It is unnecessary here to refer to the expression qada ala (to finish with, to kill).' ¹

4. The last word which we shall consider is qadar (qadara). This word has come to represent fate, destiny, but in the word itself there is little of this idea. It expresses rather the amount or measure of anything which has been bestowed on an individual; and though it may be difficult to dispossess the word of the idea of inexorable and unchangable fate, there is little of this conception to be seen in the Qur'an.

In many passages the word is employed to express the doing of something in measure, or according to a certain amount or capacity. 'But when he proveth him and limiteth his gifts to him' (faqadara'alaihi rizqahu). ² Here the meaning is that God sometimes bestows His gifts in a limited measure. 'And no one thing is there, but with Us are its storehouses; and We send it not down but in settled measure' (biqadarin ma'lumin). ³

Qadar may also be used to denote a certain measure of time, or a fixed term. 'For everything hath God assigned a period (qad ja'ala Allahu likulli shai'in qadaran). ⁴

God's actions are all in accordance with the due relations which things bear to one another; in other words they are in accordance with measure. 'And He made them seven heavens in two days, and in each heaven

made known its offices: and We furnished the lower heaven with lights and guardian angels. This, the disposition (taqdiru) of the Almighty.

That the word conveys the idea of doing things by measure or plan may be seen from the following passages. 'May he be cursed! How he planned!' (kaifa qaddara) Again may he be cursed! How he planned!' (kaifa qaddara). ²

It then comes to apply to anything which has been fixed or planned. 'Praise be the name of thy Lord the Most High, Who hath created and balanced all things. Who hath fixed their destinies (qaddara) and guideth them.' ³ It is to be noted that it is exactly the same word which is translated in lxxiv. 19, 20 planned that is here in lxxxvii. 1-3 translated fixed their destinies. ⁴ In these verses the translation of Rodwell varies from decreed through ordained to fashioned and arranged.

While the Qur'an undoubtedly teaches that all things happen in accordance with the eternal purpose and will of God, a study of the employment in the Qur'an of such words as the preceding does not enable us to deduce satisfactorily a doctrine of the divine decrees. The use of the words is too general, and their meanings are too varied to permit any doctrine of Predestination being based on them; nor do they even show us clearly what Muhammad meant when he spoke of such and