Third Topic

The question: If murder is created by Allah, why is a person called a murderer?

The answer: According to the grammatical rules of Arabic, the ism-i fāilThe active participle; a grammatical form denoting the one who performs or possesses the action expressed by a verb., the active participle or agent, is derived from an infinitive verb, that is, from a relative matter, and not from the result that comes into existence through that verb. In this context, the infinitive verb, killing, is our kasbThe human inclination or choice by which a person directs his will toward an action, thereby becoming responsible for it., and therefore we are called the murderer. The result of the infinitive verb, death, is created by Allah. That which implies responsibility and accountability is not derived from the created result, but from the infinitive verb itself.

The seventh way: Man’s free will and freedom of choice are weak and only an amr-i itibārīA conceptual or relative construct that has no independent external reality but is accepted for practical purposes, such as a meter or other units of measurement.. Nevertheless, Allah, the Absolute All-Wise, has made this weak free will a simple condition for the relation of His absolute and all-encompassing will. It is as though He says: “O My servant, whichever path you choose with your free will, I will lead you on that path. Therefore, the responsibility rests with you.”

To clarify this, a comparison, though limited:

Suppose you carry a weak child on your shoulders and say to him: “Wherever you want to go, I will take you there.” If that child chooses to go up a high mountain and you take him there, and he then suffers from the cold or falls, you would rightly rebuke him and say: “You wanted this yourself.”

In the same way, Allah, the Ruler of all rulers, makes the extremely weak human will a simple condition and lets His absolute will relate to it.

O man! In your hand is an extremely weak will, yet it has a long reach in sins and destruction, and an extremely short reach in good deeds. Place supplication in one hand of your will, so that your hand may reach Paradise, which is a fruit of the chain of good deeds, and stretch toward eternal happiness, which blooms like a flower on that chain. Place the prayer for forgiveness in the other hand of your will, so that your hand remains short in committing sins and cannot reach the Zaqqūm TreeA tree in Hell with poisonous fruits. of Hell, which is a fruit of sins, which themselves form the cursed tree.

In short, just as supplication and reliance on Allah strengthen the inclination toward good, so seeking forgiveness and showing repentance weaken the inclination toward evil and break its influence.

Third Topic

Belief in QadarDivine decree; Allah’s pre-eternal knowledge, determination, and measure of all things and events., Divine Determining, is one of the pillars of faith. In other words: “Everything occurs by Allah’s determining.” The proofs for QadarDivine decree; Allah’s pre-eternal knowledge, determination, and measure of all things and events. are too numerous to count. Through an introduction, we shall show in a simple and clear way how powerful and extensive this pillar of faith is.

Introduction

Many verses in the Qur’an, such as

وَلاَ رَطْبٍ وَلاَ يَابِسٍ اِلاَّ فِى كِتَابٍ مُبِينٍThere is nothing moist or dry except that it is recorded in a clear Book. – The Quran 6:59

explicitly declare that everything is recorded, both before and after its existence. Moreover, the verses of the universe, which is like a great book of Allah’s power, confirm this Qur’anic declaration. For the order, measure, balance, design, adornment, and distinction in creation, which function as the verses of this book, all testify to this truth.