوْا فِىْ هٰذَا الأَمْرِ عَزَمْتُ عَلَيْكُمْ أَلَّا تَتَنَازَعُوْا فِيْهِ(سنن ترمذی:ابواب القدر،۲۱۳۳)
Abu Hurairah narrated: The Messenger of Allah(SAW) came out to us while we were discussing about Al-Qadar. He became angry such that his face became red, as if a pomegranate was bursting through his cheeks. He said: “Is this what I ordered you to do?” – or: “Is this what I have been sent to you with? The people before you were only ruined when they differed about this matter. I order you [I order you] to not debate about it.” (Daif))
Abdullah bin Abi Mulaikah narrated that his father entered upon `A’ishah and said something to her about the Divine Decree: She said: I heard The Messenger of Allah (ﷺ) say: ‘Whoever says anything about the Divine decree will be questioned about that on the Day of Resurrection, and whoever does not say anything about it will not be questioned about it.’ Another chain with similar wording.
اُخِـرَ الْكَلَامُِ فِي الْقَدَرِ لِشِرَارِ هٰذِهِ الْأُمَّةِ (مستدرک حاکم:کتاب التفسیر،۳۷۶۵)
In another narration The Messenger of Allah (SAW) said: “That the matter of destiny has been decided for the wicked of the last days of my ummah”
The second answer is that the Prophet of Allah, may Allah bless him and grant him peace, replied to a Companion on the basis of a similar question that since you do not know what is in your destiny, so do the deeds.
The third answer is that destiny is in fact the name of the knowledge of the unseen, which Allah has written in the Preserved Tablet. Therefore, when destiny is the name of divine knowledge, the slave does not have to be compelled by it, rather, if he is in authority, then there is no question of coercion and of why, in his actions. Since Allah has made this world the abode, and has made man sovereign after creation, not merely compelled, and has commanded him to do deeds on the basis of this authority and has suspended the worldly and otherworldly consequences on his deeds. That is why while living in the world, we are commanded to do deeds, labor and wages. An example of this has been narrated by some elders. For example, two men were sitting and talking, and something happened to them. At the same time, they saw two men coming. One of them said that let us get this thing done by one of the men coming towards us. The other said, “I know them both very well and so-and-so will not do it while the other will not do it.”
He said, “How do you know that so and so will work and so and so will not do it? Do you know the unseen? He said, “I do not know the unseen, but I am aware of their temperament and nature, so both of them bet. One said that he (Zayd) will do this work, the other man said that he (Omar) will do it. This statement was written in the agreement, and a reward was fixed for the one who will actually perform the task. The newcomers Zaid and Omar were given the task, and one of them did the job, while the other apologized. One man’s writing proved correct, since Zayd did this work, he was rewarded according to the condition. The other person Omar felt humiliated and disgraced and presented the lame excuse saying: “I did not do this task because you had already written that Zaid will do it. It was obviously an unreasonable excuse, because the writing of that man did not control or end the authority of Omar, he was sovereign, not compelled.
Similar is the matter of destiny of the Almighty. While the servant has poor knowledge and poor judgment, The Almighty is the realm of the unseen. HIS knowledge is certain, strong, encompassing, and there can be no error or change.Therefore, based on Allah’s (SWT) Divine knowledge of the unseen, the Writing of HIS servant’s destiny does not render him compelled. That is why he was made responsible for his deeds in the world.
فقط واللہ اعلم بالصواب