ভূমিকা

Shiavault - a Vault of Shia Islamic Books The Emendation of A Shi‘ite Creed The interpretation of the reports concerning Al-Qada’ and Al-Qadar ====================================================================== As for the reports which Abu Ja‘far, may Allah have mercy upon him, relates concerning the prohibition of discussion of qada’ and qadar, they can bear two meanings: first, that the prohibition is restricted to those people whose discussions result in corrupt doctrine and divert them from the faith; for they will not keep their religion intact unless they refrain from discussion and abstain from indulging in it.

Thus, the prohibition does not necessarily apply to all those who have reached years of discretion (mukallafin), since what is good for some might prove to be bad for others[^1] , *and, on the contrary, what is evil for some might be good for others[^2] , and this demonstrates why the Imams, peace be upon them, endeavored to direct their followers in religion in accordance with what they knew to be in their best interest.

Secondly, discussion *of qada’ and qadar*[^3] is probably prohibited, regarding the reasons and causes of what Allah has created; and what He commands; and the religious duties He imposes; since the inquiry into, and asking for the causes and reasons of, creation and religious obligations are prohibited, because Allah, the Exalted, has veiled these questions from the great majority of mankind.

Do you not realize that no one is permitted to seek for the cause of the creation of all that has been created, in detail? And to ask, 'Why has He created this thing and that? Until he has enumerated all created things and accounted for them. Nor is anyone permitted to ask, 'Why did He command this? And impose that? And forbid the other?' For His imposing this, and commanding that, is because He knows the best interests of His creation.

Allah, the Almighty, has not disclosed to any of His creatures the particular causes for what He has created or commanded or imposed, notwithstanding that He has stated a priori that He did not create His creation lightly (‘abath), but He did – indeed– create them with a wise purpose (li hikmah). Yet, both reason and scripture (sam‘) support this. Allah says: We created not the heaven and the earth, and whatsoever between them is, as though (we were) playing [21:16].

And He says: Do you think that We created you only for sport [23:115].