Understanding the Concept of al-Qadr Within Islamic Theology

The doctrine of al-Qadr—often translated as “Divine Decree” or “Predestination”—is one of the foundational tenets of Islamic theology. It constitutes a central element of Islamic belief, being one of the six pillars of iman (faith) as detailed in numerous hadiths. Muslims are required to affirm belief in Allah, His angels, His books, His messengers, the Last Day, and al-Qadr, both its good and its evil.

According to Islamic theology, al-Qadr represents Allah’s absolute sovereignty and control over all things. Nothing happens unless Allah wills it, knows it, records it, and brings it into existence. This includes every aspect of human life—birth, death, provisions, calamities, and salvation. Everything is foreordained according to the eternal will of Allah.

The Linguistic and Theological Meaning of al-Qadr

The Arabic word qadr (قَدَر) is derived from the root qadara, meaning to measure, to determine, or to decide. In Islamic theology, al-Qadr implies that Allah has measured and decreed all things in creation according to His perfect knowledge and wisdom.

This doctrine includes four key aspects according to Sunni Islamic belief:

1. Knowledge (al-‘Ilm) – Allah has eternal and complete knowledge of all things, past, present, and future.

2. Writing (al-Kitābah) – Allah has written everything that will happen in a divine record called al-Lawḥ al-Maḥfūẓ (The Preserved Tablet).

3. Will (al-Mashī’ah) – Nothing occurs except by Allah’s will.

4. Creation (al-Khalq) – Allah is the Creator of everything, including human deeds.

This formulation, prevalent in Sunni Islam, especially in Ash‘arite and Maturidite theology, places a strong emphasis on determinism. It upholds that even human acts, whether righteous or evil, occur under Allah’s will and creation, yet humans are somehow still held accountable.

al-Qadr and Human Free Will in Islamic Thought

Islamic theologians have struggled for centuries with reconciling Allah’s absolute sovereignty with human accountability. This has led to various theological schools:

• The Jabriyya, an early Islamic sect, asserted that humans have no real free will and that they are entirely compelled by Allah’s decree. This view was ultimately rejected by mainstream Sunni Islam for undermining moral responsibility.

• The Qadariyya, in contrast, maintained that humans have full free will and that Allah does not preordain human actions. This position was also deemed heretical, as it diminished Allah’s omnipotence.

• The Mu‘tazila, a rationalist school, leaned toward human free will and attempted to preserve Allah’s justice by rejecting the notion that He could decree evil acts and still hold humans accountable.

• The Ash‘arites, who became the dominant theological school within Sunni Islam, adopted a middle position known as kasb (acquisition). They taught that while Allah creates all actions, humans “acquire” their deeds, thus making them responsible for their choices. This concept, however, is considered vague and unsatisfactory by many, as it effectively maintains determinism while offering a superficial layer of moral responsibility.

The Role of al-Qadr in the Qur’an

The doctrine of al-Qadr is repeatedly emphasized in the Qur’an. Verses such as the following demonstrate Allah’s control over all matters:

“Indeed, all things We created with Qadr (predestination).” — Surah al-Qamar 54:49

“No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees before We bring it into existence. Verily, that is easy for Allah.” — Surah al-Hadid 57:22

“You do not will unless Allah wills.” — Surah al-Insan 76:30

These passages underline the concept that everything happens by Allah’s decree and that human will is subordinate to divine will.

The Night of al-Qadr: Lailat al-Qadr

The term al-Qadr also refers to a specific event and night in Islamic practice—Lailat al-Qadr—the “Night of Decree” or “Night of Power.” This night is believed to be the night in which the Qur’an was first sent down from al-Lawḥ al-Maḥfūẓ to the lowest heaven and then revealed gradually to Muhammad by the angel Jibril (Gabriel).

“Indeed, We sent it [the Qur’an] down during the Night of Decree.” — Surah al-Qadr 97:1

“The Night of Decree is better than a thousand months.” — Surah al-Qadr 97:3

Muslims believe that the decree for the coming year is written on this night, including provisions, lifespan, and calamities. It is considered a night of great spiritual significance, sought during the last ten nights of Ramadan, particularly the odd-numbered ones. Devout Muslims spend this night in prayer, supplication, and Qur’an recitation, seeking forgiveness and mercy.

Theological Dilemma: Determinism and Moral Accountability

Islam’s view of divine decree raises serious theological questions about justice, moral responsibility, and salvation. If every deed—good or evil—is decreed by Allah, then how can human beings be justly held accountable for their actions? The Qur’an affirms that Allah leads astray whom He wills and guides whom He wills:

“So whomever Allah wants to guide—He expands his breast to [contain] Islam; and whomever He wants to misguide—He makes his breast tight and constricted as though he were climbing into the sky.” — Surah al-An‘am 6:125

“Allah has sealed their hearts and their hearing, and over their eyes is a veil. And for them is a great punishment.” — Surah al-Baqarah 2:7

These statements present a profound dilemma. If Allah seals hearts and misguides people by His will, then human moral agency is effectively overridden. Yet, they are still punished for their disbelief or evil. This portrayal paints a picture of a deity whose justice appears arbitrary by human standards, which has led some critics to argue that Islamic theology lacks a coherent theodicy.

Contrast With Biblical Teaching on God’s Sovereignty and Human Responsibility

In contrast to the Islamic doctrine of al-Qadr, the Bible teaches a balanced view of God’s sovereignty and human responsibility. Jehovah is omniscient and omnipotent, yet He created humans with the genuine ability to make moral decisions. Scripture teaches that God foreknows all things but does not causally determine all things. His foreknowledge does not eliminate human freedom.

God desires all to come to repentance:

“Jehovah is not slow concerning His promise, as some people consider slowness, but He is patient with you, because He does not desire any to be destroyed but desires all to attain repentance.” — 2 Peter 3:9, UASV

God does not predestine anyone to eternal destruction but allows people to choose whether to accept or reject His gracious offer of salvation through Jesus Christ. Accountability is real because choices are real.

“See, I have set before you today life and good, and death and evil.” — Deuteronomy 30:15

The entire biblical narrative underscores moral responsibility. From Adam and Eve’s choice in the Garden to Israel’s repeated turning away, to Jesus’ call for repentance and faith, Scripture presents humans as moral agents capable of obedience or rebellion.

Biblical Teaching on Divine Providence

God’s sovereignty in the Bible includes His ability to accomplish His purposes without coercing human will. He uses circumstances, convictions, and the testimony of Scripture to guide people, but He does not override their volition. He works all things according to His plan (Ephesians 1:11), but this does not mean that He is the cause of evil or forces people into rebellion.

The biblical God is holy, just, and loving. His sovereignty never contradicts His character:

“For You are not a God who takes pleasure in wickedness; evil may not dwell with You.” — Psalm 5:4

God’s character ensures that He does not decree or cause evil but allows it within the framework of free will, ultimately turning it for His purposes without being the author of sin.

Conclusion: The Islamic Concept of al-Qadr Versus the Biblical God

The Islamic doctrine of al-Qadr presents a deterministic worldview in which Allah decrees everything, including human choices and destinies, while still holding individuals accountable for actions they did not independently choose. The effort to reconcile this within Islamic theology has led to inconsistent and unsatisfactory explanations, such as the ambiguous doctrine of kasb.

In contrast, the Bible affirms God’s sovereignty alongside genuine human freedom and accountability. Jehovah’s justice is perfect because He judges individuals based on the real moral choices they make—not based on decrees made before their birth. He does not seal the fate of individuals arbitrarily but offers salvation freely to all who will respond in faith and obedience. While God foreknows all things, He does not override the moral agency of His creation.

This distinction makes the God of the Bible not only all-powerful but also perfectly just and loving. His judgments are righteous because they are based on truth, and His purposes are accomplished not by force but through love, truth, and moral persuasion.

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