在《阿里·伊姆兰》章中，安拉（SWT）说：

In surat Aali-Imran, Allah (swt), says:

非经安拉的许可，任何灵魂都不会死亡，它的寿限是注定的。 [Aali-Imran: 145]

"Nor shall a soul die except by Allah's leave, the term being fixed by writing. " [Aali-Imran: 145]

在《古莱夫章》中，他（SWT）说：

In surat al-Aaraf, He (swt) says:

“每个民族都有一个定期。当他们的定期到来时，他们不能延迟一个小时，也不能提前一个小时。”（《古莱夫》：34）在《铁青》章中，祂（SWT）说：

"To every people is a term appointed. When their term is reached, not an hour can they delay it, nor (by an hour) can they advance it (in anticipation)." [Al-A’raf: 34] In surat al-Hadeed, He (swt) says:

“除非在我们创造它之前已记载于天经中，否则地上和你们自身都不会发生任何灾祸。这对真主而言确实是易如反掌的。” [Al-Hadid: 22]

"No misfortune can happen on earth nor in your souls but it is recorded in a decree before We bring it into existence. That is truly easy for Allah." [Al-Hadid: 22]

《定命与前定》 在《忏悔章》中，真主（SWT）说：

Al-QaDaa wal Qadar In surat at-Tauba, He (swt) says:

"说：除非安拉为我们注定的，否则什么也不会降临到我们身上。祂是我们的保护者，信士们应当把自己的信托寄托于安拉。" [At-Tauba: 51]

"Say: Nothing will happen to us except what Allah has decreed for us. He is our Protector and in Allah, let the believers place their trust." [At-Tauba: 51]

在《赛伯along》章中，他（SWT）说： Note: the Surah name "Sabaa" is rendered as 《赛伯》章 (Surat Saba'). Corrected version below. 在《赛伯》章中，他（SWT）说：

In surat Sabaa, He (swt) says:

“从祂那里，天上地下，哪怕只有微尘般大小的东西也不隐藏，比这更小或更大的，也都记录在清晰的天经里。” [Saba: 3]

"From Whom is not hidden the least little atom in the heavens or on earth, nor is there anything less than that, or greater, but it is in the Clear Record." [Saba: 3]

在《古兰经》第六章《牲畜章》中，安拉（SWT）说：

In surat al-Anaam, He (swt) says:

他就是夜间使你们归于安寝、白昼知道你们所作所为的主；然后白昼又使你们醒来，好让预定的寿限得以完成。最后，你们都要回到他那里，他将把你们所做的一切告诉你们。 [Al-An’am: 60]

"He it is Who gathers you at night and knows that which you commit by day. Then He raises you again to life, that the term appointed (for you) may be fulfilled. And afterward unto Him is your return and He will show you the truth of all that you did." [Al-An’am: 60]

在《尼萨户》章中，他（SWT）说："如果他们遇到好事，就说：这是从真主那里来的；如果遇到坏事，就说：这是从你（先知）那里来的。你说：一切都是从真主那里来的。这些人怎么回事，几乎不能理解任何一件事？" [An-Nisa: 78]

In surat an-Nisa, He (swt) says: "If some good befalls them, they say: This is from Allah. But if evil, they say: This is from you (O Prophet). Say: All things are from Allah. But what has come to these people, that they fail to understand a single fact?" [An-Nisa: 78]

这些古兰经经文，以及与之意义相近的其他经文，被许多人用作论证前定（Qadaa）与定命（Qadar）问题的证据。他们从中得出的理解是：人被迫去从事行为；人在真主（SWT）的前定和意志之下，被迫完成自己的行为；并且真主（SWT）创造了人及其行为。他们试图以真主（SWT）的这句话来支持自己的观点：

These ayat of the Qur'an, and other ayat similar in meaning, are used by many as evidences in the question of QaDaa and Qadar. They take the understanding from these that man is compelled to undertake actions; man undertakes his actions under compulsion through the decree and will of Allah (swt); and that Allah (swt), created man and his actions. They try to support their opinion by the saying of Allah (swt):

“但真主创造了你们，也创造了你们所做的事！” [As-Saffat: 96]

"But Allah has created you and your handiwork!" [As-Saffat: 96]

他们还引用先知的圣训来支持自己的观点，例如：ﷺ

They also support their point with the hadeeth of the Prophet , such as:

"圣灵在我心中启示：任何灵魂都不会死去，直到它完整地领受了自己的生计、寿限（ajal），以及为它所注定的一切。"关于前定（QaDaa）与命定（Qadar）的问题，伊斯兰各学派之间进行了大量讨论。逊尼派的观点概括而言是：人在实施其行为时拥有选择性的意志（Kasb Ikhtiari，自主获取），因此他因这种自主获取而承担责任。穆尔太齐赖派认为，人自己创造其行为，因此他要为之承担责任，因为是他发起了这些行为。哲卜里派则认为，安拉（swt）创造了人及其行为，因此人是被迫实施其行为的，没有自由意志，所以他就像飘浮在空中的羽毛，随风而去。

"The Holy Spirit inspired in my soul that nobody will pass away until they receive in full their livelihood, term of life (ajal), and what is decreed for them." The question of QaDaa and Qadar has occupied a great deal of discussion amongst the Islamic schools of thought. Ahlus Sunnah held the opinion which in summary is man has Kasb Ikhtiari (free will) in carrying out his actions, so he is accounted because of this Kasb Ikhtiari. Al-Mu'tazilah were of the opinion that man is the one who creates his actions and so he is accounted on them because it is he who initiated them. Al-Jabriyah held the opinion that Allah (swt), is the one who creates man and his actions, therefore man is compelled to carry out his actions and does not have free will, so he is like the feather which floats in the air according to where the wind carries it.

如果有人想要准确理解"天命与前定"(al-QaDaa wal Qadar)这一主题,他首先必须理解论证所依据的正确基础。这一基础不应是人的行为是由他自己创造还是由安拉(SWT)创造的问题。它也不是关于安拉的知识(ilmullah),即安拉(SWT)知道人将会做出某种行为,且祂的知识涵盖了这一行为。它也不是安拉的意志(iraadatullah),即祂的意志与仆人的行为相关,也就是说,该行为必定因这一意志而发生。它同样不应是仆人的行为被记录在《被保护的天牌》(Al Lauh Al MahfooTH,即天命或记录之书)中,从而他必然会按照记录去实行这一行为。

If one was to come to an accurate understanding of the subject of al-QaDaa wal Qadar he must first have an understanding of the correct basis upon which the argument is built. This basis should not be whether the actions of man are created by himself or by Allah (swt). It is also not the knowledge of Allah (swt) (ilmullah), in terms of the fact that He (swt) knows that man will perform such an action and that His (swt) knowledge encompasses it. Nor is it the decree of Allah (swt) (iraadatullah) in terms that His (swt) decree was related to the servant's action, i.e., that the action must happen because of this will. It also shouldn't be that the servant's action is recorded in the Al Lauh Al MahfooTH (Protected Decree or Register), so as a result he is inevitably going to carry out this action in accordance with what is recorded.

实际上,这一问题的根基既不是这两件事中的任何一件,因为它们与奖惩这一主题毫无关系。它们与本主题的关联在于创造、涵盖万物的知识、造物主的意志(这意志涉及一切可能发生的事)以及万物都被记载于《被守护的古板》之中。这种关联与行为的奖惩问题是分开的。换言之,人是被迫去做某件事,无论善恶,还是他有选择?人有选择去做或放弃某件事的权利吗?还是他没有选择?

Indeed, the basis upon which the subject is built is neither of these matters, since they have no relationship to the subject in terms of reward and punishment. They are rather related to the subject in terms of creation, the knowledge that encompasses everything and the will of the Creator, which is related to all the possible matters, and the inclusion in Al Lauh Al MahfooTH of everything. This relationship is detached from the subject of reward and punishment for the action. In other words, is man compelled to perform an action, good or bad, or does he have a choice? And does man have the choice to perform an action or abandon it? Or does he not have the choice?

任何人如果准确地观察人的行为,都会发现人生活在两个领域之中:一个是他所能主宰的领域,即属于他自由意志范围之内的领域,在其中他凭自己的自由意志所做的行为得以发生;另一个是支配他的领域,即他生活其中的领域,在其中发生的行为,他并无自由意志可以选择,无论这些行为是否由他而发生。

Any individual who studies the actions of man accurately will observe that man lives within two spheres: one of them he dominates, which is the sphere that falls within the domain of his free will and within it, his actions, which he carries out by his own free will occur. The other sphere dominates him and it is the sphere within whose domain he lives and within it the actions, which he has no free will in, occur; whether they occur from him or not.

关于属于人所支配范围内的行为，人对它们的存在既无作为，也无干预。它们可以分为两类：一类是由宇宙的规律（wujood）所必然决定的；另一类是超出人的控制、但不属于宇宙规律（wujood）的事物。至于那些处于宇宙规律（wujood）之内的行为，人完全服从于它们。因此，他被迫按照这些规律而行，因为他是随着宇宙与生命而前行的，而宇宙与生命遵循着一条不变的特定规律。由此，人在这一范围内的行为是在其意志之外发生的，他是被强迫的，没有选择的余地。人在未经自己意愿的情况下来到这个世界，也将在未经自己意愿的情况下离开。他不能仅凭自己的身体在空中飞翔，不能凭其天生的本性在水面上行走，也不能创造自己眼睛的颜色。人没有造就自己头部的形状，也没有决定自己身体的大小。实际上，这一切都是安拉（swt）所创造的，被造的仆人对此毫无置喙之权。这是因为安拉（swt）创造了宇宙的规律（wujood），使其成为调控宇宙的准则，并使宇宙依照它运行，而不能有所不同。

In regards to the actions that fall within the sphere that dominates man, man has nothing to do with them or in their existence. They can be divided into two types: A type which is required by the law of the universe (wujood), and a type within which actions that are beyond man's control, but are not within the law of the universe (wujood). As far as the actions, which are within the laws of the universe (wujood), man is in complete submission to them. Therefore, he is forced to proceed in accordance with them because he proceeds with the universe and life subject to a particular law that does not change. Subsequently, man's actions in this sphere occur without his will and he is compelled and has no choice. Man came to this life without his will and he shall leave it without his will. He cannot fly in the air with his body only, walk in his natural being on water, nor create the colour of his eyes. Man did not produce the shape of his head nor the size of his body. Indeed, it was Allah (swt) Who created all of this without the created servant having any say in that. This is because Allah (swt) created the law of the universe (wujood), made it the regulator of the universe, and made the universe proceed in accordance to it, without being able to function differently.

至于那些超出人的控制范围、人无法避免、且不属于宇宙规律的行为——即人所发起的行为，或在他不情愿的情况下降临于他身上、他永远无法避免的行为——例如：有人在墙上不慎跌落，砸到某人并致其死亡；或有人向一只鸟开枪，子弹击中了他未曾察觉的某人并致其死亡；或汽车冲出道路，火车脱轨，飞机坠毁。所有这些都是由于突如其来的故障所致，司机或飞行员无力避免事故，从而导致乘客死亡。上述这些以及类似的行为——无论是源自人还是降临于人——都不属于宇宙规律，但它们在他不情愿的情况下发生于他或降临于他，而且他无法控制。所有这些发生在支配人的范围之内的行为，都被称为“嘎达”（QaDaa），因为唯有安拉（SWT）预定了它们。因此，人对这些行为不承担责任，无论它们被认为是有益还是有害，也无论他喜欢还是不喜欢——虽然唯有安拉（SWT）知晓这些事情中的善与恶——因为人对它们没有任何影响力。他对它们的来龙去脉一无所知，也无法驱除或避免它们。因此，人必须相信这种“嘎达”，并且相信这种“嘎达”来自安拉（SWT）。至于“嘎德尔”（Qadar），显而易见，无论是发生在支配人的范围之内还是人所支配的范围之内的行为，都涉及宇宙中的事物、人和生命。安拉（SWT）在这些事物中创造了某些属性。例如，他在火中创造了燃烧的属性，在木柴中创造了着火的属性，在刀刃中创造了切割的属性。 它使这些属性在事物中依照宇宙规律成为不可分离的,使其不会改变。当某个属性看似发生了改变时,这意味着安拉(SWT)取消了该事物的那项属性,而这样的事件是违反常规的。这些就是发生在众先知身上的奇迹。正如安拉(SWT)在事物中创造了属性,祂也在人身上创造了本能与生理需求。祂在本能与生理需求中创造了特定的属性。因此,祂在繁衍的本能中创造了性倾向的属性。祂在生理需求中创造了饥饿、口渴等属性。依照宇宙规律,祂使这些属性与它们不可分离。安拉(SWT)在事物、本能和生理需求中所创造的这些特定属性,被称为"al-Qadar"(定命)。这是因为唯有安拉(SWT)创造了事物、本能和生理需求,并在其中预先决定(Qaddara)了它们的属性。这些属性并非由事物本身产生,人对它们也无能为力,对其存在也没有影响。因此,人必须坚信是安拉(SWT)在事物中预先决定了这些属性。然而,这些属性使人能够借助运用它们而实施某种行为:若行为符合安拉(SWT)的命令,那就是善;若违背祂的命令,那就是恶。因此,当人利用带有其属性的事物,或回应本能与生理需求而行事时,如果这些行为符合安拉(SWT)的命令与禁令,就被称为善行;如果违背安拉(SWT)的命令与禁令,就被称为恶行。

As for the actions, which are beyond man's control, which he is unable to avoid and they are not within the laws of the universe, they are the actions which man initiates, or they fall on him against his will without him ever being able to avoid them. Examples of such actions are, if someone on a wall accidentally falls on a person and thus kills that person; or if someone shoots at a bird and the shot hits a person he was not aware of and kills him; or if a car goes off the road or a train derails, or a plane crashes. All of these are due to, an unexpected failure without any ability on the part of the pilot or the driver to avoid the accident, thus causing the death of the passengers. All of these examples of actions and the like which occurred from man or fell on him, are not within the law of the universe, yet they occurred from man or on him without his will and it was beyond his ability to control them. All of these actions, which occur within the sphere that dominates man, are termed QaDaa, because Allah (swt) alone is the one who has predetermined them. Therefore, man is not reckoned about these actions, whether they are classified as beneficial, or harmful, or whether he liked or disliked them - though Allah (swt) alone knows the good and bad in these actions - because man has no influence on them. He has no information about them or the manner in which they came about; nor is he able to drive them away or avoid them at all. Man thus must believe in this QaDaa and that this QaDaa is from Allah (swt). As for Qadar, it is evident that the actions, which occur either in the sphere that dominates man or in the sphere that man dominates, occur involving objects in the universe, man and life. Allah (swt) created certain attributes in these objects. For example, He created in fire the attribute of burning, in wood the attribute of catching fire, and in the blade the attribute of cutting. He made the attributes indispensable in objects according to the law of the universe such that they do not change. When it appears that an attribute changes, it means Allah (swt) has eliminated the attribute of that object and such an event would be unnatural. These are miracles that happen to the Prophets. As Allah (swt) created attributes in the objects, He created in man instincts and organic needs. He created in the instincts and organic needs specific attributes. Hence, He created in the instinct of reproduction the attribute of sexual inclination. He created in the organic needs attributes such as hunger and thirst and the like. He made these attributes inseparable from them according to the law of the universe. These particular attributes that Allah (swt) has created in objects, instincts and organic needs are called al-Qadar. This is because Allah (swt) alone created the objects, instincts, and organic needs and predetermined (Qaddara) in them their attributes. These attributes are not brought about by the objects nor does man have anything to do with them nor an influence on their existence. Therefore, man must have iman that it is Allah (swt) who has predetermined these attributes in objects. However, these attributes have the capacity for man to perform by means of utilising them an action either according to the commands of Allah (swt) and thus it is good, or contradicting His commands and thus it is bad. So when performing actions utilising objects with their attributes or in responding to the instincts and organic needs, if (these actions) were according to the commands and prohibitions of Allah (swt) they would be termed good actions, and would be termed bad actions if they were in disagreement to the commands and prohibitions of Allah (swt).

因此,凡发生在人所支配范围之内的一切行为,无论善恶,都出自真主(swt)。事物的一切属性,以及本能与机体需求中的一切,无论其结果是善是恶,也都出自真主(swt)。因此,穆斯林必须相信,卡达(Qadaa)无论善恶都出自真主(swt),即他应当相信超出其影响范围的事务都出自真主(swt)。他还必须相信,卡德尔(Qadar)无论善恶都出自真主(swt),即他必须相信事物固有的属性出自真主(swt),无论其结果是善是恶,而受造的人对它们没有任何影响。由此,人的寿命(ajal)、给养(rizq)和灵魂(ruH)都出自真主(swt)。同样,存在于繁衍与生存本能中的性欲倾向和占有欲倾向,以及存在于机体需求中的口渴与饥饿,也都出自真主(swt)。

Accordingly, all actions - good or bad - that occur within the sphere that dominates man are from Allah (swt). All the attributes of objects and in the instincts and organic needs - whether resulting in good or bad - are also from Allah (swt). Consequently, a Muslim must believe that QaDaa - good or bad - is from Allah (swt), i.e. he should believe that actions beyond his sphere of influence are from Allah (swt). He must also believe that Qadar - good or bad - is from Allah (swt) i.e. he must believe that the innate attributes of the objects are from Allah (swt), whether they result in good or bad, and man, the created has no effect on them. Thus man's lifespan (ajal), provision (rizq), and soul (ruH) are all from Allah (swt). On the same token, the sexual inclination, and inclination towards ownership existing in the instincts of reproduction and survival, together with thirst and hunger, existing in the organic needs, are all from Allah (swt).

这一内容是关于那些发生在人所能支配的范围之内的行为，以及一切事物的属性。至于人所能支配的范围，是指人依照他所选择的制度自由行事的范围，无论那制度是安拉（SWT）的法律（沙里亚），还是其他任何制度。在这一范围内，源自人或落在人身上的行为，都是在他的自由意志之下发生的。例如，他想走就走，想吃就吃，想喝就喝，想旅行就旅行。同样，他想停止其中任何一种行为，也随时可以停止。他若愿意，也可以用火焚烧，用刀切割。他依自己的意愿满足繁衍的本能、占有的欲望以及肠胃的饥饿。他可以自由地去做某事，也可以自由地不做。因此，人要为他在这一范围内所做的这些行为承担责任。

This is in respect to the actions that occur within the sphere that dominates man and the attributes of all objects. As for the sphere that man dominates, it is the sphere in which he proceeds freely according to the system he chooses, whether it is the law of Allah (swt) (Shari’ah) or any other. This is the sphere in which the actions that emanate from man or fall upon him, occur with his free will. For example, he walks, eats, drinks and travels, whenever he likes. Likewise, he refrains from doing any of these actions whenever he likes. He also burns with fire and cuts with a knife when he chooses. He satisfies the instincts of reproduction and ownership and hunger of his stomach, as he likes. He freely performs that or abstains from it. Therefore, man is reckoned on these actions, which he performs within this sphere.

虽然安拉（SWT）预先在事物、本能和生理需求中所设定、并使其内在固有的各种属性会影响行为的结果，但这些属性本身并不能引发行为；使用它们来行动的是人。因此，繁衍本能中的性欲具有善与恶的可能；生理需求中的饥饿也具有善与恶的可能。然而，做出善或恶之行为的是人，而不是本能或生理需求。这是因为安拉（SWT）为人创造了能够理解的理智，赋予理智以领悟和判断的能力，并引导人认识善与恶的道路。

Though the attributes in objects, instincts, and organic needs, which Allah (swt) predetermined in them and also made them intrinsic have an affect on the outcome of the action, their attributes by themselves do not initiate action, it is man who initiates the action when using them. Hence, the sexual inclination in the instinct of reproduction has the potential for good and bad; and the hunger present in the organic need has the potential for good and bad. However, the one who performs actions that are good or bad is man and not the instinct or the organic need. This is because Allah (swt) created for man the mind that comprehends and He gave the mind the quality of comprehension and judgement. He also guided man to know the path of good and bad.

我们为他指明了两条道路（善与恶）。 [Al-Balad: 10]

"And we showed him (the man) the two paths (of good and bad)." [Al-Balad: 10]

安拉（SWT）也赋予了人辨别恶与善的能力。

Allah (swt) also created in man the ability to comprehend vice and righteousness.

“并且祂启示了它的罪恶（fujoor）与它的敬畏（taqwa）。” [Ash-Shams: 8]

"And He inspired it as to its wrong (fujoor) and its right (taqwa)." [Ash-Shams: 8]

当人依照安拉(swt)的命令和禁令来回应其本能与生理需求时,他就做了善行,并行走在正道上。当他违背安拉(swt)的命令和禁令来回应本能与生理需求时,他就做了恶行,并行走在邪恶之路上。因此,在这一切之中,善与恶都源自人本身。他依照安拉(swt)的命令和禁令来满足需求,从而行善;或者违背安拉(swt)的命令和禁令来满足需求,从而行恶。因此,人要为自己的行为承担责任,而这些行为发生在他所支配的范围之内,所以他或因此受到奖赏,或因此受到惩罚,因为他是在没有任何强迫的情况下自由地做出这些行为的。虽然本能与生理需求的属性来自安拉(swt),其趋向善与恶的潜能也来自安拉(swt),但安拉(swt)并没有将这种属性造成迫使人必须以某种方式运用它的样子,无论这种运用是取悦还是不取悦安拉(swt),即善或恶。同样,燃烧的属性也并非被造成迫使人去焚烧任何东西的样子,无论这是取悦还是不取悦安拉(swt),即善或恶。相反,这些属性被设置在事物、本能和生理需求之中,使得当任何人以正当的方式运用这些事物(事物、本能和生理需求)时,便会产生这些属性的结果。

When man responds to his instincts and organic needs in a manner agreeing with the commands and prohibitions of Allah (swt), then he performs the good action and proceeds in the path of righteousness. When he responds to the instincts and organic needs deviating from the commands and prohibitions of Allah (swt), then he performs the bad action and proceeds in the path of vice. Therefore, in all of that, the good and bad emanate from man. He responds to the needs according to the commands and prohibitions of Allah (swt) and thus does good, or responds to them deviating from Allah's (swt) commands and prohibitions and thus does bad. Consequently man is reckoned on his actions, which occur in the sphere that he dominates, thus he is either rewarded or punished because he has undertaken those actions freely without any coercion. Although the attributes of the instincts and organic needs are from Allah (swt), and their potential for good and bad is also from Allah (swt), Allah (swt) didn't fashion the attribute in a manner that forces man to use it, whether in a way that pleases or displeases Allah (swt), i.e. in good or bad. Likewise the attribute of burning was not fashioned in a manner that compels man to burn anything, whether this pleases or displeases Allah (swt), i.e. in good or bad. Rather, these attributes are fashioned in the objects, instincts, and organic needs, in a way that they result in these attributes when anybody uses these matters (objects, instincts and organic needs) in the proper manner.

当真主(swt)创造人类，赋予他本能、生理需求和理智时，祂(swt)赐予他选择做某事或不做某事的权利。真主(swt)并没有强迫他去做某事或不做某事。此外，祂也没有使事物的属性、本能和生理需求以迫使人去做或不做某事的方式而存在。因此，人是自由的，可以凭借真主赐予他的、用以辨别是非的理智来决定做或不做某件事，而理智也被真主设定为沙里尔责任的所在。据此，真主(swt)会因人的理智选择遵行真主的命令、远离真主的禁令而善行，给予他奖赏；也会因人的理智选择违背真主的命令、顺从本能和生理需求而做出与真主命令相悖的恶行，而惩罚他。所以，人的受责是正当且公正的，因为他在行为上是自由的，并未被强迫。在这个问题中，前定(QaDaa)与定命(Qadar)与此无关，它关乎的是人自由地实施自己的行为，因而他要对自己的行为负责。

When Allah (swt) created man with his instincts, organic needs, and the mind, He (swt) endowed him with the choice to carry out or abstain from an action. Allah (swt) did not compel him to carry out or to abstain from the action. Furthermore, He did not make the attributes of the objects, instincts and organic needs in a manner that compels man to carry out or abstain from an action. Man is therefore free, to perform or abstain from an action by the use of what He granted him of the distinguishing mind, and He made it the place of shar’ai responsibility. Accordingly, Allah (swt) will reward man for performing the good because his mind chose to perform actions according to the commands of Allah (swt) and abstain from His prohibitions. He would also punish him for performing the bad actions because his mind chose to disobey the commands of Allah (swt) and do what He prohibited by responding to his instincts and organic needs in a way contrary to the orders of Allah (swt). Therefore, man's accountability is right and just, because he is free to carry out his action and is not compelled. In this question, the QaDaa and Qadar is irrelevant. It is rather to do with man carrying out his actions freely and therefore he is responsible for his actions.

真主(SWT)说:

Allah (swt), says:

每个灵魂都为其所作所为而被抵押。 [Al-Muddaththir: 38]

"Every soul is a pledge for what it earned" [Al-Muddaththir: 38]

至于真主的知识(ilmullah),它并不迫使人去实施某个行为。真主知道人将自主地去实施某个行为。实施这一行为并非以真主的知识为依据,而是真主永恒的知识意味着祂知道人将去实施这一行为。至于"记录在被保存的天牌(Al-Lauh al-MahfooTH)上"的说法,它表达的是真主的知识涵盖一切事物。

As for the knowledge of Allah (swt) (ilmullah), this does not force man to carry out an action. Allah (swt) knows that man is going to freely undertake an action. To carry out this action is not based on the knowledge of Allah (swt), rather, the eternal knowledge of Allah (swt) means that He knows that man is going to carry out the action. With regards to "the writing in the Al-Lauh al-MahfooTH, it is an expression that the knowledge of Allah (swt) encompasses everything.

关于安拉的意志（iraadatullah），它并不迫使人去做任何行为。然而其含义是：在祂的国度中，没有任何事情能在祂的意志之外发生，即没有任何事情违背祂的意志而发生。因此，如果人做了某件事，而安拉（SWT）并未阻止他，也未强迫他，而是任由他自由行事，没有任何强制，那么人的行为便是按照安拉（SWT）的意志发生的，而并非违背祂（SWT）的意志。人的行为是由他自己并出于他自己的选择而完成的，安拉的意志并没有强迫他去做这一行为。

With regards to the will of Allah (swt) (iraadatullah), this does not compel man to carry out any action. Its meaning, however, is that nothing can take place in His Kingdom without His will, i.e. nothing takes place against His will. Thus, if man carried out an action and Allah (swt) did not prevent or compel him from doing so, and instead left him to act freely, without any compulsion, then man has acted by the will of Allah (swt) and not contrary to His (swt) will. Man's action was undertaken by himself and by his choice, and the will of Allah (swt) did not compel him to carry out the action.

这是关于"alQaDaa wal Qadar"（前定与天命）的问题，它会促使人行善、远离恶行，因为他意识到安拉(SWT)在注视着他，并将就他的行为对他进行清算；安拉赋予了他行动或不行动的选择。如果他没有选择正确的行为，他将受到严厉的谴责和惩罚。因此，我们看到，真正的信士真诚地理解前定与天命的概念，并充分了解安拉(SWT)所赋予他的理智和选择能力，他会非常自觉地遵守安拉(SWT)的命令并敬畏祂。他努力遵从安拉(SWT)的命令，远离被禁止之事，原因是他畏惧安拉(SWT)的惩罚，渴望进入祂的乐园，并且向往比这一切更伟大的东西，即安拉(SWT)的喜悦(RiDwan Allah)。

This is the issue of al QaDaa wal Qadar which will drive man to do good and avoid bad when he realises that Allah (swt) is watching him and will account him (for his actions); and that He has endowed him with the choice to act or abstain; and if he does not choose the right actions, he will be severely reprimanded and punished. Therefore, we find the true believer, who understands sincerely the concept of al QaDaa wal Qadar and who is fully acquainted with the mental faculties and choice that Allah (swt) has endowed him with, is very conscious in observing Allah's (swt) orders and being afraid of Him. He endeavours to comply with the commands of Allah (swt) and to abstain from the prohibitions, because of his fear of the punishment of Allah (swt), his desire to be in His Jannah, and his yearning in attaining that which is greater than all of this, namely the pleasure of Allah (swt) (RiDwan Allah).