Written by: Hafiz Zubair Ali Zai
Narrated by Abdullah bin Amr: The Messenger of Allah (peace be upon him) said, "Allah wrote the decrees of all creatures fifty thousand years before He created the heavens and the earth, and His Throne was upon water." (Narrated by Imam Muslim, 2653/16, Darussalam numbering: 6748)
Takhreej al-Hadith:
This Hadith has been narrated by Imam Muslim, as well as Imam Abdullah bin Wahb al-Misri (Kitab al-Jami': 580, Kitab al-Qadr: 17), Ja'far bin Muhammad al-Faryabi (Kitab al-Qadr: 84), Tirmidhi (al-Sunan: 2156, who said: "Hasan Sahih Gharib"), Ahmad (2/169, Hadith 6579), Abd bin Humayd (al-Muntakhab: 343), Ibn Hibban (al-Ihsan: 6105, another version: 6138), Muhammad bin al-Hussain al-Ajurri (al-Shariah, p. 176, Hadith 341-343), and Bayhaqi (Kitab al-Qadha wa al-Qadar: 128, Kitab al-Asma wa al-Sifat, p. 374-375, another version: p. 477, Kitab al-I'tiqad: 136), among others, from Abu Hani Hamid bin Hani, from Abu Abdulrahman al-Habali, from Abdullah bin Amr bin al-As. Abu Abdulrahman Abdullah bin Yazid al-Habali is trustworthy. (See Taqreeb al-Tahdhib: 3712) Hamid bin Hani is trustworthy. He was deemed trustworthy by Darqutni (Sualat al-Barqani: 95), Ibn Hibban (al-Thiqat 4/149), and Ibn Shahin (al-Thiqat: 275). Imam Muslim and others have authenticated this narration, therefore it is absolutely authentic. Alhamdulillah.
Fiqh al-Hadith:
"We have created everything according to a measure."
(Qur'an, Al-Qamar: 49)
Narrated by Abu Huraira (may Allah be pleased with him): The polytheists of Quraish argued with the Prophet (peace be upon him) about predestination, so this verse was revealed. (Sahih Muslim: 2656, Darussalam: 6752)
Allah Almighty Says:
"And Allah has created you and whatever you do."
(Qur'an, Al-Saffat: 96)
In the commentary of this verse, Imam Bukhari says: "Thus, Allah informed us that all deeds and those who perform them are His creation." (Khalq Af'al al-Ibad, p. 25, Hadith 117) For more verses about predestination, see Kitab al-Shariah by al-Ajurri (pp. 150-172).
The belief in predestination is also confirmed by numerous Mutawatir meaning Hadiths. Imam Malik (may Allah have mercy on him) says: "No one is more misguided than the one who denies predestination. If there were no proof against them except the verse of Allah: 'He created you, and some of you are disbelievers and some of you are believers' (Surah Al-Taghabun: 2), it would have been sufficient proof." (Kitab al-Qadr by al-Faryabi: 290, its chain is authentic, al-Shariah by al-Ajurri, p. 226-227, Hadith 508, its chain is authentic).
Tawus al-Tabi'i says: "I found a group of the Companions of the Messenger of Allah (peace be upon him) saying: Everything is by predestination."
(Sahih Muslim: 2655, Darussalam: 6751)
The Commander of the Believers, Umar bin Abdul Aziz (may Allah have mercy on him), asked Abu Suhail bin Malik about the deniers of predestination. He said: "My opinion is that they should be made to repent, if they repent (it is well), otherwise they should be killed." Umar bin Abdul Aziz said:
"This is also my opinion."
(Muwatta Imam Malik, 2/900, Hadith 1730, its chain is authentic).
Abdullah bin Umar (may Allah be pleased with him) said: "I am free from them and they are free from me. By Allah, if they spend gold equivalent to Mount Uhud, it will not be accepted by Allah unless they believe in predestination."
(Sahih Muslim: 8, Darussalam: 93).
A heretic sent greetings to Ibn Umar (may Allah be pleased with him), but he did not return the greeting. (See Sunan al-Tirmidhi: 2125, its chain is Hasan, and Tirmidhi said: "This Hadith is Hasan Sahih Gharib").
Abdullah bin Abbas (may Allah be pleased with him) said: "Weakness and intelligence are both from predestination." (al-Shariah by al-Ajurri, p. 213, Hadith 448, its chain is authentic).
There are many other Athar which clearly establish the belief in predestination. Imam Hasan al-Basri (may Allah have mercy on him) said: "Whoever disbelieves in predestination has disbelieved in Islam." (al-Shariah, p. 217, Hadith 462, its chain is authentic).
Qasim bin Muhammad bin Abi Bakr and Salim bin Abdullah bin Umar used to curse the followers of the Qadariyyah sect. (al-Shariah, p. 223, Hadith 492, its chain is Hasan).
Imam Laith bin Saad al-Misri said about a denier of predestination: "Neither visit his sick nor attend his funeral." (al-Shariah by al-Ajurri, p. 227, Hadith 509, its chain is authentic).
Imam Yahya bin Sa'id al-Qattan and Imam Abdulrahman bin Mahdi (may Allah have mercy on them) said:
(Everything is by predestination). In this context, 'by predestination' means 'written and known,' that is, it is written and known by Allah."
(Kitab al-Qadr by al-Faryabi: 411, its chain is authentic).
Imam Ahmad bin Hanbal (may Allah have mercy on him) said:
"Do not pray behind the Qadariyyah, Mu'tazilah, and Jahmiyyah (deviant sects)." (Kitab al-Sunnah by Abdullah bin Ahmad: 833, its chain is authentic).
A person named Fadl bin Isa al-Ruqashi, a Qadari heretic, about whom Imam Ayyub al-Sakhtiyani (may Allah have mercy on him) said: "It would have been better if he were born mute."
(Kitab al-Du'afa by Bukhari: 306, its chain is authentic, al-Jarh wa al-Ta'dil 7/64, its chain is authentic).
One day, this Ruqashi came to Muhammad bin Ka'b al-Quradhi (a Tabi'i) and started discussing predestination. Imam Quradhi said to him: Recite the sermon of the prayer, and when he reached "Whoever Allah guides, none can mislead him, and whoever He leads astray, none can guide," he struck Ruqashi's head with a stick and said: Get up (and leave), then when he left, he said: This man will never repent from his opinion. (al-Sunnah by Abdullah bin Ahmad: 962, its chain is authentic).
Regarding predestination, Sheikh Abdul Mohsin al-Abbad al-Madani has discussed it extensively, and I have translated his work, which has been published under the title "Sharh Hadith Jibril." Here is the discussion on predestination from that book:
Belief in Predestination
Belief in predestination, both good and bad, is affirmed by numerous verses of the Quran and many Hadiths. Allah says:
"Indeed, We have created everything according to a measure."
(Qur'an, Al-Qamar: 49)
And He says:
"Say: Nothing will befall us except what Allah has decreed for us."
(Qur'an, Al-Tawbah: 51)
And He says:
"No disaster strikes upon the earth or among yourselves except that it is in a Register before We bring it into being. Indeed, that is easy for Allah."
(Qur'an, Al-Hadid: 22)
As for the Sunnah, Imam Bukhari and Imam Muslim have written chapters on predestination in their Sahihs, containing many Hadiths proving predestination.
Narrated by Abu Huraira (may Allah be pleased with him): The Messenger of Allah (peace be upon him) said:
"The strong believer is better and more beloved to Allah than the weak believer, and there is good in both. Be eager for what benefits you, seek help from Allah, and do not be helpless. If a calamity befalls you, do not say 'If only I had done such and such,' but say 'This is the decree of Allah, and He does what He wills,' for 'if' opens the door to the work of Satan."
(Sahih Muslim: 2664)
Tawus (a Tabi'i) says: "I found a group of the Companions of the Messenger of Allah (peace be upon him) saying: Everything is by predestination."
(Sahih Muslim: 2655)
Weakness and intelligence are opposites. The freshness of the fresh, the laziness of the lazy, and weakness are all from predestination. Nawawi writes in his commentary on this Hadith: "Its meaning is that the weakness of the weak and the intelligence of the intelligent are written in predestination."
(Sharh Sahih Muslim, 16/205)
The Prophet (peace be upon him) said:
"Each of you has his place in Paradise or Hell written, and it is decreed whether he will be among the blessed or the damned."
The people said:
"O Messenger of Allah! Should we not then rely on what is written for us?" The Prophet (peace be upon him) said: "No, do (good) deeds, for everyone is facilitated for what he has been created for."
Then he recited the verses: "فَاَمَّا مَنۡ اَعۡطٰی وَ اتَّقٰی ۙ﴿۵﴾" to "لِلۡعُسۡرٰی" (Surah Al-Lail: 5-10). (Sahih Bukhari: 4945, Sahih Muslim: 2647)
This Hadith is evidence that righteous deeds of the servants are predestined, and through them, they attain good fortune, which is also predestined. Likewise, the evil deeds of the servants are predestined, and through them, they attain misfortune, which is also predestined. Allah, the Most Exalted, created the means, and nothing exists outside of His decree, decision, creation, and will.
Narrated by Abdullah bin Abbas (may Allah be pleased with him):
"I was riding behind the Prophet (peace be upon him) one day, and he said: 'O boy! I will teach you some words. Be mindful of Allah, and He will protect you. Be mindful of Allah, and you will find Him in front of you. If you ask, ask Allah. If you seek help, seek help from Allah. Know that if the entire nation were to gather together to benefit you with anything, they would not benefit you except with what Allah has written for you. And if they gathered together to harm you with anything, they would not harm you except with what Allah has written against you. The pens have been lifted and the pages have dried.'" (Sunan al-Tirmidhi: 2516, who said: "This Hadith is Hasan Sahih.")
The Four Levels of Belief in Predestination:
Allah says:
"Allah is the Creator of all things."
(Qur'an, Al-Zumar: 62)
"And He created everything and measured it precisely."
(Qur'an, Al-Furqan: 2)
Therefore, every good and bad thing that happens is by Allah's decree, decision, will, and desire. In a long Hadith narrated by Ali (may Allah be pleased with him), the Prophet (peace be upon him) said:
"All good is in Your hands, and evil is not attributed to You."
(Sahih Muslim: 771)
This Hadith does not mean that evil does not occur by Allah's decision and creation, but it means that Allah does not create evil for its own sake or without wisdom. Evil should not be attributed to Allah alone but should be understood within the general context of His creation. Allah says:
"Allah is the Creator of all things." (Qur'an, Al-Zumar: 62) And He says:
"Indeed, We have created everything according to a measure."
(Qur'an, Al-Qamar: 49)
One should learn to attribute evil with proper etiquette, as the jinn did when they attributed good to Allah and used passive language for evil. Allah quotes them:
"And we do not know whether evil is intended for those on earth or whether their Lord intends for them a right course."
(Qur'an, Al-Jinn: 10)
Belief in predestination encompasses Allah's will and desire at all four levels. The difference between will (mashi'ah) and desire (irada) is that mashi'ah is used in the context of creation and predestination, while irada can mean both creation and Shari'ah (law). For creation and predestination, Allah says:
"And my advice will not benefit you, even if I wanted to advise you if Allah intends to keep you astray."
(Qur'an, Hud: 34)
And He says:
"So whoever Allah wants to guide, He expands his heart to Islam; and whoever He wants to misguide, He makes his heart tight and constricted."
(Qur'an, Al-An'am: 125)
For Shari'ah, Allah says:
"Allah intends for you ease and does not intend for you hardship."
(Qur'an, Al-Baqarah: 185)
And He says:
"Allah does not intend to make difficulty for you, but He intends to purify you and complete His favor upon you that you may be grateful."
(Qur'an, Al-Ma'idah: 6)
The difference between these two types of will is that the creative will is comprehensive, whether Allah is pleased or displeased, while the Shari'ah will is only about what Allah loves and is pleased with. The creative will always occurs, while the Shari'ah will happens only for those whom Allah gives success.
Everything written in the Preserved Tablet must necessarily happen; it cannot be altered or changed, as Allah says:
"No disaster strikes upon the earth or among yourselves except that it is in a Register before We bring it into being."
(Qur'an, Al-Hadid: 22)
And in the Hadith, "The pens have been lifted and the pages have dried."
(See p. 61/al-Asl)
Allah says:
"Allah eliminates what He wills or confirms, and with Him is the Mother of the Book."
(Qur'an, Al-Ra'd: 39)
Its interpretation is that this verse relates to the Shari'ahs. Allah abrogates what He wills from the Shari'ahs and confirms what He wills until the series of messengers ended with our beloved Prophet (peace be upon him), whose Shari'ah abrogated all previous Shari'ahs. The evidence for this is the verse before it:
"No messenger can bring a sign except by Allah's permission. For every term is a decree."
(Qur'an, Al-Ra'd: 38)
Another interpretation is that it refers to the measures not in the Preserved Tablet, like some tasks carried out by the angels. See Ibn al-Qayyim's book "Shifa al-'Alil" chapters 2, 4, 5, and 6 for detailed explanations.
The Hadith "Nothing can change the divine decree except supplication, and nothing can increase one's lifespan except good deeds."
(Sunan al-Tirmidhi: 2139, declared Hasan by Imam Tirmidhi and also see al-Silsilah al-Sahihah by al-Albani: 154)
The Hadith "Whoever loves that his provision be expanded or his lifespan be prolonged, then he should uphold the ties of kinship."
(Sahih Bukhari: 2067, Sahih Muslim: 2557) also means that every person's time is appointed in the Preserved Tablet and cannot be delayed or advanced, as Allah says:
"And Allah will not delay a soul when its time has come."
(Qur'an, Al-Munafiqun: 11)
And He says:
"For every nation is a [specified] term. When their time has come, they will not remain behind an hour, nor will they precede [it]."
(Qur'an, Yunus: 49)
A person dies or is killed according to his appointed time. It should not be said, like the Mu'tazilah, that a murdered person had his lifespan cut short, and if he had not been killed, he would have lived until a later time. Every person has a single appointed time, with specified causes, like one dies from illness, another drowns, and another is killed, etc.
Using predestination as an excuse for not doing good deeds or committing sins is not permissible. Whoever commits a sin should be punished according to Shari'ah, and if he presents predestination as an excuse for his sin, he should still be punished, and it should be said that this punishment was also in your predestination.
The Hadith about the debate between Adam (peace be upon him) and Moses (peace be upon him) over predestination does not relate to using predestination as an excuse for sinning but refers to the calamity that resulted from Adam's sin. Narrated by Abu Huraira (may Allah be pleased with him): The Messenger of Allah (peace be upon him) said: "Adam and Moses debated, and Moses said to Adam: 'You are the one who caused people to be expelled from Paradise because of your sin.' Adam said: 'You are Moses, whom Allah selected with His message and His direct speech, yet you blame me for something that Allah had decreed for me before He created me.' The Prophet (peace be upon him) said: 'So Adam overcame Moses in the argument.'
"(Sahih Bukhari: 3409, Sahih Muslim: 2652)
Ibn al-Qayyim has discussed this Hadith extensively in his book "Shifa al-'Alil," in which he refuted the false interpretations and provided two explanations for this Hadith. The first explanation is from his teacher, Sheikh al-Islam Ibn Taymiyyah, and the second is from his own understanding.
Ibn al-Qayyim says that when you recognize that Moses (peace be upon him) was the most knowledgeable about Allah and His attributes, it is impossible for him to blame Adam (peace be upon him) for a sin that he had repented from, and after which Allah chose him, guided him, and honored him. Adam (peace be upon him) was the most knowledgeable about his Lord to use predestination as an excuse for his sin. The truth is that Moses (peace be upon him) blamed Adam (peace be upon him) for the calamity that befell his descendants because of his sin. Therefore, Adam (peace be upon him) mentioned the calamity and not the sin, which is why he said:
"You caused us and yourself to be expelled from Paradise," meaning "You deprived us." Adam (peace be upon him) used predestination to justify the calamity, not the sin, saying:
"This calamity that befell my descendants was written in my predestination." Predestination can be used to justify calamities, but not sins. It means: "Why do you blame me for this calamity that was written in my predestination before I was created?"
This response is from our Sheikh (Ibn Taymiyyah).
The second explanation can be that using predestination to justify sin can be beneficial in some places and harmful in others. If a person commits a sin, repents, and resolves not to return to it, he can use predestination to justify it, as Adam (peace be upon him) did.
This way, mentioning predestination contains acknowledgment of Allah's Oneness and attributes, benefiting both the speaker and listener because predestination does not contradict any command or prohibition of Shari'ah but merely states the truth about Allah's Oneness and power.
Ibn al-Qayyim explains:
"Moses (peace be upon him) blamed Adam (peace be upon him) for the calamity that befell his descendants because of his sin. Hence, Adam (peace be upon him) responded by saying: 'This calamity was written in my predestination before I was created.' This justification is valid for calamities, not sins. It means: 'Why do you blame me for this calamity that was written in my predestination?' This response is appropriate in this context, as the calamity is justified by predestination, while sins are not."
Both the Qadariyyah and Jabariyyah sects went astray regarding predestination.
The Qadariyyah say that people create their own actions, and Allah did not predestine their actions. This belief implies that there are actions in Allah's dominion that He did not decree, making people independent creators of their actions and denying Allah's sovereignty over everything. This belief is very false, as Allah is the creator of people and their actions, as He says:
"Say: Allah is the Creator of everything."
(Qur'an, Al-Ra'd: 16)
And He says:
"Allah is the Creator of everything."
(Qur'an, Al-Zumar: 62)
And He says:
"And Allah created you and what you do."
(Qur'an, Al-Saffat: 96)
The Jabariyyah sect denies human agency, saying people have no will or choice, making their actions like those of trees moved by the wind. They believe all human actions are involuntary, with no human agency involved, like the movements of a person with tremors.
In contrast, Ahl al-Sunnah wal-Jama'ah affirm predestination while maintaining a balance. They affirm human agency and will under Allah's overall will.
They believe that a person has free will and choice, but this will is under Allah's will. As Allah says:
"For whoever wills among you to take a right course. And you do not will except that Allah wills, Lord of the worlds."
(Qur'an, Al-Takwir: 28-29)
Nothing happens in Allah's dominion except what He wills. The Qadariyyah believe people create their actions independently, while the Jabariyyah say people have no will. The truth lies in between: people have will and choice but are ultimately under Allah's will.
This also answers the frequently asked question: Is a person completely free or compelled? The answer is that a person is neither completely free nor completely compelled but has a will and choice while being under Allah's will and decree. People's actions are their own, and they are rewarded for good and punished for bad deeds. Yet, nothing happens outside of Allah's will, creation, and power.
Allah guides and misguides people by His will, but He has shown them the paths to good and evil, given them intellect to differentiate between benefit and harm.
Those who choose the path of goodness do so by their will and are rewarded, while those who choose the path of evil do so by their will and are punished, as Allah says:
"Have We not made for him two eyes? And a tongue and two lips? And shown him the two ways?"
(Qur'an, Al-Balad: 8-10)
And He says:
"Indeed, We guided him to the way, be he grateful or ungrateful."
(Qur'an, Al-Insan: 3)
And He says:
"Whoever Allah guides, he is the rightly guided; and whoever He sends astray, you will never find for him a guiding friend."
(Qur'an, Al-Kahf: 17)
There are two types of guidance:
"And indeed, you guide to a straight path."
(Qur'an, Al-Shura: 52)
The second type of guidance is mentioned in the verse where Allah says:
"Indeed, you do not guide whom you like, but Allah guides whom He wills."
(Qur'an, Al-Qasas: 56)
Allah combined both types of guidance in the verse:
"And Allah invites to the Home of Peace and guides whom He wills to a straight path."
(Qur'an, Yunus: 25)
In "Allah invites to the Home of Peace," the omitted object (everyone) implies universality, which indicates the guidance of direction and instruction.
In "and guides whom He wills to a straight path," the specified object implies particularity, which indicates the guidance of success.
عن عبداللہ بن عمرو قال قال رسول اللہ ﷺ: ((کتب اللہ مقادیر الخلائق قبل أن یخلق السمٰوات و الأرض بخمسین ألف سنۃ)) قال: ((وکان عرشہ علی الماء))
Narrated by Abdullah bin Amr: The Messenger of Allah (peace be upon him) said, "Allah wrote the decrees of all creatures fifty thousand years before He created the heavens and the earth, and His Throne was upon water." (Narrated by Imam Muslim, 2653/16, Darussalam numbering: 6748)
Takhreej al-Hadith:
This Hadith has been narrated by Imam Muslim, as well as Imam Abdullah bin Wahb al-Misri (Kitab al-Jami': 580, Kitab al-Qadr: 17), Ja'far bin Muhammad al-Faryabi (Kitab al-Qadr: 84), Tirmidhi (al-Sunan: 2156, who said: "Hasan Sahih Gharib"), Ahmad (2/169, Hadith 6579), Abd bin Humayd (al-Muntakhab: 343), Ibn Hibban (al-Ihsan: 6105, another version: 6138), Muhammad bin al-Hussain al-Ajurri (al-Shariah, p. 176, Hadith 341-343), and Bayhaqi (Kitab al-Qadha wa al-Qadar: 128, Kitab al-Asma wa al-Sifat, p. 374-375, another version: p. 477, Kitab al-I'tiqad: 136), among others, from Abu Hani Hamid bin Hani, from Abu Abdulrahman al-Habali, from Abdullah bin Amr bin al-As. Abu Abdulrahman Abdullah bin Yazid al-Habali is trustworthy. (See Taqreeb al-Tahdhib: 3712) Hamid bin Hani is trustworthy. He was deemed trustworthy by Darqutni (Sualat al-Barqani: 95), Ibn Hibban (al-Thiqat 4/149), and Ibn Shahin (al-Thiqat: 275). Imam Muslim and others have authenticated this narration, therefore it is absolutely authentic. Alhamdulillah.
Fiqh al-Hadith:
- The plural of 'miqdār' is 'maqādir'. 'Miqdār' means "number, measurement, equivalent size, degree, status, predestination, divine decree." (See al-Qamoos al-Waheed, p. 1283)
- This authentic Hadith confirms that predestination is true, and this is the belief of Ahl al-Sunnah wal-Jama'ah. Hafiz Ibn Hajar al-Asqalani writes: "The consensus of all the Salaf is that everything is by the decree of Allah Almighty." (Fath al-Bari 11/478 under Hadith 6594)
إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ
"We have created everything according to a measure."
(Qur'an, Al-Qamar: 49)
Narrated by Abu Huraira (may Allah be pleased with him): The polytheists of Quraish argued with the Prophet (peace be upon him) about predestination, so this verse was revealed. (Sahih Muslim: 2656, Darussalam: 6752)
Allah Almighty Says:
وَاللّٰہُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
"And Allah has created you and whatever you do."
(Qur'an, Al-Saffat: 96)
In the commentary of this verse, Imam Bukhari says: "Thus, Allah informed us that all deeds and those who perform them are His creation." (Khalq Af'al al-Ibad, p. 25, Hadith 117) For more verses about predestination, see Kitab al-Shariah by al-Ajurri (pp. 150-172).
The belief in predestination is also confirmed by numerous Mutawatir meaning Hadiths. Imam Malik (may Allah have mercy on him) says: "No one is more misguided than the one who denies predestination. If there were no proof against them except the verse of Allah: 'He created you, and some of you are disbelievers and some of you are believers' (Surah Al-Taghabun: 2), it would have been sufficient proof." (Kitab al-Qadr by al-Faryabi: 290, its chain is authentic, al-Shariah by al-Ajurri, p. 226-227, Hadith 508, its chain is authentic).
Tawus al-Tabi'i says: "I found a group of the Companions of the Messenger of Allah (peace be upon him) saying: Everything is by predestination."
(Sahih Muslim: 2655, Darussalam: 6751)
The Commander of the Believers, Umar bin Abdul Aziz (may Allah have mercy on him), asked Abu Suhail bin Malik about the deniers of predestination. He said: "My opinion is that they should be made to repent, if they repent (it is well), otherwise they should be killed." Umar bin Abdul Aziz said:
"This is also my opinion."
(Muwatta Imam Malik, 2/900, Hadith 1730, its chain is authentic).
Abdullah bin Umar (may Allah be pleased with him) said: "I am free from them and they are free from me. By Allah, if they spend gold equivalent to Mount Uhud, it will not be accepted by Allah unless they believe in predestination."
(Sahih Muslim: 8, Darussalam: 93).
A heretic sent greetings to Ibn Umar (may Allah be pleased with him), but he did not return the greeting. (See Sunan al-Tirmidhi: 2125, its chain is Hasan, and Tirmidhi said: "This Hadith is Hasan Sahih Gharib").
Abdullah bin Abbas (may Allah be pleased with him) said: "Weakness and intelligence are both from predestination." (al-Shariah by al-Ajurri, p. 213, Hadith 448, its chain is authentic).
There are many other Athar which clearly establish the belief in predestination. Imam Hasan al-Basri (may Allah have mercy on him) said: "Whoever disbelieves in predestination has disbelieved in Islam." (al-Shariah, p. 217, Hadith 462, its chain is authentic).
Qasim bin Muhammad bin Abi Bakr and Salim bin Abdullah bin Umar used to curse the followers of the Qadariyyah sect. (al-Shariah, p. 223, Hadith 492, its chain is Hasan).
Imam Laith bin Saad al-Misri said about a denier of predestination: "Neither visit his sick nor attend his funeral." (al-Shariah by al-Ajurri, p. 227, Hadith 509, its chain is authentic).
Imam Yahya bin Sa'id al-Qattan and Imam Abdulrahman bin Mahdi (may Allah have mercy on them) said:
"کل شيء بقدر"
(Everything is by predestination). In this context, 'by predestination' means 'written and known,' that is, it is written and known by Allah."
(Kitab al-Qadr by al-Faryabi: 411, its chain is authentic).
Imam Ahmad bin Hanbal (may Allah have mercy on him) said:
"لا یصلی خلف القدریۃ و المعتزلۃ و الجھمیۃ"
"Do not pray behind the Qadariyyah, Mu'tazilah, and Jahmiyyah (deviant sects)." (Kitab al-Sunnah by Abdullah bin Ahmad: 833, its chain is authentic).
A person named Fadl bin Isa al-Ruqashi, a Qadari heretic, about whom Imam Ayyub al-Sakhtiyani (may Allah have mercy on him) said: "It would have been better if he were born mute."
(Kitab al-Du'afa by Bukhari: 306, its chain is authentic, al-Jarh wa al-Ta'dil 7/64, its chain is authentic).
One day, this Ruqashi came to Muhammad bin Ka'b al-Quradhi (a Tabi'i) and started discussing predestination. Imam Quradhi said to him: Recite the sermon of the prayer, and when he reached "Whoever Allah guides, none can mislead him, and whoever He leads astray, none can guide," he struck Ruqashi's head with a stick and said: Get up (and leave), then when he left, he said: This man will never repent from his opinion. (al-Sunnah by Abdullah bin Ahmad: 962, its chain is authentic).
Regarding predestination, Sheikh Abdul Mohsin al-Abbad al-Madani has discussed it extensively, and I have translated his work, which has been published under the title "Sharh Hadith Jibril." Here is the discussion on predestination from that book:
Belief in Predestination
Belief in predestination, both good and bad, is affirmed by numerous verses of the Quran and many Hadiths. Allah says:
"اِنَّا كُلَّ شَيْءٍ خَلَقْنٰهُ بِقَدَرٍ"
"Indeed, We have created everything according to a measure."
(Qur'an, Al-Qamar: 49)
And He says:
"قُلۡ لَّنۡ یُّصِیۡبَنَاۤ اِلَّا مَا كَتَبَ اللّٰهُ لَنَا ۚ"
"Say: Nothing will befall us except what Allah has decreed for us."
(Qur'an, Al-Tawbah: 51)
And He says:
"مَاۤ اَصَابَ مِنۡ مُّصِیۡبَۃٍ فِی الۡاَرۡضِ وَ لَا فِیۡۤ اَنۡفُسِکُمۡ اِلَّا فِیۡ كِتٰبٍ مِّنۡ قَبۡلِ اَنۡ نَّبۡرَاَہَا ؕ اِنَّ ذٰلِکَ عَلَی اللّٰهِ یَسِیۡرٌ"
"No disaster strikes upon the earth or among yourselves except that it is in a Register before We bring it into being. Indeed, that is easy for Allah."
(Qur'an, Al-Hadid: 22)
As for the Sunnah, Imam Bukhari and Imam Muslim have written chapters on predestination in their Sahihs, containing many Hadiths proving predestination.
Narrated by Abu Huraira (may Allah be pleased with him): The Messenger of Allah (peace be upon him) said:
"The strong believer is better and more beloved to Allah than the weak believer, and there is good in both. Be eager for what benefits you, seek help from Allah, and do not be helpless. If a calamity befalls you, do not say 'If only I had done such and such,' but say 'This is the decree of Allah, and He does what He wills,' for 'if' opens the door to the work of Satan."
(Sahih Muslim: 2664)
Tawus (a Tabi'i) says: "I found a group of the Companions of the Messenger of Allah (peace be upon him) saying: Everything is by predestination."
(Sahih Muslim: 2655)
Weakness and intelligence are opposites. The freshness of the fresh, the laziness of the lazy, and weakness are all from predestination. Nawawi writes in his commentary on this Hadith: "Its meaning is that the weakness of the weak and the intelligence of the intelligent are written in predestination."
(Sharh Sahih Muslim, 16/205)
The Prophet (peace be upon him) said:
"Each of you has his place in Paradise or Hell written, and it is decreed whether he will be among the blessed or the damned."
The people said:
"O Messenger of Allah! Should we not then rely on what is written for us?" The Prophet (peace be upon him) said: "No, do (good) deeds, for everyone is facilitated for what he has been created for."
Then he recited the verses: "فَاَمَّا مَنۡ اَعۡطٰی وَ اتَّقٰی ۙ﴿۵﴾" to "لِلۡعُسۡرٰی" (Surah Al-Lail: 5-10). (Sahih Bukhari: 4945, Sahih Muslim: 2647)
This Hadith is evidence that righteous deeds of the servants are predestined, and through them, they attain good fortune, which is also predestined. Likewise, the evil deeds of the servants are predestined, and through them, they attain misfortune, which is also predestined. Allah, the Most Exalted, created the means, and nothing exists outside of His decree, decision, creation, and will.
Narrated by Abdullah bin Abbas (may Allah be pleased with him):
"I was riding behind the Prophet (peace be upon him) one day, and he said: 'O boy! I will teach you some words. Be mindful of Allah, and He will protect you. Be mindful of Allah, and you will find Him in front of you. If you ask, ask Allah. If you seek help, seek help from Allah. Know that if the entire nation were to gather together to benefit you with anything, they would not benefit you except with what Allah has written for you. And if they gathered together to harm you with anything, they would not harm you except with what Allah has written against you. The pens have been lifted and the pages have dried.'" (Sunan al-Tirmidhi: 2516, who said: "This Hadith is Hasan Sahih.")
The Four Levels of Belief in Predestination:
- Allah's Eternal Knowledge:Allah's knowledge is eternal and all-encompassing. He knows everything that will happen, and nothing is hidden from Him. Allah does not need any new knowledge about anything as He already has complete knowledge of everything.
- Everything Written in the Preserved Tablet:Everything that will happen has been written in the Preserved Tablet (al-Lawh al-Mahfuz) fifty thousand years before the creation of the heavens and the earth. The Prophet (peace be upon him) said: "Allah wrote the decrees of the creatures fifty thousand years before He created the heavens and the earth." (Sahih Muslim: 2653 from the Hadith of Abdullah bin Amr)
- Allah's Will and Decree:Everything that happens is by Allah's will. Nothing happens in His dominion except what He wills. Whatever Allah wills happens, and whatever He does not will does not happen. Allah says: "اِنَّمَاۤ اَمۡرُہٗۤ اِذَاۤ اَرَادَ شَیۡءًا اَنۡ یَّقُوۡلَ لَہٗ کُنۡ فَیَکُوۡنُ" "His command, when He wills something, is only to say to it, 'Be,' and it is." (Qur'an, Yasin: 82) And He says: "وَ مَا تَشَآءُوۡنَ اِلَّاۤ اَنۡ یَّشَآءَ اللّٰہُ رَبُّ الۡعٰلَمِیۡنَ" "And you do not will except that Allah wills, Lord of the worlds." (Qur'an, Al-Takwir: 29)
- The Creation and Existence by Allah's Will:Everything that exists and comes into being is by Allah's will, according to His eternal knowledge, and what He has written in the Preserved Tablet. Allah is the creator of everything, including the actions of people, as He says: "اَللّٰہُ خَالِقُ کُلِّ شَیۡءٍ ۫" "Allah is the Creator of all things." (Qur'an, Al-Zumar: 62) And He says: "وَ اللّٰہُ خَلَقَكُمْ وَ مَا تَعْمَلُوۡنَ" "And Allah created you and what you do." (Qur'an, Al-Saffat: 96)
- The Occurrence of Events:When an event happens, it is known that it was predestined, because if it were not predestined, it would not have happened. Allah's will is always fulfilled.
- Prophetic Predictions:Future events foretold by the Prophet (peace be upon him) such as the emergence of the Dajjal, Gog and Magog, and the descent of Jesus son of Mary (peace be upon them), which will occur in the end times. These prophecies are evidence that these events will necessarily happen as they are written in Allah's decree. Similarly, the prophecies related to the near future, like the Hadith narrated by Abu Bakra (Nafi' bin al-Harith) (may Allah be pleased with him) who said: "I heard the Prophet (peace be upon him) say from the pulpit while Hasan (bin Ali) was sitting beside him. He would look at Hasan and then at the people and say: 'This son of mine is a leader, and it may be that Allah will bring about reconciliation between two great groups of Muslims through him.'" (Sahih Bukhari: 3726)
Allah says:
"اَللّٰہُ خَالِقُ کُلِّ شَیۡءٍ ۫"
"Allah is the Creator of all things."
(Qur'an, Al-Zumar: 62)
"وَ خَلَقَ كُلَّ شَیۡءٍ فَقَدَّرَهُ تَقْدِيرًا"
"And He created everything and measured it precisely."
(Qur'an, Al-Furqan: 2)
Therefore, every good and bad thing that happens is by Allah's decree, decision, will, and desire. In a long Hadith narrated by Ali (may Allah be pleased with him), the Prophet (peace be upon him) said:
"والخیر کله فی یدیک والشر لیس إلیک"
"All good is in Your hands, and evil is not attributed to You."
(Sahih Muslim: 771)
This Hadith does not mean that evil does not occur by Allah's decision and creation, but it means that Allah does not create evil for its own sake or without wisdom. Evil should not be attributed to Allah alone but should be understood within the general context of His creation. Allah says:
"اَللّٰہُ خَالِقُ کُلِّ شَیۡءٍ"
"Allah is the Creator of all things." (Qur'an, Al-Zumar: 62) And He says:
"اِنَّا كُلَّ شَيْءٍ خَلَقْنٰهُ بِقَدَرٍ"
"Indeed, We have created everything according to a measure."
(Qur'an, Al-Qamar: 49)
One should learn to attribute evil with proper etiquette, as the jinn did when they attributed good to Allah and used passive language for evil. Allah quotes them:
"وَّ اَنَّا لَا نَدۡرِیۡۤ اَشَرٌّ اُرِیۡدَ بِمَنۡ فِی الۡاَرۡضِ اَمۡ اَرَادَ بِہِمۡ رَبُّهُمۡ رَشَدًا"
"And we do not know whether evil is intended for those on earth or whether their Lord intends for them a right course."
(Qur'an, Al-Jinn: 10)
Belief in predestination encompasses Allah's will and desire at all four levels. The difference between will (mashi'ah) and desire (irada) is that mashi'ah is used in the context of creation and predestination, while irada can mean both creation and Shari'ah (law). For creation and predestination, Allah says:
"وَ لَا یَنۡفَعُکُمۡ نُصۡحِیۡۤ اِنۡ اَرَدۡتُّ اَنۡ اَنۡصَحَ لَكُمۡ اِنۡ كَانَ اللّٰهُ یُرِیۡدُ اَنۡ یُّغۡوِیَكُمۡ"
"And my advice will not benefit you, even if I wanted to advise you if Allah intends to keep you astray."
(Qur'an, Hud: 34)
And He says:
"فَمَنۡ یُّرِدِ اللّٰهُ اَنۡ یَّهۡدِیَهٗ یَشۡرَحۡ صَدۡرَهٗ لِلۡاِسۡلَامِ ۚ وَ مَنۡ یُّرِدۡ اَنۡ یُّضِلَّهٗ یَجۡعَلۡ صَدۡرَهٗ ضَیِّقًا حَرَجًا"
"So whoever Allah wants to guide, He expands his heart to Islam; and whoever He wants to misguide, He makes his heart tight and constricted."
(Qur'an, Al-An'am: 125)
For Shari'ah, Allah says:
"یُرِیۡدُ اللّٰهُ بِكُمُ الۡیُسۡرَ وَ لَا یُرِیۡدُ بِكُمُ الۡعُسۡرَ"
"Allah intends for you ease and does not intend for you hardship."
(Qur'an, Al-Baqarah: 185)
And He says:
"مَا یُرِیۡدُ اللّٰهُ لِیَجۡعَلَ عَلَیۡكُمۡ مِّنۡ حَرَجٍ وَّ لٰكِنۡ یُّرِیۡدُ لِیُطَهِّرَكُمۡ وَ لِیُتِمَّ نِعۡمَتَهٗ عَلَیۡكُمۡ لَعَلَّكُمۡ تَشۡكُرُوۡنَ"
"Allah does not intend to make difficulty for you, but He intends to purify you and complete His favor upon you that you may be grateful."
(Qur'an, Al-Ma'idah: 6)
The difference between these two types of will is that the creative will is comprehensive, whether Allah is pleased or displeased, while the Shari'ah will is only about what Allah loves and is pleased with. The creative will always occurs, while the Shari'ah will happens only for those whom Allah gives success.
Everything written in the Preserved Tablet must necessarily happen; it cannot be altered or changed, as Allah says:
"مَاۤ اَصَابَ مِنۡ مُّصِیۡبَۃٍ فِی الۡاَرۡضِ وَ لَا فِیۡۤ اَنۡفُسِكُمۡ اِلَّا فِیۡ كِتٰبٍ مِّنۡ قَبۡلِ اَنۡ نَّبۡرَاَہَا ؕ"
"No disaster strikes upon the earth or among yourselves except that it is in a Register before We bring it into being."
(Qur'an, Al-Hadid: 22)
And in the Hadith, "The pens have been lifted and the pages have dried."
(See p. 61/al-Asl)
Allah says:
"یَمۡحُوا اللّٰهُ مَا یَشَآءُ وَ یُثۡبِتُ ۚۖ وَ عِنۡدَهٗۤ اُمُّ الۡكِتٰبِ"
"Allah eliminates what He wills or confirms, and with Him is the Mother of the Book."
(Qur'an, Al-Ra'd: 39)
Its interpretation is that this verse relates to the Shari'ahs. Allah abrogates what He wills from the Shari'ahs and confirms what He wills until the series of messengers ended with our beloved Prophet (peace be upon him), whose Shari'ah abrogated all previous Shari'ahs. The evidence for this is the verse before it:
"وَ مَا كَانَ لِرَسُوۡلٍ اَنۡ یَّاۡتِیَ بِاٰیَۃٍ اِلَّا بِاِذۡنِ اللّٰه ؕ لِكُلِّ اَجَلٍ كِتَابٌ"
"No messenger can bring a sign except by Allah's permission. For every term is a decree."
(Qur'an, Al-Ra'd: 38)
Another interpretation is that it refers to the measures not in the Preserved Tablet, like some tasks carried out by the angels. See Ibn al-Qayyim's book "Shifa al-'Alil" chapters 2, 4, 5, and 6 for detailed explanations.
The Hadith "Nothing can change the divine decree except supplication, and nothing can increase one's lifespan except good deeds."
(Sunan al-Tirmidhi: 2139, declared Hasan by Imam Tirmidhi and also see al-Silsilah al-Sahihah by al-Albani: 154)
The Hadith "Whoever loves that his provision be expanded or his lifespan be prolonged, then he should uphold the ties of kinship."
(Sahih Bukhari: 2067, Sahih Muslim: 2557) also means that every person's time is appointed in the Preserved Tablet and cannot be delayed or advanced, as Allah says:
"وَ لَنۡ یُّؤَخِّرَ اللّٰهُ نَفۡسًا اِذَا جَآءَ اَجَلُهَا ؕ"
"And Allah will not delay a soul when its time has come."
(Qur'an, Al-Munafiqun: 11)
And He says:
"لِكُلِّ اُمَّۃٍ اَجَلٌ ۚ اِذَا جَآءَ اَجَلُهُمۡ فَلَا یَسۡتَاۡخِرُوۡنَ سَاعَۃً وَّ لَا یَسۡتَقۡدِمُوۡنَ"
"For every nation is a [specified] term. When their time has come, they will not remain behind an hour, nor will they precede [it]."
(Qur'an, Yunus: 49)
A person dies or is killed according to his appointed time. It should not be said, like the Mu'tazilah, that a murdered person had his lifespan cut short, and if he had not been killed, he would have lived until a later time. Every person has a single appointed time, with specified causes, like one dies from illness, another drowns, and another is killed, etc.
Using predestination as an excuse for not doing good deeds or committing sins is not permissible. Whoever commits a sin should be punished according to Shari'ah, and if he presents predestination as an excuse for his sin, he should still be punished, and it should be said that this punishment was also in your predestination.
The Hadith about the debate between Adam (peace be upon him) and Moses (peace be upon him) over predestination does not relate to using predestination as an excuse for sinning but refers to the calamity that resulted from Adam's sin. Narrated by Abu Huraira (may Allah be pleased with him): The Messenger of Allah (peace be upon him) said: "Adam and Moses debated, and Moses said to Adam: 'You are the one who caused people to be expelled from Paradise because of your sin.' Adam said: 'You are Moses, whom Allah selected with His message and His direct speech, yet you blame me for something that Allah had decreed for me before He created me.' The Prophet (peace be upon him) said: 'So Adam overcame Moses in the argument.'
"(Sahih Bukhari: 3409, Sahih Muslim: 2652)
Ibn al-Qayyim has discussed this Hadith extensively in his book "Shifa al-'Alil," in which he refuted the false interpretations and provided two explanations for this Hadith. The first explanation is from his teacher, Sheikh al-Islam Ibn Taymiyyah, and the second is from his own understanding.
Ibn al-Qayyim says that when you recognize that Moses (peace be upon him) was the most knowledgeable about Allah and His attributes, it is impossible for him to blame Adam (peace be upon him) for a sin that he had repented from, and after which Allah chose him, guided him, and honored him. Adam (peace be upon him) was the most knowledgeable about his Lord to use predestination as an excuse for his sin. The truth is that Moses (peace be upon him) blamed Adam (peace be upon him) for the calamity that befell his descendants because of his sin. Therefore, Adam (peace be upon him) mentioned the calamity and not the sin, which is why he said:
"You caused us and yourself to be expelled from Paradise," meaning "You deprived us." Adam (peace be upon him) used predestination to justify the calamity, not the sin, saying:
"This calamity that befell my descendants was written in my predestination." Predestination can be used to justify calamities, but not sins. It means: "Why do you blame me for this calamity that was written in my predestination before I was created?"
This response is from our Sheikh (Ibn Taymiyyah).
The second explanation can be that using predestination to justify sin can be beneficial in some places and harmful in others. If a person commits a sin, repents, and resolves not to return to it, he can use predestination to justify it, as Adam (peace be upon him) did.
This way, mentioning predestination contains acknowledgment of Allah's Oneness and attributes, benefiting both the speaker and listener because predestination does not contradict any command or prohibition of Shari'ah but merely states the truth about Allah's Oneness and power.
Ibn al-Qayyim explains:
"Moses (peace be upon him) blamed Adam (peace be upon him) for the calamity that befell his descendants because of his sin. Hence, Adam (peace be upon him) responded by saying: 'This calamity was written in my predestination before I was created.' This justification is valid for calamities, not sins. It means: 'Why do you blame me for this calamity that was written in my predestination?' This response is appropriate in this context, as the calamity is justified by predestination, while sins are not."
Both the Qadariyyah and Jabariyyah sects went astray regarding predestination.
The Qadariyyah say that people create their own actions, and Allah did not predestine their actions. This belief implies that there are actions in Allah's dominion that He did not decree, making people independent creators of their actions and denying Allah's sovereignty over everything. This belief is very false, as Allah is the creator of people and their actions, as He says:
"قُلِ اللّٰهُ خَالِقُ كُلِّ شَیۡءٍ"
"Say: Allah is the Creator of everything."
(Qur'an, Al-Ra'd: 16)
And He says:
"اَللّٰهُ خَالِقُ كُلِّ شَیۡءٍ"
"Allah is the Creator of everything."
(Qur'an, Al-Zumar: 62)
And He says:
"وَ اللّٰهُ خَلَقَكُمْ وَ مَا تَعْمَلُونَ"
"And Allah created you and what you do."
(Qur'an, Al-Saffat: 96)
The Jabariyyah sect denies human agency, saying people have no will or choice, making their actions like those of trees moved by the wind. They believe all human actions are involuntary, with no human agency involved, like the movements of a person with tremors.
In contrast, Ahl al-Sunnah wal-Jama'ah affirm predestination while maintaining a balance. They affirm human agency and will under Allah's overall will.
They believe that a person has free will and choice, but this will is under Allah's will. As Allah says:
"لِمَنۡ شَآءَ مِنۡكُمْ اَنۡ یَّسۡتَقِیۡمَ ۙ﴿۲۸﴾ وَ مَا تَشَآءُوۡنَ اِلَّاۤ اَنۡ یَّشَآءَ اللّٰهُ رَبُّ الۡعٰلَمِیۡنَ ٪۲۹"
"For whoever wills among you to take a right course. And you do not will except that Allah wills, Lord of the worlds."
(Qur'an, Al-Takwir: 28-29)
Nothing happens in Allah's dominion except what He wills. The Qadariyyah believe people create their actions independently, while the Jabariyyah say people have no will. The truth lies in between: people have will and choice but are ultimately under Allah's will.
This also answers the frequently asked question: Is a person completely free or compelled? The answer is that a person is neither completely free nor completely compelled but has a will and choice while being under Allah's will and decree. People's actions are their own, and they are rewarded for good and punished for bad deeds. Yet, nothing happens outside of Allah's will, creation, and power.
Allah guides and misguides people by His will, but He has shown them the paths to good and evil, given them intellect to differentiate between benefit and harm.
Those who choose the path of goodness do so by their will and are rewarded, while those who choose the path of evil do so by their will and are punished, as Allah says:
"اَلَمۡ نَجۡعَلۡ لَّهٗ عَیۡنَیۡنِ ۙ﴿۸﴾ وَ لِسَانًا وَّ شَفَتَیۡنِ ۙ﴿۹﴾ وَ ہَدَیۡنٰہُ النَّجۡدَیۡنِ"
"Have We not made for him two eyes? And a tongue and two lips? And shown him the two ways?"
(Qur'an, Al-Balad: 8-10)
And He says:
"اِنَّا ہَدَیۡنٰہُ السَّبِیۡلَ اِمَّا شَاکِرًا وَّ اِمَّا كَفُوۡرًا"
"Indeed, We guided him to the way, be he grateful or ungrateful."
(Qur'an, Al-Insan: 3)
And He says:
"مَنۡ یَّہۡدِ اللّٰهُ فَہُوَ الۡمُہۡتَدِ ۚ وَ مَنۡ یُّضۡلِلۡ فَلَنۡ تَجِدَ لَہٗ وَلِیًّا مُّرۡشِدًا"
"Whoever Allah guides, he is the rightly guided; and whoever He sends astray, you will never find for him a guiding friend."
(Qur'an, Al-Kahf: 17)
There are two types of guidance:
- Guidance of Direction and Instruction:This is available to all humans, meaning that everyone is expected to follow the guidance of Islam.
- Guidance of Success:This is granted to those whom Allah wishes to guide.
"وَاِنَّکَ لَتَھۡدِیْ اِِلٰی صِرَاطٍ مُّسۡتَقِیۡمٍ"
"And indeed, you guide to a straight path."
(Qur'an, Al-Shura: 52)
The second type of guidance is mentioned in the verse where Allah says:
"اِنَّکَ لَا تَہۡدِیۡ مَنۡ اَحۡبَبۡتَ وَلٰکِنَّ اللّٰہَ یَہۡدِیۡ مَنۡ یَّشَآءُ"
"Indeed, you do not guide whom you like, but Allah guides whom He wills."
(Qur'an, Al-Qasas: 56)
Allah combined both types of guidance in the verse:
"وَ اللّٰہُ یَدۡعُوۡۤا اِلٰی دَارِ السَّلٰمِ ۖ وَ یَہۡدِیۡ مَنۡ یَّشَآءُ اِلٰی صِرَاطٍ مُّسۡتَقِیۡمٍ"
"And Allah invites to the Home of Peace and guides whom He wills to a straight path."
(Qur'an, Yunus: 25)
In "Allah invites to the Home of Peace," the omitted object (everyone) implies universality, which indicates the guidance of direction and instruction.
In "and guides whom He wills to a straight path," the specified object implies particularity, which indicates the guidance of success.