这个短语 al-qadā’ wa‘l-qadar（“定命与前定”）被神学家（mutakallimīn）用作他们从希腊哲学中采纳的一个概念的名称，此前无论是语言学家还是伊斯兰法（shar’a）中，都未曾以这一含义使用过它。为了看清 al-qadar 与 al-qadā’ 在语言和伊斯兰教法文本中的含义与神学家所赋予的含义之间有多大差异，我们必须先呈现它们在阿拉伯语和教法文本中的原本含义。

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.

"qadar"（天命/定数）这一词被赋予了许多含义。从语言学上讲，据说：他考虑（qadara）了这件事并衡量（qaddara）了它；他把一物与另一物相比较，并以前者作为后者的尺度（miqdār）；还有人说：他规定（qadara）了某物，即qadāratan，意为他为它做了准备并作了安排。Qadara'l-amr：他审视此事，将其安排妥当并加以衡量。Qadran Allah：指真主的尊严。Qadar Allahu alayhi/lahu'l-amr：他下令（qadā'）并作出裁决。还有人说：生计的分配（qadr）落在他身上；以及：他使其家人的生计变得拮据（qaddara）。Qadara'l-rajul：此人在整理和安排自己的事务时反复思量；以及在圣训中……

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

即完成三十天。

That is, complete 30 days.

“qadar”一词在《古兰经》中有多种含义。安拉说：

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

也就是说，这是一件不可撤销的事情，或一项确定而不可逃避的定命；安拉说：

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

也就是说，这是一件不可撤销的事情，或一项确定而不可逃避的定命；安拉说：

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

也就是说，他的生计会因此受到限制；真主说：

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

也就是说，这件事已达到安拉在被保护的天牌（Lawh al-Mahfūdh）中所注定的程度，即祂已将其书写下来，也就是努哈（Nuh）的族人因洪水而被毁灭。祂说：

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:

那就是，祂在其中（大地上）造就了居民的给养的生长，也就是使给养生长这一属性。祂说：

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:

也就是说，他思考了自己将要就《古兰经》所说的话，在心中确定了要说什么，并把它组织好。他说：

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:

也就是说，他创造了万物并使之各得其宜，为每一个生灵确定了其福祉的途径，并引导它走向这一途径、使它知晓达成福祉的方法。也就是说，他在每一个生灵身上，无论是人还是动物，都造就了需要满足的需求，并引导它们正当地满足自己的需求。他还说：

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:

也就是说，我们使其中的旅途变得便利，并使其安全。他说：

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

即，适当的比例和周密的安排；真主说：

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

那就是按照确定的衡量[taqdīr]。真主说：

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

也就是在一个确定的时间内；他说：

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

也就是说，我们在你们之间规定了死亡，并使其有所差别和不同，因此你们的寿命有短、中、长的不同。他说：

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:

也就是说，有已知的限度。他说：

That is, with known measure. He  says:

即是说，我们的判定是她将属于落后者之列；并且他说：

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

那也就是说，你是在我为此设定的那个特定时间到来的。

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

“qadar”一词在圣训中，其含义是安拉的知识与祂的定夺（taqdīr）。据阿布·胡莱赖（愿安拉喜悦他）传述，他说：安拉的使者ﷺ说：

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,

也就是说，安拉在被保护的法版（Lawh al-Mahfūdh）中所注定的，即祂所判定并且所知的。这一含义与祂的经文相似：

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:

那就是，已记载于《奥秘之牌》（Lawh al-Mahfūdh）之中。据阿布·胡莱赖（Abu Hurairah）传述，先知ﷺ说：

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

也就是说，许愿并不会给人带来真主未曾前定、未曾记录在《被保护的录板》中的东西，也就是说，并不会超出真主的知识之外；而是借由许愿，从吝啬者那里取出财物。这里的“我已前定了”，意思是我已决定了它，并且知晓它；这里的“定数”（qadar），指的是真主的决定（taqdīr）和祂的知识。

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.

布哈里（Al-Bukhari）通过艾布·胡莱赖（Abu Hurairah）的传述记载：使者（穆罕默德）ﷺ 说道：

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

“亚当与穆萨辩论。穆萨说：你就是亚当，那个把你的后代带出乐园的人吗？亚当说：你就是穆萨，那个被安拉选中来接受祂的启示和对话的人吗？然而你却因一件在我出生之前就已被定下（quddir）的事而责备我。于是亚当说服了穆萨。”［布哈里］ 这就是说，这件事是为我而写定的，意思是安拉已经知道它，即它是依照安拉的裁决而定的。Tawūs说：我听见Abdullah ibn Umar说：安拉的使者ﷺ说：

“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:

也就是说，一切都是依照安拉的前定（taqdīr）和祂的知识而发生的，即祂已将此记录在《受保护的明版》（Lawh al-Mahfūdh）之中。

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.

“qadar of Allah”这一说法在圣门弟子的言谈中出现，其含义是安拉的前定（taqdīr）及其全知。据伊本·阿拔斯（愿安拉喜悦他们）传述：欧麦尔·本·赫塔卜（愿安拉喜悦他）前往沙姆地区，行至萨格（Sawgh）时，遇到了各军队的统帅阿布·欧拜代·本·哲拉赫（愿安拉喜悦他）及其同伴，他们告知他沙姆之地已爆发瘟疫。伊本·阿拔斯说：欧麦尔·本·赫塔卜（愿安拉喜悦他）说：“替我把最早的迁徙者（Muhājirīn）召来。”于是人们把他们召来，他与他们商议，并告知他们沙姆所爆发的瘟疫，但他们意见不一。其中一些人说：“你出来是为了一件事，我们认为你不应改变主意。”另一些人说：“你身边有一些人，还有安拉的使者ﷺ的众多同伴，我们认为你不应让他们遭遇这场瘟疫。”欧麦尔说：“你们退下吧。”然后他说：“替我把辅士（Ansār）召来。”人们便把他们召来，他与他们商议，他们也和迁徙者的意见一样，意见不一。他说：“你们退下吧。”接着他说：“替我把在此的、属于征服麦加之前迁徙的古莱氏领袖召来。”人们便把他们召来，他们之中竟没有两人与他意见相左，都说：“我们认为你应当与你身边的人一同返回，不要让他们遭遇这场瘟疫。”于是欧麦尔向众人宣布：“我早上就要骑乘（返回），你们也照此行事吧。”阿布·欧拜代说：“（你）要逃离安拉的前定吗？”欧麦尔回答说：“如果是别人说这话，那就（会受到责备）啊，阿布·欧拜代！是的，我们是从安拉的前定逃往安拉的前定。你认为如何？如果你有骆驼，并且你下到一个有两侧山坡的山谷，其中一侧草木丰茂，另一侧荒芜，你难道不会在丰茂的一侧放牧，而在荒芜的一侧放牧吗？” 难道不是吗?如果你在肥沃的草地上放牧,你便是依照安拉的定命而行;如果你在贫瘠的草地上放牧,你同样是依照安拉的定命而行。此处所说的"安拉的定命"指的是安拉的决定和安拉的知识,也就是说,如果你在肥沃的草地上放牧,那是你做了安拉在《被保护的天牌》(Lawh al-Mahfūdh)中所命定的事,也是安拉所知晓的事;同样,如果你在贫瘠的草地上放牧,那是你做了安拉在《被保护的天牌》中所命定的事,也是安拉所知晓的事。

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.

也就是说,如果提到了真主的知识或真主对万事的前定,那么就不要参与讨论,因为事物由真主前定,意味着祂将它们记录在《被保护的天版》(Lawh al-Mahfūdh)中,也就是说,祂已经知道它们。真主知晓这些事,是真主的属性之一,对此信仰是必须的。因此这段圣训的意思是:如果提到真主是前定万事的主,并且祂知晓这些事,即祂已将它们记录在《被保护的天版》中,那么就不要参与对此的讨论,而应当回避,并顺服接受。

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.

同样，据塔乌斯传述：

Similarly, what was reported from Tawūs that,

它的意思是，一切都在安拉的前定之中，也就是说，都在祂的知识之中。艾卜·胡莱赖传述：安拉的使者ﷺ说：

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

它的意思是，真主在被守护的明牌（Lawh al-Mahfūdh）中记录了这些，也就是说，祂已经知道了。所有这些事务都与真主的属性相关，祂在事情发生之前就已知晓，而它们的发生都出于祂的前定（qadar），也就是出于祂的知识。这一切都与前定与天命（al-qadā’ wa‘l-qadar）的主题无关。

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.