Belief & Creed (Aqeedah)

Understanding Qadr (Divine Destiny)

Qadr (Divine Destiny)

Overview of Qadr

Qadr—often spelled Qadar—refers to the profound Islamic belief in Divine Destiny, the conviction that every aspect of creation unfolds according to the meticulous decree of Allah. This belief occupies such an essential place in Islam that it is counted among the foundational pillars of faith itself. In the renowned Hadith of Angel Gabriel, the Prophet Muhammad (ﷺ) beautifully defined true faith (iman) as:

“…to believe in Allah, His angels, His books, His messengers, and to believe in divine destiny (al-qadr), both the good and the evil thereof.”

Indeed, a believer’s journey toward spiritual completeness remains incomplete without embracing that everything—whether joyful or challenging—occurs only by Allah’s infinite wisdom and permission. Qadr underscores the boundless knowledge and absolute sovereignty of Allah: He knows all that has ever happened and all that will ever come to pass; nothing escapes His perfect vision, and nothing occurs beyond His will.

Yet, intriguingly, Islam also recognizes human agency—the freedom and responsibility bestowed upon each individual to choose their path. Scholars beautifully reconcile this delicate balance by explaining that Allah’s omniscience and divine decree do not rob us of our free will. Instead, His knowledge encompasses every possibility, and our actions, freely chosen, are allowed to manifest only by His will. As the Quran eloquently declares:

“...you cannot will unless Allah wills.” (Quran 76:30)

Embracing belief in Qadr transforms a Muslim’s outlook on life profoundly. It reassures believers that nothing in this universe is random or meaningless; every triumph, hardship, joy, and sorrow unfolds according to a divine, purposeful plan. This profound realization cultivates genuine trust in Allah (tawakkul) and inspires resilience and acceptance in the face of life’s unpredictable tides.

Crucially, the Islamic understanding of Qadr rejects passive resignation or fatalism. Although our destinies are “written,” Islam passionately encourages active engagement, purposeful striving, and meaningful action. Muslims are commanded never to succumb to despair or idleness, nor to use divine destiny as an excuse for apathy or wrongdoing. Prophet Muhammad (ﷺ) powerfully advised:

“Strive earnestly for what benefits you, seek Allah’s help, and do not yield to helplessness. If adversity befalls you, do not lament by saying, ‘If only I had done this or that.’ Rather, say, ‘Qaddara Allahu wa ma sha’a fa‘ala (Allah has decreed this, and He does as He wills),’ for the words ‘if only’ open the doors to regret and the whispers of Satan.”

In essence, believing in Qadr means confidently acknowledging Allah’s perfect knowledge, absolute power, and profound wisdom over all creation, while recognizing and embracing our own accountability for every decision and action we take.

The Philosophy of Determinism and Free Will in Islam

The interplay of determinism and free will has been debated by philosophers and theologians worldwide. Islam’s view of Qadr provides a unique middle ground between hard determinism and absolute free will.

Soft Determinism: Balancing Destiny and Free Will

Islamic determinism, or Qadr, is best understood as a form of soft determinism, harmoniously blending divine decree with human freedom. Imagine a sophisticated game of chess: while the chessboard and rules are predetermined—established by an external authority—the players still retain genuine freedom to strategize and choose their moves within these constraints. Similarly, Allah ordains the circumstances, opportunities, and challenges of our lives—setting the boundaries within which our actions unfold. Yet within this divine framework, each person retains authentic free will, becoming accountable for their choices. The interplay of divine decree and human agency ensures life's tests carry genuine meaning, allowing each individual to respond, grow, and ultimately be judged according to how they maneuver within the divine "chessboard" of life.

Hard Determinism vs. Fatalism

In a hard determinist view, every event is predetermined and inevitable, leaving no room for free choice. An extreme fatalist might say humans are like leaves blown about by fate, with no control. Islam does affirm universal predetermination by Allah – nothing can occur outside His divine decree. The Quran says

“Allah has created each thing and determined it with [precise] determination” (25:2)

and

“No calamity befalls but by Allah’s permission” (64:11).

However, Islam rejects the idea that this makes human effort meaningless or that we should be passive. The fatalistic attitude (sitting back and saying “if God wanted, I’d be guided, so I won’t even try”) is explicitly condemned in the Quran: “When they said: ‘If Allah willed, we wouldn’t have worshiped others

’… (Allah says) they have no knowledge of that, they are only guessing” (Quran 16:35-36).

The Prophet (ﷺ) also forbade fatalism, telling Muslims to act and not to abandon good deeds in the name of destiny. So while Islam is determinist in the sense that Allah determines all, it is not deterministic in a way that negates human choice or effort. One might call the Islamic view “soft determinism” or compatibilism – Allah’s determination includes human free will rather than eliminating it. Allah decreed that we will have choice and be tested. Our choices are thus within His plan.

Libertarian Free Will

On the opposite end, some philosophies (and the early Qadariyya sect) hold that humans have complete free will independent of any divine influence – effectively, that we “create” our own actions and God does not predetermine our decisions at all. Islam rejects this as well, because absolute free will for creatures would limit Allah’s sovereignty and knowledge. The Quran strongly emphasizes that human will is subordinate:

“And you do not will except that Allah wills” (81:29, 76:30).

Nothing can escape Allah’s knowledge or occur against His will. If one claimed humans could do something Allah did not will or know, that would imply a deficiency in Allah (which is impossible). Thus, from an Islamic perspective, the idea that God only knows what will happen after we do it (or that He has no say in it) contradicts His omniscience and omnipotence. Historically, scholars noted that the extreme Qadariyya view is similar to dualism (believing in two powers: God for good and some other power for evil), which Islam cannot accept. There is only one sovereign God, controlling both good and what we perceive as bad, though He is wise and just in all of it.

Islamic Compatibilism

The Islamic solution is that Allah’s predestination and human free will coexist by His design. In modern terms, this is a form of compatibilism: human freedom is “compatible” with determinism because the “determinant” is Allah, who grants a measure of freedom. Think of it this way: The entire universe is like a grand story authored by Allah – He has written the script, but within that script He created characters (humans) who make real choices. Because He is the All-Knowing Author, He already knows the choices we will freely make and has woven them into the story. We experience those choices as genuinely up to us, and thus we justly deserve reward or punishment for them. Meanwhile, Allah is never out of control – nothing surprises Him or thwarts His plan. This concept is reflected in a hadith where the Prophet (ﷺ) said

“Allah knew everything about the creation before He created them” and also “each person is facilitated towards what he was created for”

meaning if one sincerely seeks goodness, Allah’s decree will guide him to it.

Comparison to Other Perspectives

In other religious philosophies, we see polar approaches. For instance, some strands of Christian theology (Calvinism) preach predestination so strict that human choice in salvation seems almost nil, whereas other strands (Arminianism) emphasize free will so much that God’s predestination is just based on foreknowledge. Islam charts a middle path, asserting both 100% Divine decree and 100% human accountability without saying this is a 50/50 compromise. In secular philosophy, the free will vs determinism debate rages on – some neuroscientists and philosophers claim free will is an illusion (hard determinism based on physics or biology), while others insist on personal agency. Islam would say: if the universe were left to blind physical determinism, moral values and responsibility would indeed be an illusion. But since we believe in God’s purposeful determinism, our capacity to choose right or wrong is intentional on Allah’s part. He wants us to have a meaningful choice, which is why He sent messengers and revelation commanding and prohibiting. Islam’s view preserves moral agency (we truly choose within our limits) and preserves divine omnipotence (our choice occurs only by Allah’s creation and permission).

No Injustice in Allah’s Decree

A key theological point is that Allah’s predestination does not compromise His justice. The Quran states

“Your Lord is not ever unjust to His servants” (41:46).

How can it be just if Allah already decreed some will go astray? scholars explain that Allah’s foreordaining someone’s misguidance is never against that person’s own will and fault. Allah does not force anyone to disbelieve; rather, when someone stubbornly chooses evil, it happens by Allah’s prior knowledge and permission and is described as Allah “letting them go astray” as a punishment or result of their choice. In the Quran, Allah never blames Qadr for a person’s sin; He blames the person. For example, “Whatever good happens to you is from Allah, but whatever evil befalls you is from yourself” (4:79) – our sins come from our own souls, even though they unfold within Allah’s plan. And “Allah does not wrong the people at all, but they wrong themselves” (10:44). So Islamic theology holds that people who end up punished have only themselves to blame, even though their downfall was known and decreed by Allah. We simply cannot outsmart or outrun Allah’s decree – the decree encompasses our own choices. This is ultimately more coherent than believing in a universe where God has no say or a universe where humans are puppets with no moral consequence. Islam asserts that Allah’s decree is always fair: if someone had no real opportunity to choose guidance (like a child or someone who never heard the message), then Allah will not hold them accountable in the same way (Islamic teachings indicate Allah will test them justly in the Hereafter). Thus, Allah’s Qadr never violates the principle of justice – He gives each person chances and faculties, and judges them according to what they actually did by choice.

In summary, the Islamic perspective integrates determinism and free will in a unique manner: Allah deterministically controls the framework and outcomes, but humans freely play out their choices within that framework. The result is that Allah’s attributes (omniscience, omnipotence) are upheld and human life retains purpose and accountability. Muslims find this view coherent and comforting: everything is in Allah’s hands (so life is not chaotic or without purpose), yet we are not robots – our decisions and prayers truly matter (indeed, our choices are part of what Allah has decreed will matter!). This balance avoids the logical pitfalls of pure fatalism (which makes moral life pointless) and pure libertarianism (which would limit God’s power). That is why Islam’s stance on Qadr is seen as the most holistic and just explanation of destiny.

Rational and Theological Justifications for Qadr

Belief in Qadr is often challenged with questions like “If God already decreed everything, how is it fair to reward or punish us?” Islam provides logical and theological justifications to demonstrate that its view of Qadr is most coherent and just:

God’s Omniscience Necessitates Qadr

A rational point: if one believes in an All-Knowing God, then in effect one already believes in predestination. This is because if Allah knows everything in the future, then the future must unfold exactly according to His knowledge – otherwise His knowledge would be wrong (which is impossible). Thus, foreknowledge implies a fixed destiny. The Quran affirms Allah’s perfect knowledge of even potential events: “Had they been sent back (to life), they would repeat what was forbidden… Allah knows the unseen outcomes” (6:28) and “Allah knows what was and what will be and what would be if it were”. Since Allah’s knowledge cannot fail, it means every event is already in accordance with His knowledge – which is essentially predestination. Therefore, denying Qadr undermines God’s omniscience. The early Muslims used to say, “Al-Qadr is the system of Tawhid (belief in One God).” If one denied Qadr, they implied Allah is not fully in control or all-knowing. In fact, Imam Ibn Taymiyyah noted that groups who denied Qadr ended up likening Allah to an incapable king who didn’t plan his kingdom, or they posited other creators besides Allah (for human acts). Such ideas are irrational if we truly believe “Allah is the sole Creator of everything” (39:62).

Human Free Will is Evident and Necessary

On the other side, it is also self-evident that we make genuine choices. Our innate experience (fitrah) and reason tell us that we are not mindless automatons. We distinguish between someone acting under duress versus willingly – which shows we intuitively believe in free will. The Quran appeals to this by constantly commanding, prohibiting, encouraging good and warning against evil. If humans had no freedom, such language would be pointless or deceptive. The fact that Allah does command us and praises/blames our actions in revelation proves that, according to divine wisdom, we do have a real measure of choice. The companions of the Prophet argued thus against the Jabriyyah (those who claimed we have no choice). They said it would be absurd for Allah to tell us “do not murder, do not steal” if we truly had no ability to do otherwise. Indeed, “It is inconceivable that God would order man to do something he is unable to do.” Allah even says in the Quran, “If We had willed, We could have guided all people, but the word from Me will come to pass: I will fill Hell with jinn and men together” (32:13). This means He willed that humans have the freedom to accept or reject guidance, and those who reject will face consequences – which is His justice. Thus, rationally, morality and accountability require that humans have free will. Islam asserts exactly that: we are free within Allah’s overarching will. This answers the question of justice – God punishes people only for choices they made freely. If someone were purely compelled, Allah would not punish them (and in reality, there is no such scenario – even Iblis (Satan) chose to disobey out of pride, not compulsion). The Qur’an states, “Your Lord does no injustice to anyone” (18:49), and “Allah does not burden a soul beyond what it can bear” (2:286). So whatever Allah decrees for us, we are capable of dealing with it or responsible only within our capacity. For example, if a person is insane (no capacity to choose right/wrong), the Islamic teaching is that they are not accountable – showing that Allah’s law itself accounts for one’s ability to choose.

Harmony of Divine Attributes

Islam’s view of Qadr preserves both Allah’s Justice and His Mercy. Allah does not need our deeds – He already knows who deserves paradise or hell – but He gives us life as an opportunity to manifest our choices, which is a mercy and establishes proof against us. From a theological angle, life is a test (67:2) precisely so that rewards and punishments occur with wisdom. If Allah put everyone in Heaven or Hell from the start, people might say “Why am I here?” So He decreed a world where our own actions, though predestined in His knowledge, are the basis for our reward or punishment – thus no one can protest. The Quran says “On the Day of Judgment, people will realize the record is accurate and will say: ‘What sort of book is this that leaves nothing small or great except that it is enumerated!’” (18:49). They will know it is their own deeds. In fact, Allah never wrongs anyone: “Today your recompense is what you used to do” (36:54). This is the ultimate justice – even though Allah already knew and decreed those deeds, they are still your deeds. Islam resolves the apparent paradox by noting Allah’s decree includes human intention. For instance, if Allah decreed person X will rob a bank on a certain date, it is because in Allah’s pre-eternal knowledge person X intended and decided to do so of his own accord. Allah’s decree is not an external compulsion; it is an incorporation of human will into His grand design. Therefore, the coherence lies in understanding Qadr not as a physicalistic trap, but as Allah’s plan that fully accounts for each person’s character and choices.

Qadr Gives Purpose and Meaning

Without predestination, life can seem haphazard. Many secular philosophies struggle with the concept of randomness vs. determinism. If everything is just random, there is no meaning. If everything is determined by impersonal forces, then our sense of self and moral responsibility evaporates. Islam’s doctrine of Qadr says life is neither random nor meaningless – every occurrence is intentionally authored by Allah for a reason – and our choices still carry real significance as the basis of reward/punishment. This worldview is not only theologically satisfying but also psychologically healthy (as we will see in the next section, it yields contentment and motivation). It provides a logical answer to the “problem of evil” as well. Evil and suffering are not outside of God’s plan; they happen for wise purposes (some of which we grasp, like tests and spiritual growth, and some of which are beyond our scope). But because humans have free will, evils caused by human actions are due to humans, even though Allah’s wisdom allowed them. This exonerates Allah from blame and places moral responsibility on us where it belongs, while still affirming that ultimately justice will be served (Allah can recompense the victims and punish the wrongdoers in the hereafter, balancing the scales).

Logical Coherence

When understood properly, Islam’s stance avoids internal contradictions. Some other viewpoints run into logical issues: For example, pure libertarian free will implies God is not fully sovereign or that something can exist outside His creation. Hard predestinarian views (in other faiths) often struggle to explain why a loving God would create people just to damn them without giving them a chance. Islam answers that Allah creating people whom He knows will end up in Hell is not unjust because He gives them every opportunity and faculty to choose right, but they themselves choose otherwise. Moreover, He may have wise reasons that extend beyond that individual (for instance, one person’s negative choice can serve as a lesson or test for others, or a contrast that highlights the beauty of goodness). The Quranic narrative shows that those who go to Hell truly earned it by persistent choice of evil, and they will even admit Allah’s justice on Judgment Day. In one vivid Quranic dialogue, the people of Hell wish they had a second chance or even say to God, “If only You had guided us, we would have been better” – but it will be made clear to them that guidance did come and they chose to reject it (Quran 67:8-10, 32:12-14). Thus, Allah’s foreknowledge never forced them to sin; it only means He wasn’t surprised by their sin. The rational heart of Islamic Qadr is: Allah does not force your choices, but your choices cannot force Allah’s plan – rather, your choices are a part of Allah’s plan. This resolves the question of “free will vs. destiny” more coherently than seeing them as two competing powers.

In conclusion, believing in Qadr as Islam teaches is logically consistent with Allah’s attributes of complete knowledge, power, wisdom, and justice. It avoids portraying God as weak or uncaring, and it avoids portraying humans as mindless drones. Instead, it upholds a system where Allah’s will and human will operate on different levels: Allah’s will is absolute and sets the stage; human will is limited and plays out within that divine framework. This is ultimately the most just framework because everyone is judged according to what they were empowered to do, and no injustice can occur in Allah’s dominion. Theologically, this belief fosters humility (knowing we rely on Allah) and accountability (knowing we answer for our deeds) – precisely the qualities a just God would want in His servants.

Quranic Verses on Qadr (Divine Decree)

The Qur’an contains many verses that highlight Allah’s complete authority over destiny and His prior knowledge of all events. Below are key Quranic verses about Qadr, showing different aspects of divine destiny:

“Verily, We have created all things with Qadr (Divine Decree).” – (Quran 54:49)
“...And the Command of Allah is a decree determined.” – (Quran 33:38)
“[It was] so 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 created [all things] and then proportioned them, and Who has ordained their destinies and guided [them].” – (Quran 87:1–3)
“No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees [Al-Lawh al-Mahfuz] before We bring it into existence. Indeed that is easy for Allah.” – (Quran 57:22)
“Say: ‘Nothing will ever befall us except what Allah has written for us; He is our Protector.’ And in Allah let the believers put their trust.” – (Quran 9:51)
“No disaster strikes except by Allah’s permission. And whoever believes in Allah – He will guide his heart. And Allah is Knowing of all things.” – (Quran 64:11)
“Not a leaf falls but that He knows it. Nor is there a grain in the earth’s darkness or anything fresh or dry but it is [written] in a clear Record.” – (Quran 6:59)
“He cannot be questioned about what He does, while they (His creation) will be questioned.” – (Quran 21:23)
“If Allah should touch you with adversity, none can remove it except Him; and if He intends good for you, none can repel His bounty. He causes it to reach whom He wills of His servants.” – (Quran 10:107)

These verses (among many others) illustrate core elements of Qadr: that Allah’s will is always done, that all events are already known to Him and recorded in a divine “Book” or Preserved Tablet, and that even life and death, prosperity and hardship, are not random but occur by His decree. Knowing this helps a believer remain firm: “no calamity strikes except by Allah’s leave”, so one should not despair over losses nor boast over gains (since both are part of Allah’s plan). At the same time, the Qur’an confirms human beings make choices (“whoever wills – let him believe; and whoever wills – let him disbelieve”, 18:29) but we will only will what Allah wills (as in 76:30 and 81:29), harmonizing personal responsibility with divine sovereignty. In short, the Qur’an consistently teaches that Allah’s knowledge and power are absolute, encompassing all that happens, yet we must choose belief and obedience using the will He gave us.

Authentic Hadith on Qadr

The Prophetic sayings further clarify predestination. Here is a collection of sahih (authentic) hadiths on Qadr, showing how the Prophet (ﷺ) explained this topic:

Pillar of Faith – Hadith of Gabriel: As mentioned, the Prophet (ﷺ) listed belief in Qadr (destiny) – its good and bad – as an essential part of faith. This hadith (in Sahih Muslim) establishes that accepting Allah’s decree is mandatory for every believer.

“The First Creation was the Pen”: Ubadah ibn al-Samit (ra) reported that the Messenger of Allah (ﷺ) said:

“The first thing which Allah created was the Pen. He said to it, ‘Write.’ It asked, ‘My Lord, what should I write?’ Allah said: ‘Write the decree of everything that will occur, from now until the Hour (Day of Judgment).’”.

This hadith (found in Jami` at-Tirmidhi and others) teaches that Allah’s divine decree has been written and finalized. Muslims often refer to the “Preserved Tablet” (Al-Lawh al-Mahfuz) in which all destinies are recorded. Everything that happens in creation unfolds according to this pre-recorded plan.

Decree for the Unborn – Hadith of the Womb: ʿAbdullah ibn Masʿud (ra) said the Messenger of Allah (ﷺ) told us:

“Each of you is brought together in your mother’s womb for forty days as a drop of fluid, then as a clinging clot for a similar period, then as a lump of flesh for another period of forty days. Then an angel is sent to him, who blows the soul into him and is commanded to write four things: his provision (rizq), his lifespan, his deeds, and whether he will be wretched or blessed. By Allah – besides whom there is no Lord – one of you may do the deeds of the people of Paradise until he is only an arm’s length away from it, then the decree overtakes him and he does the deeds of the people of Hellfire and enters it. And one of you may do the deeds of the people of Hellfire until he is an arm’s length away from it, then the decree overtakes him and he does the deeds of the people of Paradise and enters it.” (Recorded in Sahih Bukhari and Sahih Muslim).

This profound hadith shows that everything about a person’s life is written before birth. It also warns that a person’s final destiny (Heaven or Hell) may differ from their early actions – so one should never become complacent or judge others prematurely. Only Allah knows how our lives will ultimately end, so we must always pray for a good fate and fear an evil end. (Notably, this hadith does not mean people switch destinies arbitrarily; rather, it highlights that some people may appear righteous but secretly misuse their free will and turn evil later (or vice versa), in accordance with what Allah knew and decreed all along.) It teaches humility and vigilance in faith.

“Pens have dried” – Advice to Ibn Abbas: The Prophet (ﷺ) famously comforted his young cousin Ibn ʿAbbas with these words:

“Know that if the whole nation were to gather to benefit you, they would never benefit you except with what Allah has already written for you; and if they gathered to harm you, they would never harm you except with what Allah has written against you. The pens have been lifted and the pages have dried.”) This means every event is already written by the “Pen” of decree – nothing can change it after Allah has decreed it.

This hadith (found in Tirmidhi) inculcates strong trust in Allah’s plan. A believer understands that no one can take a blessing meant for you, and no one can prevent a trial destined for you. Such belief brings peace of mind.

Destiny is not an Excuse to Quit Acting: Several companions wondered, if our fate is already written, should we just stop working and wait for it? The Prophet (ﷺ) responded emphatically

“No. Act, for each of you will have your actions made easy (facilitated) for what you were created.”

He then explained that those who are destined for happiness will be guided to do the deeds of the people of Paradise, and those destined for misery will incline to the deeds of Hell – so continue doing good and do not abandon effort. In another narration he recited Quran 92:5-10, which says whoever strives and is righteous, Allah will ease the path of goodness for him (and for the wicked, He will ease the path of evil. These hadiths (in Sahih Muslim) show that human free will and effort are part of Allah’s decree. We don’t know our personal fate, so we must strive to obey Allah, and then Allah by His grace will make the path easier. Destiny should motivate action, not discourage it.

No “If Only” – Hadith on Contentment: Abu Hurayrah (ra) narrated that the Prophet (ﷺ) said:

“The strong believer is better and more beloved to Allah than the weak believer, though there is good in both. Cherish that which benefits you, seek help from Allah and do not despair. If something (bad) happens to you, do not say, ‘If only I had done such-and-such, then such-and-such would have happened.’ Rather say, ‘Qaddara Allahu wa ma sha’a fa‘ala – Allah decreed (this) and whatever He wills, He does,’ for saying ‘if’ opens the door to the deeds of Satan.”

This hadith (Sahih Muslim and Ibn Majah) guides Muslims how to react to life’s ups and downs. We must take initiative toward beneficial goals, but after something occurs, we accept it as Allah’s decree. One should not torture oneself with endless “what if” scenarios about past events – because ultimately, no alternate action could change what Allah decreed. This mindset prevents regret and whispers of Satan. Instead, the believer says “Allah willed it so”, affirming that Allah allowed it for a wisdom, and moves forward. This produces emotional resilience and peace with Allah’s will.

Story of Adam and Moses: In a hadith found in Bukhari and Muslim, the Prophet (ﷺ) described an argument between Prophet Moses (as) and Prophet Adam (as).

Moses said to Adam, “You are our father, yet you caused mankind’s misery by your sin (eating from the tree and being expelled from Paradise).” Adam replied, “Do you blame me for doing something which Allah had written for me 40 years before He created me?” The Prophet Muhammad (ﷺ) said Adam won the argument against Moses.

This intriguing narration shows that the misfortune resulting from Adam’s mistake (the fall to earth) was within Allah’s preordained plan. Adam did not justify the sin itself by Qadr – he had already repented for the sin – rather, he invoked Allah’s decree regarding the consequence he and his offspring faced. From this, scholars learned a subtle point: it is acceptable to mention Qadr as the context for a calamity or test (after one has patience and seeks forgiveness), but one should not use Qadr to justify committing sins. In practical terms, if a disaster strikes us, we can console ourselves that it was Allah’s will. But if we commit a mistake, we shouldn’t shrug and say “it was destined” to avoid blame – rather we should admit fault because we chose to do it. This balance avoids fatalism without denying Allah’s decree.

These hadiths (and many others) reinforce the Islamic view: Allah’s decree is all-encompassing, yet humans have responsibility. Everything is recorded and willed by Allah, so nothing is a random accident. At the same time, we are accountable for striving to do good, and we cannot blame Allah’s decree for our own sins or laziness. The Prophet (ﷺ)’s teachings on Qadr instill both faith in Allah’s plan and motivation to do one’s best. A Muslim learns to take all means to good ends, then leave the result to Allah. If success comes, one thanks Allah; if not, one says “Allah decreed it, He knows best”. This Prophetic guidance helps Muslims handle life’s uncertainties with grace and trust.

Classical Scholarly Commentary on Qadr

Scholars throughout history have discussed Qadr in depth, affirming the same core beliefs. Here are insights from a few major scholars of Ahl al-Sunnah (orthodoxy):

Shaykh al-Islam Ibn Taymiyyah

Ibn Taymiyyah summarized the creed of the early Muslims on Qadr as follows: “Allah is the Creator and Owner of everything, including people’s actions and attributes. Whatever He wills happens, and whatever He does not will does not happen. Nothing occurs except by His will and decree. …Allah’s knowledge encompasses all that was and all that will be. He knew and wrote down every detail of His creation before bringing them into existence – their lifespans, their provision, their deeds, and their final outcome (Paradise or Hell). He created all things and is Able to do all things. His will is all-encompassing.” Ibn Taymiyyah also emphasized that all the early generations agreed that humans are truly responsible for their choices: “The Salaf unanimously affirmed that people are commanded to do what Allah instructed and forbidden from what He prohibited… and that no one can use destiny (qadar) as an excuse to abandon obligations or commit sins. Allah has proof against His servants (because they act by their own will).” In short, Ibn Taymiyyah stresses both truths: Allah’s total sovereignty and man’s accountability. Nothing is outside Allah’s power, yet He does not wrong anyone; people sin or obey by their own will (which Allah created in them). This balanced view is the hallmark of thought on Qadr.

Imam Abu Ḥāmid al-Ghazālī

Al-Ghazali, one of the great theologians, likewise affirmed predestination while explaining the role of human will. He taught that every human action is in reality an act of Allah (since Allah creates our ability and action), yet it is also attributed to the human who acquires it by choice. Al-Ghazali described this as the doctrine of “al-kasb” (acquisition): Allah creates the action at the moment we choose to do it, so the action is by Allah’s creation and our earning. He wrote that nothing, not even a person’s belief or disbelief, lies outside Allah’s will, for “nothing happens except by His ruling; from Him comes all good, evil, success, failure, faith, and disbelief… Yet He will reward obedience and punish sin according to the choice of each person.”. In a creative analogy, Imam Al-Ghazali told a story of a man asking a piece of paper, pen, ink, hand, and so on, “Who wrote this text?” Each object passed the blame to another (the ink said “the pen spread me”, the pen said “the hand moved me”, the hand said “the will prompted me”, the will said “the intellect and command of the heart caused me”, etc.) until finally it is clear **all traces back to the Ultimate Cause – Allah’s will. This story illustrates Al-Ghazali’s point that while we observe a chain of causes (a person writes using tools, by choice), behind it all is Allah who enabled and decreed each step. Al-Ghazali also refuted those (like the Muʿtazilites) who claimed Allah must do only what is best for His creation – rather, Allah’s justice means whatever He does is by definition just and wise, even if we cannot see the “best” in it. Thus, Al-Ghazali upheld Allah’s absolute freedom and wisdom: “Allah does whatever He wishes with His creation, and there is nothing that can obligate Him to do otherwise.” In summary, Al-Ghazali agreed on the doctrine that “human acts are freely chosen and yet at the same time part of [Allah’s] divine will”. Our free will is a gift created by Allah, so when we use it, the result is both our action and Allah’s creation. This reconciles human freedom with divine predestination in a philosophically nuanced way.

Imam Abu Ja’far al-Tahawi

Imam al-Tahawi composed a famous early creed. On Qadr, he wrote: “Allah created the creation with His knowledge. He ordained destinies for them and determined their life spans. Nothing about them was unknown to Him before He created them, and He knew everything they would do. He commanded them to obey Him and forbade them to disobey. Everything occurs according to His decree and will, and His will is unstoppable. [Yet] His servants have a will of their own within His will. Whatever He wills happens, and whatever He does not will does not happen. He guides whom He wills by His grace, and misguides whom He wills by His justice. All are moving according to His plan, between His grace and His justice.” Al-Tahawi clearly affirms Allah’s will is supreme but also humans have a will (however, we “do not will anything except that Allah wills” as the Qur’an says). He also says Allah’s guidance is a favor (for believers) and His allowing someone to stray is just (never wrongful). Furthermore, Imam Tahawi emphasized that probing too deeply into the “how” of Qadr can mislead. He stated, “Qadr (predestination) is Allah’s secret in His creation – none knows it, not even angels or prophets. Delving too deeply into it leads one astray and is a stepping stone to misguidance. So beware of that curiosity, for Allah has hidden the knowledge of Qadr from His creation and forbade them from seeking it.” He then quoted the verse “He cannot be questioned about what He does” (21:23) as a reminder that one should not demand to fully understand Allah’s decrees. This teaches submission and humility: believers accept Qadr without objection, knowing Allah’s wisdom is beyond human scope. In simpler terms, *Imam Tahawi warned that trying to “figure out” all the secrets of destiny is impossible and faith-damaging, so one should stick to what the scriptures and early Muslims taught, and trust Allah with the unseen details.

Other Scholars

All four imams (Abu Hanifa, Malik, Al-Shafi’i, Ahmad ibn Hanbal) held the same belief in Qadr’s reality. For example, Imam Malik said, “Qadr is Allah’s power – no one can dispute it.” Imam al-Shafi’i famously said those who deny Qadr are the “Magians” (fire-worshippers) of this nation, because by denying Allah’s decree over evil they resemble Magians who believed in two gods (one good, one evil). The early Muslims strongly rejected the sects that strayed regarding Qadr: Al-Qadariyyah (who denied Allah’s pre-decree and claimed humans create their own destiny) and Al-Jabriyyah (who said humans have no free will and are compelled in their actions). The Qadariyyah were refuted by reminders that only Allah is the Creator of everything – it is a form of shirk (polytheism) to say someone else (like man himself) creates events besides Allah. The Jabriyyah were refuted by the fact that Allah attributes actions to humans in the Qur’an and holds them accountable, which proves we have choice. Indeed, as one scholar quipped, “Denying man’s freedom to choose is irrational – it would make praising or blaming anyone meaningless.”. The consensus of orthodoxy, as Imam Ahmad ibn Hanbal stated, is: “Qadr – its good and bad – is from Allah. We know Allah ordains everything, yet we do not excuse ourselves with Qadr for our sins.” In summary, the classical scholars all upheld that Allah’s decree is universal and man’s will is real but under Allah’s will. They counseled believers to avoid the philosophical extremes and instead follow the clear teachings of Qur’an and Sunnah on the matter. As later scholar Imam Ibn al-Qayyim wrote, “The proper understanding of Qadr inspires gratitude for good and patience in misfortune, without falling into arrogance or apathy.”

Comparative Views: Four Schools of Thought

When it comes to Qadr, the Hanafi, Maliki, Shafi‘i, and Hanbali schools (the four madhhabs of Islamic law) do not differ in the core belief. All accept that Qadr (Divine Destiny) is an article of faith. Any apparent differences are mostly in explanation and terminology developed by theologians associated with these schools, rather than disagreement in belief.

Unified Belief

All four schools affirm that “everything is by the decree of Allah, yet humans have responsibility.” A Hanafi, Shafi‘i, Maliki, or Hanbali would all reject both the idea that Allah has no control (as the Qadariyyah heresy claimed) and the idea that humans have no free will (the Jabriyyah extreme). Thus, a Maliki or Shafi‘i scholar like Al-Nawawi, and a Hanbali scholar like Ibn Taymiyyah, would equally quote the Qur’an and hadith that Allah knows and wills all things, and that people choose their deeds. There is no dispute that Qadr – good and bad – is from Allah and one’s faith is incomplete without accepting this.

Ash‘ari and Maturidi Perspectives

Historically, two famous theological schools explained Qadr in nuanced ways – the Ash‘ari school (often followed by Shafi‘i and some Maliki scholars) and the Maturidi school (often followed by Hanafi scholars). Both are and agreed on the basics. The Ash‘ari school (founded by Imam al-Ash‘ari) stressed Allah’s total omnipotence, introducing the concept of “acquisition (kasb)” as mentioned above: that the human “acquires” an act while Allah creates it. The Maturidi school (founded by Imam al-Maturidi, and very close to Ash‘ari views) similarly taught that actions are created by Allah, but they put slightly more emphasis on human choice not being an illusion. Maturidis held that Allah’s will always prevails, but Allah, out of justice, does not force humans against their will – He creates within us the ability to choose, so we genuinely choose and Allah already knows what we will choose. In practice, these differences are subtle. Both Ash‘aris and Maturidis affirm that we cannot do anything unless Allah allows and wills it, and that we are accountable for what we choose. The Hanbali scholars (often called Athari or traditionalist creed) tended to avoid philosophical terms like kasb and simply affirmed the scripture as-is: “Man acts by his will, and Allah’s will is above all wills.” For example, Hanbali theologians said humans have a will (mashiyya) and power (qudra) given by Allah, which is how we carry out actions, but this never puts us outside Allah’s plan.

In summary, none of the four schools disagrees about Qadr – all condemn the denial of Qadr and the negation of human responsibility. Their common creed (found in texts like Aqidah at-Tahawiyyah) is that “Allah knows and controls everything; human beings act with a will that Allah granted them.” The slight variations (Ash‘ari, Maturidi, Athari) are in how to articulate the interaction of Allah’s decree and human will, but not in the foundation. For most Muslims, these distinctions are academic. A follower of any school is taught to believe nothing happens except by Allah’s will, and we must obey Allah and will be judged for our deeds. All scholars agree that Allah is perfectly just in His decree: He does not force people to sin and then punish them unjustly – rather, people sin by their own choice and thus deserve blame, while any good they do is by Allah’s guidance and grace (for which they should be thankful). This unity across the schools underscores that Qadr is a cornerstone of aqeedah (creed) accepted by all, even if worded slightly differently.

Impact of Belief in Qadr on Muslim Life

Belief in Qadr (Divine Destiny) is not just a abstract doctrine – it profoundly shapes a Muslim’s character, outlook, and behavior. Here are ways that believing in Qadr affects a Muslim spiritually, ethically, and practically:

Spiritual Serenity and Trust

Faith in Qadr instills a deep sense of peace in a believer’s heart. Knowing that nothing – no hardship or blessing – occurs without Allah’s decree gives comfort during life’s ups and downs. When a Muslim faces difficulties, belief in Qadr helps them remember that there is a wise purpose behind it, as it is part of Allah’s plan. This prevents excessive anxiety and despair. The Qur’an explicitly says Allah ordained things “so that you may not grieve over what you missed or exult over what He has given you” – meaning a believer who accepts Qadr won’t fall into hopeless sorrow over losses, nor arrogant pride over gains, because they know all is from Allah. Instead, a Muslim lives in a state of contentment (ridha) with Allah’s will. This doesn’t mean one enjoys pain, but one finds inner calm by trusting Allah’s wisdom. This trust is called tawakkul (reliance on God). For example, if a Muslim loses their job, they certainly feel sad, but belief in Qadr helps them quickly regain hope: “Allah willed this; perhaps He is opening a better opportunity for me.” They then seek Allah’s help and look for new opportunities, without sinking into despair. Spiritually, this reliance is very empowering – as the translator of Al-Ashqar’s book noted, the true concept of Qadr “is an empowering notion… man has freedom of choice within Allah’s will”. It frees a person from the emotional rollercoaster of over-attachment to worldly events. This is why you often find devout Muslims saying “Alhamdulillah” (praise be to God) in both good and bad times. They have an underlying peace that whatever happens is by Allah’s decree and thus ultimately for the good of the believer (either as a reward or a lesson or expiation of sins).

Patience, Perseverance, and Courage

Belief in Qadr fosters sabr (patience and perseverance). When trials hit, a Muslim remembers to say “Inna lillahi wa inna ilayhi raji’un” – “Truly, to Allah we belong and to Him we return” – as taught in Quran 2:156. This statement itself is an expression of Qadr: acknowledging that Allah owns everything and we will all return to Him. It helps one endure hardships without losing faith. Moreover, knowing that life and death are fixed by Allah makes a believer brave in the face of challenges. For instance, early Muslims facing battles were extraordinarily courageous because of their faith in Qadr. They knew that every soul has an appointed time of death (Quran 3:145) and that no one can die or be harmed except by Allah’s leave. This belief enabled them to fight fearlessly, because whether they survived or became martyrs was entirely in Allah’s hands, not the enemy’s. History books note Muslim warriors charging into battle with the cry, “If I am meant to die today, it will happen no matter where I am – so let me die with honor.” Such courage comes directly from belief in Qadr. The book Divine Will and Predestination mentions that this belief “was one of the greatest motives which spurred the mujahideen to acts of courage on the battlefield without feeling scared… They would throw themselves into dangers… then one of them would later die in his bed, and he would weep for not having fallen as a martyr.” In daily life, this courage translates to taking righteous stands and calculated risks for good causes, because a Muslim trusts that outcome is with Allah. It also helps in overcoming the fear of unknown – since the unknown is known to Allah and already decreed, a believer faces the future with confidence and tawakkul (reliance).

Humility and Gratitude

Ethically, Qadr belief makes a person humble. When one succeeds or has some blessing, they realize it’s not purely by their own doing – it’s ultimately from Allah’s decree. This discourages arrogance and pride. For example, a businessman who profits greatly will attribute his success to Allah’s favor (along with his effort), not brag solely about his cleverness. Likewise, if someone is very pious or knowledgeable, they won’t look down on others, because they know guidance is also from Allah’s hands. This humility makes the community more compassionate – one doesn’t mock a sinner by saying “I’m better,” because one knows only Allah’s grace kept oneself from sin (and Allah could test anyone). At the same time, belief in Qadr makes one grateful for all good. Since everything good is seen as coming from Allah’s decree, a Muslim develops the habit of shukr (gratitude) to Allah for blessings. Even talents and achievements are thanked for: e.g. “Alhamdulillah, Allah enabled me to memorize the Quran” rather than “I did it all myself.” This constant gratitude is spiritually uplifting and keeps one connected to Allah in prosperity. On the flip side, when misfortune happens, a Muslim restrains their tongue from complaining against Allah. They may feel sadness or pain (Islam does not forbid natural emotions), but they avoid angry rebellion or saying, “Why me? It’s not fair.” Instead, they practice acceptance (ridha) – after doing what they can, they leave the matter to Allah. This acceptance is actually liberating; it transforms trials into spiritual growth. Many Muslims find that belief in Qadr helps them process tragedies – such as the death of a loved one – in a healthier way. They mourn, but they also say, “It was Allah’s will. He has wisdom, perhaps this person’s time on earth was complete and Allah will reunite us in the hereafter.” Such thoughts, rooted in Qadr, bring emotional healing.

Accountability and Diligence

Paradoxically, accepting Qadr also increases one’s sense of responsibility. A believer knows Allah decreed their actions are their own to carry – no one else will answer for them. This motivates a Muslim to diligently avoid sins and perform good deeds, because they cannot blame fate for their mistakes. For example, if someone missed their prayer, they won’t say “Well, it was my fate to miss it.” Instead, they feel remorse and seek forgiveness, knowing Allah decreed that they chose to be negligent at that time. This mindset prevents the fatalistic blame-shifting that “it’s not my fault, destiny made me do it.” A true Muslim attitude is epitomized by the saying of Prophet Muhammad (ﷺ): “Do your deeds, and each will be facilitated to what he was created for…” – meaning you must try your best, then Allah will open the path. Therefore, you’ll find devout Muslims being very earnest in their duties: they pray on time, they work ethically, they treat others kindly, because they know these efforts are required and will be counted. Belief in Qadr actually eliminates excuses. One can’t say “I guess I’m just destined to be a bad person” – no, you have the choice to be better, and you don’t know your destiny, so you must strive. This creates a proactive ethic.

Moderation in Joy and Sorrow

Practically, a Muslim guided by Qadr will exhibit a balanced reaction to life’s events. In happy times, they enjoy the blessing but remain aware it’s from Allah and can be taken back if He wills – this prevents excess and heedlessness. In painful times, they exercise patience (sabr) and restraint. They don’t fall into utter despair or rage. Many Muslims when afflicted will increase in prayer and remembrance of Allah, seeking His help to get through – because belief in Qadr also means turning to the Planner for aid. A beautiful effect is peace of mind. Even when plans fail, a Muslim consoled by Qadr thinks, “It wasn’t meant to be. We tried our best, but Allah had another plan, Alhamdulillah.” This helps them move on and try other avenues without lingering bitterness. It’s an antidote to the stress that comes from feeling everything depends entirely on us. As one Muslim proverb says, “Tie your camel and trust in Allah.” You do secure your camel (take precautions), but after that you are at peace, trusting destiny.

Brotherhood and Lack of Envy

Belief in Qadr can improve social behavior too. If a person truly believes sustenance and success are from Allah’s decree, they are less likely to envy what others have. They know that “what Allah wrote for me will reach me; what He wrote for someone else was not mine.” This contentment reduces jealousy and rivalry, which in turn fosters brotherhood and sisterhood. A Muslim can genuinely be happy for another’s blessing, thinking “MashaAllah, Allah decreed good for them,” and not begrudge it because they trust Allah’s allocation. Additionally, when wronged by someone, a believer might find solace that Allah allowed this as a test and He will provide justice eventually (either in this world or the next). This helps them avoid personal vengeance beyond limits and instead forgive or be patient, knowing Allah’s plan is at work.

In summary, belief in Qadr deeply influences a Muslim’s mindset and conduct. It nurtures inner peace, resilience, courage, humility, and responsibility all at once. A person who lives by Qadr walks on earth with firm steps: they plan and work hard, but if things go differently than hoped, they remain calm and optimistic, saying “Allah knows best.” They neither become arrogant in success nor broken in failure. This balanced outlook is a direct gift of faith in Qadr. As the Prophet Muhammad (ﷺ) said, “How wonderful is the affair of the believer! Every matter of his is good – if he is touched by ease, he thanks Allah (that’s good for him); if he is afflicted by hardship, he shows patience (that’s good for him).” (Sahih Muslim). Indeed, that wonder comes from understanding that both ease and hardship are part of Allah’s decree for a believer, and thus both can be turned into good through gratitude or patience.

Recommended Books on Qadr

For those interested in learning more, there are many classical and contemporary works explaining Qadr. Here is a list of recommended books (from introductory to advanced) on Divine Destiny in Islam: