Belief in Qadar: Its Four Levels and How Muslims Understand Divine Decree
All praise is due to Allah, Lord of all worlds. May peace and blessings be upon our Prophet Muhammad, his family, and all his Companions.
Belief in qadar is a great foundation of iman. It cannot be understood correctly by exaggerating human choice until a person’s actions are placed outside Allah’s will, nor by exaggerating qadar until a person is treated as compelled, with no will or responsibility. A Muslim follows what the Qur’an and Sunnah bring together: Allah knew, recorded, willed, and created everything, while the servant has a real will and ability, acts through them, and is held accountable for that choice. Neither exists outside Allah’s will and creation.
{إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ} [القمر: 49].“Indeed, We have created everything according to a precise decree.” [Surah al-Qamar: 49]
This subject belongs to the unseen. A Muslim therefore believes what Allah and His Messenger, peace and blessings be upon him, have revealed about it, stops where revelation stops, does not make human reason a judge over the texts, and does not speculate about the hidden secret of qadar without knowledge.
Qadar Is a Pillar of Iman
The Hadith of Jibril
Belief in Qadar, Its Good and Its Evil
This is stated explicitly in the hadith of Jibril. ‘Umar ibn al-Khattab, may Allah be pleased with him, reported:
«بَيْنَمَا نَحْنُ جُلُوسٌ عِنْدَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَاتَ يَوْمٍ، إِذْ طَلَعَ عَلَيْنَا رَجُلٌ شَدِيدُ بَيَاضِ الثِّيَابِ، شَدِيدُ سَوَادِ الشَّعَرِ، لَا يُرَى عَلَيْهِ أَثَرُ السَّفَرِ، وَلَا يَعْرِفُهُ مِنَّا أَحَدٌ، حَتَّى جَلَسَ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَأَسْنَدَ رُكْبَتَيْهِ إِلَى رُكْبَتَيْهِ، وَوَضَعَ كَفَّيْهِ عَلَى فَخِذَيْهِ، وَقَالَ: يَا مُحَمَّدُ، أَخْبِرْنِي عَنِ الإِسْلَامِ. فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: الإِسْلَامُ أَنْ تَشْهَدَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، وَتُقِيمَ الصَّلَاةَ، وَتُؤْتِيَ الزَّكَاةَ، وَتَصُومَ رَمَضَانَ، وَتَحُجَّ البَيْتَ إِنِ اسْتَطَعْتَ إِلَيْهِ سَبِيلًا. قَالَ: صَدَقْتَ. فَعَجِبْنَا لَهُ يَسْأَلُهُ وَيُصَدِّقُهُ. قَالَ: فَأَخْبِرْنِي عَنِ الإِيمَانِ. قَالَ: أَنْ تُؤْمِنَ بِاللَّهِ، وَمَلَائِكَتِهِ، وَكُتُبِهِ، وَرُسُلِهِ، وَاليَوْمِ الآخِرِ، وَتُؤْمِنَ بِالقَدَرِ خَيْرِهِ وَشَرِّهِ. قَالَ: صَدَقْتَ. قَالَ: فَأَخْبِرْنِي عَنِ الإِحْسَانِ. قَالَ: أَنْ تَعْبُدَ اللَّهَ كَأَنَّكَ تَرَاهُ، فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ. قَالَ: فَأَخْبِرْنِي عَنِ السَّاعَةِ. قَالَ: مَا المَسْؤُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِلِ. قَالَ: فَأَخْبِرْنِي عَنْ أَمَارَتِهَا. قَالَ: أَنْ تَلِدَ الأَمَةُ رَبَّتَهَا، وَأَنْ تَرَى الحُفَاةَ العُرَاةَ العَالَةَ رِعَاءَ الشَّاءِ يَتَطَاوَلُونَ فِي البُنْيَانِ. قَالَ: ثُمَّ انْطَلَقَ، فَلَبِثْتُ مَلِيًّا، ثُمَّ قَالَ لِي: يَا عُمَرُ، أَتَدْرِي مَنِ السَّائِلُ؟ قُلْتُ: اللَّهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: فَإِنَّهُ جِبْرِيلُ أَتَاكُمْ يُعَلِّمُكُمْ دِينَكُمْ».“While we were sitting with the Messenger of Allah, peace and blessings be upon him, one day, a man appeared before us whose clothes were intensely white and whose hair was intensely black. No trace of travel could be seen upon him, yet none of us knew him. He sat before the Prophet, placed his knees against his knees and his palms on his thighs, and said, ‘O Muhammad, tell me about Islam.’ The Messenger of Allah, peace and blessings be upon him, said, ‘Islam is to testify that none has the right to be worshipped except Allah and that Muhammad is the Messenger of Allah, to establish prayer, give zakah, fast Ramadan, and perform pilgrimage to the House if you are able to find a way.’ He said, ‘You have spoken truth.’ We were amazed that he asked him and then confirmed him. He said, ‘Tell me about iman.’ He replied, ‘It is to believe in Allah, His angels, His Books, His messengers, the Last Day, and to believe in qadar, its good and its evil.’ He said, ‘You have spoken truth.’ He then asked about ihsan, and the Prophet replied, ‘It is to worship Allah as though you see Him; and if you do not see Him, He certainly sees you.’ He asked about the Hour, and the Prophet said, ‘The one questioned knows no more than the questioner.’ He asked about its signs, and the Prophet mentioned that the slave woman would give birth to her mistress and that barefoot, unclothed, impoverished shepherds would compete in constructing tall buildings. The man departed. After some time, the Prophet asked, ‘O ‘Umar, do you know who the questioner was?’ I said, ‘Allah and His Messenger know best.’ He said, ‘That was Jibril. He came to teach you your religion.’”
Reported by Muslim.
The Prophet, peace and blessings be upon him, made belief in qadar, its good and its evil, one of the six pillars of iman. See the comprehensive article The Six Pillars of Iman and Their Meanings.
Meaning and Four Levels
What Do Qada’ and Qadar Mean?
Qadar is Allah’s decree for all things before they occur, in accordance with His prior knowledge and wisdom, His recording of them, His effective will, and His creating them when they occur.
When the two terms are mentioned together, some scholars describe qadar as the prior decree and qada’ as the occurrence and execution of what was decreed. Either word may also be used with the meaning of the other. The goal is not to burden Muslims with memorizing technical distinctions, but to believe what the texts establish concerning Allah’s knowledge, recording, will, and creation.
The Four Levels of Qadar
Ahl al-Sunnah gathered the Qur’anic and Prophetic evidence into four interconnected levels. Belief in qadar is incomplete without belief in all four: knowledge, recording, will, and creation.
An easy way to remember them: Allah knew everything, recorded everything, willed what occurs, and created everything.
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The First Level: Knowledge
We believe that Allah has always known everything with eternal, everlasting knowledge. He knows what was, what will be, and how what does not occur would have been if it had occurred. He knew people’s deeds before they performed them, as well as their lifespans, provisions, and circumstances. Nothing on earth or in heaven is hidden from Him. Allah did not acquire knowledge after ignorance; exalted is He above that. He has always known all things.
{أَلَمْ تَعْلَمْ أَنَّ اللَّهَ يَعْلَمُ مَا فِي السَّمَاءِ وَالأَرْضِ إِنَّ ذَلِكَ فِي كِتَابٍ إِنَّ ذَلِكَ عَلَى اللَّهِ يَسِيرٌ} [الحج: 70].“Do you not know that Allah knows whatever is in heaven and earth? Indeed, it is all in a Record. That is certainly easy for Allah.” [Surah al-Hajj: 70]
{وَعِنْدَهُ مَفَاتِحُ الغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ وَيَعْلَمُ مَا فِي البَرِّ وَالبَحْرِ وَمَا تَسْقُطُ مِنْ وَرَقَةٍ إِلَّا يَعْلَمُهَا وَلَا حَبَّةٍ فِي ظُلُمَاتِ الأَرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِي كِتَابٍ مُبِينٍ} [الأنعام: 59].“With Him are the keys of the unseen; none knows them except Him. He knows whatever is on land and at sea. Not a leaf falls without His knowledge, nor a grain in the darkness of the earth, nor anything moist or dry, but it is written in a clear Record.” [Surah al-An‘am: 59]
Allah’s prior knowledge does not compel a servant to disobey. Allah perfectly knew what the servant would choose, while the servant acts through the will Allah granted and is therefore deserving of reward or punishment.
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The Second Level: Recording
We believe that Allah recorded the decrees of all creation in the Preserved Tablet before creating the heavens and the earth.
{مَا أَصَابَ مِنْ مُصِيبَةٍ فِي الأَرْضِ وَلَا فِي أَنْفُسِكُمْ إِلَّا فِي كِتَابٍ مِنْ قَبْلِ أَنْ نَبْرَأَهَا إِنَّ ذَلِكَ عَلَى اللَّهِ يَسِيرٌ * لِكَيْلَا تَأْسَوْا عَلَى مَا فَاتَكُمْ وَلَا تَفْرَحُوا بِمَا آتَاكُمْ وَاللَّهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ} [الحديد: 22-23].“No calamity befalls the earth or yourselves without being written in a Record before We bring it into being. This is certainly easy for Allah, so that you neither grieve over what you missed nor boast over what He granted you. Allah does not love whoever is arrogant and boastful.” [Surah al-Hadid: 22–23]
‘Abdullah ibn ‘Amr ibn al-‘As, may Allah be pleased with them both, reported that the Messenger of Allah, peace and blessings be upon him, said:
«كَتَبَ اللَّهُ مَقَادِيرَ الخَلَائِقِ قَبْلَ أَنْ يَخْلُقَ السَّمَوَاتِ وَالأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ، قَالَ: وَعَرْشُهُ عَلَى المَاءِ».“Allah recorded the decrees of creation fifty thousand years before He created the heavens and the earth, and His Throne was over the water.” Reported by Muslim.
This recording follows Allah’s knowledge and did not compel people to act. Allah recorded what He knew they would choose to do, and nothing can occur contrary to His knowledge and Record.
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The Third Level: Will
We believe that whatever Allah wills occurs and whatever He does not will does not occur. Nothing in His dominion falls outside His will. At the same time, He affirmed a real human will that remains subject to His will.
{لِمَنْ شَاءَ مِنْكُمْ أَنْ يَسْتَقِيمَ * وَمَا تَشَاءُونَ إِلَّا أَنْ يَشَاءَ اللَّهُ رَبُّ العَالَمِينَ} [التكوير: 28-29].“For whoever among you wills to take the straight path. But you cannot will unless Allah, Lord of all worlds, wills.” [Surah al-Takwir: 28–29]
Allah affirms a will for the servant in “whoever among you wills,” then explains that it is not independent of His will in “you cannot will unless Allah wills.”
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The Fourth Level: Creation
We believe that Allah is the Creator of everything: beings, attributes, abilities, servants, and their deeds. This does not mean the servant does not genuinely act. The servant is the one who prays, fasts, and gives charity, and is the liar or wrongdoer when choosing those deeds. Allah created the servant, the servant’s ability and will, and the deed.
{اللَّهُ خَالِقُ كُلِّ شَيْءٍ وَهُوَ عَلَى كُلِّ شَيْءٍ وَكِيلٌ} [الزمر: 62].“Allah is the Creator of all things, and He is the Trustee over all things.” [Surah al-Zumar: 62]
{وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ} [الصافات: 96].“Allah created you and what you do.” [Surah al-Saffat: 96]
There is no creator alongside Allah, and no human action falls outside His creation. At the same time, deeds are attributed to people because they perform them through their will and ability. This is why commands, prohibitions, reward, and punishment exist.
Allah’s Will and Human Choice
Is a Person Compelled or Free to Choose?
This broad question may lead to error. The correct answer is that a person has a real will, ability, and choice in the actions for which Allah holds that person accountable, but is not independent of the Lord. Human will and ability are created by Allah and subject to His will.
Everyone instinctively distinguishes between a person who walks down stairs by choice and one who is pushed and falls, and between voluntarily raising a hand and its involuntary movement during a tremor. Allah therefore does not burden a person beyond ability and does not hold someone accountable for what was compelled or occurred unintentionally in the manner established by the Shariah.
{لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ رَبَّنَا لَا تُؤَاخِذْنَا إِنْ نَسِينَا أَوْ أَخْطَأْنَا رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِنْ قَبْلِنَا رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا أَنْتَ مَوْلَانَا فَانْصُرْنَا عَلَى القَوْمِ الكَافِرِينَ} [البقرة: 286].“Allah does not burden any soul beyond its capacity. It will have the good it has earned and bear the evil it has committed. Our Lord, do not punish us if we forget or make a mistake. Our Lord, do not place on us a burden like the one You placed on those before us. Our Lord, do not burden us with what we cannot bear. Pardon us, forgive us, and have mercy on us. You are our Guardian, so grant us victory over the disbelieving people.” [Surah al-Baqarah: 286]
Ahl al-Sunnah follow a middle path between two misguided extremes: one strips the servant of choice and makes the servant compelled, while the other places human deeds outside Allah’s will and creation. The truth affirms both qadar in full and human responsibility in full, as the texts do.
The Difference Between Universal and Legislative Will
An essential safeguard against misunderstanding qadar is recognizing that the term “will” in the texts appears in two senses, while divine willing in the universal sense concerns what occurs:
Universal, creational will: This is synonymous with divine willing and encompasses everything that occurs in creation. Whatever Allah universally wills occurs, whether He loves and commands it or does not love or command it.
Legislative, religious will: This concerns what Allah loves, approves, and commands, such as faith, repentance, and obedience. Some people may fulfill it while others leave it.
{وَاللَّهُ يُرِيدُ أَنْ يَتُوبَ عَلَيْكُمْ وَيُرِيدُ الَّذِينَ يَتَّبِعُونَ الشَّهَوَاتِ أَنْ تَمِيلُوا مَيْلًا عَظِيمًا} [النساء: 27].“Allah wills to accept your repentance, while those who follow their desires will that you deviate greatly.” [Surah al-Nisa’: 27]
Disbelief and sin occur by Allah’s universal will because nothing occurs in His dominion that He does not will, but He does not love, approve, or command them.
{إِنْ تَكْفُرُوا فَإِنَّ اللَّهَ غَنِيٌّ عَنْكُمْ وَلَا يَرْضَى لِعِبَادِهِ الكُفْرَ وَإِنْ تَشْكُرُوا يَرْضَهُ لَكُمْ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى ثُمَّ إِلَى رَبِّكُمْ مَرْجِعُكُمْ فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ} [الزمر: 7].“If you disbelieve, Allah is truly free of need from you, and He does not approve disbelief for His servants. But if you are grateful, He approves it for you. No bearer of burdens will bear another’s burden. Then to your Lord is your return, and He will inform you of what you used to do. He certainly knows what is within the hearts.” [Surah al-Zumar: 7]
Not everything Allah decrees and permits to occur universally is loved by Him religiously. Equating the two opens the door to justifying shirk, injustice, and sin.
What Does Belief in the Good and Evil of Qadar Mean?
It means that everything that occurs, whether loved or disliked, is encompassed by Allah’s knowledge, recording, will, and creation. Blessings, health, and obedience are part of qadar; illness, poverty, death, and calamities are part of qadar. Human sins occur within universal qadar while remaining forbidden and hated by Allah religiously.
Qadar as attributed to Allah consists of knowledge, recording, will, and creation founded upon wisdom and justice; pure evil is not attributed to Allah. What is decreed may be evil or painful relative to a particular servant or from one perspective, while containing wisdom and benefits, some of which people may understand and much of which remains hidden.
{إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِنْ تَكُ حَسَنَةً يُضَاعِفْهَا وَيُؤْتِ مِنْ لَدُنْهُ أَجْرًا عَظِيمًا} [النساء: 40].“Indeed, Allah does not wrong even by the weight of an atom. If there is a good deed, He multiplies it and grants from Himself a great reward.” [Surah al-Nisa’: 40]
Allah is All-Wise, All-Knowing, and Just. He creates nothing without purpose and wrongs no one. Trials may expiate sins, raise ranks, return a servant to the Lord, reveal patience and truthfulness, bring mercy to others, warn them, and serve other wisdom beyond our knowledge.
A person may not assert a specific hidden wisdom behind a particular calamity without evidence, such as saying that an individual was struck because of a certain sin. It may be punishment, a test, elevation, expiation, or a combination of purposes. Allah knows best.
Action, Means, and Supplication
Belief in Qadar Does Not Mean Abandoning Action
When the Companions asked about the prior Record, the Prophet, peace and blessings be upon him, did not tell them to abandon action. He commanded them to act. ‘Ali, may Allah be pleased with him, reported that the Prophet said:
«مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَقَدْ كُتِبَ مَقْعَدُهُ مِنَ النَّارِ وَمَقْعَدُهُ مِنَ الجَنَّةِ». فقالوا: يا رسول الله، أفلا نتكل على كتابنا وندع العمل؟ قال: «اعْمَلُوا، فَكُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ، أَمَّا مَنْ كَانَ مِنْ أَهْلِ السَّعَادَةِ فَيُيَسَّرُ لِعَمَلِ أَهْلِ السَّعَادَةِ، وَأَمَّا مَنْ كَانَ مِنْ أَهْلِ الشَّقَاءِ فَيُيَسَّرُ لِعَمَلِ أَهْلِ الشَّقَاوَةِ».“There is none among you except that his place in the Fire and his place in Paradise have been recorded.” They asked, “O Messenger of Allah, should we not rely upon what has been recorded for us and leave action?” He said, “Act, for everyone will be facilitated toward that for which he was created. Whoever belongs to the people of happiness will be facilitated toward the deeds of the people of happiness, and whoever belongs to the people of misery will be facilitated toward the deeds of the people of misery.”
Then he recited:
{فَأَمَّا مَنْ أَعْطَى وَاتَّقَى * وَصَدَّقَ بِالحُسْنَى * فَسَنُيَسِّرُهُ لِلْيُسْرَى * وَأَمَّا مَنْ بَخِلَ وَاسْتَغْنَى * وَكَذَّبَ بِالحُسْنَى * فَسَنُيَسِّرُهُ لِلْعُسْرَى} [الليل: 5-10].“As for the one who gives, is mindful of Allah, and affirms the finest reward, We will ease that person toward ease. But as for the one who withholds, considers himself self-sufficient, and denies the finest reward, We will ease that person toward hardship.” [Surah al-Layl: 5–10] Agreed upon.
A believer does not know what has been written, but does know Allah’s commands and prohibitions. The believer therefore obeys, asks Allah for steadfastness and a good ending, and hopes that Allah will facilitate the path of ease.
Taking Lawful Means Is Part of Belief in Qadar
Food is a means to fullness, medicine a means to treatment, work a means to provision, learning a means to knowledge, and obedience a means to success. Allah creates both the means and their outcomes, and an outcome may fail to occur for wisdom He knows.
«المُؤْمِنُ القَوِيُّ خَيْرٌ وَأَحَبُّ إِلَى اللَّهِ مِنَ المُؤْمِنِ الضَّعِيفِ، وَفِي كُلٍّ خَيْرٌ. احْرِصْ عَلَى مَا يَنْفَعُكَ، وَاسْتَعِنْ بِاللَّهِ وَلَا تَعْجِزْ، وَإِنْ أَصَابَكَ شَيْءٌ فَلَا تَقُلْ: لَوْ أَنِّي فَعَلْتُ كَانَ كَذَا وَكَذَا، وَلَكِنْ قُلْ: قَدَرُ اللَّهِ وَمَا شَاءَ فَعَلَ؛ فَإِنَّ لَوْ تَفْتَحُ عَمَلَ الشَّيْطَانِ».“The strong believer is better and more beloved to Allah than the weak believer, though there is good in both. Strive for what benefits you, seek Allah’s help, and do not give up. If something befalls you, do not say, ‘If only I had done such and such, then such and such would have happened.’ Rather say, ‘Allah decreed, and He did what He willed,’ for ‘if only’ opens the work of Satan.” Reported by Muslim.
The hadith combines striving, action, and seeking Allah’s help before the event with surrender to qadar after what cannot be reversed has occurred. Abandoning available means is not tawakkul; it may be helplessness or negligence.
Do Supplication and Treatment Change Qadar?
Supplication, treatment, and every lawful means are themselves part of Allah’s decree. Allah may decree a trial and decree that it be repelled by du‘a, medicine, or another lawful means. None of this falls outside His knowledge, recording, or will.
What is in the Mother of the Book with Allah does not change, and nothing new arises there that Allah did not already know. Qur’anic commentators differed regarding the details of erasing and confirming mentioned in the verse. One well-known explanation is that erasing and confirming occur in the records held by the angels according to what preceded in the Mother of the Book. Another includes the abrogation of rulings Allah wills, the erasure of sins through repentance and pardon, and other matters. None of these interpretations means Allah’s knowledge changes or that something becomes known to Him after being unknown.
{يَمْحُو اللَّهُ مَا يَشَاءُ وَيُثْبِتُ وَعِنْدَهُ أُمُّ الكِتَابِ} [الرعد: 39].“Allah erases and confirms whatever He wills, and with Him is the Mother of the Book.” [Surah al-Ra‘d: 39]
A Muslim should not say, “If it is decreed, supplication and treatment are useless.” Rather, one supplicates because Allah commanded supplication and seeks treatment because treatment is a lawful means, knowing that both cause and outcome are part of Allah’s qadar.
Sin and Misusing Qadar as an Excuse
Qadar Cannot Be Used to Excuse Sin
A person who abandons prayer, wrongs others, or commits something forbidden may not say, “Allah decreed this for me, so I cannot be blamed.” Qadar is a hidden matter the person did not know before acting, while Allah’s command and prohibition were known and the person possessed ability and choice.
Allah invalidated the argument of the polytheists when they used divine willing to justify shirk and their unlawful prohibitions:
{سَيَقُولُ الَّذِينَ أَشْرَكُوا لَوْ شَاءَ اللَّهُ مَا أَشْرَكْنَا وَلَا آبَاؤُنَا وَلَا حَرَّمْنَا مِنْ شَيْءٍ كَذَلِكَ كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ حَتَّى ذَاقُوا بَأْسَنَا قُلْ هَلْ عِنْدَكُمْ مِنْ عِلْمٍ فَتُخْرِجُوهُ لَنَا إِنْ تَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنْ أَنْتُمْ إِلَّا تَخْرُصُونَ * قُلْ فَلِلَّهِ الحُجَّةُ البَالِغَةُ فَلَوْ شَاءَ لَهَدَاكُمْ أَجْمَعِينَ} [الأنعام: 148-149].“The polytheists will say, ‘Had Allah willed, neither we nor our forefathers would have associated others with Him, nor would we have forbidden anything.’ Likewise, those before them rejected the truth until they tasted Our punishment. Say, ‘Do you have any knowledge that you can produce for us? You follow only assumption and do nothing but lie.’ Say, ‘Allah alone has the decisive proof. Had He willed, He could have guided all of you.’” [Surah al-An‘am: 148–149]
The correct response to sin is confession, repentance, seeking forgiveness, and returning people’s rights, not using qadar to suspend the Shariah. After repenting, a person knows that the event did not escape Allah’s decree, but does not use that as permission to return to sin.
How Should the Hadith of Adam and Musa Be Understood?
The Prophet, peace and blessings be upon him, said:
«احْتَجَّ آدَمُ وَمُوسَى، فَقَالَ مُوسَى: يَا آدَمُ، أَنْتَ أَبُونَا، خَيَّبْتَنَا وَأَخْرَجْتَنَا مِنَ الجَنَّةِ. فَقَالَ لَهُ آدَمُ: أَنْتَ مُوسَى، اصْطَفَاكَ اللَّهُ بِكَلَامِهِ، وَخَطَّ لَكَ بِيَدِهِ، أَتَلُومُنِي عَلَى أَمْرٍ قَدَّرَهُ اللَّهُ عَلَيَّ قَبْلَ أَنْ يَخْلُقَنِي بِأَرْبَعِينَ سَنَةً؟ فَحَجَّ آدَمُ مُوسَى، فَحَجَّ آدَمُ مُوسَى».“Adam and Musa debated. Musa said, ‘O Adam, you are our father. You disappointed us and caused us to leave Paradise.’ Adam replied, ‘You are Musa. Allah chose you with His speech and wrote for you with His hand. Do you blame me for a matter Allah decreed for me forty years before creating me?’ Thus Adam prevailed over Musa in the argument.” Agreed upon.
The hadith does not permit using qadar to justify sin. Adam, peace be upon him, repented from his sin and acknowledged it:
{قَالَا رَبَّنَا ظَلَمْنَا أَنْفُسَنَا وَإِنْ لَمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الخَاسِرِينَ} [الأعراف: 23].“They said, ‘Our Lord, we have wronged ourselves. If You do not forgive us and have mercy on us, we will certainly be among the losers.’” [Surah al-A‘raf: 23]
The blame in the debate concerned the calamity that followed the repentance—leaving Paradise—not persistence in the sin. Qadar may be invoked regarding calamities after they occur, but not to cancel commands and prohibitions or continue in disobedience.
Calamity and Tawakkul
How Should a Muslim Respond to Calamity?
When calamity strikes, a Muslim should:
Know that it did not occur outside Allah’s knowledge, Record, or will.
Remain patient, not object to Allah or say what angers Him.
Take lawful means to prevent or treat harm.
Take oneself to account and repent from sins without asserting that the calamity is punishment for one specific sin.
Think well of Allah and hope for reward and relief.
{مَا أَصَابَ مِنْ مُصِيبَةٍ إِلَّا بِإِذْنِ اللَّهِ وَمَنْ يُؤْمِنْ بِاللَّهِ يَهْدِ قَلْبَهُ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ} [التغابن: 11].“No calamity occurs except by Allah’s permission. Whoever believes in Allah, He guides that person’s heart. Allah has perfect knowledge of all things.” [Surah al-Taghabun: 11]
«عَجَبًا لِأَمْرِ المُؤْمِنِ، إِنَّ أَمْرَهُ كُلَّهُ خَيْرٌ، وَلَيْسَ ذَاكَ لِأَحَدٍ إِلَّا لِلمُؤْمِنِ، إِنْ أَصَابَتْهُ سَرَّاءُ شَكَرَ فَكَانَ خَيْرًا لَهُ، وَإِنْ أَصَابَتْهُ ضَرَّاءُ صَبَرَ فَكَانَ خَيْرًا لَهُ».“How remarkable is the affair of the believer! Every affair is good, and that belongs to no one except the believer. If prosperity reaches him, he is grateful and that is good for him. If hardship reaches him, he is patient and that is good for him.” Reported by Muslim.
Patience does not mean a person may not feel sadness, pain, or cry; these are natural. What is forbidden is unlawful resentment, objection to Allah, and words or actions that displease Him. Patience is obligatory. According to many scholars, inward contentment with a calamity is a higher additional rank. Contentment with sin and injustice, however, is not prescribed.
The Prophet’s Comprehensive Advice on Qadar and Tawakkul
‘Abdullah ibn ‘Abbas, may Allah be pleased with them both, said: I was riding behind the Messenger of Allah, peace and blessings be upon him, one day when he said:
«يَا غُلَامُ، إِنِّي أُعَلِّمُكَ كَلِمَاتٍ: احْفَظِ اللَّهَ يَحْفَظْكَ، احْفَظِ اللَّهَ تَجِدْهُ تُجَاهَكَ، إِذَا سَأَلْتَ فَاسْأَلِ اللَّهَ، وَإِذَا اسْتَعَنْتَ فَاسْتَعِنْ بِاللَّهِ، وَاعْلَمْ أَنَّ الأُمَّةَ لَوِ اجْتَمَعَتْ عَلَى أَنْ يَنْفَعُوكَ بِشَيْءٍ لَمْ يَنْفَعُوكَ إِلَّا بِشَيْءٍ قَدْ كَتَبَهُ اللَّهُ لَكَ، وَلَوِ اجْتَمَعُوا عَلَى أَنْ يَضُرُّوكَ بِشَيْءٍ لَمْ يَضُرُّوكَ إِلَّا بِشَيْءٍ قَدْ كَتَبَهُ اللَّهُ عَلَيْكَ، رُفِعَتِ الأَقْلَامُ وَجَفَّتِ الصُّحُفُ».“Young man, I will teach you some words: Guard Allah’s commands and He will guard you. Guard Allah’s commands and you will find Him before you. When you ask, ask Allah; when you seek help, seek Allah’s help. Know that if the entire nation gathered to benefit you, they could benefit you only with something Allah had already written for you. If they gathered to harm you, they could harm you only with something Allah had already written against you. The pens have been lifted and the pages have dried.” Reported by al-Tirmidhi, who said it is hasan sahih.
This hadith teaches tawhid, asking Allah and seeking His help, guarding His commands, and trusting that created beings possess no independent power to benefit or harm. It does not mean abandoning permissible means or refusing help in matters people can perform. It means the heart relies upon Allah alone and knows that means benefit only by His permission.
Benefits and Common Errors
Practical Effects
Benefits of Correct Belief in Qadar
When correctly understood, belief in qadar produces:
Sincere reliance upon Allah: Benefit, harm, creation, and governance are in His hand alone.
Strength in obedience: The believer seeks Allah’s help, acts, and does not surrender to helplessness.
Courage without recklessness: One does not fear people in a way that diverts from truth and does not throw oneself into destruction.
Patience during trials: The believer knows the calamity was recorded and Allah does not wrong anyone.
Gratitude during blessings: One is not impressed with oneself or attributes success only to personal intelligence and strength.
Humility in success: The means were taken, but success came from Allah.
Leaving envy: What Allah gave another was by His decree, while lawful striving for good remains permissible.
Tranquility after taking the means: One does not destroy oneself over the past or become captive to compulsive blame.
Hastening to repent: Qadar is not used as a cover for sin.
Resistance to superstition: One does not seek knowledge of the unseen from horoscopes, fortune-tellers, or diviners.
Warning
Common Errors in Understanding Qadar
Abandoning action because everything is recorded.
Using qadar to excuse shirk, sin, or wrongdoing against people.
Believing the servant is compelled and has no choice.
Believing human actions occur outside Allah’s will and creation.
Equating what Allah universally wills with what He religiously loves and approves.
Abandoning supplication, treatment, or seeking provision in the name of surrender.
Showing unlawful resentment during calamity or accusing Allah’s wisdom and justice.
Asserting that every calamity is punishment for a specific sin.
Attributing will to destiny itself by saying “the decrees willed,” instead of “Allah willed and decreed.”
Trying to discover the future through horoscopes, fortune-telling, or omens.
Drowning in hypothetical questions and waswas that produces neither knowledge nor action.
Declaring particular people destined for happiness or misery without Shariah evidence.
Frequently Asked Questions About Qadar
If everything is recorded, why should we act?
Allah commanded us to act and did not disclose what was recorded for us. He made deeds causes that lead to their outcomes. The Prophet, peace and blessings be upon him, answered this question by saying, “Act, for everyone will be facilitated toward that for which he was created.” You must therefore obey, leave sin, and ask Allah to facilitate the path of ease for you.
Does Allah’s prior knowledge compel a person to act?
No. Knowledge reveals what is known as it truly is; it does not compel it. Allah knew that the servant would choose a particular act, and the servant performs it by choice. Allah’s knowledge does not fail, nor does the servant’s responsibility disappear. Allah created the servant, ability, and will.
Does Allah love everything that occurs?
No. Everything that occurs was universally willed by Allah to occur, but it need not be religiously beloved to Him. Allah does not love disbelief, corruption, or injustice; He prohibited them and threatened those who commit them, although they do not occur outside His dominion and universal will.
May I say, “The decrees willed it”?
It is better and more correct to say, “Allah willed,” or, “Allah decreed that,” because will is an attribute of Allah, whereas decrees have no will. One may say that something is part of Allah’s decree without attributing action and intention to destiny itself.
Does du‘a repel qadar?
Du‘a is a lawful means by which Allah repels whatever trial He wills and brings whatever good He wills. The supplication itself is recorded and decreed. There is no conflict between du‘a and qadar; du‘a is part of qadar, just as medicine and healing are part of qadar.
Does medical treatment contradict tawakkul and acceptance of qadar?
No. Treatment is a permissible or recommended means and may become obligatory in some circumstances when abandoning it would cause certain harm or loss of a right. A Muslim takes the means while the heart remains attached to Allah, neither relying upon medicine independently nor abandoning it in the name of tawakkul.
Is it permissible to say “if only”?
“If only” is not forbidden in every context. What is forbidden is using it after a calamity with objection and regret that opens Satan’s door, such as saying, “If only I had done this, Allah’s decree would not have occurred.” It may be used for teaching, beneficial future planning, or explaining something lawful, according to context.
Is calamity proof of Allah’s anger?
Not necessarily. A calamity may be punishment, expiation of sins, elevation of ranks, a test of patience, or combine several forms of wisdom. A particular person should not be judged to be under Allah’s anger merely because of illness, poverty, or loss, nor judged to have His approval merely because of prosperity.
Does acceptance of qadar mean remaining silent about injustice?
No. A Muslim believes injustice occurred within Allah’s universal decree, but hates it because Allah forbade it, resists it through lawful means, supports the wronged, seeks rights, and holds the wrongdoer accountable where able. Belief in qadar does not cancel the Shariah or people’s rights.
If I sin, should I say, “It was written for me”?
Do not use the Record as an excuse. Say, “I wronged myself, and I repent to Allah.” After repentance, know that what occurred did not escape Allah’s decree. Ask for forgiveness and steadfastness without despair, but do not use qadar to justify or repeat the sin.
Why does Allah guide some people and let others go astray?
Allah guides whom He wills by His grace and lets whom He wills go astray according to His justice and wisdom; He wrongs no one. He sent messengers, revealed Books, gave people reason and a measure of choice, and clarified the paths of good and evil. We must seek guidance and take its means rather than speculate without knowledge about the hidden circumstances of particular people.
{وَالَّذِينَ اهْتَدَوْا زَادَهُمْ هُدًى وَآتَاهُمْ تَقْوَاهُمْ} [محمد: 17].“As for those who are guided, He increases them in guidance and grants them their mindfulness.” [Surah Muhammad: 17]
Can anyone know what has been decreed before it occurs?
No one knows the unseen except Allah, apart from what He discloses to messengers He chooses. Decrees are not discovered through horoscopes, palm-reading, fortune-telling, omens, or dreams whose interpreters claim to reveal the future. A Muslim follows what Allah prescribed, prays istikhara, consults experienced people, and then proceeds in what is permissible.
{عَالِمُ الغَيْبِ فَلَا يُظْهِرُ عَلَى غَيْبِهِ أَحَدًا * إِلَّا مَنِ ارْتَضَى مِنْ رَسُولٍ فَإِنَّهُ يَسْلُكُ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَدًا} [الجن: 26-27].“He is the Knower of the unseen and does not disclose His unseen to anyone, except a messenger He chooses; then He appoints guards before and behind him.” [Surah al-Jinn: 26–27]
How can maintaining family ties increase lifespan and provision if everything is recorded?
«مَنْ أَحَبَّ أَنْ يُبْسَطَ لَهُ فِي رِزْقِهِ، وَيُنْسَأَ لَهُ فِي أَثَرِهِ، فَلْيَصِلْ رَحِمَهُ».“Whoever wishes for provision to be expanded and lifespan to be extended should maintain family ties.” Agreed upon.
There is no conflict between this hadith and qadar. Maintaining family ties is a cause, and the resulting increase in provision and lifespan is also decreed. Scholars explained that the increase may occur in what the angels record as conditional upon a cause, while what is in the Mother of the Book remains fixed. Others explained it as blessing in one’s lifespan and success in filling time with obedience and benefit. In both cases, Allah’s knowledge did not change; He already knew both the cause and its result.
Is denying qadar a minor matter?
No. Belief in qadar is a foundation of iman, and knowingly rejecting this foundation after the proof is established contradicts belief in it. However, judging a particular person requires conditions and the absence of impediments. This is not a task for the general public or people suffering waswas; it must be referred to firmly grounded scholars.
What should someone do when thoughts about qadar become exhausting waswas?
Learn the clear principles from a trustworthy source, believe all the revealed texts, and stop putting every passing thought on trial or repeating the same questions. If questions become recurring compulsions that disrupt worship or daily life, benefit from Intrusive Thoughts and Religious OCD in Islam, and seek help from a wise scholar and qualified mental-health professional when needed.
Practical Application
Practical Steps
How Can a Muslim Put Belief in Qadar into Practice?
Learn the four levels and understand their evidence.
Ask Allah for guidance, steadfastness, and a good ending.
Follow commands and leave prohibitions without waiting to discover what was written.
Take beneficial means while sincerely relying upon Allah.
Be grateful for blessings without becoming impressed with oneself.
Remain patient during calamity and seek treatment and relief through lawful means.
Repent after sin and do not invoke qadar as an excuse.
Return rights to their owners and do not use surrender to qadar to justify wrongdoing.
Abandon fortune-telling, horoscopes, omens, and every claim to know the unseen.
Stop where the revealed texts stop and do not speculate about secrets Allah did not disclose to His servants.
Conclusion
Action, Reliance, and Surrender
Belief in qadar, its good and its evil, means believing that Allah knew everything, recorded everything, that whatever He willed occurred and whatever He did not will did not occur, and that He created everything. At the same time, the servant has a real will and ability, acts by choice, and is held accountable, while that will remains under Allah’s will.
A Muslim therefore does not make qadar a doorway to helplessness or a justification for sin. It becomes a doorway to action and seeking Allah’s help, repentance after error, gratitude during blessings, and patience during calamity. The heart remains between two great principles: taking the means before an event and surrendering to Allah after what cannot be reversed has occurred.
And Allah knows best. May Allah send peace and blessings upon our Prophet Muhammad, his family, and all his Companions.
