A traveler in Cairo hears a merchant shrug and say “kismet” after a deal falls through. In a monastery near Kyoto, a monk explains that his illness is the fruit of karma. Both words have entered English as shorthand for fate, but they come from distinct traditions with different logics. Kismet and karma are not synonyms: kismet is the Islamic concept of divine will and predestination, while karma is the Hindu, Buddhist, and Jain law of moral cause and effect that spans multiple lifetimes. One submits to a decree; the other sows seeds that must ripen.
Kismet derives from the Arabic qisma (portion, lot), referring to what God has apportioned to each soul. Karma comes from the Sanskrit root kri (to do) and means action, but specifically the moral law that every intentional act generates a consequence that will return to the actor, either in this life or a future one. The two concepts operate on different scales: kismet is a single divine decree; karma is an endless chain of cause and effect.
Where Kismet Comes From: The Islamic Doctrine of Qadr
The Islamic concept of kismet is rooted in the Quranic doctrine of qadr (divine measure). Surah Al-Hadid (57:22) states: “No disaster strikes upon the earth or among yourselves except that it is in a register before We bring it into being.” Early theologians like Al-Ash’ari (874–936 CE) argued that God’s will is absolute and that human actions are created by God, though humans acquire responsibility. This created centuries of debate between the Qadariyya, who affirmed free will, and the Jabriyya, who denied it entirely.
Kismet as a popular term emerged from Ottoman Turkish and Persian poetry, where it often carried a tone of resigned acceptance. In Sufi literature, the word appears alongside tawakkul (trust in God), but the tension between divine decree and human effort was never fully resolved. The 11th-century theologian Al-Ghazali attempted a middle path: God creates the action, but the human “acquires” it and is thus accountable.
Where Karma Comes From: The Upanishads and the Buddha
Karma appears earlier in the Sanskrit Upanishads, notably the Brihadaranyaka Upanishad (c. 800–600 BCE), which says: “A man becomes good by good deeds, bad by bad.” The Buddha (c. 5th century BCE) refined the concept: karma is not a cosmic judge but a natural law of cause and effect, and it is intention (cetana) that determines the quality of the action. Jainism took it further, teaching that karma is a subtle matter that clings to the soul and must be shed through ascetic practice.
The Bhagavad Gita (c. 2nd century BCE) introduced karma yoga, the path of acting without attachment to results. This was a radical shift: one could perform one’s duty without accumulating karmic residue. In Buddhist texts like the Dhammapada, karma is described as a seed: “All that we are is the result of what we have thought.”
What Each Symbolizes: Submission vs. Moral Causality
Kismet symbolizes the boundary of human agency. In Islamic thought, the “Preserved Tablet” (Lawh al-Mahfuz) contains all that has been and will be. To say “kismet” is to acknowledge that some outcomes are beyond human control. But this is not pure fatalism: the Quran also commands effort and moral choice. The tension between qadr and free will is a central theme in Islamic theology, and we see it played out in daily life when a believer prays for a change in circumstance while also accepting that the outcome belongs to God.
Karma symbolizes moral causality. The image is often a seed: an action plants a seed that will eventually bear fruit, good or bad. In Buddhism, the wheel of samsara (rebirth) is driven by karma. Unlike kismet, karma is not decreed by a deity; it is impersonal and can be modified by new actions. The goal is to escape the cycle entirely through enlightenment, not to submit to it.
How They Are Used in Practice
In Islamic practice, kismet appears in everyday speech: “Maktub” (it is written) is common across the Middle East. When faced with misfortune, a believer may say “Qadr Allah” (the decree of God). Some Sufi orders emphasize tawakkul to the point of abandoning personal planning, but mainstream Islam insists on balancing reliance with effort. The concept of dua (supplication) is believed to have the power to alter qadr, according to some hadith. We note that this creates a practical paradox: if everything is written, why pray? The answer lies in the belief that prayer itself is part of the decree.
In Hindu and Buddhist traditions, karma is addressed through ethical living, meditation, and rituals. Hindus perform puja to reduce negative karma or gain merit. Buddhists practice generosity, mindfulness, and the cultivation of wholesome intentions. The Tibetan Buddhist practice of phowa (transference of consciousness) aims to ensure a good rebirth. Jain monks sweep the ground before them to avoid harming insects, because every act of violence creates karmic bondage. These are not passive acceptances of fate; they are active interventions.
How Kismet and Karma Compare to Adjacent Concepts
Kismet is often compared to the Greek concept of moira (fate) or the Roman fatum. But moira is impersonal, while kismet is personal: it is the will of a single, all-powerful God. Karma is closer to the Western idea of “you reap what you sow,” but with a temporal span that can stretch across eons. Another adjacent concept is dharma, which is one’s duty or the cosmic order, not the same as karma. In popular New Age usage, karma is often reduced to “what goes around comes around,” losing the nuance of rebirth and intention. We find this reduction unhelpful: it flattens a sophisticated system into a bumper sticker.
Common Misconceptions
The most common error is treating kismet and karma as interchangeable. They are not. Kismet is a decree from God; karma is a natural law. Another misconception: that karma is a system of cosmic punishment and reward. In Buddhism, karma is neutral; it is the quality of intention that matters, and even negative karma can be purified through practice. A third: that kismet means all events are predetermined and human effort is useless. Islamic scholars have long debated this, and most affirm that God’s decree includes human choice. A fourth: that karma only applies to past lives. While its effects can span lifetimes, karma also operates in the present moment. Every intentional act is a karmic seed.
FAQ
Is kismet the same as fate?
Not exactly. Kismet is specifically the Islamic concept of divine will, while fate can be impersonal or polytheistic.
Can you change your karma?
Yes, through intentional actions, ethical conduct, and spiritual practice. In Buddhism, even heavy karma can be mitigated.
Does kismet mean everything is predetermined?
In some interpretations, yes, but many Islamic scholars maintain that human free will is real within God’s overall decree.
How do kismet and karma relate to free will?
Kismet places ultimate control with God; karma places responsibility on the individual’s choices across lifetimes.
Understanding the difference between kismet and karma clarifies how two major traditions answer the same question: why do things happen? For a deeper look at how fate operates in different systems, explore our guide on fate and divination. For the mechanics of karma, see our glossary entry on karma. And to trace the Islamic concept of qadr, read our guide on Islamic esotericism.