Belief in Qadar (Predestination) is One of the Basic Principles of Faith

Belief in qadar (predestination), is one of the basic principles of faith, without which a person's belief is incomplete. Imam Muslim, narrated from 'Umar ibn al-Khattaab (may Allah be pleased with him), describing how Jibreel (Gabriel) (Peace be upon him), questioned the Messenger (Peace and Blessings be upon him) about emaan (belief), in reply he (Peace be upon him) said:

"It (eemaan) is to believe in Allah, His angels, His books, His messengers, and to believe in divine destiny (qadar), both the good and the evil thereof." He (i.e., Jibreel) said: "You have spoken rightly." [Sharh an-Nawawi 'ala Muslim, 1/157]

There are many texts which speak of the qadar of Allah or enjoin belief in qadar. These texts include the aayaat (verses):

Verily, We have created all things with Qadar [Divine Preordainments of all things before their creation as written in the Book of Decrees - Al-Lauh al-Mahfooz]. [Quran (54): 49]

... And the Command of Allah is a decree determined. [Quran (33): 38]

...but [you met] that Allah might accomplish a matter already ordained [in His Knowledge]... [Quran (8): 42]

...He has created everything, and has measured it exactly according to its due measurements. [Quran (25): 2]

Glorify the Name of your Lord, the Most High, Who has created [everything], and then proportioned it. And Who has measured [preordainments for everything even to be blessed or wretched]; and then guided [i.e. showed mankind the right as well as the wrong paths, and guided the animals to pasture]. [Quran (87): 1-3]

Muslim narrated in his Saheeh that Taawoos said: 

"I met some people from among the Companions of the Messenger of Allah who said that everything happens by qadar. He said, I heard 'Abdullah ibn 'Umar say: everything happens by qadar, even helplessness and resourcefulness, or resourcefulness and helplessness." [Muslim, 4/2045, No. 2655.]

Muslim also narrated that Abu Hurayrah (may Allah be pleased with him) said: 

"The mushrikeen (polytheists) of Quraysh came and debated about qadar with the Messenger of Allah (Peace be upon him), [Muslim, 4/2046, No. 2656; Tirmidhi, 3/229]

then the following words were revealed:

The Day they will be dragged on their faces into the Fire [it will be said to them]: "Taste you the touch of Hell! "Verily, We have created all things with Qadar [Divine Preordainments of all things before their creation as written in the Book of Decrees - Al-Lauh al-Mahfooz]. [Quran (54): 48-49)]

There are many similar texts. The texts which speak of the knowledge, power, will and creation of Allah also refer to His decree (qadar). Belief in qadar also includes belief in Allah's knowledge, will and creation, as we will see below, supported by the relevant texts.

From the linguistic point of view - as stated by Raaghib al-Ashfahaani, according to the report narrated from him by Ibn Hajar al-Asqalaani -

the word qadar implies ability or power, and the object of that ability, which exists in the knowledge of Allah. [Fath al-Baari, l l/477]

Allah, the Almighty, has absolute power (qudrah), and His power is not lacking in any way whatsoever. Among His Names - may He be blessed and exalted - are the names Al-Qaadir (the Able), Al-Qadeer (the All-Powerful) and Al-Muqtadir (Omnipotent, Able to do everything). Power (Qudrah) is one of His Attributes.

Al-Qaadir is the active participle of the verb qadara yaqdiru. Al-Qadeer is a more intensive form, meaning the One Who does what He wants, in accordance with His wisdom, no more and no less. Therefore no one deserves to be described with this name except Allah, may He be glorified and exalted. Allah (the Exalted), says:

...Yes, He surely is Able to do all things. [Quran (46): 33]

Al-Muqtadir is the active participle from the verbal form aqtadara, and is more intensive in meaning than Qadeer. For example, Allah (the Exalted), says:

In a seat of truth [i.e. Paradise], near the Omnipotent King [Maleek Muqtadir] [Allah, the One, the All Blessed, the Most High, the Owner of Majesty and Honour]. [Quran (54): 55]

Imam Ahmad (may Allah have mercy on him) was asked about qadar. He said: 

"Qadar is the power of Allah." [Majmoo 'al-Fataawa Shaykh al-Islam, 8/308]

Ibn al-Qayyim said:

"Imam Ahmad said that qadar is the power of Allah, and Ibn 'Aqeel liked this comment very much. He said: 'This is indicative of Ahmad's precise and vast knowledge of the basic principles of religion (usool ad-deen). Abul-Wafaa' said, denying this means denying the power of the Lord to create and decree the actions of His slaves."'

Hence those who deny the qadar of Allah do not accept the power of Allah. Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: 

"Whoever does not accept the opinion of the salaf does not believe that Allah has power or that He is Able, like the Jahamiyah and those who follow them, and the Mu'tazilah, both those who accept the idea of qadar but say that it means that man is compelled by qadar to do what he does, and those who reject the idea of qadar altogether. The essence of their opinion is that Allah is not Able, and that He does not have sovereignty, for sovereignty requires either power, or the object of power, or both. Whatever the case may be, He must have power, and whoever does not believe that He has true power does not believe that He has sovereignty." [Shifaa ' al- 'Aleel, 49]

Those who deny qadar do not believe in Tawheed, because those who deny qadar say that the creator of good is different from the creator of evil. Those among our ummah who believe this say that the sins which occur do not happen by the Will of Allah, and they may also say that He does not know about them. They say that all the deeds of living beings happen without His power or creation. So they deny that He has an irresistible Will and complete Power. Hence Ibn Abbaas said: qadar is the essence of Tawheed. Whoever worships Allah, the Almighty, Alone and believes in qadar has perfected his Tawheed, but whoever worships Allah Alone but does not believe in qadar, destroys his Tawheed by this disbelief." [Majmoo al-Fataawa Shaykh al-Islam, 8/258.]

Muslim scholars have unanimously affirmed the concept of qadar and stated that it is obligatory (waajib) to believe in it. There is no scholar among the scholars of Ahlus Sunnah, the banners of guidance and lights in the darkness, who does not state that it is obligatory to believe in it, or state that the one who denies it is either guilty of bidah or a fool.

In his commentary on the ahaadeeth about qadar in Sahih Muslim, An-Nawawi (may Allah have mercy on him) says:

"In all of these a hadeeth there is clear evidence that supports the view of Ahl as-Sunnah concerning the belief in qadar, and that all events, good and bad, beneficial and harmful, happen by the will and decree of Allah, the Exalted." [Sharh an-Nawawi 'ala Muslim, 16/196]

Elsewhere he said:

"The definitive proof of the texts of the Qur'an and Sunnah, and the consensus (ijmaa) of the Sahaabah (the Companions) and the prominent figures among the earlier and later generations, overwhelmingly support one another to prove the qadar of Allah." [Sharh an-Nawawi 'ala Muslim, 2/155]

Ibn Hajar (may Allah have mercy on him) said:

"The opinion of all the salaf is that all things happen by the decree of Allah, as Allah (the Exalted), says:

And there is not a thing, but with Us are the stores thereof. And We send it not down except in a known measure [qadar]. [Quran (15):21]"  [Fath al-Baari, 11/478]

Sunday, May 04, 2014