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المعنى الشرعي للقضاء والقدر هو تقدير الله تعالى الأشياء في القدم، وعلمه سبحانه أنها ستقع في أوقات معلومة، وكتابته سبحانه كل ذلك في اللوح المحفوظ، ومشيئته ذلك، وحدوثها حسب ما قدرت وخلقت له. ويتعلق القضاء بالكليات بينما يتعلق القدر بالجزئيات، ولا يتم إيمان المؤمن ألا بالإيمان بالقضاء والقدر. تبحث هذه الدراسة في مراتب الإيمان الأربعة، وهي الإيمان بعلمه تعالى الأبدي الأزلي بكل شيء حتى قيام الساعة، وكتابته ذلك في اللوح المحفوظ، ومشيئته تعالى النافذة في كل شيء يتعلق بأفعاله تعالى أو أفعال خلقه، ثم رابعاً أن الله تعالى هو خالق كل شيء صغير أو كبير، ظاهر أو باطن. كذلك تبحث الدراسة في أقسام القدر الخمسة، وهي التقدير العام والبشرى والسنوي والعمري واليومي. يسوق الباحث الأدلة على كل ذلك من القرآن والسنة والكتب السماوية، مبينا أجماع الرسل عليهم السلام على ذلك واتفاق الفطر والعقول السليمة عليه.
Fate and Destiny in sharia mean Allah's predestinations, and His knowledge of the time when they will take place, and His writing of that on the Preserved Slate, and His will that they take place, and their occurrence as predestined. Fate relates to total matters, while Destiny relates to partial matters; and a Muslim is obligated to believe in all that as an integrate part of Faith. There are four categories to Fate: first, Allah's eternal knowledge of everything; secondly, that He has written on the preserved Slate everything that He has destined to happen; thirdly that everything only takes place according to His will whether it is an action of His or an action of His creatures; and fourthly that Allah is the Creator of everything, be it minute or huge, covert or invert. The study provides evidence to all this from the divine scriptures, and proves that this is the consensus of all the prophets- pbut- and pure instincts and sound minds. The study also shows that there are five categories to Destiny; namely general -, human-, annual-, age-, and daily-destinies. The study also tackles the controversies concerning Fate and Destiny in the light of the glorious Quran and Sunna; and discusses the problem of compulsion and coercion, showing that it is illogical that the servants of Allah be compelled in their actions while Almighty Allah sends His prophets to address them and He holds them countable for their actions. The study also discusses the problem of guidance and aberration, which misguided people hold as their main argument, and demonstrates that scholars have divided guidance into two kinds: first, the guidance of enlightenment and accountability through sending messengers and the revelation of the scriptures; this is called general guidance. The other kind is the guidance of blessing and inspiration and creating in someone the will to act. This second kind is deserved by those who provide its means and meet its conditions. Finally, the study discusses the problem of those who take destiny as an excuse while not taking any steps to provide the means. The researcher proves that those who take destiny as an excuse practically belie themselves as they do not apply that argument to all the aspects of their lives; for they do their best to collect money, treat. Illnesses and satisfy hunger, etc. Finally, we have got to bear in mind that our religion bans the Muslim's failure to adopt the means that lead to realizing his objectives. \
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