Predestination in Islam

Predestination in Islam

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Predestination in Islam

This is a sub-article of Sunni Islam, Aqidah and Predestination.

Qadr is divine destiny in Islam^[1].

Definition

Qada + Qadar

1 - Both mean the same

Al-Qadar is Allah's knowledge of the future condition of his creation.

Al-Qada' is Allah's creation of everything in accordance with his knowledge and will.

Al-Lawl Al-Mahfud (the book of decree)

1 - The belief in Allah's eternal knowledge and that he knew the actions of his creation before they do them.

2 - The belief that Allah recorded everything in Al-Lawh Al-Mahfud (the Book of Decree).

3 - The belief in Allah's accomplished will and his comprehensive ability.

4 - The belief that Allah created all creation, and that he is the only creator and everything else is created.

Concept
History
Sunni view

Belief in al-Qadar is based on four things
Types Of Taqdeer (Fate)

Shi'a view
See also
References
External links

Concept

The phrase reflects a Muslim doctrine that God has measured out the span of every person's life, their lot of good or ill fortune, and the fruits of their effortshttp://www.islam-qa.com/index.php?ref=96978&ln=eng. When referring to the future, Muslims frequently qualify any predictions of what will come to pass with the phrase Insha'Allah, Arabic for "if God willed [it]." The phrase recognises that human knowledge of the future is limited, and that all that may or may not come to pass is under the control of God.

Qadar is one of the aspects of aqidah. Muslims 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^[2].

Another perspective asserts that God is omniscient and therefore has foreknowledge of all possible futures. With divine power, God then also deems which futures will be allowed, and man's choice is between those possibilities approved by God.

History

Among the historical proponents were:

Ibn Umar was a strong proponent on this concept^[3]

Those who criticized the Sunni view of the doctrine were:

Ma'bad al-Juhani, the first man who discussed Qadr in Basra

Sunni view

Sunni enumerate Qadar as one aspect of their creed 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.

Belief in al-Qadar is based on four things

1 ? ????? Knowledge: i.e., that Allah SWT knows what His creation will do, by virtue of His eternal knowledge, including their choices that will take place.

2 ? ????? Writing: i.e., that Allah SWT has written every thing that exists including the destiny of all creatures in al-Lawh al-Mahfooz prior to creation.

3 ? ????? Will: i.e., that what Allah SWT wills happens and what He does not will does not happen. There is no movement in the heavens or on earth but it happens by His will. This does not mean that he forces things to happen the way they happen in the area of human beings volunteer actions. It means that He knew what they will chose, wrote it and let it happen, and was, is and can always change it when He wants.

4 - ????? Creation and formation: i.e., that Allah SWT is the Creator of all things, including the actions of His slaves. They do their actions in a real sense, and Allah SWT is the Creator of them and of their actions.

Types Of Taqdeer (Fate)

1.Muallaq (revocable) This destiny is written on ?The Preserved Tablet? (al Lawh al Mahfoodh), and is subject to change and alteration through the omission or commission of certain deeds. For example: the lifespan of a person is originally 50 years, but may increase to 60 years if he performs the ritual of Hajj, or a certain calamity is to befall him unless he averts it by spending in charity. This is the destiny refereed to in the aforementioned narration.

2. Mu'allaq shabie-e-Mubram This destiny can be changed if the most pious personalities (like prophets and saints ) pray to Allah almighty.^[5]

3.Mubram (irrevocable) This destiny denotes the eternal knowledge of Allah. It encompasses the final result of the Muallaq destiny i.e. our choice of actions, their consequences and every precise detail of our lives. This definite knowledge of Allah is not subject to change or alter even slightly and is exclusive to Allah only.

In the light of the above the following may be derived:

Our supplications do change destiny and are of much avail.
Good deeds are a source of increase in ones sustenance, and avert calamities.
Sins result in a decrease in ones sustenance, and invite calamities.^[6]

Shi'a view

Shi'a also believe in predetemined fate but not predestination in the sense defined by the Sunnis. The Shi'ah believe that an individual is responsible for his action and that he or she has 'free will' to carry out his or her actions. But this free will is not something that excludes God's authority like the view of the Mu'tazila. Rather the free will itself is created by God.

A [Motahari (R)], a Shi'a scholar, explains:^[7]