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 Gods 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 Gods destination. Even, it is said that the sin has done by human, those the Gods 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

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

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.

CHAPTER II DISCUSSION A. Definitions of Destiny (Qadha and Qadar). 1. Destiny (qadha) is the Gods 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.

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)

(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 doesnt have authority.6 declared: They hold at QS. Ar-Raad verse [11] which is

(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. Surya Hidayatullah Almatorami, loc, cit

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 dont 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. AshShaffat verse [96]:

(96)

"But Allah has created you and your handwork!"

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

(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).

Abdul Rozak & Rosihon Anwar, , Ilmu Kalam, (Bandung: Pustaka Setia, 2006)

p. 35.

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?.

Surya Hidayatullah Almatorami, loc, cit

The view of Qadariyah to the destiny is very arrogant, because they think that what they effort, what they do, the God doesnt have authority. What about Jabariyah?. The perspective of Jabariyah to the destiny, they only submit to life, their accordance everything they do is Gods declaration which cannot be changed. If it is like that, the God is cruel to His creation. Isnt the God mercy and blessing? If the human being think that everything in this world has arranged and declared by God, they dont 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) { (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 orangorang yang berbahagia (masuk surga) maka dia akan dimudahkan untuk melakukan amal golongan orang-orang yang berbahagia, dan manusia yang termasuk golongan orangorang 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 Taala): { * * * * } *

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 orangorang 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 (alLauhul 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 Gods wish. So thats 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 dont reach the standard means they dont 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.

Ustadz 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

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 alLauhul 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 Masud ra about destiny written to embryo, end of life, livelihood, charity, bad luck or happiness.12 b. Annually destiny

11 12

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

Annually destiny is the destiny decided by Lord in the night lailatul qadar (in ramadhan month), as His verse: { }

(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

(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-Fauzans expalnation is able to understand that in the human life, will never avoide from Gods 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 Jibrils hadith, the prophet Muhammad SAW said: The believes are: you believe only one of Lord, believe Gods angels, His books, His prophets, hereafter, and to His destiny whether good or bad.14

13

Idid. p. 76 Ibid. P. 80

14

10

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?. Isnt 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 isnt 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. Ibid

16

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Until the words goodness and badness destiny translated (something declared as destiny). Godness and badness destiny. As exmple in Gods verse QS. Ar-Ruum: 41 {

al-maqduur

(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 atTaghaabun:11. { }

(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 doesnt 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 Gods 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.

17

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

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B. Critical and Suggestion 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 Gods 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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