Including:
54-516: [REDACTED] Look up تقدير in Wiktionary, the free dictionary. Taqdeer or Taqdir may refer to: Taqdir , an Islamic concept relating to the tension between free-will and omnipotence Taqdeer (1943 film) , an Indian Hindi-language film Taqdeer , a 1976 Indian Hindi-language drama film by A. Salaam Taqdeer (1983 film) , an Indian Hindi-language film by Brij Taqdeer, Hindi title of
108-525: A different point of view—that acts are not predetermined, but their outcome is—than the later theological position that God knows/determines everything that happens.) The Qurʾān also speaks specifically of the supply of rizq , or provision being in God control: The question of how to reconcile God's absolute power with human responsibility for their actions, led to "one of the earliest sectarian schisms" in Islam, between
162-452: A few sources describe Shi'i Muslims as denying predestination. In Islam, "predestination" is the usual English language rendering of a belief that Muslims call al-qaḍāʾ wa l-qadar ( [ælqɑˈdˤɑːʔ wælˈqɑdɑr] القضاء والقدر ). As per the Sunni understanding, the phrase means "the divine decree and the predestination"; al-qadr more closely means "(divine) power", deriving from
216-497: A given destiny with another one; and that is what is called indefinite destiny. Some of these changes of destiny, thus, are brought about by man himself, who can through his free will, his decisions, and his way of life lay the groundwork for a change in his destiny as has been pointed out in the verse: Both types of destinies, however, are contained within God's foreknowledge, Shiites argue, so that there could be no sort of change ( badaʾ lit. "mutability") concerning His knowledge. So
270-519: A human being does during their life is only following God's decree? How can human beings be responsible for this, and even punished with eternal torment in hell for it? According to Justin Parrott of the Islamic Yaqeen Institute, "it has been an important issue throughout history", addressed by the ancient Greek philosopher Aristotle over 2000 years ago. Orientalist Alfred Guillaume points out
324-711: A just God (who does not hold human beings responsible for acts God, not they, willed), were the Muʿtazila and the Ashʿaris . In 12th AD, Al-Shahrastani from Shafi'i school has expanded the heresiology in Islamic academic establishment, where he classified Jabriyya as movement into two groups, the Jabariyyah al-Khalishah (extreme Jabriyya), and the Jabariyyah Mutawassithah (moderate Jabriyya). Al-Shahrastani explained that
378-659: A person's choice in the aftermath, where such deeds would become the Hearing session 's materials against the person for the court trial during the Judgement Day in Islam . This ruling also used by Ibn Taymiyya to declare that committing grave sins such as suicide are essentially not consented God. Meanwhile, Ibn Taymiyya further described this means human cannot blame the fate for their own misdeeds, since such things were demonstrated and acted upon by themselves during their lifetime, despite already prescribed in their fate. Regarding
432-791: Is a magian and the magian of this ummah are those who reject the Qadr. If anyone amongst them dies, do not attend their funeral, and if anyone amongst them becomes sick don’t visit them and they are Shiat ad-Dajjal and it is the right of God to join them with the Dajjal.” (Sunan Abi Dawud 4692) In another Hadith attributed to Prophet Muhammad in Sunan Ibn Majah the Qadariyah along with the Murji'ah are excommunicated from Islam , “'There are two types of people among this Ummah who have no share of Islam: The Murji'ah and
486-458: Is based on four things, components aspects: Al-Shafi'i , founder of Shafi'i Madhhab ; has stated that any fates whether good or bad are under the command of Divine's will. His successor, Al-Muzani , has further explained the reason why Iblis (the Devil), immorality, and bad deeds were created by God; despite God's knowledge about the outcome was to demonstrate the causality of consequences of
540-420: Is determined and prescribed/sent to creation, which divided the fate into 5 type in accordance of its priorities: Ibn Taymiyya explained that these levels of fate is that mortal's fate depends on the good deeds or bad deeds of a person, indicating the freedom of choice which could change the predetermined fate of 'Umri, Sanawi, and Yawmi, thus Ibn Taymiyya concluded that the "free will" of humans and jinn within
594-574: Is meant to be " blessing in disguise ". Incompatibility between predestination and free will is not an issue in major Sunni Islam sources, as they held the rationale that both could coexist. In orthodox Islam, God's control over what happens in his creation is absolute. "Allah has decreed all things from eternity". He knows that they will happen, when they will happen, how they will happen, and "He has written that and willed it". This includes "the pettiest of human or other, affairs", not withstanding "the grandeur of God's cosmic role". In response about
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#1732884791009648-448: Is one of those issues which God urges Muslims to not delve too much; including the fate of person's if he or she would enter heaven or hell . Islamic modernism such as Muḥammad ʿAbduh , and Fazlur Rahman Malik , viewed that God knew the mortals acts. Justin Parrott from muslimmatters.org magazine, has stated that "from a purely rational standpoint", it may seem impossible for God to have absolute knowledge and power over all action in
702-399: Is salutary for human beings". (Based on verses Q.3:104, Q.22:10, Q.4:81.) He not only orders people to do that which is good and forbids them to do that which is reprehensible, he abstains from doing evil Himself. The evil in the world comes instead from Man's/human beings' free will. Man (the human race), therefore, is "the genuine “creator” (khāliq) of his actions". After the dispute between
756-399: Is the pseudoepigraphical text Risala attributed to Hasan al-Basri , which was composed between 75 AH/694 CE and 80/699, though debates about free will in Islam probably predate this text. According to Sunni sources, the Qadariyah were censured by Muhammad himself by being compared to Zoroastrians , who likewise deny predestination . The medieval sources upon which information about
810-522: Is the Book of Almighty Allah in which He has written all that will be till the Day of Resurrection". To show that there is no contradiction between being predestined, and free will, Shiites state that matters relating to human destiny are of two kinds: definite and indefinite. To explain the definitive one, Shiites argue that God has definite power over the whole of existence, however, so whenever He wills, He can replace
864-455: Is the concept of divine destiny in Islam . As God is all-knowing and all-powerful, everything that has happened and will happen in the universe is already known. At the same time, human beings are responsible for their actions, and will be rewarded or punished accordingly on Judgement Day . Predestination/Divine Destiny is one of Sunni Islam's six articles of faith , (along with belief in
918-689: The Oneness of Allah , the Revealed Books , the Prophets of Islam , the Day of Resurrection and Angels ). In Sunni discourse, those who assert free-will are called Qadariyya , while those who reject free-will are called Jabriyya . Some early Islamic schools (Qadariyah and Muʿtazila ) did not accept the doctrine of predestination; Predestination is not included in the Five Articles of Faith of Shi'i Islam . At least
972-615: The Zaydis , reject predestination. At least one Shi'i scholar ( Naser Makarem Shirazi ) argues "belief in predestination is a denial of justice". This belief is further emphasized by the Shia concept of Bada' , which states that God has not set a definite course for human history. Instead, God may alter the course of human history as God sees fit. However, according to Encyclopedia.com (drawing from W. Montgomery Watt and Asma Afsaruddin), contemporary Imāmīs, aka Twelver Shi'a, "in general, subscribe to
1026-438: The "Will of God" as Qadariyah . Al-Aqida al-Tahawiyya (The creed of Al-Tahawi ) warns "that providence" (the seeming conflict of divine decree with human free will) is such a secret that even God's most obedient and holy creatures were not let in on the mystery. As a result, the scholars emphasized that providence is a secret of Allah and that "going too deeply into it philosophically" will lead to "misguidance". Meanwhile, in
1080-414: The 2017 Indian Telugu-language film Hello Taqdeer (2022 TV series) , a Pakistani TV show with Sami Khan Taqdeer (2020 TV series) , a Bangladeshi web series See also [ edit ] All pages with titles containing Taqdeer Taqdeerwala , a1995 Indian fantasy film Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with
1134-459: The 35th article of Tahawi creed, Saleh Al-Fawzan has referenced Al-Insan 76:30 and At-Takwir 81:29 to support the notion of al-Tahawi to refute the Jabriyya and Qadariyya, that both will of God and will of creatures existed with different priorities. Ibn Mada' of Zahiri school has taken a different approach, as his stance about predestination stemmed from linguistic. He explicitly denied
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#17328847910091188-470: The Prophet such as Ubayy ibn Ka'b , Abd Allah ibn Mas'ud , Hudhayfah ibn al-Yaman , and Zayd ibn Thabit has taught them that the belief of predestination is obligatory in Islam. Abd Allah ibn Umar ibn al-Khattab , son of caliph Umar ; even goes so far that he branded the early Qadariyah (predestination rejectionists) as " Magi of this era". According to Al-Nawawi's Forty Hadith , The instruments in fate
1242-704: The Qadarites (aka Qadariyah ), who believed in total free will of humans (and who appeared in Damascus around the end of the seventh century CE); and the Jabriyya , who believed in "absolute" divine "determinism and fatalism". One statement of the Qadarite school doctrine ( Kitābu-l Milal wal Niḥal by Al Mahdi lidin Allah Ahmad b. Yaḥyā b. Al Murtaḍā (a.h. 764–840)) arguing against determinism stated: Ma'bad al-Juhani (d.699 CE),
1296-663: The Qadarites and Jabarites, majority of Muslims community at that time followed the middle path dictated by the Quran and Sunnah, "between the two extremes". Following the overthrow of the Umayyad dynasty by the Abbasid in 750 CE, the Qādarī movement "either faded out or was absorbed into the rationalist Muʿtazila movement". The next two schools that felt the need to reconcile the idea of an omnipotent God (creating everything including human actions) with
1350-510: The Qadariya in the work of al-Tabari ; and counter-Qadari polemics in the standard hadith collections of Sahih Muslim . In Sunan Abu Dawood , it is narrated Abdullah ibn Umar that the Prophet said, "The Qadariyyah are the Magians of this community. If they are ill, do not pay a sick visit to them, and if they die, do not attend their funerals." Another report states "To every Ummah there
1404-496: The Qadariya is based include Risālat al-qadar ilā ʿAbd al-Malik ( Epistle to ʿAbd al-Malik against the Predestinarians ) which is incorrectly ascribed to Hasan al-Basri ; anti-Qadari letters by Hasan ibn Muhammad ibn al-Hanafiyyah and Caliph Umar II ; the work of the 9th-century Islamic scholar Khushaysh; the list of Qadarites by Ibn Qutayba , Ibn Hajar , al-Suyuti , Ibn al-Murtada and al-Dhahabi ; scattered references to
1458-544: The ability of human beings to willfully choose what they say and how they say it, since speech –like all other things– is predetermined by God . According to Maturidi belief, all active possibilities are created by God and humans act in accordance with their free intention to choose which action they follow. In this way, the intention precedes the created action and capacity by which actions are acquired ( kasb in Arabic ). Shi'i Twelvers, along with other Shia sects, such as
1512-523: The afterlife: Qadariyah Including: Qadariyyah ( Arabic : قَدَرِيَّة , romanized : Qadariyya ), also Qadarites or Kadarites , from qadar ( قدر ), meaning "power", was originally a derogatory term designating early Islamic theologians who rejected the concept of predestination in Islam , qadr , and asserted that humans possess absolute free will , making them responsible for their actions, justifying divine punishment and absolving God of responsibility for evil in
1566-461: The angels did not have knowledge about Taqdir al-Bashari, and Taqdir al-'Aam, as per explanation of Ibn Hajar about Hadith of Gabriel . Ibn Abi al-Izz then concluded that in this context, the concept of fate or destiny does not contradict the existence of human's free will, since some fates or Taqdirs can be changed into another fates which already prepared by God. Furthermore, Salih as-Sadlan from Imam Mohammad Ibn Saud Islamic University gave
1620-430: The aspect about the relationship between predestination and free will. Cedomir Nestorovic asserts that the limited acceptance of free-will might have influence on the Islamic market place. The belief in free-will might motivate an individual to change the order of things. If there is a lack of belief in free-will, it is unlikely for a company to make changes. ... and in particular God's control over each humans destiny in
1674-490: The caliphate on them, just as the Qurʾān described the bestowing of a caliphate on Adam (Q.2:30). Among their opponents were Qādarī who asserted "human free will in some form", such as that the good acts of any person come from God, but their bad acts (including those of God's caliph) come from themselves. The Mu‘tazili school argued that since justice ( ‘adl ) is "the true essence" of divinity, "God can only do and only wishes what
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1728-543: The concept of Qada and Qadar based on her interviews with the local Muslims, who regards the Tsunami disaster (and other retroactive inevitable experience such as death ) as a "Qada"; or fixed destiny which should be accepted as inevitable, while Qadar was something to be strived upon since its result still indeterminate from the perspective of human. Ibn Taymiyya has classified fate into several stages of Taqdir ( [taq.diːr] ; fate, verbal noun of Qadar), where Qadar
1782-481: The difficulty his self-contradictory revelations on this subject caused to subsequent thinker." Critic of Islam Ibn Warraq complains that the "system of predestination" turns men into "automata", undermining "the notion of moral responsibility" and the justification for the harsh punishment of hellfire. According to Maria De Cillis, the political consequences of the free will against determinism debate has extended to beyond academic and ulama field; as it breached into
1836-525: The dilemma "has exercised the minds" of theologians of all religions "which claim to present" a god that is both almighty and moral. The 10th century Ash'ari school of theology, (which is one of the main Sunni schools of Islamic theology ), reconciles punishment in hell with the doctrine of total divine power over everything, with their own doctrine of kasb (acquisition). According to it, while any and all acts, including human acts of evil, are created by God,
1890-538: The doctrine of divine determination with a nod in the direction of free will; Ismāʿīlī views are not dissimilar. The Zaydī Shīʿī are closer to the Muʿtazilah in their views". Some positions taken by leading Shi'i scholars (quotes from Maria De Cillis) include: The idea of "a tablet" with the future written on it is not unique to Sunni Islam as one Twelver Shi'i scholar ( Al-Shaykh Al-Mufid d.1022), claiming that "the Tablet
1944-673: The example from a hadith authored by Salman the Persian which stated "a supplication could prolong one's lifespan". Salih explained that in broader sense, this Hadith explained that one's fated death could be delayed and misfortunes could averted based on good deeds. Thereby, based on those tenets about the Taqdirs or fates, classical era Atharism scholars, which followed by modern era Salafi scholars has established their Heresiology , where they branded polemicists who rejected "free will of mortals" as Jabriyya , while those who questioned or rejected
1998-543: The first group was the first generation was consisted of Ja'd ibn Dirham and his successors, who completely rejected Indeterminism of mortal's will. Meanwhile, the second group was the Ash'arism , who only rejected certain aspects of "mortal's will" attribute, by adopting Jabriyya element of doctrine of assimilating willed act with compelled act. Recently in modern era, the Hanbali school fatwa site IslamQA stated that predestination
2052-410: The first type of destiny does not mean a limitation of God's power; since God, in contrast to the belief of Jews who said the hand of God is tied’ asserts: Nay, His hands are spread out wide ... . So God has the power to change everything he wills and God's creativity is continuous. Accordingly, as Sobhani puts it, "all groups in Islam regard "bada" as a tenet of the faith, even if not all actually use
2106-427: The frameworks of fate are located under al-'Aam and al-Bashari. Al-Uthaymin quoted a hadith recorded by Al-Hakim al-Nishapuri which stated "a prayer could change one's destiny", that means the action of good deed such as prayer are indeterminate from the perspective of Taqdir Yawmi, which could change the predestined priority of Taqdir al-'Umri; However, such changes of fate was already recorded and calculated from
2160-415: The human being who performs the act is responsible for it, because they have "acquired" the act. Humans only have the power to decide between the given possibilities God has created. Maria De Cillis explains Al-Baqillani has specify the difference between a non free act and an acquired act, that "To acquire" in this context means the person perform his act freely by virtue of physical forces generated by
2214-473: The joined acts. Such act was related with the concept which led to divide reward or punishment. al-Bāqillānī recognised that a person had the capacity to act in such a way as to make their actions coincide with what God wanted or rejected, thereby conferring moral connotations upon actions. Muʿtazila argued that it was "unthinkable" that God "would punish man for what He himself had commanded". Critics have accused Muhammad of making "no effort to grapple with
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2268-564: The non-consensual calamity, misfortune, or affliction,( musiba ,( [mu.sˤiː.ba] مصيبة )) Ibn Kathir commented about At-Taghabun 64:11 that a calamity is a concept which included within Qadar or destiny, which it could only happened or averted by God's will. Ibn Qayyim al-Jawziyya asserted in the context of fate for a muslim, it is created by God as a test of faith. Meanwhile, Muhammad Al-Munajjid quoted Qur'an 2:216 that misfortune should be though with positivity for Muslim as it
2322-401: The occurrence of an event some hours in advance. Yet one would not say the machine compelled that event to occur; likewise, God's perfect knowledge doesn't compel man to commit sins. Ismaili thinkers such as Abu Hatim Ahmad ibn Hamdan al-Razi , Muhammad Ibn Ahmad al-Nasafī, Ishāq Ibn Ahmad al-Sijistānī, Al-Qadi al-Nu'man (d. 974) and Hamid al-Din al-Kirmani , contributes the development of
2376-410: The perspective of Taqdir al-‘Aam/Azali; the highest order of fates stage. Meanwhile, Taqdir Sanawi and al-Umri is regulated by angels, they also still depended to Taqdir al-Bashari; which are second only to Taqdir al-'Aam in priority. These two highest Taqdirs are controlled directly by God, where Taqdir al-'Aam also control and bound the entire universe and creations, including the angels themselves, as
2430-438: The polemical debate regarding the issue of "Will of God" (predestination) vs "Will of creatures/mortals" (free will), Ibn Hajar al-Asqalani classified the destiny as a whole consisted of two parts, Qada (God's decree which precede Qadar) and Qadar. Catherine Smith, an anthropologist and Ethnographist who researched about Aceh Muslim society which afflicted by 2004 Indian Ocean earthquake and tsunami trauma; has illustrated
2484-450: The realm of politics as this matter has relationship with the social context; (for example, when tyrannical and corrupt authorities encourage fatalism to point out that these maladies are "divinely willed and preordained"). According to Justin Parrott, the thought that everything has already decreed by the Creator has given problems for theologians and philosophers, even for the single matter of
2538-465: The root ق د ر ( q-d-r ), which denotes concepts related to measuring out, aiming, calculating, preparing, being able, and having power . Another source states, that according to scholars: (The name of the 97th surah of the Qur'an is known as Surat al-Qadr ). Based on what has been preserved of the poetry of pre-Islamic Arabs, it is thought that they believed that the date of the person's death ( ajal ),
2592-421: The term." Iranian scholar Naser Makarem Shirazi asserts that "belief in predestination is a denial of justice", and that there is free will in Islam, but at the same time (according to him) God has foreknowledge of everything in the future. He tackles the paradox of God knowing man will commit a certain sin, and man's free will to commit it by postulating the existence of a machine so advanced that it can predict
2646-657: The title Taqdeer . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Taqdeer&oldid=1229445172 " Category : Disambiguation pages Hidden categories: Short description is different from Wikidata All article disambiguation pages All disambiguation pages Taqdir Qadar ( Arabic : قدر , transliterated qadar , meaning literally "power", but translated variously as: "divine fore-ordainment", " predestination ," "divine decree", "decree of Allah", "preordainment" )
2700-651: The understanding about qadā’ and qadar in Ismaili doctrine. They wrote that humans were not able to fully grasp the Qur’anic truths in their exoteric and esoteric essence. Human knowledge, therefore required guidance from the authoritative imams of Ismaili faith. The question regarding predestination has been raised by the early Islamic rationalist Muʿtazila school of thought, if everything that has happened and will happen, including all acts of good and evil, has already been determined by God, doesn't that mean that everything
2754-640: The universe, and for humans to be responsible for their actions. Thus, Parrott stated that certain divine realities such as predestination are outside the limits of the human mind. Sunni scholastic communities enumerate Qadar as one aspect of their creed ( Arabic : aqidah ), as their established creed has it: The sources of the creed are based from Qur'an chapters of Al-Muddaththir 74:56 , al-Ahzab 33:38 , al-Qamar 54:49 , Al-Baqara 2:117 , Sahih al-Bukhari 6/84 and Sahih Muslim , vol. 4, p. 1393, among others. The Tabi'un (second generation of Muslims) traditions has reported that Companions of
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#17328847910092808-452: The world. Some of their doctrines were later adopted by the Mu'tazilis and rejected by the Ash'aris . They argued that evil actions of human beings could not be decreed by God, as they would have to be if there was no free will and all events in the universe were determined by God. Qadariyyah was one of the first philosophical schools in Islam. The earliest document associated with the movement
2862-539: Was considered as the forerunner of the predestination rejectionists in Islamic community as he questioned the essence of Fate. Abd al-Rahman al-Awza'i has recorded that Ma'bad was influenced by an anonymous Christian theologian figure called Susan. Ma'bad was crucified by the orders of the Caliph Abd al-Malik ibn Marwan in Damascus . The Umayyad , during their reign, took the theological position that God had bestowed
2916-558: Was predetermined "no matter what he or she did". A person's "provision" or "sustenance" ( rizq ), essentially food, was also pre-determined. The concept of ajal is also found in the Quran in several verses, especially one revealed in reply to criticism of Muḥammad's military strategy (go out to Mount Uhud to fight when Muslims were attacked in Medina by the Meccans) that some Muslims complained led to unnecessary loss of life: (The verse expresses
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