CHAPTER I

INTRODUCTION

A. Background

The destiny has been different perspective in some current of Islam.

One current views that the destiny can be changed by ourselves without

engaging God’s hand. In addition, the human being has full of freedom to

decide their life. While another current state that the destiny has decided

by God, the human being only walk on the God’s destination. Even, it is

said that the sin has done by human, those the God’s wishes. The other

current believes that there is destiny decided by God, but human being

also given limited freedom to decided their fortune.1

Talking about destiny (qadha and qadhar) in Islam, the holy Quran

explain more, even in Islam, destiny being one of the 6 (six) pillars of faith

that should be believed as Moslem. Yet, some of Moslems misunderstand

about destiny. Therefore in this paper, the writer will give explanations

about “Destiny in Islamic Perspectives ” based on the perspectives of

some scientists, holy Quran, and the writer experiences. It is hoped that the

readers can understand well about destiny.

B. Problems Statement

1Surya Hidayatullah Almatorami, Takdir Tuhan Bagian 2, Blog Surya Hidayatullah Almatorami. (http://cerminrefleksi.blogspot.com/2011/04/takdir-tuhan-bag-2.html)

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Based on the background above, there are some problems should be

answered. They are:

1. What is the definition of destiny?

2. Why does currents in Islam have difference views about destiny?

3. Why must the destiny be believed by Moslem?

4. What is stead and beneficent believes destiny?

C. Objectives

The objectives of this paper are:

1. To know the definition of destiny.

2. To know the reasons why the currents of Islam have difference views

about destiny.

3. To look for the verse which is obligated to believed destiny.

4. To know the stead and beneficient believes destiny.

D. Significances

The significances of this paper are:

1. As contribution of knowledge.

2. As reference to the students.

3. As medium of reading.

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CHAPTER II

DISCUSSION

A. Definitions of Destiny (Qadha and Qadar).

1. Destiny (qadha) is the God’s decision appropriate with His decision, and

qadar is certainty, rules and measurement.2

2. In etymology the destiny means “destination”, in basically definition, the

destiny is destination of God cannot be fought.3

3. Destiny is everything happen in this world concerning degree or

measurement, place or time. Therefore everything happen has destiny,

include the human being. 4

4. Ibnu Faris said that “Qadara” qaff, daal and raa is ash-sha-hiih which point

at ending or top for everything. So Qadar is ending for everything. While in

etymology is maximal limitation for everything.

From the definitions above the writer can conclude that

destiny/qadha and qadar is everything has established by God include

marriage partner, livelihood, life, death and so on, but the destiny can be

changed by effot and pray.

2 Anne Ahira, 2011, Pengertain qadar, takdir menjadi teman kita, Blog Anne Ahira. (http://www.anneahira.com/pengertian-qadar.htm)

3 Lukman Hakim in Munawwar Rahman, 7 Takdir Dimensi, 2011,( http://www.slideshare.net/moviedz/7-takdir-dimensi )

4 Departemen Agama RI, Alquran dan Terjemahan. (Bandung: cv penerbit j-art)

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ح�م�ة� ر� م� �ك أب وء�ا س م� �ك ب اد� ر�� أ �ن� إ �ه� الل م�ن� م �ع�ص�مك ي �ذ�ي ال ذ�ا م�ن �هم � قل� ل �ج�دون� ي و�ال�

ا �ص�ير� ن -او�ال� �ي و�ل �ه� الل ١٧م�ندون� ﴾

(17) Say: "Who is it that can screen you from Allah if it be His wish to give

you punishment or to give you Mercy?" Nor will they find for themselves,

besides Allah, any protector or helper.5

The verse above can be understood that who safe the creature of

Allah from the destiny and gives mercy is God. Therefore, to keep our body

from bad destiny, we should keep our fingers to God and need His help.

B. The Islamic Currents’ Views About Destiny.

Three currents in Islam and their views about destiny:

1. Qadariyah

Qadariyah view that the human being has freedoom for their effort.

In addition, each person is creator for his/her action; he/she can do

something or avoide it, it depend on his/her willingness. In case the God

doesn’t have authority.6 They hold at QS. Ar-Ra’ad verse [11] which is

declared:

ه� م�ر� الل�00� �ه م�ن� أ �ح�ف�ظون �ف�ه� ي ل �ه� و�م�ن� خ� �د�ي �ن� ي �ي �ات6 م�ن ب �ه مع�ق�ب ر � ل غ�ي�00 ه� ال� ي �ن� الل�00 إ

ه�م� �نفس� �أ وا م�ا ب �ر غ�ي �ى= ي @ ح�ت �ق�و�م ه � م�ا ب د� ل�00 وء�ا ف�ال� م�ر� @ س �ق�و�م �ه ب اد� الل ر�� �ذ�ا أ ا � و�إ و�م�00

�ه� م�ن و�ال@ �هم م�ن دون ١١﴿ل ﴾

(11) For each (such person) there are (angels) in succession, before and

behind him: They guard him by command of Allah. Verily never will Allah

change the condition of a people until they change it themselves (with their

5 Ibid.

6 Surya Hidayatullah Almatorami, loc, cit

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own souls). But when (once) Allah willeth a people's punishment, there

can be no turning it back, nor will they find, besides Him, any to protect.

2. Jabariyah

\\ Jabariyah oppose the views of Qadariyah extremely, they view that

the human being don’t have freedom anymore. Like in filming, God as

play director, so what the play director wants it will be happend, or

wayang world, the human being as wayang and God as narrator.7 They

believe that everything has arranged by God include the willingness of

human being. The most extremely, they view that the sin which is done by

human being include the destiny of God. This current hold at QS. Ash-

Shaffat verse [96]:

﴿ ن� لو ن� ع� ن� ن�ا ن� ع� ل� ن� ن ن� ل� � ن ٩٦ن�ال ﴾

(96) "But Allah has created you and your handwork!"

Another verse which is expalain about this case namely QS. Al-Anfal 17

�هم� �ل �ه� ق�ت =ك�ن� الل 0� وهم� و�ل ل �ق�ت �م� ت م�ى= � ف�ل �ه� ر� =ك�ن� الل 0� �ت� و�ل م�ي �ذ� ر� �ت� إ م�ي �ي� � و�م�ا ر� �ل ب �ي و�ل

�ا ن ء� ح�س� �ال� �ه ب �ين� م�ن �مؤ�م�ن �يم6 � ال م�يع6 ع�ل �ه� س� �ن� الل ١٧﴿إ ﴾

(17) It is not ye who slew them; it was Allah. when thou threwest (a

handful of dust), it was not thy act, but Allah.s: in order that He might test

the Believers by a gracious trial from Himself: for Allah is He Who

heareth and knoweth (all things).

7 Abdul Rozak & Rosihon Anwar, , Ilmu Kalam, (Bandung: Pustaka Setia, 2006) p. 35.

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3. Ahlu Sunnah wal Jamaah

Ahlu Sunnah Wal Jamaah have moderate perspective namely, in

between Qadariyah and Jabariyah. They believe that there is destiny which

is declared by God and cannot be changed such as the law of fair is hot,

the sun rises from the east to the west, law of gravitation, and so on. Also

it is believed that there is destiny can be changed as long as the human

have effort to do that, such as; livelihood, marriage partner, life, death, and

etc.8

The third perspectives above, they have different views about

destiny, why is it happened?

One of the effects the distinction of opinion from three current is

the limitation of knowledge to understand the meaning of holy Quran

whole.

Logically, the perspective of Qadariyah and Jabariyah to the

destiny, the writer want to say that both of them is not acceptable in his

mind. If Qadariyah claims that the human being has freedom to do

everything without authority of God, it means that God is getting loose

from His creature or another word the God separates with His creation. If

it is like that, the Almighty of God is weak, because moves from His

creature. Does everything happen in this universe there is an authority of

God? Can the human being do something without the willingness of God?.

8 Surya Hidayatullah Almatorami, loc, cit

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The view of Qadariyah to the destiny is very arrogant, because they think

that what they effort, what they do, the God doesn’t have authority.

What about Jabariyah?. The perspective of Jabariyah to the

destiny, they only submit to life, their accordance everything they do is

God’s declaration which cannot be changed. If it is like that, the God is

cruel to His creation. Isn’t the God mercy and blessing?

If the human being think that everything in this world has arranged

and declared by God, they don’t have spirit, effort, to live, and the action

they do, it will be returned to the God, whether it is worse or good.

The perspective of Ahlu Sunnah Wal Jamaah about destiny, the

writer wants to say that this opinion relevan with his opinion. It is based

on QS. Al-Hadiid: 22)

�ن� } إ �ه�ا أ �ر� �ب ن �ن� أ �ل� ق�ب م�ن� �اب@ �ت ك ف�ي �ال� إ م� ك �فس� �ن أ ف�ي و�ال� ر�ض�� األ� ف�ي �ة@ مص�يب م�ن� ص�اب�

� أ م�اير6 �س� ي �ه� الل ع�ل�ى {ذ�ل�ك�

(22) No misfortune can happen on earth or in your souls but is recorded in a decree before We bring it into existence: That is truly easy for Allah.

“Sabda Rasulullah Shallallahu ‘alaihi wa sallam: “Tidak ada seorangpun dari kalian kecuali Allah telah menetapkan tempatnya di surga atau tempatnya di neraka”. Para Sahabat bertanya: “Wahai Rasulullah, (kalau demikian) apakah kita tidak bersandar saja pada ketentuan takdir kita dan tidak perlu melakukan amal (kebaikan)? Rasulullah Shallallahu ‘alaihi wa sallam bersabda: “Lakukanlah amal (kebaikan), karena setiap manusia akan dimudahkan (untuk melakukan) apa yang telah ditetapkan baginya, manusia yang termasuk golongan orang-orang yang berbahagia (masuk surga) maka dia akan dimudahkan untuk melakukan amal golongan orang-orang yang berbahagia, dan manusia yang termasuk golongan orang-orang yang celaka (masuk neraka) maka dia akan dimudahkan untuk melakukan amal golongan orang-orang yang celaka”. Kemudian Rasulullah Shallallahu ‘alaihi wa sallam membaca (firman Allah Ta’ala):

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{* * * ر�ى س� �ي �ل ل ه ر �س� ي ن ف�س� �ى ن �حس� �ال ب و�ص�د�ق� �ق�ى و�ات �ع�ط�ى أ م�ن� م�ا� ف�أ

* * �عس�ر�ى �ل ل ه ر �س� ي ن ف�س� �ى ن �حس� �ال ب �ذ�ب� و�ك �ى �غ�ن ت و�اس� �خ�ل� ب م�ن� م�ا� {و�أ

“Adapun orang yang memberikan (hartanya di jalan Allah) dan bertakwa (kepada-Nya), dan membenarkan adanya pahala yang terbaik (surga), maka Kami kelak akan memudahkan baginya (jalan) yang mudah (kebaikan). Dan adapun orang-orang yang kikir dan merasa dirinya cukup (berpaling dari petunjuk-Nya), serta mendustakan pahala yang terbaik, maka kelak Kami akan menyiapkan baginya (jalan) yang sukar (keburukan)” (QS al-Lail:5-10)[17].”9

The verse above can be undrstood that basicly everithing was

declared by God before His creature created. Everithing written down at (al-

Lauhul mahfuzh) means, Allah knows everthing will happen in His creation

before creating.10

Hadith Rasulullah Muhammad SAW although the human being has

declared as misfortune or safe, but those all can be changed by the human himself

by doing a good things. Such as pray, alms, and everything as long as relevant

with God’s wish. So that’s why qadha and qadar cannot be separated, because

basically, the God only determine qadha but no qadar. For example: As analogy,

in national examination the government has given standard 4,5 to the all students

to pass. The students don’t reach the standard means they don’t pass from final

examination. Such as, Rocky and Rony have joined the final examination, and the

result of their grade Rocky get 8 and Rony get 3. It means Rocky passed from

final examination while Rony failed. Who declares the standard of final

examination, of course government. Does government ever declare before that

Rony fail, of course no.

9Ustadz Abdullah Taslim, M.A. 2010, Memahami Takdir Allah Menurut Perspective Ahlu Sunnah Wal Jamaah.http://salafiyunpad.wordpress.com/2010/10/05/memahami-takdir-sesuai-ahlus-sunnah/

10 Ibid

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From the analogy above, 4,5 called qadha and qadar is effort to get

qadha.

C. Devotion of Destiny.

Syaikh Shaleh al-Fauzan hafidhahullah says: “The destiny divides into two part:

1. The general destiny

The general destiny cover all over creation which is written in al-

Lauhul mahfuzh, as mentioned in HR. Abu Dawud in his book “Sunan Abi

Daud” from Ubadah bin Shamit ra, he said I heard Rasulullah SAW said:

“the first creature was created by God al-qalam (ink), and God Said:

“write!”and the qalam asked: Oh my lord what should I write? God said:

“write everything destiny determination until the end if the world”11

2. The special destiny

The special destiny elaborate the general destiny above, it is

divided into three kinds:

a. Long life destiny

Long life destiny is given to each creature, as mentioned in hadith

Ibnu Mas’ud ra about destiny written to embryo, end of life, livelihood,

charity, bad luck or happiness.12

b. Annually destiny

Annually destiny is the destiny decided by Lord in the night lailatul

qadar (in ramadhan month), as His verse:

11 Syaikh al-Albani, Kumpulan Hadist Sahih. (Semarang: CV. Bina Ilmu. 2005), p. 77. 12 Ibid. P. 66.

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ق } ف�ر� ي ف�يه�ا �ذ�ر�ين� من �ا ن ك �ا �ن إ �ة@ ك �ار� مب �ة@ �ل �ي ل ف�ي �اه �ن �نزل أ �ا �ن إ @ ح�ك�يم م�ر@

� أ ل\ {ك

(3) We sent it down during a Blessed Night: for We (ever) wish to warn (against Evil). (4) In the (Night) is made distinct every affair of wisdom,

c. Daily destiny

Daily destiny is the destiny which is declared by God about the

events in a day, such as death, life, birth, glory, opprobrium, and so on.13 In

His verse QS. Arrahmaan: 29

ض� ر�� م�او�ات� و�األ� ه م�ن ف�ي الس� ل

� أ �س� ن@ � ي� أ @ هو� ف�ي ش� �و�م ل� ي ﴾ ٢٩﴿ك

(29) Of Him seeks (its need) every creature in the heavens and on earth:

every day in (new) Splendour doth He (shine)!

Syaikh Shaleh al-Fauzan’s expalnation is able to understand that in

the human life, will never avoide from God’s destiny whether the good

destiny or bad distiny. It is right that the Lord gives the bad destiny to His

creaturs?

In some hadiths shahih said that there is bad destiny of God, such

as in Jibril’s hadith, the prophet Muhammad SAW said: The believes are:

you believe only one of Lord, believe God’s angels, His books, His

prophets, hereafter, and to His destiny whether good or bad.14

13 Idid. p. 76

14 Ibid. P. 80

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Also in qunut in the witir pray, the prophet Muhammad SAW

thougt his beloved gradchild (Hasan bin Ali ra. “oh my lord keep me up

from the bad destiny that you declared”.15

What is the meaning the bad destiny? Is He (God) has the bad

action?. Isn’t God the generous and perfect one for all His action, and

cleanest from worse? As Rasullullah Muhammad SAW said in iftitah pray:

“…all the best comes from you, and the worse nothing from you...”16

Syaikh Muhammad bin Shaleh al-‘Utsaimin rahimahullah answer

the question above. He said that the badness in the destiny isn’t presented

by God (His action to declare), but the badness there in al-maqduur

( something which is declared/ asserted), because al-qadar can be traslated

as at-taqdir ( the willingness of God to decide). Like al-khalqu can be

traslated) creat (the action of God) and it can be traslated creature (the

crature of God)

Therefor, if we see from the action of Lord to declare then nothing

badness on Him, even everithing is goodness, although it is not relevant

with the human want. If we see from al-maqduur (something which is

declared), so we can say: there is badness destiny and goodness destiny.

15 Imam Ibnu Khuzaimah rahimahullah , Takdir dan Hikmahny, (Semarang: Mizan, 2001), p. 65.

16 Ibid

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Until the words goodness and badness destiny translated al-maqduur

(something declared as destiny). Godness and badness destiny.

As exmple in God’s verse QS. Ar-Ruum: 41

�ذ�ي } ال �ع�ض� ب ذ�يق�هم� �ي ل �اس� الن �د�ي �ي أ �ت� ب �س� ك �م�ا ب �ح�ر� �ب و�ال �ر� �ب ال ف�ي اد �ف�س� ال ظ�ه�ر�ج�عون� �ر� ي �هم� �ع�ل ل وا {ع�م�ل

(41) Mischief has appeared on land and sea because of (the meed) that the hands of men have earned, that ((Allah)) may give them a taste of some of their deeds: in order that they may turn back (from Evil).

In the verse above, the God expalins demage (disaster) in this

world, along with motive and purpose (wisdom). Demaging is badness,

because the human did bad action, it means they make sin until the God

send down disaster. The purposes of disaster is to the human being

experience as result for their action. The finally, they can return to right

path.

Happening disaster in sea and earth is great wisdom, altough

disaster is badness, but it has great wisdom namley in the hope that the

hujman being return to the right path. By this way, the action of God to

destine of the disaster is goodness.

D. Stead and Beneficent Believe to the Destiny

1. Believing to His destiny makes the belief perfect as slave, because in

Islamic perspective without believing destiny, it is not claimed as true

Muslims. Believing to the destiny include the six pillar of faith.

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2. To composure of our heart, soul, and avoid nervous in facing difficulty in

our life.

3. Getting calamity is being easer, because as slaves believe that it comes

from Lord, and they will be patient to accept it. Lord said in QS at-

Taghaabun:11.

{ ل� �ك ب �ه و�الل �ه �ب ق�ل �ه�د� ي �ه� �الل ب ؤ�م�ن� ي و�م�ن� �ه� الل �ذ�ن� �إ ب �ال� إ �ة@ مص�يب م�ن� ص�اب�� أ م�ا

�يم6 ع�ل ي�ء@ {ش�

(11) No kind of calamity can occur, except by the leave of Allah. and if any one believes in Allah, ((Allah)) guides his heart (aright): for Allah knows all things.

Imam Ibnu Katsir said: the meaning of this verse: someone who

gets calamity and she/he believes that the calamity is the destiny from

God, until she/he is patient and hope reward from God, the God will give

guidence in her/his heart and change the calamity to be right guidace and

the right truth

4. Someone who believes to destiny will always return all his/her effort to

the God, since he/ she knows that everithing happened based on His

distiny.

5. Being a salve knows his/her weakness, until he/she doesn’t fell proud

when he/she did the good things.

6. Being the believers understand more the wisdom perfection of Lord in

whole His action.

7. As motivation to believers so that they are more spirit to do goodness and

benefit things.

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8. Brave and firm in maintain the God’s religion and is not afraid to the

insulting of God in the truth.

9. Getting rich in the heart, and it is the true wealth. As Rasulullah SAW said: ...Ridho (accept) something that God given to you, so you will be richest one.17

CHAPTER III

CLOSING

A. Conclusion

From the explanations above the writer can conclude:

1. Destiny is everithing established by God whether it goodness or

badness.

2. Qadariyah views that the destiny decided by human being themselves

without outhority of God.

3. Jabariyah views that the destiny decided by God, so everithing are

done by human being is the willingness of God include badness which

is done by human being.

Ahlu sunnah Wal Jamaah views that the destiny devided into two part

namely: Destiny cannot be changed, such as the law of gravitation, the sun

raises from east to the west, give birth is specialize famale, and so on.

Destiny can be changed, such as livelihood, marriage partner, life, death,

and etc.

B. Critical and Suggestion

17 Syaikh al-Albani rahimahullah Kumpulan Hadist Shahih. ( Jakarta: Pustaka Setia 1990), P. 65

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In Islam is very much the currents and have different perspective

about the Islam Itself, therefore as moslem should respect the distiction,

because distinction is God’s mercy.

In this paper, the writer realizes that, it still has much mistakes so

ctiticals and suggestions which support is very useful to the writer in

publishing next paper.

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