Tag Archives: Divine Decree

Divine Decree indicates that all things are known to Allah (Exalted be He) prior to their presence and that He composes them (in Al-Lawh Al-Mahfuzh – the Preserved Tablet). He, then, gives presence to what He wills and develops what He wills. There are four ranks of Divine Decree, all of which a person ought to believe in. An individual is not a true believer in Divine Decree unless they believe in its 4 ranks. It is authentically reported that the Prophet (peace be upon him) responded to Jibril (Gabriel) when the latter asked him about Iman (belief) by saying: To believe in Allah, His Angels, His Books, His Messengers, the Day of Resurrection, and to believe in the Devine Decree whether great or bad. Related by Muslim in his Sahih. It is authentically reported on the authority of ‘Ubadah ibn Al-Samit that the Prophet (peace be upon him) stated: You will not find the taste of Iman until you believe in Devine Decree; understand that what has passed you by was not going to befall you; which what has actually befallen you was not going to pass you by. Shaykh al-Islam Ibn Taymiyyah (may Allah be merciful to him) discussed the meaning of the Hadith mentioned above in Al-‘ Aqidah Al-Wasitiyyah, which we advise you to describe and study. May Allah approve us success. May peace and blessings be upon our Prophet Muhammad, his household, and Companions.

God’s decrees are eternal. Considering that God is eternal, transcending time and space, his decree has logical priority over its execution in time. Furthermore, they are extensive. God governs all things. In his providence, he preserves and governs deep space. Predestination, as Aquinas argued, belongs to providence. Providence describes God’s function for the entire universe. Predestination is generally utilized for his decision of the everlasting fates of specific human beings, although this need to be seen in the broader context of his plan for the church.

القضاء والقدر). As per the Sunni understanding, the phrase suggests “the magnificent decree and the predestination”; al-qadr more carefully suggests “( divine) power”, deriving from the root ق د ر (q-d-r), which represents concepts related to determining out, aiming, determining, preparing, being able, and having power.

Predestination, Election, Reprobation

The election is that aspect of predestination that refers to those whom God ordains to redemption in Christ. The election is made by the Father in Christ the Son. The entire tenor of Scripture testifies to election. God’s call of Abraham, his picking Isaac and rejecting Ishmael, his option of Jacob and rejection of Esau, his election of Israel, and rejection of the nations until the new covenant is all elements of his electing function. The election is made by the excellent, smart God. It is made in Christ. It is an act of grace and love; it is a miracle that he selected us since we had actually not done anything to necessitate it.

Predestination differs from foreknowledge. The latter is an element of God’s omniscience and describes God knowing all things adequately in one immediate act of cognition. Sometimes “to foreknow” is the equivalent of “to foreordain,”.

Reprobation describes God’s passing by the non-elect and ordaining them to wrath on account of their sins (Westminster Confession of Faith [WCF] 3:7). The rage is on account of sin and in accord with God’s justice.