Praise be to Allaah.
Some sinners and some who fall short (in religious
commitment) make excuses for their shortcomings and sins by saying that
Allaah is the One Who has decreed this for them, so they should not be
blamed for it.
What they say is not correct under any circumstances. There
can be no doubt that belief in al-qadar is no excuse for failing to do
obligatory duties or committing sins, according to the consensus of the
Muslims and all those who are wise.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him)
said: “No one has the right to make excuses for sin by referring to
al-qadar, according to the consensus of the Muslims and the followers of
other religions, and all those who are wise. If this were acceptable, then
anyone could do whatever crosses his mind of murder, seizing people’s wealth
and any kind of spreading mischief in the land, and quote al-qadar as his
excuse. If a person who quotes al-qadar as an excuse were attacked by
another person who also quoted al-qadar as an excuse for that, he would not
accept that, and thus he would contradict himself, which in itself is proof
that that this logic is false. So using al-qadar as an excuse is cleared
flawed, as is obvious to anyone who has any common sense. Majmoo’
Both the texts of sharee’ah and common sense indicate that it
is invalid to give al-qadar as an excuse for committing sin or not doing
The evidence of sharee’ah includes the following:
1 – The verse in which Allaah says (interpretation of the
“Those who took partners
(in worship) with Allaah will say: ‘If Allaah had willed, we would not have
taken partners (in worship) with Him, nor would our fathers, and we would
not have forbidden anything (against His Will).’ Likewise belied those who
were before them, (they argued falsely with Allaah’s Messengers), till they
tasted Our Wrath. Say: ‘Have you any knowledge (proof) that you can produce
before us? Verily, you follow nothing but guess and you do nothing but lie’”
These mushrikoon quoted al-qadar as an excuse for their
shirk, but if their excuse had been valid Allaah would not have caused them
to taste His Wrath. Whoever gives al-qadar as an excuse for sin and shameful
behaviour might as well justify the ways of the kuffaar and attribute
injustice to Allaah as well – exalted be Allaah far above that.
2 – Allaah says (interpretation of the meaning):
“Messengers as bearers
of good news as well as of warning in order that mankind should have no plea
against Allaah after the (coming of) Messengers. And Allaah is Ever
If al-qadar were an acceptable excuse for committing sin,
definitive proof would not have been established by the sending of the
Messengers, and indeed there would have been no point in sending the
3 –Allaah issues commands and prohibitions to His slaves, but
He does not burden them with more than they can bear:
“So keep your duty to Allaah and fear Him as much as you
“Allaah burdens not a person beyond his scope”
If a person were forced
to do things, he would be obliged to do things over which he had no control
and this is not right. Hence whatever wrongs he commits due to ignorance or
being compelled to do them, there is no sin on him for that, because he has
an excuse. If this excuse (of al-qadar) were valid, then there would be no
difference between one who is forced to do something, one who is ignorant
and one who does it deliberately. But what is in fact known from real life
and basic common sense, is that there is a great difference between them.
4 – Al-qadar is something secret and concealed which no one
in creation knows until it has come to pass. When a person does something,
his will precedes his action, so his will to do it is not based on knowledge
of the decree of Allaah. So his claim that Allaah has decreed that he should
do such and such is a false claim, because it is a claim to have knowledge
of the unseen, but no one knows the unseen except Allaah. So this argument
is flawed, because no man can base his evidence on something of which he
5 – Quoting al-qadar as an excuse for sin implies that the
laws of Allaah are pointless and that the reckoning, resurrection, and
reward and punishment will not happen.
6 – If al-qadar were a valid excuse for sin, the people of
Hell would have used it, when they see the punishment and realize that they
are going to fall into it and when the angels start to rebuke them. But in
fact they do not use it as an excuse, rather they say – as Allaah tells us
(interpretation of the meaning) –
“ ‘Our Lord! Respite us for a little while, we will answer
Your Call and follow the Messengers!’”
“ ‘Our Lord! Our wretchedness overcame us’”
“ ‘Had we but listened or used our intelligence, we would
not have been among the dwellers of the blazing Fire!’”
“We were not of those who used to offer the Salaah
If al-qadar were a
justifiable excuse for sin, they would use it, for they are in the most
desperate need of an excuse that would save them from the Fire of Hell.
7 – If al-qadar were a valid excuse for sin, it would have
been an excuse for Iblees who said:
“ ‘Because You have sent me astray, surely, I will sit in
wait against them (human beings) on Your straight path’”
[al-A’raaf 7:16 – interpretation of the meaning]
And Pharaoh the enemy of Allaah would have been equal with
Moosa, the one with whom Allaah spoke.
8 – Another point that refutes this argument and demonstrates
it to be invalid, is the fact that we see how people are keen to get what
benefits them in this world. You never see anyone who ignores worldly things
that are good for him and doing things that harm him on the grounds that
this is what Allaah has decreed. Why would anyone turn away from that which
will benefit him in spiritual terms and turn to that which will harm him,
and then claim that this is what Allaah has decreed for him?
I will give some examples which will clarify that for you: if
a person wants to travel to some country, and there are two routes to this
country, one of which is safe and secure, and the other is remote and
dangerous, with the risk of murder and robbery, which route will he take?
Undoubtedly he will take the first route. So why, with regard
to the Hereafter, does he not take the road to Paradise and avoid the road
9 – Another point that may be used to refute the one who
quotes al-qadar as evidence, is to follow his own line of reasoning and tell
him: “Do not get married, and if Allaah has decreed that you should have a
son, you will have one, otherwise you will never have a child. Do not eat or
drink, and if Allaah has decreed that you should be satisfied, that will
happen, otherwise it will never happen. If a wild animal attacks you, do not
run away from it, and if Allaah has decreed that you should be saved, then
you will be, and if He has not decreed that you will be saved, running away
will not help you. If you fall sick, do not seek treatment, and if Allaah
has decreed that you will recover then you will do so, but if He has not
then medicine will never help you.”
Will he agree with such comments or not? If he agrees with
us, then we will know that his reasoning is not sound. If he disagrees with
us, we will know that what he says and the excuses he gives are not valid.
10 – The one who quotes al-qadar as an excuse for sin is
likening himself to the insane and minors, who are not accountable and will
not be taken to task, but if he were to be treated as they are in this world
he would not accept that.
11- If we accept this excuse, there would be no need to pray
for forgiveness, or repent, or make du’aa’, or strive in jihad, or enjoin
what is good and forbid what is evil.
12 – If al-qadar were an excuse for shameful behaviour and
sin, then there would be anarchy and chaos. There would be no need for
hudood and ta’zeer punishments, or other types of penalties, because the
wrongdoer would be able to quote al-qadar as an excuse and we would not need
to punish wrongdoers and bandits or to have courts and a judiciary system,
because everything that happens happens only by the decree of Allaah. But no
wise man would say such a thing.
13 – The one who gives al-qadar as an excuse says: We will
not be taken to task, because Allaah has decreed this for us, and how can we
be taken to task for something that has been decreed for us?
We say to him: We will not be taken to task for that which
has already been decreed for us, but we will be taken to task for what we do
and earn. We are not commanded to do that which Allaah has decreed for us,
rather we are commanded to do that which is enjoined upon us. There is a
difference between what Allaah wills for us and what He wants from us. What
He wills for us He has kept secret, but what He wants from us He has
commanded us to do.
The fact that Allaah knows what we will do from eternity and
has written that down is not an excuse, because His all-encompassing
knowledge means that He knows what His creation will do, but that does not
imply any kind of compulsion. By way of example – and for Allaah is the
highest description (cf al-Nahl 16:60) – if a teacher knows that one of his
students will not make the grade this year because he is too careless and
lazy, then this student fails just as the teacher knew he would, would any
wise person say that the teacher forced him to fail, or would the student
have any right to say “I did not succeed because this teacher knew that I
would never succeed”?!
In conclusion, quoting al-qadar as an excuse for committing
sin or for not doing obligatory duties is a false excuse, according to
sharee’ah, common sense and reality.
It is worth pointing out that many of those who use this
excuse do not do so out of conviction and faith, rather they base their
argument on whims and desires and stubbornness. Hence one of the scholars
said to one such person: “When it comes to obedience you are a Qadari and
when it comes to sin you are a Jabari; whatever school of thought suits your
whims and desires, you follow it.” (Majmoo’ al-Fataawa, 8/107). In
other words, when he did an act of worship or obedience he attributed it to
himself and denied that Allaah had decreed that, but when he committed a sin
he quoted al-qadar as an excuse.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him)
said of those who quote al-qadar as an excuse: If these people persist in
this belief they will be worse kaafirs than the Jews and Christians. (Majmoo’
Based on this, there is no justification for a person to
quote al-qadar as an excuse for his faults and sins.
Rather al-qadar may be invoked when calamities befall a
person such as poverty and sickness, loss of a loved one, destruction of
crops, loss of wealth, accidental killing, and so on. This is a sign of full
acceptance of Allaah as one’s Lord. In this case referring to al-qadar is
only valid when it has to do with calamities, not faults. The fortunate one
is the one who seeks forgiveness for faults and is patient in the face of
calamity, as Allaah says (interpretation of the meaning):
“So be patient (O Muhammad). Verily, the Promise of Allaah
is true, and ask forgiveness for your fault”
The doomed one is the one
who panics at the time of calamity and quotes al-qadar as an excuse for
The following example will help to explain this further: if a
man is speeding in his car and fails to drive safely and causes an accident,
then he is blamed for that and called to account, and he gives al-qadar as
an excuse, that excuse will not be accepted from him, whereas if a person’s
car is struck whilst stationary, and another person blames him and he
responds by refering to al-qadar, this will be acceptable, unless he was
parked in the wrong place.
The point is that whatever a person does and whatever choices
he makes cannot be excused by referring to al-qadar, but whatever is beyond
his will and control may correctly be attributed to al-qadar.
Hence Adam and Moosa (peace be upon them) disputed, as is
described in the hadeeth of the Prophet (peace and blessings of Allaah
be upon him) who said: “Adam and Moosa disputed. Moosa said to him: ‘You are
Adam whose sin caused you to be expelled [?] from Paradise.’ Adam said to
him: ‘You are Moosa whom Allaah chose to convey His message and to speak to;
are you blaming me for something that Allaah decreed for me before I was
created?’ So Adam won the argument with Moosa.”
Narrated by Muslim, 2652.
Adam (peace be upon him) did not quote al-qadar as an excuse
for his sin as may be imagined by those who do not think about the meaning
of the hadeeth, and Moosa (peace be upon him) did not blame Adam for his
sin, because he knew that Adam had asked his Lord for forgiveness and
repented, and his Lord had accepted his repentance and guided him, and the
one who repents from sin like one who did not sin.
If Moosa had blamed Adam for his sin, he would have replied:
“I sinned but then I repented, and Allaah accepted my repentance,” or he
would have said: “You, O Moosa, also killed a soul, and you threw down the
Tablets,” and so on. Rather Moosa referred to the calamity and Adam
responded by referring to al-qadar. See al-Ihtijaaj bi’l-Qadar by
Shaykh al-Islam Ibn Taymiyah, 18-22.
Whatever calamities are divinely decreed, we must accept
them, for that is part of full acceptance of Allaah as one’s Lord. With
regard to sins, no one has the right to sin; if he does commit sin then he
has to seek forgiveness and repent, so he should repent from sin and be
patient in the face of calamity.” Sharh al-Tahhaawiyyah, 147.
Some of the scholars said
that one of those who are justified in referring to al-qadar as an excuse is
the one who repents from sin, so if anyone blames him for a sin from which
he has repented, he may refer to al-qadar in this case.
If it is said to one who
has repented: “Why did you do such and such?” and he responds by saying,
“That happened by the will and decree of Allaah, but I have repented and
asked forgiveness,” this excuse is acceptable in his case, because in his
case the sin is like a calamity that befell him, and he did not quote
al-qadar as an excuse for his negligence, rather he is referring to the
calamity that befell him, which is disobedience towards Allaah. Undoubtedly
sin is a kind of calamity, and he is referring to al-qadar after the sin
took place, and he is admitting his sin. So no one has the right to condemn
the one who has repented from sin. What matters is how a person ends up, not
the shortcomings that he may commit in the beginning.
And Allaah knows best.
See A’laam al-Sunnah al-Manshoorah,
147; al-Qada’ wa’l-Qadar fi Daw’ il-Kitaab wa’l-Sunnah by Shaykh Dr.
‘Abd al-Rahmaan al-Mahmoud; al-Eemaan bi’l-Qada’ wa’l-Qadar by Shaykh
Muhammad al-Hamd; and the summary by al-Shaykh Sulaymaan al-Khuraashi of the
belief of Ahl al-Sunnah in al-Qadar as discussed in his book Turki’l-Hamd fi
Meezaan Ahl al-Sunnah.