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| Part of a series on Islam|
1Salafism (Ahl-i Hadith & Wahhabism)
2Sevener-Qarmatians, Assassins & Druzes
3Alawites, Qizilbash & Bektashism; 4Nukkari
5Ajardi, Azariqa, Bayhasiyya, Najdat & Sūfrī
6Bahshamiyya, Bishriyya & Ikhshîdiyya
7Alevism, Bektashi Order, Qalandariyya & various Sufi orders
Qadar (Arabic: قدر, transliterated qadar, meaning "fate", "divine fore-ordainment", "predestination," but literally "power") is the concept of divine destiny in Islam. It is one of Islam's six articles of faith, along with belief in the Oneness of Allah, the Revealed Books, the Prophets of Islam, the Day of Resurrection and Angels. This concept has also been mentioned in the Quran as the "Decree" of Allah.
In Islam, "predestination" is the usual English language rendering of a belief that Muslims call al-qaḍāʾ wa l-qadar ([ælqɑˈdˤɑːʔ wælˈqɑdɑr] القضاء والقدر). The phrase means "the divine decree and the predestination"; al-qadr literally means "(divine) power" and derives from the root Q-D-R to measure out.
Qadar is one of the aspects of aqidah. Muslims believe that the divine destiny is when God wrote down in the Preserved Tablet (al-lawh al-mahfooz) (several other spellings are used for this in English) all that has happened and will happen, which will come to pass as written. According to this belief, a person's action is not caused by what is written in the preserved tablet, but rather the action is written in the tablet because God already knows all occurrences without the restrictions of time. On the other hand, the causal relationships are also part of Qadar, since human acts affect what is stated in the Preserved Tablet. The phrase reflects a Muslim doctrine that Allah has measured out the span of every person's life, their lot of good or ill fortune, and the fruits of their efforts. Again Allah does not need to force anyone to do good or evil by interfering with his will, and nobody will bear witness that Allah did so. When referring to the future, Muslims
They will cry out to them: Were we not with you? They shall say: "Yes! but "you caused yourselves to fall into temptation, and you waited and doubted, and vain desires deceived you till the threatened punishment of Allah came, while the archdeceiver deceived you about Allah."
And if Allah had known any good in them He would have made them hear, and if He makes them hear they would turn back while they withdraw.
Nor would thy Lord be the One to destroy communities for a single wrong-doing, if its members were likely to mend. If thy Lord had so willed, He could have made mankind one people: but they will not cease to dispute. Except those on whom thy Lord hath bestowed His Mercy: and for this did He create them: and the Word of thy Lord shall be fulfilled: "I will fill Hell with jinns and men all together."
No calamity befalls on the earth or in yourselves but is inscribed in the Book of Decrees (al-lawh al-mahfooz), before We bring it into existence. Verily, that is easy for Allah.— Quran, Sura 57, ayat 22
A hadith reports that Muhammad said about Qadr:
Ali narrated that one day the Messenger of Allah was sitting with a wooden stick in his hand with which he was scratching the ground. He raised his head and said, “There is none of you, but has his place assigned either in the Fire or in Paradise.” They (the Companions) inquired, “O Allah’s Messenger! Why should we carry on doing good deeds, shall we depend (upon Qadar) and give up work?” Muhammad said: “No, carry on doing good deeds, for everyone will find it easy (to do) such deeds that will lead him towards that for which he has been created.” Then he recited the verse: “As for him who gives (in charity) and keeps his duty to Allah and fears Him, and believes in al-Husna, We will make smooth for him the path of Ease (goodness) (Surah al-Lail 92:5-7). Sahih Muslim
However, it is made clear that no person has the power to benefit or harm himself or others, and that guidance is only given by Allah, no one else has the power to give guidance. The Quran says:
For those who do good is good (reward) and more (than this); and blackness or ignominy shall not cover their faces; these are the dwellers of the garden; in it they shall abide.
There are only two groups who represent the extremes regarding Qadar. Al-Jabiriyah are of the opinion that humans have no control over their actions and everything is dictated by God. The other group is Al-Qadiriyyah (not to be confused with the Sufi order, Al-Qaadirriyah) and they are of the opinion of humans having complete control over their destiny, to the extent that God does not even know what humans will choose to do. The Sunni view is a synthesis of these two views, where they believe that God has knowledge of everything that will be, but that humans have freedom of choice.
Among the historical proponents of the Sunni view of the doctrine were:
Among those who criticized the Sunni view of the doctrine were:
Sunni enumerate Qadar as one aspect of their creed (Arabic: aqidah). They believe that the divine destiny is when God wrote down in the Preserved Tablet ("al-Lawhu 'l-Mahfuz") all that has happened and will happen, which will come to pass as written.
According to this belief, a person's action is not caused by what is written in the Preserved Tablet but, rather, the action is written in the Preserved Tablet because God already knows all occurrences without the restrictions of time.[dead link]
An individual has power to choose, but since God created time and space he knows what will happen. God is without any bond of time and space. Therefore, what will happen has meaning only to humans, who are limited in time and space. An analogy is someone who watches a movie for the second time, who knows what will happen next, while for the first time watcher the next move is unknown.
According to Maturidi belief, all active possibilities are created by God and humans act in accordance with their free intention to choose which action they follow. In this way, the intention precedes the created action and capacity by which actions are acquired (kasb in Arabic).
There are five stages where Qadar is determined and prescribed/sent to creation:
An example of how these categorizations help clear the idea of destiny is as follows: It is possible that Allah sends a daily/yearly decree dictating that a person will get a profit. However, due to that person's good deeds (for instance, fulfilling the ties of kinship [being good to your relatives and maintaining the relationship]), Allah sends another decree increasing that person's profit. The reversal of the two decrees is all within Allah's knowledge and is recorded in the Preserved Tablet. The person himself knows nothing of his own destiny or of Allah's decrees, but what he does know is that if he performs certain good deeds, then He will increase his profit (as in the example above) more than if he does not do that deed.
In the light of the above the following may be derived:
Twelvers, along with other Shia sects such as the Zaydis, reject predestination. This belief is further emphasized by the Shia concept of Bada', which states that God has not set a definite course for human history. Instead, God may alter the course of human history as he sees fit.
To show that there is no contradiction between being predestined, and free will, Shiites state that matters relating to human destiny are of two kinds: definite and indefinite. To explain the definitive one, Shiites argue that God has definite power over the whole of existence, however, so whenever He wills, He can replace a given destiny with another one; and that is what is called indefinite destiny. Some of these changes of destiny, thus, are brought about by man himself, who can through his free will, his decisions, and his way of life lay the groundwork for a change in his destiny as has been pointed out in the verse: Truly, God will not change the condition of a people as long as they do not change Their state themselves. Both types of destinies, however, are contained within God's foreknowledge, Shiites argue, so that there could be no sort of change (Bada) concerning His knowledge. So the first type of destiny does not mean a limitation of God's power; since God, in contrast to the belief of Jews who said the hand of God is tied’ asserts: Nay, His hands are spread out wide .... So God has the power to change everything he wills and God's creativity is continuous. Accordingly, as Sobhani puts it, "all groups in Islam regard "bada" as a tenet of the faith, even if not all actually use the term."
Verily! We have sent it (this Qur'an) down in the night of Al-Qadr (Decree)
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