Destiny in Islam (A Thematic Study)

Abstract. Destiny or qadha is an issue that has been discussed since the time of the Prophet,
Companions, Tabi'in and until now. The issue of destiny is very interesting to discuss, because there are
several sects that have a different view of destiny. The first group says that destiny is God's decree that
cannot be contested, including human actions, there is already God's decree. The second group argues
that what is meant by destiny is not the absolute will of God. However, God gives power to humans and
humans are given the freedom to control it. So what determines human destiny is himself depending on
how a person uses the power given by God. And the third group takes the opinion, that destiny can be in
the form of God's absolute decree and it can also be in the form of power given to humans and humans
themselves who direct this power. To better understand the problem of destiny in more depth, the
author understands from the verses in the Qur'an and looks at the opinions of commentary scholars and
then packages them in the form of thematic methods, so that they can meet the point of problem
solving. From the results of the research conducted by the author, there are 133 words qadha in the
Qur'an with various consequential words. Then the author sees from the language dictionary that the
meaning of the word qadha means measuring, giving levels or measurements so that we can understand
that qadha is the limit, measure, level and conditions that have been given by Allah to humans. so that it
can be concluded that destiny is not absolutely God's provision but destiny that happens to humans
there is a law of causality or cause and effect, and in the law of cause and effect also applies God's
inayah (help).

INTRODUCTION

The religion of Islam established by the Prophet Muhammad peace be upon him. And his people have
teachings as a guide to life in this world for mankind. His teachings can be divided into two parts,
(Dahlan, 2001, p. 136) namely: first, part that is in the field of aqidah (belief), and second, the part that is
in the field of 'amal (deed). Teachings in the field of aqidah are intended to encourage and guide
mankind to develop themselves towards the perfection of (theoretical) views, namely the perfection of
knowledge, understanding, aqidah, or faith. While the teachings that are in charity (deeds) are intended
to encourage and guide mankind in order to develop good deeds until practical perfection is achieved
(Dahlan, 2001, p. 136).

The problem of destiny is one of the most important beliefs or 'ideas' that has received a lot of attention
from both mutaqaddimin and mutaakhirin scholars. There are many conclusions about destiny, among
which Islam teaches the philosophy of "fatalism", which means that humans surrender to what happens
to them, without any effort to change from one situation to another that is better. Because all efforts
and efforts are useless.

There are those who think that the teachings about destiny make people lazy to try, because after
learning and deepening about destiny people become "waiting for profit" just waiting for good luck.
What is very dangerous when dealing with human actions, destiny and efforts are misunderstood, so
that it has an impact on actions that only follow their passions, commit sins and immorality, because
they believe that the actions they do are already destiny from God (A. Jaiz, 1421 , p. 2).
Some people make excuses to commit immorality and other reprehensible acts. They blame fate and
their violation of religious law. Until a group was formed that opposed such opinions and rejected the
existence of destiny. Humans are free to do anything, because Allah has given freedom to humans to
choose and choose what they want to do.

The purpose of this research is to clarify the understanding of Muslims about destiny. All this time
people's understanding of destiny refers to the sect or school they hold. This research will develop
insight into destiny based on the Qur'an.

The discussion about destiny is not something new in Islam, the forerunner of the future division of
Islam in various schools is one of them due to the difference in understanding of the verses that talk
about destiny. There have been many researchers and Islamic scholars who have discussed about
destiny, one of them, the research done by Djaya Kahahadi entitled Fate in the view of Fakhr al-Din
alRazhi. (Cahyadi, 2011) in his writings he concluded that al-Razhi believed that destiny had been
determined since the beginning of time.

In addition to the research above, there is also research conducted by Arnesih on the Concept of Destiny
in the Qur'an (Arnesih, 2017) this research focuses more on the concept of destiny based on the
revelation of the verses of the Qur'an so this research looks at destiny in terms of time.

Until here, the author presents the results of relevant previous research. Judging from the existing
research, the author believes that there is still a need to conduct further research on destiny, which
specifically discusses the relationship between destiny and God's will. This research takes primary data
sources from the Qur'an.

This research is a library research (library research) where the sources that become references in this
research are taken from the library, such as: books, articles, journals, and others.

This research also uses the maudhu'i interpretation method, this method is a method that directs to a
specific theme, then directs the view to the Qur'an, by collecting verses related to the problem of
destiny. Further, reasoning (analysis) is carried out on the content of the verses of the Qur'an. While
enriching the description with hadiths, the opinions of friends and scholars, so that the final result can
be concluded about the problem of destiny. (Shihab, 2013, p. 385)
DISCUSSION

Understanding

The word al-qadr (‫( القدر‬literally comes from the verb ‫ قدرا – يقدر– قدر‬which means power, measure
of something, determination, glory, (Mustafa, 1392, p. 718) and the term destiny which has the same
root as al-qadr is mashdar from the word ‫ قدرا – يقدر – قدر‬which means determination, arrangement
and determination of something (Mustafa, 1392, p. 718) In al-Arabic speech, the words alQadr and al-
Taqdir have the same meaning, namely Allah's provision, these two words are often used in the same
meaning, namely God's provision. That is why the sixth pillar of faith, namely faith in al-qadr, in the
hadith about the pillars of faith, faith is often expressed in destiny even though the pronunciation is
written ‫ لقدرا‬.The famous Indonesian scholar M. Quraish Shihab explained that the word destiny is
taken from the word destiny ‫ قدر‬which, among other things, means to measure, to give a measure or
measure, if you say, Allah has ordained it that way, then it means that Allah has given a certain level,
size, limit in oneself, character or maximum ability mal to His creatures. (Shihab, 1997, p. 61) The same
thing was also explained by Fatahul Gulen who explained destiny is a proportional level determined by
Allah (Haderi, 2014).

In a journal written by Muh. Dahlan Talib said destiny is one of the characteristics of Allah SWT. Which
means ruling or determining something, whether the decision is noble, narrow or broad (Thalib, 2015).

In order to further deepen the understanding of destiny, in the following the author describes several
definitions of destiny according to scholars.

Al-Jurjaniy

Al-Qadr is the relation of God's will with all good conditions that are a matter of time, the conditions of a
certain era (al-Jurjani, tth, p. 174).

Ibn Manzhur

Qadha and qadar are muwaffiq (have the same meaning) it is said that it is God who determines (and
can also mean) if something is in accordance with something (meaning it will happen according to the
level of its provisions). (Ibn Manzur, tth, p. 22)

Abu Hanifah

Qadar is the determination of something with its dignity that will be obtained in the form of good and
evil, benefits and harm which covers every space and time, including determination, reward and
punishment. (al-Kufi, tth, p. 22)

From some of the definitions above, there are two opinions that we can take. First, that fate is
something that has been ordained by Allah from the beginning to apply to all of His creatures. Including
what will be obtained and will not be changed in the form of good, evil, reward and torment. Second,
the understanding of destiny is more directed to the existence of human efforts to carry out an action
that makes it the cause and effect of the enactment of that destiny.

The understanding of destiny in the first version is not wrong, because there are things in life beyond
human ability and reason to refuse and do, it's just that if this understanding is applied, then Muslims
will have a mentality and spirit that does not encourage creativity, will give birth to an attitude fatalistic,
in which an attitude like this will leave everything to fate that will happen without any effort to fix or
change it. Muslims will not progress or even decline because there is no creativity created.

Understanding from the second meaning will encourage the birth of creativity, dynamic attitudes and
behavior, because the occurrence of destiny is related to activities that are in accordance with the
provisions, seeking something that is in accordance with the provisions that will occur becomes a human
opportunity to be creative in determining appropriate ways to solve problems.
Fate's relationship with Sunnatullah

Allah SWT uses the word creator with the word khalaqa and the word so. In the dictionary it is
mentioned that the word khalqa has the basic meaning of giving a measure to something (taqdir al-syay)
and smoothing something (malasah al-syay. (Zakariya, 1969, p. 213). The word is also used to indicate
creation without origin, or example according to QS. al-An'am (6): 73

"And He is the one who created the heavens and the earth in truth. and His words were true when He
said: "Be, then be", and in His hand is all power when the trumpet is blown. He knows the unseen and
the seen. and he is the All-Wise and All-Knowing."

It is interpreted that way because it is in accordance with QS. al-Baqarah (2): 117

"Allah is the creator of the heavens and the earth, and when He wills (to create) something, then (it is
enough) He only says to it: "Be!" then be it.”

The use of the word khalaqa in the sense of creation is only owned by Allah SWT, this is emphasized in
order to distinguish between Allah and other than Him. Sunnatullah fi khaliqatihi (God's system in
managing His creation) as in the Qur'an is constant, never changes and knows no change. As explained
by Allah in QS. Fatih (35): 43

"Because of (their) arrogance on the face of the earth and because of (their) evil plans. The evil plan will
not befall other than the person who planned it himself. there is nothing they look forward to but (the
occurrence of) the sunnah (of Allah which has occurred) to the people before them. Then you will never
get a replacement for the sunnah of God, and you will never (also) find a deviation from the sunnah of
God."

Mutahhari mentioned that the sunnatullah will not change as the relative laws change that can be
added or subtracted, then the section is revised without having to delete the principle. (Muthahhari,
1401, p. 22)

With a constant processing system, the entire world of creation processes by running routinely,
objectively and precisely, with such a system the nature of the process, shifting or interaction that
occurs is autonomous. God affirms that the journey of the entire creation is autonomous so that there
will be no punishment or disaster revealed suddenly. Because of the sins committed by humans. If the
sins committed by humans are the reason for the disaster, then there will be no creature that is safe
from the disaster. Because there are too many sins committed by humans.

That is how God created everything, then in each of His creations is placed a qadar (measure) that is
exact and linked in a cause and effect relationship. The relationship or interaction between something
and something else with their respective rates which then give birth to certain qualities or events by
running and processing autonomously. All existence will be capable and able to run in a definite,
objective and continuous manner, where one type of creation with another type of creation will be
interrelated, interdependent, so that the entire content of this world is a unity. Then nature can develop
in a balanced way (Subhi, 1969, p. 113).
In line with the opinion above M. Quraish Shihab, says that the events that happen in this world, from
the aspect of their occurrence, in a certain rate or measure, at a certain place and time, and that is what
is called destiny (Shihab, 1997, p. 63). Nothing happens without destiny, including humans. These events
are within the knowledge and provisions of God, both of which according to scholars can be summed up
in the term sunatullah, or often incorrectly called the term "laws of nature" (Shihab, 1997, p. 63). Allah
SWT in managing His creation is constant, knows no change and never experiences change. Because
sunnatullah is constant, then humans are able and able to observe or research, so that there is
something called "science". Science in this context, is nothing but a human effort to understand God's
law (the law of causality) placed on His creation. Therefore, knowledge will have truth values
representatively representing the certainty of His law. While true knowledge will be very beneficial for
life. When we pay attention to changes in the laws of nature, then the changes are really the result of
changing conditions. It is clear that a law of nature will apply within certain conditions, and when those
conditions change, then what will happen is another destruction, and that change is also related to
certain conditions. (Muthahhari, 1401, p. 110) Thus, the law of nature changes according to
Fate's Relationship with Prayer and Tawakkal

The fact that God created man, does not know everything. God teaches man what he does to live in this
world. That is, things that bring good to religion, the world, beliefs and practices. God gives man the
ability to understand what God presents in this world, which shows the existence of God and the
perfection of His nature, and God gives guidance to man the rules of truth, justice and virtue through
the mediation of His Messenger.

God also gives the guidance of intellect and nature, with which humans know the ways to earn a living.
Then God keeps secret from man in terms other than that, that is, that which cannot be reached by his
nature, such as knowing what will happen, what has been in the sky, what is under the earth, or
something hidden in the human chest and in the mother's womb, as well as everything that is destined
for him, both sustenance and death (al-Shidqy, 1999, p. 12).

God has willed by tying all causes with their causes and favoring humans over other creatures, by giving
humans a will that encourages progress, or retreat suggested by reason that can distinguish between
good and bad. If man knows what God knows, what he will face, both good and bad, happiness or even
misfortune, he certainly does not think of anything that can bring benefit to him, or that rejects harm,
and of course there is cause and effect, then the function of the mind is lost, Iradat and the method of
causation is broken. (al-Shidqy, 1999, p. 103) If we knew when we died or when we failed in the test, we
would be worried about those problems all the time. This is where the synchronization between destiny
and prayer, and tawakkal is needed. Here the author shows the relationship of destiny with prayer and
tawakkal

Prayer

Prayer is a servant's request to God, not a few verses of the Qur'an command to always pray and
worship God as in QS. al-Mu'min (40) 60

"And your Lord said: "Pray to Me, I will certainly grant you permission. Indeed, those who are proud of
worshiping Me will enter Jahannam in a state of humiliation."

Tawakkal

Tawakkal comes from the word wakala which means to surrender, so trust in God means to surrender to
God. (al-Afriqi, 1414, p. 734) According to the term tawakkal, it means surrendering and relying on God
after making efforts and sticking to Him after making efforts or efforts. (al-Dumajiji, 2000, p. 3)

The verses of the Qur'an explain a lot about trust, that people should trust and that trust must be
preceded by effort or effort. Like QS. al-Anhal (16): 41-42

"And those who emigrated for the sake of Allah after they were persecuted, we will certainly give them
a good place in the world. And indeed the reward in the afterlife is greater, if they know, (That is) those
who are patient and only in God they trust."
Thus, a Muslim who has complete trust in Allah SWT will always follow all forms of His guidance. So in
this context tawakkal does not mean passive. Obedient Muslims who follow God's instructions will
actually become dynamic and active, because the Qur'an itself teaches believers to always strive and
fight with enthusiasm in navigating the sea of life in this world in order to fulfill their life's wishes.

Trust cannot be separated from the concept of causality or the law of cause and effect. After doing the
maximum effort and being accompanied by prayer, until the final path is to surrender everything to God.
Muslims must believe in God's help.
CLOSING

In the final part the author tries to draw conclusions as the scope of all discussions about destiny. All
verses of the Qur'an show that what is meant by destiny is the universal law of Allah that operates in all
fields, both in humans and in the universe. Humans are endowed with the intellect that God has given
them, they are required to be active and creative in carrying out their actions, therefore, apart from
their intellect, humans are also equipped with potential and power. From this point of view, humans
have the freedom and authority to choose and determine the type of action they want to perform, even
with their intellectual abilities, they are free to do so. But it should be remembered from the beginning
that Allah has provided explicit guidelines in the Qur'an.

Destiny according to the Qur'an has a tendency towards the concept of productive and active humans so
that they are given a very important role. He is given a task and the task is manifested in various forms
of action. The task is realized because he is given the conditions for it, for example limbs, reason, choice,
decision, power and ability.

Behind the existence of the law of causality, it is necessary to remember that there is God's inayah
(help) that can happen to humans, Muslims must believe that in every action and action, God's help can
be realized through prayer. And the last part is surrendering completely to Allah or trust.