Seadet-i Ebediyye - Endless Bliss Third Fascicle

The happening of the slave’s will also owes only to the creation of
the imagination and desire first. For example, if a person imagines
giving alms and its reward, desire or revulsion forms in him. So he
wills it or not. Desire does not mean will. Nor does hatred mean
not to use one’s will.
Allah’s qadâ, His decree and His recording in Lawh-il-mahfûz
are suitable with His eternal knowledge. And His knowledge is
dependent upon the things He knows. That is, whenever and
however everything would happen or would not happen in the
future, He knew it so. He decrees and records what He knows. So
there is no compulsion. If the future happenings were dependent
upon His knowledge, compulsion would be necessary. If Allah’s
knowledge necessitated the creation of things and their attributes
and states, there would be compulsion. But it is not the case. It is
the other way round. Here we end our discourse with the help of
Allâhu ta’âlâ.
The author of the commentary to the book Durr-i yektâ
‘rahmatullâhi ta’âlâ ’alaih’ says: “All the actions that men do with
their hearts and bodies and every event occurring in the living and
in inert matter come into being with Allâhu ta’âlâ’s knowing,
decreeing, and creating them in the eternal past; this case is termed
qadar or taqdîr. Man opts, wills to do or not to do something; that
is, he uses his power. If Allâhu ta’âlâ, too, wills it and uses His
power, that thing comes into being. The former two are called kesb
(acquiring), and the latter two are called khalq (creating). If
Allâhu ta’âlâ likes that thing, it is termed tâ’at. Man will be given
thawâb for tâ’at. If man does an act of tâ’at with the intention of
earning thawâb, this act becomes qurbat. If Allâhu ta’âlâ does not
like that thing, it is termed ma’siyyat. Man will be subjected to îtâb
(reproach) and îqab (punishment) for it in the Hereafter. A person
who commits acts of makrûh or omits acts of sunnat-i-muakkada
habitually without an ’udhr (a good, valid excuse) will be
reproached (in the Hereafter). If a person omits an action of fard
or commits a harâm and then dies without having made tawba and
then does not attain shafâ’at (intercession) or forgiveness, he will
be subjected to îqab; he will be exposed to fire. A person who
denies the existence of option, will and power, that is kesb, in man,
becomes a renegade.
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