"And create everything and appreciate it" ... Facts of fate (1)

Faith in the Qur'an is one of the pillars of the six faiths mentioned in the Book of Allah and the Sunnah of His Prophet, peace and blessings be upon him. The Qur'an, the Sunnah, the consensus of Muslims,

The concept of destiny

Destiny Language: Indicates the amount of thing. And its end and end. And the amount of power and the judiciary is also called, including the talk of intelligence, "I appreciate him and pleased me." The Almighty, by moving the dawel or settling it means energy, Allaah says: "And the one who is tempted by the one who is enlarged will be able" (al-Baqarah: 236): His energy. As fate comes in the sense of narrowing, saying the Almighty: " But if they stopped him Fdrlh" (Fajr: 16). (Al-Anbiya: 87) , that is, we will not regret it, and not as some people thought that Yunus, peace be upon him, doubted God's ability. "I thought we would not appreciate it" ie: we will not bother him.

The legitimate concept of destiny

Is the appreciation of God Almighty things in the foot, and knowledge of the Almighty that it will fall in the times of knowledge of him, and specific qualities, and writing the Almighty for that and his will and to occur according to the value of the Almighty and created it.

As for the Almighty, it is related to the unification of Godliness. The unification of divinity has been preceded by the unification of God with worship, and the unification of Godliness: the separation of God with creation, kingship and governance, and the unification of names. And the Almighty is the secret of God written, which is not known only to God Almighty, written in the Saved Table, in the Book of Mknon not seen by anyone.

Destiny in instinct ... mention of fate in the poetry of the Arabs before Islam

As for the disbelievers, they said: "Allah is what He wills and does not do." But they said: "In their disbelief and in their disbelief, He explained that if Allah wills, we will not be disobedient, and we will come to this in the will of Allaah. Indeed, the Arabs Even in the Jahiliyyah they knew that the Mnayya were written, even the infidels who were Arabs In the Jaahiliyyah, this doctrine is mentioned in what they said,

O camel, where is the escape from the dead, if my Lord is in heaven?

Tarfa bin Al-Abd said:

If I wanted my Lord I was Qais bin Khalid and if God wanted I was Amr ibn Marthad

Lapid said:

We encountered a surprise from them, and they destroyed it

And I will be aware of the praises of our ability and our destiny

This was said by Amr ibn Kulthum and Hanee bin Masood al-Shaibani in the plan of Dhi Qar, when he spoke to his people. He said to them the famous phrase: Caution is not saved from fate. And when some of these people entered Islam, their poetry naturally became part of this religion.

The strength of our Lord is the best of nafl and with the permission of Allah, Rethi and the calf

Praise be to Allah

The difference between God and Judgment

He said: There is no difference between the law and the fate, each of which is included in the meaning of the other. If the definition is given to one of them, it includes the other. Others said: No, there is a difference between the judiciary and the fate, the judiciary: is the rule of the colleges in total in eternity. As for fate: it is the judgment in the occurrence of the particles of these colleges that were estimated in the eternal, the judiciary is more comprehensive and more extensive. And some of them said: that fate: is the estimate, and the judiciary, is the detail in the sense: that fate: is the old estimate of eternal, and the elimination: is the detail of this total amount in times known to God Almighty and blessed how he wanted or created Almighty.

If both the law and the Almighty are mentioned together, the meaning of each word is one. If the two words are separated, each of them has a meaning different from the meaning of the other. The appreciation is the amount of God Almighty in eternity to be in the creation of appreciation, and this is the previous estimate on the judiciary, but the judiciary if mentioned with fate, both have one common meaning. In the opinion of the speech: that the fate and fate are not mutually exclusive, because one of them as the basis and the other building, from Ram separation between them Ram demolished the building and veto.

Indeed, there is no difference between the judiciary and the Almighty, who said the difference between the judiciary and the Almighty is a language and a term that has no evidence of the correct Sunna, especially since they all agreed that if he uttered a word of these two words, it includes the other. God knows.

Second: Evidence of the Holy Quran on the necessity of faith in the extent:

In the Book of Allaah, there are verses that indicate that things are done in the name of Allaah, and that Allaah knows things and their destiny in eternity, and that they will fall according to the extent of the Glory and Exalted be He.

Allaah says (interpretation of the meaning): "We have created everything as much as we can ."

And Allaah says (interpretation of the meaning): "The year of Allah is in those who have been exiled before, and the command of Allah has been a destiny." (Al-Ahzab, verse 38) Ie, the elimination of madhya, and the ruling of the mute, such as shadow shadow, and night allele, and paved the ground in order to confirm.

And Allaah says (interpretation of the meaning): "I have spent years in the people of Madin, and then I have come upon the measure of Moses." (Taha 40), that is, it came in accordance with God's will and will.

And the Almighty said: "We made it in the decision of McCain * to a certain extent * Vdrna Vnmk capable" ( Mursal : 21 23). That is, we have made water in a place where it is the womb, deferred to a known amount taught by God Almighty and judged by it, we have estimated that we are capable of, or: We estimated that we appreciate him we are reading, and the second reading " By emphasizing the compatibility of the verse: "From the sperm of his creation and his ability" (Abs: 19).

Allaah says (interpretation of the meaning): "And He created everything, and He gave it in appreciation." (Al-Furqan: 2): Everything that is created is a creature, and He is the creator of everything, His Lord and His God and all.

Allaah says (interpretation of the meaning): He tells the Almighty that he is the owner of everything, and that everything is easy for him to go to him, and that he has the treasures of things from all the branches, "and his house is only known to him" as he wishes and as he wants and because he has great wisdom and mercy in his servants not on the obligatory side, Same mercy.

Allaah says (interpretation of the meaning): "We have estimated among you death, and we have been rewarded with good deeds" (60: 60). The Almighty said: "And made Royce on top of it and bless it and estimated its strengths in four days, whether for those who ask" (separated: 10). The Almighty said: "From the sperm of his creation and his fate" (Abs: 19), ie: the amount of time and livelihood and work, naughty or happy. And other verses that indicate that God estimated everything.

( Peace and blessings of Allaah be upon him ) said: "Whoever does not believe in the extent that he does not accept his deeds, he does not benefit from prayer, fasting, charity or anything else. Allaah says (interpretation of the meaning ) It is organized only if he believes in the fate of God Almighty, and that everything is as much as possible, and that he believes in the whole destiny and his destiny, and that what Allah wills and what He does not want is not. There is no faith for those who do not believe in the extent, and from a lie to the extent that there is no faith or unity, as it was narrated from Ibn Abbas, may Allah be pleased with them that he said: The power of God), which unite with those who deny God's ability.

The Muslims unanimously agreed that faith must be as good and evil as it is. Al-Nawawi (may Allaah have mercy on him) said: "The peremptory evidence of the Qur'aan and Sunnah and the consensus of the Sahaabah, [Narrated by al-Nawawi on the Sahih Muslim: 1/155. Ibn Hajar said: The view of the salaf is that all things are with the appreciation of Allaah. Fath al-Baari, 11/478.

God willing, even if we are what we like, and what we like we do not have if God wills, so it is only satisfaction with this doctrine, and follow the example, and believe that everything is written, and that protects the human trauma and mental and spiritual breakdowns, The belief in the existence of God and his worth, and those who break down psychologically and who commit suicide have a spiritual vacuum and weakness in these faiths in themselves.

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