How to understand the hadithโ€ Nothing Turns Back the divine fate โ€˜Qaddaโ€™) except Supplication

How to understand the hadithโ€ Nothing Turns Back the divine fate โ€˜Qaddaโ€™) except Supplication

Mohamad Mostafa Nassar


ุจุณู… ุงู„ู„ู‡ ุงู„ุฑุญู…ู† ุงู„ุฑุญูŠู…

How to Understand the Hadith

ยซู„ุง ูŠูŽุฑูุฏูู‘ ุงู„ู’ู‚ูŽุถูŽุงุกูŽ ุฅูู„ุง ุงู„ุฏูู‘ุนูŽุงุกูยป

โ€œNothing turns back the Divine Fate (qadaaโ€™) except supplication.โ€



In the book At-Tafkeer Al-Islami, which is one of the adopted books, it mentions that supplication (duโ€™aa) does not turn back the Divine Destiny (qadar) and does not change the Divine fate (qadaaโ€™) or the knowledge of Allah (swt)). However, there are texts from the Qurโ€™an and the Sunnah that seem to me to contradict this understanding; it has been narrated 

that the Prophet (saw) said:

ยซู„ูŽุง ูŠูŽุฑูุฏูู‘ ุงู„ู’ู‚ูŽุถูŽุงุกูŽ ุฅูู„ูŽู‘ุง ุงู„ุฏูู‘ุนูŽุงุกูยป

โ€œNothing turns back the Divine Fate (qada) except supplication.โ€

There are other numerous Hadiths with this meaning, and they prove that supplication (duโ€™aa) changes the Divine Destiny. So how can we reconcile between what is mentioned in the book and these texts? May Allah reward you with the good.


I think you are referring to what is stated in the book Al-Fikr Al-Islami (Islamic Thought) and not At-Tafkeer Al-Islami which was a mistake in the question. Also, another mistake in the question was stating that it mentions from these books: (Al-Fikr Al-Islamic (Islamic Thought)).

In any case, as I mentioned previously, it seems that you are referring to what was mentioned in the book: (But it must be clear that supplication (duโ€™aa) does not change what is in the knowledge of Allah, does not avert a Divine fate, does not take away the Divine destiny, and nothing happens without its cause, because the knowledge of Allah is inevitably accomplished, and Allahโ€™s Decree will take place inevitably.

If it was turned back by supplication (duโ€™aa), then it would not be a Divine fate (qadaaโ€™), and the Divine destiny is founded by Allah; therefore, it is not taken away by supplication (duโ€™aa)). You said that this contradicts this Hadith:

ยซุฅูู†ูŽู‘ ุงู„ุฏูู‘ุนูŽุงุกูŽ ูŠูŽุฑูุฏูู‘ ุงู„ู’ู‚ูŽุถูŽุงุกูŽยป

โ€œSupplication turns back the Divine fate (qadaaโ€™).โ€ In another narration:

ยซู„ูŽุง ูŠูŽุฑูุฏูู‘ ุงู„ู’ู‚ูŽุฏูŽุฑูŽ ุฅูู„ูŽู‘ุง ุงู„ุฏูู‘ุนูŽุงุกูยป

โ€œNothing averts the Divine Destiny (qadr) but supplication.โ€ Your question is how to reconcile this contradiction?

Before I answer you, I will mention to you some related matters as an introduction to the answer:

1- The status of supplication (duโ€™aa) in Islam and response to it, by Allahโ€™s permission. There have been verses and Hadiths on this subject, including:

โ€“ Allah (swt) says:

[ูˆูŽู‚ูŽุงู„ูŽ ุฑูŽุจูู‘ูƒูู…ู ุงุฏู’ุนููˆู†ููŠ ุฃูŽุณู’ุชูŽุฌูุจู’ ู„ูŽูƒูู…ู’ ุฅูู†ูŽู‘ ุงู„ูŽู‘ุฐููŠู†ูŽ ูŠูŽุณู’ุชูŽูƒู’ุจูุฑููˆู†ูŽ ุนูŽู†ู’ ุนูุจูŽุงุฏูŽุชููŠ ุณูŽูŠูŽุฏู’ุฎูู„ููˆู†ูŽ ุฌูŽู‡ูŽู†ูŽู‘ู…ูŽ ุฏูŽุงุฎูุฑููŠู†ูŽ]

โ€œAnd your Lord has said, โ€˜Call upon Me, and I will respond to you.โ€™ Indeed, those who disdain My worship will enter Hell in disgrace.โ€ [Ghafir: 60]

โ€“ Al-Hakim narrated in his Mustadrak from Abu Huraira (ra) that he said: The Messenger of Allah (saw) said:

ยซู„ูŽูŠู’ุณูŽ ุดูŽูŠู’ุกูŒ ุฃูŽูƒู’ุฑูŽู…ูŽ ุนูŽู„ูŽู‰ ุงู„ู„ูŽู‘ู‡ู ู…ูู†ู’ ุงู„ุฏูู‘ุนูŽุงุกูยป

โ€œThere is nothing more noble to Allah than supplication (duโ€™aa).โ€ Ahmad narrated in his Musnad from Abi Saeed that the Prophet (saw) said:

ยซู…ูŽุง ู…ูู†ู’ ู…ูุณู’ู„ูู…ู ูŠูŽุฏู’ุนููˆ ุจูุฏูŽุนู’ูˆูŽุฉู ู„ูŽูŠู’ุณูŽ ูููŠู‡ูŽุง ุฅูุซู’ู…ูŒ ูˆูŽู„ูŽุง ู‚ูŽุทููŠุนูŽุฉู ุฑูŽุญูู…ู ุฅูู„ูŽู‘ุง ุฃูŽุนู’ุทูŽุงู‡ู ุงู„ู„ูŽู‘ู‡ู ุจูู‡ูŽุง ุฅูุญู’ุฏูŽู‰ ุซูŽู„ูŽุงุซู ุฅูู…ูŽู‘ุง ุฃูŽู†ู’ ุชูุนูŽุฌูŽู‘ู„ ู„ูŽู‡ู ุฏูŽุนู’ูˆูŽุชูู‡ู ูˆูŽุฅูู…ูŽู‘ุง ุฃูŽู†ู’ ูŠูŽุฏูŽู‘ุฎูุฑูŽู‡ูŽุง ู„ูŽู‡ู ูููŠ ุงู„ู’ุขุฎูุฑูŽุฉู ูˆูŽุฅูู…ูŽู‘ุง ุฃูŽู†ู’ ูŠูŽุตู’ุฑูููŽ ุนูŽู†ู’ู‡ู ู…ูู†ู’ ุงู„ุณูู‘ูˆุกู ู…ูุซู’ู„ูŽู‡ูŽุง ู‚ูŽุงู„ููˆุง ุฅูุฐุงู‹ ู†ููƒู’ุซูุฑู ู‚ูŽุงู„ูŽ ุงู„ู„ูŽู‘ู‡ู ุฃูŽูƒู’ุซูŽุฑูยป

โ€œThere is no Muslim who calls upon Allah with words in which there is no sin or severing of family ties, but Allah will give him one of three things: either He will answer his prayer soon, or He will store it up for him in the Hereafter, or He will remove something bad from him that is equivalent to what he is asking for.โ€

They said, โ€œThen we should make a great amount of duโ€™aaโ€™.โ€ He said, โ€œAllah is greater.โ€ It is also narrated by Al-Hakim in his Mustadrak from Abi Saeed (ra).

This evidence show that Allah loves that His faithful servant supplicates to Him (swt) and increase his supplication, and that there is an answer to the duโ€™aa by one of three as in the Musnad of Ahmad. And the response is recorded in Al-Lawh Al-Mahfouz (protected Decree); everything that takes place is recorded since eternity as shown in the evidence of the Divine destiny (qadar) below.

2- If there is a definite evidence on an issue that indicates to a particular ruling.

There is an indefinite evidence with Sahih narration (sanad) on the same matter that indicates another ruling in which there is a doubt (shubha) that contradicts the definite evidence, then in this case the two evidence are combined, because using the two evidence is more important than to ignore one of them.

If it is not possible to combine the evidence then the definite evidence is taken, and the indefinite evidence is rejected in meaning (diraya) because its sanad (narration) is Sahih, but if its sanad is weak, it is rejected for its weakness.

3- From the evidence of Divine Destiny (qadr):

โ€“ Allah (swt) says:

[ูˆูŽูƒูŽุงู†ูŽ ุฃูŽู…ู’ุฑู ุงู„ู„ูŽู‘ู‡ู ู‚ูŽุฏูŽุฑุงู‹ ู…ูŽู‚ู’ุฏููˆุฑุงู‹]

โ€œAnd ever is the command of Allah a destiny decreedโ€ [Al-Ahzab: 38]. The meaning of


โ€˜Divine Destinyโ€™ here is any matter that has been decreed in eternity, and the meaning of


is that it will take place inevitably. Therefore, it means that it is a decreed judgment that must happen.

[ูˆู…ูŽุง ูŠูŽุนู’ุฒูุจู ุนูŽู†ู’ ุฑูŽุจูู‘ูƒูŽ ู…ูู†ู’ ู…ูุซู’ู‚ูŽุงู„ู ุฐูŽุฑูŽู‘ุฉู ูููŠ ุงู„ู’ุฃูŽุฑู’ุถู ูˆูŽู„ุง ูููŠ ุงู„ุณูŽู‘ู…ูŽุงุกู ูˆูŽู„ุง ุฃูŽุตู’ุบูŽุฑูŽ ู…ูู†ู’ ุฐูŽู„ููƒูŽ ูˆูŽู„ุง ุฃูŽูƒู’ุจูŽุฑูŽ ุฅูู„ุง ูููŠ ูƒูุชูŽุงุจู ู…ูุจููŠู†ู]

โ€œAnd not absent from your Lord is any [part] of an atomโ€™s weight within the earth or within the heaven or [anything] smaller than that or greater but that it is in a clear registerโ€ [Yunus: 61]

[ุนูŽุงู„ูู…ู ุงู„ู’ุบูŽูŠู’ุจู ู„ุง ูŠูŽุนู’ุฒูุจู ุนูŽู†ู’ู‡ู ู…ูุซู’ู‚ูŽุงู„ู ุฐูŽุฑูŽู‘ุฉู ูููŠ ุงู„ุณูŽู‘ู…ูŽุงูˆูŽุงุชู ูˆูŽู„ุง ูููŠ ุงู„ุฃูŽุฑู’ุถู ูˆูŽู„ุง ุฃูŽุตู’ุบูŽุฑู ู…ูู†ู’ ุฐูŽู„ููƒูŽ ูˆูŽู„ุง ุฃูŽูƒู’ุจูŽุฑู ุฅูู„ุง ูููŠ ูƒูุชูŽุงุจู ู…ูุจููŠู†]

โ€œ[Allah is] the Knower of the unseen.โ€ Not absent from Him is an atomโ€™s weight within the heavens or within the earth or [what is] smaller than that or greater, except that it is in a clear registerโ€ [Saba: 3]

[ู…ูŽุง ุฃูŽุตูŽุงุจูŽ ู…ูู†ู’ ู…ูุตููŠุจูŽุฉู ูููŠ ุงู„ุฃูŽุฑู’ุถู ูˆูŽู„ุง ูููŠ ุฃูŽู†ู’ููุณููƒูู…ู’ ุฅูู„ุง ูููŠ ูƒูุชูŽุงุจู ู…ูู†ู’ ู‚ูŽุจู’ู„ู ุฃูŽู†ู’ ู†ูŽุจู’ุฑูŽุฃูŽู‡ูŽุง ุฅูู†ูŽู‘ ุฐูŽู„ููƒูŽ ุนูŽู„ูŽู‰ ุงู„ู„ูŽู‘ู‡ู ูŠูŽุณููŠุฑูŒ]โ€ฆ

โ€œNo disaster strikes upon the earth or among yourselves except that it is in a register before We bring it into being โ€“ indeed that, for Allah, is easyโ€ [Al-Hadid: 22]

โ€“ Also, there are Hadiths on the subject of Divine destiny (qadr) or the writing on Al-Lawh Al-Mahfouz (Protected Decree), including:

On the authority of Abu Huraira, he said, the Prophet (saw) told me:

ยซุฌูŽููŽู‘ ุงู„ู’ู‚ูŽู„ูŽู…ู ุจูู…ูŽุง ุฃูŽู†ู’ุชูŽ ู„ุงูŽู‚ูยป

โ€œThe pen has dried after writing what you are going to confrontโ€ [Bukhari]; that is, everything you will face that which has been written in eternity for it.

The Hadith of Umar from the Prophet (saw) about the arrival of angel Gabriel=Jibril who asked about Islam and Iman; the Hadith states: โ€œInform me about Iman (faith).โ€ He (the Prophet) answered,

ยซุฃูŽู†ู’ ุชูุคู’ู…ูู†ูŽ ุจูุงู„ู„ูŽู‘ู‡ู ูˆูŽู…ูŽู„ุงุฆููƒูŽุชูู‡ู ูˆูŽูƒูุชูุจูู‡ู ูˆูŽุฑูุณูู„ูู‡ู ูˆูŽุงู„ู’ูŠูŽูˆู’ู…ู ุงู„ุขุฎูุฑู ูˆูŽุชูุคู’ู…ูู†ูŽ ุจูุงู„ู’ู‚ูŽุฏูŽุฑู ุฎูŽูŠู’ุฑูู‡ู ูˆูŽุดูŽุฑูู‘ู‡ูยป

โ€œIt is that you believe in Allah and His angels and His Books and His Messengers and in the Last Day, and in fate (qadar), both in its good and in its evil aspects.โ€ [Muslim] i.e., to believe that Allah has decreed the good and the bad before creating the creation.

On the authority of Jabir, he said: The Prophet (saw) said:

ยซู„ุงูŽ ูŠูุคู’ู…ูู†ู ุนูŽุจู’ุฏูŒ ุญูŽุชูŽู‘ู‰ ูŠูุคู’ู…ูู†ูŽ ุจูุงู„ู’ู‚ูŽุฏูŽุฑู ุฎูŽูŠู’ุฑูู‡ู ูˆูŽุดูŽุฑูู‘ู‡ู ุญูŽุชูŽู‘ู‰ ูŠูŽุนู’ู„ูŽู…ูŽ ุฃูŽู†ูŽู‘ ู…ูŽุง ุฃูŽุตูŽุงุจูŽู‡ู ู„ูŽู…ู’ ูŠูŽูƒูู†ู’ ู„ููŠูุฎู’ุทูุฆูŽู‡ู ูˆูŽุฃูŽู†ูŽู‘ ู…ูŽุง ุฃูŽุฎู’ุทูŽุฃูŽู‡ู ู„ูŽู…ู’ ูŠูŽูƒูู†ู’ ู„ููŠูุตููŠุจูŽู‡ูยป

โ€œA slave (of Allah) shall not believe until he believes in Al-Qadar, its good and its bad, such that he knows that what struck him would not have missed him, and that what missed him would not have struck him.โ€ [Tirmithi]

On the authority of Abi Al-Abbas Abdullah Ibn Abbas (may Allah be pleased with them) that he said: One day, I was riding behind the Prophet (peace be upon him) when he said:

ยซูŠุง ุบูู„ุงูŽู…ูุŒ ุฅูู†ูู‘ูŠ ุฃูุนูŽู„ูู‘ู…ููƒูŽ ูƒูŽู„ูู…ูŽุงุชูุŒ ุงุญู’ููŽุธู’ ุงู„ู„ูŽู‘ู‡ูŽ ูŠูŽุญู’ููŽุธู’ูƒูŽุŒ ุงุญู’ููŽุธู’ ุงู„ู„ูŽู‘ู‡ูŽ ุชูŽุฌูุฏู’ู‡ู ุชูุฌูŽุงู‡ูŽูƒูŽุŒ ุฅูุฐูŽุง ุณูŽุฃูŽู„ู’ุชูŽ ููŽุงุณู’ุฃูŽู„ู ุงู„ู„ูŽู‘ู‡ูŽุŒ ูˆูŽุฅูุฐูŽุง ุงุณู’ุชูŽุนูŽู†ู’ุชูŽ ููŽุงุณู’ุชูŽุนูู†ู’ ุจูุงู„ู„ูŽู‘ู‡ูุŒ ูˆูŽุงุนู’ู„ูŽู…ู’ ุฃูŽู†ูŽู‘ ุงู„ุฃูู…ูŽู‘ุฉูŽ ู„ูŽูˆู’ ุงุฌู’ุชูŽู…ูŽุนูŽุชู’ ุนูŽู„ูŽู‰ ุฃูŽู†ู’ ูŠูŽู†ู’ููŽุนููˆูƒูŽ ุจูุดูŽูŠู’ุกู ู„ูŽู…ู’ ูŠูŽู†ู’ููŽุนููˆูƒูŽ ุฅูู„ุงูŽู‘ ุจูุดูŽูŠู’ุกู ู‚ูŽุฏู’ ูƒูŽุชูŽุจูŽู‡ู ุงู„ู„ูŽู‘ู‡ู ู„ูŽูƒูŽุŒ ูˆูŽู„ูŽูˆู’ ุงุฌู’ุชูŽู…ูŽุนููˆุง ุนูŽู„ูŽู‰ ุฃูŽู†ู’ ูŠูŽุถูุฑูู‘ูˆูƒูŽ ุจูุดูŽูŠู’ุกู ู„ูŽู…ู’ ูŠูŽุถูุฑูู‘ูˆูƒูŽ ุฅูู„ุงูŽู‘ ุจูุดูŽูŠู’ุกู ู‚ูŽุฏู’ ูƒูŽุชูŽุจูŽู‡ู ุงู„ู„ูŽู‘ู‡ู ุนูŽู„ูŽูŠู’ูƒูŽุŒ ุฑูููุนูŽุชู’ ุงู„ุฃูŽู‚ู’ู„ุงู…ู ูˆูŽุฌูŽููŽู‘ุชู’ ุงู„ุตูู‘ุญูููยป

โ€œO boy! I will instruct you in some matters. Be watchful of Allah (Commandments of Allah), He will preserve you. Safeguard His Rights, He will be ever with you. If you beg, beg of Him Alone; and if you need assistance, supplicate to Allah Alone for help.

And remember that if all the people gather to benefit you, they will not be able to benefit you except that which Allah had foreordained (for you); and if all of them gather to do harm to you, they will not be able to afflict you with anything other than that which Allah had pre-destined against you. The pens had been lifted and the ink had dried upโ€. [Tirmithi]

4- Now we discuss the two Hadiths; that Duโ€™aa turns back the Divine fate and in another version, it turns back the Divine destiny:

โ€“ Al- Hakim narrated in Al-Mustadrak on the two Sahih from Ibn Abbas, from Thawban, that the Prophet (saw) said:

ยซุฅูู†ูŽู‘ ุงู„ุฏูู‘ุนูŽุงุกูŽ ูŠูŽุฑูุฏูู‘ ุงู„ู’ู‚ูŽุถูŽุงุกูŽยป

โ€œSupplication turns back fate (qadaaโ€™)โ€ In another narration by Al-Hakim from Abdullah Ibn Abi Al-Jaโ€™d, from Thawban (ra), he said; the Prophet (saw) said:

ยซู„ูŽุง ูŠูŽุฑูุฏูู‘ ุงู„ู’ู‚ูŽุฏูŽุฑูŽ ุฅูู„ูŽู‘ุง ุงู„ุฏูู‘ุนูŽุงุกูยป

โ€œNothing turns back Divine Decree (qadr) except supplication.โ€ Al-Hakim said: (this is Hadith has a Sahih Sanad, but they did not narrate it)

5– By studying what is mentioned on the Divine destiny (qadr), especially the verses of definite in meaning.

It is understood from this evidence that there is nothing on the earth or in the heaven except that Allah has decreed and recorded it with Him. Nothing takes place in existence except that it has already been decreed by Allah and is in His record. What is already decreed must take place and is inevitable, that is, nothing stops and prevents what is destined (qadr).

It is understood from the aforementioned two Hadiths that the duโ€™aa averts Divine destiny (qadr), or the fate (qadaaโ€™). The meaning here is the same, so there is a doubt (shubha) that contradicts the definite evidence on the qadr, and as mentioned above, the first is to combine the two Hadiths with the definite evidence, if possible; otherwise, the meaning of the Hadith is rejected (diraya).

6- Hence, after studying this matter, I say with Allahโ€™s guidance:

A- The Hadith:

ยซู„ูŽุง ูŠูŽุฑูุฏูู‘ ุงู„ู’ู‚ูŽุฏูŽุฑูŽ ุฅูู„ูŽู‘ุง ุงู„ุฏูู‘ุนูŽุงุกูยป

โ€œNothing turns back Divine destiny (qadar) except supplication,โ€ in the real meaning of the word (turns away qadr) i.e. removes it from Al-Lawh Al-Mahfouz (protected decree), this Hadith in this meaning is rejected by diraya (in meaning), because the decreed matter or destined is recorded in Al-Lawh Al-Mahfouz (Protected Decree), and it must inevitably take place and nothing will stop its happening , i.e. it will not be wiped out of Al-Lawh Al-Mahfouz (Protected Decree);

therefore, the Hadith is rejected by Diraya (in meaning) if it cannot be combined (with the other Hadith), then the definite evidence on qadr are taken, i.e., the qadr must take place and is not averted. But before rejecting the meaning (diraya), effort must be exerted to combine all the definite and indefinite evidence, because using both evidence is of more priority than to ignore one of them.

B- In the Usul (of Fiqh) when it is impossible to find the truth due to a qareena (indication), obstructing the real meaning, which here is the definite evidence on qadr mentioned above, therefore the metaphoric understanding of the Hadith is taken if it is possible according to the language.

This is possible here; the word qadr or qadaaโ€™ in the Hadith is in the metaphorical sense and is understood by its consequences i.e. its effect; in other words, what is caused by it due to causation, so it mentions the reason, but the meaning is what is intended, like if you say:

(the rain grew the earth) and you mention the cause (rain) and mean the result, the product, (the plant), and here qadr is also mentioned but what is intended is metaphoric meaning, i.e. its effect or what is its result, and therefore the aversion is not to the qadaaโ€™ or the qadr, but to their effect, for example:

If a qadaaโ€™ or qadr befalls a Muslim, like an illness or a loss of a child, a loss of money, and a loss of trade etc, then the duโ€™aa turns back the effect, as in the Hadith of Al-Hassan Bin Ali (ra) he said: that the Messenger (saw) taught me to say words in the Qunut of Al-Witr:

ยซุงู„ู„ูŽู‘ู‡ูู…ูŽู‘ ุงู‡ู’ุฏูู†ููŠ ูููŠู…ูŽู†ู’ ู‡ูŽุฏูŽูŠู’ุชูŽโ€ฆ ูˆูŽู‚ูู†ููŠ ุดูŽุฑูŽู‘ ู…ูŽุง ู‚ูŽุถูŽูŠู’ุชูŽโ€ฆยป

 โ€œO Allah, guide me among those whom You have guided โ€ฆ and save me from the evil of what You have decreed.โ€ The believer, when he calls Allah in duโ€™aa and increased the duโ€™aa to protect him from the evil of the qadaaโ€™, then Allah will ease its impact and help him to endure it and be patient upon it. Then Allah will make his life comfortable even after the qadaaโ€™ has befallen on him.

That is, Allah will ease the qadaaโ€™ on him and lighten its impact. it is as if his duโ€™aa has averted the qadaaโ€™ metaphorically. That is, Allah has helped him to withstand the qadaaโ€™ and gave him patience. How many men are injured by thorns, and they are weakened and shaken?

And how many men undergo disasters and yet their tongues are moist with the Zikr of Allah; a man supplicates to Allah to protect him from the evil of the calamity and its impact, and he is granted patience and his matters are straightened, as if his duโ€™aa have averted the calamity metaphorically.

Thus, it is understood that qadr is inevitable and must take place, but the duโ€™aa of the believer sincerely and faithfully will avert the impact on him, i.e., the impact will be eased, and he will be helped to endure it and have patience dealing with it, and to lighten the weight of the calamity on him, and then he will enjoy the life as if the calamity did not occur. 

All that is recorded in Al-Lawh Al-Mahfouz; Allah has decreed it and knows it since Eternity. That is, it is recorded in Al-Lawh Al โ€“Mahfouz, that it is destined that a calamity will befall on this slave and it will happen, and this slave will call on Allah (in duโ€™aa) to protect him from its evil. Allah (swt) will respond to him and help him endure it and have patience dealing with it as if it did not fall on him metaphorically.

This is how the Hadith understood. this is what I see as stronger (in opinion) Allah Most Knowledgeable and Most Wise.

7- For further information, I will mention the following:

A- In my book (At-Tayseer Fi Usul At-Tafseer) it states:

[Answering the duโ€™aa (supplication) does not mean a change in fate or what is written in the Al-Lawh Al-Mahfouz (protected Decree) or in the knowledge of Allah, i.e., Allahโ€™s response does not mean that He (swt) did not know about the duโ€™aa of his servant and that Allah will answer it, and therefore is not recorded in Al-Lawh Al-Mahfouz, but rather Allah knows it and it is recorded since eternity.

Qadar is the knowledge of Allah, that is, what is written in Al-Lawh Al-Mahfouz and everything that will take place is written in it since eternity. Allah (swt) knows that someone will supplicate to Him.

If Allah decreed to answer, it is written that someone will call in supplication with such and such and that this will be achieved with such and such. Duโ€™aa is not a new composition that is not in Allahโ€™s knowledge or not written in AL-Lawh Al-Mahfouz, as well as the response.

Rather all that will take place is recorded in Al-Lawh Al-Mahfouz; Allah knows the unseen and knows what the servant does in word or deed, and everything is already written previously since eternity. Duโ€™aa made by the servant is known to Allah and is recorded as it is. As well as His (swt) answer as desired by Allah (swt) is recorded since eternity.

Duโ€™aa and the answer are not above the knowledge of Allah, but they are recorded in Al-Lawh Al-Mahfouz as they are and as how they will happen. Allah is the Knower of the unseen and the seen.

[ู„ูŽุง ูŠูŽุนู’ุฒูุจู ุนูŽู†ู’ู‡ู ู…ูุซู’ู‚ูŽุงู„ู ุฐูŽุฑูŽู‘ุฉู ูููŠ ุงู„ุณูŽู‘ู…ูŽุงูˆูŽุงุชู ูˆูŽู„ูŽุง ูููŠ ุงู„ู’ุฃูŽุฑู’ุถู]

โ€œ[Allah is] the Knower of the unseen.โ€ Not absent from Him is an atomโ€™s weight within the heavens or within the earthโ€ [Saba: 3]

B- It is stated in Sharh As-Sunnah by Abu Muhammad Al-Hussein Al-Baghawi Ash-Shafiโ€™i (died 516 AH): [(Abdul Wahid ibn Ahmad Al-Malihi told usโ€ฆfrom Abdullah Ibn Abi Al-Jaโ€™d from Thawban, he said: The Prophet (saw) said:

ยซู„ุง ูŠูŽุฑูุฏูู‘ ุงู„ู’ู‚ูŽุฏูŽุฑูŽ ุฅูู„ุง ุงู„ุฏูู‘ุนูŽุงุกูยป

โ€œNothing turns back Divine destiny (qadar) except supplicationโ€ โ€ฆI said: Abu Hatim Al-Sajistani said (that one who continues to do duโ€™aa (supplication) will accept the receipt of the qadaaโ€™, as if it is averted)].

C- It is stated in โ€œMurqat Al-Mafateeh Sharh Mishkat Al-Masabihโ€ by Abu Al-Hassan Nur ud-Din Al-Mullah Al-Harawi Al-Qari (deceased: 1014 AH):

[His Saying:

ยซู„ุง ูŠูŽุฑูุฏูู‘ ุงู„ู’ู‚ูŽุถูŽุงุกูŽ ุฅูู„ุง ุงู„ุฏูู‘ุนูŽุงุกูยป

โ€œNothing turns back the Decree destiny (qadaaโ€™) except supplicationโ€ Qadaaโ€™ is the decreed matter โ€ฆ or he meant by โ€œavertingโ€ of qadaaโ€™ if he meant easing it and making the matter light, as if it has not been sentโ€ฆ]

I hope that this is sufficient, and Alhamdulillah, Lord of the Worlds.

Allah knows Best.

Almighty Allah is the highest and most knowledgeable, and the attribution of knowledge to him is the safest.

Right from Almighty Allah and wrong from me and Satan

Prepared by Mohamad Mostafa Nassar-

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Arrogance is not only a sign of insecurity, but also a sign of immaturity. Mature and fully realised persons can get their points across, even emphatically without demeaning or intimidating others.