Mokhtar Stork
INTRODUCTION
The Metaphysics of Causality in Islam has its foundations in the Cosmology of Islam, visualised through Qada’ and Qadar and based on the Tawheedic approach to understanding existence as it stands with Allah through His Divine Names and Attributes.
In Chapter One, I am presenting the Traditional view on the Divine Decree (al-Qadr) of Allah, as presented by Islamic scholars. In Chapter Two, I am briefly presenting the Sufi approach through Tasawwuf (The Spirituality of Islam). In Chapter Three, I have then taken this a step further by expressing my views on situations and outcome as experienced by me. In Chapter Four, I have reached the conclusion that Spiritual Maturity and the Divine Will of Allah (al-Qadr) move hand in hand to achieve success in this world and in the Hereafter.
CHAPTER ONE
It requires a great deal of effort and time to understand the Divine Decree (al-Qadr) of Allah. Qada’ and Qadar is one of the six pillars of faith in Islam. It is a profound concept that balances the absolute power of God with the lived reality of human choice. In essence, it is the belief that Allah has full knowledge of all things—past, present, and future—and that everything happens according to His will and wisdom.
Scholars generally view al-Qadr at four essential levels, often called Maratib al-Qadar:
Knowledge (Al-Ilm): Believing that Allah’s knowledge is all-encompassing. He knows what has happened, what will happen, and even what would have happened if things had been different.
Writing (Al-Kitabah): Believing that Allah recorded everything that would occur until the Day of Judgment in the "Preserved Tablet" (Al-Lawh al-Mahfuz).
Will (Al-Mashee’ah): Believing that whatever Allah wills happens, and whatever He does not will, cannot happen. Nothing exists outside of His permission.
Creation (Al-Khalq): Believing that Allah is the Creator of all things, including the actions of His servants.
Divine Decree vs. Free Will
There is a need to understand the situation over Divine Decree and Free Will. Both these coexist in context. Understanding al-Qadr is meant to provide psychological and spiritual stability.
Freedom of Choice: It is a misconception to believe that you have the right to determine your direction in life as you choose in Islam. We are granted a partial will. We choose our intentions and actions, rightly or wrongly.
The Final Results: As a result of Free Will, we make our choices and decision. However, it is Allah that determines the outcome. You can put in hundred percent effort but end up with zero results, and yet, you may put in ten percent and achieve hundred percent results. Only Allah determines if you succeed or not.
Accountability: Because we enjoy the freedom to choose our intentions, we are held accountable for those choices. Allah’s prior knowledge of our choices does not mean that He has forced us to make them. We do so on our own after making an assessment.
This system has been designed by Allah, to prevent the notion that He has fixed your life up for good or bad. You have a hand in determining your direction in life to some extent. It is intended to:
1. Prevents arrogance: The realisation that success was due to Allah grace and not your brilliance is important.
2. Prevents despair: Knowing that every outcome is in Allah’s hands saves you from despair.
3. Prevents Fear and Provides Courage. No person can harm or benefit you unless Allah has already decreed it. "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." (Surah Hadid 57:22).
Averting The Divine Decree
The Prophet (s.a.w.) is reported to have said: that "nothing averts the decree except supplication." Scholars explain this in two ways:
The Conditional Decree: Everyone makes daily supplications to be healed etc. These supplications (Dua) and their healing were already written in Allah’s ultimate knowledge.
Supplication Results: Supplicating Allah is one aspect, while the second, involves its outcome, which is Allah’s hands. It may or may not be granted. It may be granted in part or improved upon by Allah (Allah knows best).
Dua (Supplication) might not change the event, but it can be an experience, and it can change the course of events, saving one from further harm etc. It can change the course of events, saving one from further harm etc.
CHAPTER TWO
The Tasawwuf Approach
The legalistic view is the Traditional approach of Islam. It often focuses on accountability and "the rules," while the Sufi approach focuses on the Spiritual State of The Heart in response to what Allah has ordained. This can be found in Tasawwuf (The Spirituality of Islam). To a Sufi, Qada’ and Qadar is not just a theological fact; it is a mirror reflecting the Divine Will.
Being fully conscious of the fact that everything in in the hands of Allah indicates willingness to submit to whatever decision He has made. It does not mean that you have not exerted any effort but it means that you submit to His will after doing so. This Rida (Contentment with the Decree) is the pinnacle of submission to Allah. If you are caught in a violent storm, there is nothing you can do about it except to take shelter and hope nothing happens to you, so why not surrender yourself and accept whatever Allah decrees, whether it is in your favour or not. It is going to happen anyhow!
Manifestation of ‘Jalal’ and ‘Jamal’
Sufis categorize the manifestations of the Divine Decree into two qualities. The first, deals with Jamal (Allah’s attribute of Beauty). It brings ease, joy, and expansion. The response on our part requires gratitude (Shukr). The second, deals with Jalal (Majesty). It brings hardship, loss, or contraction. These require Sabr (Patience). A Sufi strives to see the Jamal hidden within the Jalal. They believe that a "bitter" decree is often a "hidden gift" designed to strip away the ego (nafs) and draw the servant closer to Allah.
The Objective of ‘Fana’ (Annihilation of the Self)
The Spiritual Goal in Sufism, is to prevent the nafs (egoistic self) from taking control of your existence. It wants to be the "creator" of its own destiny. Through Fana (the self-annihilation of the self) one is able to cause one’s own self-will to submit to the divine will of Allah. When the “I” disappears, only Allah remains. Previously, I mentioned us as being droplets of water falling from the sky, making it way to a stream, then a river, and then to finally become one with the ocean in colour and taste. I also previously mentioned the Battle of Badr, where Allah points out that it was He and not the Prophet who slew the enemy, (Surah Anfal 8:17).
By keeping Allah in your heart and the world in your pocket, one is able to maintain a balance, because having risen to the state of self-annihilation, there is a need to return to world life, but this time round, one is no longer governed or dominated by desire (nafs). One no longer complains about one’s lot in life, because He sees, hears and knows, everything. Instead, one turns to Him over one’s lacking as the Prophet (s.a.w.) did at Taif; seeking Allah’s forgiveness, mercy and kindness, and the knowledge that Allah knows best and He will sort things out in due time. This is an excellent approach to adopt when it comes to striving, because it also contains the element of submission and surrender, which in turn leads one towards nearness to Allah.
On the authority of Abu Hurairah (r.a.), who said that the Messenger of Allah (s.a.w.) said:“Allah (mighty and sublime be He) said: Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him, I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him.” (Hadith Qudsi - Bukhari)
CHAPTER THREE
Visualising The Divine Decree
An educational perception of the Divine Decree is based on a Legalistic Framework. It deals with Qur’anic verses and Ahadith. This is a straightforward approach to any subject in Islam. However, if you want to understand it in context, then one has to view an example and present a view, which may not move along the legalistic framework.
What videos we view on YouTube and scholarly perceptions are all generalised views. It does not dissect the issue to present perspectives. For example, a friend of mine asked me a question yesterday. He said, " What is your view, some people are questioning Allah's presence over Gaza." My response was simple: "If you have a proper understanding of Islamic Cosmology and Tawheed, you will come to realise that the Divine Will of Allah or the Divine Decree of Allah has many perspectives to it.
Viewing The Divine Decree Through Gaza
Our current response to events surrounding Gaza is based on 'external perceptions'. These assessments are based on current events, and not on historical events leading to the current situation. This is not an assessment based on the Divine Will of Allah because we usually do not consider religious factors in our evaluation. Allah ‘sees’ (Samiun), ‘hears’ (Basirun) and ‘knows’ (Alimun) (all attributes of His). He has His own reasons. He does not go along with our whims and fancies.
The spiritual state of a Muslim society in these evaluations is significant because it determines its ability to withstand decadence. Iman, Taqwa, Yaqeen etc., are determining elements in the establishment of a moral righteous Muslim society. We also overlook the process of accountability as it is viewed by Allah. The wheel of accountability moves in several directions, and they will all reach a conclusion in due time as prescribed and determined by Him, not by us. When that point of accountability is reached in His Divine Will, His decision will come into effect. However, Allah can do so whenever He likes if He wants to.
The Metaphysics of Causality
This is the Metaphysics of Causality. The First Requirement is the analysing of the spiritual state of the Ummah. Are we dealing with a Muslim Society or a Mo’min Society? Did the Prophet (s.a.w.) not mention that Muslims will be in numbers, like the foam carried by the waves. And that their riches are many, but are not for them, but to become the possession of their enemies?
Narrated Thawban (r.a.): The Prophet (s.a.w.) said, “The people will soon summon one another to attack you as people when eating invite others to share their dish. Someone asked: Will that be because of our small numbers at that time? He replied: No, you will be numerous at that time: but you will be scum and rubbish like that carried down by a torrent, and Allah will take fear of you from the breasts of your enemy and last enervation into your hearts. Someone asked: What is wahn (enervation). Messenger of Allah (s.a.w.) replied: Love of the world and dislike of death.” (Abu Dawud).
This is a critical factor that is overlooked in modern times. The Spiritual State of a Muslim Nation defines its real existence. What we have in numbers are ritualistic, dogmatic, traditional Muslims without content. Acquiring knowledge (Ilmul Yaqeen), will not sustain you in times of turmoil, Haqul Yaqeen (Reality as it Exists with Allah) will. A learned person is an intellectual robot. Outwardly, he symbolises Ilmul Yaqeen. However, when put to the test, he will fall apart. This is not the way a true Muslim is made off. Look at the Sahabah. Look at what they went through. Were they able to do so due to the Prophet’s presence or was it also due to Iman?
A society without a firm foundation in Tawheed is bound to succumb to doubt. Many Christians questioned the whereabout of God during the September 11 attacks, colloquially known as 9/11. The same is currently happening with many Muslims over Gaza.
In relation to Gaza, our ritualistic approach has been to recite Qunut Nazilah and other supplication, which is valid during any unprecedented turmoil. We now hardly do so any more. When you view this in context, it clearly indicates all the factors mentioned by me, play a role in determining a response from Allah. The bottom line: it is Allah who determines when and how, not us. So, while it is good to make these supplications, there is a need to take in the wider picture, and to conclude that Allah knows best!
Any response that does not comply with the rules of war established by the Prophet (s.a.w.) is bound to fail. Emotional vendettas have no role in Islam. Failure to take in the wider picture to include the current state of global political domination, as did the Muslim Brotherhood of Egypt and now Iran, clearly indicates the adoption of a single view devoid of other existing realities. It takes people to form a state, and it takes a certain type of people to sustain it. The Sahabah (Companions of the Prophet) were exceptional Muslims. As soon as their numbers declined and were replaced with lukewarm Muslims, a decline in moral righteous values set in, causing the demise of the Islamic State.
Malaysians performing Hajj are respected and considered to be the best pilgrims in terms of conduct and behaviour. Well, that is about as far as it goes when you keep reading of daily reports in the news media concerning arrest over corruptions and abuse of power. This clearly indicates a lack of spiritual content. Every Muslim nation suffers from this disease. We have become Casualties of Rhetoric Islam in the political arena.
The Trap of External Perceptions
Islam in traditionally presented in a specific format. For example, a certain amount of amal should result in a specific outcome. I do not deny this or reject it, but I will add that there is far more to this. One needs to be in a favourable position with Allah to enjoy His benefits. The Qur’an states: “When My servants ask you (O Prophet) about Me: I am truly nearby. I respond to one’s prayer when they call upon Me. So let them respond ˹with obedience˺ to Me and believe in Me, perhaps they will be guided ˹to the Right Way.” (Surah Baqarah 2:186)
In an Islamic Cosmological context, this world is not the theater of ultimate justice; it is the theater of trial. If we assume the "result" must happen now to prove Allah's presence, we have misunderstood the very nature of the world as a Dar al-Ibtila (Abode of Testing).
Accountability is a Multi-Directional Wheel
People often view the situation in Gaza as a linear event between an oppressor and the oppressed, whereas it is multi-dimensional. It deals with:
The Oppressor: Accountable for their tyranny.
The Victim: Their station is being raised through Shahada (martyrdom) and Sabr.
The Ummah: Accountable for its apathy, its lack of Taqwa, and its departure from the qualities of a Mu'min society.
The Global Conscience: A test for the rest of humanity.
Allah’s decree is interacting with all these groups simultaneously. The "conclusion" isn't just a military victory; it's the completion of the spiritual record for every soul involved. To suggest that Allah must act according to our timeline is a subtle form of shirk—it’s an attempt to impose human logic and emotional urgency onto the Divine Will. Allah does not act according to our whims and fancies!
Allah’s Will
Allah is al-Hakim (The Wise). Everything is tied to His wisdom. If Iman, Taqwa and Yaqeen are not steadfast with a person (not just lip-service), victory may be delayed and this ‘delay’ becomes a ‘mercy’, to allow further purification.
Tawheed al-Af'al (The Oneness of Actions). Allah will not change the condition of a people until they change what is in themselves. He remains the al-Fa'il al-Mukhtar (The Voluntary Agent). He is not bound by His own patterns; He can intervene via a miracle (Mu'jiza) or a sudden shift whenever He wills.
Cumulative Accountability
When I speak of "Conclusion in due time", I am referring to "As you sow, so shall you reap". It is a Law of Causation, a natural outcome. "A good word like a good tree, whose root is firmly fixed and whose branches high in the sky... And the example of a bad word is like a bad tree, uprooted from the surface of the earth, not having any stability." (Surah Ibrahim 14:24-26).
When the "wheel of accountability" reaches its prescribed point, Allah’s Will manifests not as a reward for the number of prayers performed, but as a result of the spiritual reality those prayers were meant to build.
Accountability is constantly in motion at every level of existence. There are no fence sitters in Islam. One has to stand up for the truth and justice, but I would add: doing so with wisdom, within one’s capacity. In politics, we have National Politics, Regional Politics, and Global Politics. Likewise, the Laws of Causation as established by Allah through His Sunnah, do so at every level, now and in the Hereafter.
There are many wheels in a gearbox. Each one has a different size and functions differently. The People of Gaza, Israel, America, EU, Egypt and every Arab country etc., are all wheels in movement, moving towards a Conclusion of Their Own. Everyone will be taken to task in accordance with their intentions, their lack of responsibility etc., in a just manner by Allah when the time is right (determined by Him).
This mechanism has many perspectives: It functions differently for 'believers' and 'non-believers'. When I use this term, please note that a 'believer' in this context, is one who believes in a Creator; believes in justice; possess a moral righteous conscience. I am not referring to 'non-believers' as 'kafirs': that would be too extreme in this scenario.
Believers in this context are all those who possess the above-mentioned values. Allah is Rabbul ‘Alamin (The Lord of Creation) and Rabbun Nas (The Lord of Mankind). At this level, He is the same Lord (God) to everyone. Through the process of Creating Adam, Allah is within you; He is outside you; He is everywhere and in everything. Creation is a Manifestation of His Divine Names and Attributes. My definition of a believer in this context is one who possesses a moral righteous conscience and believes in justice. These are inborn values placed by Allah in every individual at the time of his/her creation. The Quranic concept of the Fitra (the primordial natural disposition) represents this inborn state of consciousness.
Purification is a blessing in disguise. It a means of raising the level of human character and behaviour. Everyone goes through this process to reach a point of realisation that Allah is not there to attend to your whims and fancies, nor is He there to 'serve' you just because you believe in Him. You exist in terms of submission and servitude without any expectations. It like living going through a storm, praying and hoping for the best, and accepting whatever has been ordained by Allah.
Life is full of trials and tribulations. It is like going through storm. Its unavoidable. All you can do is pray and hope for the best. This is the state of Tawakkul (Reliance).
It is not just about "praying and hoping for the best" but "accepting what has been ordained" by Allah. This isn't passivity; it is the most active form of spiritual existence—maintaining one's moral character while the world around you is in upheaval.
The whole world is moving towards an inevitable conclusion in accordance with the Divine Will of Allah. We can say that we are to blame for the current state of the environment, and it would be correct at that level of understanding, but at a higher level, it was preordained to end this way. In this context, we are fighting a losing battle. However, winning or losing is not the issue. The issue is one of one's own accountability on Judgement Day: going down fighting or succumbing to evil?
This is The Paradox of the Preordained End. It is a sharp distinction between causality and destiny. At the Horizontal Level, We are to blame. We polluted, we oppressed, we chose materialism etc. This is the level of human responsibility. However, at the Vertical Level, it was always written to end this way. This is the Divine Blueprint of Allah.
This in a way removes false hope and establishes the final outcome as destined by Allah. It establishes hope but not false hopes such as: "if we just recycle enough" or "if we just sign enough petitions, or hold more environmental conferences," we can revert the world to a state of perfection. We strive become we must strive. However, at the same time, we are merely buying time. Ultimately, we will not be able to postpone the final outcome, reality as it has been preordained by Allah.
Winning or losing is not the issue... it is one of one's own accountability, one’s own servitude and submission to Allah. One has to look upon life today as 'weathering a storm'. You do your best withing your capacity. Do not take on the role of Allah. That is His job. Having done your best through submission and surrender to His Divine Will, you will be rewarded accordingly.
On the aspect of 'succumbing', scholars may define it in accordance with the law, but in life it is indeed a challenge. There are many aspects to this: the ability to withstand succumbing to corruption; to face the consequences of not going along; the possibility of being betrayed etc. All these are factors. It not possible to say that with Iman, Tawakkul, Yaqeen etc you can make it. All this is terminology of character... but just what is a person made off and what has Allah ordained for him?
CHAPTER FOUR
The Reality Of Submission In Islam
For Submission to Allah to become a reality one needs to view situations in a rational, realistic manner, within a specific framework, based on your own capacity and ability to undertake them. They involve the following:
- Taking a good look at one’s self. Your created state (fitrah) defines your qualities, weaknesses and defects.
- Developing spiritually is a priority because it defines character, behaviour and sustainability. It enables one to weather any storm.
- Fulfilling your responsibilities to Allah and mankind within your capacity. Obeying Allah and doing good as advised by the Prophet (s.a.w.) should be before one at all times.
- The Divine Decree of Allah defines our boundaries. It tells us exactly where our responsibility ends and where Allah’s begins.
Spiritual Maturity
I am of the view that it is better to just carry out the job of serving Allah and doing good, without any expectations: just simple submission and servitude, accepting whatever outcome destined for you. I know a very well-known scholar in Singapore. He led a tour agency for Hajj and Umrah. I am sure he would have 'desired' to pass away at Mecca or Madinah but as willed by Allah, did so at home in Singapore. I too have such a hope. it is a 'hope' not an 'expectation'. One has to live in this world with Allah in your heart and the world in your pocket to be alive and free from stress.
Frankly speaking, you do not need to engineer your own perfection. At times there is a need to move from Active Submission (doing) to Passive Submission (resting in His Will). Imagine yourself as a sailor in the storm. After, undertaking every act required, he resigns himself to the Divine Will of Allah. This is Spiritual Maturity, the resignation of the self to the Divine Will of Allah. It should be present at the onset of every act of servitude and not at the end of it in the form of a conclusion. Allow Allah’s attribute of al-Latif (The Subtle, The Kind) to replenish what the storm has worn away because "Allah has not placed a burden beyond that it can bear," (Surah Baqarah 2:286).
Avoid being a casualty of the Metaphysics of Causality in Islam. Strive withing your means, hoping to succeed without any expectation. The doer of good only does good. He never expects gratitude in return. All he sees is Allah before Him, and only seeks to please Him. [THE METAPHYSICS OF CAUSALITY IN ISLAM © 2026 by Mokhtar Stork is licensed under CC BY-NC-ND 4.0. To view a copy of this license, visit https://creativecommons.org/licenses/by-nc-nd/4.0/]
