The Lantern of Guidance
Chapter 1 Section 4
Creation of People’s Deeds
Allah Almighty has said:
“But Allah has created you and your
handwork! (Abraham’s
words to idol worshipers)" (Koran [37:96])
The consensus amongst the Sufi
Nation is that not only Allah
created the physical aspects of the people but also created their deeds
and
actions as well. No individual has the ability to take part in any
action
unless by Its emanation of power. The seeker has no will power nor
élan towards
anything (object or desire) except upon Its foundation of creation and
origination, “But ye will not, except
as Allah wills” (Koran [76:30]). The
created being is not the origin of its own actions; rather its actions
though a
subsidiary of its creation derived not from itself (but from the
Creator).
Therefore no matter what transpires of actions by a Being, good evil
belief
disbelief obedience or deviation, collectively all are exclusively
under the
jurisdiction of the Divine Fate & Decree (Qadhaa & Qadar).
There is
none whose actions or authority can impact It and vehemently Its
far-reaching
authority penetrates the depth of all things indiscriminately firmly
and
constantly, “It cannot be questioned
for Its acts, but they will be questioned
(for theirs)”. (Koran [21:23])
If you question: Since all
deeds are Its creation then how
can there be a final judgment? We, the unisonous Sufi Nation shall
reply: This
error and doubt is found because you compare the way and manner of
actions of
the Lord with that of the people! Since if this was applied to the
slave under
his owner’s complete control and was subjected by his owner to judgment
of his
unintentional actions, he (the slave owner) will be called unjust. If
you wish
for the veil of doubt and confusion to be removed stay afar from this
comparison and know that the existence of the slave is the dominion of
the
Creator and no matter what It does in Its kingdom is appropriate and
correct.
Its Highness and Mighty Greatness though infinitely graceful (Latif)
courteous
and Its essence excessively endows gifts and favors (Fadhl), It is also
the
conquering subjugating Subduer (Qah-har) whilst just fair and equitable
(‘Aadel).
Relative to Azal (Causeless
Sempiternity) both gracefulness
(Lotf) and subjugation (Qahr) are equal [1]. Since
Lotf (Gracefulness) requires
Zohoor (Manifesting Presence), and Qahr (Subjugation) also requires the
Zohoor.
However each manifestation to its own i.e. existence of believers vs.
disbelievers and Paradise vs. Hell. Indeed based upon the Divine
far-reaching wisdom
profoundly each Sifat (Attribute) is given a manifested presence in
concordance
to its foundation and origination, formed from nonbeing into being, “Allah
doeth what It willeth” (Koran [14:27]) “For Allah doth command according to Its
will and plan”. (Koran [5:1])
The one who becomes the
manifest of the Lotf (Grace) has
originated from the Sifat (Attribute) of the Fadhl (Excessive
endowments of
gifts and favors) and the one who becomes the manifest of the Qahr
(Subjugation
and conquer) was guided to the Tariq (path) of justice.
Its endowment of gifts and
favors (Fadhl) orthogonal to any
reasoning cause or justification, Its justice (Adl) cleansed from any
mistakes
and gaps. And from this becomes clear that the actions of the slaves
are not
the cause for fortune or misfortune. Good recompense is the endowment
of favors
from the Lord (Fadhl) and final judgment Its justice (Adl).
Redha (Divine Consent &
Assent) and Sakhat (Divine Wrath
& Indignation) are two Sifat (Attribute) of the Qadim (Immemorially
Preexistent & Ancient) immutable no matter what the deeds and
actions of
the people (in temporal and transient world). If Allah looks upon a
slave with
the eye of Redha (Divine Consent & Assent) it is easy for him to
act like
the dwellers of Paradise. And if Allah looks upon a slave with the eye
of
Sakhat (Divine Wrath & Indignation) then he will embrace the
behavior of
the dwellers of Hell.
These words do not imply that
Mankind is absolutely without
will. Rather people’s actions for the most part are under their own
control.
But they have no control on the will of the Lord (so if the Lord’s will
goes
against theirs, their will is void). Whatever a person knows and wills
belongs
to Allah, and all what he wills and knows nothing but the concrescence
of what
It powered and inescapably gathered to Be. And within the constraints
of the
Divine Will the person wills (some limited form of freedom of action).
Therefore within the Divine Will both the person’s will and inescapable
determinism are incubated.
Hasan Bin Ali (grandson of the
Prophet) has been quoted,
“Indeed Allah is not obeyed by the
force of compulsion nor is disobeyed by the
force of subdual and leaves not the slaves neglected (to do
whatever they
want)”. Man does not obey the Lord by the measure of any external
force; the
essence within himself that is inclined to be righteous. Man does not
deviate
because of an overwhelming subduing power to succumb to evil acts; his
innate
essence is inclined to be crooked as such. And concordant to this,
Ja’far Sadeq
(great grandson of the Prophet) said, “Man’s
affairs are neither fully of free
will nor fully deterministic but something in between”.
The Prophet was asked, “The medicines we use are they
against the Divine Will?” and Peace Be Upon Him replied, “Preventing or
avoiding the Divine Decree is a part of the Divine Will!” Again
the prophet
said, “You shall do acts that are
easy for your creation”. (Or created so it is
easy for you to do them. This could be a bad translation but Molawy
versed:
Each
person created for some undertaking
Thrown into his heart its appropriate
loving”
The past travelers of Path of
Divine Love (Salek) cleansed
their path from the dust and dirt of the doubts and confusions,
bequeathed to
future generations with clarity a path to step upon, follow their
guidance
leave behind the imaginations and misunderstandings. The Truth cannot
be
unearthed through arguments, lectures, authoring or schooling, except
by the
purification of the mind and polishing of the heart from the rust of
the nature
and lusts, and placing complete trust upon Allah (not counting upon
luck and
external factors).
And due to difficult nature of
this argument the Shariah
(Divine Law) suggests, “Once the conversations reach the issue of Qadar
(Fate
& Decree) halt and avoid further discussions”. Since the general
public is
not able to comprehend the intricacies of this topic, however some of
the
scholars are given firm understanding of this matter, “That is the Grace of
Allah, which It bestows on whom It pleases: and Allah is the Lord of
Grace
abounding”. (Koran [57:21])
End.
[1] Both
Lotf (Gracefulness) and Qahr (Subjugation) are
Sifat (Attributes) of the Beloved. These Sifat (Attribute) exist out of
this
transient universe, in another universe the Azal where there are no
causes and
no beginnings. In order for either opposite, grace or subjugation, to
occur in
this world, both need to be manifested into some kind of presence in
physical
temporal world. Therefore these two opposites grace vs. subjugation are
of the
same nature in comparison to Azal, the universe of causeless
sempiternity, both
are attributes of the Beloved and both are to be made Zohoor/manifest.
Background: Invasion of Haiti 1994. Photo by Jacob Holtz.
©
2004-2002,
Dara O. Shayda
