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Do We Really Have Faith in The Rasul of Allah (saw)?

A chant reaches my ears from afar by Ahmet Ozhan: 

“A nip of s’renity this is… didn’t I bid thee thou cannot swallow t…”

An enlightened one once uttered these words. What is this nip of serenity that is so hard to swallow? 

Firstly, it is to have faith in the Rasul of Allah (saw), and lastly, it is to have faith in the Rasul of Allah (saw)!

Having faith in religion depends totally on having faith in the teachings of the Rasul and final Nabi of Allah, Muhammad Mustapha (saw).

I’m not talking about our “blessed and beloved prophet the exemplary figure of ethics and good virtue”! Those who live with this conjecture can go on living their life with good ethics, picking stones off the road, feeding their neighbor, etc. oblivious of the realities of the Sunnatullah…. What can I say…

I’m talking about the realities of the system that are of extremely profound importance, which the Rasul and final Nabi of Allah, Muhammad (saw) wanted us to at least believe in, even if we can’t observe and discern them.

Obviously I’m not expecting that we all come to a level of observation like that of Hadhrat Ali’s, the lion of Allah and the zenith of sainthood, who said “I’m the talking Quran” and who claimed “I won’t believe in an Allah that I can’t observe (experience)”!

But even if we can’t reach the height and supremacy of cognition let us at least stay as far away as possible from the primitiveness of denial. 

Let us at least not deny the universal realities of the system (Sunnatullah) observed by the Universal Man who has cleansed himself of all prejudice regarding race, color, language and culture differences and reached the level of the universal truths so that the door to having real faith in the Sunnatullah may be opened to us…

Let us know…

In the Quran, having faith in fate means having faith in the system and mechanism in effect within the multiverses, also known as the Sunnatullah. However, the explanations are limited by the conditions that were in effect 14 centuries ago, even though the scientific discoveries of our times fully confirm and comply with them.

Do We Really Have Faith in The Rasul of Allah (saw)?What religion refers to as fate is basically the creational system and mechanism concerning the inhabitants of the multidimensional single frame picture, the SINGLE existence called “SPIRIT” which is the reflection of the Names of Allah.

Earlier, I had talked about the observation of the Perfect Man (aka angel called Spirit and the Reality of Muhammad) and those who reach the level of self-conquering and unveiling. Imagine if the scope of your perception extended beyond the system in which you live, to other galaxies and universes, and to all other dimensions, below and above, that is, all through the levels of molecular, atomic and sub-atomic matter to the infinite levels of higher matter encompassing all of the conscious beings within every layer of existence, if we were able to perceive them all at the same time, if our brain was able to process this information and turn it into an image…..!

Imagine if we were able to directly observe everything deriving its existence from a single Source! Imagine witnessing the names of Allah manifesting themselves in amazingly wondrous ways at every instance!

And beyond that, experiencing nothingness… This is what Ahadiyyah points to! Akbariyyah, on the other hand, points to the fact that He is al-Ghani from the worlds… (The rich and independent. The One who is beyond being labeled and limited by the manifestations of His Names).

Due to our conditionings and limited database we think fate is like God’s list of decrees and commands for each individual. Whereas if we examine the teachings of the Rasul of Allah (saw) regarding fate under the light of modern science we would see that they are both referring to the same universal reality in two different ways.

The reason why fate wasn’t understood clearly or remained ambiguous to those in the past is because they employed a dualistic view, failing to see things from a point of unity. As Rumi talks about the cross-eyed pupil who saw one bottle as two bottles, the truth is, the seemingly multiple stations, domains and worlds, are all a single, indivisible Reality. They’ve been given different names according to different points of perception and the qualities they manifest at those different levels. When the brain forms its database, it does so from infancy mostly with the data it perceives through the eyes and ears. The data that enters the brain through these channels automatically forms the duality of “material and immaterial”. If the brain evolves and develops itself to later overcome this dualistic imprint and recognizes the unity of existence, it will eventually develop the ability to evaluate things from the perspective of oneness. That is, knowledge enables the brain to earn a new multiple dimensionality.

The reason why we think there are multiple or parallel realities and universes is simply because our brain isn’t developed enough to perceive this profound absolute unity due to its insufficient database. The reality is a single oneness, an indivisible reality that only seems to be many according to the perceiver. 

Just as the numerous names of Allah don’t clash or contradict with the unity of the Names as they point to the many different qualities of the One…. In the same way, what is referenced by the Dimension of the Names, the world of Lahut, the Dimension of Jabarut, the Angelic realm, the world of Nasut etc. all point to the same world, same reality.

The domain of the dhat (Absolute Self), the Dimension of the Names, the World of Acts also point to the ONE reality. 

Just as nafs (self-ego), heart, spirit, the hidden self, etc. are all the same thing and differ only according to how they are perceived and experienced. Similarly, there are consciousness levels within the cells, molecules, protons, electrons, quarks, photons, etc. comprising the different levels of a single body.

If this is understood correctly then the reality that there is only one knowledge, one will, and one power in the system and from their functions results a multidimensional single frame picture (the world of Acts, afal) can be easily recognized. Thus the reality that there is no other than the one “who manifests itself in yet another wondrous way at every instance” may be seen.

Those who don’t take a scientific approach in deciphering the metaphors used in religious text but prefer to repeat what they hear and limit everything to what they see obviously can’t go beyond a dualistic view; they’re bound to think the physical dimension is separate from the meta-physical. This is due to the lack of the understanding of unity and unfortunately they aren’t aware of the duality (shirq) 

in which they’re trapped. As if there is a separate one who is compelling and a separate one who is being compelled.

Perhaps when the sun of science has completely risen from the west the concept of unity will be comprehended correctly and it will be seen that the duality of part-whole / compeller-compelled etc. never existed in the first place. The reality of religion will be understood and the Rasul and final Nabi of Allah (saw) will be given the credit he deserves, albeit I may not see those days…

Anyway, coming back to the topic of fate in “Amantu[1]where “bil qadari” denotes the reality referenced by the letter B… Fate is embedded within the program of creation, it is not dictated by an external force.

One can’t have faith in fate if one doesn’t know what it means. He will only have faith in the word fate. For if one doesn’t know what is denoted by a word then having faith in it won’t go beyond having faith in the word alone. 

So in this light let us now explore this universal reality to which we are asked to have faith in:

No calamity befalls you on earth (on your physical body and outer world) or among yourselves (your inner world) that has not already been recorded in a book (formed in the dimension of the knowledge) before We bring it into being! Indeed, for Allah, this is easy.

We inform you of this in order that you do not despair over your losses or exult (in pride) over what We have given you, for Allah does not like the boastful and the arrogant![2]

Think! What are these verses calling our attention to? This is profound information that requires some contemplation and effort for proper discernment. It reveals the dimensionality within the single frame picture. It explains how the domain of Names are expressed in the world of acts, for those who understand…


The following verse reveals how the system is formed and executed:


Set your face (consciousness) as a Hanif (without the concept of a deity-god, without making shirq to Allah, i.e. with the consciousness of non-duality) towards the One Religion (the only system and order), the natural disposition (fitrah) of Allah (i.e. the primary system and mechanism of the brain) upon which Allah has created man. There is no change in the creation of Allah. This is the infinitely valid system (deen al-qayyim), but most people do not know.[3]

Say, “Everyone acts according to his own creation program (natural disposition; fitrah)[4]

Each servant is under the ruling of its Rabb! As confirmed by the following verse:

There is no animate being that He does not hold (program with the Name Fatir) by its forehead (brain) (i.e. subjugate to His command)... [5]

That is, the program formed by the composition of names in one’s forehead, or brain, which drives one to be a certain way, is one’s Rabb. In other words, his being is the direct result of the composition of names which is his Rabb.

The Rasul and final Nabi of Allah (saw) in whom all Muslims must believe, explains the Sunnatullah to us with the following verses:

You cannot will unless Allah wills (your will is Allah’s will)![6]

The doer of what He wills![7]

He is not questioned (called to account) for what He does![8]

While it is Allah who created you and all your doings![9]

No calamity befalls you on earth (on your physical body and outer world) or among yourselves (your inner world) that has not already been recorded in a book (formed in the dimension of the knowledge)before We bring it into being! Indeed, for Allah, this is easy.

We inform you of this in order that you do not despair over your losses or exult (in pride) over what We have given you, for Allah does not like the boastful and the arrogant![10]

There is no animate being that He does not hold (program with the Name Fatir) by its forehead (brain) (i.e. subjugate to His command)...[11]

Say, “Everyone acts according to his own creation program (natural disposition; fitrah)”[12]

Say: ‘Allah’ and let them amuse themselves in their empty discourse (their illusory world) in which they are absorbed[13]

Indeed, We have created everything with its program (qadar – fate)[14]

There are many more verses in the Quran regarding this topic, however let us suffice with this much for now and take a look at some of the hadith from the Sahih Muslim collection, the section called, “Book of Destiny”:


Abu al-Aswad reported that 'Imran b Husain asked him:

What is your view, what the people do today in the world, and strive for, is it something decreed and preordained for them or will their fate in the Hereafter be determined by the fact that their Rasuls and Nabis brought them teachings which they did not act upon? 

I said: Of course, it is something that is predetermined for them and preordained for them. 

He (further) said: Then, would it not be an injustice (to punish them)?

I felt greatly disturbed upon hearing this, and said: Everything is created by Allah and lies in His Power. He is not questioned (called to account) for what He does! But they will be questioned (they will live the consequences of their actions)![15]Thereupon he said to me: May Allah have mercy upon you, I did not mean to ask you but for testing your intelligence. 


Two men of the tribe of Muzaina came to Allah's Rasul (saw) and said: Allah's Rasul, what is your opinion regarding the things people do in the world and strive for, is it something decreed and preordained for them and will their fate in the Hereafter be determined by the fact that their Rasuls and Nabis brought them teachings which they did not act upon and thus be deserving of punishment? Thereupon, he said: Of course, it happens as it is decreed by destiny and as it has been preordained for them, and this view is confirmed by this verse from the Book of Allah, the Aziz and Jalil:

By the self (the individual consciousness; identity) and the One who proportioned it (formed the brain);

Then inspired it as to what will lead it astray from the Truth and the system, and how to protect itself...”[16]


Jabir reported that Suraqa b. Malik b. Ju'shuin came and said:

“Allah's Rasul, explain our religion to us in a way as if we have been created just now. Whatever deeds we do today, is it because of the fact that the pens have dried (after recording them) and the destinies have began to operate or will they be determined by what we encounter in the future?” Thereupon he said: “The pens have dried and destinies have begun to operate”. Suraqa b. Malik said: “If it is so, then what is the use of doing good deeds?” Zuhair explained: Then Abu Zubair said something but I could not understand it and I asked, “What did he say?” Thereupon he said: “Act, for everyone is facilitated in what he intends to do.”


On the authority of Abu Abdul Rahmaan Abdullah ibn Masood (may Allah be pleased with him) who said: The Rasul of Allah (saw) the most truthful, narrated to us: Verily, each of you is brought together in his mother’s womb for forty days in the form of a drop of fluid. Then it becomes a clinging object for a similar period. Thereafter, it is a lump looking like it has been chewed for a similar period. The angel is then sent to him and he breathes into him the spirit. He is also commanded to issue four decrees: to record his sustenance, his life span, his deeds and whether he will be of the unfortunate [destined for Hell] or the fortunate [destined for Paradise]. I swear by Allah, besides whom there is no God, certainly one of you will perform the deeds of the people of Paradise until there is between him and Paradise only an arm’s length, and then what has been recorded will overtake him and he shall perform the deeds of the people of Hell and enter it. And, certainly, one of you will definitely perform the acts of the people of Hell until there is not between him and Hell except an arm’s length and then what has been recorded for him will overtake him and he shall perform the deeds of the people of Paradise and enter it.”


Abdullah (b. Mas'ud) reported that Allah's Rasul (saw) who is the most truthful and to whom the truth alone is revealed:

The constituents of one of you are collected for forty days in his mother's womb in the form of blood, after which it becomes a clot of blood in another period of forty days. Then it becomes a lump of flesh and forty days later Allah sends His angel to it with instructions concerning four things, so the angel writes down his livelihood, his death, his deeds, his fortune and misfortune. By Him, besides Whom there is no god, that one amongst you acts like the people deserving Paradise until between him and Paradise there remains but the distance of a cubit, when suddenly the writing of destiny overcomes him and he begins to act like the denizens of Hell and thus enters Hell, and another one acts in the way of the denizens of Hell, until there remains between him and Hell a distance of a cubit that the writing of destiny overcomes him and then he begins to act like the people of Paradise and enters Paradise.


Anas b. Malik reported directly from Allah's Rasul (saw) that he said:

Allah, the Aziz and Jalil, has appointed an angel as the caretaker of the womb, and he would say: “My Rabb, it is now a drop of semen; my Rabb, it is now a clot of blood; my Rabb, it has now become a lump of flesh”. And when Allah decides to give it a final shape, the angel says: “My Rabb, would it be male or female and would he be an evil or a good person? What about his livelihood and his age?” And it is all written while he is in the womb of his mother.


Ali (ra) reported:

We were in a funeral in the graveyard of Gharqad when Allah's Rasul (saw) came to us and we sat around him. He had a stick with him. He lowered his head and began to scratch the earth with his stick, and then said: There is not one amongst you to whom a seat in Paradise or Hell has not been allotted and about whom it has not been written down whether he would be an evil person or a blessed person. A person said: Allah's Rasul, should we not then depend upon our destiny and abandon our deeds? Thereupon he said: Acts of everyone will be facilitated towards that which has been created for him so that whoever belongs to the company of the blessed will have good works made easier for him and whoever belongs to the unfortunate ones will have evil acts made easier for him. He then recited this verse (from the Qur'an): 

"He who gives (both of himself, i.e. his constructed identity, and from himself, i.e. from that which is valuable for him) and protects himself,

And believes in (confirms) the Most Beautiful (Names) (to be his essential reality),

We will ease him towards ease.

But as for he who withholds and considers himself free of need (for purification and protection),

And denies the Most Beautiful (to be his essential reality),

We will ease him toward the most difficult (to a life veiled from the knowledge of the reality and the Sunnatullah)!"[17]


Imran b. Husain repotted that it was said to Allah's Rasul (saw):

Has there been drawn a distinction between the people of Paradise and the denizens of hell? He said: Yes. It was again asked: If it is so, then what is the use of doing good deeds? Thereupon he said: Everyone is facilitated in what has been created for him.


Abu Huraira reported Allah's Rasul (saw) as saying:

Verily, a person performs deeds for a long time like the deeds of the people of Paradise. Then his deeds are terminated like the deeds of the people of Hell and, verily, a person performs deeds like the denizens of Fire for a long time, but then this deed are ultimately followed by the deeds of the people of Paradise.


Sahl b. Sa'd reported it from Allah's Rasul (saw)that there are some people who perform deeds like the deeds of the people of Paradise but they end up amongst the dwellers of Hell and a some act apparently like the people of Hell, but (in fact) they end up among the dwellers of Paradise.

Do We Really Have Faith in The Rasul of Allah (saw)? Tawus reported:

I found some Companions of Allah's Rasul (saw) saying: Everything is by measure. And he further said: I heard Abdullah b. 'Umar saying: There is a measure for everything-even for incapacity and-capability.


Abu Huraira reported Allah's Rasul (saw) as saying. Allah fixed the very portion of adultery which a man will indulge in. There would be no escape from it. The adultery of the eye is the lustful look and the adultery of the ears is listening to voluptuous speech and the adultery of the tongue is licentious speech and the adultery of the hand is the lustful grip and the adultery of the feet is to walk to the place where he intends to commit adultery and the heart yearns and desires that which the person may or may not put into action.


Ubayy b. Ka'b reported that Allah’s Rasul (saw) said:

The young man whom Khidir killed was a non-believer by his very nature and had he survived he would have involved his parents in defiance and unbelief.


'A'isha, the mother of the believers, reported: A child died and I said,

“There is happiness for this child who is a bird from amongst the birds of Paradise.” Thereupon Allah's Rasul (saw) said: “Don't you know that Allah created the Paradise and He created the Hell and He also created their dwellers?” 


'A'isha, the mother of the believers, saidthat Allah's Rasul (saw) was called to lead the funeral prayer of a child of the Ansar. I said:Allah's Rasul, there is happiness for this child who is a bird from the birds of Paradise for it committed no sin nor has he reached the age when one can commit sin”. He said: “A'isha, it may also be otherwise, because Allah created for Paradise those who are fit for it while they were yet in their father's loins and created for Hell those who are to go to Hell. He created them for Hell while they were yet in their father's loins.”


Abu Huraira reported Allah's Rasul (saw) as saying:

There was an argument between Adam and Moses (peace be upon both of them) in the presence of their Rabb. Adam came the better of Moses. Moses said: “Are you that Adam whom Allah created with His Hand and breathed into him His sprit, and commanded angels to fall in prostration before him and He made you live in Paradise with comfort and ease. Then you caused the people to descend to earth because of your lapse?” Adam said: “Are you that Moses whom Allah selected as His Rasul and for His conversation and conferred upon you the tablets, in which everything was clearly explained and granted you the audience in order to have confidential talk with you. What is your opinion, how long ago was the Torah written before I was created?” Moses said: “Forty years before”. Adam said: “Did you not see these words: ‘Adam committed an error and he was enticed to (do so)’?” Moses said: “Yes”. Whereupon, Adam said: “Do you then blame me for an act which Allah had ordained for me forty years before He created me?” Allah's Rasul saw said: “This is how Adam came the better of Moses.”


Abdullah b. 'Amr b. al-'As reported:

I heard Allah's Rasul (saw) saying: Allah ordained the measures (fate) of the creation fifty thousand years before He created the heavens and the earth.


Abu Huraira reported Allah's Rasul (saw) as saying:

A strong believer is better and is more lovable to Allah than a weak believer, and there is good in everyone, (but) cherish that which gives you benefit (in the Hereafter) and seek help from Allah and do not lose heart, and if anything in the form of trouble comes to you, don't say: If I had not done that, it would not have happened so and so, but say: Allah did what He had ordained to do, for your" if" opens the (gate) for the Satan.


Asim bin 'Ubaidullah said:

I heard Salim bin 'Abdullah narrating a Hadith from his father who said: "'Umar said : "O Rasul of Allah! Do you see what we do as a new matter or as a matter already concluded?” He (saw) said: “ O Ibn Al-Khattab! It is a matter already concluded. For everyone is suited for that for which he is created. As for one who is among the fortunate, then he works for happiness, and as for the one who is among the unfortunate, then he works for his misery.” 


Salman (ra) narrated that the Rasul of Allah (saw) said:

"Nothing turns back the Decree except supplication, and nothing increases the life-span except righteousness."


Abu Hizam (ra) narrated: 

A man came and asked the Rasul of Allah (saw): Do the readings we do, the medicine we take and the diets we do have any effect in healing the sick despite what Allah has preordained for them?

He (saw) said: They are also a part of the fate of Allah. The son of Adam comes to life with ninety-nine chances of death. If he can overcome them all he will eventually become old and die of old age.


Ali (ra) narrated that the Rasul of Allah (saw) said:

A servant of Allah shall not have true faith until he has faith in four things: The word of testimony  (Lailaha illa Allah), that I am the Rasul of Allah whom He sent with the Truth, death and resurrection after death, and in fate (Al-Qadar).


Jabir bin 'Abdullah narrated that the Rasul of Allah (saw) said:

“A servant (of Allah) shall not have faith until he has faith in Al-Qadar, whether good or bad, such that he knows that what struck him would not have missed him, and that what missed him would not have struck him."


Abdullah bin Amr narrated:

"The Rasul of Allah (saw) came out to us with two books in his hand. And he said: 'Do you know what these two books are?' We said: 'No, O Rasul of Allah! Unless you inform us.' He said about the one in his right hand: 'This is a book from the Rabb of the worlds, in it are the names of the people of Paradise, and the names of their fathers and their tribes. Then there is a summary at the end of them, there being no addition to them nor deduction from them forever.' Then he said about the one in his left hand: 'This is a book from the Rabb of the worlds, in it are the names of the people of Fire, and the name of their fathers and their tribes. Then there is a summary at the end of them, there being no addition to them nor deduction from them forever.' The companions said: 'So why work O Rasul of Allah! Since the matter is already decided and over?' He said: 'Seek to do what is right and draw nearer, for indeed the inhabitants of Paradise, shall have their work sealed off with the deeds of the people of Paradise. And indeed the inhabitant of Fire, shall have their work sealed off with the deeds of the people of Fire.' Then the Rasul of Allah motioned with his hands, casting them down and said: 'Your Rabb has finished with the servants, a group in Paradise, and a group in the Blazing Fire.'”


Ibn Mas'ud narrated:

"The Rasul of Allah (saw) stood among us and said: 'One thing does not infect another.' So a Bedouin asked: 'O Rasul of Allah! If a camel gets mangy glands and we leave it at the resting place of camels, wont all of the other camels get mange?' The Rasul of Allah (saw) said: 'Who caused the first one to get mange? There is no 'Adwa nor safar (no disease is conveyed from the sick to the healthy without the permission of Allah) Allah created every soul and determined its life, its provision, and its afflictions.'"


Abu Hurairah (ra) narrated
that the Rasul of Allah (saw) said: Nobody can enter paradise through their good deeds or prayers. Thereupon his companions asked ,”Not even you o Rasul of Allah?” “Not even me!” said the Rasul of Allah, “I shall only enter paradise through the mercy of Allah. So stay away from going to extremes in your work and worship.”


Abdullah ibn Amr reported:The Rasul of Allah (saw) said, “Verily, Allah Almighty created his creation in darkness and he cast over them his light. Whoever is touched by that light is guided, and whoever misses it is astray. Thus, I say the pens have been dried upon the knowledge of Allah.”


Zaid bin Thabit narrates:“I heard the Rasul of Allah (saw) say: If Allah were to punish the inhabitants of His heavens and of His earth, he would do so and He would not be unjust towards them. And if He were to have mercy on them, His mercy would be better for them than their own deeds. If you had the equivalent of Mount Uhud which you spent in the cause of Allah, that would not be accepted from you until you believed in the Divine Decree and that whatever has befallen you, could not have passed you by; and whatever has passed you by, could not have befallen you; and that if you were to die believing anything other than this, you would enter Hell.”


I hope these verses from the Quran and Hadith from the collection called Qutubu Sittah will help you gain a greater perspective on the matter.

These are the universal truths to which the Rasul and Nabi of Allah (saw) invited us to have faith in. I hope we may be of the grateful who are able to duly evaluate and not of the ungrateful ones.

Every one will inescapably and inevitably face the consequences of their actions. This is the unalterable law of the Sunnatullah. 


FAQ Regarding the topic of fate:


Question 1:

Since my fate has already been predetermined and since “what will be will be and what won’t be can’t ever be” then what’s the point in doing anything at all?

Answer 1:

If not doing anything at all is a part of your fate then you may certainly go ahead and not do anything. Bu if you’re destined to do something then it will be eased for you and you will inevitably be drawn to doing it.


Question 2:

If Allah has determined for me to go to hell and has eased the deeds of hell for me then what’s my fault?

Answer 2:

The sovereign One may administer His sovereignty however he likes. Just as you assume the right to manage your possessions however you like and should you be prevented from doing so you would complain that your rights are being breached, Allah the Absolute owner and creator of the universe has the right to do as he wills, however he wills, without any conditions.


Question 3:

Isn’t this then an act of compelling?

Answer 3:

A: Allah is al-Jabbar. The compeller; the One whose will is compelling. The corporeal worlds (engendered existence) are compelled to comply with His demands! There is no room for refusal. This ‘jabr’ (compelling) quality will inevitably express itself and apply its laws through the essence of beings. 

B: In reality and from the point of non-duality, since you don’t have an actual existence, this view is rendered invalid at the onset. You’re comprised of a name, an assumed existence, a constructed identity, made up of the five senses, a relative being. In respect of your cells you’re a big cellular mass, in respect of light you’re an illuminant being comprising all sorts of colors, in respect of your brain you’re a cosmic being programmed to output a specific function, and yet in respect of your essential reality you comprise all of the qualities of the universe!


Question 4:

If I don’t have a separate existence and I don’t actually exist then why is there a place called hell, why should I be subject to suffering?

Answer 4:

This is true for now too yet you’re constantly being subject to different forms of suffering. Just as you burn and suffer in this life the same form of burning and suffering will be in effect in the life after.


Question 5:

If my fate is predetermined then I’m not going to perform any of the spiritual practices. If I’m fated to go to hell I’ll go to hell and if I’m fated to go to heaven I’ll go to heaven anyway.

Answer 5:

If Allah has created one for heaven he will facilitate him to do the deeds of the people of heaven and if he has created him for hell then he will ease the deeds of the inhabitant of hell. Whatever you’re created for that will become easy for you anyway. You will most certainly and inescapably live the consequences of your actions.


Question 6:

Prayer can prevent misfortune. Isn’t this changingfate?

Answer 6:

That prayer is also a part of ones fate.


Question 7:

Do I not have a personal will then?

Answer 7:

A: Nowhere in the Quran or any of the hadiths the phrase “personal will” is mentioned.

B: Since the whole of existence is no other than His existence, His Absolute Will is in effect in every iota of existence. If He wills to lift the veil that covers your foresight (basirah) you will see that everything you think you own is owned by the One. One’s personal will is nothing other than the Absolute will guised as a person’s will. There is no “person” in essence so how can there be a personal will? The universe is a non-dual single being.


Question 8:

So then all my inadequacies and shortcomings belong to him too?

Answer 8:

All of your qualities and attributes pertain to the relative assumed existence; they too are relative and illusory. In reality, neither you nor your attributes have a separate existence, and nothing in this infinite being is inadequate or faulty.


Question 9:

Well how about some of the simple primitive things in the universe? Do they also pertain to the One?

Answer 9:

For the eye that perceives primitiveness they don’t pertain to the One. For the eyes with foresight and insight these things are redundant and invalid anyway, since their brains do not depend on their eyesight. They have risen from the level of having their thoughts determined by their eyes to having their sight determined by their thoughts. They have reached the station of selflessness.


Question 10:

I don’t understand most of the things you say, but I don’t want to deny them either. What do you advise me to do?

Answer 10:

Acquire knowledge! Don’t ever stop researching and acquiring knowledge. Always seek knowledge from its source. Knowledge will not be lost until the time of Doomsday. Apply the teachings of the Rasul of Allah (saw) and research into their wisdom. If Allah has willed good for someone He will ease the understanding of religion for him. Always seek wisdom. Don’t waist your time with idle talk and gossip.


Question 11:

Researching and seeking knowledge isn’t for me. I find it difficult to apply these things. 

Answer 11:

Then just do as the Rasul says and don’t prevent others from doing so.


Question 12:

If I’m predestined to have knowledge then even if I don’t actively acquire it will it not come to me?

Answer 12:

Everything is linked to a cause. If you’re predestined for an effect the cause will also be given to you. But if you’re not then the cause will seem too difficult for you.


Question 13:

Some verses and hadith talk about how we will experience the consequences of our own actions, whether this is a reward or a deprivation. Doesn’t this denote that we have a will to do or not do these things?

Answer 13:

The person will reach the results of the actions that he engages in. Positive or negative. However, his actions are not independent of the Absolute One’s predetermination. 


Question 14:

So I will definitely reach the results of whatever I do?

Answer 14:

You will be facilitated to do the actions that will lead you to the results of the thing for which you have been predestined!

 Ahmed Hulusi

8 April 2007

[1]Comprises the six fundamentals of belief in Islam. It consists of belief in Allah, His angels, His books, His Rasuls, Doomsday [life after death] and destiny [qadar], that all good and evil are from Allah.

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