Taqrib al-Tadmuriyyah - Ibn al-'Uthaymin - (100)

Taqrib al-TadmuriyyahIbn al-'Uthaymin

Another Qur’anic proof is His words: “messengers bearing glad tidings and warnings, so that people may have no argument against Allah after the messengers” (4:165).
Thus Allah made it clear that the proof has been established against mankind by sending the messengers, and that thereafter they have no case to plead before Allah. Had predestination constituted a valid plea, the dispatch of the messengers would not have nullified it.

As for the Sunnah, one of its evidences is the report authentically recorded in the two Ṣaḥīḥs from ʿAlī ibn Abī Ṭālib (may Allah be pleased with him). The Prophet ﷺ said, “There is none of you except that his place in the Fire or his place in Paradise has already been written.” They asked, “Messenger of Allah, should we not rely on what has been written for us and abandon all effort?” He replied, “Act, for each of you will find easy that for which he was created. Whoever is among the people of felicity will find the deeds of the people of felicity made easy for him, and whoever is among the people of wretchedness will find the deeds of the people of wretchedness made easy for him.” He then recited: “As for him who gives and is mindful of Allah, and affirms the best promise, We shall ease him toward ease; but as for him who withholds and deems himself self-sufficient, and denies the best promise, We shall ease him toward hardship” (92:5–10).

As for rational reflection, its proofs include the following:

A person who neglects an obligation or commits a forbidden act does so by his own choice; he does not feel that anyone compelled him, nor does he know that it was predestined— for qadar is a hidden secret, and no one knows what Allah has decreed until after it occurs. How, then, can he invoke as an excuse something of which he had no knowledge before undertaking the very deed for which he seeks that excuse? And why did he not suppose that Allah had decreed him to be among the people of felicity and therefore act as they act, instead of supposing that He had written him among the people of misery and acting accordingly?
To thrust one’s soul into the sins of abandoning what is obligatory and committing what is forbidden is sheer injustice and aggression against it.

ومنها قوله: ﴿رُسُلاً مُبَشِّرِينَ وَمُنْذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ﴾ [النساء: ١٦٥] . فبين الله تعالى أن الحجة قامت على الناس بإرسال الرسل، ولا حجة لهم على الله بعد ذلك، ولو كان القدر حجة ما انتفت بإرسال الرسل. وأما السنة: فمن أدلتها ما ثبت في الصحيحين عن علي بن أبي طالب – ﵁ – أن النبي ﷺ قال: " ما منكم من أحد إلا وقد كتب مقعده من النار ومقعده من الجنة". قالوا: يا رسول الله! أفلا نتكل على كتابنا وندع العمل؟ قال: "اعملوا فكل ميسر لما خلق له، أما من كان من أهل السعادة فييسر لعمل أهل السعادة، وأما من كان من أهل الشقاوة فييسر لعمل أهل الشقاوة. ثم قرأ ﴿فَأَمَّا مَنْ أَعْطَى وَاتَّقَى، وَصَدَّقَ بِالْحُسْنَى، فَسَنُيَسِّرُهُ لِلْيُسْرَى، وَأَمَّا مَنْ بَخِلَ وَاسْتَغْنَى، وَكَذَّبَ بِالْحُسْنَى، فَسَنُيَسِّرُهُ لِلْعُسْرَى﴾ [الليل: ٥-١٠] . - وأما النظر: فمن أدلته: ١- أن تارك الواجب وفاعل المحرم يقدم على ذلك باختياره لا يشعر أن أحداً أكرهه عليه، ولا يعلم أن ذلك مقدر؛ لأن القدر سر مكتوم فلا يعلم أحد أن شيئاً ما قدره الله تعالى إلا بعد وقوعه. فكيف يصح أن يحتج بحجة لا يعلمها قبل إقدامه على ما اعتذر بها عنه؟!! ولماذا لم يقدر أن الله تعالى كتبه من أهل السعادة، فيعمل بعملهم، دون أن يقدر أن الله كتبه من أهل الشقاوة، ويعمل بعملهم؟! ٢- أن إقحام النفس في مآثم ترك الواجب وفعل المحرم ظلم لها وعدوان