Neno la al-qadā' wa'l-qadar ambalo wanazuoni wa mutakallimīn walilitumia kama jina la dhana waliyoichukua kutoka falsafa ya Kigiriki, halikuwahi kutumika kwa maana hiyo hapo awali, si na wanaisimu wala katika sharia. Ili kuona kwa kiasi gani maana ya kiisimu na ya kisharia ya al-qadar na al-qadā' inatofautiana na ile waliyopewa (maneno haya) na mutakallimīn, ni lazima tuwasilishe maana yao kama ilivyokuja katika lugha ya Kiarabu na katika maandiko ya kisharia.

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.

Neno al-qadar limepewa maana nyingi. Kwa mujibu wa lugha, inasemwa: alizingatia jambo [qadara] na akalikadiria [qaddara]; na alilinganisha kitu kimoja na kingine akakifanya (cha kwanza) kipimo [miqdār] cha (cha pili); na inasemwa: aliweka kitu kwa qadāratan, yaani aliandaa na kukipangia muda. Qadara‘l-amr: aliangalia jambo, akalipanga na kulipima. Qadran Allah: Utukufu Wake. Qadar Allahu alayhi/lahu‘l-amr: Alilihukumu na kulipitishia hukumu [qadā’]. Na inasemwa: juu yake ni mgawo [qadr] wa riziki; na: Aliibana [qaddara] riziki ya familia yake. Qadara‘l-rajul: mtu alilitafakari jambo lake kwa kulipanga na kulitengeneza; na katika hadithi

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

Hiyo ni, kukamilisha siku 30.

That is, complete 30 days.

Neno *qadar* limekuja katika Qur’ani Tukufu kwa maana nyingi. Allah (SWT) anasema:

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

Yaani, ni jambo lisilorudishwa wala hukumu ya uhakika isiyoepukika; na Yeye anasema:

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

Yaani, ni jambo lisilorudishwa wala hukumu ya uhakika isiyoepukika; na Yeye anasema:

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

Hiyo ni kwamba, kisha Yeye humbana riziki yake; na Yeye husema:

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

Yaani, ilifikia kiwango ambacho Allah alikikadiria katika Lawh al-Mahfūdh, yaani, Yeye aliandika, yaani, uharibifu wa watu wa Nuhu kwa gharika. Yeye anasema:

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:

Hiyo ni kusema, Yeye Mwenyezi Mungu alifanya ndani yake (ardhini) kuwepo kwa kuotesha riziki za wakazi, yaani sifa ya kuotesha riziki. Anasema:

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:

Yaani, alifikiria atasema nini kuhusu Qur’ani, akaamua moyoni mwake atasema nini, kisha akalipanga.

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:

Yaani, Yeye ndiye aliyeumba kila kitu na kukipimia kipimo chake, na akaamua kwa kila kiumbe hai njia ya kufikia ustawi wake, na akakiongoza kwake na kukijulisha njia ya kulifikia hilo. Yaani, Yeye ameweka ndani ya kila kiumbe hai, mwanadamu na mnyama, mahitaji yanayohitaji kutimizwa, na akavielekeza kutimiza mahitaji yao kwa njia sahihi. Na Yeye anasema:

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:

Hivyo ni kwamba, tulifanya ndani yake wepesi katika safari na tukaifanya salama. Anasema:

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

Hiyo ni, uwiano sahihi na muda uliopangwa; na Yeye anasema:

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

Yaani, kwa kadiri inavyostahili [taqdīr]; na Yeye anasema:

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

Hiyo ni kwa muda uliowekwa; na Yeye anasema:

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

Hivyo ndivyo tulivyoamua kifo miongoni mwenu kwa tofauti na tofauti, hivyo maisha yenu (umri wenu) yanatofautiana kuwa mafupi, ya kati na marefu. Anasema:

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:

Yaani, kwa kipimo kinachojulikana. Yeye anasema:

That is, with known measure. He  says:

Yaani, amri Yetu ilikuwa kwamba yeye angekuwa miongoni mwa wale wanaobaki nyuma; na Yeye anasema:

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

Hiyo ni kusema, ulikuja kwa wakati maalum niliouweka kwa ajili ya (kuja) huko.

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

Neno qadar limekuja katika Hadīth likiwa na maana ya Elimu ya Allah na Kupanga Kwake [taqdīr]. Imepokewa kutoka kwa Abu Hurairah kwamba alisema: Mjumbe wa Allah ﷺ alisema,

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,

Hiyo ni, yale ambayo Allah ameyaamuru katika Lawh al-Mahfūdh, yaani yale ambayo Yeye ameyaqadiria na kuyajua; maana hii ni sawa na kauli Yake:

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:

hiyo ni, iliyoandikwa katika Lawh al-Mahfūdh. Imepokewa kutoka kwa Abu Hurairah, kutoka kwa Mtume ﷺ, kwamba alisema:

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

Hivyo ni kwamba nadhiri haimletei mwana wa Adamu chochote ambacho Mwenyezi Mungu hakuwa ameshakikadiria na kukiandika katika Lawh al-Mahfūdh, yaani katika ujuzi Wake. Bali (nadhiri) humtoa mtu bahili kitu kupitia nadhiri. Hapa, 'nilikuwa nimekikadiria' maana yake ni nilikuwa nimekiamua na nilikijua; na qadar hapa ni kupangwa [taqdīr] kwa Mwenyezi Mungu na Ujuzi Wake.

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 amesimulia kutoka kwa njia ya Abu Hurairah kwamba Mtume wa Allah ﷺ alisema

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

"Adamu alibishana na Mūsā. Mūsā akasema: Je, wewe ni Adamu, yule uliyewatoa wazao wako Peponi? Adamu akasema: Je, wewe ni Mūsā, yule ambaye Allah amemchagua kwa Ujumbe Wake na Maneno Yake? Hata hivyo, unanilaumu kwa jambo ambalo lilikuwa limekwishaandikwa [quddir] kwa ajili yangu kabla sijazaliwa. Hivyo Adamu akamshawishi Mūsā." [Bukhari] Yaani, lilikuwa limeandikwa kwa ajili yangu, maana yake, Allah alilijua, yaani, lilikuwa kwa kuamuliwa kwa Hukumu ya Allah. Ṭāwūs alisema: Nilimsikia Abdullah ibn Umar akisema: Mtume wa Allah ﷺ alisema:

“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:

Hivyo ni kwamba kila kitu kipo kwa kadiri [taqdīr] ya Allah na kwa Ujuzi Wake, yaani, Yeye ameandika hilo katika 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.

Neno "qadar ya Allah" limetumika katika maneno ya Maswahaba likiwa na maana ya taqdīr ya Allah na Ujuzi Wake. Imesimuliwa kutoka kwa Abdullah ibn ‘Abbas kwamba: “‘Umar ibn al-Khattāb alisafiri kwenda al-Shām, hadi alipofika Sawgh, ambako alikutana na viongozi wa majeshi, Abu Ubaydah ibn al-Jarrāh na wenzake, ambao walimjulisha kwamba tauni imewakumba ardhi ya Shām. Ibn ‘Abbas alisema: ‘Umar ibn al-Khattāb alisema, ‘Niitieni Muhājirūn wa mwanzo.’ Basi wakawaitwa, akawashauri na kuwajulisha kuhusu tauni iliyoikumba Shām, lakini walitofautiana. Baadhi yao walisema: ‘Ulitoka kwa jambo fulani, na hatufikiri unapaswa kulibadilisha.’ Wengine walisema: ‘Una pamoja nawe watu na Maswahaba wa Mtume wa Allah ﷺ, na hatufikiri unapaswa kuwaweka kwenye tauni hii.’ ‘Umar alisema: ‘Niondokeeni.’ Kisha akasema: ‘Niitieni Ansār,’ basi wakawaitwa, akawashauri, nao wakachukua njia ya Muhājirūn, wakatofautiana kama wao. Akasema: ‘Niondokeeni.’ Kisha akasema: ‘Niitieni yeyote aliyepo hapa miongoni mwa viongozi wa Quraish, wa Muhājirūn wa Ushindi,’ basi wakawaitwa, na hata watu wawili kati yao hawakutofautiana na maoni yake. Wote walisema: ‘Tunafikiri unapaswa kurudi pamoja na watu walio pamoja nawe, na usiwaweke kwenye tauni hii.’ Hivyo ‘Umar akawatangazia watu: ‘Nitapanda kurudi asubuhi, basi fanyeni hivyo.’ Abu Ubaydah akasema: ‘(Je, unakimbia) qadar ya Allah?’ ‘Umar akajibu: ‘Lau kama mtu mwingine angesema hivyo, ewe Abu Ubaydah; Ndiyo, tunakimbia kutoka qadar ya Allah kwenda qadar ya Allah. Je, wewe unafikiriaje kama ungekuwa na ngamia, ukashuka bonde lenye miteremko miwili, mmoja wao una rutuba na mwingine ni kame? Je, si kweli kwamba ukilisha (mifugo) katika ardhi yenye rutuba utakuwa unafanya hivyo kwa qadar ya Allah, na ukilisha katika ardhi isiyo na rutuba utakuwa unafanya hivyo kwa qadar ya Allah?" Qadar ya Allah hapa inamaanisha uamuzi na ujuzi wa Allah, yaani, ukilisha katika ardhi yenye rutuba ulikuwa unafanya kile ambacho Allah alikwishakiamuru katika Lawh al-Mahfūdh na alichokijua. Vivyo hivyo, ukilisha katika ardhi isiyo na rutuba ulikuwa unafanya kile ambacho Allah alikiamuru katika Lawh al-Mahfūdh na alichokijua.

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.

Yaani, ikiwa imetajwa Ujuzi wa Allah au Uamuzi Wake kwa mambo, basi usijihusishe (katika mijadala) kuhusu hilo, kwa sababu uamuzi wa jambo kutoka kwa Allah unamaanisha kwamba Yeye ameliandika katika Lawh al-Mahfūdh, yaani, Aliyajua. Kwamba Allah anayajua ni miongoni mwa sifa za Allah ambazo imani ni wajibu juu yake. Kwa hiyo maana ya hadithi ni kwamba ikiwa imetajwa kwamba Allah ndiye aliyeamua mambo na Aliyajua, yaani, Aliyaandika katika Lawh al-Mahfūdh, basi usijihusishe kujadili hilo, bali jiepushe nalo na ujisalimishe kwake.

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.

Vivyo hivyo, kilichopokewa kutoka kwa Tawūs kwamba,

Similarly, what was reported from Tawūs that,

Maana yake ni kwamba (kila kitu) kipo kwa Qadar ya Allah, yaani, kwa ilimu kutoka Kwake. Abu Hurairah anasimulia kwamba Mtume wa Allah ﷺ alisema

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

Maana yake ni kwamba Allah (SWT) aliandika katika Lawh al-Mahfūdh, yaani, Yeye alijua. Mambo haya yote yanahusiana na sifa za Allah (SWT), na kwamba Yeye (SWT) anajua mambo kabla hayajatokea, na yanatokea kwa qadar kutoka Kwake (SWT), yaani, kwa ujuzi Wake (SWT). Haya yote hayahusiani na mada ya 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.