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.
