8.3. DEFINITE WILL AND ITS RULING
Firstly, definite will (irada jazima) is that which necessitates the occurrence of action as long as one has ability (qudra). Whenever there is definite will and full ability (qudra al-tama), action must occur because of the full existence of what necessitates it and the absence of anything to prevent it. As for the case where will and full ability exist but action does not take place, it only means that the will was not definite. This is the will the created beings have when they want to do actions they are capable of doing but end up not doing them. It is true that the weakness and strength of these wills vary greatly in this regard, but as long as the willed action does not take place in spite of there being full ability, the will to act is not definite.
The only reason there is so much dispute about this matter is that they considered a definite will to act to be totally disconnected from the action, which is not possible. This is only possible with resolve (‘azm) to act, for a person may have resolve to do something in the future while not doing any part of it at that moment. Resolve to do something in the future, however, does not suffice in bringing about the action, but rather when the action takes place there must be absolute will that necessitates it. This is what definite will (irada jazima) is.
When man has definite will and does with it as much as he is able to do, the Sharfah views him as someone who has fully committed the act and deserves the reward or punishment of a person who committed the willed action completely. Therefore, one is rewarded or punished for that which was beyond his ability like people who work together in doing righteous deeds. This includes the results of one’s actions like the actions of the preachers of guidance and deviance and those who establish a good or a bad practice (sunnah).
It is related in the Two Sahihs that the Prophet said: “He who calls towards guidance gets the same reward as his followers with no decrease in their reward. He who calls towards misguidance gets the same sin as his followers with no decrease in their sin.”It is also related in the Two Sahihs that he said: “He who establishes a good practice (sunnah) shall get its reward and the reward of those who practice it till the Day of Resurrection with no decrease in their reward.”
By Shaykhu’l-Islam Ibn Taymiyyah
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