Predestination in Islam
Qadar (Arabic قدر, metering, measurement, amount ' ) is a term from the vocabulary of the Koran, who played a central role in the medieval Islamic discussions of free will and predestination. He is often translated with the words providence, fate or predestination, but he referred primarily an act of quantitative determination. Al- Qadar Dschurdschānī defined in his Kitaab at- Ta ʿ rifat as "the closeness of the essential intent with the things in their specific times and the binding of each situation of individuals at a particular time and cause."
Controversy was the question of whether people have their own assets at Qadar. Those who ascribe such an asset to the people Qadarites were called.
In the Quran
The term Qadar appears to twelve passages in the Koran (Sura 2:236, 13:17, 15:21, 20:40, 23:18, 33:38, 42:27, 43:11, 54:49, 77:22 ). So, for example, is aimed at a point of time, God frühmekkanischer the following words to the people: " did they create, we do not be contemptuous of water and then brought it to a safe place in a fixed measure ( qadar ma ʿ LUM ) " (Sura 77:22, Übers H. Bobzin ). And at one point of time mittelmekkanischer it says: "We have everything in a (limited) measure ( qadar ) created" (Surah 54:49, Translator R. Paret ). Qadar also referred to a set of time God in the Quran. For example, remembers God in Sura 20 His prophet Moses with these words on his life: " Then you tarry (many ) years with the people of Madjan. Then you came, Moses, at a set time ( ʿ alā qadarin ) " (Sura 20:40, Translator Paret ). Also the corresponding Arabic verb qadara, yaqdiru is used in this quantitative sense in the Qur'an. Thus we read in Sura 13:26: " God shares ( yaqdiru ) life goods ( rizq ) abundantly to whom He will. "
In Sura 45:24 ff consists of the Koran with the ancient Arabic Presentation apart, according to which determines the destructive time ( Dahr ) about the fate of the people and all mortals put an inevitable end. This power will be awarded instead God, who had held the future and the finiteness of the people in a heavenly original. For the political- theological discussion the point of Sura 33 was particularly significant where the criticism of Muhammad surrounding marriage with Zainab bint Jahsh 's closing is justified by the Qadar - term. God's command to be qadar maqdūr (Sura 33:38 ). Paret translates the passage with " What God commands, has metes and bounds ", Bobzin with "God's command is imposed for skill ".
In Islamic theology
Discussions on the Qadar were already on in the Umayyad. Ibn Qutaiba claimed that the first to erörtete the Qadar problem, Ma ʿ bad al - Dschuhanī (d. 703) was, however, are of him precise statements on this issue survived. Also, the al - Hasan al- Basri (d. 728 ), attributed missive to Qadar is not authentic according to the current state of research.
However, Ibn Qutaiba narrated an anecdote according to which the Umayyad justified their acts of injustice with God Qadar and al -Hasan rejected this view outraged:
"They asked, 'O Abū Sa ʿ īd ( di al - Ḥasan ), these princes have shed the blood of Muslims and are acquiring their goods; they do ( Various kinds of ) and say: Our deeds done only according to God's determination ( qadar ). ' Al- Ḥasan replied. , lie the enemies of God ' "
Obviously got al -Hasan because of this statement political difficulties, because a later traditionists, Ayyūb al- Sichtiyānī, is quoted as saying: " I blamed al -Hasan repeatedly because of Qadar question, so I heck out of him, fear of the authorities and he said: ., From now on I 'm going to stay out of it, '" al- Hasan Yemeni contemporary of Wahb ibn Munabbih (d. 728 ) is a private " written book about the Qadar " ( Kitaab al - Qadar ), but later regrets have. The book is not obtained.
The earliest surviving body of work on the topic is the Kitāb al - Qadar the Aryan tradition Dascha ʿ far ibn Muhammad al- Firyabi (d. 913). A little later devoted Abū l -Hasan al - Ash ʿ arī (d. 935 ), the fifth chapter of his Kitāb al - Luma ʿ ( "Book of the highlights " ) the discussion of Qadar. In it, he argued the view that man does not itself determine its actions, but they just " acquire ", while God creates them. Those who opposed this doctrine, he called Qadarīya. Al- Ash ʿ arī explains the opposite an imaginary Qadarites with the following words: "Because you say about the purchased of you actions that you make it defines and sets for you, and not your Creator " ( anna- kum tuqaddirūna - hā wa - taf ʿ Aluna - hā muqaddaratan la- kum - kum Duna ḫāliqi ). Conversely, he kept in his Kitaab al - Ibana ( "Book of the exposition " ) against the application of Qadarīya designation for one's own group:
" The Qadarites believe that we deserve to be called Qadar, because we are saying that God has evil and unbelief determined ( qaddara ), and whoever confirmed the Qadar ( yuṯbit ), is a Qadarit, and not those that it does not confirm. You is to reply: The Qadarit is the one who confirmed that the Qadar his own and not who is his master, and that he himself and not his creator determines his actions. This is the right use of language ... "
Both al - ʿ Asch arī and Ibn Qutaiba being those who affirm that the Qadar of God is, "People of the affirmation " (ahl al - iṯbāt ). The relevant language is in the Sunni theology, however, not uniform, because al- Schahrastānī used the term later reversed for those who affirm that the Qadar is that of the people.