Although it is strange, the truth is that  the thinking brains have a lot of questions about this subject:

If, all the things that take place are a preordainement, an order of  Allah or  the wisdom/the reason, the cause  of Allah, then would it be correct and proper  to  take precautions against  this?

If we believe in Amantü and in the light of  this belief  if we are able to say  ‘’Whatever Allah has written will take place’’, then, in such a case we have to accept  the  concepts of sin and sawap. So, in order to open for these concepts  (in our minds) we have to think that ‘’there is a need  for the will  of  the individuals’’?

However, then  the  rule  of  the preordainement  will not be effective.

Therefore, under these conditions wouldn’t we have difficulty  in finding a place for the whole universal will?

Then, in such a case how should we evaluate the verses and the hadiths which are based on similarities, which are ambigious and which have parables in them teaching a religous lesson. As we know in these verses and the hadiths the individual’s will is made compulsory.

In addition to this how shall we solve the much argued dilemma in history  that has become manifest due to dual  thinking where there    is   the will of  the individual along with the  whole universal will.

Now, let us  try to analyse this subject in detail and try to find  concrete answers  to the above questions:

First of all, let us  mention the following point:-

It is certain that every human being has a slight  idea in his brain or in his heart regarding this subject.

The societies too have a destiny as well as the individual.  Also, all the things that seem lifeless to us (because  we cannot determine  their liveliness by our  sensory organs) have a destiny.  The mountains, the hills, the moon, the sun, the sea shores and all other  things have their own course of  destiny  which they  follow.  

To summarize, we can say that   each and every building stone of  the universe regarding its program  of existence has been formed and shaped upon the will of  the Absolute Being .  In this observation, the human being will never  be demolished and his spirit body will either pass over to the dimension of heaven or to the dimension of  hell.   We must  emphasize the point that in the process of going to heaven or hell neither the positive/negative actions of  the individual nor  his sins or good deeds (sawap)  during  his life in this world do not have any role.   In other words, the naive individual who always does good things, who does his prayers  fully, who is modest, honest, who is connected both  to his enemies and   close friends with bonds of love and affection, who does not make any differentiation among them   will not go to heaven. The idea that  such an individual will go to heaven is  a product  of   a wrong way of thinking.

However, as not a single action/ a deed  will be considered  useless,  it is certain that the deeds will determine the level that the individual will have in the afterlife. As a matter of  fact,  in the Koran al Karim  there is an explanation that says ‘’every human being will have  the returns  of his work’’ and this explanation is in relation with  the  above mentioned conditions.

The subject of destiny looks  as if  it  is resting  on the back of  a knife.  We cannot  deny the subject of destiny no matter from which angle we look at it. Also, it is  necessary that we have to examine carefully the verses and the hadiths regarding this subject.  Therefore, in this respect  accepting the presence of  a separate will of the individual would  be a mistake.  Actually, defining the Chapter of  ‘’Oneness’’ along with the many verses that can shed light on this chapter  and the  first verse in the chapter of  ‘’Ya-sin /The human being’’ are showing openly and clearly that the existence is a whole which cannot be divided into parts.

The religion  evaluates the concept of  destiny in two different meanings; the first evaluation is made  with respect  to Allah and the second is made  with respect  to the person in servitude.   With respect to Allah, the universe has come  into being by the decree ‘’be’’ and  this happenning  has been defined as  Allah’s decree that has become manifest as fate by Allah’s observation in his own divine science/knowledge.  When this decree/fate is reflected on the dimension of multiplicity it takes the name destiny/takdir.

With respect to the individual in servitude, the concept of   destiny is different.  According to the understanding of  the ordinary people this statement/program becomes fixed by the cosmic influences that the baby gets in the mother’s womb when he puts his first steps into life.

Allah’s Rasul expresses this event  by the following words: ‘’on that day an angel comes and writes down his sustenance, the time of  his death, his works, and whether he will belong to heaven (said) or hell (þaki).’’

There is another important point which should be emphasized:-

Destiny points out an action in which  the end never changes and this ultimate end is the death.  Whereas, the fate is the name given to the variations/changes found within the destiny. (These expressions are all with respect to our dimension). However,  there is not a death at the end of  an accident.  When confronted by such an event  it is recommended that the individual should pray.   The function of  the prayer is again also related to the destiny.  In other words, if,  in the destiny there will be an event which will not end up with death, then it is let to pass by  through the prayers.  However,  when the subject is death, then there will be nothing that the human being can do. Even the prayers will be useless.

Anyone who perceives the destiny will take his precautions.  As a matter of fact,  even the precaution depends on  Allah’s preordainement.

Those who are  thinking the other way round will have their places in the first raw  among the ones who cannot perceive the preordainement during   the whole history.


Istanbul, February 12th, 2004


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