Demak, hammasi Allohning taqdiri [taqdīr] va Uning ilmi bilan bo'ladi, ya'ni U buni Lavhi Mahfuzda yozib qo'ygan.
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.
"Allohning qadari" iborasi sahobalar nutqida Allohning taqdiri va Uning ilmi ma'nosida ishlatilgan. Abdulloh ibn Abbosdan rivoyat qilinadi: "Umar ibn al-Xattob Shomga yo'l oldi, Sarg' degan joyga yetganda, u yerda qo'shin boshliqlari Abu Ubayda ibn al-Jarroh va uning hamrohlari unga Shom yurtiga vabo tarqalganini xabar qildilar. Ibn Abbos aytadi: Umar ibn al-Xattob dedi: 'Menga birinchi muhojirlarni chaqiringlar'. Ularni chaqirdilar, u ular bilan maslahatlashdi va Shomga tarqalgan vabo haqida xabar berdi, ammo ular turlicha fikr bildirdilar. Ulardan ba'zilari dedi: 'Siz bir ish uchun chiqdingiz, shu sababli fikringizdan qaytishingiz kerak emas, deb o'ylaymiz'. Boshqalari esa dedi: 'Sizning yoningizda odamlar va Allohning Elchisi ﷺ ning sahobalari bor, ularni bu vabo xavfiga duchor qilmasligingiz kerak, deb o'ylaymiz'. Umar dedi: 'Mendan narigroq turinglar'. Keyin dedi: 'Menga Ansorlarni chaqiringlar', ularni chaqirdilar, u ular bilan maslahatlashdi, ular ham muhojirlarning yo'lini tutdilar va ular ham xuddi ularga o'xshab turlicha fikr bildirdilar. U dedi: 'Mendan narigroq turinglar'. Keyin dedi: 'Bu yerda hozir bo'lgan, Fath kuni muhojir bo'lgan Quraysh yetakchilarini menga chaqiringlar', ularni chaqirdilar va ulardan ikki kishidan boshqasi uning fikriga qarshi chiqmadi. Hammasi dedi: 'Biz o'ylaymizki, siz hamrohingizdagi odamlar bilan birga qaytishingiz va ularni bu vabo xavfiga duchor qilmasligingiz kerak'. Shunda Umar odamlarga e'lon qildi: 'Men ertalab minib qaytaman, siz ham shunday qilinglar'. Shunda Abu Ubayda dedi: '(Siz) Allohning qadaridan qochyapsizmi?' Umar javob berdi: 'Buni boshqa birov aytganida edi, ey Abu Ubayda; ha, biz Allohning qadaridan Allohning qadariga qochyapmiz. Agar sizda tuyalar bo'lib, ikki yonbag'irli vodiyga tushsangiz, ulardan biri serhosil, ikkinchisi esa qurg'oqchil bo'lsa, nima deb o'ylaysiz?' Qadar Allohning ustida (ya'ni, Allohning qadari bilan) sizlar unumdor yerda o'tlatsangiz ham, sizlar yaroqsiz yerda o'tlatsangiz ham shunday bo'lmaydimi?" Bu yerda Allohning qadari degani Allohning irodasi va ilmi, ya'ni unumdor yerda o'tlatganingizda siz Lavhi Mahfuzda Alloh buyurgan va Uning bilgan narsani qildingiz. Xuddi shunday, yaroqsiz yerda o'tlatganingizda ham siz Lavhi Mahfuzda Alloh buyurgan va Uning bilgan narsani qildingiz.
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.
Shundan ayon bo'ladiki, "qadar" so'zi ko'p ma'noli omonim bo'lib, ulardan taqdir [taqdīr], ilm ['ilm], tadbir [tadbīr], vaqt [waqt], tayyorgarlik [tahī'ah] va sifat berish kabi ma'nolarni o'z ichiga oladi. Lekin bu turli ma'nolarga qaramay, "qadar" so'zi bandaning amalni majburlash ostida qilishi ma'nosida kelmagan; u qisman masalalar va tafsilotlardagi umumiy hukm ma'nosida ham kelmagan; va Allohning sirlaridan biri degan ma'noda ham kelmagan. Demak, "qadar" so'zining lug'aviy ma'nolari bor va Qur'on uni shu ma'nolarda ishlatgan. Hadis ham uni Qur'ondagi ma'nolarda ishlatgan. Qur'onda va hadisda ishlatilgan ma'nolar o'rtasida hech qanday farq yo'q. Bular bir atamaning lug'aviy ma'nolari bo'lib, aql bu borada hech qanday rol o'ynamaydi. Agar oyatda ham, hadisda ham bu ma'nolardan boshqa shar'iy ma'nolar bo'lmasa, urf ma'nosini shar'iy ma'no deb atash to'g'ri bo'lmaydi.
It it clear from all this that the word ‘qadar’ is a homonym having many meanings, of which include determination [taqdīr], knowledge ['ilm], arrangement [tadbīr], time [waqt], preparation [tahī'ah] and making an attribute. Yet despite these various meanings, qadar did not come in them with the meaning that that the servant does the action by compulsion; nor did it come with the meaning that it is the collective judgement in the partial matters and the details; nor did it come with the meaning that it is one of the secrets of Allah . Therefore, the word ‘qadar’ has linguistic meanings and the Quran used it with these meanings. The Hadīth used it with the meanings used in the Quran. There is no difference in the meanings between those used in the Quran and those used in the Hadīth. These are linguist meanings for a term, so the intellect has a no role in that. If there are no shar’i meanings, neither in a verse nor in a hadīth, other than these meanings, then it should not be said that a conventional meaning is the shar’i meaning.
Barcha bu ma'nolardan ayonki, oyatlarda kelgan ma'nolar mutakallimlar ixtilof qilgan qadarni anglatmaydi, hadislarda kelgan ma'nolarning maqsadi esa Allohning taqdiri va Uning ilmidir, ya'ni Uning Lavhi mahfuzda yozib qo'yishidir; ular mutakallimlar bahs qilgan al-qado' va'l-qadar masalasi bilan hech qanday aloqasi yo'q. Tabaroniy Ibn Mas'ud hadisidan yaxshi [hasan] isnod bilan rivoyat qilgan, ammo uni Allohning Elchisi ﷺ ga nisbat bermasdan (marfu' emas) keltirgan narsaga kelsak:
It is clear from all of these meanings that came in the verses that they do not mean the qadar over which the mutakallimūn differed, and that the purport of the meanings which came in the ahadīth is the determination [taqdīr] of Allah and His Knowledge, that is, His writing in the Lawh al-Mahfūdh, and they have no connection with the subject of al-qadā’ wa‘l-qadar which the mutakallimūn brought up for discussion. As for what al-Tabarani reported with a good [hasan] chain from the hadīth of Ibn Mas'ūd who reported it without mentioning the reference to the Messenger of Allah (PBUH) [marfū']: