Allama Iqbal has written so much about the concept of taqdir that it may require a complete book to fully explain and justify his views on this difficult issue. But in a nutshell he says:
"The world of plants and animals is subject to taqdir. A Momin is subject to nothing except the orders of Allah (SW) (i.e., Quran)."
On the other hand, seeing the condition of the present Muslims, he said:
"The actions of Muslims these days is predicated on taqdir. (This, despite the fact that) the taqdir of Allah (SW) was always the driving force behind the will of their ancestors."
"Muslims these days use the excuse of 'taqdir' in order to justify their inaction and irresponsibility towards Islam."
(To some there may seem to be a contradiction in this view of taqdir given by Iqbal. But, according to Iqbal this contradiction arises due to the wrong concept of taqdir which the present Muslims in general have come to accept, due mainly to the Magian influence on Islam)
One very important point to note is that Iqbal talks here about Allah's (SW) taqdir and not man's taqdir. Thus, according to him there is no man'staqdir. At first, this may sound strange because Muslims have, by and large, always thought in terms of man's taqdir whenever this topic is discussed. We will shortly see that the concept of taqdir presented by Quran and eloquently explained by Iqbal removes this (apparent) contradiction.
First of all, let us find the root meaning of the arabic word (taqdir) which was prevalent at the time of the Prophet (PBUH) and his companions. Then we will see how the Magian influence slowly changed this meaning to its now "acquired" meaning which in English is translated as destiny, fate, or predestination etc.
The root meaning of the word "taqdir" comes from the root q-d-r ( ). The meaning of this root is measure or standard. means "I measured the thing." means "I made clothes according to his measurements." Therefore, the root meaning of "taqdir" is for something to fit according to some measure or standard. And "Miqdarun" ( ) means model, pattern or standard according to which something is made. In order to make something fit a pattern or standard, one has to have complete control over that thing. Therefore, means that I have power to make that thing according to a standard.
Quran says:
(33:38)
"Allah's command (directive) took a definitive pattern (model)."
Thus, in the light of this Quranic verse, it is now easy to understand what Iqbal means when he says:
"Plants and animals are subject to taqdir." This implies that all the objects in the universe are working according to a set pattern. This is because Allah (SW) has decried a pattern (model) for everything:
(65:3)
"Allah (SW) has made a standard for everything."
This "standard" is what we call "law of nature" in modern scientific terminology. Isn't it amazing to note that this was said more than 1400 years ago when the world did not know anything about science. [By the way, this is one way to realize (and provide proof) that the Quran is THE Word of God]
According to the Quran, there is a world of Amr (God's world of command, planning and direction) and there is a world of khalq (God's created world, i.e., the physical universe). The world of Amr completely and exclusively belongs to Allah (SW) and no one can have any share in it. This is the world of (kun-fayakoon) in the words of Quran - Allah (SW) says "be" and it "becomes." This world of Amr is beyond human comprehension. No one can understand how it operates. For example, it is beyond human beings to know how the universe came into existence from nothing. But after its creation, it enters the world of Khalq and follows definitive patterns (i.e., laws) which Allah (SW) prescribed for it. It is possible for human beings to discover and understand these laws. As a further illustration, we can say that Allah's exclusive power created the law of gravity. We cannot understand how this law was created by Allah or what it was before its creation. It is beyond the human mind to know anything about it before it was created. But after its creation, we can understand it and make use of it. Thus it becomes possible for us to design airplanes and fly them using this law - we can have complete trust in the law of gravity. The same thing applies to all the other physical laws. When Quran says:
(15:21)
or, (15:4)
it means that these are the laws whose knowledge can be obtained.
It is also worthwhile to note that according to the Quran, we can talk about Allah's (SW) taqdir (laws) and not human's taqdir because Allah (SW) is The Only One who has created these laws (of nature) and has the exclusive control over them. No one can create even a single law of nature. As a matter of fact, everything is subject to Allah's (SW) taqdir (law) including human beings.
Now let us see how Iqbal expounds and beautifully illustrates this concept of taqdir as given by Quran.
"The subtle secret of this concept (of taqdir) is hidden in one word. That is, if you change then the taqdir changes accordingly."
"If you become (like) dust, then even a mild wind will blow you and scatter you and will carry you wherever it wishes. If you become (like) a stone (i.e. develop the characteristics of a stone in yourself) then you will break any glass which comes your way."
"If you become (like) dew then your destiny will be an abyss and lowness (and even a mild ray of sunshine will wipe you out of existence). If you become (like) an ocean then your destiny will acquire depth and permanence."
Therefore, if someone has fallen into an abyss, then he/she should not just cry and blame his/her taqdir. One should not say that God has written this in one's fate and that one cannot do anything about it. Iqbal (and indeed Quran) says that this attitude is wrong.
"Whatever condition you are in now, you are subject to (Allah's) taqdir accordingly. If you want that some other taqdir (of Allah) be applicable to you, then change yourself and another taqdir ( of Allah) will apply to you. God has an infinite number of taqdirs (laws)."
What is this change which Iqbal talks about here? He talks about a change in mental attitude. And there can be no change in mental attitude unless there is a change in the psyche of an individual. Therefore, (psychological) change in the self of an individual is absolutely essential if change in the external condition is desired. Also, a people's condition cannot change unless individuals change. No amount of extrinsic law making can change a society unless there is a psychological change in the individuals composing that society. This is the law of Allah (SW) (on a higher plane) - just like the law of gravity.
Allah (SW) says in the Quran:
(13:11)
"It is a fact that Allah (SW) does not change the condition of a people unless and until the individuals (composing that society) change whatever is inside of them (i.e. their psychology)."
Thus, the human plane cannot take off and reach greater heights if we do not follow this law (verse) just as the physical plane cannot take off and fly if the law of gravity is not followed. This is the taqdir of Allah (SW)and no one can change it. Momins (believers) are those who believe in it, have conviction for it and act accordingly. This is what Iqbal means when he says:
"A Momin only follows the law of Allah."
Since Allah (SW) does not force anyone to believe in his laws or not to believe, the initiative has to come from human beings. To have this choice, Allah (SW) has endowed us with Free Will. This is the essential hallmark of being human and it is the distinguishing feature between animals and humans.
The entire universe is operating under the laws created by Allah (SW) which we call laws of nature. Human beings are responsible for their own actions if performed by their own free will. One cannot escape the consequences of one's own actions. This is what Iqbal calls "Mukafat-e-A'ml."
But once a person has exercised his/her free will then he/she has to face the consequences of that choice. In the physical world we see this everyday. If I burn my finger I face the consequence and I cannot transfer my pain to somebody else. Whatever we sow, that is what we reap, be it in the field of agriculture, health, education, or business. Iqbal says:
"Wheat produces wheat and barley produces barley (i.e. if we sow barley, we cannot reap wheat). Never be unmindful of 'Mukafat-e-A'ml' i.e. law of action and its corresponding consequences. (Allah (SW) has the authority that He can change into wheat if one sowed barley, but He never does; this is the law of Allah (SW). He never changes His laws for anyone)."
Allah (SW) says in the Quran:
"Allah does not change His laws either in theory or practice (for anyone)."
The same law of "Mukafat-e-A'ml" applies in the human world as well. All our actions produce their desirable or undesirable consequences depending upon the action performed. One's bad action (i.e. any action which is against Quran) can never produce good results and one's good action (i.e. any action according to Quran) can never produce bad results. Human beings only get what they work for.
Also, one can not transfer the consequences and responsibilities of one's own action to someone else.
Iqbal says (in his only English book, Reconstruction of Religious Thought in Islam):
"Thus there is nothing static my inner life; all is a constant mobility, an unceasing flux of states, a perpetual flow in which there is no halt or resting place." (page 38, 2nd ed., published jointly by the Institute of Islamic Culture and Iqbal Academy of Pakistan, 1989)
He continues:
"Pure time, then, as revealed by a deeper analysis of our conscious experience, is not a string of separate, reversible instants; it is an organic whole in which the past is not left behind, but is moving along with, and operating in, the present. And the future is given to it not as lying before, yet to be traversed; it is given only in the sense that it is present in its nature as an open possibility. It is time regarded as an organic whole that the Quran describes as Taqdir or the destiny - a word which has been so misunderstood both in and outside of Islam. . . The destiny of a thing then is not an unrelenting fate working from without like a task master; it is the inward reach of a thing, its realizable possibilities which lie within the depths of its nature."
In other words, Iqbal says:
"Write your destiny with your own pen. Allah has given you a clean forehead."
How this concept of taqdir providing a dynamic and lively outlook on life was transformed into a lifeless and static concept of predetermination is a very sad story indeed. The concept of predetermination and its insertion as the sixth component of Islamic faith (while the Quran requires only five) has damaged the muslim psyche, possibly beyond repair. Muslim kings and dictators have used it to establish their absolute authority in order to maintain their iron grip over the minds of the muslim masses. Muslim institutions of priesthood have constantly used it to maintain their psychological grip over the hearts of Muslims. Muslim capitalists have used their capital to provide the sustenance and to champion the cause of muslim priesthood. This three pronged attack on the minds, hearts, and the stomachs of the muslim masses leaves them virtually helpless prey to these resurrected Pharos, Hamans and Qaroons. According to these so called Islamic scholars, it is predetermined who will get what, when and where. Therefore, if a rich person's dogs and cats enjoy gourmet food and a poor person's children die of hunger, it's okay, because everything is predetermined and that is what is written in their fate. Some would argue that Zakat would take care of it if every muslim practices this pillar of Islam. But if someone accepts a principle (such as predetermination), he/she has to accept it as such. A principle guides people and not the other way around. The very fact that I am endowed with Free Will (which I exercise every day to make a choice) is sufficient to disprove the principle of predetermination.
We will venture to discover how taqdir happened to acquire its present meaning of predetermination or fate in part II of this article. Suffice it to mention for now, this idea of predetermination is thoroughly Magian in its origin and has penetrated almost every religion on earth including Judaism, Christianity and (unfortunately for Muslims) Islam.
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