Fate, and the Fiqh of Fate Dr. Ihsan Baadarani

Everything in this universe occurs by fate, and humans push fate with a measure most beloved by Allah. Fate represents the unchanging laws that govern this universe, including everything within it. Some aspects of fate are within human knowledge, others are beyond it, some within human capability, and others beyond it. This knowledge and these capabilities vary according to times, places, and individuals in this life.
The Exalted said: “Verily, all things have We created in proportion and measure.” [Surah Al-Qamar: 49].
A misunderstanding of fate is that everything in the material, human, and personal universe is decreed and ordained by Allah, and we must be content with it. This notion has been propagated by despots to legitimize their rule.
Ibn Taymiyyah stated: “There is not a single verse in the Book of Allah nor a hadith from the Messenger of Allah that commands the servants to be pleased with every decreed event, whether good or bad. This is a principle that must be cared for, but people should be pleased with what Allah has commanded.”
This means that being pleased with the law of Allah is required, and being displeased with the actions of people is also required, as they are subject to study, review, research, and discussion.
Believing in fate does not lead one to abandon action according to God’s laws in the universe and life, justifying inaction and laziness, but he should deal with it according to his knowledge and within the limits of his capability and the means he possesses. Even if something happens beyond his will, he believes that laws govern the universe, and these can be harnessed once discovered by God’s permission.
A believer in fate is someone who seeks the causes that led to a fate to avoid them and their effects.
The believer is not bitten from the same hole twice [Narrated by Bukhari].
Strive for what benefits you, seek help from Allah and do not feel helpless [Narrated by Muslim].
The Prophet Muhammad was asked about amulets we use, medicine we take, and precautions we observe; do they change anything of Allah’s decree? He said: “They are part of Allah’s decree” [Elevated Hadith].
What we conclude from this narration:
1- This matter is among life’s complexities and is not strictly religious; it is open to interpretation.
2- An error in this matter does not reduce the faith of the errant, but it affects him and those with him in worldly matters due to ignorance in understanding the reality and implementing what should be done towards this reality and its negative effects. This happened in Medina when they stopped pollinating palm trees thinking the Prophet’s statement was divine revelation. They stopped pollinating, which had a bad effect. The Prophet then said: “I presumed something, do not hold me accountable for presumption. You know better about your worldly affairs.” [Narrated by Muslim from Hadith of Aisha and Anas].
In worldly affairs, handling any aspect of life based on God’s laws in the universe applies to all of Adam’s children, believers and non-believers alike, without discrimination.
Errors in worldly matters result in consequences proportionate to the ignorance involved, as stated: “It is not your wishes, nor the wishes of the People of the Scripture. Whoever does evil will be recompensed for it and will not find any protector or helper against Allah.” [Surah An-Nisa: 123].
Ibn Taymiyyah says: “Just as people may suffer from a leader who oppresses them and intends their harm, they may also suffer from a leader who is ignorant of their lawful and universal benefits; this ignorance can be a cause of their punishment, just as that oppression can harm them.” [Al-Fatawa, Volume 14, Page 155].
Regarding provision, Ibn Taymiyyah was asked, and he said: “Provision is of two types: one that Allah knows He will provide which does not change. The second, which He has decreed and informed the angels of, varies according to causes.”
He also said: “What is decreed by acquisition does not occur without acquisition. And what is decreed for him without acquisition—like inheriting from a deceased person—comes to him without acquisition.”
Effort is of two types: effort in what is designated for provision, such as industry, agriculture, trade, and effort through prayer, reliance on God, kindness to creation, etc.: “Allah is in the aid of the servant as long as the servant aids his brother.” [Sahih Muslim].
Kindness to creation is a type of effort that moves an individual away from personal benefits towards the common good, benefiting both the individual and the community alike.
We say: Fate is the laws created by Allah, which are constant and unchanging:
“Allah is the One to whom belongs the dominion of the heavens and the earth and who has not taken a son

and has not had a partner in the dominion. He has created everything and has measured it exactly according to its due measurements.” [Surah Al-Furqan: 2].
And as Allah says, “It is He who has created everything and has appointed for it a measure.” [Surah Al-A’la: 3].
Thus, a Muslim believes in fate but does not use it as an excuse for his errors and sins, unlike Iblis, who said, “Because you have sent me astray, surely I will sit in wait against them on Your straight path.” [Surah Al-A’raf: 16]. Instead, he follows the example of his parents, Adam and Eve, who acknowledged their sin, then repented and sought forgiveness: “Our Lord! We have wronged ourselves. If You forgive us not and bestow not upon us Your Mercy, we shall certainly be of the losers.” [Surah Al-A’raf: 23].
Fate is the inevitable result of real causes leading to it, whether in material or psychological matters, including death, which has causes. When causes are absent, the mind falls into contradiction and loses logic.
As for Allah’s knowledge of the inevitable result for a person, i.e., fate, it is a revealing attribute, neither affecting nor binding.
As Allah says, “For those among you who wish to be upright.” [Surah At-Takwir: 28].
And, “Indeed, this is a reminder, so whoever wills may take a path to his Lord.” [Surah Al-Muzzammil: 19].