A Critique of the Scriptural Evidence for Occasionalism

For those interested in delving deeper into the Athari perspective on Qadar, it is recommended to read Dr. Umar al-Ashqar’s (may Allah have mercy on him) work, Divine Will and Predestination. Additionally, readers can refer to the following articles: What Does it Mean that Allah Creates Our Actions? & Ibn Taymiyya on Causality.

The following section will provide concise responses to prevalent scriptural texts often employed by Kalam scholars advocating for the doctrine of Occasionalism, which is a deterministic understanding of Qadar.

Text #1: Allah says: “Our Lord! Make (waj‘alna) us believers” [Surah 2:128]. This indicates that Allah created this attribute in us, and it is not of our choosing.

In this context, the term “ja’ala” carries the connotation of “ṣayyara” (صيّر), which implies causing or inducing, akin to its usage in Surah 21:73 or 43:3. The supplication under consideration mirrors the one found in Surah 2:128, which states: “Our Lord! Make us (waj‘alna) both ˹fully˺ submit to You.” This implies that we beseech Allah for assistance in enhancing our obedience to His commands and steering clear of committing Shirk.[1] If anything, it is a plea to Allah to aid us in actively doing what is right.

Text #2: Allah says: “That is Allah—your Lord! There is no god ˹worthy of worship˺ except Him. ˹He is˺ the Creator of all things” [Surah 6:102]. This indicates that man has no potency to act since Allah created all things, including what we do (Surah 37:96).

This has already been clarified here What Does it Mean that Allah Creates Our Actions?

Text #3: Allah says: “It was not you ˹believers˺ who killed them, but it was Allah Who did so. Nor was it you ˹O Prophet˺ who threw ˹a handful of sand at the disbelievers˺,¹ but it was Allah Who did so,” [Surah 8:17]. This indicates that we do not truly do things but rather Allah alone.

As clarified in the previous link, the action is ascribed to Allah because He created it and predetermined its occurrence with His permission. However, this does not alter the fact that the creation acted.

The ayah aims to convey that the act of throwing alone did not guarantee that the thrown object would reach its target without Allah’s assistance. While the act of throwing is attributed to the Prophet (peace be upon him) in the ayah, Allah utilized that throwing as a cause to ensure that it successfully reached its intended destination.[2] Thus, this ayah does not suggest that the Prophet did not physically perform the act of throwing. Instead, it underscores that the mere act of throwing itself was not the ultimate cause of victory; success was achieved by hitting the intended target due to Allah’s intervention.

Furthermore, interpreting this as an endorsement of Occasionalism would lead to a broad application across all actions. This would necessitate statements like, “You did not make tawaf if you made tawaf; rather, Allah made tawaf.”[3] This line of reasoning could extend to even heinous and indecent actions as well.

Text #4: Allah says: “He is the One Who enables you (yaseerukum) to travel through land and sea.” [Surah 10:22]. This indicates that it is Allah who is acting, not us.

Once more, this interpretation is weak. The ayah merely conveys that Allah is making the journey easier and providing protection and guardianship for the travelers.[4]

Text #5: Allah says: Allah says: “And if it is Allah’s Will to torment a people, it can never be averted, nor can they find a protector other than Him.” [Surah 13:11]. This indicates that since we do not have the power to avert Allah’s will, then we do not have the power to enact what we do.

The understanding that no one can override Allah’s will and permission is correct. However, it is crucial to note that this does not imply that no one other than Allah can genuinely act. The opening of the ayah explicitly emphasizes that true change occurs within individuals: “God does not change men’s condition unless they change their inner selves.” This ayah clearly conveys that Allah’s action is contingent upon our own actions. It affirms that Allah does not bring about change unless we initiate change within ourselves. Thus, the ayah underscores the coexistence of human agency and divine intervention.

Text #6: All of the passages regarding Allah guiding whom He wills and how He seals people's hearts indicate that we are powerless in terms of guidance.

This is clarified here What Does It Mean That Allah Guides Whom He Wills And Misguides Whom He Wills?  

In summary, these arguments are weak and do not warrant a detailed response.

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[1] Imam at-Tabari saind his commentary on this ayah:

وَاجْعَلْنَا مُسْتَسْلِمَيْنِ لِأَمْرِكَ خَاضِعَيْنِ لِطَاعَتِكَ، لَا نُشْرِكُ مَعَكَ فِي الطَّاعَةِ أَحَدًا سِوَاكَ، وَلَا فِي الْعِبَادَةِ غَيْرَكَ

[2] Imam at-Tabari said in his commentary on this ayah:

فأضاف الرميَّ إلى نبي الله، ثم نفاه عنه، وأخبر عن نفسه أنه هو الرامي، إذ كان جل ثناؤه هو الموصل المرميَّ به إلى الذين رُمُوا به من المشركين، والمسبِّب الرمية لرسوله

[3] Ibn Taymiyyah said in his ar-Radd ‘ala al-Bakri:

ولو كان المراد كما ظنه هذا وأمثاله؛ ممن يحتج بهذه الآية، على أن الله [خالق] أفعال العباد، ويضحك المعتزلة وغيرهم من القدرية عليه إذا احتج بهذه الآية، [و] لو كان هذا المراد لساغ أن يقال مثل هذا في جميع أفعال العباد، فيقال: ما ركبت إذ ركبت ولكن الله ركب، (وما طفت إذ طفت ولكن الله طاف)، وما أكلت إذ أكلت ولكن الله أكل، [و] (لكان يقال لكل من رمى بقوس ما) رميت إذ رميت ولكن الله رمى، ويقال للكفار إذا رموا المسلمين: ما رميتم ولكن الله رمى، وأشباه هذا مما لا يقوله مسلم، ولا عاقل

[4] Ibn Kathir said in his commentary on the ayah:

أَيْ يَحْفَظُكُمْ وَيَكْلَؤُكُمْ بِحِرَاسَتِهِ