Between Fate and Freedom - Dr. Sayed Hadi Qazwini

5 المشاهدات· 25/06/30

Al-Rasoul Islamic Society
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Al-Rasoul Islamic Society || Halifax - Canada

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[0:00][Music] In our journeys of life, we often find ourselves seeking to

[0:19]build and maintain within ourselves and within our families and friends a

[0:26]strong sense of reliance upon Allah.

[0:29]subhanahu wa ta'ala a strong sense of faith often times what our

[0:37]teachings refer to as that we rely upon Allah subhanahu wa ta'ala

[0:44]in all of our affairs and we find that in doing so

[0:53]we often adopt many of the teachings that emphasize this Quran for

[0:59]instance tells tells us the Quran says the one who relies on

[1:16]God, who puts his or her faith in God, an absolute reliance

[1:23]on God, what is the result of this?

[1:35]The Quran says that Allah subhanahu wa ta'ala will provide for him

[1:42]or her a way out.

[1:44]You know, sometimes we face some difficult circumstances and situations and it

[1:51]seems like there's absolutely no solution.

[1:54]It seems like all of the doors are closed.

[1:57]We may feel a sense of helplessness or hopelessness.

[2:02]The Quran says when we rely on Allah subhanahu wa ta'ala, Allah

[2:09]will open up pathways for us, doors, and he will give us

[2:12]and sustain us from means that were unimaginable to us, from a

[2:19]direction that we did not even think was possible.

[2:22]The Quran says this is the result of having tawa and reliance.

[2:26]And if we rely on Allah, the Quran says then Allah subhanahu

[2:34]wa ta'ala is sufficient for us.

[2:35]He is the best to rely upon.

[2:37]We find that our traditions, the teachings of the prophet and they

[2:44]identify and reliance on Allah and acceptance of Allah's decree.

[2:52]They define this as the highest form of certitude and faith.

[2:59]When I rely on Allah, then this reflects a very strong sense

[3:05]of certitude and faith.

[3:07]Because what it says is that it doesn't matter what I face.

[3:13]It doesn't matter what the circumstances are.

[3:16]Imagine you have a friend, someone who has resources, someone who has

[3:22]power, someone who has authority, someone who has connections.

[3:24]And you know that it doesn't matter what kind of issue you

[3:27]face in life, you can depend on that friend.

[3:30]They will assist you.

[3:32]If you have financial problems, they can help you.

[3:34]If you have problems getting a job, they can help you.

[3:38]If you have problems, you know, in your marital life, they can

[3:40]help you.

[3:41]Imagine having such a friend.

[3:43]If you have such a friend, then you don't fear about facing

[3:47]any issues because you know this friend is always going to have

[3:51]your back.

[3:52]They're always going to support you.

[3:53]Allah subhanahu wa ta'ala when we rely on Allah, Allah is the

[3:57]source of all strength and all power and all authority.

[4:02]So that reflects a deep sense of faith and certitude when we

[4:07]have reliance upon Allah.

[4:10]Our sixth immas he describes him.

[4:24]He says that the prophet Sam You know, sometimes we face a

[4:40]difficulty and we either say it out loud or sometimes we think

[4:42]it in our hearts.

[4:45]We say, "Oh, how I wish things were different.

[4:47]I wish I didn't do this act because it resulted in that

[4:54]consequence.

[4:53]I wish that I did not take up, for instance, this position.

[4:57]I wish that I had not been rejected by this person or

[4:59]that person.

[5:00]I wish it was different.

[5:01]Right?

[5:02]Sometimes we experience a difficulty and we say I wish what happened

[5:06]did not happen.

[5:09]I wish something else happened.

[5:10]I when he describes he says never in his life did he

[5:17]ever say when something happened when something an event occurred never in

[5:22]his life did he say I wish something else had happened.

[5:24]This is a reflection of his deep reliance and faith in Allah

[5:30]subhanahu wa ta'ala.

[5:29]Right?

[5:30]And so in our sincere attempts to build our faith, our desire

[5:36]to accept God's decrees upon us, our attempts to comfort ourselves and

[5:44]our family members, our friends when we face difficulties and challenges in

[5:50]painful and confusing situations.

[5:51]to make peace with trauma and loss.

[5:55]In our attempts even to maintain a sense of humility in the

[5:59]face of successes, often times we find ourselves either saying or hearing

[6:05]statements such as the following.

[6:07]Sometimes we say what?

[6:11]We say it was God's will.

[6:12]We face a loss or a difficulty and we say it was

[6:18]God's will.

[6:16]This was the of Allah, the of Allah, right?

[6:21]Or sometimes we find in facing rejection or disappointment, we might say

[6:27]it wasn't meant to be.

[6:29]If it was meant to be, it would have happened.

[6:33]But it was not meant to be, right?

[6:35]And this is all fine.

[6:36]This is all good.

[6:39]After all, this is an act of humility in the in in

[6:42]our attempts to strengthen our reliance, our on Allah subhanahu wa ta'ala.

[6:47]The Quran tells us say nothing will befall us except what God

[6:56]has written for us.

[7:02]God is our master and the believers should rely upon God.

[7:08]Now the question here is that this is good.

[7:12]It is good for us to develop a sense of reliance on

[7:14]Allah, a sense of being pleased with God's decrees upon us.

[7:21]However, we have to ask ourselves, what do we truly mean when

[7:25]we say statements like this?

[7:29]That if it was meant to be, it would have happened.

[7:30]That it wasn't meant to be.

[7:32]That this was God's will.

[7:35]This is God's decree.

[7:34]We have to ask ourselves.

[7:38]Really think about this closely.

[7:40]We ask ourselves, what do we mean by this?

[7:45]What do we mean by reliance upon Allah?

[7:48]What do we mean by being pleased with Allah's God's decrees and

[7:52]God's uh uh decrees upon us?

[7:55]Because unfortunately what can end up happening the risk here is that

[7:59]sometimes we might fall into the mistake or confuse the idea of

[8:06]reliance and faith with a very dangerous idea and that is passive

[8:10]fatalism.

[8:13]What is passive fatalism?

[8:16]Passive fatalism is often referred to in Arabic as aljabri.

[8:19]It is the idea or the belief or the attitude that everything

[8:25]in this world has already been predetermined by Allah subhanahu wa ta'ala.

[8:31]And because it has been predetermined by Allah, then there is little

[8:35]to no value in human effort and responsibility.

[8:40]If everything has been predetermined by Allah, then why should I put

[8:46]in any effort?

[8:45]Then it means that it doesn't matter what I do, things will

[8:51]happen.

[8:50]Whether I like it or not, whether I choose or not, whether

[8:55]I put effort or not.

[8:55]No, this is a very dangerous idea.

[8:59]Passive fatalism, right?

[9:03]It's dangerous.

[9:02]Why?

[9:03]Because it does several things.

[9:06]Number one, it paralyzes action.

[9:09]When it comes to our activities and our actions, you might see

[9:15]that someone maybe is experiencing abuse in their relationship, in their marriage.

[9:22]And they might tolerate that abuse.

[9:24]Why?

[9:23]They say because this was destined by Allah.

[9:25]Allah subhanahu wa ta'ala put me in this marriage with this person

[9:31]and it's destined by Allah.

[9:32]And so I have to be patient.

[9:33]I have to accept what my spouse does to me.

[9:37]Right?

[9:38]It paralyzes action.

[9:40]Or when it comes to my children, sometimes some parents in their

[9:45]attempts to try to raise their children with good morals, with good

[9:51]values, sometimes they struggle.

[9:52]A child may not always listen.

[9:55]A child may not always do what their parents want them to

[10:00]do or may take the better path, right?

[10:02]And so some parents here they might feel a sense of what

[10:07]they might feel a sense of submission here they might engage in

[10:13]neglecting they might neglect the spiritual upbringing of their children because they

[10:17]say what they say guidance is from Allah subhanahu wa ta'ala and

[10:23]because haya and guidance is from Allah then it doesn't matter what

[10:26]I say to my child or do if Allah subhana wa ta'ala

[10:30]wants to guide my child he will guide my child sometimes.

[10:33]So this is a risk.

[10:36]It causes what?

[10:36]It paralyzes action.

[10:39]The other risk is that sometimes it justifies injustice.

[10:43]Some people they come and they look at the world and they

[10:48]see the struggles of some people.

[10:49]Take the example of our Palestinian brothers and sisters.

[10:53]a nation, a community, a people that has struggled for a very

[10:59]long time against oppression and injustice.

[11:02]Some people they see this and they say, "Well, you know what?

[11:05]It is destined that the Palestinian people always remain oppressed.

[11:08]This is their destiny.

[11:11]Their destiny is that they will always remain oppressed." What does this

[11:15]mean?

[11:16]In a sense, implicitly this is justifying injustice.

[11:18]It's saying there's nothing that I can do about this injustice.

[11:22]There's nothing that the world can do about this injustice because this

[11:26]is their fate.

[11:27]This is their destiny.

[11:30]Or sometimes we find people they say that the school of B

[11:34]the followers of the Bim throughout history they have always been oppressed

[11:38]and they will continue to be oppressed until the end of time.

[11:43]And that's what God has destined for the followers of the B.

[11:47]And so what does it do?

[11:48]It justifies injustice implicitly.

[11:51]Sometimes what it does is that it absolves us of our responsibilities.

[11:57]Right?

[11:58]You might find sometimes that someone may not take their studies seriously.

[12:05]I've had instances where young people have come to me and they

[12:09]have said say it why am I spending all of this time

[12:17]and this effort studying?

[12:18]Why?

[12:17]And I I asked them what do you mean?

[12:20]They sell they say isn't it true that Allah subhanahu wa ta'ala

[12:27]has already destined for me my job my income my risk I

[12:30]say yes this is true so they say then why should I

[12:34]put in any effort does it really matter whether I study or

[12:39]not if my income and my risk and my sustenance is written

[12:41]for me it doesn't matter if I study or not it doesn't

[12:45]matter if I take my job seriously or not it doesn't matter

[12:47]if I get up and I work hard and I try to

[12:51]find a good job and I try to find a good salary

[12:54]doesn't matter because everything's already written.

[12:57]So what does it do?

[12:58]It absolves us of our responsibilities.

[13:00]We become lazy, right?

[13:01]Or it erases the role of moral struggle.

[13:07]Sometimes I face a difficulty in life, right?

[13:11]And some people they struggle maybe in trying to be a better

[13:18]person in trying to build their spiritual selves and they say you

[13:22]know what they give up they say you know what Allah subhanahu

[13:26]wa ta'ala he created me like this Allah created me without the

[13:30]strength to be someone who can wake up every day for fud

[13:34]prayer I don't have that strength this is how Allah created me

[13:37]I don't have the strength or the capacity to give charity.

[13:43]This is how Allah created me.

[13:44]He created me as what?

[13:48]As someone who's stingy.

[13:50]So what does it do?

[13:50]It erases the role of moral struggle when it comes to wanting

[13:57]to be a better person.

[13:57]Essentially here I surrender.

[14:01]I say, well, this is how Allah created me.

[14:02]I've been destined to live my life like this.

[14:05]So you find here that this is a very difficult and a

[14:13]very challenging and a very dangerous idea.

[14:16]The idea of passive fatalism and sometimes we confuse this for for

[14:21]reliance on Allah or for acceptance of Allah's decrees and what Allah

[14:25]has written for me the plan that Allah subhanahu wa ta'ala has

[14:30]for me.

[14:29]When we come to our teachings, we find that our teachings, they

[14:33]emphatically reject the idea of passive fatalism.

[14:37]Allah subhanahu wa ta'ala tells us in the Quran, you are the

[14:48]best people.

[14:49]Speaking to the believers, you are the best community that has been

[14:54]chosen and brought forth by Allah subhanahu wa ta'ala.

[15:00]Why?

[15:01]Why?

[14:57]because you engage in enjoining the good and discouraging and prohibiting evil.

[15:05]What does this mean?

[15:08]Yes, guidance comes from Allah subhanahu wa ta'ala.

[15:12]But this means that as believers, we have a responsibility.

[15:14]Allah subhanahu wa ta'ala says you are great not by virtue of

[15:19]just existing or making a claim that you are a believer.

[15:24]You are great when you are able to enact, to uphold your

[15:27]responsibility to guide others, to encourage them, to uplift them, to discourage

[15:33]people from doing evil, yourselves and your families.

[15:38]When you stand up for justice against injustice, when you stand up

[15:46]for truth, right?

[15:45]The Quran tells us, "Oh you who believe, protect yourselves and your

[15:54]family members from what?

[15:56]From the punishment." This means what?

[15:59]This means I have a responsibility.

[16:00]Even if I struggle with my spouse, even if I struggle with

[16:06]my children, this doesn't mean that I should surrender and I say,

[16:09]"You know what?

[16:09]Guidance is from Allah." And if Allah wants to guide my son

[16:13]or daughter, he will guide them.

[16:14]The Quran here says what?

[16:17]Says you have a responsibility.

[16:19]You have to be able to put in your efforts.

[16:21]You have to put in your resources and to teach others to

[16:27]inspire others.

[16:26]Do not give up on this responsibility.

[16:29]Protect yourself.

[16:30]Protect your family.

[16:32]Do what you need to do in order to uplift others and

[16:39]to encourage others and to guide others.

[16:42]Allah subhanahu wa ta'ala says, This is an important theological doctrine.

[16:53]You know when people say that I don't have the capacity to

[16:59]be someone better to improve my life whether we're talking about a

[17:03]social life whether we're talking about seeking knowledge whether we're talking about

[17:09]uh our our spiritual health our emotional health right if I say

[17:16]that I don't have that capacity the Quran rejects this Allah subhana

[17:22]wa ta that says that he does he never burdens burdens anyone

[17:26]with anything that they cannot hold.

[17:28]He never over overburdens anyone.

[17:30]Meaning what?

[17:31]Meaning that when Allah subhanahu wa ta'ala tests me, what I face

[17:36]in my life is always something that I am capable of overcoming.

[17:39]Always.

[17:40]It goes against the justice of Allah and the mercy of Allah

[17:45]to test me with something that I am incapable of overcoming.

[17:52]And this gives us a source of strength here.

[17:56]It reminds us that there is no room, there is no direction

[18:01]for me to surrender and to say, well, you know what?

[18:03]Everything is in the hands of Allah.

[18:04]I just sit back.

[18:08]No, the Quran rejects this.

[18:10]And one of the major lessons of Imam Hussein, his stand in

[18:14]Kbala, this is one of the major lessons is that he shattered

[18:22]passive fatalism.

[18:21]Imam Hussein did not remain silent.

[18:26]Imam Hussein did not absolve his responsibility.

[18:28]This despite knowing full well the consequences of his actions.

[18:34]He knew.

[18:36]If we look at history, we find that Imam Hussein.

[18:39]He knew what was the consequences of his uprising.

[18:45]What would happen?

[18:45]Yet despite this, Imam Hussein still stood up.

[18:50]Imam Hussein still spoke.

[18:50]Imam Hussein still fought and he still bled.

[18:55]Now when we think about this topic and we think about the

[19:02]stand of Imam Hussein, there may be some theological questions, some questions

[19:06]that come up and we might find ourselves with a theological dilemma.

[19:11]A dilemma when it comes to certain aspects of our faith or

[19:14]belief.

[19:15]We might have certain questions.

[19:17]We might ask the following questions.

[19:20]Did IM Hussein know that he was going to be killed?

[19:27]Did he know this?

[19:26]If he already knew he would be killed, why did he not

[19:32]just remain silent just like many others?

[19:35]If he knew that standing up against Yazid would cause him to

[19:39]be killed, why didn't he just remain silent?

[19:41]Why did he still stand up?

[19:44]The other question that comes to mind is was Imam Hussein.

[19:50]Was his martyrdom was it predetermined?

[19:53]Was it written by Allah that Imam Hussein would be killed?

[19:58]And if this is the case, then why did he rise up?

[20:04]Why did he rise up?

[20:04]And even more, the broader question here for all of us is

[20:08]if God already knows what we will do, what does this mean

[20:16]about our freedom?

[20:15]Are we truly free or our rebound?

[20:19]How can we truly be held accountable?

[20:22]If Allah subhana wa ta'ala knows everything that I'm going to do

[20:26]in my life, what does this say about my freedom?

[20:30]Do I have freedom?

[20:30]Do I have free will?

[20:33]Or am I forced by Allah to do what has already been

[20:35]written for me?

[20:37]And how can Allah hold me accountable for something that I have

[20:41]no freedom of for?

[20:44]These are important questions.

[20:44]These are questions that are very relevant to our day-to-day lives.

[20:48]So let's explore these questions inshallah.

[20:51]Beginning with the question of divine knowledge and human free will.

[20:56]What is the connection between divine knowledge of events and human free

[21:04]will?

[21:02]And in order to do this, we'll explore two points inshallah.

[21:08]Number one, is divine knowledge the same as predetermination?

[21:11]This this is the first question we want to look at.

[21:17]Is divine knowledge the same as predetermination?

[21:18]What do we mean by this?

[21:22]There's a common misconception that assumes that because Allah subhanahu wa ta'ala

[21:29]knows everything that will happen in this world, that means that Allah

[21:34]has already caused or forces those things to happen.

[21:39]Are you with me here?

[21:40]If Allah subhanahu wa ta'ala knows everything that will happen in the

[21:45]world, this means that he causes or forces those things to happen.

[21:52]And this is a category error.

[21:52]There is an error in this belief.

[21:56]What is the error?

[21:55]The error is confus confusing divine knowledge with causation.

[22:03]Confusing the idea that God's knowledge is uh is is is all

[22:08]uh prevalent.

[22:09]Allah subhana wa ta'ala is all aware confusing this with the idea

[22:16]of causes of certain things of causes of activities.

[22:18]And here I want to make two important points.

[22:22]Number one, we want to differentiate between God's knowledge and human knowledge.

[22:28]Why is this a category error?

[22:31]Why do we presume that wrongly presume that if God knows everything

[22:37]that this means that God has forced or caused everything?

[22:41]Why do we make this category error?

[22:44]One reason is because we confuse human knowledge with divine knowledge.

[22:48]We confuse human knowledge with God's knowledge.

[22:51]How do we understand this?

[22:53]We have to differentiate.

[22:53]Let me give you an analogy.

[22:55]This analogy is helpful, but it's imperfect.

[23:00]It's not a perfect analogy.

[23:01]It's not a perfect analogy.

[23:03]Imagine that you are watching a live soccer game on TV, right?

[23:12]Imagine you're watching the live soccer game on TV.

[23:16]Let's say uh Barcelona and Real Madrid are playing right now.

[23:23]As you are watching this game live, do you know the outcome

[23:30]of this game?

[23:30]No.

[23:31]You presume that Barcelona will win?

[23:32]Of course, right?

[23:34]But we don't know.

[23:37]We don't know at the moment.

[23:38]I hope I didn't make any enemies with that statement.

[23:48]Brothers, if I can ask you to please stand up and come

[23:51]forward a little bit so that the rest of the brothers who

[23:57]are coming inshallah they will have space.

[24:06]So imagine that you are watching this soccer game live.

[24:11]You don't know the results.

[24:13]You don't know the outcome of the soccer game.

[24:15]You are learning every moment what is happening.

[24:19]You are watching it as it unfolds.

[24:21]When this team scores, you now know it's one zero.

[24:27]That team scores, it's 1-1.

[24:28]Until the game proceeds, until the game ends.

[24:31]Then you have full knowledge of this game because you watch the

[24:35]entire game.

[24:37]Right?

[24:38]Now, imagine that you were recording this game.

[24:43]you were recording it and then you come back after a few

[24:45]hours and you want to rewatch the game.

[24:47]You want to rewatch the recording.

[24:50]When you rewatch the recording, do you know the outcome of the

[24:55]game?

[24:55]Yes, you know Barcelona won.

[24:59]Alhamdulillah, right?

[24:57]You know it.

[25:00]So, you know exactly when they're going to score.

[25:04]You know exactly who's going to get a yellow card or a

[25:06]red card.

[25:07]You know all the details.

[25:08]But does your knowledge of the outcome of that game, does it

[25:15]force those players to make those decisions?

[25:17]No, it doesn't.

[25:17]Now, this is an imperfect analogy again.

[25:21]But the problem here is because we confuse human knowledge with divine

[25:26]knowledge.

[25:27]Human knowledge is that knowledge which is acquired, that knowledge which is

[25:36]sequential.

[25:37]I there was a moment where I did not know now I

[25:39]know and there could be a moment that I don't know again

[25:45]it progresses Allah subhanahu wa ta'ala creates us and throughout our stages

[25:49]of life we acquire knowledge right when we are here we don't

[25:53]know who's going to enter into this room we acquire that knowledge

[26:00]once the person enters into this room right this is the difference

[26:03]between h human knowledge and divine knowledge knowledge.

[26:05]Divine knowledge is not sequential.

[26:07]It's not acquired.

[26:10]It's omnipresent.

[26:11]Allah subhanahu wa ta'ala's knowledge is not bound by time or space.

[26:19]My knowledge is bound by time or space.

[26:21]I don't know what's happening in the other room.

[26:23]I don't know what's happening downstairs.

[26:24]I can guess because when I was walking from the parking lot,

[26:28]I smelled a very good smell the dinner that's being cooked tonight.

[26:31]But I don't know what's happening, right?

[26:34]Allah subhanahu wa ta'ala his knowledge is not bound by time or

[26:38]space.

[26:39]Allah's knowledge of the past of the present of the future is

[26:45]all the same.

[26:44]My knowledge of the past and of the present and of the

[26:49]future is different.

[26:49]It's not Allah's knowledge is not bound.

[26:53]And what this means is that in a similar way like when

[26:58]I am watching the recording of the game in a similar way

[27:01]in which my knowledge does not affect the players and their movement

[27:07]Allah subhanahu wa ta'ala's knowledge of everything that is limitless does not

[27:12]impact the decisions that people make.

[27:15]We are not forced.

[27:19]Allah knows everything but we are not he does not impose force

[27:23]or compulsion upon our choices.

[27:25]So this is number one.

[27:29]Number two is that we recognize that divine knowledge does not remove

[27:35]moral agency.

[27:34]You see the Quran it insists over and over again.

[27:40]It insists that as human beings we are capable of choice.

[27:45]It insists that we are accountable for our actions and it insists

[27:49]that we will be rewarded or punished based on our moral responsibilities.

[27:55]Allah subhana wa ta tells us in the Quran that God has

[28:06]provided guidance to us.

[28:07]The human being is given guidance by Allah.

[28:13]Then it is up to the human being to either be grateful

[28:18]by accepting that guidance and walking on the path of truth and

[28:21]guidance or what or kafur or rejecting and going in another direction.

[28:26]This tells us what this tells us that guidance is from Allah

[28:32]subhanahu wa ta'ala.

[28:31]But we are able to make the choice.

[28:33]The human being makes the choice whether they accept that guidance or

[28:37]they reject that guidance.

[28:39]The Quran also tells us and say the truth is from your

[28:48]Lord and so let the one who wills believe and let the

[28:55]one who wills disbelieve reject.

[28:58]The Quran here reminds us over and over again that as human

[29:03]beings we have the capacity Allah subhanahu wa ta'ala has given us

[29:08]the capacity to make choices.

[29:10]Allah subhanahu wa ta'ala has given us the capacity to act and

[29:17]that we will be held accountable for our actions and our choices.

[29:22]If the if Allah had uh forced us, if we were coerced,

[29:31]if God's knowledge truly meant that we were forced, then all of

[29:35]these verses would become meaningless.

[29:39]All of these verses would become meaningless.

[29:42]It doesn't make sense for God to say that guidance is from

[29:48]God and whoever wills can choose and accept this guidance or whoever

[29:51]wills can reject it.

[29:51]Doesn't make sense.

[29:54]It doesn't make sense for Allah to say that those who believe

[29:56]and do good deeds will be rewarded.

[29:58]Those who disbelieve and are immoral will be punished.

[30:02]Doesn't make sense.

[30:03]And this is exactly the teachings of the during the time of

[30:12]and the tradition says that imam he was asked one day in

[30:15]the context of the battle of we know that during the time

[30:21]of three major civil wars took place.

[30:24]One of them was that battle that was launched by uh Muawi

[30:31]Sufyan and his forces against Muawa rebelled against the Khalifa of his

[30:38]time.

[30:39]Remember that when some people they come later and they tell you

[30:45]that the early history of Islam was a history of unity and

[30:48]everyone loved each other.

[30:48]remind them that there were figures who rebelled against the Khalifa of

[30:54]their time.

[30:55]He waged this battle against and his forces.

[30:59]Im Ali he had the upper hand in this battle and then

[31:03]in the end the battle ended up in what?

[31:05]In arbitration in there are other details.

[31:09]Now is not the time for the details about the battle.

[31:12]What I want to mention is in the context of that battle

[31:15]the hadith says that a man ah meaning an older man he

[31:21]asked he said yeah our participation in the battle of was this

[31:27]by the of Allah and his that the the decree of Allah

[31:35]had Allah decreed this upon us that this battle would happen and

[31:38]that we would participate in this battle.

[31:41]So, Im Ali Alisam he turned to him he told him that

[31:43]there is nothing that happens in this world except under the decree

[31:51]of Allah nothing everything that happens whether it's major or whether it's

[31:58]small or minor is under the decree of Allah then then he

[32:01]asked told the man he clarified because here the confusion can come

[32:07]if this is the case that means do we have any willpower

[32:09]power.

[32:10]Do we have any decisions to make any choices?

[32:14]He said, "If you mean that we were forced to be in

[32:17]this context, that we had no choice and that the other party

[32:21]had no choice, then this is rejected because then what would this

[32:26]mean?

[32:26]This would mean that there is no that it becomes valless, useless

[32:33]for Allah subhanahu wa ta'ala to tell us that there are laws,

[32:37]there are obligations and prohibitions, that you have responsibilities, that there is

[32:43]accountability, that there is reward and punishment.

[32:46]It would become absolutely useless.

[32:47]There would be no religion anymore.

[32:50]There would be no standard for religion.

[32:52]It would be absolutely pointless.

[32:54]Imagine someone who for instance let's say their boss right they force

[33:04]them to engage in certain behavior.

[33:06]You have a boss who comes and forces you to engage in

[33:10]immoral behavior right to for instance deceive someone in making this business

[33:16]deal.

[33:17]Your boss is forcing you.

[33:18]They tell you that you have to engage in this immoral practice.

[33:22]You deceive this person in order to make this business deal, right?

[33:26]And then you make that business deal and then your boss comes

[33:30]and fires you.

[33:31]And you tell him why.

[33:33]He says, "Because you engaged in immoral behavior." You tell him, "That's

[33:38]not fair.

[33:39]Because you forced me to do this.

[33:40]You told me that if I don't do this deal, you're going

[33:42]to fire me.

[33:43]So I was forced to do it.

[33:44]Now that I did it, you fire me." We would say it's

[33:47]unfair.

[33:48]So it would be unfair, unjust of Allah subhanahu wa ta'ala to

[33:52]expect me to do good, to expect me to avoid evil and

[33:58]then it's up to him.

[33:59]He wants to punish me.

[34:01]He wants to reward me.

[34:01]I have no choice in the matter.

[34:05]Right?

[34:05]So here when we come to the issue of divine knowledge and

[34:12]human accountability and human freedom, we find that the school of it

[34:17]gives us a very particular understanding because throughout history various Islamic schools

[34:24]of thought they had uh various doctrines when it came to the

[34:28]issue of human free will right there were two main extremes.

[34:34]One extreme is known as aljab and that is the fatalism that

[34:38]I was speaking about that as human beings we have absolutely no

[34:43]choice.

[34:44]We have no control even over our own actions.

[34:45]Everything is decided by Allah subhanahu wa ta'ala.

[34:49]This was one extreme and they would refer to those who adopted

[34:53]these ideas as the on the other extreme there were those who

[34:59]promoted what is known as essentially means that Allah subhanahu wa ta'ala

[35:06]has given human beings the capacity to choose and the capacity to

[35:10]act and essentially Allah does not intervene at all.

[35:16]In this case, Allah is purely an observer.

[35:19]It's like someone who gives you something and sits back and completely

[35:24]just watches you, right?

[35:26]Imagine a parent, God forbid, gives their child uh, you know, a

[35:34]weapon, right?

[35:33]And they just sit back.

[35:36]They don't intervene and they let the child do whatever they want

[35:39]with the weapon.

[35:39]This was the other extreme.

[35:42]When we come to the school of BIM, the imams of the

[35:45]school of B they rejected both extremes.

[35:48]There were people dur during their lifetimes during the lifetimes of the

[35:52]imams who hold to this extreme or to that extreme.

[35:56]And people would come and ask the imams what do you believe?

[36:01]What is the truth?

[36:01]And the imams each and every one of the imams beginning with

[36:04]and then later through the imams and other imams they responded with

[36:13]a similar response.

[36:12]They said it is neither this extreme of fatalism absolute predetermination where

[36:25]we have no choice at all where everything is predetermined by Allah

[36:29]nor is it the other extreme where Allah has given human beings

[36:34]provided them with absolute freedom and free will and he has no

[36:38]dominion and no control.

[36:42]It is it is a middle path.

[36:44]It is somewhere in between.

[36:46]What does this mean?

[36:49]This means that on the one hand as human beings Allah subhanahu

[36:53]wa ta'ala has given us the ability to determine right from wrong

[36:59]to understand this is right this is wrong to choose right or

[37:06]wrong and to act upon those choices and that there is responsibility

[37:10]and accountability.

[37:12]This is on the one hand.

[37:14]On the other hand, all of this while maintaining that all of

[37:17]that happens under the power and the dominion and the control and

[37:23]knowledge of Allah subhanahu wa ta'ala somewhere in between.

[37:26]Neither do we dismiss completely the power of Allah that Allah does

[37:35]not intervene at all that human beings are fully responsible for everything.

[37:40]Nor do we choose the other extreme that does what?

[37:43]That rejects the role of human beings and their ability to choose

[37:51]and to act.

[37:52]Now when we come and this this discussion allows us to understand

[38:00]the context of Imam Hussein his decisions and his choices.

[38:04]We understand that Imam Hussein's choice to stand up to rise up

[38:10]was a real choice.

[38:12]Imam Hussein, his choice was real.

[38:18]It was meaningful.

[38:18]Imam Hussein's choice was transformative.

[38:21]Imam Hussein was not just a puppet in a scripted play.

[38:28]Imam Hussein was a knower.

[38:29]He knew full well.

[38:29]He was a chooser.

[38:31]He chose.

[38:33]And as a result, he became the liberator of conscience.

[38:37]This is why his decision was so much more meaningful.

[38:41]It was so much more meaningful that Imam Hussein knew the consequences.

[38:46]It's very much like situations.

[38:48]Let's say that you have, God forbid, you have a building that's

[38:55]on fire and the fire department comes.

[38:58]The firefighter knows that by entering into this building, they are risking

[39:02]their life.

[39:01]But they have an objective.

[39:05]There is a family that needs to be saved.

[39:08]And so despite knowing the risks of entering into that building, they

[39:11]enter into that building in order to save that family.

[39:14]Imm Hussein, he entered into that burning building.

[39:20]Islam was burning.

[39:22]The society was burning.

[39:24]He knew the consequences of entering and rising up but he was

[39:30]living by principle because he had the objective of saving the community.

[39:34]He had the objective of standing up for truth and what was

[39:37]right.

[39:38]And this is how we understand the mission and the actions of

[39:46]Abdah Hussein.

[39:48]And it was not just Imam Hussein.

[39:52]It was not just Imm Hussein.

[39:55]His family members they also understood this.

[40:00]His companions they also understood this.

[40:04]When his companions they were asked on the eve of Ash the

[40:11]companions they were asked Imam Hussein he turned to them he said

[40:15]tomorrow there is certain death.

[40:22]Imagine sitting with your master Abdah Hussein and he tells you that

[40:31]tonight is the last night.

[40:33]Tomorrow there is certain death.

[40:37]And then he turns to them and he says that these people

[40:43]they are coming after me.

[40:46]I am their target.

[40:49]I am their objective.

[40:49]And as a result tonight I want to give you permission.

[40:54]Those of you who would like to leave to go back to

[41:00]your families.

[41:00]I give you permission to go and I will not hold you

[41:06]accountable for anything.

[41:06]What you have done is already enough.

[41:08]You have proven that you are ready to stand for the truth.

[41:14]You have provided me support.

[41:15]May Allah bless you for this.

[41:17]But now I give you the choice.

[41:22]If you would like to go, go and I will not hold

[41:23]anything I will not hold anything against you.

[41:29]The companions they turn to him they say yahba abdah what is

[41:35]this request that you are making of us ya abdah we were

[41:42]with you in good times we were with you in easy times

[41:47]do you expect us now during this most difficult time to abandon

[41:51]you no by god ya abdah if they were to take us

[41:57]they were to take our bodies and they were to cut us

[41:58]up into millions of pieces.

[42:02]And they were to burn us and throw our ash and do

[42:04]this over and over and over again.

[42:07]By Allahbah, we would not abandon you.

[42:12]They understood.

[42:14]They understood.

[42:16]When we come to someone as great as tonight I want our

[42:27]hearts to turn to Omul the mother of all distress and calamity.

[42:34]What a great lady Zaiam was.

[42:37]How do we describe in words the greatness of this lady?

[42:43]How do we describe her sincere and strong faith and reliance on

[42:50]Allah subhanahu wa ta'ala?

[42:51]How do we describe her great knowledge of Allah subhanahu wa ta'ala

[42:59]and of truth and her understanding she is often referred to as

[43:07]the mother of all calamity because she witnessed everything.

[43:11]She witnessed all of those horrors and those tragedies.

[43:16]And after everyone had been killed, now it was her time to

[43:21]stand up to defend the family of Allah, to defend the innocent

[43:24]woman and the children.

[43:28]And they would be taken captive, dragged and being humiliated.

[43:33]They would be dragged from Kbella all the way to Kufa and

[43:37]then from Kufa all the way to Sham.

[43:41]The tradition says that in those difficult times when she went to

[43:48]the court of Iben Zad other traditions they say this was the

[43:51]court of Yazid Ib Muawia.

[43:52]Imagine the site brothers and sisters I want us to imagine this

[43:57]after that tragedy.

[44:00]She is sitting in the court of Iben Zad.

[44:04]She is sitting in that palace.

[44:08]They are surrounded by their enemies.

[44:10]They are surrounded by those who were bloodthirsty.

[44:13]They were surrounded by their family members.

[44:17]She is covering the children and the woman.

[44:22]She is trying to protect them standing before someone as vicious as

[44:28]Iben Zad.

[44:29]And Iben Zad calls out.

[44:32]He says, "Who is this lady in front of me?" They respond

[44:35]to her.

[44:37]They say, "This is Zin Ali.

[44:42]This is the daughter of Ali.

[44:43]And Iben Zad the tradition says calls out when he hears that

[44:48]this is Zanab.

[44:50]And Zanab is in that very difficult state.

[44:50]Huh?

[44:51]That when he hears this, he begins to laugh and he begins

[44:56]to taunt her.

[44:58]He says to her, "Oh Z, how do you see what God

[45:09]did to your brother?" Allah abar Allah abarbad zad.

[45:14]He attributes this cruelty, this crime to Allah subhanahu wa ta'ala.

[45:20]It's as though he is telling her, uh, he is making fun

[45:22]of her.

[45:23]He is taunting her.

[45:23]He is telling her that what happened to your brother was because

[45:28]of the decree of Allah.

[45:29]Allah decided that he would destroy and put an end to your

[45:33]brother.

[45:31]Huh?

[45:34]Imagine Zanab is being taunted by when he asked her this question.

[45:44]How do you see what Allah did to your brother?

[45:48]Imagine what was racing in the mind of Zabha.

[45:52]Where is she going to remember?

[45:54]What is she going to remember?

[45:55]Is she going to remember the death of her own two sons?

[46:01]Zanab saw her own two sons.

[46:05]Huh?

[46:06]They went out before her onto the battlefield and they were killed.

[46:09]Or is she going to reflect on her nephew alim?

[46:13]She remembers the body of Alasim.

[46:18]Or is she going to reflect on the tragedy of her nephew?

[46:22]She saw Akbar and what happened to him?

[46:26]Or is she going to think of her brother Abbas?

[46:31]Is she going to remember the cuten hands that were cut off

[46:38]of her brother Abbas?

[46:38]Or is she going to remember the sight of Shiml sitting on

[46:43]the on the chest of her brother Aba Abdullah as he beheads

[46:50]him?

[46:48]Huh?

[46:48]She looks up.

[46:50]She sees the head of her brother Abba Abdullah on the lens.

[46:53]Huh?

[46:54]She has that distress and that tragedy, that pain in her heart.

[47:00]Then she stands up with firmness and strength.

[47:02]She looks at Iben Zad and she calls out.

[47:09]She says, I see nothing but beauty.

[47:21]I see nothing but beauty.

[47:26]These people who you speak of, they are those who God had

[47:28]decreed for them that they would engage in battle, that they would

[47:34]fight.

[47:32]And so they stood up towards their responsibility and they fulfilled their

[47:37]responsibility.

[47:39]And on the day of judgment, Allah will join you and them.

[47:44]And you will have to hold you will be held to account

[47:49]for your crimes and the crimes of your master Yazam.

[47:53]She witnessed all sorts of tragedies and something.

[47:58]She knew all along that all of this was going to happen.

[48:04]She knew that there was a tragic future.

[48:07]How did she know?

[48:07]Huh?

[48:07]Because she was told time and time again.

[48:10]Zab Alisam during her youth when she is in those final moments

[48:22]with her fat f with her mother Fat Zaham.

[48:23]That was one of the first tragedies that she witnessed.

[48:28]Huh?

[48:29]Zanab witnessed the death of her mother Fatib.

[48:33]That was one of the very first tragedies.

[48:35]And from that time she knew that the tragedies would continue one

[48:43]after another.

[48:42]The tradition says that after everyone had been killed on the day

[48:49]of the only one who was still alive was Abdah Hussein.

[48:55]He was the last one.

[48:59]Huh?

[48:57]He comes Abah Abdullah he comes to the tent of his family.

[49:03]He turns to the woman.

[49:03]He says, "Oh ladies, oh woman, I bid farewell to you for

[49:25]this is the last time that we will meet and the next

[49:27]time that we will meet will be in the hereafter." He bids

[49:32]farewell.

[49:33]Zab Ali, she brings Imam Hussein's horse to him.

[49:36]Huh?

[49:36]She gives him the horse.

[49:40]Imm Hussein.

[49:39]He gets onto the horse.

[49:42]He turns towards the battlefield.

[49:43]And as he is proceeding towards the battlefield, he hears a cry

[49:49]calling, "Ya Aba Abdullah, my brother Abah Abdullah." He turns around, he

[49:54]sees Zanab.

[49:56]She is calling him.

[49:56]She is telling him, "My brother, stop." He stops.

[50:00]He pauses.

[50:01]She tells him, "My brother, come back to me." Aba Abdullah, he

[50:04]turns around and he returns to her.

[50:07]She says, "My brother, come down from your horse." Aba Abdullah, he

[50:11]disembarks the horse.

[50:13]She tells him, "My brother, come close to me." Imam Hussein, he

[50:18]draws close to Zan.

[50:22]She tells him, "My brother, open the button of your shirt." He

[50:26]opens the button of his shirt.

[50:28]She embraces him.

[50:30]She kisses him on his chest.

[50:33]Then she turns towards Medina.

[50:33]She says, "My mother, peace be upon you, my mother, I have

[50:42]now fulfilled my promise to you.

[50:44]I have fulfilled your wish." Abdah, he turns to her.

[50:46]He says, "Zanab, what is this wish that you have fulfilled?" She

[50:52]tells him, "My dear brother, during those final moments of our mother's

[50:58]life, she called me.

[50:59]She told me, "My dear daughter Zanab, there will be many tragedies

[51:03]that will befall you.

[51:07]My dear Zanab, I want you to take care of your siblings.

[51:10]My dear Zanab, there will come a time when your brother Aba

[51:17]Abdillah is all alone.

[51:17]When there is no one around him, I want you to do

[51:21]something for me." During that day, she tells her what she says.

[51:23]I want you to kiss him on my behalf, on his chest

[51:28]and neck, on the place which the swords will strike.

[51:31][Music] [Laughter] for [Music] my love.

[52:00][Music]

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Between Fate and Freedom - Dr. Sayed Hadi Qazwini

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Between Fate and Freedom - Dr. Sayed Hadi Qazwini

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