Can you prove destiny

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Mufliz Khan. Everything is predestined, they say, and we often see the signs of destiny in insignificant things. An object, an event, a text, a house, a name, a date become right away the evidence that we were destined to meet that person, sooner or later, because the traces indicated by destiny were too obvious.

But then things don't turn out the way they should have, and those same signs are now seen as premonitory of an adverse fate. We only see what we want to see, it's obvious. It may happen that adverse conditions or bad luck repeatedly affect people and things. Being in the right or wrong place at the right of wrong time may change the course of your life. That's for sure. That's what really happens, or do we just want to see it that way? For Ignazio Silone destiny is "the invention of the resigned" , and for Leopardi "destiny may change even on your deathbed".

To each their own theory. Blaming destiny for not having succeeded in life does definitely not help us reacting to adversity. We decide all by ourselves? In part, we surely do. Allah does not compel belief and leaves the people free to believe or disbelieve vi. Whoever has done an atorn's weight of good shall meet with its reward and whoever has done an atom's weight of evil shall meet with its consequences xcix.

It should be borne in mind in this connection that the word Taqdir used in the Qur'an does not always signify something predestined. It at times implies a measure or the latent potentialities or possibilities with which Allali created man and all things of Nature.

For example: He created everything for its Destiny or its Measure xxv. In Sura 54, verse 9 the words are : We created everything according to a Measure or Destiny. In both these verses Destiny impiies the inward reach of things, their latent potentialities or possibilities. The idea of Destiny as we find in the hadith that God wrote down the decrees regarding the created world fifty thousand years before He created the Heavens and the Earth does not in any way mean that God created a block Universe, finished off and complete, bound to the iron formulae of Nature.

Here the idea behind Taqdir is that the creation of this universe is not accidental but something preplanned and pre-conceived and it was shaped according to the Grand Design of the Greatest Designer. There is no element of chance in the creation of this Universe.

Everything is well-set and well-planned. The idea that Allah has a foreknowledge of everything that He created and the events unfold themselves exactly according to it, does not imply that human beings have been completely deprived of the freedom of action.

The foreknowledge of God is an acknowledged fact, but it should not be interpreter in the sense of predestination, for if we do so we shall have to conceive of eternity as a storehouse of ready-made events, from which they drop one by one like particles of sand in a glass hour. If we take the foreknowledge to be a reflecting mirror we shall have to deprive the Creator and the Controller of the Universe of His Creative activity. Dr Muhammad Iqbal has shed a good deal of light over this problem.

He says: "Divine knowledge must be conceived as a living creative activity to which the objects that appear to exist in their own right are organically related. By conceiving God's knowledge as a kind of reflecting mirror, we no doubt save His fore-knowledge of future events, but it is obvious that we do so at the expense of His freedom. The future certainly pre-exists in the organic whole of God's creative life, but it pre-exists as an open possibility, not as a fixed order of events with definite outlines.

We should bear in mind that the idea of put, present and future is something relative and is conceived by the inite wind of man. It is. The whole expanse of eternity lies before Him in the shape of now. Knowledge is, therefore, an act of creative activity and not the mere reflection of it.

When He decrees a thing it happens and He knows it before it happens. God in Islam is not, therefore, a prisoner of necenity. He is a free Creator. The concept of predestination in Islam, therefore, does not in any way mean helpless abandonment of oneself to otherwise unwelcome fate. It means rather co-operation with God, studying His will andbringingoneself into unison with His Planning Will.

Destiny as conceived by Islam is, thus, by no stretch of imagination, fatal to the freedom of conduct and unfoldment of one's inherent possibilities; it is a source of inspiration and encouragement and opens up vast fields of human activity.

It is not a message of despondency and despair, but a source of solace, comfort and inspiration and a powerful means of evoking a sense of piety and humility and self-surrender to the Will of God. It does not inculcate in mind frustration and pessimism, making his life dark and dreary, devoid of hope and promise for the future, but it teaches him to put his heart and soul in the sublime work as assigned to him by his Master.

Abdullah b. Mas'ud reported that Allah's Messenger may peace be upon him who is the most truthful of the human beings and his being truthful is a fact said: Verily your creation is on this wise.

The constituents of one of you are collected for forty days in his mother's womb in the form of blood, after which it becomes a clot of blood in another period of forty days. Then it becomes a lump of flesh and forty days later Allah sends His angel to it with instructions concerning four things, so the angel writes down his livelihood, his death, his deeds, his fortune and misfortune.

By Him, besides Whom there is no god, that one amongst you acts like the people deserving Paradise until between him and Paradise there remains but the distance of a cubit, when suddenly the writing of destiny overcomes him and he begins to act like the denizens of Hell and thus enters Hell, and another one acts in the way of the denizens of Hell, until there remains between him and Hell a distance of a cubit that the writing of destiny overcomes him and then he begins to act like the people of Paradise and enters Paradise.

This hadith has been reported on the authority of A'mash with the same chain of transmitters and in the hadith transmitted on the authority of Waki' the words are : "The creation of any one of you is like this that semen is collected in the womb of the mother for forty nights," and in the hadith transmitted on the authority of Shu'ba the words are : "Forty nights and forty days.

Hudhaifa b. Usaid reported directly from Allah's Messenger may peace be upon him that lie said: When the drop of semen remains in the womb for forty or fifty days or forty nights, the angel comes and says : My Lord, will he be good or evil? And both these things would be written. Then the angel says: My Lord, would he be male or female? And both these things are written.

And his deeds and actions, his death, his livelihood; these are also recorded. Then his document of destiny is rolled and there is no,addition to and subtraction from it. Mas'ud reported: Evil one is he who is evil in the womb of his mother and the good one is he who takes lesson from the fate of others. The narrator came to a person from amongst the Companion of Allah's Me ssenger may peace be upon him who was called Hudhaifa b.

Usaid Ghifari and said: How can a person be an evil one without cornmittilng an evil deed? Thereupon the person said to him: You are surprised at this, whereas I have heard Allah's Messenger may peace be upon him as saving: When forty nights pass after the semen gets into the womb, Allah sends the angel and gives him the shape.

Then he creates his sense of hearing, sense of sight, his skin, his flesh, his bones, and then says: My Lord, would he be male or female? And your Lord decides as He desires and the angel then puts down that also and then says: My Lord, what about his age? And your Lord decides as He likes it and the angel puts it down. Then he says: My Lord, what about his livelihood? And then the Lord decides as He likes and the angel writes it down, and then the angel gets out with his scroll of destiny in his hand and nothing is added to it and nothing is subtracted from it.

This hadith has been narrated on the authority of 'Abdullah b. Mas'ud through another chain of transmitters. Usaid al-Ghifari who said : I listened with these two ears of mine Allahs Messenger may peace be upon him as saying: The semen stays in the womb for forty nights, then the angel, gives it a shape.

As a Conscious Entity feels Free Will, we can't be sure that there is another Conscious Entity or there are other Conscious Entities that predestine, shape or weave our future. Determinism has no Conscious Entities behind it. It's about cause and effect, whatever cause exists the effect necessarily will exist. But sometimes we may replace Destiny by Determinism. If there are Conscious Entities, having free will and there aren't Conscious Entities shape the future of such free willed Conscious Entities, then these free willed Conscious Entities are susceptible to Determinism, not susceptible to Destiny, since there are no Conscious Entities that manage the process of Destination.

Since we as a Conscious Entities some times feel prone to act somehow, thus it is maybe predestined i. Conclusion: from all of the above we can conclude that there is no evidence for the existence of destiny as opposed to free will.

Free will sometimes exists, but free willed Entities their future may be predestined or it may be just a determinism. Intervals of free will, in-between there are deterministic events, i. Again, there's no evidence for existence of destiny as opposed to free will. It's just intuition and believe, i. Sign up to join this community. The best answers are voted up and rise to the top. Stack Overflow for Teams — Collaborate and share knowledge with a private group. Create a free Team What is Teams?

Learn more. Is there evidence for existence of destiny as opposed to free will? Ask Question. Asked 6 years, 3 months ago. Active 2 years ago. Viewed times.