Kalmar nan al-qadā’ wa‘l-qadar wadda mutakallimūn suka yi amfani da ita a matsayin suna don wani abu da suka karɓa daga falsafar Girka, ba a taɓa amfani da ita da wannan ma'ana ba a baya, ba ta wajen masana harshe ba, ko ta wajen shari'a. Don ganin yadda ma'anar al-qadar da al-qadā’ a harshen Larabci da cikin nassoshin shari'a ta bambanta da ma'anar da mutakallimūn suka ba su, dole ne mu gabatar da ma'anarsu kamar yadda ta zo a harshen Larabci da nassoshin shari'a.

The phrase al-qadā’ wa‘l-qadar which the mutakallimīn used as the name for a referrent they adopted from the Greek philosophy, had not been used for this meaning before, neither by the linguists or by the shar’a. In order to see to what extent to which the linguistic and shar’i meaning of al-qadar and al-qadā’ differs from the one given (to these words) by the mutakallimīn, we must present their meaning as it came in the Arabic language and the shar’i texts.

Ma'anar kalmar al-qadar ta samu ma'anoni da yawa. Ta fuskar harshe, ana cewa: ya yi tunani a kan al'amarin [qadara] ya kuma kimanta shi [qaddara]; kuma: ya kwatanta abu ɗaya da ɗayan ya kuma sanya (na farko) ya zama ma'auni [miqdār] na (na biyu); kuma ana cewa: ya tsara abin [qadara] qadāratan, ma'ana ya shirya shi ya kuma tsara lokacinsa. Qadara'l-amr: ya duba al'amarin, ya shirya shi ya kuma auna shi. Qadran Allah: Girman Allah. Qadar Allahu alayhi/lahu'l-amr: ya ƙaddara [qadā'] ya kuma yanke hukunci. Kuma ana cewa: a kansa akwai rabon [qadr] arziƙi; kuma: ya sa ya zama matsatstse/ƙunshe [qaddara] a kan iyalinsa. Qadara'l-rajul: mutumin ya yi tunani a kan al'amarinsa yana warware shi da tsara shi; kuma a cikin hadisin

The word al-qadar has been given many meanings. Lingusitically it is said, he considered [qadara] the matter and assessed [qaddara] it; and, he compared one thing to the other and made the (first) a measure [miqdār] of it (the second); and it is said, he set [qadara] the thing qadāratan, meaning he prepared it and scheduled it. Qadara‘l-amr : he looked at the matter, arranged it and measured it. Qadran Allah: His Majesty. Qadar Allahu alayhi/lahu‘l-amr: He  decreed [qadā’] and judged. And it is said, upon him is the division [qadr] of the provision; and, He made it tight/constricted [qaddara] upon his family. Qadara‘l-rajul: the man thought over his matter in sorting it out and arranging it; and in the hadīth

Wato, a cika kwanaki 30.

That is, complete 30 days.

Kalmar qadar ta zo a cikin Alkur'ani mai girma da ma'anoni da yawa. Allah yana cewa

The word qadar came in the Noble Qur’ān in many meanings. Allah  says

Wato, al'amari ne da ba za a iya mayar da shi ba, ko kuma hukunci ne tabbatacce wanda ba za a iya guje masa ba. Kuma Yana cewa:

That is, it is an irrevocable matter or definitive inescapable decree; and He  says:

Wato, al'amari ne da ba za a iya mayar da shi ba, ko kuma hukunci ne tabbatacce wanda ba za a iya guje masa ba. Kuma Yana cewa:

That is, it is an irrevocable matter or definitive inescapable decree; and He  says:

Wato, sannan Ya takaita masa arziƙinsa; kuma Ya ce:

That is, then constricts upon him his means of provision; and He  says:

wato, ya kai matakin da Allah ya ƙaddara a cikin Lauhul Mahfuz, wato, Ya rubuta shi, watau halakar mutanen Nuhu ta hanyar ambaliyar ruwa. Yana cewa:

that is, it rose to the level Allah  had decreed in the Lawh al-Mahfūdh, that is, He  wrote it, namely, the destruction of the people of Nuh by the flood. He  says:

Wato, Ya sanya a cikinta (ƙasa) tsirowar abincin mazaunanta, wato, siffar tsirar da abinci. Ya ce:

That is, He made in therein (the Earth) the growing of the inhabitant's provisions, that is, the attribute of growing the provisions. He  says:

Wato, ya yi tunani a kan abin da zai faɗa game da Alƙur'ani, ya ƙudurta a cikin zuciyarsa abin da zai faɗa, ya kuma shirya shi. Ya ce:

That is, he thought of what he would say about the Qur’ān and determined in himself what he would say and arranged it. He  says:

Wato, Shi ne ya halicci komai, ya kuma tsara shi daidai, ya kuma ƙayyade wa kowane abu mai rai hanyar zuwa ga lafiyarsa, ya kuma shiryar da shi zuwa gare ta, ya kuma sanar da shi hanyar cimma wannan, wato, Ya sanya a cikin kowane abu mai rai, mutum da dabba, buƙatu da ke neman biyan buƙata, Ya kuma shiryar da su ga biyan buƙatunsu yadda ya dace. Kuma Ya ce:

that is, He  created everything and proportioned it, and determined for every living thing the way to its well-being and guided it to this and made it known to it the way to achieve this, that is, He  made in every living thing, man and animal, needs requiring satisfaction and He  guided them to the proper satisfaction of their needs. And He  says:

Wato, mun sanya masa sauƙi a tafiya, kuma mun sa ta zama amintacciya. Ya ce:

That is, we made in it easiness in journey and made it safe. He  says:

Wato, kenan daidai da lokaci da aka tsara; kuma Yana cewa:

That is, a proper proportion and planned timing; and He  says:

Wato, da ƙiyasi mai kyau [taqdīr]; kuma Yana cewa:

That is, with due estimation [taqdīr]; and He  says:

Wato, na wani lokaci da aka ƙayyade; kuma Yana cewa:

That is, for a determined time; and He  says:

Wannan yana nufin, mun ƙayyade mutuwa a tsakaninku da bambanci da rarrabuwa, saboda haka rayuwarku (shekarunku) suna bambanta wajen kasancewa gajera, matsakaiciya da doguwa. Yana cewa:

That is, we made the determination of death amongst you with difference and disparity, so your lives (ages) differ in being short, medium and long. He  says:

Wato, da sanannen ma'auni. Yana cewa:

That is, with known measure. He  says:

Wato, hukuncinmu ya kasance cewa za ta kasance daga cikin waɗanda suka yi baya; kuma Yana cewa:

That is, Our decree was that she would be of those who lag behind; and He  says:

Wannan yana nufin, ka zo a wani lokaci da aka tsara maka musamman don wannan (zuwan).

That is, you came at a specific time I set for that (coming).

Kalmar qadar ta zo a cikin Hadīth da ma'anar Ilimin Allah da ƙaddararSa [taqdīr]. An ruwaito daga Abu Hurairah cewa ya ce: Manzon Allah ﷺ ya ce:

The word qadar came in the Hadīth with the meaning of the Knowledge of Allah  and His Determination [taqdīr]. It has been narrated from Abu Hurairah  that he said, the Messenger of Allah  said,

Wannan shi ne abin da Allah ya ƙaddara a cikin Lawh al-Mahfūz, watau abin da Ya hukunta kuma Ya sani; wannan ma'ana ce irin ta faɗinSa:

That is, that which Allah  has ordained in Lawh al-Mahfūdh, that is, that which He  has decreed and knew of; this being of similar meaning is similar to His  saying:

wato ne, an rubuta shi a cikin Lawh al-Mahfuz. An ruwaito daga Abu Hurairah, daga Annabi ﷺ cewa ya ce:

that is, decreed in the Lawh al-Mahfūdh. It has been narrated from Abu Hurairah  from the Prophet  that he said,

Wannan yana nufin cewa nazari ba ya kawo wa ɗan Adam komai da Allah bai riga ya ƙaddara ba kuma ya rubuta shi a cikin Lawh al-Mahfūz, watau a cikin Saninsa. Maimakon haka, ta hanyar nazari yake fitar da abu daga hannun mai rowa. Anan, "Na riga na ƙaddara shi" yana nufin na riga na yanke shawara a kansa kuma na san shi; kuma ƙaddara a nan ita ce taƙdīr na Allah da Saninsa.

That is, the nadhr does not bring son of Adam anything that Allah  did not already decree and record in the Lawh al-Mahfūdh, that is, in His  knowledge, rather He extracts from the stingy by the nadhr. Here, ‘I had decreed it’ means I had decided it and knew of it; and the qadar here is the determination [taqdīr] of Allah  and His  Knowledge.

Al-Bukhari ya ruwaito daga hanyar Abu Hurairah cewa Manzon Allah ﷺ ya ce

Al-Bukhari relates from the way of Abu Hurairah  that the Messenger of Allah  said

"Adam ya yi muhawara da Musa. Musa ya ce: Shin kai ne Adam, wanda ya fitar da zuriyarka daga Aljannah? Adam ya ce: Shin kai ne Musa, wanda Allah ya zaɓa domin Saƙonninsa da Maganarsa? Amma kana zarginsa a kan wani al'amari da aka ƙaddara [quddir] mini kafin a haife ni. Ta haka Adam ya gamsar da Musa." [Bukhari] Wato, an rubuta mini shi, ma'ana, Allah ya sani game da shi, wato, yana bisa ƙudurin Hukuncin Allah. Tawus ya ce, na ji Abdullahi ɗan Umar yana cewa, Manzon Allah ﷺ ya ce:

“Adam argued with Mūsā. Mūsā said: Are you Adam, the one who brought your offspring out of Jannah? Adam said: Are you Mūsā, the one whom Allah chose for His Messages and Speech? Yet you blame me for a matter which had been decreed [quddir] for me before I was born. Thus Adam convinced Mūsā.” [Bukhari] That is, it was written for me, meaning, Allah  knew of it, that is, it was upon the determination of Allah’s  Judgment. Tawūs said, I heard Abdullah ibn Umar  saying, the Messenger of Allah  said:

Wannan yana nufin, komai yana faruwa ne bisa ƙaddarar Allah [taqdīr] da saninsa, wato ya rubuta hakan a cikin Lawh al-Mahfūdh.

That is, everything is according to the determination [taqdīr] of Allah  and His  Knowledge, that is, He  has written that in the Lawh al-Mahfūdh.

Kalmar "qadar na Allah" ta zo a maganganun Sahabbai da ma'anar taqdīrin Allah da Iliminsa. An rawaito daga Abdullahi ɗan Abbas cewa, "Umar ɗan al-Khattab ya tafi al-Sham, har ya isa Sawgh inda ya haɗu da shugabannin rundunonin, Abu Ubaidah ɗan al-Jarrah da abokan tafiyarsa, waɗanda suka sanar da shi cewa annoba ta afka wa ƙasar Sham. Ibn Abbas ya ce, Umar ɗan al-Khattab ya ce, 'Ku kira mini Muhajirai na farko'. Sai suka kira su, ya tuntube su ya sanar da su game da annobar da ta afka wa Sham, amma sun sha bamban da juna. Wasu daga cikinsu suka ce, ka fita ne saboda wani al'amari, ba ma tsammanin ya kamata ka sauya ra'ayinka a kansa. Wasu kuma suka ce, kana tare da wasu mutane da sahabban Manzon Allah ﷺ, kuma ba ma tsammanin ya kamata ka fallasa su ga wannan annoba. Umar ya ce, 'Ku janye daga gare ni'. Sannan ya ce, 'Ku kira mini duk wanda ke nan na shugabannin Quraishawa waɗanda suke Muhajirai na Fat-hu'. Sai suka kira su, kuma ko mutum biyu daga cikinsu ba su sabawa ra'ayinsa ba. Dukansu suka ce, 'Muna ganin ya kamata ka koma tare da mutanen da suke tare da kai, ka kuma kada ka fallasa su ga wannan annoba'. Don haka Umar ya sanar da mutane, 'Zan hau dawa da safe, saboda haka ku yi haka'. Sai Abu Ubaidah ya ce, '(Shin) kana gudun qadar Allah ne?' Umar ya amsa, 'Da wani ne ya faɗa mini haka, ya Abu Ubaidah; Eh, muna gudun qadar Allah zuwa ga qadar Allah. Me kake ganin idan kana da raƙuma kuma ka sauka a cikin kwari mai gangara biyu, ɗaya daga cikinsu mai albarka ce ɗayan kuma busasshiya?" Ashe ba haka ba ne cewa idan ka yi kiwo a cikin ƙasa mai albarka, to, ka yi hakan ne da ƙaddarar Allah, kuma idan ka yi kiwo a cikin ƙasa maras albarka, to, ka yi hakan ne da ƙaddarar Allah?" Ma'anar ƙaddarar Allah a nan ita ce hukuncinsa da ilimin Allah, wato, idan ka yi kiwo a cikin ƙasa mai albarka, ka aikata abin da Allah ya ƙaddara a cikin Lauhul Mahfuz kuma abin da Shi ya sani. Haka kuma idan ka yi kiwo a cikin ƙasa maras albarka, ka aikata abin da Allah ya ƙaddara a cikin Lauhul Mahfuz kuma abin da Shi ya sani.

The phrase ‘the qadar of Allah’ has come in the speech of the Sahabah  with the meaning of the taqdīr of Allah  and His  Knowledge. It is narrated from Abdullah ibn ‘Abbas  that, “Umar ibn al-Khattāb  left for al-Sham, until he reached Sawgh where he met the leaders of the armies, Abu Ubaydah ibn al-Jarrah  and his companions who informed him that plague had befallen the land of Sham. Ibn ‘Abbas  said, Umar ibn al-Khattāb  said, ‘Call for me the first Muhājirīn’. So they called them, he consulted them and informed them about the plague that that befallen Sham, but they differed. Some of them said, you went out for a matter and we do not think you should change your mind about it. Some others said that you have with you some people and the Companions of the Messenger of Allah  and we do not think that you should expose them to this plague. Umar said ‘Withdraw from me’. He then said, ‘Call for me the Ansār’, so they called them, he consulted them, and they took the path of the Muhājirīn, so they differed like them. He said: ‘Withdraw from me.’ Then he said, ’Call for me whoever present here of the leaders of Quraish who are of the Muhajireen of the Conquest’, so they called them and even two men of them did not differ in their opinion to him. They all said, ‘We think that you should turn back together with the people who are with you and not expose them to this plague.’ Thus Umar announced to the people, ‘I will be riding (back) in the morning, so you do the same’. Abu Ubaydah then said, ‘(Are you) fleeing from the qadar of Allah  ?’ Umar replied, ‘had someone else said that O Abu Ubaydah; Yes, we are fleeing from the qadar of Allah  to the qadar of Allah. What do you think if you had camels and you descended a valley that has two slopes (sides), one of them is fertile and the other barren. Is it not true that if you grazed (in) the fertile one you would do so with the qadar of Allah , and if you grazed (in) the barren one you would do that with the qadar of Allah .” The qadar of Allah  here means the determination and the knowledge of Allah , that is, if you grazed (in) the fertile you did what Allah  had decreed in the Lawh al-Mahfūdh and what He  did know. Similarly if you grazed in the barren one you did what Allah  decreed in the Lawh al-Mahfūdh and what He  did know.

Wannan yana nufin cewa idan an ambaci Sanin Allah ko ƙaddararSa game da abubuwa, to kada ka shiga muhawara a kan hakan, domin kasancewar ƙaddarar wani abu daga Allah yana nufin Ya rubuta su a cikin Lawh al-Mahfūz, wato Ya san su. Kasancewar Allah Yana sane da su yana ɗaya daga cikin siffofin Allah wanda imani da su wajibi ne. Don haka ma’anar hadisin ita ce, idan aka ambaci cewa Allah ne Mai ƙaddara abubuwa, kuma Ya san su, wato Ya rubuta su a cikin Lawh al-Mahfūz, to kada ka shiga cikin tattaunawa a kan hakan, a maimakon haka ka nisanci hakan ka mika wuya gare shi.

that is, if the Knowledge of Allah  or His  Determination for things are mentioned then do not involve (in discussions) about it, because the fact that the determination of a thing is from Allah  means that He  recorded them in the Lawh al-Mahfūdh, that is, He  knew them. The fact that Allah  is knowing about them is one of the attributes of Allah  in which īmān is obligatory. So the meaning of the hadīth is that if it was mentioned that Allah  is the One who determined the things and He  knew them, that is, He  recorded them in the Lawh al Mahfūdh, then do not involve yourself in discussing that, rather abstain from that and submit to it.

Haka kuma abin da aka rawaito daga Tawus cewa,

Similarly, what was reported from Tawūs that,

Ma'anarsa shi ne cewa (komai) yana tare da Ƙaddarar Allah, watau da sanin Sa. Abu Hurairah ya ruwaito cewa Manzon Allah ﷺ ya ce:

Its meaning is that (everything) is with the Determination of Allah , that is, with knowledge from Him . Abu Hurairah  narrates that the Messenger of Allah (PBUH) said

Ma'anarsa kuwa ita ce Allah ya rubuta a cikin Lawh al-Mahfūz, wato, Ya sani. Duk waɗannan al'amura suna da alaƙa da siffofin Allah, da kuma cewa Yana sanin abubuwa kafin su faru, kuma suna faruwa da qadar daga gare Shi, wato, da sanin Sa. Duk wannan ba shi da alaƙa da maudu'in al-qadā' wa'l-qadar.

And its meaning is that Allah  wrote in the Lawh al-Mahfūdh, that is, He  knew. All of these matters are related to the attributes of Allah , and that He  knows the things before they happen, and they occur with qadar from him , that is, with His  knowledge. All of this has nothing to do with the subject of al-qadā’ wa‘l-qadar.