Divine Decree and Predestination - Revision history

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Knowledge-Based and Existential Dimensions of Qadā’ and Qadar

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	== Knowledge-Based and Existential Dimensions of Qadā’ and Qadar ==		== Knowledge-Based and Existential Dimensions of Qadā’ and Qadar ==
	=== Knowledge-Based Decree and Predestination ===		=== Knowledge-Based Decree and Predestination ===
	{{See also: The Relationship Between Divine Knowledge and Human Free Will}}		{{See also\|The Relationship Between Divine Knowledge and Human Free Will}}

	[[Divine knowledge]] encompasses all aspects of time, space, and circumstances under which events will occur. This knowledge includes the preparation of prerequisites, causes, and the eventual realization of phenomena. It is referred to as Knowledge-Based decree and predestination. God's foreknowledge of human actions and decisions aligns with human free will, as He is aware of the choices individuals will make through their volition. The outcomes of these choices and their consequences are also within God's knowledge. Thus, divine foreknowledge neither contradicts human freedom nor imposes determinism; instead, it signifies God's comprehensive understanding of the causal and voluntary systems governing the universe.<ref>Khidānī, Laylā, "Rābiṭah-yi Qaḍā wa Qadar bā ʿIlm-i Pīshīn-i Ilāhī wa Jabr wa Ikhtiyār az Dīdgāh-i Ṣadr al-Mutaʾallihīn," Taʾammulāt-i Falsafī (2): 159–160, 1388 SH.</ref>		[[Divine knowledge]] encompasses all aspects of time, space, and circumstances under which events will occur. This knowledge includes the preparation of prerequisites, causes, and the eventual realization of phenomena. It is referred to as Knowledge-Based decree and predestination. God's foreknowledge of human actions and decisions aligns with human free will, as He is aware of the choices individuals will make through their volition. The outcomes of these choices and their consequences are also within God's knowledge. Thus, divine foreknowledge neither contradicts human freedom nor imposes determinism; instead, it signifies God's comprehensive understanding of the causal and voluntary systems governing the universe.<ref>Khidānī, Laylā, "Rābiṭah-yi Qaḍā wa Qadar bā ʿIlm-i Pīshīn-i Ilāhī wa Jabr wa Ikhtiyār az Dīdgāh-i Ṣadr al-Mutaʾallihīn," Taʾammulāt-i Falsafī (2): 159–160, 1388 SH.</ref>

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Hamedhakimipoor: ابرابزار

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ابرابزار

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What are divine decree and predestination?
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{{portal|واژه‌ها}}

Divine decree (qadā’) and predestination (qadar) are foundational concepts in [[Islamic theology]] that explain the processes through which events occur and the system by which the universe operates. '''Divine decree''' ('''qadā’''') refers to the final and definitive realization of an event once its material causes and conditions have been fulfilled. In essence, it is the inevitable outcome of gradual and causal processes that lead to the occurrence of an event. '''Predestination''' ('''qadar''') signifies God's determination of the measure, boundaries, and characteristics of every phenomenon. These features are realized progressively and are influenced by various factors.

In Islamic teachings, qadā’ and qadar are classified into two categories:
# Knowledge-Based Divine Decree and Predestination: This pertains to God's knowledge of the time, place, and manner of events before they occur. It is the divine awareness of the conditions and processes leading to the realization of phenomena. Importantly, God's foreknowledge of human choices does not negate human free will; instead, it reflects His omniscience regarding the paths humans will choose using their freedom and willpower.
# Existential (Objective) Decree and Predestination: This relates to the actual manifestation of events in the external world. In this context, God has established specific measures, attributes, and limitations for all beings and phenomena. For example, the physical traits of humans, such as appearance, gender, and skin color, are aspects of objective predestination. Even human actions, while influenced by these constraints, remain within the realm of free will and personal choice.
From an Islamic perspective, divine decree and predestination are not in conflict with human free will. While God determines the general parameters and conditions of existence, humans are ultimately responsible for their choices and actions, bearing the consequences of their decisions. <ref>{{cite book|title=al-Muʿjam al-Kabīr|سال=1415|first=Abū al-Qāsim|نام خانوادگی=Al-Ṭabarānī|ناشر=Maktabat Ibn Taymiyyah|جلد=3|page=58|language=|location=Cairo|ویرایش=|url=https://lib.efatwa.ir/42124/3/58/علي_بن_أبي_طالب_مغمى_عليه}}</ref>

== The Meaning of Qadā’ ==
The term qadā’ linguistically means to decide or settle, whether through speech or action, and it can be attributed to God or others.<ref>Rāghib al-Iṣfahānī, Ḥusayn, Mufradāt Alfāẓ al-Qurʾān, p. 406.</ref> It also conveys meanings such as completion and judgment. For instance, a judge is called qāḍī because they settle disputes and issue rulings.<ref>Miṣbāḥ Yazdī, Muḥammad Taqī, Āmūzish-i Falsafah, vol. 2, p. 408.</ref><ref>Miṣbāḥ Yazdī, Āmūzish-i ʿAqāʾid, vol. 1, p. 180.</ref>

In the Qur’anic context, qadā’ is used with three distinct meanings<ref>Ḥillī, Ḥasan, Kashf al-Murād, Qom: Muʾassasah Nashr Islāmī, p. 315.</ref>:
* Creation and completion: {{quran|وَ قَضاهُنَّ سَبْعَ سَماواتٍ فِی یَوْمَیْنِ|ترجمه=And He completed them as seven heavens within two periods|سوره=Fussilat|آیه=12}}.
* Obligation or command: {{quran|وَ قَضی رَبُّکَ أَلاَّ تَعْبُدُوا إِلاَّ إِیَّاهُ|ترجمه=And your Lord has decreed that you not worship except Him.|سوره=Al-Isra|آیه=23}}.
* Declaration or notification: {{quran|وَ قَضَیْنا إِلی بَنِی إِسْرائِیلَ فِی الْکِتابِ|ترجمه=And We conveyed to the Children of Israel in the Scripture|سوره=Al-Isra|آیه=4}}.
In Islamic theology, particularly in discussions of free will and determinism, qadā’ refers to the definitive realization of an event after all its causes and prerequisites have been met.<ref>Miṣbāḥ Yazdī, Āmūzish-i ʿAqāʾid, vol. 1, p. 180.</ref>

== The Meaning of Qadar ==
Qadar signifies God’s determination of the quantitative, qualitative, temporal, and spatial dimensions of phenomena. It precedes qadā’ in sequence. The stage of qadar involves the measurement and preparation of causes, while the stage of qadā’ represents the culmination and finalization of the event.<ref>Miṣbāḥ Yazdī, Āmūzish-i ʿAqāʾid, vol. 1, p. 180.</ref>

== Knowledge-Based and Existential Dimensions of Qadā’ and Qadar ==
=== Knowledge-Based Decree and Predestination ===
{{See also: The Relationship Between Divine Knowledge and Human Free Will}}

[[Divine knowledge]] encompasses all aspects of time, space, and circumstances under which events will occur. This knowledge includes the preparation of prerequisites, causes, and the eventual realization of phenomena. It is referred to as Knowledge-Based decree and predestination. God's foreknowledge of human actions and decisions aligns with human free will, as He is aware of the choices individuals will make through their volition. The outcomes of these choices and their consequences are also within God's knowledge. Thus, divine foreknowledge neither contradicts human freedom nor imposes determinism; instead, it signifies God's comprehensive understanding of the causal and voluntary systems governing the universe.<ref>Khidānī, Laylā, "Rābiṭah-yi Qaḍā wa Qadar bā ʿIlm-i Pīshīn-i Ilāhī wa Jabr wa Ikhtiyār az Dīdgāh-i Ṣadr al-Mutaʾallihīn," Taʾammulāt-i Falsafī (2): 159–160, 1388 SH.</ref>

=== Existential Decree and Predestination ===
All beings in the universe, including humans, are subject to specific attributes, limits, and conditions. No entity exists without constraints, even human voluntary actions, which are influenced by particular circumstances and limitations. For instance, humans cannot speak without a functioning throat, tongue, teeth, and lips. Existential decree and predestination refer to the specification of dimensions, attributes, and conditions under which phenomena occur. These determinations include inherent characteristics and external circumstances, such as the traits, time, and location in which beings come into existence.<ref>Subḥānī, Jaʿfar, Muḥāḍarāt fī al-Ilāhiyyāt, Qom, pp. 226–227.</ref>

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