Dr. Abu Ameenah Bilal Philips
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Qadar is a very sensitive topic. It is
the sixth pillar of faith, and many people have gone astray regarding
it. Some have denied it altogether while others have gone to such
extremes in affirming it that they end up denying human free will. The
truth as elucidated in Islamic teachings is between these two extremes.
In dealing with this topic in his book A‘laam as-Sunnah al-Manshoorah,
Shaikh Al-Hakami has extracted from the works of the early scholars the
majority of the most important points which must be grasped in order to
have a correct understanding. His mode of presentation is the Q&A
style, as it was designed as a concise teaching text, whose main body
was easily memorized. The commentary represents a brief elucidation of
some of the more difficult points through the addition of useful
material from other classical texts like that of al-‘Aqeedah
at-Tahaawiyyah as well as modern texts like Dr. Saleh’s compilation The
Salaf’s Guide to the Understanding of Al-Qadaa wal-Qadar.
What is the proof for belief in Qadar?
Evidence for belief in Qadar (1) can be found in the following statements of Allaah, the Most High:
وَكَانَ أَمۡرُ ٱللَّهِ قَدَرً۬ا مَّقۡدُورًا
“Allaah’s command is a determined decree.”(Soorah al-Ahzaab, 33: 38)(2)
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(1)
Qadar, coming from the root qadara (evaluate), may be defined as
Allaah’s predestination of everything for His creation in accordance
with His prior knowledge (Believing in Qadar, p. 8); it is Allaah’s
decree or decision as in the verse:
إِنَّا كُلَّ شَىۡءٍ خَلَقۡنَـٰهُ بِقَدَرٍ۬
“Indeed, I have created all things according to predestined proportions [Qadar].”(Soorah al-Qamar, 54: 49)
Also derived from the same root is the
word Qadr (amount) from which Laylatul-Qadr (the night in which Allaah
sends down His annual decree and decides the amounts of all things
relating to His creation) comes. It is synonymous to Qadar in this
context. The Divine Names al-Qaadir (Most Able), al-Qadeer
(All-Powerful) and al-Muqtadir (Omnipotent) are all derived from the
root.
Qadaa (decision) is the implementation of Allaah’s decree (Al-Mufradaat, p. 406) as in the verse:
“When He decrees a matter, He only says to it: ‘Be!’ – and it is.”(Soorah al-Baqarah, 2: 117)
Some scholars like Ibn Hajar
al-‘Asqalaanee held the opposite view. He said, “The scholars say that
Qadaa is the general decree from eternity, and Qadar refers to the
details of that decree and how they are implemented.” (Fat’hul-Baaree,
vol. 11, p. 477 & 149) The overwhelmingly accepted position makes
Qadaa the universal, general eternal decree, and Qadar the individual
development or application of that in time. (The Encyclopedia of Islam,
p. 199) When the terms Qadar and Qadaa are mentioned separately they are
synonymous but when mentioned together, Qadar means the predestination
and when what is predestined occurs it iscalled Qadaa. (Majmoo‘
al-Fataawaa, vol. 2, pp. 79-80)
لِّيَقۡضِىَ ٱللَّهُ أَمۡرً۬ا ڪَانَ مَفۡعُولاً۬
“That Allaah might accomplish a matter already ordained (in His Knowledge).”(Soorah al-Anfaal, 8: 42)(3)
وَكَانَ أَمۡرُ ٱللَّهِ مَفۡعُولاً۬
“Allaah’s command must be fulfilled.”(Soorah al-Ahzaab, 33: 37)(4)
“No calamity befalls but by the decision of Allaah. And Allaah will guide the heart of whoever believes in Him.”(Soorah at-Taghaabun, 64: 11)(5)
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(2)
This verse concerns the incident of the Prophet’s adopted son, Zayd ibn
al-Haarithah’s divorce from the Prophet’s cousin, Zaynab, and the
Prophet’s subsequent marriage to her. The Prophet (PBUH) tried to avoid
and hide Zayd’s marital problems from the community, however it
occurred. “Allaah’s command is a determined decree,” means that Allaah’s
command which He has decreed must inevitably come to pass; nothing can
prevent it or avert it, for whatever He wills happens, and whatever He
does not decree, does not happen. (Tafsir Ibn Kathir, vol. 7, p. 699)
(3)
The Battle of Badr was not planned. The Prophet (PBUH) and his
companions had set out to capture a Makkan caravan, but found themselves
instead confronted with an army of Makkans more than three times their
number. This verse affirms that Allaah decreed that He would bring glory
to Islaam and its supporters in the Battle of Badr, while disgracing
idolatry and its people. The companions had no knowledge of what would
happen. It was out of Allaah’s compassion that He did that.” (Tafsir Ibn
Kathir, vol. 4, p. 324)
(4)
Allaah explained that the Prophet’s marriage to his cousin Zaynab bint
Jahsh was to break the taboo on marrying the ex-wives of adopted sons.
Though Allaah had put a stop to adoption earlier, saying:
وَمَا جَعَلَ أَدۡعِيَآءَكُمۡ أَبۡنَآءَكُمۡ
“He has not made your adopted sons your real sons.”(Soorah al-Ahzaab, 33: 4)
The marriage to Zaynab further confirmed
and clarified the implications. The interpretation of “Allaah’s command
must be fulfilled,” is that the divorce and subsequent marriage was
predestined and decreed by Allaah and was, therefore, inevitable. Allaah
knew that Zaynab would become one of the Prophet’s wives and had
destined it. (Tafsir Ibn Kathir, vol. 7, p. 699)
(5) Another similar verse also addresses the issue of destiny:
“What you suffered on the day the two armies met was by the leave of Allaah.”(Soorah Aal ‘Imraan, 3: 166)(6)
(6)
The verse: “What you suffered on the day the two armies met was by the
leave of Allaah [in order that He might test the believers,]” is in
reference to the Battle of Uhud when the archers disobeyed the
Messenger’s instructions and abandoned their positions in a scramble for
the booty. Khaalid ibn al-Waleed led a pagan counter-attack from the
rear which caught the Muslims by surprise and they ran. Many were killed
and injured. The dead included the Prophet’s uncle Hamzah and the
injured included the Prophet (PBUH) himself whose tooth was knocked out.
All of this occurred by Allaah’s will and decree based on His perfect
wisdom. (Tafsir Ibn Kathir, vol. 2, pp. 315-6)
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