A--- Tavhid (Allohning yagonaligi) talab qilgan narsa – Qadar (Taqdir)ga iymon keltirish, Iymon (Ishonch) esa uning yaxshi natijalarini keltiradigan va yomon natijalarini to'sadigan sabablarga iymon keltirishni talab qiladi. Biroq, dinning ishi Qadarga iymon keltirmasdan va Shar' (Shariat)ga bo'ysunmasdan turib to'g'ri yoki komil bo'la olmaydi. Payg'ambar ﷺ Qadar masalasini tasdiqlagani uchun, unga: "Allohning Rasuli! Unda biz taqdirimizga tayanib, amallarimizni tashlab qo'yмaymizmi?" deb aytgan kishiga javob berdi. Shunda u ﷺ dedi: "Har bir kishining amallari, u qanday yaratilgan bo'lsa, shunga ko'ra osonlashtiriladi: baxtlilar safidan bo'lgan kishiga yaxshi amallar oson qilinadi, bahtsizlar safidan bo'lgan kishiga esa yomon amallar oson qilinadi." (Sahih Bukhoriy)

A--- Affirming faith in the Divine Decree is required by Tawhid (Oneness of Allah), and affirming faith in the means bringing forth its good and blocking up its evil is required by Iman (Faith). However, the matter of religion can not be sound or perfect unless one believes in the Divine Decree and be obedient to Shar' (Legislation). As the Prophet (Peace be upon him) affirmed the matter of Divine Decree, then he answered the one who said to him: "Allah's Messenger! Should we not then depend upon our destiny and abandon our deeds? Thereupon, he (Peace be upon him) said: Acts of everyone will be facilitated according to that which each has been created for so that whoever belongs to the company of the blessed will have good works made easier for him and whoever belongs to the unfortunate ones will have evil acts made easier for him.” (Sahih Bukhari)

Shunday qilib, Ilohiy Qazoni inkor etib, uni Shariat bilan ziddiyatda deb da'vo qilgan kishi Allohning Ilmi va Qudratini inkor etadi hamda bandani o'z amallarining mustaqil va yaratuvchisi deb e'lon qiladi. Demak, u Allohdan boshqa ilohni tayinlaydi, balki barcha mavjudotlarni yaratuvchi deb da'vo qiladi.

Thus, whoever negates the Divine Decree falsely claiming its contradiction with the Legislation, he disables the Knowledge and Ability of Allah, and declares the slave independent and creator of his own deeds. Hence, he appoints another god besides Allah, rather, he claims that all creatures are creators.

Kimki buni Shar' (Qonunchilik)ga qarshi dalil sifatida ishlatsa, Alloh Taolo bandasiga bergan irodasi va tanlash huquqini inkor etadi va shunga ko'ra unga farzlar yuklangan bo'ladi; u Alloh bandalariga qurbi yetmaydigan narsani yuklagan, deb yolg'on da'vo qiladi. Bu bilan u Alloh Taologa zulmni nisbat beradi va la'natlangan Iblisning izidan boradi, u shunday degan edi: {Meni adashtirganing uchun, albatta, Sening to'g'ri yo'lingda ular (odamlar)ga qarshi pistirma qurib o'tiraman}. (A'rof, 16)

Whoever holds it as an argument against Shar’ (Legislation), negating the ability and the right to choice of the slave granted by Allah the Almighty to him and accordingly is charged with duties, and falsely claiming that Allah charged His slaves with what they can not afford. In doing this, he attributes injustice to Allah the Almighty, tracing the footsteps of the Cursed One, Satan who said: {Because You have sent me astray, surely I will sit in wait against them (human beings) on Your Straight Path}. (Al-A'raf, 16)

Haqiqiy mo'minlar yaxshilik va yomonlik haqidagi Ilohiy taqdirga ishonadilar hamda Allohning bularning barchasining Yaratuvchisi ekaniga ishonadilar. Ular Qonunchilikka, ya'ni amr va nahiylarga o'zlarini bo'ysundiradilar. Yashirin va oshkora ravishda ular o'zlarini unga bo'ysundiradilar. Ular hidoyat va adashtirish Allohning qo'lida ekaniga ishonadilar. U xohlagan kishini O'z Fazli bilan hidoyatga boshlaydi, xohlagan kishini esa O'z Adolati bilan adashtiradi. U Fazl va Adolatini qabul qilishga munosib joylarni eng yaxshi biluvchidir: {Albatta, Rabbingiz Uning Yo'lidan adashganni eng yaxshi biladi va hidoyat topganni ham eng yaxshi biladi}. (An-Najm, 30)

As for the true believers, they believe in the Divine Decree about good and evil, and in that Allah is the Creator of all this. They submit themselves to the Legislation: orders and forbidding. They adjudicate themselves to it in secret and public. They believed that guidance and misleading are at Allah's Hand. He guides whom He wills with His Grace, and misleads whom He wills with His Justice and He is the Best Knower of the places proper for receiving His Grace and Justice: {Verily, your Lord it is He Who knows best him who goes astray from His Path, and He knows best him who receives guidance}. (An-Najm, 30)

Ular, shuningdek, Allohning Mukammal Donishmandligi va Qat'iy Dalilga ega ekaniga ishonadilar, mukofot va jazo esa Taqdir bilan emas, balki Shariat bilan bog'liq deydilar. Ular faqat musibat paytlarida Taqdir bilan o'zlarini tasalli beradilar, lekin ularga yaxshi fazilat berilganda, uni egasiga nisbat berib, shunday deydilar: {Barcha hamd va shukrlar bizni buning yo'liga boshlagan Allohga xosdir. Agar Alloh bizni hidoyatga boshlamaganida, biz hech qachon hidoyat topa olmas edik!} (A'rof, 43).

They also believe in that He has Perfect Wisdom and Penetrative Argument, and that reward and punishment are dependent on Legislation and not on Divine Decree. They only console themselves with Divine Decree on time of calamities, but when they are given a good virtue, they attribute it to its owner, saying: {All the praises and thanks be to Allah, Who has guided us to this, and never could we have found guidance, were it not that Allah had guided us!}. (Al-A'raf,43)

Ular: «Bu menga faqat men egallagan ilm tufayli berildi», deb aytmaydilarmi? {Bu menga faqat men egallagan ilm tufayli berildi}. (Al-Qasas, 78)

They do not say as said by the dissolute {This has been given to me only because of the knowledge I possess}. (Al-Qasas, 78)

Ular gunoh qilganlarida, shunday deydilar: {Ey Parvardigorimiz! Biz o'zimizga zulm qildik. Agar bizni mag'firat qilmasang va bizga rahm qilmasang, albatta, ziyon ko'ruvchilardan bo'lamiz}. (A'rof, 23)

When they commit a sin, they say: {Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers}. (Al-A' raf, 23)

Ular shayton aytgandek demaydilar: {Parvardigorim! Meni adashtirganing uchun!} (Hijr, 39)

They do not say as said by the Devil: {O my Lord! Because you misled me!}. (Al-Hijr, 39)

Ular musibatga uchraganda, deydilar: {Albatta, biz Allohnikimiz va albatta, biz Unga qaytuvchimiz}. (Al-Baqara, 156)

When they are afflicted with a calamity, they say: {Truly! To Allah we belong and truly to Him we shall return}. (Al-Baqarah, 156)

Ular kofir bo‘lganlar kabi gapirmasinlar. Ular o‘z birodarlariga, yerda sayohat qilganda yoki jihodga chiqqanda, shunday deyishadi: {"Agar ular biz bilan qolganlarida, o‘lmas yoki o‘ldirilmas edilar", — shunday qilib Alloh buni ularning qalblarida afsus sababi qilib qo‘yadi. Hayot beruvchi va o‘lim keltiruvchi Allohdir. Alloh qilayotgan ishlaringizni ko‘ruvchidir}. (Oli Imron, 156)

They do not say as said by those who disbelieved: {Who say to their brethren when they travel through the earth or go out to fight: "If they had stayed with us, they would not have died or been killed," so that Allah may make it a cause of regret in their hearts. It is Allah that gives life and causes death. And Allah is All-Seer of what you do}. (Al' Imran, 156)