KADA AND CADRE CAPTAIN RULES

All the actions of Allah contain justice, All the actions of Allah contain justice. All the actions of Allah contain justice, All the actions of Allah contain justice, All the actions of Allah contain justice. In the Shari'a terminology "Husnu Dhann":

All the actions of Allah contain justice (All the actions of Allah contain justice) All the actions of Allah contain justice. (cuff, 29).

All the actions of Allah contain justice:

All the actions of Allah contain justice, All the actions of Allah contain justice, All the actions of Allah contain justice.

This is an order praised by Allah and no one says that he who does injustice is justified by destiny.. so, This is an order praised by Allah and no one says that he who does injustice is justified by destiny., This is an order praised by Allah and no one says that he who does injustice is justified by destiny., This is an order praised by Allah and no one says that he who does injustice is justified by destiny.?!

This is an order praised by Allah and no one says that he who does injustice is justified by destiny., This is an order praised by Allah and no one says that he who does injustice is justified by destiny., This is an order praised by Allah and no one says that he who does injustice is justified by destiny., This is an order praised by Allah and no one says that he who does injustice is justified by destiny..

Andaj Allahu, Andaj Allahu, Andaj Allahu, Andaj Allahu, Andaj Allahu, Andaj Allahu.

Andaj Allahu: Andaj Allahu, Andaj Allahu:

Andaj Allahu, Andaj Allahu (Andaj Allahu)Andaj Allahu (Andaj Allahu).” (Taha 112)

Commentators say that "violence" here is the transfer of someone else's evil as well as the punishment for someone else's sin, Commentators say that "violence" here is the transfer of someone else's evil as well as the punishment for someone else's sin. In the Shari'a terminology "Husnu Dhann":

Commentators say that "violence" here is the transfer of someone else's evil as well as the punishment for someone else's sin, Commentators say that "violence" here is the transfer of someone else's evil as well as the punishment for someone else's sin, Commentators say that "violence" here is the transfer of someone else's evil as well as the punishment for someone else's sin (Commentators say that "violence" here is the transfer of someone else's evil as well as the punishment for someone else's sin, 40)

Commentators say that "violence" here is the transfer of someone else's evil as well as the punishment for someone else's sin Commentators say that "violence" here is the transfer of someone else's evil as well as the punishment for someone else's sin.

Commentators say that "violence" here is the transfer of someone else's evil as well as the punishment for someone else's sin (Commentators say that "violence" here is the transfer of someone else's evil as well as the punishment for someone else's sin):

The meaning of the statement of the Salaf from the basics of Iman is "Iman in destiny whether it is good or bad, sweet or bitter" , it is intended that the cadre (the appointment of Allah) contains no evil (LoR) in no way, because he (destiny) happens more knowledge, the power, appointment and will of Allah, where as such it is good (bye) THOROUGHLY, and complete and perfect in every respect.

Evil is not ascribed to Allah, it is not even a part of His Being, neither of His names and attributes nor of His actions. However, the defined partial evil has to do with the perpetrator himself, it is bad in one respect and good in another. As such examples are: Kisasi – implementation of sharia sanctions, killing someone who by judicial decision deserves the death penalty. All of these can be painful and painful in some respect to those upon whom they fall, but on the other hand, with these actions, society is protected, it is improved and some people are helped through others, so this as Allah's appointment contains justice, wisdom and kindness. It is the same with diseases, they may appear, or be bad in some way for the patient, but in many respects they are good.

Allah's destiny does not contain injustice for anyone

Allah the Exalted is pure from doing injustice and is characterized by justice. so take him for enemy:

"I am not a bully for the slave" (cuff, 29).

Allah created man and his deeds and gave you the desire, opportunity, the selection, WILL, so that his works are real and not imaginary. Then he endowed him with logic to distinguish between good and evil, and is not taken into account except for what he has done with his desire and choice. Man is free in his actions, but the desire of man is under the desire of Allah, and what Allah wants to be done, "He is the One who accepts the repentance of His slaves and expiates the evil and knows what you do.", and what does not want to be done, it is not done, as Allah says in the Qur'an:

"For the one from the middle who wants to be led (on the right path). Yes, you can't want to , unless Allah wills, Andaj Allahu!” (Teacup, 28-29)

Allah's will is superior

One of the examples that clarifies this issue is the verse in which Allah refers to His prophet Shu'ayb(alejhi selam) that he told his people:

"We would have slandered a lie against Allah, if we return to your religion (idolatrous), after Allah saved us from it. It is not for us to return to it, only if it is Allah's will, to our God". (el A'raf 89 )

This refutes the misinterpretation of the Kaderij sect that "desire" is in the sense of command. Here it is understood that Allah does not order to enter the religion of kufr and it becomes shirk to Him, but Shuaib (alejhi selam) in this case he has made istithna - exception by the will of Allah by which He guides whom He wills and leads astray whom He wills. Then Shuajbi continues (aljehi dive) This means that the slave on the Day of Resurrection will be held accountable for his deeds and will be rewarded for those deeds.:

"Our Lord has included every thing with his knowledge, we relied on Allah." (el A'raf 89 )

so, so take him for enemy (Shu'aib) returns the matter to Allah's desire and knowledge, because He is Exalted, has encompassed everything with His knowledge of His creatures and His desire is superior. Allah has also commanded our Prophet (al-Aqsa Mosque) so that when you want to do something, don't just say it: "I'll do it", but to say: "I will do it, if Allah wills", because despite our wishes, only if Allah wants something to happen, it happens. With a word, every argument about tawheed is an argument about destiny and the creation of the deeds of slaves, therefore, the affirmation of qadar is the basis of tauhid.

The difference between will and desire (universal desire and sharia desire)

The scholars of Ahle Sunnah say:

Desire in the book of Allah is of two types: Universal desire and Sharia desire.

Shariah desires include what Allah loves and is pleased with, while universal desire is inclusive of everything that exists.

An example of Sharia desire is the word of Allah the Exalted:

"Allah wants to clarify matters for you and guide you to the path of those who were before you (the prophets) and accept your repentance. Allah knows best the condition of the captives and is the wisest.  Allah wants to accept your repentance, and those who follow the desires of the lusts, want you to avoid it altogether (from the right path).  Allah wants to ease you, and yet man was created weak" (al-Aqsa Mosque, 26-28).

This kind of desire is not necessarily said to happen, only if it is related to the second wish type, the universal one. This desire clearly argues that Allah does not love sin, sin, rebellion, deviation, kufr, and neither commands them nor is pleased with them, even though it was His desire for their existence. But Allah loves everything related to religious matters and rewards those who follow the right religion., admit them to Paradise, helps them in matters of this world and the hereafter. This desire includes all good works, whether they were realized or not. Whereas universal desire includes everything that happens and exists, of which it is said:

What Allah wills is done and what He does not will is not done.

This desire is illustrated in many Qur'anic verses, one of them:

"And if God had willed, they would not have drowned, but Allah does what He wills." (being aware of Allah's innumerable bounties on the slave since his creation, 253).

This desire is all-encompassing, nothing and no one can come out of this desire. Everything that happens in the universe is within desire

and the will of Allah, including the believer and the unbeliever, the charitable and the corrupt, the inhabitants of Paradise and those of the Fire, the loved ones of Allah and His enemies. so, all creatures being involved in these two desires of Allah have four divisions:

• Is for: That which includes both types of desires. This includes all things that come into existence from good deeds, which means that Allah with the Sharia desire loves them, he commands them and is pleased with them, and with the universal desire he wanted them to happen, otherwise they would not have happened.
• The second: The one in which only Shariah desire is involved. This includes what Allah has ordered from good deeds, but with which unbelievers and criminals are opposed. This is Allah's will, He loves her and is happy with her, whether it was realized or not.
• renders both ablution and prayer invalid: That in which only universal desire is involved. This includes all the things that Allah willed to happen that He did not command, such as sins and bad deeds.. He does not love them nor is he satisfied with them, and if it were not for the universal will of Allah, they would not have happened or existed.. But what Allah wants to be done, what you don't want becomes, it is not done.
• This does not really prevent water from penetrating the nails and ablution with it is worth it: That in which none of the desires are involved. This includes everything that does not happen and does not exist from evils and sins. Happy is the one for whom Allah willed and assigned to him what He loves according to Sharia, while the wretched is the one for whom Allah willed and appointed for him what He does not want according to Sharia.

Ahl al-Sunnah whom Allah has given success in understanding matters correctly understood that all of Allah's creatures revolve around these two desires of His.. Who looks at the issue of staff like this, he was right, and who tries to look at the shari'a by ignoring the qadar, and the opposite, who tries to look at the qadar by ignoring the sharia, is blind, like the Quraish who said:

"And those who accompanied God, they would say: If Allah willed, we would not commit shirk to you either, neither did our parents, nor would we make any thing haram" (the En'am: 148)

to the poor: E. He is the Hearer