Qadar (destiny) – the sixth pillar of Faith

As with all things in religion, it is easy to go to extremes, the same is true with Qadar; therefore it is imperative to one’s faith to achieve the correct understanding. This is because the issue of predetermined decree is a condition for belief in the Ruboobiyah, or the Lordship of Allah. Based on this reality, Imam Ahmad said, “Qadar is the might of Allah.” Undoubtedly, Qadar is part of Allah’s might. It is also the hidden secrets that no one knows except Allah, Most High. We do not know what Allah has prescribed for or against us, and because of this, Qadar, has been heatedly debated by man throughout history



Fruits of belief in Qadar
Anyone who objectively and deeply contemplates the belief in Qadar, as it is found in Islam, with no distortion, will recognise in it the numerous and delightful fruits which have always contributed to the blossoming and well-being of the Muslim Ummah.

Belief in Qadar is a way to escaping Shirk
Many philosophers have claimed that good is from Allah while evil is the product of other gods. They advanced this claim for fear of attributing evil to Allah. The Magians, for instance, claim that light creates good while dark creates evil. Those among this Ummah who say that Allah does not create man’s acts also recognise, explicitly or implicitly, two gods besides Allah. The Qadarites were, for this reason, described as the Magians of this Ummah, by many of the scholars of Islam. No one is considered a Mu’min (believer) unless he believes in the Qadar. By testifying to this pillar of belief, as explained here, one saves himself from the most hideous, unforgivable crime in the sight of Allah; Shirk.

Belief in Qadar makes one follow the same course of life, both in prosperity and adversity
Because man is naturally weak and imperfect, he does not remain, as his life goes on, on the same path of conduct. Allah says, “Truly man was created, very impatient; fretful when evil touches him; and niggardly when good reaches him, except those devoted to Salah.” [70:19-22]. If one believes in Qadar, he follows in his life a fixed, stable conduct. He does not become arrogant in prosperity; nor does he despair in adversity. He knows that whatever he receives as bounties are from Allah, not the result of his own cleverness nor his good planning. He reads, understands and accepts Allah’s statement, “And you have no good thing but is from Allah.” [16:53]. As such, he does not resemble in any way nor does he envy the arrogant, insolent Qaroon who said to his people, boasting about the treasures that Allah bestowed on him, “These have been given to me because of a certain knowledge which I have.” [28:78].
The true believer in Qadar also knows that when a disaster or misfortune strikes him it is a part of Allah’s decree. He immediately realises that it is a test from Allah. Thus, he does not complain or despair. Rather, he remains steadfast on obedience and hopes for Allah’s reward and forgiveness in return for his patience. Consequently, he gains tranquility in his heart and becomes worry-free and comfortable. Praising this type of worshippers, Allah says, “But give glad tidings to those who patiently persevere; those who, when afflicted by calamity, say, ‘To Allah we belong and to Him is our return.’ They are those on whom (descends) blessings and mercy from their Lord; and they are the ones that receive guidance.” [2:155-57].

Belief in Qadar makes one always alert, careful about his faith
The true believer in Qadar is always vigilant and watchful over his duties to Allah. He does not feel secure from any punishment or any test planned by Allah. For “No one can feel secure for the Plan of Allah except those doomed to ruin.” [7:99]. Also, peoples’ hearts are in constant change, held between two of Allah’s fingers. He flips them over anyway and anytime He wishes. Thus, the true believer is constantly wary that an unexpected person or event might lead him to go astray, or that he may die in an impious, evil state. This, however, does not lead him to laziness, indifference and apathy. Rather, it incites him towards intensifying his efforts and increasing his good deeds on the one hand, and avoiding sins and mischief on the other. More importantly, the true believer in Qadar remains attached to His creator, begging for His forgiveness and mercy, seeking His protection, asking for His guidance, and help, which are necessary for remaining on the true path.

Belief in Qadar generates courage and firmness in facing dangers
Once a Muslim believes that whatever befalls him has been decreed for him, and that his life-span and means of livelihood are in Allah’s Hands, he consequently faces all sorts of dangers and hardships with a resolute, firm heart. It is this kind of belief that stimulated the early Mujahideen to rush to the battlefields, unafraid, unimpressed by their enemy, seeking Shahadah for the sake of Allah. If one of them had to die in his bed, away from the battle scene, he would cry for failing to die fighting in the battlefield as a Shaheed. It is also this sort of belief that helped the righteous scholars and Muslims firmly confront tyrants and oppressors, unafraid, undisturbed by any blame. They know that the final decision lies in Allah’s Hands; whatever has been prescribed for them would inevitably befall them. This pure, strong belief made our righteous predecessors proclaim the truth, convinced that it would never jeopardise their means of livelihood. They know that whatever Allah decrees as sustenance for a person, no one can avert it, and whatever He prohibits him, no one can provide it.



The different threads that make up Qadar
There are four levels of belief in Qadar that should be woven into our hearts, strengthening the moral fibers of the individual and Muslim society.

The first is knowledge
It is to strongly believe that Allah, may He be exalted, knows everything. He knows what is in the heavens and what is on earth, both in a general and a detailed manner. His knowledge encompasses His own deeds as well as the deeds of His creations. Simply put, nothing within the heavens and earth is absent from His Knowledge.

The second is recording
It is to believe that Allah, may He be exalted, has recorded in the Preserved Tablet (Al-Lawh Al-Mahfoodh) everything that is going to happen until the Day of Judgment. Allah has combined both levels (the aforementioned level and this level) in one verse: “Did you know that Allah knows all that is in Heaven and Earth? Surely that is in a Book. Surely that for Allah is an easy matter.” [22:70].
He first mentioned His Knowledge of all things, and then, said it is in a Book. All is recorded and kept in the Preserved Tablet, “The first thing Allah created was the pen. He then said to it: ‘Write!’ The pen asked, ‘O Lord! What should I write?’ He said: ‘Write what is going to be.’ It was then written in that very hour all that what would happen up to the Last Day.” (Tirmithi and Ahmad).
In another narration, the Companions asked, “Should we abandon our deeds (since the fate of everyone has already been decided) and rely on Allah?” The Prophet, sallallaahu ‘alaihi wa sallam, said, “No, but carry on your deeds, for everybody finds it easy to do such deeds.” The Prophet then recited, “So he who gives (in charity) and keeps his duty to Allah, and (in all sincerity) testifies to the Best (ie Islam); We will indeed make smooth for him the path to ease. But he who is a greedy miser and thinks himself self-sufficient, and gives the lie to the best (ie rejects Islam); We will indeed make smooth for him the Path to misery.” [92:5-10]. (Bukhari, and others with different wordings)

The third is will
It means to believe that Allah has willed everything in the heavens and earth. Whatever exists does exist by His will; andwhatever does not exist, does not exist because of His will. His Will pertains to His Own deeds as well as the deeds of His creatures. Regarding His Will that governs His creations’ will, the Qur’an says, “To those among you who will to be upright. But you shall not will except as Allah wills, the Lord of the Worlds.” [81:28-29]; “Had Allah willed, they would not have done so, but leave them alone and their false inventions.” [6:137]; “And has Allah willed, they would not have fought one against the other; but Allah does whatever He desires.” [2:253]. Hence Allah showed in these and other similar verses that the will of His creations is dependent upon His Will. As for His will pertaining to His Own actions, Allah says, “If We had so willed, We would certainly have brought every soul its true guidance, but the word from Me will come true, ‘I will fill Hell with Jinns and men all together.’” [32:13]. In another Surah, “If your Lord had willed, He could have made mankind one people.” [11:118].

The fourth is creation
This is to believe that Allah is the creator of all things. He created both ourselves and our actions. He says, “But Allah has created you and your handiwork.” [37:96]. He created life and death as well, He says, “He Who created death and life, that He may try which of you is best in deed.” [67:2]. Not only did Allah create all existing things and creatures such as, the earth, the mountains, the rivers, the sun, the moon, the stars, the winds, insects, animals, and humans, but He also created the transformations and changes that all these creatures and things undergo.