Ibn Qayyim Al-Jawziyya On Divine Wisdom and The Problem of Evil

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Ibn Qayyim al-Jawziyya on Divine Wisdom
and the Problem of Evil
OTHER TITLES BY IBN QAYYIM AL-JAWZIYYA
AVAILABLE FROM THE ISLAMIC TEXTS SOCIETY
Medicine of the Prophet

Ibn Qayyim al-Jawziyya on the Invocation of God
Ibn Qayyim al-Jawziyya on Knowledge
Ibn Qayyim al-Jawziyya
ON DIVINE WISDOM
and the Problem of Evil
Translated by
TALLAL M . ZENI
THE ISLAMIC TEXTS SOCIETY

Copyright © Tallal M. Zeni 2017
This edition published 2017 by

THE ISLAMIC TEXTS SOCIETY
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CONTENTS
Acknowledgements vn
Translator’s Introduction ix
CHAPTER ONE : A Glorious Exposition of the Secrets of God in

Making Adam Descend from the Garden to this Earth
CHAPTER TWO : The Infallibility of the Divine Decree from
Being Evil 19
CHAPTER THREE : Affirming the Exalted Lord’s Wisdom in His
Creation and Commandments 43
CHAPTER FOUR : A Response to Those Who Deny God’s
Wisdom and Causality 72
CHAPTER FIVE : A Response to Those Who Question God ’s
Wisdom in Creating Disbelief, Wickedness and Sin 94
CHAPTER SIX : A Response to Those Who Question God ’s
Wisdom in Creating Iblls and his Army 130
CHAPTER SEVEN : An Exposition of Whether the Punishment
of Hellfire is Eternal 164
CHAPTER EIGHT: A Response to Those Who Question God’s
Wisdom in Allowing His Enemies to Overpower His Saints 194
CHAPTER NINE : An Exposition of the Statement of the
Predecessors that One of the Principles of Faith is Contentment
with Predestination Whether Good or Evil , Pleasing or Painful 201
CHAPTER TEN : The Impermissibility of Stating that the Lord
Intends Evil or Performs It 203
CHAPTER ELEVEN : An Exposition of the Secrets Within the
Hadlth of the Prophet , ‘O God , I seek refuge in Your pleasure
from Your wrath, and in Your forgiveness from Your punishment .
I seek refuge in You from Yourself. I cannot praise You enough ;
You are as You have praised Yourself.’ 209
CHAPTER TWELVE : Faith in the Divine Determination and Decree, His
Justice, Monotheism and His Wisdom are all Included in the Hadlth
of the Prophet, ‘Your judgment upon me will be carried out and
Your decree for me is just.’ 214
CHAPTER THIRTEEN: The Rulings Regarding Contentment with His
Decree and the Correct Position 223
CHAPTER FOURTEEN: The Division of Matters into the Ontological
Pertaining to Gods Creating and to the Religious Pertaining to
Gods Commandments 229
CHAPTER FIFTEEN: An Exposition of God’s Wisdom in Allowing
People to Sin 237
Notes 265
Bibliography 305
Index 313
Disclaimer
This Publisher have books from both Authentic and

Deviant scholars. The Readers are requested to be
careful and differentiate such scholars. The sufism
mentioned in this book refers to early stage sufism
which is entirely different from what it is today. We
recommend the reader to read the book "Devil's
Deception" by Ibn Jawzi for further clarification on
this issue.
- Sunniconnect.com
ACKNOWLEDGEMENTS
I would like to again thank Andrew Booso for his meticulous and
excellent editing , as well as his exceptional advice. He has made
many significant contributions, which improved the fluency of the
text , and ensured that Ashcarl viewpoints were represented in the
Introduction. I am also grateful for the recomendations of Khalid
Williams on an early version of Chapter One. I must express my
deep appreciation to Fatima Azzam, the Director of Islamic Texts
Society, for her enduring patience, invaluable advice and endless
-
support of this project as well as Ibn Qayyim al Jawziyya on Knowledge.
It has been a great joy to work with Fatima and Andrew and with-
out their efforts these two books would not have been possible. Apy
errors within it are, of course, due to my inadequacies and faults.
May God reward them as well as my parents and family for all
the good they have done. All praise and gratitude is due to God. I ask
God to accept this work and make it a source of goodness for others.
In the Name of God , Most Beneficent , Most Merciful, we begin .
VII
TRANSLATOR’S INTRODUCTION
Abu cAbd Allah Shams al-Dln Muhammad b. Abl Bakr b. Ayyub b.

Sacd al-ZurcI al-Dimashql, better known as Ibn Qayyim al-Jawziyya,
was born outside of Damascus, Syria in 691/1292.1 Ibn al-Qayyim
was one of the most important scholars of the late-Hanball school,
along with figures like Ibn al-jawzl and Ibn Taymiyya.
Ibn al-Qayyim’s name is inevitably attached to that of his
famous teacher TaqI al-Din b. cAbd al-Hallm b. Taymiyya (1263 —
1328 CE) whom he dedicated himself almost exclusively to from
the age of twenty-one until the latter’s death. It was only after Ibn
Taymiyya’s passing that Ibn al-Qayyim became an earnest author
on a multitude of subjects. Ibn al-Qayyim’s writings 2 spanned over
more than twenty years. His foremost goal was to explain and
establish the primacy of the Qur’an and the Sunna, and that reason
and revelation are congruous. Moreover, he sought to repudiate
groups that stripped God of His Attributes or denied His wis-
—
dom and causality. This book being derived from Cure for Those
Ailed in Questions Concerning Divine Decree , Predestination , Wisdom
and Causality ( Shifa al- calilfi masail al-qada wal-qadar wal-hikma
wa’ l-tacUl) and Key to the Blissful Abode : Proclamation of the Sovereignty
of Knowledge and Willpower [ Miftah dar al-sacada wa-manshur wilayat
—
al- cilm wal-iradaf seeks to address the aforementioned issues,
as well as the problem of evil itself. Jon Hoover states that ‘Ibn
Qayyim al-Jawziyyah may well be the most prolific optimist in
the Islamic tradition’, 4 and he ‘provides a more fully developed
optimism than does Ibn Taymiyya himself ’.5
Ibn al- Qayyim on Divine Wisdom and the Problem of Evil

Ibn al-Qayyim begins, in Chapter One, by alluding to twenty-six
wisdoms behind God’s creating humanity and making them reside
on earth. He then rejects any attribution of evilness to the Holy
IX
IBN QAYYIM AL-JAWZIYYA ON DIVINE WISDOM
Lord, whether in regards to His Names (asma ) , Attributes (.sifat ) or

actions (,afcal). This reality is substantiated by affirming God’s holi-
ness, praiseworthiness, sovereignty and righteousness.
Ibn al-Qayyim starts to reconcile the existence of evil by stating,
‘Although the existence [of a particular good] may be better than its
non-existence, its existence [in all situations] may result in forgoing
( fawat ) something that is more beloved to God. Likewise, although
the non-existence of something evil may be preferable to its exist-
ence [in one aspect] it may be that its existence is a means or a cause
that leads [indirectly] to something more beloved to Him.’6
He asserts that one of the greatest reasons for the creation of
both good and evil is to manifest God’s Names, Attributes and
actions in a manner which is concordant with His wisdom : ‘If the
effects of His Names and Attributes cannot become manifest, except
by [creating] opposing [entities], then His wisdom deems it to be
inevitable that He bring them into existence. Had they not been
created, then His Attributes would not have become manifested ;
and this is implausible.’7
Ibn al-Qayyim affirms the existence of causes and causality,
and denies that their presence is purposeless : ‘The Sublime has
linked effects to their causes in both religious (sharcan) and onto-
logical ( qadaran ) matters.8 Due to God’s wisdom He has established
causes within His religious commandments and Divine Law, His
ontological laws and determination , and His sovereignty and
administration. Denying causation , forces and natures represents a
rejection of vital necessities, a deprecation of reason and the innate
nature, an affront to experience and reality, and an obstinate rejec-
tion of the Divine Law and recompense [in the Hereafter] .’9 He
adds later, ‘If there are wisdoms , advantages and benefits in the
creation of intermediaries then their intermediation is not frivo-
lous. The wisdom that results from their presence is not equivalent
to how it would have been if they had been absent.’10 In this man-
ner, Ibn al-Qayyim rejects the occasionalism of the AslTariyya and
affirms God’s great wisdom.
The Ashcariyya (represented by Razi in many of Ibn al-Qayy-
im’s books) state that events need not be due to His wisdom (ghayr
x
Translator's Introduction
mu allala ) , but rather are due to His will alone. They also deny causal-
ity because they claim that it necessitates attributing a need to God
and that He gains perfection through the accomplishment of such
an objective, which would then suggest that He was deficient before
its attainment.11 Ibn al-Qayyim responds at length to these claims in
Chapter Four, in particular.
It should also be mentioned that Razi did adopt a crass determin-
ism unlike other Ashcariyya. Ibn al-Qayyim further mentions and
12
-
rejects Razl’s claim in the latter’s al-Mabahith al mashriqiyya that God
acts out of necessity : ‘[Razi states that ] there is no way to reconcile
what exists except by explaining that the Sublime’s actions neces-
—
sarily emanate from Him not by [His] intention or free choice
-
( failan kil dhai) ... [Razi thus adheres] to the methodology of those
[philosophers] who are enemies of the messengers and the Islamic
doctrines. .. Razi has no further opinion [on this matter].’13
— —
In addition, Ibn al-Qayyim like Ibn Taymiyya rejects the
claim of Juwaynl, another Ashcarl theologian, that ‘God loves
even the unbelief and iniquity that He creates’. The opposition to
Juwaynl’s position was based on the argument ‘that God hates these
evils [and that] what God loves is the belief and obedience that cor-
respond to His prescriptive or legislative will (irada sharciyya ). God
does create things that He hates, but He does this only for the sake
of a wise purpose that He loves... Ibn Taymiyya [and Ibn al-Qayyim
thus] subordinate God’s will to God’s love’.14
Ovamir Anjum explains the stance of Ibn Taymiyya (as well
as Ibn al-Qayyim) in the following terms : ‘He rejected the Ashcarl
view that denied that God had any interests, and hence any purpose,
in His acts : [... ] [Ibn Taymiyya says] “ He the Exalted and Glorified
is Most Wise, places everything in a place appropriate for it , and it
is not permissible for him ( la yajuzu calayhi) to equate the essence of
truth and falsehood , or the just and the unjust , or the knowing and
the ignorant , or the reformer and the corrupter.’”15
Sherman Jackson takes issue though with Ibn Taymiyya’s posi-
tion in the following terms :
T]he going opinion in Ash‘arism was also that God’s onto-
ogical decree is separate and distinct from God’s deontological
XI
decree. Thus, not everything God decrees ontologically could

be said to reflect God’s pleasure. Nor could one assume that be-
cause God prefers a particular thing that God would necessar-
ily bring it into actual existence. Ibn Taymlya proceeds on the
assumption , however, that this is not the position of Ash‘arism
and that according to them, God’s will , love, pleasure, desire,
displeasure, wrath, and the like are all synonymous. This is
clearly an overstatement on his part . And he appears to have
been compelled to this move in order to pull the rug out from
underneath a particularly intractable form of antinomian Su -
fism that had located in the articulations of a few prominent
Ash‘arites a theological justification for antinomianism . . . [The]
works of al-Ash‘ari and al-Juwayni contained language sug-
gesting that there is no distinction between God’s will , love, de-
sire, and the like. Ibn Taymlya proceeds as if this represents the
position of Ash‘arism as a whole. Clearly, however, he could
not have been unaware of other statements by these men not —
—
to mention other Ash‘arites that flatly contradicted this view.
Indeed, the very works he cites of al-AslTarl and al-Juwayni
contain language that differentiates between God ’s will and
God’s preference.16
Indeed , late-Ashcar!doctrine seeks to defend itself against being
misunderstood as denying God’s acting with wisdom, as evidenced
in the words of Ibrahim al-Bajurl in his commentary on Sanusl’s
Umm al-barahin : ‘You should know that although His actions and
judgments are transcendent and exalted beyond motives, they still
contain wisdom [ hikma] , even if it does not reach our rational
minds. If His actions were without wisdom, they would be futile,
and that is impossible for Him , the Exalted .’ Hence, a late-Ashcari
like Ibrahim b . Ahmad al-Marghanl further clarified that ‘Wisdom
is the result of an action or judgment and it is not a motivator for a
particular thing.’17
Next , Ibn al-Qayyim moves on to affirm that what exists is
either itself purely good, or preponderantly good , or indirectly
leads to greater goods : ‘God (Glory be to Him) has left out some
things, which may have resulted in wise purposes had He created
them, either because of the absence of His love for their existence,
XII
Translator’s Introduction
or because their existence would have prevented the existence of

something more beloved to Him or led to its lapse. In these cas-
es, His wisdom in not creating those entities preponderates over
His wisdom in creating them... Consequently, God’s creating and
commanding are based upon attaining what is purely advantageous
or what is preponderantly so, and allowing the lesser [good ] to
lapse ; hence preventing what is purely harmful or what is prepon-
derantly so.’18
Such a doctrine conforms to some writings of the Ashcariyya.
For instance, Ghazall writes, ‘There is no evil in existence which
does not contain some good within it , and were that evil to be
eliminated, the good within it would be nullified , and the final
result would be an evil worse than the evil containing the good.’19
Ibn al-Qayyim also includes many of God’s wisdoms in His
permitting the existence of evil and Satan. Elucidation of these will
be left to the text ; however, for instance, Ibn al-Qayyim maintains
that ‘the creation of Iblis and his army has [indirectly] led to the
establishment of [waging battle and striving in His path] and their
consequences,’20 and ‘Had those who were faithful and righteous
been the overwhelming majority, then the possibility of waging
battle [in His path] —which is one of the most eminent types of
worship—would have eluded us.’ Ibn al-Qayyim emphasizes
21
in many instances that the higher levels of Paradise can only be

reached by ‘traversing a bridge of hardships and tribulations’.22
The last chapter discusses thirty wise purposes and secrets asso-
ciated with allowing people to sin. Prominent among them are that
God loves repentance and loves to manifest His Attributes of for-
giveness and mercy ; so that the believer may become humble rather
than proud ; and so he may recognize that it is only his deficient
nature, ignorance and injustice which results in sin. Finally, Ibn
al-Qayyim emphasizes that ‘We should recognize that everything
that He has commanded encompasses far-reaching wisdoms. As for
the detailed secrets of these wise purposes, they are not attainable
for all of humanity. Rather, God provides insight to those whom
He wishes of His creation to what He wills.’23
XIII
The Premise of the Problem of Evil

At this juncture, a brief survey of Muslim approaches to the problem
of evil will help situate the point of departure for Ibn al-Qayyim,
and his teacher Ibn Taymiyya, in this regard . Of course, it is impor-
tant to remember that the latter two considered their methodology
to be that of the Predecessors (.salaj) , so any perceived contravention
of such principles was to be discussed and refuted. Ibn al-Qayyim
quotes Ibn Taymiyya as saying ,
school—
—
The basis for many people going astray no matter their
Is seeking out the reasons for God’s actions.24

The first major break from the Predecessors came from the
Qadariyya. The impetus for the Qadariyya doctrine was their
attempt to explain that the existence of evil could not arise from
God. Ibn al-Qayyim states that both the Qadariyya and Jabriyya
claimed that God’s actions are the same as what He enacts. The
Qadariyya added that ‘since His acts are not evil , then evil also can-
not be enacted by Him ; therefore, [in their opinion] , evil is created
by humans.’25 Thus , in trying to justify the presence of evil, the
Qadariyya placed its creation in the human realm. The Jabriyya , on
the other hand , asserted a crass determinism as the basis for human
works. They claimed that the ‘Lord (Glory be to Him) wills evil
and carries it out’ and ‘since evil exists, it is inevitable that there
be someone to create it , and there is no Creator except God. God
creates through His will, therefore every creature is willed by Him
and is an act of His.’26
The Muctazila followed in the footsteps of the Qadariyya on
this issue by claiming that humans are the creators of their acts,
both evil and good. They obligated God to do what is beneficial
and most advantageous (al-salah wa’ l-aslah ) for humanity and to
be omnibenevolent , thus denying His freedom of action . They
claimed that if He were to act in a contrary manner then He
would be deemed unjust . Hoover states , ‘Muctazill Kalam theology
provides the primary instance of an Islamic free-will theodicy ...
Humans for their part have free will and create their own good
xiv
Translator' s Introduction
and bad deeds apart from God’s control.’27 Ibn al-Qayyim is highly
critical of this doctrine as well as their denial of God’s wisdom.
The Ashcari doctrine came in response to the Muctazila. It began
with its eponymous founder, Abu al-Hasan al-Ashcari, who rejected
the Muctazill doctrine after initially adhering to it .28 In that light ,
Jackson states that ‘when the Ash‘arites deny, for example, that
God must act in the interest of humans or that God must indemnify
them for any unearned suffering God inflicts, they are not denying
that God may or even does do these things. They are simply denying
that God must do these things, especially on the basis of historically
informed or socially constructed notions of justice or goodness that
are independent of God’s self -disclosure’.29
Shihadeh interprets Ashcari doctrine as advancing a ‘theological
voluntarism:30 the view that God’s will and acts are free and never sub-
ject to ethical considerations.’ Yet he argues that ‘classical Ashcarism...
did not subscribe to a simple divine command theory of ethics, but in
fact grounded this theory in a fairly developed anti-realism ,31 which
became the basis for the more sophisticated consequentialist ethics32
advanced in neo-Ashcarite sources [ like Razl]’.33
That said, Hoover summarizes the Ashcari approach to theodicy
in the following manner : ‘The voluntarism of Ashcarl Kalam theol-
ogy rejects the question of theodicy as meaningless. God’s unfettered
will, sufficiency apart from the world , and exclusive power preclude
asking why God does this or that. God is not limited by any necessity
of reason, and His acts require no deliberation, rational motive or
external cause. Thus, God’s creation of injustice, unbelief and other
evils is not susceptible to any explanation except that God wills it.’34
Of note, Ibn al-Qayyim initially held the Ashcari creed until
meeting Ibn Taymiyya. As mentioned previously, Ibn al-Qayyim
dedicates much of his discussion in this book to repudiating Ashcari
doctrine. He also rebuts it in his books al- Sawaiq al-mursala and
al- Qasidah al-nuniyya . Despite that , Ashcarl creed has been adopted
by a majority of Sunni theologians. It could be posited that elabo-
rations on the issue of theodicy or the problem of evil have been
marginalized as a result of the Ashcarl doctrine claiming that God’s
actions need not occur for a wise purpose. 35
XV
IBN QAYYIM AL -JAWZIYYA ON DIVINE WISDOM
Now, Ibn al-Qayyim does not specifically mention Maturidl
-
doctrine in either S/iz /tf ’ al- calil or Miftah dar al saada (or in any of
his other books for that matter). It may be due to the fact that Abu
Mansur Muhammad al-Maturidl (d . 333 /944) affirmed God’s wisdom,
which he defined as ‘putting everything in its proper place’ (wadcu
kulli shay’in mawdicahu ).36 This again is in contrast to many of the
Ashcariyya, who upheld divine omnipotence, contended divine com-
mand ethics and claimed that God could have done or commanded
the opposite. Maturidl also maintained that ‘bringing into existence
is not identical with what is brought into existence (al-takwin ghayr
al-mukawwan )’, unlike the Muctazila and Ashcariyya.37 This formu -
lation is similar to the Traditionalist viewpoint that God’s actions
are different than what He enacts. Finally, the Maturldiyya ( like the
Traditionalists and the Ashcariyya) maintained God’s freedom to do
as He wills (unlike the Muctazila , the philosophers, and RazI in some
of his writings). Sherman Jackson’s study of the Muctazill, Ashcari,
Maturidl and Traditionalist doctrines in relation to the problem of
black suffering concluded that divine omnibenevolence and omnip-
otence for the first two groups ‘serve to exonerate God of evil’, while
the Maturldiyya contended that God allows evil only if it can ‘serve
a wise end’.38 Therefore , the Maturldiyya affirmed that God creates
everything, including evil, but that He allows evil for certain wise
purposes. The Maturldiyya did not , however, delve into those wis-
doms39 as much as Ibn al-Qayyim does in this book.
Before concluding this section mention should be made of
Avicenna (Ibn Sina), the prominent Islamic philosopher who incor-
porated Neoplatonic elements into his notion of theodicy and
philosophy. He claimed an emanative theory regarding this world ,
as explained by Michael Marmura : ‘Al-Farabi formulated a dyadic
emanative scheme, [whereas] Avicenna transforms [it ] into a triadic
one. Accordingly after the emanation of the first intellect from God ,
the series that ensues is a series of celestial triads. Each triad consists
of an intellect, a soul, and a sphere.’40 This emanative scheme holds
that God’s creation necessarily emanates from Him , without His free
—
will or choice (mujiban bi’l-dhat ) God is infallible above that.
According to Shams Inati, Avicenna’s ‘solution’ for the problem
XVI
of evil can be summarized as follows : i ) God is good and providen-

tial, but precisely because of His goodness, God cannot intend any
good or evil in the world ; 2) there is more good than evil in the uni-
verse—essential evil is rare, only non-essential evil is predominant ;
3) evil is a necessary consequence of good , and to wish the removal
of evil is to wish the removal of good ; 4) evil is a necessary means
—
for the good ; 5 ) God is not omnipotent that is, God cannot free the
world from evil ; 6) essential evil is privation of being , and therefore
cannot be caused by God , who is the cause of being only ; and 7)
human evil is due to human free will, resulting from knowledge.41
Now, the most problematic aspects of Avicenna’s ‘solution’ are
the first , fifth and sixth positions, which limit God’s power and crea-
tive ability. Denying God’s omnipotence is heretical and contradicts
the Qur’an, which states in thirty-five verses that God is able to do
all things. Inati states that Avicenna ‘must have adhered to this the-
sis . .. [ but he did not explicitly deny God ’s omnipotence] for fear of
the theologians’.42 This theory and the notion that God acts out of
—
necessity both represent the Divine as being compelled and God
is again infallible above all these claims.
For these reasons, as well as many others, Ibn al-Qayyim charac-
terizes Avicenna as ‘the leader of the heretics’ ( shaykh al-mulhidln).43
Likewise, Ghazall44 deemed Avicenna to be a disbeliever, as the latter
claimed that the world is pre-eternal, denied God’s knowledge of
particulars, and denied bodily resurrection.45
Ghazall and the Best of all Possible Worlds

Eric Ormsby investigated Ghazall’s statement , ‘There is not in pos-
sibility anything whatever more excellent, more perfect, and more
complete than it. For if there were and He had withheld it , having
power to create it but not deigning to do so, this would be miserli-
ness contrary to the divine generosity and injustice contrary to the
divine justice. But if He were not able, it would be incapability con-
trary to divinity.’46 This statement ‘engendered a controversy that
lasted from [Ghazall’s] own lifetime until well into the 19th century’.47
Ormsby then went on to discuss the various positions held by the
subsequent scholars of Islam.48 In the pro-camp, Ormsby lists : Ibn
XVII
cArabl (d. 638 /1240), TaqI al-Din al-Subkl (d. 756/1355), Jalal al-Din
al-Suyutl (d . 911/1505) and Murtada al- Zabldl (d. 1205/1791), among
others. Prominent scholars in the contra-camp include: Abu Bakr
b. al-cArabl (d. 543 /1148), Ibn al-Jawz!(d. 597/1200) and Ibrahim b.
cUmar Burhan al-Din al-BiqacI (d. 885 /1480).
Suyuti wrote Tashyld al-arkanfl laysafi’ l-imkan abda minima kan
in support of Ghazali’s dictum.49 Suyuti responds to those who
contend that the dictum contradicts God’s omnipotence by say-
ing , ‘It does not contradict [ the belief ] that God can create into
existence something other than what exists, rather [it refutes the
possibility] that the alternative be more wonderful than what
exists. The “ Proof of Islam” rejected that there could exist some-
thing more wonderful than what exists, despite affirming that He
has the power to [create otherwise] . We also affirm that God is
capable [ of creating something better]. God (Exalted is He) has
said , And if thy Lord willed , all who are in the earth would have believed
together [Q.X.99]. But what Ghazall has rejected is this possibility
being more wonderful than what currently exists.’50 Suyuti main-
tains that humanity’s division into believers and disbelievers and
the wide spectrum of people is deemed to be ‘most wonderful’.51
Suyuti then states, ‘God knew all the possible states that a creature
could be originated in, and therefore He selected the most wonder-
ful aspect in which to do so ... This is due to God’s knowledge of
the wisdom of creating it in such fashion.’52
Suyuti discusses Ghazali’s explanation of the dictum in the fol-
lowing terms: ‘For if there were [anything more wonderful] and He
had withheld it, having power to create it but not deigning to do so,
this would be miserliness contrary to the divine grace and injustice
contrary to the divine justice. But if He were not able [to fashion
an alternative] , it would amount to an incapacity that is contrary to
divinity.’53 Suyuti then argues,
People were confused by this statement and said that it is more
in line with the doctrine of the Muctazila who state that God is
obligated to provide what is most advantageous. Ahl al-Sunna
maintain that it is not necessary that God acts [always] in a man-
ner that represents His grace, and He can remain just without
XVIII
doing so. I continued to think about this for many days until
God granted and inspired me with the answer, and all praise
is due to God. The ‘Proof of Islam’ (may God be pleased with
him) wanted to make this dictum consistent with the doctrine
of both groups. In regards to Ahl al-Sunna, it would have con-
tradicted His grace had He withheld. As for the doctrine of
the Muctazila, had He withheld that would have contradicted
His justice. Thus this dictum takes into account the doctrine
of both groups... 54 Behind all this is the secret of [God’s] de-
termination ( sirr al-qadar), which the vast majority have been
perplexed by, while those who are unveiled to it are prohibited
from elucidating it .55
So SuyutI argues that , in order to maintain our amazement with
His determination, God keeps it a secret. In addition , he gives the
example of al-Khidr, and how after he unveiled the secrets behind
his actions, Moses’ amazement with them ceased.56
Now, Ormsby did not include Ibn Taymiyya within the list of
disputants. Nonetheless, Hoover mentions that Ibn Taymiyya com-
mented on Ghazall’s dictum in three instances ; in the first two, Ibn
Taymiyya rejected it because it could be easily misinterpreted as lim-
iting God’s power or stating that God is necessitating in His Essence
(idhat ). Subsequently, Ibn Taymiyya reinterpreted the dictum in his
treatise Qacidafi macna kawn al-Rahh cadilan stating, ‘It could mean
that no better ( ahsan ) than this [world] or no more perfect (<akmal)
than this is possible {yumkin). This is not a defamation of power.
Rather, it has established His power [to do] other than what He
has done. However, it says, “ What He has done is better and more
perfect than what He has not done. ” This ascribes to Him (Glory
? e to Him) generosity, liberality and beneficence. He (Glory be to
Him) is the most generous. No more generous (akram) [ being] than

He can be conceived.’57
Hoover states that Ibn Taymiyya thus ‘accepts al-Ghazall’s state-
ment on the condition that it is understood that God could have
created other than He did. However, what God did create is the
best of all possible worlds because He is the most perfect and gener-
ous being imaginable. With this, Ibn Taymiyya becomes one of the
XIX
earliest scholars after Ibn cArabl to accept al-Ghazall’s dictum before

it became widely accepted from the mid-eighth/fourteenth century
onward.’58
Now, Ormsby did mention Ibn al-Qayyim’s name in this regard ;
however, his position on the dictum was not elaborated upon.59 To
be sure, Ibn al-Qayyim does not comment directly on the matter ;
nonetheless, we may infer his stance from a few passages. Before
that , it should be recognized that Ibn al-Qayyim’s methodology
is to never criticise some of the major scholars by name ( Ghazall
being one of them). This is unlike Ibn Taymiyya who, for example,
directly criticises Ghazall for adopting Greek logic during most of
his life,60 for including many fabricated hadiths in his writings,61 and
for granting mystical unveiling more than its due in achieving reli-
gious knowledge.62 Ibn al-Qayyim never mentions Ghazali’s name
although he does agree with Ibn Taymiyya in these matters.
Ibn Kathlr reported that ‘Ibn al-Qayyim was very loving, and
he never envied others or caused harm to them. He never pointed
out the inadequacies of others nor harboured envy of them ... I do
not know of anyone living in our time who is a greater worshipper
than him. His custom in prayer was to prolong it greatly, including
the bowing and prostrating. Many of his colleagues would occa-
sionally criticize him for that , but he would not respond to them
nor would he abandon [ his practice] . May God (Exalted is He) have
mercy on him!’63
Ibn al-Qayyim therefore only mentions Ghazall by name when
he agrees with him. For instance , in Miftah dar al-saada , Ibn al-Qayy-
im mentions that he agrees with Ghazall that there is no need to
discuss the branches of speculative theology and philosophy, because
‘all the beneficial proofs found in speculative theology are encom-
passed within the Qur’an and the Traditions of the Prophet ... None
of this existed in the first period [of Islam] whereby it was considered
a [ blameworthy] innovation to take up [speculative theology]’.64
Ibn al-Qayyim instead merely alludes to what he considers to
be intellectual mistakes by the major scholars in a discrete manner.
Ghazali’s dictum again is : ‘There is not in possibility anything more
wonderful ( abda ) than what exists.’ Now, Ibn al-Qayyim uses the
XX
word ‘dazzling /wonderful’ (badica) more than fifteen times in Ibn

—
Qayyim al-Jawziyya on Divine Wisdom all of these being in reference
to God ’s wisdom (hikmatuhu al-badica ) . Yet Ibn al-Qayyim never uti-
lizes the word badica to describe this world. For instance, he affirms
‘the complete nature of His dazzling wisdom and overwhelming
omnipotence’;65 and that the creation of ‘opposites is in order to
manifest His dazzling wisdom , vanquishing power, accomplished
will, and perfect and complete sovereignty’.66
Next , Ibn al-Qayyim differentiates between God’s actions ver-
sus what He enacts or wills : ‘God’s actions themselves (Glory be to
Him) are not divided [into beloved or not ] , since all of His actions
are beloved and pleasing to Him. Therefore, one must differentiate
between His actions and what He enacts. His actions are all pure
—
good, just, advantageous and wise there is no evil within them
from any aspect whatsoever. As for what He enacts, it is subject to
division [into good or not ] .’67 Consequently, it becomes clear, for
—
him, that God’s wisdom which is an Attribute of His for He is the
—
Most Wise as well as His actions are dazzling , whereas that which
He enacts, i.e. this world and what it contains, may be divided into
aspects that are wonderful or not : ‘God (Glory be to Him) created
three abodes: one that is purely dedicated to bliss, pleasure, delight
and joy ; one that is purely dedicated to pain, suffering , calamities
and evils ; and one that is mixed having both good and evil, bliss and
wretchedness, pleasure and pain.’68
Ibn al-Qayyim also mentions that if the Muctazill claim that God
is obligated to act in a manner that is beneficial and most advan-
tageous (al-salah wa Uaslah ) were correct , then His beneficence,
9
kindness and grace must be granted to all in an equal fashion ; how-

ever, he continues, higher degrees of benefit or advantage can always
be postulated.69 The fact of this reasoning can also be perceived in
relation to Paradise where Ibn al-Qayyim states that God’s ‘wisdom
dictated that He would create and structure Paradise with progres-
sively higher levels, some on top of others, and that He will populate
Adam and his offspring [who are believers] within it according to
their deeds’.70 God ( Glorious is He) therefore could have created
an even better Paradise—having all believers occupy an equivalent
XXI
—
superior rank whereby they could enjoy the same bliss but even in
that case the level of bliss within that rank could be extended to a
higher degree. Therefore, characterizing this world or even Paradise
—
as being the ‘best’ is only congruent in some aspects neither can be
generally deemed as such. Ibn al-Qayyim thus maintains that God
(Exalted is He) has, in reality, structured both this world and Paradise
concordant with His divine wisdom.
To be clear, regarding this world , Ibn al-Qayyim states, ‘The
greatest injustice , clearest ignorance , most repugnant abomination ,
greatest insolence and shamelessness occurs in the case of one ... who
criticizes God’s wisdom and thinks that something other than what
He has determined and foreordained would have been more appro-
priate. Glory be to God , the Lord of the Worlds, for He is infallible
in His sovereignty, divinity and greatness.’71 By this, Ibn al-Qayyim
means that God created this world in order to achieve the wise pur-
poses He has dictated. These include manifesting His Names and
Attributes in a fashion, which is consistent with His wisdom, mercy,
beneficence and justice, as well as many other wisdoms that Ibn al-
Qayyim has mentioned throughout this book.
In summary, characterizing existence , i.e. what God has enacted
or willed , as being wonderful is ambiguous, for there is much suf-
fering, evil and disbelief in this world. Ibn al-Qayyim avoids all that
by maintaining that it is God’s wisdom, which is dazzling /wonder-
ful. It seems that the best way to reconcile Ghazali’s dictum and Ibn
al-Qayyim’s position is to state, ‘What is good in this world is more
wonderful than if good existed alone, and God has many dazzling
wisdoms in mixing good and evil herein.’
Ibn al-Qayyim’s Investigation on the Duration of Hellfre

There is agreement amongst Ahl al-Sunna that the believers who
have perpetrated a major sin and enter Hellfire will exit it after
being initially punished therein. The Khawarij though disagreed
and claimed that such people will be eternally punished in Hellfire.
The Muctazila accorded them an intermediary status whereby such a
perpetrator is neither a believer nor a disbeliever ; thus claiming that
they will be punished forever in Hellfire but to a lesser degree than
XXII
the disbelievers. Numerous scholars from the Ahl al-Sunna maintain

that there is scholarly unanimity (ijma ) that only the disbelievers will
be eternally punished in Hellfire.72
Khalil states that ‘like other Ashcarites, Ghazali maintains that
true unbelievers will remain in Hell “forever ” ( Qala al-tabld ),’ but
then he adds:
Yet I would be remiss not to mention Ghazall’s cryptic conclu-
sion to his exposition of the divine names, the Compassionate
and the Caring : ‘Never doubt that [God] is “ the most merciful
of the merciful ” [Q. 7:151], or that “ His mercy outstrips His
wrath, ” and never doubt that the one who intends evil for the
sake of evil and not for the sake of good is undeserving of the
name of mercy. Beneath all this lies a secret whose divulgence
the revealed law [ al-shar prohibits, so be content with prayer
^
and do not expect that it be divulged.’ Ghazali goes on to state
that this ‘secret’ is not discernable to most people. One can only
wonder what it is. Given the available evidence, however, it
would be difficult to aver that this is a sign of his being a closet
universalist .73
Now, Ibn al-Qayyim, although fairly categorised within Ahl al-
Sunna , investigates at length whether the punishment of Hellfire is
truly eternal for the disbelievers. His arguments and the perception
of his position have earned him a good share of scholarly attention .74
Hoover has stated that , although the topic of Hell’s chastisement for
disbelievers being of ‘limited duration’ had been discussed before by
Razi, Ibn al-Qayyim’s arguments on the topic ‘appear to be unprec-
edented in their thoroughness and length’.75
By way of context , Ibn al-Qayyim had requested Ibn Taymiyya
-
to opine on this matter, and so the latter wrote al Radd cala man
- - —
qal bi fana al jannah wa’ l-nar this being his last work . Ibn al-
Qayyim many years later engaged the matter in Hadi al arwah ila -
bilad al-afrah , but not to the extent of his discussions within Shifa
- - -
al caltl . He also addressed it further in al Sawaciq al mursala, and this
will be discussed below.
In essence , Ibn al-Qayyim (as well as Ibn Taymiyya) maintained
that many of the Predecessors held the opinion that the punishment
XXIII
of Hellfire will eventually end for the disbelievers. Since many

Predecessors held that viewpoint , in their estimation, and since
we know that God is the Beneficent and Merciful, Ibn al-Qayyim
alludes to the conclusion that the punishment of the disbelievers
may ultimately end.
Nasir al-Dln al-Albam , the pre-eminent Hadlth scholar, con -
cluded that all of the traditions from the Predecessors mentioned by
Ibn al-Qayyim arguing for the ending of Hellfire or the removal of
the disbelievers from it are neither authentic nor sound , and there-
fore cannot be relied upon to render a judgment in this matter.76
Regardless, Ibn al-Qayyim states at the end of his exposition on the
matter,
My position in this matter is the same as that of the Emir of the
Believers cAll b. Abl Talib (may God be pleased with him). He
mentioned the entrance of the inhabitants of Paradise into Para-
dise and the denizens of Hellfire into Hellfire, and he described
that in the best manner. Then he said , ‘Thereafter God will do
what He walls with His creation .’ [. . .] I likewdse agree with the
view of Qatada as he said , regarding His statement , Save for that
which thy Lord willeth, 77 ‘God is more knowledgeable about the
interpretation of this.’ I similarly agree with the view of [cAbd
al-Rahman ] ibn Zayd [ b. Aslam] as he said , ‘God informed us
about what He walls for the inhabitants of Paradise when He
said a gift unfailing ;78 but He did not inform us regarding His
[ultimate] will for the denizens of Hellfire.’
The viewpoint that Hellfire and its punishment are eternal
just as God is eternal represents a notification about what God
(Almighty and Most Glorious is He) will do. If something is
not concordant with what He has informed us, then it repre-
sents something that is said about Him without knowledge.
The texts do not substantiate [ the punishment of Hellfire being
eternal], and God knows best .79
Of note, Ibn al-Qayyim also related, in Shifa* al- catil, the argu-
ments of one group who claim that the disbelievers will be entered
into Paradise after their punishment in Hellfire is concluded. This
group states, ‘God (Glory be to Him) informed us that His mercy
encompasses everything, that His mercy prevails over His wrath,
XXIV
and that He has prescribed mercy upon Himself. Therefore, it is

inevitable that His mercy encompass [even] those being punished .
Had those [disbelievers] remained in the punishment for an unlim-
ited [duration], then His mercy would never encompass them. This
is patently obvious . .. The point is that [ ultimately His] mercy will
necessarily encompass the denizens of Hellfire. His mercy inevitably
extends [to everything ] just as [His] knowledge does. The angels
said , Thou comprehendest all things in mercy and knowledge .’80
Moreover, one of this group’s arguments is that God endowed
humanity with an innate disposition (fitra), which is good and pure.
They state, ‘The secret of this question is that the original innate
disposition must inevitably manifest itself, just as the extraneous
incident did its work. This innate disposition is universal to all of
Adam’s offspring .’81 They explain, ‘Had the evil and unjust souls
been returned to this world before being punished, they would have
returned to what they were forbidden. They are not suitable to live
in the abode of peace [i.e. Paradise] as it is incompatible with lies,
denial, evils and injustices. But if these souls are punished in Hellfire
such that they are expunged from their evils and wickedness, the
wisdom of that would be considered reasonable. But the creation of
souls whose evilness never vanishes whatsoever as they are pure evil
—
and deserving of eternal and everlasting punishment this is not
consistent with [His] wisdom and mercy, even if He is capable [of
punishing the denizens eternally] .’82
As a consequence of Ibn al-Qayyim relating at some length the
position of this aforementioned group, some have claimed that Ibn
al-Qayyim held this viewpoint himself in Shifa al- calil. Nevertheless,
Ibn al-Qayyim’s opinion in the Shifa’ is only that the punishment of
the denizens of Hell will end , and nothing further. Ibn al-Qayyim
mentions that his opinion is in accordance with the stances of cAll,
Qatada et al., as mentioned previously.
He subsequently writes that since most of humanity are dis-
believers, this ‘corroborates the viewpoint of the Companions and
Successors regarding this issue [i.e. that the punishment of Hellfire
will end ] , and that it all goes back to [His] mercy, which has encom-
passed everything, has preceded [His] anger, and will prevail over it’.83
XXV
Although Ibn al-Qayyim does investigate further issues regarding

the innate disposition in the concluding chapters of Shifa’ al- calil
(not translated herein) , he never goes beyond his aforementioned
opinion.
One may think of the inclusion of this group’s opinion in the
same manner as Ibn al-Qayyim’s exposition in Miftah dar al saada of-
whether the Garden of Adam and Eve was in Paradise, in the heav-
ens, or on this earth. Ibn al-Qayyim’s inclusion of the opinion of
those who hold that the Garden was in the heavens or on this earth
(rather than Paradise) is because it, although incorrect in his view,
does not contradict God’s wisdom.84
The point is that , even though Ibn al-Qayyim mentioned the
opinion of a group who claimed universal salvation, this does not
indicate that he espoused those views at the time he wrote Shifa’
al- calil. That said, by the time Ibn al-Qayyim writes al- Sawaiq al-
mursala , he considers that group’s opinion to be his own. In al- Sawaiq
he also adds another argument :
Hellfire was created to absolve people of their evils. How can
these causes [i.e. evil sins] remain after the disbelievers have
tasted its punishment and severe pain. At that point they be-
come certain that their sins were harmful to them, will greatly
regret them, will witness that they were unjust , and that God
(Exalted is He) has justly punished them. In that context they
will praise, thank and extol Him in accordance with His Names
and Attributes, which they were innately disposed to. If all this
is present in their hearts in reality, and God is content with that,
then Hellfire will become cool and peaceful. Ibn Abl al-Dunya
related a tradition in his book Husn al-dhann bi’ llah : ‘Two men
who entered Hellfire were screaming out loud so God (Exalted
is He) commanded that they be removed . God then asks them,
“Why are you screaming out loud ? ” They respond , “ We did
that so You would have mercy upon us. ” God then says , “ My
mercy entails that you both go back to where you were in Hell-
fire.” One of them will go back , and at that point God will ren-
der it cool and peaceful. The other will not and therefore the
Lord will say to the latter , “ What prevented you from going
back as your companion did ?” He will respond , “ My Lord , I
XXVI
Translator's Introduction
hope that You will not return me to it after You had removed
me from it.” The Lord will then say, “ Your hope will be ful-
filled , ” and they will both be entered into Paradise together.’85
Therefore, the essence of Ibn al-Qayyim’s argument is that since
all of humanity possesses an innate disposition, which is good, after
—
the disbelievers are punished in Hellfire no matter how long
only their innate disposition will remain , and hence they will be
—
ultimately saved.
This argument , however, is a rational one predicated mainly on
God’s mercy and is not substantiated in other aspects within the
Qur’an or the Sunna. On the other hand , consider for instance the
verse, Those who believe , then disbelieve and then ( again ) believe , then dis-
believe , and then increase in disbelief, God will never pardon them, nor will
He guide them unto a way.86 This pertains to those who ultimately die
—
as disbelievers but freely chose to believe possibly at two earlier
points in their lives—and yet God states that He will never pardon
them. Are not then those who only lived a life of disbelief never
freely choosing to believe, despite possessing an innate disposition
—
—
which they were endowed with by God less worthy of being par-
doned ? By way of seemingly ending the dispute, one can read God
(Exalted is He) saying , It does not behove the Prophet , and those who have
attained to faith to pray that they who ascribed divinity ( li’l-mushrikin ) to
aught beside God be forgiven [ by Him ] even though they happened to be
—
[their ] near of kin after it has been made clear unto them that those [dead
sinners ] are destinedfor the blazing Fire .87
Now, Taqi al-Dln al-Subkl, who was the chief judge in Damascus
and an Ashcari, wrote his letter al-Ftibar bi-baqa al-janna wal-nar88
by way of addressing many of the arguments that Ibn al-Qayyim
(as well as Ibn Taymiyya) had advanced on the question of Hell’s
eternality, albeit without referring to them by name ( hence the con-
fusion as to whom Subkl was directly responding to).89 As a result,
we might presume, Ibn al-Qayyim ultimately abandoned a position
of universal salvation. In Zad al-maâd , considered to be Ibn al-Qayy-
im’s last work ,90 he states, ‘Since those who worship others [ besides
God] have a nature and essence which is wicked , they will never
be purified through [the punishment of ] Hellfire ... For this rea-
XXVII
son, God (Exalted is He) has prohibited those who have worshipped
others from entering Paradise.’91 May God reward TaqI al-Din for
his efforts in this regard! This, however, does not indicate that Ibn
al-Qayyim abandoned his position that the punishment of the dis-
believers will end.
Subkl, in addition to the aforementioned , went further stating ,
‘Whoever claims that Hellfire and Paradise will both be annihilated ,
or [contends that ] only one of them [i.e. Hellfire] will be, is a dis-
believer.’92 For Subkl, the consensus on the matter precluded any
individual scholarly deduction (ijtihad).93 However, characterizing
the latter contention as ‘disbelief ’ appears to not be explicitly sub-
—
stantiated by the Qur’an alone the punishment of a disbeliever in
Hellfire may end in light of God’s mercy, some interpretations of
verse 107 of Surat Hud ,94 as well as other arguments advanced by Ibn
al-Qayyim in Chapter Seven , and God knows best .
The Methodology of this Translation

The majority of Ibn Qayyim aUfawziyya on Divine Wisdom and the
Problem of Evil is derived from Shifa’ al- calil. This was based on the
critical edition edited by cAll b. Muhammad b. cAbd Allah al-cAjlan
and Ahmad b. Salih b. cAll al-SamcanI. It was published in Riyadh
by Dar al-SamaycI in 2013 . The text translated here is found in vol-
—
ume III, Chapters (babs) 21 29, and it represents Chapters Two to
Fourteen in Ibn Qayyim al-faivziyya on Divine Wisdom and the Problem
of Evil . Chapters One and Fifteen of this translation were derived
from the beginning and end, respectively, of part I of Miftah dar
al-sacada published by Dar al-Hadlth, Cairo. A critical edition was
also referenced : its second edition has been published in Mecca by
Dar cAlim al-Fawa’id and edited by cAbd al-Rahman b. Hasan b.
Qa’id. The pages referenced in this book are to this critical edition
of the Miftah.
The headings for Chapters One to Three and Chapters Nine to
Fourteen are derived directly from Ibn al-Qayyim’s original choices
(with occasional adaptation), while those for Chapters Four to Eight
and Fifteen have been provided by us in order to better convey the
content of a chapter (in particular, Chapters Four through Eight ).
XXVIII
The English translations of the Qur’anic verses were derived

from Pickthall in the vast majority of cases, with his older English
style often retained , although his use of ‘lo!’ was largely omitted.
The translations of Yusuf Ali and Muhammad Asad were utilized
on occasions when they more accurately portrayed the meaning put
forward by Ibn al-Qayyim in his text . Of note, as per the Islamic
Texts Society usage, God is used in place of Allah.
The English translations of the six canonical books of
—
Hadlth Bukhari, Muslim, Tirmidhl, Ibn Maja, Nasa’l and Abu
—
Dawud published by Darussalam have also been utilized , adapted
and referenced. Hadiths were also found in the following col-
lections : Muwatta’ al- Imam Malik , Musnad al- Imam Ahmad and
—
Ahmad’s Zuhd references to ‘Ahmad ’ alone are indications of
—
narrations found in the Musnad Sunan al- Darimx , Bayhaql’s Sunan
and Shucab al-lman , al-Hakim’s al-Mustadrak Calal- Sahlhayn, Sahih
Ibn Hibban, Abu Nucaym’s Hilya, Mundhirl’s al-Targhlb wal-tarhlh,
Haythaml’s Majmac al-zawaid , Ibn cAbd al-Barr’s Jamic bayan al- Hlm
wa-fadlih, Tabrizi’s Mishkat al-masabih and al-Khatlb al-Baghdadl’s
Tarlkh Baghdad . When quoted , the hadlth numbers are referenced
to editions of these books which are included on the website
shamela.ws or its application, and mentioned in the Bibliography.
In addition, any chains of narrators have been shortened to only
include the immediate Companion of the Prophet who narrates
it . Furthermore , in order to prevent the referencing of hadlth from
being over-bearing for the reader, if a tradition was found in either
Sahih al- Bukharl or Sahih Muslim then references were limited to
the ‘Six Books’ and Musnad al- Imam Ahmad . If not present in the
two Sahihs , then the aforementioned collections were also cited .
Also, in the footnote references , there is usually only the men-
tion of the collector’s name and the number of the tradition ;
however, in other instances, in regards to some lesser-known col-
lections, the author, page number and volume is given (with the
Bibliography considered sufficient for clarifying publication details
in both instances). Finally, all hadiths other than those present in
Sahih al- Bukharl and Sahih Muslim were categorized as ‘authentic’
( sahih ) , ‘sound’ ( hasan ) , ‘weak’ ( dalf ) or ‘fabricated’ ( mawdu ) accord-
XXIX
ing to the opinion of the pre-eminent Hadith scholar Nasir al-Din

al-Albani wherever possible.
Ibn al-Qayyim’s writing style has been correctly described by
Ibn Hajar in the following terms : ‘His writings can be long-winded
and prolix in an attempt to clarify issues / 95 Therefore in both the
Shift’ and the Miftah there are many instances of repetition , which
Ibn al-Qayyim himself acknowledges. In order to shorten this book
and make it more readable , repetition and digression not imme-
diately relevant to a theme being discussed has been abridged. In
addition, numerous grammatical discussions and many instances of
poetry were also omitted. The outcome is that approximately fifteen
per cent of the text has been abridged in this presentation.
XXX
CHAPTER ONE
A Glorious Exposition of the Secrets of God in Making

Adam Descend from the Garden to this Earth
In the Name of God , the Beneficent , the Merciful
Praise be to God Who eased the path to His contentment for his
pious servants, elucidated His guidance, and rendered their follow-
ing of the Prophet to be an indication of His [contentment with
them]. He accepted them for they are worshippers of Him. They
affirmed their servitude to Him and relied on none other than Him.
God wrote faith in their hearts and He assisted them with a spirit
from Him once they were content with God as their Lord, Islam as
their religion and Muhammad as their Prophet. Praise be to God
Who has appointed , in the absence of the messengers, those who are
suitable for elucidating their teachings.
He has established within this Community (umma) a group of
people who will always remain upon the truth ; no harm will come
upon them from their enemies or from those who oppose them until
His decree comes,1 even if both the humans and jinn fought against
them. This group will call those who have gone astray to guidance
and endure patiently the suffering they encounter. They will con-
vey God’s light to those who are blind and God’s Book to those
who are [spiritually] dead , thus bringing them back to [spiritual]
life. They are the best of people in guidance and the best of them in
speech. How many people were killed by Iblls2 [in a spiritual sense]
yet this group was able to bring them back to life? How many were
— —
ignorant unaware of the path to guidance that this group was
able to guide? How many innovators in God’s religion did they pelt
with blazes of truth? They strive in this manner for God’s sake alone
I
seeking His contentment. They will elucidate His proofs and signs
to humankind due to their aspiration to become proximate to Him
and attain His contentment and Paradise. They fight in God’s path
against those who : strayed from His true religion and Straight Path ;
introduced distorted innovations into the religion ; seduced others
with temptations ; and opposed , deviated or abandoned His Book
being content with falsehood .
I praise God, and He is praiseworthy for all that He has decreed
and determined . I ask for His assistance for there is no lord or deity
other than Him. I ask for His guidance to the [Straight] Path along
with others whom He has blessed and chosen to accept the truth.
I thank God , as being grateful ensures that He will bestow more. I
ask His forgiveness for all sins since they act as a barrier between the
heart and His guidance. I seek refuge with God from my evil self and
sinful actions as I am His servant who [ has no choice but to] flee to
his Lord in such [a state]. I seek shelter with Him from destructive
desires and innovations that only lead to deviance. No one who seeks
refuge and shelter with Him will ever be disappointed.
I bear witness that there is no deity but God , alone without any
partner, along with the believers who do so and in contrast to those
who deny [that testimony] . I ask God to preserve this testimony in
preparation for the Day of Judgment. I bear witness that the permis-
sible is only what He has prescribed and the prohibited is only what
He has forbidden ; that the religion is only what He has ordained ;
that the Hour is coming without a doubt ; and that God will resur-
rect those who are in their graves. I bear witness that Muhammad is
His chosen servant , His elect Prophet , and His truthful and trusted
Messenger who does not speak out of his desires but rather from inspired
revelation.3 God sent him as a mercy [to both humans and the jinn] , as
guidance to the seekers, and as a proof to the entirety of humankind.
He sent him after an interval between the prophets, and He guided
through him to the most upright and lucid path. God has made it
obligatory upon humankind to obey Muhammad , laud him, respect
him , and carry out his rights. God has closed all of the paths to Him
except that of the Prophet Muhammad .
God elevated Muhammad’s commemoration and eased him
2
Chapter One
from his burden, while He disgraced and humiliated those who

opposed his message. The Messenger taught those who were igno-
rant , guided those who were astray, gave sight to those who were
[spiritually] blind, gave hearing to those who were deaf and opened
encased (ghulfa ) hearts. The Prophet (may God bless him and grant
him peace) continued to uphold the commandments of God not —
—
allowing any hindrance or obstacle to dissuade him and persisted
in calling others to God until the earth was filled with light after
its darkness, and people’s hearts were brought back into harmony
after they had been disparate. His message and God’s religion will
ultimately reach everywhere the sun rises.
Once God had perfected the religion and completed His bless-
ings upon His believing servants through the efforts of Prophet
Muhammad, He preferred to raise the Prophet up to His Exalted Self
out of His magnanimity. The Prophet will occupy the most bril-
liant and dignified level of God’s highest Paradise. Thus, the Prophet
departed this life with this Community upon the Straight Path such
that only those who deserve punishment will go astray. May God
continue to bless Muhammad and grant him peace along with his
pure and good family for as long as the heavens and the earth remain
and thereafter eternally.
Now God ( Glory be to Him) sent Adam ( blessings be upon him)
—
the father of humankind down from the Garden [in Paradise] in a
—
manner which is concordant with wise purposes that minds cannot
comprehend nor tongues describe [ but we will allude to some] :
[1] Adam’s descent from it became a method for perfecting him
so that he would return to it in the best state. The Sublime willed
to give him and his children a taste of the hardship, grief, distress
and difficulties of this lesser world , so that they would appreciate
the greatness [of Paradise] once they were admitted into it in the
Hereafter. Since by comparing opposites the goodness of one is bet-
ter shown , had they lived only in the blissful abode [of Paradise] they
would not have appreciated its [true] worth.
[2] God (Glory be to Him) wanted to command and forbid them,
and put them through tribulation and tests. Because Paradise is not
the appropriate abode for responsibilities, God sent them down to
3
—
the earth so that they may achieve the greatest reward this can only
be attained by obeying His commandments and prohibitions.
[3 ] The Sublime wanted to establish within them prophets, mes-
—
sengers, saints ( awliya ) and martyrs all whom He loves and who love
Him.A Thus, God left them and His enemies to be tested altogether,
such that when the saints and martyrs preferred Him and sacrificed
their lives and wealth for His contentment and for what He loves,
they were granted His love and pleasure, and bestowed proximity to
—
Him they could not have achieved all that in any other manner. To
be a messenger or a prophet, or a martyr, or one who loves and hates
for His sake, i.e. one who assists His saints and opposes His enemies,
is considered amongst the most elevated levels in His sight. One
cannot achieve that except by this manner, which He has [ontologi-
cally] determined and decreed, namely by descending Adam and his
offspring to this earth and settling them here.
[4] God (Glory be to Him) is characterized by Beautiful Names,
among which are the All-Forgiving (al-Ghafiir), the Merciful
( al-Rahlm) , the Effacer [ of sins] (al- cAfu) , the Forbearing (<al- Halim),
1
the One Who lowers (al- Khafid) , the One Who elevates (al- Raji °) ,
the One Who honours (al- Muizz), the One Who abases ( al-
Mudhill), the Life-Giver (al- Muhyi), the Life-Taker (al- Mumlt), the
—
Inheritor (<al-Warith) and the Patient One (al- Sabur) these Names
must inevitably become manifested. Thus, the Sublime’s wisdom
dictated that Adam and his offspring would descend to an abode in
which those Beautiful Names would become manifest : where He
might forgive those whom He wills ; have mercy on those whom
He wills ; abase those whom He wills ; exalt those whom He wills ;
honour those whom He wills ; humble those whom He wills ; take
retribution against those whom He wills ; bestow, deny and grace
[those whom He wills] ; as well as manifesting other Names and
Attributes of His.
[5] Consider also that God (Glory be to Him) is the True and
Righteous King. One must recognize that a king commands and
forbids, rewards and punishes, abases and elevates, honours and
humbles. Therefore, the Sublime’s sovereignty dictated that Adam
and his offspring would be settled in an abode where they would be
4
Chapter One
subject to His rulings as a King. Thereafter He will transfer them

to another abode in which He will complete the meaning [of His
sovereignty].
[6] The Sublime descended them to an abode where their faith
would necessarily be based on the Unseen. Faith in the Unseen is
the only beneficial type of faith [and is associated with righteous-
ness] . On the other hand , faith in what is witnessed is something
that everyone will have on the Day of Judgment, though it will not
benefit them. If they had only lived in the blissful abode they would
not have otherwise attained faith in the Unseen , and the subsequent
pleasure and distinguished status achieved through it. Without that
[faith] they would have only attained lesser types of pleasure and
honour.
[7] Furthermore, God (Glory be to Him) created Adam from a
handful that He took from the earth, which contains the good and
the filthy, the easy-going and the rough, the noble and the base. The
Sublime knew that some would not be worthy of being proximate to
Him in His Paradise. Thus, God (Glory be to Him) descended Adam
to a world wherein the good and evil of his progeny would be dif-
—
ferentiated each to their respective abode: the righteous proximate
to Him in His Paradise, and the evil ones in the abode of punishment
and evil. God (Exalted is He) said, That God may separate the wicked
from the good . The wicked will He place piece upon piece , and heap them all
together, and consign them unto Hell . Such verily are the losers.5 This is all
from His far-reaching wisdom and His executable will ; He is the
Eminent ( al- Aziz ) , the Omniscient (al- Alim).
[8] The Sublime said to the angels, Lo! I am about to place a viceroy
in the earth . They said , Wilt thou place therein one who will do harm therein
and will shed blood , while we , we hymn Thy praise and sanctify Thee? He
said , Surely I know that which ye know not . 6
Then God manifested His knowledge to His servants and angels,
regarding those elite of His creation whom He will settle on this
earth : His messengers, prophets, saints, those who seek to become
proximate to Him, those who will sacrifice themselves for His love
and contentment , and those who will struggle against their tempta-
tions and desires. [It is as if God said to the angels] , ‘They abandon
5
their desires and temptations to become proximate to Me, sacrifice

their blood and lives for what I love, and therefore I will grace them
with knowledge that you do not have. They will glorify and praise
Me throughout the night and day, and worship Me despite the obsta-
cles of their desires, temptations, selves, and enemies. You [angels]
worship Me without any obstacles or temptations hindering you , or
enemies that I have allowed to overcome you. Indeed , your worship
[O angels] is like breathing [for humanity]. Moreover, I want to
manifest what has been hidden from you [O angels] regarding My
enemy [i.e. Satan] , and how he fights against Me, arrogantly disdains
My commandments and pursues what displeases Me /
These facts were all hidden and concealed within the father of
humankind [Adam] and the father of the jinn [Satan]. Thus God
descended them to the earth wherein what only God (Glory be to
Him) knew at that time, within His [infinite] knowledge , became
manifest along with His wisdom. His command was fulfilled and
His knowledge became apparent to the angels, who previously were
unaware of all that.
[9] The Sublime loves those who are patient, are pious, who wage
battle in a unified manner in His path, are repentant, who purify
themselves, and those who thank Him. Now, His love is the highest
type of honour. His wisdom therefore dictated that He would settle
Adam and his offspring in an abode wherein they could accomplish
these characteristics, and be honoured with His love, which is His
greatest blessing. Thus, their descent to earth was one of the most
immense blessings upon them. God chooseth for His mercy whom He
willy and God is of infinite bounty . 1
[10] The Sublime wanted to take from amongst the offspring of
Adam those whom He would support, show affection and love ; and
they would love Him in turn. Their love of Him is a sign of their
ultimate perfection and great eminence. They can only achieve this
majestic status by following what pleases Him, obeying His com-
mandments and abandoning their desires and temptations as their
Beloved dislikes the latter. Therefore, He descended them to an
abode wherein He could command and forbid them, and they could
carry out His commandments and prohibitions. They could thus
6
Chapter One
love Him, which allows them to be loved by Him. This is an indi-

cation of His perfect wisdom and mercy ; and He is the Righteous
Doer of Good (al-Barr), the Merciful.
[ n ] Since the Sublime formed the creation in stages and types,
and it has preceded in His judgment that He would prefer Adam and
his progeny over much of His creation, He made their worship the
best grade ; here I mean worshipping Him by their free choice rather
than it being imposed or necessitated upon them.
God (Glory be to Him) sent Gabriel to the Prophet [Muhammad]
giving him the choice whether to be a king-Prophet or a serv-
ant-Prophet. He looked at Gabriel, seeking his advice, and the
latter indicated to him that he should humble himself. Therefore,
Muhammad ] (may God bless him and grant him peace) said, ‘1 will
? e a servant-Prophet.’
8
The Sublime described him as His servant in the most eminent

of occasions : the occasion of the Night Journey (iisra ), the occasion
of prayer, and on the occasion of challenging (tahaddi). Of the occa-
sion of the Night Journey, He said , Glorified be He Who carried His
servant by night from the Inviolable Place of Worship to the Farthest Place
of Worship .9 God did not say ‘Messenger’ or ‘Prophet’ here, which
indicates that the Prophet Muhammad attained this great status due
to the perfection of his servitude to his Lord. God said of the occa-
sion of prayer, And when the servant of God stood up in prayer to Him ,
they crowded on him, almost stifling.10 Finally, He said of the occasion of
challenging , And if ye are in doubt concerning that which We reveal unto
Our servant ( Muhammad ) , then produce a sura of the like thereof, and call
your witness beside God if ye are truthful .11
In the sahih [collections of Bukhari12 and Muslim13] , the hadlth
concerning the intercession [to begin the Judgment in the Hereafter ]
relates that the Messiah (may God bless him and grant him peace)
says, ‘Go to Muhammad , a servant whom God has forgiven his past
and future sins.’14 This reveals that the Prophet Muhammad has
achieved the highest rank because of his perfect servitude to God
and the perfect forgiveness that God has bestowed upon him.
Since servitude to God has such a high status, His wisdom dic-
tated that Adam and his offspring live in an abode which would
7
allow them to achieve it by complete obedience to God, pursuing

what He loves, and abandoning their desires for His sake. All of this
indicates God’s complete blessing and grace upon them.
[12] God (Glory be to Him) wanted His servants, whom He has
blessed, to recognize the magnitude of His perfect blessings upon
them, so that they would possess greater love, gratitude and enjoy-
ment of them. The Sublime also wanted to demonstrate to them how
He has dealt with His enemies and how He has ordained punishment
and types of pain for them. In addition, He wanted to show the
believers how He has saved them from all of that and then selected
[and rewarded ] them with the highest type of bliss. Thus their joy
will increase, felicity will become perfect, happiness will intensify,
and pleasure will become complete. This all illustrates His perfect
blessings and love of them. None of this could have been achieved
except by sending them down to the earth , testing them, and put-
ting them through tribulations. Thereby He will grant those whom
He wills success (as a mercy from Him and a blessing ) and forsake
those whom He wills (as a wisdom and justice from Him) He is
the Omniscient and Most Wise («al-Haklm).
—
There is no doubt that when the believer sees his enemy and the
enemy of his Beloved being punished with all types of punishment
and pain, all while the believer is immersed in bliss and pleasure, the
former’s joy will increase, his pleasure will intensify, and his bliss
will become perfect .
[13] God (Glory be to Him) originated the creation to worship
Him , and that is the ultimate objective [of their existence]. The
Exalted said , I created the jinn and humankind only that they might worship
Me . ls It is well known that the perfect [manifestations of ] servitude
required from humanity cannot occur in the eternal blissful Paradise,
but can only occur in an abode of trial and tribulation. The eternal
abode is one of enjoyment and bliss, and not one of tribulation, trial
or obligation.
[14] God’s wisdom (Glory be to Him) dictated that He create
Adam and his offspring from a constitution that necessarily entails
the existence of the urging of desires and anger on the one hand,
and the appeal of the intellect and knowledge on the other. The
8
Chapter One
Sublime endowed them with intellect and desires and gave them
their requisite appeals in order to establish His will and manifest to
His servants His glory in His wisdom and might as well as the mercy,
beneficence and kindness in His power and sovereignty. Therefore,
His wisdom and mercy dictated that He would allow their father
to taste the evil consequences of disobeying Him so that he would
know the ramifications of following one’s temptations and desires
and , thus, would take precautions to a greater degree and be more
apt to flee [from sinning].
This is akin to a person walking along a road while his enemies,
unbeknownst to him, have hidden on the side, behind, and ahead
of him, ready to ambush him. If he was harmed in the past, he will
prepare himself better, take away any element of surprise from his
enemies, and be ready with some [instruments] to repel them. Had it
not been for his past experience of the pain and attack of his enemy,
he would not have made preparations, taken precautions, and pro-
tected himself with instruments. Thus, it is from the full blessings
of God upon Adam and his offspring that He allowed them to see
what their enemy did to their father [Adam] and them so that the
they could take precautions and prepare [for the Devil].
If it is said that it would have been possible to prevent any enemy
from overwhelming [ humankind ] , the reply is that it was mentioned
previously that God (Glory be to Him) created Adam and his off-
spring in such a constitution and fashion that necessitates them to be
susceptible to their enemy and thereby tested . If God had willed, He
—
could have created them like the angels who have intellects but no
—
desires so that their enemies could not overcome them whatsoever.
But if humankind had been created as such, they would be another
—
type of creation certainly not the offspring of Adam. Instead , the
progeny of Adam have been created with both intellects and desires.
[15 ] Since loving God alone is the ultimate objective—without
which the perfection and bliss of the servant cannot fundamentally
—
occur and since true love is only achieved when one prefers the
Beloved more than anything else , it is only through enduring great
difficulties in His path and seeking His contentment that this love
is achieved and known to be truly established within their hearts.
9
Therefore, the Sublime’s wisdom decreed that they would descend

to this abode , filled with temptations and with what humankind
desires, such that if they prefer instead the True Beloved and turn
away from all that , their love and preference for Him becomes a
reality. If one endures extreme difficulties, undertakes perilous tasks,
endures the criticism of others, is patient and struggles against the
calling of transgression and going astray, then all of this will inten-
sify the power of one’s love, allow it to become more firmly rooted
in one’s heart , and will lead to fruitful actions. Sustained love in the
face of many obstacles, barriers and distractions is the true beneficial
love. On the other hand , a love that is contingent upon well-being ,
blessings, pleasure and attaining one’s desires from the beloved is
not a true love, and it will not hold up in the face of difficulties and
obstacles. If something is contingent upon a condition , it becomes
absent when the latter becomes null. ‘Fair-weather friends abandon
you when the wind changes.’ Thus, there is an immense difference
between one who worships God in times of joy, ease and well-being
only, and one who worships Him in times of joy and hardship, ease
and difficulty, well-being and tribulation .
[16] God (Glory be to Him) deserves perfect , absolute and infi-
nite praise. Therefore, it is necessary to manifest the causes that
affirm [His] praiseworthiness, and these are concordant with His
praiseworthy essence. There are two reasons to praise the Exalted :
firstly, for His grace ; and secondly, for His justice. Thus, it is neces-
sary to manifest the causes and requisites which lead to His justice, so
that the perfect praise that He deserves can result. Just as the Sublime
is praiseworthy for His benevolence , kindness, grace and reward , He
is praiseworthy for His justice, retribution and punishment ; these all
proceed ( sadir ) from His majesty and wisdom.
God (Glory be to Him) points this out often in the Qur’an.
For instance , after each story concerning the messengers and their
nations in Surat al-Shucara’, God says, Herein is indeed a portent ; yet
most of them are not believers . And thy Lord! He is indeed the Almighty, the
Merciful .16 Thus, the Sublime notifies us that these events proceed
from His majesty (which encompasses His perfect omnipotence)
and His wisdom (which encompasses His perfect omniscience and
IO
Chapter One
putting of things in their appropriate places). God bestowed His

blessing and salvation for His messengers and their followers, while
—
He destroyed and exacted retribution against their enemies this all
was done appropriately, due to the perfection of His majesty and His
wisdom. Furthermore, the Sublime states after describing His judg-
ment between the blissful and the wretched , and their placement
within their appropriate and respective abodes in accordance with
His wisdom, And they are judged aright . And it is said, Praise be to God ,
-
the Lord of the Worlds ( Rabb al calamtn )!17
[17] The Sublime’s wisdom and praiseworthy [Essence] has dic-
tated that He differentiate between His servants to such a great and
clear degree so that those who are blessed may thank Him for [His]
blessings and grace and recognise that they were selected specifically
for them rather than others. Had everyone been given an equal share
of blessings and well-being , then the blessed individual would not
know its value and would not express his gratitude since he would
see everyone in the same state. One of the strongest reasons and
causes for gratitude to be expressed from the servant is him witness-
ing another in an opposite state of his perfect and successful state.
In the well-known tradition , God (Glory be to Him) showed Adam
( blessings be upon him) his offspring and their different levels. Adam
said, ‘O my Lord, why did You not make all of Your servants equal?’
God replied, ‘I love to be thanked .’18 Thus, the Sublime, due to His
love of being thanked , dictated that causes be created so that the
gratitude of those who were thankful would become greater and
more perfect. This is the essence of the wisdom which proceeds from
[His] Attribute of praiseworthiness.
[18] Nothing is more beloved to God (Glory be to Him) than the
servant being humble, submissive , needy and penitent before Him in
addition to beseeching Him. It is well known that these only follow
from causes, which they are dependent upon. It would be impossible
for these [traits and actions] to occur in an abode of absolute bliss
and perfect well-being .
[19] God (Glory be to Him) creates and commands ; His com-
mandments include His Divine Law, commandments and religion
for which He sent His messengers and revealed His Books. Paradise is
II
not the abode for obligations (where the rulings and requirements of
these obligations would occur) ; rather, it is one for bliss and pleasure.
Thus, the Sublime’s wisdom dictated settling Adam and his offspring
in an abode where they could follow the rules of His religion and
commandments. In that manner the requisites and requirements of
His commandments would become manifest.
Just as God’s actions and creative powers are manifestations of
His perfect Beautiful Names and Exalted Attributes, so too are His
commandments and Divine Law (as well as the rewards and punish-
ments that result from them). The Sublime has guided us to this
meaning in many places in His Book : Thinketh man that he is to he
left aimless?19 i.e. neglected and not commissioned , nor command-
ed nor forbidden, nor rewarded nor punished . This indicates that
such would be inconsistent with His perfect wisdom , and that His
lordship, majesty and wisdom all reject that. Therefore, the verse is
worded in such a manner as to repudiate those who imagine that.
Furthermore, the verse indicates that the goodness [of God com-
manding and forbidding humanity] is established within people’s
innate disposition and intellects, and that the repugnance of leaving
humanity neglected and not commissioned is also established in their
innate disposition . Therefore, how can something that the innate
disposition and intellect recognize to be repugnant be ascribed to
the Lord ? The Exalted said , Deemed ye then that We had created you for
naught , and that ye would not he returned unto Us? Now God he Exalted , the
True King ! There is no deity save Him , the Lord of the Throne of Grace .20
The Sublime has refuted this false claim as it opposes the requisites
of His Names and Attributes, and it is not fitting to attribute such to
His majesty. There are many other instances in the Qur’an of this.
[20] God (Glory be to Him) loves that some matters, which
are dependent upon the occurrence of causes, arise and follow.
These cannot occur except in an abode of tribulation and testing.
The Sublime loves those who are patient, who are thankful, who
wage battle in a unified manner in His path, who repent , and those
who purify themselves. There is no doubt that the occurrence of
these things, which are beloved to Him , is impossible without their
—
causes just as end results cannot occur without their means.
12
Chapter One
God (Glory be to Him) rejoices at the repentance of His servant
—
—
more than one who loses his riding animal laden with his food and
drink in a barren and dangerous land and then finds it again. This
has been related in the authentic hadith of the Prophet (may God bless
him and grant him peace) : ‘God is more pleased with the repentance
of His servant than a man who [is forced to] encamp at a spot where
his life is in jeopardy. This [individual’s] riding animal carries his
food and water, and he goes to rest and sleep for a short while only
to wake up and find his riding animal gone. He starts looking for it
and suffers from severe thirst. He then says, “ I will go back to my
[initial] spot to sleep and await my death.” He lays his head down in
anticipation of death, but awakes to find his riding animal standing
there still laden with his provisions, food and drink. God is more
pleased with the repentance of the believing servant than this person
when he finds his riding animal.’21
This person’s happiness represents the ultimate and highest type ;
however, God’s happiness with the repentance of a believer is greater
than that. God willing , this hadith and the secret of His pleasure with
the repentance of His servant will be discussed further later in this
book.22 The point is that God’s pleasure does not occur except after
the believer repents from a sin, which means that both the repentance
and the sin are requisite causes leading to this pleasure. A necessary
concomitant cannot occur in the absence of its requisite. Since this
aforementioned pleasure only occurs after repentance from a sin,
then its occurrence [ had humankind only been created] in Paradise
(where there are no sins or disobedience) is impossible. Since the
Lord’s pleasure (Glory be to Him) is more beloved to Him in this
case than its absence, His love of it dictated that He [ontologically]
create the causes that lead to it , thus resulting in an outcome, which
is beloved to Him [i.e. repentance].
[21] God (Glory be to Him) has made Paradise the abode of rec-
ompense and reward , and He varied its levels amongst its inhabitants
concordant to their deeds. To that end the Sublime created Paradise in
accordance with His wisdom, which was dictated by His Names and
Attributes. Paradise is composed of levels, some higher than others,
and between two levels is the distance separating the heavens from the
13
earth. The Prophet (may God bless him and grant him peace) said in
a hadith, ‘Verily in Paradise there are a hundred levels, between two
levels is the distance separating the heavens from the earth.’23
The wisdom of the Lord (Glory be to Him) dictates that all of
these levels be occupied , which can only occur if deeds [are varied].
This was stated by many of the Predecessors : ‘The [pious] are res-
cued from Hellfire due to God’s mercy and forgiveness, and they
are admitted into Paradise due to His grace, blessings and forgive-
ness. But the levels they reach are determined by their deeds.’ They
also used the following verses to prove that entry into Paradise is
determined by deeds, whereby the Exalted said , This is the Garden
which ye are made to inherit because of what ye used to do,24 and Enter the
Garden because of what ye used to do.25 Moreover, they [qualified] those
[traditions] which negate that deeds [are alone sufficient ] for entry
into Paradise, such as the hadith of the Prophet (may God bless him
and grant him peace), ‘One’s good deeds will not make him enter
Paradise.’ They asked, ‘Not even you, O Messenger of God ?’ He
said, ‘Not even I .’26 Here, the Prophet informed us that entrance into
Paradise is not in exchange for one’s deeds, and were it not that God
(Glory be to Him) enveloped His servant with His mercy, then He
would not have admitted him into Paradise.
Thus, the servant’s deeds, no matter how great , are not sufficient
for entry into Paradise nor can they be exchanged for it . Even if
the servant’s deeds were completely beloved by God and absolutely
concordant with His pleasure, they cannot rise to even the level of
the blessings that He has bestowed upon him in this world . Indeed ,
were He to hold him to account , the entirety of his deeds would
only make up for a tiny amount of His blessings, and the remainder
of His blessings would still require gratitude. Therefore, if God were
to punish him in that case it would not be unjust , and if He were to
have mercy on him then His mercy would be better for him than his
own deeds. It has been narrated by Zayd b. Thabit ,27 Hudhayfa 28 and
others that the Prophet (may God bless him and grant him peace) said
in a hadith, ‘If God were to punish those in the heavens and the earth ,
His punishment would not be unjust. And if He were to be merciful
with them, His mercy would be better for them than their deeds. > 29
14
Chapter One
The point is that the Sublime’s wisdom dictated that He would

create and structure Paradise with progressively higher levels, some
on top of others, and that He will populate Adam and his offspring
[who are believers] within it according to their deeds. This could
only be achieved by settling them in an abode wherein they could
work and strive.
[22] God (Glory be to Him) created Adam and his offspring to
make them viceroys on the earth. The Sublime stated in His Book,
I am about to place a viceroy in the earth ;30 He it is Who hath placed you
as viceroys of the earth ;31 [ Moses ] said , It may be that your Lord is going to
destroy your adversary and make you viceroys in the earth 32
Nonetheless, the Sublime intended to transfer Adam and his
offspring from being viceroys to inheriting the everlasting Paradise.
The Sublime knows in His eternal knowledge that humans, due
to their weakness and shortsightedness, may select that which is
immediate and contemptible rather than that which is delayed and
priceless. This is a requisite of the fact that Man is made of haste ;33
and man was ever hasty 34 The Sublime is well aware that man’s
nature is weak and languid . Therefore, His wisdom dictated that
He enter Adam into Paradise so that he could know and see with
his own eyes the bliss that He has prepared for him. Thereafter, he
would yearn for it , aspire to it and desire it all the more ardently.
If one encounters a good thing, enjoys and experiences it , one will
barely be able to withstand being separated from it. Similarly, once
the servant tastes the sweetness of faith and feels it happily in his
heart , then his love of faith will become entrenched and he will
not prefer anything else to it .
In the authentic hadith narrated by Abu Hurayra35 (may God be
pleased with him) the Prophet said , ‘God says [to the angels], “ What
do My servants ask of Me? ” The angels will reply, “ They ask You
for Paradise.” God says, “Have they seen it ?” The angels then say,
“ No, O Lord! They have not seen it . ” God says, “How would it have
been had they seen it ? ” The angels will respond, “ Had they seen it ,
they would have had a greater desire for it.” > 3 6
Thus, God’s wisdom dictated that He would allow Adam to see
and live in Paradise and then tell his sons his story so that it would be
15
as if they had witnessed and encountered it along with their father.

Those who were created for it, and for whom it was created , will
comply, will hasten towards it and will not be prevented by this
immediate life from pursuing it. Instead, they will act as though
they had once [lived] in it, before being captured by the enemy [and
removed from it]. They will consider it to be their first home , and
will always be nostalgic for it. They will not feel at peace until they
see themselves again back there. A poet said ,
Move your heart wherever you may in accordance with
its desires,
But its love is only for its first love.
How many homes exist on the earth that one may like,
But one’s yearning is always for his first home!
I also wrote some poetry that encompasses this meaning :
Come to the Paradise of Eden ( cadn) since it is
Your first home and it will be the encampment.
But we have been taken hostage by the enemy so I ask you
Will we be able to return to our homeland and be saved ?
[23] The secret of all these principles is that it has preceded
in God’s judgment and wisdom ( Glorious and Exalted is He) that
desired objectives cannot be attained except through their means.
God has made the latter to be causes leading to the former. One of
the ultimate objectives is the highest and most eminent type of bliss
[i.e. Paradise], and again it cannot be attained except through means,
which He has established.
If lowlier ends are not achievable except through their means,
such as obtaining food, drink , clothing, offspring , money and power
in this world , then how can there be any doubt that the highest
and most eminent objective can only be attained through means?
Therefore, settling Adam and his offspring in this world, in which
they may attain the means leading to the highest stations, represents
the fulfilment of His blessings upon us.
[24] One of the secrets also is that the Sublime made carrying the
message, prophethood , His friendship ( khulla) , His speech, loyalty
and servitude [ to Him] as the most honoured stations that He has
created and the end objectives of perfection [for humanity]. Thus,
16
Chapter One
God sent them down to an abode wherein He could bring forth from
amongst them prophets and send some of them as messengers, could
speak directly to Moses, and establish amongst them friends, saints,
martyrs, believing servants and elites whom He loves and who love
Him. So sending them down to the earth represents the fulfilment
of [His] great blessings and benevolence.
[25] Another secret is that God manifested the effects of His
Names and Attributes as well as His rulings in a manner consistent
with and dictated by His wisdom, mercy and knowledge.
[26] One of its secrets is that God revealed to His creatures His
Names, Attributes and actions as a result of Him honouring and
blessing His saints, while humiliating and bringing wretchedness
upon His enemies. He has answered the prayers of His saints and
taken care of their needs, has saved them from calamities and liber-
ated them from tribulations, and has submitted them to His decree
as He wills, and shifted them between different types of good and
hardships. These are some of the greatest proofs that He is their
Lord and King ; that He is God, besides whom there is no other deity
worthy of worship ; that He is the Omniscient, the Most Wise, the
- -
All-Hearing (al Sami°) and All-Seeing (<al Basir) ; and that He is the
True God while everything else is falsehood.
The proofs for His Lordship and Oneness have become mani-
fest on this earth and established from every perspective. His
servants who have been granted success know them and affirm His
Oneness faithfully and obediently, while those who are forsaken
have denied them, associated others with Him unjustly, and disbe-
lieved . Therefore, whoever is ruined is only so after clear evidence
[ has been established against him] , and whoever is saved is only so
because of [His] clear signs [and grace]. God is the All-Hearing , the
Omniscient.37
Whoever examines His signs on this earth, whether witnessed
or heard , and experiences their effects, will acknowledge [His] per-
fect wisdom in settling Adam and his offspring in this abode until
the appointed time. God (Glory be to Him) created Paradise solely
for Adam and his offspring and made the angels their attendants
therein. His wisdom though dictated that He create for them this
17
abode in order to allow them to supply themselves with provisions

for [Paradise in the Hereafter] that [He also] created for them, since
they cannot reach it without supplies. The Exalted states, And they
bear your loads for you unto a land ye could not reach save with great trouble to
yourselves. Your Lord isfull of pity, merciful .38 This verse concerns travel-
ling within this world from one place to another ; so what, then, of
moving from this world to the everlasting abode? So make provision
for yourselves; for the best provision is to ward off evil.39
Hence , those who are deceived and are lost sold their homes
within [Paradise] for a very low and trifling price. But those who
have been granted success have sold themselves and their wealth for
God’s sake and made that their ticket into Paradise. Their trade was
thus profitable and they were bestowed the greatest victory. God
(Exalted is He) has said, God hath bought from the believers their lives and
their wealth , that Paradise will be theirs.40
Therefore, the Sublime did not remove Adam from Paradise
except that He willed to return him to it in a more perfect [state] .
It is as if [God’s] predestination ( cala lisan al-qadar)41 had dictated , ‘O
Adam, do not despair because I told you to leave it , as I have created
it for you. I am the Self-Sufficient (<al-Ghani ) and not in need of it
or anything else ; and I am the Magnanimous ( al-Jawad ) , the Most
Generous ( al-Karim ). I do not enjoy anything within it , but instead
I sustain [ the creation] and I am not in need of any sustenance. I am
the Self-Sufficient , the Most Praiseworthy ( al-Hamid ). Go down to
the abode of cultivation ; if you cultivate within it such that the crops
stand upon their stalks and yield their harvest , then come back and
I will recompense you with what you need the most . Each seed will
be multiplied tenfold to 700 times, and even many times more. I am
more knowledgeable than you about that which is good for you ; and
I am the Omniscient , the Most Wise.’
18
CHAPTER TWO
The Infallibility of the Divine Decree from Being Evil

God (Exalted is He) advised us to say, O God! Owner of Sovereignty
( .Malik al-mulk )! Thou givest sovereignty unto whom Thou wilt , and Thou
withdrawest sovereignty from whom Thou wilt . Thou exaltest whom Thou
wilt , and Thou ahasest whom Thou wilt . In Thy Hand is the good . Thou
art able to do all things.1 In this verse, God (Glory be to Him) expressed
that He alone possesses the sovereignty (mulk ) ; and secondly, that He
bestows it upon whom He wills and withdraws it from whom He
wills. Therefore, He alone disposes of it as He wills. It also mentions
that He (Glory be to Him) exalts those whom He wills according
to whatever types of glory He wills for them, and He abases those
whom He wills by withdrawing that honour from them. All good-
—
ness is from Him no one else [intrinsically] possesses any of that
[goodness] along with Him. Finally, God concludes [the verse] by
saying , Thou art able to do all things.
Thus, this verse encompasses a discussion of His supreme sov-
ereignty, His disposition, and His universal power. It mentions
that all of these actions (tasarrufat) are through His power and that
they all are good . Therefore, His abasing or withdrawing sover-
—
eignty from those whom He wills is good even if it is harmful
for those who are deprived and humbled in particular. His actions
revolve completely and only around [ His] justice, grace, wisdom
—
and beneficence. Furthermore, all of these are good the Lord is
praiseworthy and commendable for them, just as He is lauded and
extolled for His infallibility from any evil. Finally, evil cannot be
attributed to Him.
In Sahih Muslim, the Messenger of God (may God bless him and
grant him peace) said in his supplication commending His Lord ,
19
‘Here I am at Your service, all goodness is in Your Hands and evil

cannot be attributed to You. My existence is due to You and my
return is to You. Blessed and exalted are You.’2
God is most blessed and exalted , and is far above having any evil
attributed to Him. Only good can be attributed to Him. On the
other hand, something is evil or becomes evil because it is deprived
of being associated and connected to Him. If something is associated
with Him it is not evil. This will be discussed below.
God (Glory be to Him) has created both good and evil evil —
exists within some of His creatures not in His act of creating or in His
actions themselves. His act of creating and His actions, decrees and
determinations are all good. It is for this reason that the Sublime has
declared Himself infallible from any injustice. The reality of [injus-
tice ] is putting something in an inappropriate place. He does not
place anything except in its concordant position ; and this represents
goodness. Evilness is to put something into an inappropriate posi-
—
tion if it is placed in its concordant position it is not considered
evil. It is well established that evilness is not attributable to Him.
His Beautiful Names all attest to that . Some of them are: the Holy
( al-Quddus ) , the One Who is faultless and bestows peace ( al- Salam ) ,
the Almighty (al- QAziz), the Irresistible (al-Jabbar), and the Proud
(<al-Mutakabbir).3
The Holy indicates One Who is infallible from any evilness,
deficiency (naqs) or fault ( zayb ). This is the interpretation of the
exegetes and the linguists. The basis of the word quddiis is derived
from purity and righteousness. Also derived from quds is the Holy
Mosque [in Jerusalem] ( bayt al-maqdis) , since it is a place where peo-
—
—
ple are purified from their sins. Whoever goes there not desiring
anything except to pray there will leave purified of all his sins
like the day his mother gave birth to him [i. e. as if he was born
again] . In addition, another name for Paradise is hazirat al-quds ,
because it is free from all of the evilness of this world . In addition ,
Gabriel is named the Holy Spirit (rub al-qudus) because he is pure
from any faults.
The statement of [ nuqaddisu by] the angels [in the following
verse] is also derived from it : while we hymn Thy praise and sanctify
20
Chapter Two
Thee ( nuqaddisu laka ) ?4 It has also been said that the meaning is : ‘We
dedicate ourselves purely for Thee/ In this [alternative] interpreta-
—
tion [ nuqaddisu laka was converted into the transitive form but this
is an inadequate interpretation. Instead , the correct meaning is : ‘We
sanctify Thee and we declare that You are infallible from anything
which is incongruent or evil being attributed to You.’
Ibn Jarir 5 interpreted sanctify Thee to mean : ‘We characterize You
with only Your perfect Attributes that are devoid of any faults which
the disbelievers have ascribed to You.’6 He added that some like Abu
Salih7 and Mujahid8 have stated it means : ‘We glorify and exalt You.’
—
Therefore, the angels are declaring that God is infallible not that
they deem themselves to be so righteous that they would not attrib-
ute anything incongruent to Him.
My opinion is that nuqaddisu laka was juxtaposed to while we hymn
Thy praise ,9 because glorification (tasbih) is to declare that God (Glory
be to Him) is infallible above doing any evil. Maymun b. Mihran 10
said that suhhan Allah is a phrase by which the Lord is glorified and
deemed far above any evil. Ibn cAbbasn said , ‘It is to declare that God
is infallible above any evil.’
The basis of the word suhhan is ‘being distant’ (muhaada ) , as in
the statement ‘We spread out (sabihtu) on the earth,’ i.e. they dis-
tanced themselves from one another. Thus, whoever extols God and
declares Him to be infallible above any evil has glorified Him. It is
likewise said , ‘They glorified God (sahhaha Allah ) or glorified for His
sake (.sahhaha lahu ) , and sanctified Him (,qaddasahu) or sanctified for
His sake ( qaddasa lahu).’
God’s Name al-Salam, the One Who is faultless and bestows
peace, indicates that He is free from any faults or imperfections.
Characterizing Him by using the word salam is more emphatic than
using the word salim. One of the necessary manifestations of this
characterization is that His creation is safe from any injustice from
Him. Therefore, God (Glory be to Him) is free from willing any
injustice or evil.
It is also for this reason that the Sublime characterized the Night
of Power ( laylat al-qadr ) as being safe ( salam ) , Paradise as the abode
of safety, and the salutation of the believer’s therein as [spreading]
21
freedom [from any injustice]. Finally, He praised His saints by saying

‘peace’ to them. These all proceed from One Who is faultless and
bestows peace.
The Great One ( al- Kabir ) and the Proud ( al- Mutakahbir ) are also
Names of God. Qatada12 and others said that the latter indicates that
He is proud above [performing ] any evil or offense. Muqatil13 said
that the former indicates that He is too great to be characterized
with any evil. Abu Ishaq14 said that He is too proud to perform any
injustice to His servants.
-
One of His Names is the Almighty ( al cAziz ) , which indicates
that He is characterized by complete might. Some of the manifesta-
tions of His perfect might are that He is innocent of [ performing or
being characterized by] any evil, wickedness or fault .
-
One of His Names is the Most High (a« l Ali), which connotes
that He is high above any fault, evil or deficiency. In addition, one
of the manifestations of His perfect Highness is that nothing can be
—
above Him instead He is above everything .
God’s Name of the One deserving of all praise ( al-Hamid) indicates
that all praise is due to Him. His perfect praiseworthiness necessitates
—
that no evil, misconduct or deficiency be attributed to Him neither
in His Names, actions or Attributes. His Beautiful Names preclude any
attribution of evil, misconduct or injustice to Him.
God (Glory be to Him) is the Creator ( al-Khaliq ) of everything ,
and He has created people, their actions, movements and statements.
If a person performs a repugnant and forbidden act then he has per-
petrated evil and wickedness. Now, the Exalted Lord has allowed
him to do so, and allowing a person to be an agent is good in and of
itself, but the person’s act is evil and repugnant ( qablh ) in itself. The
Sublime’s allowance represents the putting of things in their appro-
priate place in a manner consistent with His far-reaching wisdom,
which He is praiseworthy for. This [concordance] is good , wise and
beneficial even though the performance of [that repugnant act] by a
person is blameworthy, faulty and evil.
This is [all] rational and experienced. For example, if an experi-
enced craftsman takes a crooked piece of wood or a broken piece of
a rock but thereafter places them in the appropriate and correct place
22
Chapter Two
for each of them it is just and wise. He is, therefore, commendable

for that. But if his placement is instead crooked, inadequate or blem-
ished, then he will be criticized [rightly for that]. Whoever places
a turban on the head , shoes on the feet , make-up on the eyelids and
waste material in the rubbish has put everything in its appropriate
place. Such a person has not done any injustice to the shoes or the
waste , as those are the appropriate places for them.
The Sublime’s Names also include the Most Just (<al- cAdl) and
the Most Wise («al-Hakim) ; thus, He does not put anything except
in its appropriate place. He is the Most Benevolent (al- Muhsin), the
Magnanimous, the Most Wise , and the Ruler (<al-Hakam) in every-
thing that He has created. He has appropriately placed and arranged
everything.
God (Glory be to Him) creates and commands. Since He only
commands that which is best and preponderantly good, His com-
mandments only accrue what is advantageous and perfect . At the
same time , they either annul harm completely or lessen it. But if
two outcomes are not reconcilable , He preponderates that which is
better and more advantageous. The Divine Law only contains com-
mandments whose presence is better than their absence. It also does
not prohibit actions unless their absence is better than their presence.
Should someone contend , ‘If the existence [of some good] is
better than its non-existence, why would He not always will its
existence? Or if the non-existence [of some evil] is preferable to its
existence, why would He ever will its existence? Indeed , the [notion
of the] ontological ( kawnl) will completely contradicts the afore-
mentioned principle.’
I state that the existence of evil does not contradict [that prin-
ciple] . Although the existence [of a particular good] may be better
than its non-existence, its existence [in all situations] may result in
forgoing (fawat ) something that is more beloved to God . Likewise,
although the non-existence of something evil may be preferable to
its existence [in one aspect ] it may be that its existence is a means or
a cause that leads [indirectly] to something more beloved to Him. A
more complete discussion will follow in the chapter on the concord-
ance between determination and Divine Law.15
23
If the Lord (Glory be to Him) commands something , then it

indicates that He loves that thing , is pleased with it and wills it from
a religious [ but not necessarily ontological] perspective. The exist-
ence of everything that He loves is better than its non-existence.
Moreover, God hates and dislikes everything that He has forbidden.
The non-existence of anything He hates is preferable to its exist-
ence. Yet this only applies if the entities themselves are directly
compared. However, when considering what these [entities] lead
to, and whether He loves or dislikes those [indirect consequences] ,
another conclusion must be considered.
God (Glory be to Him) commanded His servants to follow the
best of [ the guidance] revealed unto them.16 Here, what is better
—
is what they were commanded this is better than what they were
forbidden from. If this is God’s methodology (sunna ) regarding His
commandments, prohibitions and Divine Law, it is also His custom
( sunna ) in His [ontological] creation, Divine will and predetermi-
nation. Whatever He wills to create or carry out is better than it
not being created or done by Him and vice versa. If something’s
absolute] non-existence is better than its existence then its evil is
considered to be preponderant] , and He is infallible above allow-
ing [or creating ] that .
If it is asked, ‘Why did He create something if it is evil?’ I
respond , ‘Both His creation of it and His actions are good ; they are
not evil. The creative action subsists with God ( Glory be to Him),
and it is impossible that He would perform anything evil or be char-
acterized by it. Whatever evil is present in a creature, it is because of
its lack of association or connection to Him. Anything that He does
not will to exist remains non-existent by definition . All [absolute
and preponderant ] evils are non-existent . In fact , [evils] are caused
by ignorance (which is the absence of knowledge) or injustice (which
is the absence of justice). All types of pain are caused by the lack
of receptivity or acceptance of a place/receptacle for what [would
otherwise] lead to goodness or pleasure.’
Many contend , ‘All good is derived from existence and its neces-
sary requisites, while all evil is derived from non-existence and its
necessary requisites. Also anything that exists is good , while any-
24
Chapter Two
thing that is pure evil is non-existent .’ My reply is that this wording

is too generalized. If what is intended is ‘Everything that God has
created and brought into existence contains some good and its exist-
ence is better than its non-existence ; and everything that He has not
created or not willed remains non-existent because it is devoid of any
goodness,’ then this [interpretation] is correct.
But if what is intended [ by that generalization] is ‘Everything
that exists is good , while everything that is non-existent is evil,’
then that [interpretation] is incorrect . Instead, existence may entail
evil that is preponderated [ by good] , while non-existence may entail
good that is preponderated [ by evil]. Examples of the first are fire,
rain, heat , cold , snow and the presence of animals. All of these things
exist and entail partial evils, which are subsumed in comparison to
the good that exists within them. Similarly, commandments may
necessarily require some pain and hardships that may be considered
partly evil/harmful, but again that is subsumed in comparison to the
good they contain.
The above is confirmed by considering that there are two types
of evil: [ i ] absolute essential evil and [2] relative evil. The first does
not even exist . If something exists it cannot be purely evil. Only the
second exists. Entities that exist may run counter to life , permanence
and perfection, like diseases and their causes or pains and their causes.
Also included are entities that prevent good from occurring alto-
gether or hinder it from reaching a receptive place. Examples include
any bad entity that prevents food from reaching or benefitting the
organs of the body, or any false beliefs and corrupted desires that
prevent their opposites [which are good ] from reaching the heart .
If the above is known , then evil is essentially the privation of
what is required for something to come into existence, remain or to
reach perfection. This privation also inevitably results in elements
which are in themselves evil. For example, the privation of knowl-
edge and justice results in ignorance and injustice, which are existent
evils. The privation of health and moderation results consequently
in pain and harm, which are also existent evils.
On the other hand , the non-existence of something non-essen-
tial, like the absence of excessive wealth or some types of knowledge
25
( that would not lead to harm if one remained ignorant of them) ,

are not evil in reality nor is their presence a [necessary] cause for
evil. Thus, knowledge itself or wealth itself are not causes of evil.
Instead, evil occurs because of the absence of some trait that would
have rendered that entity to become good . For example, the absence
of virtue, patience or justice in one who is affluent may lead to the
occurrence of evil in his wealth. The absence of wisdom or the abil-
ity to put things in their appropriate place also [results in evil].
Thus, it becomes clear that evil is only a consequence of the
non-existence [of another entity]. Evils in existence are not purely
or essentially [evil] ; rather, they are only relatively [evil] from the
standpoint that they lack elements that are necessary [ to allow them
to become good ] or beneficial. Evil actions will appear so from the
agent’s perspective, but may not be evil relative to other vantage
points.
An example of this is injustice , which arises from an agent who
desires to subdue and conquer using his power. His anger is only
calmed after completing that act . The sole existence of this [anger or
power] is not necessarily evil ; rather, [greater] evil would occur if it
did not [exist ] or was not effective. In that latter case, one would be
weak , incapable and vanquished . The existent evil that does occur
in this example] is relative to the victim due to the loss of his wealth,
ife or ability to act. The evil relative to the oppressor is not that he
has conquered and subdued , but that he has carried that out against
an inappropriate [ person]. Had he utilized the power of his anger to
subdue those speaking animals [i.e. humans] and beasts who harm
and transgress then it would have been good. But he went astray by
conquering others [who were innocent ] instead of being just and
moderate, and he imposed harshness instead of mercy.
Another example is a river that flows to a farm that it irrigates
and benefits ; it is perfect in that case. But if, instead, its stream devi-
ates to another land , then that will result in harm and disintegration
of the farm.
Another example consists of the desires and anger that a person
is bestowed so as to assist him in attaining what benefits him and
subduing those who try to harm or destroy him. If they are used
26
Chapter Two
to that end then their perfection is reached , and that is good. But
if these powers are diverted and instead utilized in an inappropriate
way, they become relative evils.
Another example is fire ; it is considered perfect in its ability to
burn. Thus, if it burns what it is supposed to burn, then it is consid-
ered good. But if it inadvertently encounters something , which it is
not supposed to burn and destroys it , then it becomes a relative evil
in that particular circumstance.
Another example is killing, which entails using a cutting tool
that separates one part of the body from another. The power that a
person possesses to utilize the tool is good, that the tool has a capac-
ity to be effective is good , and that the object is susceptible to that
is good ; however, the evil may relatively occur due to putting this
effect in an inappropriate place and by straying from an appropriate
objective to an inappropriate one. This all is relative to the agent. As
regards the victim, the evil is also relative from his vantage point due
the pain or death that occurred to him. It may though be beneficial
for another individual.
Another example is sexual intercourse : the power of the agent
and the receptivity of the spouse are both deemed to be good. Yet
evil occurs if deviation occurs from the appropriate place to an
inappropriate and unsuitable one. Speech or bodily movements are
considered similarly.
Thus, it becomes apparent that evil exists only in relation to and
by its connection with something, rather than it being absolutely
or essentially evil. Another example is prostration : it is not evil in
essence ; however, if it is done for any other than God then it is evil
by this relation or association. Likewise, existent disbelief and poly-
theism is evil due to its association with aggrandizement of idols.
The act of glorification itself is not praiseworthy or blameworthy
until what it is associated with it is considered. Thus, if it is glo-
rification of God, His Book , His religion and His Messenger then
it is pure goodness. But if idols or the Devil are aggrandized , it is
rendered evil similar to how prostration to other than God results
in it being so classified .
It is also necessary to know that things which develop in stages,
27
like plants or animals, are susceptible to becoming defective. Defects

can be [ harmful or] evil either during development or afterwards.
The first type occurs [during development] because its elements are
subjected to causes, which render them bad natured or inadequately
prepared, thus resulting in evil. It is not because the Agent denied
the object or took away some existent that [would have otherwise]
rendered it perfect , but instead because the object did not accept that
perfection or completion. This lack of acceptance is again an issue
—
of non-existence, which is not due to the Agent for the Agent has
endowed all that is good in existence. Any deficiencies or evil that
occur within something are due to that object not being provided
with what would cause its perfection ; thus, [that trait or entity]
remains in its original non-existent state.
Through this, the secret of the Exalted’s [following] statement
can be understood : Thou (Muhammad) canst see nofault in the Beneficent’s
creation.17 All that He has originated exists to result in the perfection
and completion of that creature. On the other hand, any blemish or
deficiency is due to either lack of acceptance [of that creature] or to
privation. [In the latter case] , the Lord ( Glory be to Him) did not
create [that person ] with the [requisite] preparedness ; and therefore
—
the disharmony that occurred was due to privation it was not pre-
sent within that creature itself. Deeply reflect on this. Creating is
—
attributable to the Lord (Glory be to Him) He is not the originator
[of privation]. For instance, if a foetus fails to develop completely or
—
attain perfection and well-being only then does it become faulty.
The same applies to plants.
—
As for the second that is, evil which occurs after [a creature’s]
—
formation and development it also consists of two subtypes. The
first is that the provisions allowing it to maintain perfection cease.
Examples include cutting off the supply of irrigation to a plantation
or feed to animals. These also represent examples of [ harm or] evil
associated with privation.
The second [subtype] consists of something that negates the
occurrence of its perfection ; there are also two divisions here. The
first of them is the occurrence of an obstacle that prevents otherwise
beneficial causes from being effective. For example, sometimes bad
28
Chapter Two
mixtures prevent food from being beneficial. Likewise false desires

and beliefs may preclude the heart from benefitting [spiritually]
from guidance and knowledge. This type of evil, although exist-
ent , is also due to the privation of power and a firm will that would
otherwise allow one to block that obstacle.
When corrupt desires overtake one it is only due to the weakness
of one’s chastity, courage or patience. Likewise, when false beliefs
overcome one it is due to a lack of knowledge that one should have
been aware of. Thus, every evil or fault that occurs is due to the
absence of a cause to oppose it. The privation of that opposing cause
does not lead directly to that [evil] , but the fact that it is non-existent
is sufficient.
The second division is an external obstacle like extreme cold ,
fiery heat or flooding, which afflicts animals and plants, thus result-
ing in their destruction. There is no doubt that this is an existent
evil, but this evil is also relative and dependent on what it is associ-
—
ated with it can be good when considered from other aspects. The
presence of heat , cold or water in general accrues many benefits and
goods, such that the [aforementioned] evils relative to [ those goods]
are few. Therefore, nullifying these causal entities completely in
order to avoid those relative evils would result in greater evils and
the lapse of many good outcomes. For instance, the goods that are
accrued by the creation due to the sun , wind , rain , snow, heat and
cold are many times greater than the relative harms that may occur.
When compared to those goods the latter [ harms] are like a drop
in the ocean . Even if most people do not recognize the good , the
Exalted Lord has decreed nothing in vain nor has He created any-
thing wrongly.
Now it can be said that an entity can either be pure good , abso-
lute evil, have good preponderate, have evil preponderate, have an
equal amount of good and evil, or finally have neither good nor
evil. Thus, there are six types. Some of them occur in reality while
some do not.
As for the first type , which is pure good having no evil from any
aspect , it is absolutely the most eminent , perfect and most dignified
of all that exists. Any goodness or perfection that is thus character-
29
ized is essentially derived from God’s goodness and perfection, not

vice versa. It is in need of Him, and He is self -sufficient above it.
Everything asks God to grant it perfection. Thus, the angels
request Him to allow them to be [spiritually] alive, and ask His assis-
tance in remembering Him, thanking Him, worshipping Him with
piety, carrying out His commandments and upholding what He has
charged them with. All of this results in the well-being of both the
heavenly and earthly worlds. They then finally beseech Him to for-
give the offspring of Adam.
The messengers supplicate Him to assist them in conveying and
fulfilling His message, and that He grants them victory over their
enemies, in addition to other beneficial things for their livelihoods
and Hereafter. All of the offspring of Adam appeal to Him for a vari-
ous array of beneficial matters. All of the animals entreat Him for
their sustenance, food, power, livelihood , and to repel away [ harms].
Trees and plants entreat Him to sustain and complete them. In fact ,
everything in the universe asks Him to sustain them for their main-
tenance and livelihood : All that are in the heavens and the earth entreat
Him . Every day He exerciseth ( universal ) power .18
God’s Hand is outstretched to them in giving and favours ; and
His Right Hand is infinitely full and it is not diminished by any
expenditure. Indeed, His giving and goodness are granted to both
the righteous and the wicked. God is perfect in every aspect and
every good is from Him. All praise is due to Him, the sovereignty
is wholly His, and all glorification is due to Him. In His Hand is all
goodness and all matters return to Him. Most blessed are His Names,
Attributes, actions and Essence. All blessings are from Him.
As for the remaining five [entities] , the only existent subtype is
one wherein its benefit , wisdom and goodness preponderates over its
evil. The remaining four subtypes do not even exist . Again, absolute
evil remains absolutely non-existent and is unreal.
If it is contended that Iblls, disbelief and polytheism are all
absolutely evil, then some ask , ‘What good results from their exist-
ence?’ We reply : Many wisdoms, benefits and goods [indirectly]
—
result from the creation of Iblls only God is fully aware of all of
them, but we will allude to some.19 God (Glory be to Him) did not
30
Chapter Two
create the Devil in vain nor did He aim, by creating him, to destroy
His servants. How many dazzling wisdoms, overwhelming proofs,
manifest miracles and abundant blessings does God have in creating
him ? Although the [parallel of Satan] for the religion and faith is like
poison for the body, there do exist [greater] benefits and wisdoms in
the creation of poisons than if they had lapsed.
In addition, a [ hypothetical] entity that is neither good nor evil
does not exist , for that would be vain. God is exalted above creating
such a thing. If this subtype is barred from existing then , by exten-
sion, something wherein evil predominates should not.
Whoever deeply reflects on existence realizes that goodness pre-
dominates. Even if there are many diseases, health predominates ;
pleasures are greater than pains ; well-being is greater than affliction ;
and although flooding , burning, destruction and the like are some-
what frequent [our lives] are predominated by safety from them.
Had this type, wherein good predominates, not existed because of
the incidental occurrence of evil then we would have missed out on
many [goods]. The lapse of predominate good would then result in
predominate evil. An example of this is fire: there are many benefits
in its existence, yet there are also some associated harms. But if we
compare them, its harm is deemed to be small relative to its overall
benefit. The same applies to rain, wind , heat and cold . In general, the
good constituents of this lower world are mixed in with evil ones,
but the good predominates. On the other hand , the heavenly world
is devoid of all those [evils] .
If it asked : Why did the Most Wise not create this world devoid
of evil such that it was only absolute good ? It would have been pos-
sible [for God ] to create it just like the heavenly world devoid of evil.
Furthermore, even if we concede that good predominates over evil,
what good or benefit results from allowing the existence of Iblis, the
head and source of all that is evil, and the leader of the disbelievers?
And what good is there in allowing the Devil to remain until the end
of time ? And what predominant good exists in creating ninety-nine
[percent of humanity] for Hellfire and only one for Paradise?20 And
what predominant good is there in removing our parents [Adam
and Eve] from Paradise so as to allow what has occurred to their
31
offspring ? Had they remained in Paradise they would have been

completely free from all evil.
And if God created us to worship Him, why did His wisdom
dictate that most people would turn away and only a minority would
be granted success? And what predominant good is there in creat-
ing disbelief, sinfulness, disobedience , injustice and transgression ?
And what good is there in allowing pain to occur to those who are
not charged with obligations, such as children , insane people [or
21
animals] ? [They further maintain] that if you claim that they will be
compensated (tamd) [with Paradise], then the pain animals endure
[since they will not enter Paradise] contradicts that .
Moreover, [ they continue] , what good is there in creating the
Antichrist and enabling him to appear and seduce people? And
22
if it was necessary that [ His] wisdom dictate that, then what good
occurs by allowing him to possess supernatural powers and won-
ders ? And what good is there in magic, which results in corruption
and evil? And what good is there in allowing people to become fac-
tions whereby some are injured by others? And what good is there
in creating poisons, creatures that are endowed with these poisons,
and animals that are by nature hostile and harmful? And what good
is there in allowing the death of a young child after creating him in
the best state or allowing him to reach an old contemptible age after
being healthy and well? And what about the destruction of a home
and the obliteration of its remnants ?
Finally, if you ignore all of the above, then what predominant
or preponderant good is there in the presence of Hellfire, for it is the
abode of the greatest evils and severest afflictions ? There is no way
to account for all of these concerns except by : [ i ] denying His wis-
dom and causality, and instead attributing the [structure and events
of this] universe to His will alone ; or [2] claiming emanation from
His Essence and that the Lord cannot do anything out of His free
choice or will.
For these reasons, the groups who subscribe to the aforemen-
tioned two claims have resorted to denying causality altogether.23
Otherwise, [ they ask] how can you reconcile between maintaining
[His] wisdom and causality and between these issues?
32
Chapter Two
We reply by first saying : Glory be to God ( subhan Allah ) ; all praise

is due to God (al-hamd li’llah ) ; there is no deity but God ( la ilah ilia
Allah ) ; and God is the greatest ( Allah akhar ). By affirming these phrases
[and their deeper meanings] we possess the curative response: Our
Lord! Thou createdst not this in vain . Glory he to Thee! Preserve us from the
doom of Fire ; 24 And We created not the heaven and the earth, and all that is
between them , in play. We created them not save with truth; hut most of them
know not ; 25 And We created not the heaven and the earth and all that is between
them in vain . That is the opinion of those who disbelieve . And woe unto those
who disbelieve, from the Fire!26 Deemed ye then that We had created you for
naught , and that ye would not be returned unto Us? Now God be Exalted, the
True King ! There is no deity save Him , the Lord of the Throne of Grace 21
God it is Who hath created seven heavens, and of the earth the like thereof. The
commandment cometh down among them slowly, that ye may know that God is
able to do all things, and that Godsurroundeth all things in knowledge ; 28 God
hath appointed the Kaba , the Sacred House , a standard for humankind , and
the Sacred Month and the offerings and the garlands. That is so that ye may
know that God knoweth whatsoever is in the heavens and whatsoever is in the
earth , and that God is knower ( falxm ) of all things 29 The doing of God Who
perfecteth all things ,30 Who made all things good which He created 31 Thou
( Muhammad) canst see no fault in the Beneficent’s creation 32 There is no
disharmony in the Sublime’s creation. Instead , everything is excep-
tionally harmonious, exists in the most perfect manner, and fulfils its
praiseworthy objectives and intended wise purposes.
Only God (Glory be to Him) knows these wisdoms and objec-
tives in detail, yet He enlightens those whom He wills of His
servants to the slightest aspects of them . The proximate angels asked
Him some questions, which were fundamentally the same type [as
the aforementioned ones] , whereupon He responded, Surely I know
that which ye know not .33 They then acknowledged that His knowl-
edge and wisdom are perfect , and that all His actions are upon the
Straight Path. They said, Be glorified! We have no knowledge saving that
which Thou hast taught us . Thou , only Thou , art the Omniscient , the Most
Wise 34 Furthermore, once some of His wisdoms became apparent to
them , He said , Did I not tell you that I know the secret of the heavens and
the earth? And I know that which ye disclose and which ye hide 35
33
We will now, God willing , recount some important principles

through which the answer to these questions will become clear. Many
of the speculative theologians (mutakallimin) have again claimed that
one cannot account for those [aforementioned questions] except by
[first] arguing that His actions emanate from His Essence, or [second]
by negating [His] wisdom and causality. According to the latter, the
Sublime does not do anything for a reason, nor does He command
anything for a wise purpose, nor does He render one thing a cause
for the occurrence of another. Instead, they claim that everything
is exclusively due to His absolute will and power. Moreover, they
claim that one cannot ask : Why ? How ? For what reason or for what
wisdom does He act in a particular manner ? Nor [do they claim that
it can be said] that His actions are principally done to result in what
advantageous.
is most
Now RazI36 said in al-Mabahith [al-mashriqiyya\ ,
If it is asked , ‘Why did the Creator not create things devoid of
evil?’ I would reply that if He would have made it as such, then
everything would have been of the first type, i.e. pure good ,
which we have already discussed . But reason would allow an-
other type wherein good predominates over evil. We have al-
ready indicated that the existence of this type is appropriate.
But this answer does not appeal to me because those who claim
this must state that everything, whether good or evil, only ex-
ists due to the free choice and will of God. For example , the
combustion that occurs due to fire is not a requisite of fire it-
self, but instead God (Exalted is He) freely chooses to create
that [ burning] after the fire contacts [some object ]. Now, if fire
causes burning only as a result of the free choice of God and His
will , He could have chosen to create its capacity to burn when
beneficial and not [combust ] when evil /harm [ensues]. Thus,
there is no way to reconcile what exists except by explaining
that the Sublime’s actions necessarily emanate from Him, not
by [ His] intention or free choice ( failan bi’l-dhat ). Ultimately,
in short , this issue goes back to the question of pre-eternity and
temporal origination (al-qidam wa’ l-huduth).37
Observe how RazI acknowledges that there is no way to recon -
cile these issues except by disbelieving in all of what the messengers
34
Chapter Two
[conveyed] from the first of them to the last , by negating [funda-

mental principles of ] all of the revealed Books from God, and by
contradicting what clear reason ( sarih aWaqt) knows [ to be true] , i.e.
that the Creator (Glory be to Him) of this universe wills and chooses
freely, that whatever He wills exists by virtue of His will, and what-
ever He does not will is non -existent due to the absence of His will
for it. Thus, Razi has avowed that there is no way to reconcile these
issues except by adhering to the methodology of those [ philoso-
phers] who are enemies of the messengers and the Islamic doctrines.
These [enemies] claim that God did not create the heavens and the
earth in six days, nor did He originate the universe into existence
after it was non-existent , nor will He annihilate it afterwards. They
[also claim] that whatever proceeds from Him is not due to His free
choice or will.
Razi has no further opinion [on this matter ]. Then there is the
viewpoint of the Jabriyya, who deny causality and His wisdom.
Finally, there is the viewpoint of [some] Muctazila , who affirm [the
existence of ] wisdom, but [claim] that it does not originate from
the Agent. They then obligated Him to have [divine] providence
—
for what is advantageous in doing so they anthropomorphized
the Creator. These [Muctazila] also prescribed canonical laws in
accordance with their reasoning. In doing so they commanded
and prohibited laws concordant to what they obligated or forbade
—
upon Him. These three opinions waver in Razi’s chest their waves
launch him around just like a ship cast about in a stormy tempest. A
rational person would not accept any of these doctrines, since they
contradict reason , revelation and the innate disposition.
We respond by the grace of God , and all praise is due to Him :
The middle ground viewpoint is ours and it is the correct one. On
the other hand , the enemies of the messengers deny the Agent’s free
choice and will ; [secondly] the Jahmiyya38 and Jabriyya deny [His]
wisdom, causality and reason ; and [thirdly] the Qadariyya 39 (who
are the Zoroastrians [of this Community] )40 deny the Exalted Lord’s
universal power, will and wisdom, which encompass what He loves
and dislikes. They also deny what are necessary [concomitants] of
His praiseworthiness, as well as the requisites, meanings and effects
35
of His Names and Attributes. We absolve ourselves in front of God

(Exalted is He) of all of those claims.
The first key principle is to affirm that God (Glory be to Him) is
omniscient and knows particulars, that there is nothing hidden from
Him , nor anything that escapes Him whether in the heavens or the
earth. Two groups have denied this principle:
The first are those who are the enemies of all of the messen-
gers. These include the philosophers [such as Ibn Slna] who deny
God’s knowledge of particulars. Their doctrine ultimately leads to
the conclusion that He does not know anything in existence—since
everything in existence is a particular. If He is not knowledgeable
about particulars, then He [in their doctrine] is not knowledgeable
about anything in the heavenly world , nor in this earthly one.
The second group are the fanatical Qadariyya , who claim that
God does not know the actions of the servants until after their
occurrence. Furthermore, the Qadariyya maintain that not only
was God unaware of [ their actions] until then, but He also did not
inscribe [ those actions in the Preserved Tablet] , determine, will
nor create them.
The opinion of this group is well known to be false by necessity
according to the religion of all of the messengers and revealed Books
of God. Furthermore, the hadiths of the Messenger [Muhammad ]
(may God bless him and grant him peace) are replete in rejecting
and negating their viewpoint. The hadiths affirm [ the first princi-
ple] that He is omniscient and that His creation is not privy to any
of His knowledge] except for what He has willed to reveal and
teach. Moreover, what they know compared to what God has hid-
den and not revealed to them is like a drop in the ocean . Al-Khidr
said to Moses—and they were the two most knowledgeable human
beings on earth at that time—‘Your knowledge and mine compared
to God ’s knowledge comprise nothing more than what this bird has
taken from this sea.’41
It is sufficient to say about God’s knowledge that If all the trees in
the earth were pens, and the sea , with seven more seas to help it , { were ink ), the
words of God could not be exhausted .42 Moreover, the knowledge of the
creation compared to His knowledge is like their power compared
36
Chapter Two
to His power, their capability compared to His capability, and their

wisdom compared to His wisdom. The most knowledgeable of the
creation [Muhammad ] used to say, ‘I cannot praise You enough ;
You are as You have praised Yourself.’43 He also used say in the sup-
plication of seeking guidance (istikhara), ‘You have power while I do
not ; You have knowledge while I do not ; and You know all hidden
matters .’44
God (Glory be to Him) said to the angels, Surely I know that which
ye know not .45 And the Sublime said to the most knowledgeable of
nations, the Community of Muhammad (may God bless him and
grant him peace), Warfare is ordainedfor you , though it is hateful unto you;
but it may happen that ye hate a thing which is goodfor you , and it may happen
that ye love a thing which is badfor you . God knoweth , and ye know not .46
God said to the People of the Book , And of knowledge ye have
been vouchsafed but little.47 On the Day of Judgment , when He asks
His prophets regarding the people’s acceptance [of their message] ,
they will say, We have no knowledge . Thou , only Thou art the knower of
things hidden 48 This is the only manner that humanity should adopt ,
since their knowledge is trivial and insignificant when compared to
that of God (Glory be to Him). Another similitude is a faint light in
comparison to the sun.
The greatest injustice , clearest ignorance, most repugnant abom-
ination, greatest insolence and shamelessness occurs in the case of
one whose knowledge is insignificant compared to that of other peo-
—
ple which in itself is insignificant compared to the knowledge of
the messengers, and the latter itself is insignificant compared to the
—
knowledge of the Lord of the Worlds who criticizes God’s wis-
dom and thinks that something other than what He has determined
and foreordained would have been more appropriate. Glory be to
God , the Lord of the Worlds, for He is infallible in His sovereignty,
divinity and greatness above anything not befitting which the igno-
rant and unjust disbelievers attribute to Him.
Glory be to God (subhan Allah) is a phrase by which God is
deemed far from and far above anything that contradicts His perfec-
tion, whether it be an evil, a deficiency or a fault. He is completely
and absolutely infallible in every aspect and in every regard from any
37
imagined deficiency. Affirming His praiseworthiness, perfection and

divinity, and that His Essence, Attributes and actions are greater than
anyone or anything else— these all negate [any imaginary faults that
the ignorant attribute to Him].
This [first] principle, i.e. that the intellect, gnosis, knowledge
and wisdom of all of humanity is inadequate in understanding the
details of the Exalted Lord’s wisdom to even the slightest degree is
one that we should adhere to in this matter.
The second principle is that God (Glory be to Him) is truly eter-
nal and His life is the most perfect and complete life. It is a life that
necessarily results in [His] actions, which are derived from [His] free
choice. Every living being acts ; the more perfect a being , the more
perfect and powerful are his actions. It is for this reason that the
Exalted Lord is omnipotent ( cald kulli shay’in qadir) , and He does that
which He wills.
Bukhari mentioned in his book Khalq afcal [ al- cibad ] that
NacIm b. Hammad 49 said , ‘Being alive (hayy ) indicates that one is
an agent , and every living being acts.’50 Therefore , the only differ-
ence between a living being and a dead one is the former’s ability
to act and sense .
The third principle is that [His] actions must be freely chosen and
—
willed they cannot conceivably occur otherwise. Furthermore,
whatever emanates from an essence in the absence of its ability or
—
choosing is not named an ‘action’ by any rational person even if
it was an effect [of that essence] or originated from it. Examples
include the effects of: fire burning, water drowning or the sun
warming. These are all effects that occur as a result of these entities,
but they are not considered to be actions of theirs (even though they
are due to the power or nature that God has endowed them with).
The actions and deeds of a knowledgeable living being do not
occur except through his will and power. The fact that the Exalted
Lord is living , acting , freely choosing and willing is agreed upon by
all the messengers and Books, and is proven by reason and the innate
disposition. Whoever denies that the actions of the Lord occur by
His will and free choice has stubbornly rejected his Lord and Creator,
and has denied that this world has a Lord.
38
Chapter Two
The fourth principle is that the Sublime has linked effects to their
causes in both religious (sharQan ) and ontological (<qadaran ) matters.
Due to God’s wisdom He has established causes within His religious
commandments and Divine Law, His ontological laws and determi-
nation , and His sovereignty and administration. Denying causation,
forces and natures represents a rejection of vital necessities, a depre-
cation of reason and the innate nature , an affront to experience and
reality, and is an obstinate rejection of the Divine Law and recom-
pense [in the Hereafter] .
The Sublime has established and linked everything whether —
people’s livelihoods or the Hereafter, their reward or punishment ,
legal limits and expiations, commandments and prohibitions to —
their respective causes. Indeed, the characteristics and actions of a
servant cause what arises from him. Moreover, everything that exists
represents cause and effect. All of the Divine Law represents cause
and effect ; and every determination is a result of cause and effect.
The Qur’an is replete with examples that affirm causation : What
ye used to do ; 51 What ye used to earn ; 52 ( And unto him it will he said), This
is for that which thy two hands have sent before .53 Whatever of misfortune
striketh you , it is what your hands have earned ; 54 ( And it will he said unto
those therein ), Eat and drink at ease for that which ye sent on before you in
past days ; 55 Reward proportioned ( to their evil deeds ).56
Because of the wrongdoing of the Jews Weforbade them good things which
were ( before ) made lawful unto them , and because of their much hinderingfrom
God’s way, And of their taking usury when they were forbidden it , and of
their devouring people’s wealth byfalse pretenses, We have preparedfor those of
them who disbelieve a painful doom ; 57 Then because of their breaking of their
covenant , and their disbelieving in the revelations of God , and their slaying of
the prophets wrongfully, and their saying , Our hearts are hardened — Nay,
hut God set a seal upon them for their disbelief, so that they believe not save
—
a few And because of their disbelief and of their speaking against Mary a
tremendous calumny; And because of their saying , We slew the Messiah ,Jesus
son of Mary, God’s messenger ; 58 And because of their breaking their covenant ,
We have cursed them and made hard their hearts.59
It was by the mercy of God that thou wast lenient with them ( O
Muhammad ) ;60 That was because their messengers kept bringing them clear
39
proofs ( of God’s Sovereignty ) but they disbelieved ; so God seized them.61 Those
who swallow usury cannot rise up save as he ariseth whom the Devil hath
prostrated by ( his ) touch . That is because they say, Trade is just like usury ;62
That is because those who disbelieve follow falsehood and because those who
believe follow the truth from their Lord ;63 And they disobeyed the messenger
of their Lord , therefore did He grip them with a tightening grip ;64 So they
denied them , and became of those who were destroyed ;6 s But Pharaoh rebelled
against the messenger, whereupon We seized him with no gentle grip ;66 But
they denied him, and they hamstrung her, so God doomed them for their sin
and razed ( their dwellings ) ;67 So, when they angered Us , We punished them
and drowned them every one . And We made them a thing past , and an exam-
ple for those after ( them ).68
And We send down from the sky blessed water whereby We give growth
unto gardens and the grain of crops ;69 And He it is Who sendeth the winds as
tidings heralding His mercy, till , when they bear a cloud heavy ( with rain ),
We lead it to a dead land , and then cause water to descend thereon and thereby
bring forth fruits of every kind ;70 Whereby Godguideth him who seeketh His
good pleasure unto paths of peace ;71 Fight them! God will chastise them at your
hands , and He will lay them low .72
Moreover, in every instance wherein He followed some act with
a religious ruling or punishment , He notified us that the former were
causes for the latter. Examples include His statements : As for the thief,
both male andfemale , cut-off their hands . It is the reward of their own deeds ,
an exemplary punishment from God . God is almighty, most wise 73 The adul-
'
terer and the adulteress , scourge ye each one of them ( with ) a hundred stripes.74
And as for those who make ( men ) keep the Book , and establish wor-
—
ship We squander not the wages of reformers ;75 For those who disbelieve
and debar ( men ) from the way of God , We add doom to doom because they
wrought corruption 76 Examples of this are so numerous that it cannot
be adequately covered here.
Again, in every instance of a condition and consequence , He
notifies us of the causative nature of the former, and that it resulted
in the latter. O ye who believe! If ye keep your duty to God , He will give
you discrimination ( between right and wrong ) 77 And when your Lord pro-
'
claimed , If ye give thanks , I will give you more; but if ye are thankless, lo! My
punishment is dire.?8 Every instance where God declared the wisdom
40
Chapter Two
of a ruling or its final objective also represents evidence of causality.

The final objective is the reason for the effective cause.
If we listed all the instances where causation is affirmed in the
Qur’an and the Sunna, they would exceed 10,000. This is not an
exaggeration but rather the reality. It is sufficient that the senses,
reason and innate disposition all attest to it . Some scholars said, ‘A
group has denied causality leading those who are rational to ridicule
the former’s reasoning. The former thought that they were affirming
His Oneness, but instead they resembled the Mucattila (those who
stripped away the Attributes and perfect characteristics of the Lord,
denied His exaltedness above His creation and highness above His
throne, and His revelation of His Books to His angels and servants).
One of the greatest offenses against the Divine Law, the prophets
and His Oneness is to deceive people into thinking that [affirmation
of ] His Oneness cannot occur except when causality is denied. If
those theologians do not think that they can affirm the Oneness of
the Lord (Glory be to Him) except by denying causality then they
have misunderstood both His Oneness and the prophets who con-
veyed it.
You will not find any book that affirms causality more than the
Qur’an . By God , is it so surprising that God has created both cause
and effect , has made the former result in the latter, and made them
both subject to His will, power and wisdom? But if He wills to annul
the effectiveness of something He could do so just like He negated
the ability of the fire to burn His friend Abraham and the ability of
water to drown [Moses] and his people . If He wills He can establish
barriers that obstruct the manifestation of those causes. And finally,
if He wills He can allow [the cause] to be effective. The Sublime has
allowed all of these scenarios to occur.
In what manner does [causality] negate His Oneness? How does
polytheism result from [affirming causality] ? If those who have weak
intellects hear that the fire does not burn, water does not drown,
bread does not satisfy, the sword does not cut , and that they are not
effective or causative, but rather it is only the Creator who chooses
and wills the occurrence of each of these effects each time,79 then
they may have doubts [about the religion itself ] .
41
This group claims that only their [doctrine] affirms His Oneness
and that the Lord is solely responsible for creating the effects [of causes
in every instance]. But they do not realize that this is the wrong inter-
pretation of monotheism, and it instead empowers the enemies of the
messengers over the religion the latter conveyed.
The Exalted said about Dhu al-Qarnayn , We established him secure-
ly on earth , and endowed him with [the knowledge of the right means to
achieve anything [that he might set out to achieve ] }0 The [interpretation
of sababa ( [the knowledge of ] the right means ) ] is ‘knowledge’, according
to Ibn cAbbas81. Qatada, Ibn Zayd ,82 Ibn Jurayj,83 al-Dahhak 84 and
Abu Ishaq al-Zajjaj said that it is ‘knowledge that results in what one
desires’. Al-Mubarrad85 said, ‘A cause ( sabab ) is any entity that allows
one thing to result in another.’ Many exegetes interpreted the cause
that God bestowed Dhu al-Qarnayn as every type of knowledge that
the creation would need from him.
Also God (Glory be to Him) named the ‘road’ (tartq , ) as a cause
in His verse, And he followed a road } according to Mujahid .87 The
6
Sublime also named the paths to heaven as ‘causes’ (a< sbab). The
Exalted said in the verse narrated from Pharaoh, O Haman! Build for
me a tower that haply I may reach the roads ( asbab ), the roads of the heav-
ens.88 A ‘rope’ is also named a ‘cause’ because it allows one to reach
his goal. The Exalted said, Let him stretch a rope ( sabab ) up to the roof ( of
his dwelling ) }9 Some linguists maintained that a ‘rope’ can only be
named a ‘cause’ if it is strong and allows one to utilize it to ascend
and descend.
The Sublime also named the ties between people as ‘causes’ .
because they are the causes by which they can mutually achieve their
needs. The Exalted said, Then would those who are followed clear them-
selves of those who follow ( them ): They would see the penalty, and all relations
( asbab ) between them would be cut-off 90
In summary, God ( Glory be to Him) named all of these things
‘causes’ because they allow one to reach a desired goal. Those who
deny causality deem these to only be figurative expressions rather
than being realities. We ask God for guidance.
42
CHAPTER THREE
Affirming the Exalted Lord’s Wisdom in His

Creation and Commandments
Pure reason and the sound innate disposition have corroborated

what the Qur’an and the Sunna prove : that God (Glory be to Him)
is the Most Wise and He does not do anything in vain or without
purpose, benefit or wisdom. Instead , all of the Sublime’s actions
have intended objectives and proceed from His far-reaching wisdom.
Likewise they are originated through causes. His words and those
of His Messenger all substantiate the above. There exist such a great
number of instances that they cannot all be listed individually, but
we will recount some.
The first type occurs when He clearly states the word ‘wisdom’
( hikma ) : Effective wisdom ; 1 God revealeth unto thee the Book and wisdom ; 2
He giveth wisdom unto whom He will , and he unto whom wisdom is given ,
he truly hath received abundant good .3 Wisdom is comprised of beneficial
knowledge and pious deeds. It is also named ‘wisdom’ because the
knowledge and deeds therein lead to praiseworthy ends and benefi-
cial objectives. But if a speaker does not intend to [firstly] benefit
those whom he is addressing or lead them to their guidance and hap-
piness ; nor [secondly intend to] show them the means that would
lead them to those two] or obstacles [that would hinder them] from
being [guided or blissful] ; and furthermore [thirdly] does not send
the messengers or reveal the Books, nor [fourthly] establish the
reward or punishment predicated on the above ; then that being is
not wise , his words are not considered to reflect wisdom, nor [would
his wisdom be] effective or far-reaching.
The second type is that He notifies us that He commanded some-
thing for a particular reason, like His statements: That is so that ye
43
may know that God knoweth whatsoever is in the heavens and whatsoever is
in the earth ;4 God it is Who hath created seven heavens , and of the earth the
like thereof The commandment cometh down among them slowly, that ye may
know that God is able to do all things , and that God surroundeth all things in
knowledge ;5 God hath appointed the Kacba , the Sacred House , a standardfor
humankind , and the Sacred Month and the offerings and the garlands . That
is so that ye may know that God knoweth whatsoever is in the heavens and
whatsoever is in the earth , and that God is knower of all things.6
Messengers of good cheer and of warning , in order that humankind might
have no argument against God after the messengers ;7 We reveal unto thee the
Book with the truth , that thou mayst judge between humankind by that which
God showeth thee? That the People of the Book may know that they control
naught of the bounty of God , but that the bounty is in God's Hand to give
to whom He will ;9 And We appointed the qibla which ye formerly observed
only that We might know him who followeth the Messenger, from him who
turneth on his heels.10
Save unto every messenger whom He hath chosen , and then He maketh
a guard to go before him and a guard behind him. That He may know that
they have indeed conveyed the messages of their Lord .11 God has notified
us of this to indicate that He has established [angels] to guard and
protect the messengers [from the jinn demons] so as to allow them
to convey His message.
When He made the slumber fall upon you as a reassurance from him and
sent down water from the sky upon you , that thereby He might purify you ,
and remove from you the fear of Satan , and make strong your hearts andfirm
[ your ) feet thereby .12 That He might cause the Truth to triumph and bring
vanity to naught ; 13 God ordained this only as a message of good cheer for
you , and that thereby your hearts might be at rest ; 14 Say : The Holy Spirit
hath delivered it from thy Lord with truth , that it may confirm ( the faith of )
those who believe ; 15 We have appointed only angels to be wardens of the Fire ,
and their number have We made to be a stumbling-block for those who disbe-
lieve; that those to whom the Book hath been given may have certainty, and
that believers may increase in faith ; 16 Thus We have appointed you a middle
nation , that ye may be witnesses against humankind , and that the Messenger
may be a witness against you .17
We have revealed unto thee the Remembrance that thou mayst explain to
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humankind that which hath heen revealed for them ; 18 This is a clear message
for humankind in order that they may be warned thereby; and that they may
know that He is only One God , and that men of understanding may take
heed ; 19 We verily sent Our messengers with clear proofs, and revealed with
them the Book and the Balance , that humankind may observe right measure;
and He revealed iron , wherein is mighty power and ( many ) uses for human-
kind, and that God may know him who helpeth Him and His messengers ,
though Unseen ; 20 Thus did We show Abraham the kingdom of the heavens
and the earth that he might be of those possessing certainty ; 21 And horses and
mules and asses ( hath He created) that ye may ride them, and for ornament .
And He createth that which ye know not 22 There are many similar verses
in the Qur’an.
But if it is contended that the letter lam is only used to indicate
the consequence and effect of the action (i.e. lam al- caqiba ) rather than
—
being lam al-talxl where the latter indicates that what was intended
and desired [was done for a reason or wise purpose] 23 then the —
response is twofold. Firstly, lam al- caqiba is only used regarding [ i ]
those who are either ignorant of the [true] consequences [of their
actions] or [2] those who cannot repel the [effects] of them. God’s
statement [about Pharaoh] illustrates [1] : And the family of Pharaoh
took him up, that he might become for them an enemy and a sorrow 24 The
following poetry exemplifies [2] :
Even though you may try to resist death
You and everything you construct will inevitably perish.
-
It is, on the other hand , impossible for lam al caqiba to be used
in the case of God as He is omniscient and omnipotent . Instead ,
-
only lam al hikma [and lam al-talxl ] , which indicate the wisdoms and
intended objectives, are used.
We will now respond to each instance [in which the Ashcariyya
-
and others argued in favour of lam al caqiba rather than lam al talxl].-
His statement , And thefamily of Pharaoh took him up , that he might become
for them an enemy and a sorrow 25 indicates the reason for the predes-
tination and decree of God (Glory be to Him) that Moses would
[ultimately] become an enemy [to Pharaoh and his people] , and
a cause for their sorrow. God mentioned the action [of Pharaoh’s
family] rather than His predestination because it is more emphatic.
45
Those who freely choose their own actions, which then ultimately
lead to their destruction, incur greater sorrow, grief and regret than
those who must suffer due to [forces] outside their control.
The Sublime wanted to manifest to Pharaoh, his people and to
others of His creation: His Omnipotence, perfect knowledge and
dazzling wisdom. Despite the fact that Pharaoh was killing the
[Israelite] children in order to pursue Moses, he [and his family]
would eventually raise Moses in his own home, and by his own free
choice and desire.
As for the statement of the Exalted , And even so do We try some of
them by others that they say, Are these they whom Godfavoureth among us?26
there is no doubt that this explains the reasoning for His mentioned
action , i.e. the tribulation of some of His creation through others.
Once the leaders and nobles see that the slaves, weak ones and des-
titute become believers, their pride and racism may prevent them
from becoming Muslims themselves. They may think to themselves,
‘How can it be that [the latter ] have beaten us to something good
or beneficial while we have lagged behind . Had it been something
good or led to bliss, they could not have done so.’ Their statement
is evidence of the wisdom and desired objective of this tribulation
as it epitomizes their stubbornness, haughtiness and refusal to follow
the truth even after fully comprehending it.
Now the above [tribulation] is a cause leading to another desired
objective. Sometimes causes have objectives which are desired for
themselves, and sometimes they are desired for other [indirect ones].
In the latter case, [the cause ultimately] becomes a means to reach
something directly desired . Therefore, this statement of theirs mani -
fests [God’s] justice, glory, power, reign and wisdom in favouring
those who are suitable [for His guidance] , while denying those who
are not and instead deserve [to remain astray].
It is for this reason that the Exalted said , Is not God best aware of the
thanksgivers?27 This refers to those who have recognized and thanked
Him for His great blessings and favours, which He bestowed upon
them. Conversely, others did not acknowledge nor thank their Lord
for those blessings. Therefore, this tribulation of some by others is a
cause, which allows the occurrence of their differentiation.
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Chapter Three
As for His verse, That He may make that which the Devil proposeth
a temptation for those in whose hearts is a disease , and those whose hearts are
hardened,28 this is similar in that it involves the use of the letter lam
to indicate wisdom and causality. God ( Glory be to Him) has noti-
—
fied us that He has made that which Satan proposes in regards to
—
the aspirations of the Messenger a tribulation and test for people.
Thus, those whose hearts are [spiritually] diseased and hardened
become seduced [ by those Satanic calumnies]. On the other hand,
the believers are certain that the Qur’an and the Messenger are the
truth, while the proposition of Satan is falsehood. Therefore, their
hearts submit in humility.29
God also informed us that those who have been given knowledge
recognize the truth from their Lord in the matter of allegories. They
state, We believe therein; the whole is from our Lord .30 Thus, in both of
these instances mentioned [i. e. Satanic calumnies in the prior verse
and allegories in this verse there existed some obscurity] , but the
believers’ faith only increased, while those whose hearts strayed from
the truth were seduced.
God (Glory be to Him) perfectly established His verses31 in
contrast and in opposition to that which Satan has proposed. In a
similar vein, the clear-cut verses counter the [misinterpretations of
the] allegorical ones. Here the established prescriptions are akin to
the clear-cut revelations, while the abolishment of that which Satan
proposes is like rejecting what is [misinterpreted of the] allegorical
[verses] and instead following what is clear-cut .
Now, ihkam has three meanings. Firstly, it means ‘clear-cut’ in
contrast to allegories (imutashabih). God has said , He it is Who hath
—
revealed unto thee (.Muhammad ) the Book wherein are clear revelations they
—
are the substance of the Book and others ( which are ) allegorical 32
Secondly, it means that His revelation is established, in contrast
to what Satan has proposed . God has said , But God abolisheth that
which Satan proposeth . Then God establisheth His revelations.33 This type
is generalized to all of His verses for they are established , arranged
and elucidated . Another example is His statement, ( This is ) a Book the
revelations whereof are perfected.34
Thirdly, it indicates that His revelation is established in contrast
47
to the verses which are abrogated. The Predecessors would often say,
‘This verse is established ( muhkama), not abrogated .’
Ultimately, the point is that the verse, That He may make that
which the Devilproposeth a temptation for those in whose hearts is a disease ,35
-
contains lam al talxl , which indicates that this trial and test manifests
the three different types of hearts. The [ i ] hardened and [2] diseased
hearts manifest the doubts and disbeliefs, which are hidden within
them. On the other hand , the [3] humble hearts may now manifest
their faith and guidance, which was previously veiled . The [ believ-
ers’] hatred of disbelief and polytheism as well as their desire to avoid
them also increases. Thus, great wisdoms occur as a result of [God
allowing ] Satan’s calumnies.
Furthermore, His statement, That he who perished ( on that day )
might perish hy a clear proof ( of His sovereignty ) and he who survived might
-
survive by a clear proof ( of His sovereignty ) ,26 includes the lam al tadil . It
is mentioned to manifest His wisdom in gathering His saints and
enemies together even though there had been no prior appoint-
ment 37. God then gave victory to His saints, despite their smaller
numbers, weakness and lack of preparation , over [His enemies] who
were more powerful, greater in number and better armed. Indeed ,
no one would have conceived of the former prevailing . Thus, this
is one of the greatest miracles of the Lord (Glory be to Him), Who
fulfilled His promise in His Book to His Messenger to destroy those
who have chosen disbelief and stubbornness despite receiving clear
guidance, and to grant [spiritual] life to those who have faith in God
and His Messenger. The disbelievers will therefore have no excuse
in front of God for themselves, while the believers will have no fur-
ther doubts or uncertainties after the manifestation of these clear
proofs. God (Exalted is He) said similarly, And We have not taught
him ( Muhammad) poetry, nor is it meet for him. This is naught else than a
Reminder and a Lecture making plain , to warn whosoever liveth , and that the
word may be fulfilled against the disbelievers 2*
His statement , That the hearts of those who believe not in the Hereafter
may incline thereto to the end of the verse,39 also includes a lam al-tadil.
It indicates the reason for the whisperings of the [devils of human-
kind and jinn] : they are trying to deceive others through guile,
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Chapter Three
and the latter’s hearts deviate towards it, take pleasure in it , and act
accordingly. Thus, God (Glory be to Him) has tested their intentions
through [His allowance of ] these mentioned whisperings.
Now if it is viewed from the Lord’s perspective (Glory be to
Him), [then it should be known that ] He has predestined that each
of His prophets will have enemies so as to result [indirectly] in end
objectives and wisdoms that are beloved to Him. Had [these enemies
not existed ] other more beloved things to Him [which will be dis-
cussed later would not have occurred. Regardless, the lam indicates
the reason and wisdom from both perspectives.
The third type involves the use of [the word ] kay, which explic-
itly indicates the reason (taclil). An example is the Exalted’s statement ,
That which God giveth as spoil unto His Messenger from the people of the
townships, it is for God and His Messenger and for the near of kin and the
orphans and the needy and the wayfarer, that it become not ( kay la ) a com-
modity between the rich among you .40 Thus, the Sublime has given the
reason for the division of the spoils in this manner: so that it does
not become a commodity for only the rich and powerful, and so that
it is distributed amongst the destitute and weak .
The [following] statement of the Sublime [is also to be consid-
ered] : Naught of disaster befalleth in the earth or in yourselves but it is in a
— —
Book before We bring it into being that is easy for God That ye grieve not
(li-kay la ) for the sake of that which hath escaped you , nor yet exult because
of that which hath been given . God loveth not all prideful boasters 41 God
(Glory be to Him) has notified us that He has predestined all of the
adversities afflicting them before He created their souls, the hard-
ships themselves, or this earth. This is all easily done by Him due to
His omnipotence, [omniscience] and far-reaching wisdom. In addi-
tion, it becomes easier for His servants to avoid being grieved for
what has eluded them since they recognize that these afflictions were
predestined by Him and inscribed in His [Preserved Tablet] before
they themselves were created.
Since hardships involve [ i ] the lapse of what was beloved [in the
past] or a fear that [what one loves] will escape one [in the future] ,
or [2] the occurrence of what is disliked or the fear that it will occur,
He advised the one who has had something beloved escape him not
49
to grieve , and [cautioned ] against exulting if [what is beloved ] does

occur. Instead one should prepare for the loss [of what is beloved ]
prior to attaining it , and be patient and endure [some hardship] if it
does occur.
The fourth type involves mentioning the reason for an action
and its cause. An example is His statement, And We reveal the Book
unto thee as an exposition of all things , and a guidance and a mercy and good
tidings for those who have surrendered ( to God ).42 Also the verses, And
We destroyed no township hut it had its warners for reminder, for We never
were oppressors 43 By those who bring down the Reminder, to excuse or to
warn44 refer to the purpose of establishing a justification against [ the
disbelievers] or as a warning [to them] . He also stated , We gave the
Book unto Moses, complete for him who would do good , an explanation of all
things, a guidance and a mercy, that they might believe in the meeting with
their Lord 45 Thus, all of that was done for those reasons.
As for His verses, Have they not then observed the sky above them , how
We have constructed it ... to His statement A vision and a reminderfor every
penitent servant 46 they indicate that [His creation exists] for the pur-
pose of enlightening [ humanity] and [enabling them] to remember
Him. The difference between the two is that enlightenment ( tabsira )
results in knowledge and gnosis, whereas remembrance ( dhikran )
leads one to be penitent and submissive. Guidance occurs through
both [enlightenment and remembrance].
The fifth type occurs by using the word ‘lest’ ( an ) followed by
—
some [statement of the disbelievers] the reason for [His action]
therefore becomes clear. For example, His statements, Lest ye should
say, The Book was revealed only to two sects before us ;47 Lest any soul should
say, Alas , my grief that I was unmindful of God.48
Another example is the statement of the Exalted , And ( remember )
when thy Lord brought forth from the Children of Adam, from their reins ,
their seed , and made them testify of themselves, ( saying ), Am I not your Lord ?
They said , Yea , verily. We testify. ( That was ) lest ye should say at the Day of
Judgment , Of this we were unaware; Or lest ye should say, ( It is ) only ( that )
our fathers ascribed partners to God of old and we were ( their ) seed after them.49
Thus God (Glory be to Him) mentioned that the wisdom of making
them testify is so that they would not make excuses on the Day of
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Chapter Three
Judgment, whether it be claiming ignorance of His command or that

they were just following their forefathers.
Also consider His statement, Remind ( humankind ) hereby lest a soul
be destroyed by what it earneth.50 This indicates that the Qur’an should
be used [to remind people] ; but if they disbelieve ( an tubsala), that
will be the reason for their destruction and punishment.
The sixth type is to mention clearly the reasoning by saying ‘for
that reason /cause or because’ ( min ajl) . An example is God’s statement
(Exalted is He) , For that cause We decreed for the Children of Israel that
whosoever killeth a human being for other than manslaughter or corruption in
the earthy it shall be as if he had killed all humankind. 5 I One group thought
that the cause referred to in this verse was [ Cain’s] regret after mur-
dering his brother [Abel] , but this is misleading as it goes against the
ordering of the verse, diminishes the lofty reason for the decree that
was mentioned , and minimizes the calamity that murder results in.
Some will ask : How can it be that one of the sons of Adam
murdering another is the reason for His ruling upon other nations?
And even if it is the reason, how can it be that murdering only one
is like killing all of humanity ? My response is that the Lord (Glory
be to Him) has made His predestined ontological will a reason for
His religious commandments. Since He considers murder to be one
of the greatest types of injustice and corruption, He stressed its
[evil] nature and deemed its evilness greater than any other [sin].
Therefore, He drew a parallel between murdering one person and
killing all of humankind. It is not required that this comparison be
the same in all aspects. But since both the killer of all of humankind
and the murderer of one will go to Hellfire, from [this aspect ] the
analogy is appropriate.
Similarly, the person who drinks one drop of alcohol or has
committed fornication once is sinful just as one who drinks a tre-
mendous amount or has committed fornication repeatedly even
though there is a difference in the degree of sinfulness. Mujahid
stated , ‘Whoever murders one person goes to Hellfire just like the
killer of all of humankind.’52 Therefore, the basis of this comparison
is in the occurrence of the punishment , not its extent. There are
many other interpretations of this verse.
51
The seventh type involves mentioning the reason using the

wording ‘so that’ ( la alia ). It is used in the words of God (Glorious
and Exalted is He) to indicate the [definitive] reason. When lacalla is
said by a human though, there is an element of hope [or uncertainty]
attached to it. An example is His statement , O humankind! Worship
your Lord , Who hath created you and those before you , so that ye may ward
off ( ievil). 53 Essentially, so that ye may ward off evil is the reason for His
religious commandment of O humankind! Worship your Lord and for
creating us. Also derived are His verses: O ye who believe! Fasting is
prescribed for you , even as it was prescribed for those before you , that ye may
ward off ( evil ) ;54 So that he might bethink himself or [at least ] be filled with
apprehension ,55
The eighth type is where God mentioned an ontological or
religious ruling after the reason for it. The [first example] follows
utilizing inna , the [second] is preceded by the letterfa , and the [third]
is mentioned alone. The first example is illustrated in His verses: And
Zachariah , when he cried unto his Lord , My Lord! Leave me not child-
less , though Thou art the best of inheritors . Then We heard his prayer, and
bestowed upon him John , and adjusted his wife ( to bear a child) for him . They
used to vie ( innahum ) one with the other in good deeds , and they cried unto
Us in longing and in fear, and were submissive unto Us ; 56 Those who keep
from evil will dwell amid gardens and watersprings, taking that which their
Lordgiveth them; for aforetime ( innahum ) they were doers of good ; 57 Thus it
was , that We might ward off from him evil and lewdness . He was ( innahu ) of
Our chosen servants ; 5* And as for those who make ( men ) keep the Book , and
—
establish worship We ( inna ) squander not the wages of reformers.59
As for [ using fa \ it is represented in His verses: As for the thief,
both male andfemale , cut-off their hands . It is the reward of their own deeds ;60
The adulterer and the adulteress , scourge ye each one of them ( with ) a hundred
stripes ;61 And those who accuse honourable women but bring not four wit-
nesses , scourge them ( with ) eighty stripes.62
As for the third example it is contained in His verses : Those who
keep from evil will dwell amid gardens and watersprings ;63 Those who believe
and do good works and establish worship and pay zakat , their reward is with
their Lord .64 The Qur’an and the Sunna are filled with more than 1000
instances of this.
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Chapter Three
If it is claimed , ‘The above only helps to illustrate that these

actions represent causes for their effects, but they do not necessitate
that the Lord’s actions or commandments entail causality,’ we reply:
Since the Lord (Glory be to Him) made those characterizations as
reasons and causes for their respective rulings, this proves that He
rules in both a religious and ontological fashion, and that He did not
rule without reason or wisdom. Therefore, whoever rejects causality
and rulings has not permitted causes, wise purposes or final objec-
tives to be involved in the ontological and religious rulings of the
Lord .
Whoever examines the religion of the Lord, His determination
and His recompense becomes absolutely certain that those who deny
[His wisdom and causality] are wrong. God (Glory be to Him) has
arranged all of [His] rulings based on respective causes and reasons.
He clearly illustrated them [to be correct using many means] , includ-
ing through knowledge, the senses, innate disposition and rationality.
If we were to mention this in detail, it would take many volumes.
The ninth type is that God (Glory be to Him) will state that the
presence of a barrier is the reason for the absence of an ontologi-
cal or religious ruling. An example is His statement : And were it not
that humankind would have become one community, We might well have
appointed , for those who disbelieve in the Beneficent ( al-Rahman ), roofs of
silver for their houses and stairs ( of silver ) whereby to mount ;65 And if God
were to enlarge the provision for His servants they would surely rebel in the
earth , but He sendeth down by measure as He willeth . He is informed , a seer
of His bondmen.66
They say, Why hath not an angel been sent down unto him? If We sent
down an angel, then the matter would be judged; no further time would be
allowed them ( for reflection ). Had we appointed him ( Our Messenger ) an
angel, We assuredly would have made him ( as ) a man ( that he might speak
to men ); and ( thus ) obscured for them ( the truth ) they ( now ) obscure 67 Thus,
—
the Sublime informed us of the barrier i.e. His wisdom and divine
—
providence for His creation that prevented the sending down of an
angel whom they could clearly see. Had they disbelieved after seeing
an angel, their punishment would have been hastened without delay.
Another example is God’s statement (Exalted is He) : Naught
53
hindereth Us from sending portents save that the folk of old denied them.68
Thus, the Sublime informed us of His wisdom for not sending His
messengers with the miraculous portents that they desired it is —
because these [portents] do not necessarily result in faith. The prior
generations had been granted them, but continued to disbelieve, and
were destroyed as a result. Since there was no benefit in sending
[portents] to those [prior nations] , it was completely inconsistent
with His wisdom (Glory be to Him) [to grant them to the Quraysh].
The tenth type involves God mentioning His wisdoms and
objectives that He has endowed His creation with or commanded
things for. Examples include His statements: Who hath appointed the
earth a resting-place for you , and the sky a canopy; and causeth water to pour
down from the sky, thereby producing fruits as food for you ;69 And God hath
given you in your houses an abode , and hath given you {also ), of the hides of
cattle , houses which ye find light {to carry ) on the day of migration and on the
day of pitching camp; and of their wool and their fur and their hair, caparison
and comfort for a while . And God hath given you , of that which He hath cre-
ated , shelterfrom the sun; and hath given you places of refuge in the mountains ,
and hath given you coats to ward off the heat from you , and coats { of armour )
to save you from your own foolhardiness.70
And of His signs is this: He created for you helpmeets from yourselves
that ye might find rest in them ;71 God is He Who created the heavens and the
earth , and causeth water to descend from the sky, thereby producing fruits as
foodfor you , and maketh the ships to be of service unto you , that they may run
upon the sea at His command , and hath made of service unto you the rivers;
And maketh the sun and the moon , constant in their courses , to be of service
unto you , and hath made of service unto you the night and the day 72 God it
is Who hath made the sea of service unto you that the ships may run thereon
by His command , and that ye may seek of His bounty, and that haply ye may
be thankful.73
All of these verses, in addition to many more of them, are
included in the Qur’an, and they indicate conclusively to any one—
—
who has a minimum ability to reflect on them that God (Glory
be to Him) acts in accordance with wisdoms and benefits, some of
which He mentions and some of which He does not.
And thy Lord inspired the bee , saying , Choose thou habitations in the
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hills and in the trees and in that which they thatch; Then eat of allfruits, and
follow the ways of thy Lord , made smooth ( for thee ). There cometh forth from
their bellies a drink divers of hues , wherein is healing for humankind . Herein
is indeed a portent for people who reflect ;74 And the cattle hath He created,
whence ye have warm clothing and uses , and whereof ye eat ; And wherein
is beauty for you , when ye bring them home, and when ye take them out to
pasture . And they bear your loads for you unto a land ye could not reach save
with great trouble to yourselves . Your Lord is most kind , merciful . And horses
and mules and asses ( hath He created ) that ye may ride them , and for orna-
ment . And He createth that which ye know not 75
How can all these [creations] be deemed sound and correct if
the One originating them does not do so for wise purposes, ben-
efits or specifically intended objectives? It is necessarily evident that
affirmation or denial [of His wisdom] represents two extremes of
the spectrum.
The eleventh type is that God (Glory be to Him) criticizes those
who think that He has not originated the creation for any objective
or wise purpose. Examples include His statements : Deemed ye then
that We had created you for naught , and that ye would not be returned unto
Us?76 Thinketh man that he is to be left aimless?77 And We created not the
heavens and the earth , and all that is between them, in play. We created them
not save with truth 78 The truth here connotes the commandments and
praiseworthy objectives that all of these entities were created for.
They include :
[1] Knowing God (Exalted is He) as well as His Names, Attributes,
actions and signs.
[2] [Showing] that He is to be loved, worshipped , thanked,
remembered and obeyed .
[3 ] [Emphasising] that He is able to command, forbid and pre-
scribe the Divine Law.
[4] [Highlighting] that He is able to regulate all affairs and
administer His kingdom concordantly.
[5] [Making clear] that He will reward the devout for their right-
eousness, and punish the sinners for their disobedience. As a result ,
His justice and grace are witnessed. He is praiseworthy for [ both His
justice and grace] and will be thanked [ by the believers] .
55
[6] Enabling His creation to know that there is no other deity

or Lord but Him.
[7] Making manifest His various Names and Attributes in both
the intellectual and material realms. Thus, His servants will not only
know [His Names and Attributes] , but also witness their manifesta-
tion in reality.
[8] Enabling the faithful to act truthfully, so that He may bestow
upon them His magnanimous reward . On the other hand, the sin-
ners will spread falsehoods ; and therefore , they will deserve to be
disgraced by Him.
[9] Granting the opportunity to all of His creation to bear witness
that He alone is their God, that He alone deserves to be worshipped,
and that He is their Lord , Creator and Sovereign Owner.
[10] Manifesting the signs of His holy perfection. Creating and
originating are necessary requisites of His perfection as He is living ,
omniscient and omnipotent. Whoever is characterized as such can
only be an Agent who is freely choosing.
[11] Displaying the signs of His wisdom amongst His creation by
putting everyone in a place appropriate [to his deeds]. Humankind
will thus witness God’s greatness and His dazzling wisdom to be
concordant with their rationality and innate disposition.
[12] The Sublime loves to be magnanimous, to bestow His
blessings, to forgive, to have mercy and to pardon ; therefore, it is
inevitable that the necessary concomitants of all these exist both
from the ontological and deontological perspectives.
[13] God also loves to be lauded, praised, extolled, glorified and
exalted.
[14] Allowing the manifestation of many proofs for His lordship,
Oneness and divinity.
In fact , there are many other wisdoms encompassing His crea-
tion, for God originated His creation based upon the truth. The
basis [of His creating ] is the truth, the purpose of it is the truth,
and it is permeated with the truth. God (Exalted is He) commends
those believing servants of His who deem Him to be infallible above
bringing creatures into existence without any reason or objective.
The Exalted said , Such as remember God , standing , sitting and reclining ,
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and consider the creation of the heavens and the earthy [ and say ), Our Lord!
Thou createdst not this in vain . Glory he to Theel 79 He also informed us
that only His enemies claim that [His creation is in vain], not His
saints : And We created not the heaven and the earth and all that is between
them in vain . That is the opinion of those who disbelieve.80
How can anyone who knows Him say that He has not created
for wise ends that He intends, or commanded and prohibited things
for wise reasons. They claim instead that His creating and command-
ments emanate solely as a result of His will and power devoid of any
wisdom or intended objective. Does this not represent anything but
a rejection of the reality of His praiseworthiness ? In actuality, His
creation and commandments were established for wise purposes and
objectives that are manifestations of His praiseworthiness and His
wisdom. Thus, to deny [His] wisdom is to deny the reality of His
creating and commandments.
These deniers have instead claimed that [His] creation and com-
mandments are devoid of mercy, benefit or wisdom—the Lord is
infallible and exalted above this being attributed to Him. It is possible
in their doctrine that He would command something having no ben-
efit whatsoever to those who are charged with it, or that He would
forbid something which is beneficial. Everything [in their thinking
is equal in His estimation . Furthermore, in their doctrine He coulc
have instead commanded what He has forbidden and vice versa ;
there is no [determining factor except His will] . It is also possible in
their doctrine that He could punish someone who never disobeyed
Him, but instead spent his whole life in obedience, thankfulness
and remembrance of Him ; or that He could grant His blessing [and
reward ] to someone who never obeyed Him, but instead spent his
whole life in disbelief, polytheism , committing injustice and immo-
rality. They [claim that the] only way to reject their doctrine is if the
—
message of the Prophet [explicitly denies it] otherwise all of the
aforementioned is permissible. These are again the most repugnant
and worst types of thoughts regarding the Lord (Glory be to Him).
Declaring Him infallible of this [doctrine] is just like deeming
Him above committing injustice or oppression. Their [doctrine]
represents in fact the essence of injustice that God is exalted above.
57
It is most amazing that many of those who are part of this school
of thought avoid describing Him with the perfect and glorious
Attributes that He has characterized Himself with. They do so
thinking that would anthropomorphize Him (tashbih) or make Him
corporeal (tajslm). Yet they refuse to deem Him infallible above this
injustice and oppression . They believe that their version of mono-
theism cannot occur except through this doctrine, just as it does not
occur [in their thinking] except by denying : His highness above the
Throne (istiwaihi) , His loftiness above His heavens, His speaking and
speech, and His perfect Attributes. We depend on God for success.
The twelfth type is that God (Glory be to Him) rejects equating
two opposites, or differentiating between two same entities because
of His wisdom and justice. As for [not equating two opposites] it is
represented by His statement , Shall We then treat those who have sur-
rendered as We treat the guilty ? What aileth you ? How foolishly ye judge\ Sl
Thus, He informed us that this treatment would be false and unjust.
It is impossible to attribute that to Him , just like it is impossible to
attribute poverty, need or injustice to Him. Those who deny wis-
dom and causality permit this attribution to Him [i.e . that He could
—
reward the disbelievers] they even affirm it .
The Exalted said, Shall We treat those who believe and do good works
as those who spread corruption in the earth ; or shall We treat the pious as the
wicked?82 Or do those who commit ill-deeds suppose that We shall make them
as those who believe and do good works , the same in life and death? Bad is their
judgment!83 Thus, the Sublime has characterized this judgment as an
evil one. God is exalted and holy above it even being a possibility
for Him, much less Him ruling in such a fashion.
What is more profound than that is His rejection of the claims
of those who thought that they could enter Paradise without being
tested or obligated in a manner that would manifest their patience
and thankfulness. His wisdom (Exalted is He) rejects that : Or deemed
ye that ye would enter Paradise while yet God knoweth not those of you who
really strive , nor knoweth those ( of you ) who are steadfast ?84 Or think ye that
ye will enter Paradise while yet there hath not come unto you the like of ( that
which came to ) those who passed away before you? Affliction and adversity
befell them , they were shaken as with earthquake.8 $ Or deemed ye that ye
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would he left ( in peace ) when God yet knoweth not those of you who strive,
choosing for friends or protectors none save God and His Messenger and the
( Community of ) believers?86 Thus, God rejected this belief or calcula-
tion , because it is inconsistent with His wisdom.
As for [the inappropriateness of ] differentiating between two
similar entities, He states, Whoso obeyeth God and the Messenger, they
are with those unto whom God hath shown favour, of the prophets and the
saints and the martyrs and the righteous . The best of company are they!81
The hypocrites , both men and women , proceed one from another. They enjoin
the wrong , and they forbid the right , 88 And their Lord hath heard them ( and
He saith ), I suffer not the work of any worker, male or female , to be lost . Ye
proceed one from another .89 And when he reached his prime, We gave him
wisdom and knowledge . Thus, We reward the good .90 God wiped them out .
Andfor the disbelievers there will be the like thereof 91 ( Such was Our ) method
in the case of those whom We sent before thee ( to humankind ), and thou wilt
notfindfor Our method aught ofpower to change.92 It is the law of God which
hath taken course aforetime . Thou wilt not find for the law of God aught of
power to change.93
Thus, God’s methodology ( sunna ) (Glory be to Him) is His
custom, which is known to His saints and enemies, whereby He
honours the former by granting them victory and glory, while He
disgraces the latter by humiliating and abasing them. The Exalted
said, Those who oppose God and His Messenger will be abased even as those
before them were abased.94
The Qur’an is replete with examples of this [type]. The Exalted
informs us that His ruling regarding matters is in accordance with
His wisdom and justice, and that it is the same for something similar
or comparable. If we were to enumerate every example therein it
would require a separate book.
The thirteenth type is that God (Glory be to Him) commanded
us to ponder and contemplate His words, commandments, prohibi-
tions and legal limits. Had these not contained wisdoms, advantages,
desired objectives and praiseworthy outcomes, there would have
been no reason to do so. In fact , He urged us to contemplate and
ponder them so that He could reveal to us His far-reaching wis-
doms and how they lead to advantages and praiseworthy objectives.
59
Whoever understands the latter will affirm that they were sent down
by the Most Wise and Most Praiseworthy.
Now, a corollary of these deniers’ doctrine (as they claim that
[His commandments and prohibitions] are solely due to His power
and will) is that one who is a false [prophet ] may be given miracles
and granted victory and supremacy, while the true [messengers] may
be humiliated, humbled and destroyed . Had what they claimed been
correct then pondering and contemplating as to the truthfulness of
His messengers would have been pointless, and there would have
been no reason for Him to establish His evidence against [the disbe-
lievers]. Thus, by denying [His] wisdom and causality, these groups
have barred faith and guidance from reaching them, and have instead
affronted reason and rejected necessities.
Instead, everything which God has created and commanded
has wise purposes, intended benefits and praiseworthy objectives
these are witnessed by those whose innate disposition is sound and
—
those who are wise. Now, some of the [deniers] do not completely
deny [ His wisdom] , but instead claim that [wise purposes] have
occurred by accident , not by intention. An example [ of theirs] is a
great timber falling and coincidentally killing a predatory animal
on its way to injure a human. Another example [ they claim] is of
a person who distributes a dirham for no reason or benefit , but
simply because he is capable or wills to do so ; and it just acciden-
tally happens to fall into the hands of someone in need , and hence
benefits him. Again, this is way the deniers approach the issue of
wisdom and benefit.
There is no doubt that this [doctrine] fails to duly praise the Lord
(Glory be to Him) for the occurrence of benefits and wisdoms, since
they contend that these occurred accidentally, not by His intention
and will.
The fourteenth type is when He informs us that His creating and
commanding proceed from His wisdom and knowledge. He thus
mentions two of His Attributes when He informs us of the origin
of His Divine Law and creation. He states, The revelation of the Book
is from God , the Almighty, the Most Wise.95 Thus, He mentioned [first ]
His Almightiness, which comprises His absolute omnipotence and
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administration, and [second ] His wisdom, which denotes His perfect

praiseworthiness and knowledge.
Asfor the thief both male andfemale , cut-off their hands . It is the reward
of their own deeds, an exemplary punishment from God . God is almighty,
most wise .96 One of the Bedouins heard another recite [this verse]
incorrectly [ by saying ] , ‘God is forgiving, merciful/ The former
said , ‘These are not in the Book of God / The latter said, ‘Have you
disbelieved in the Qur’an ?’ The former said, ‘No, but what [you
have recited ] is inappropriate.’ Once the latter went back [to the
Qur’an] , saw his mistake, and read it as, God is almighty, most wise, he
said , ‘You have spoken the truth.’
If you reflect on His Book , you will find that His Names and
Attributes at the end of many verses are appropriate to the context
therein. It is almost as if the verse was mentioned as a proof and
reason [for His Attribute] . Another example is His verse [as stated
by the Messiah on the Day of Judgment ] , If Thou punish them , they
are Thy servants , and if Thou forgive them ( they are Thy servants ) . Thou ,
only Thou , art the Almighty, the Most Wise 97 Thus, His forgiveness
occurs in the context of His Almightiness, which represents His
perfect omnipotence, and His wisdom, which is associated with
His omniscience—it does not [proceed ] from any incapacity or
ignorance.
His statement , Such is the judgment and ordering of ( Him ), the
Almighty, the Omniscient 98 is mentioned in three places in the Qur’an."
He informed us that [His] precise and well-planned order proceeds
from His might and knowledge. It is not something that occurred
by accident , for the agent in such cases is neither praiseworthy nor
commendable.
In addition, the Sublime ends each story of a prophet and his
nation in Surat al-Shucara’ with, And lo! thy Lord! He is indeed the
Almighty, the Merciful .100 God’s judgment in support of His messen-
gers and their followers against their enemies is in accordance with
His might and mercy. He reserved and placed His mercy in its con-
cordant place, i.e. for the messengers and their followers, and took
revenge against His enemies through His might . He also rescued His
messengers and their followers through His mercy. His wise pur-
61
pose is intended and desired , and it is the ultimate objective of [His]

action, and not something that just occurred by accident.
The fifteenth type is that He informed us that His rulings and
—
arrangement are the best had they not been wise and beneficial,
they would not have been characterized as such. If it had been that
[ His rulings] were good just because they were determined [ by
Him] and existent (as the deniers claim), then they or their opposites
would have been equivalent ; but this [claim is false and] impossible.
The Exalted stated, Who is better than God to give judgment to a people
who have certainty ( in their belief )?101 Who is better in religion than he who
surrendereth his purpose to God while doinggood ( to men ).102 It is impossible
that God would choose for people another religion or be pleased
with it , just like it is impossible that He has any faults or carries out
any injustice.
The Exalted also stated, Thus We arranged . How excellent is Our
arranging!103 So blessed be God , the best of creators!104 There is nothing bet-
ter than His determination , arrangement and creation as they have
occurred in accordance with His wisdom, mercy and knowledge.
The Exalted also stated , Thou ( Muhammad) canst see no fault in
the Beneficent’s creation .105 Had it not been in the most beautiful and
perfect manner, and in accordance with praiseworthy objectives and
desired wisdoms, everything would have been disparate and faulty.
Alternatively, if it is claimed that it is not faulty by accident, then
again the agent would not be praiseworthy since he did not will or
intend it.
The sixteenth type is exemplified where God informed us in
two verses of His Book that He is on the Straight Path. In the first
instance , He relates a statement said by the prophet Hud: I have put
my trust in God , my Lord and your Lord . There is not an animal but He doth
grasp it by the forelock ! My Lord is on a straight path.106
The second instance is His statement, And God coineth a similitude :
Two men , one of them dumb , having control of nothing , and he is a burden on
his owner; whithersoever he directeth him to go, he bringeth no good . Is he equal
with one who enjoineth justice and followeth a straight path ( of conduct )?107
Abu Ishaq [al-Zajjaj] opined , ‘Although God can carry out
whatever He wishes due to His omnipotence, He only wills what
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is just .’io8 Ibn al-Anbari109 said that the verse hut He doth grasp it by
the forelock indicates that nothing is outside of His grasp and He has
subdued all animals by virtue of His omnipotence ; and that the state-
ment My Lord is on a straight path 110 means that God is upon the truth.
He stated that the latter is well known in Arabic usage.
There are other interpretations of this verse, which are corol-
laries of this meaning , like the statement of some, ‘My Lord guides
to the Straight Path.’ His ability to guide others to the path is a
corollary of the fact that He Himself is upon the Straight Path. His
guidance and direction to it is due to His complete mercy, benefi-
cence , justice and wisdom.
As for the Sublime’s characterization that He is on the Straight
Path, it is because He states the truth and does what is right. His
words are all true and just , while His actions are all righteous (sawab)
and good. But God saith the truth and He showeth the way .111 He only
says that which confirms His praiseworthiness, and [His words] are
necessarily true, just , righteous and wise.
If God being on the Straight Path is understood properly then
it necessarily follows that He does not do anything except for wise
purposes, which confirm His praiseworthiness, and objectives, which
are associated with His [free] will. His actions all proceed from His
wisdom, beneficence, mercy, justice and righteousness. His words
likewise proceed from His justice and truthfulness.
The seventeenth type is the Sublime’s praise of Himself for eve-
rything He does. God also commanded His servants to praise Him.
This is due to the fact that His actions encompass many praiseworthy
objectives and outcomes that make Him deserving of that praise. He
is praiseworthy for His intention of the act , for His action itself, and
for the occurrence of His praiseworthy objective [of that act]. The
deniers of His wisdom and causality do not consider Him praisewor-
thy for His intention nor for the occurrence of the objective, because
they consider it impossible for Him to intend it, rather it occurred
only by accident.
It is self evident that an agent is not praiseworthy for an action or
objective if he does not intend it. The sole occurrence of an action
which emanates from an agent having no intended objective is not—
—
63
praiseworthy. It is impossible that One Who is omnipotent , Who

can freely choose and is Most Wise would carry out an act in this
manner. Only one who is faulty would do so, and God is infallible
above any fault. The Sublime’s praiseworthiness is one of the great -
est evidences of His perfect wisdom and that His intended actions
are beneficial to His creation and are [evidence of His] mercy upon
them. If [His wisdom and free will] are negated then that would
nullify the reality of His praiseworthiness.
The eighteenth type is that God has notified us of His bless-
ings and beneficence upon His creation. He has created all that is in
the heavens and the earth, and bestowed upon us hearing , sight and
our hearts in order to complete His blessings. It is well known that
one who blesses and is benevolent is not deserving of those attrib-
utes unless he freely intends them. Had God (Glory be to Him) not
intended to carry these actions out with the purpose of granting
blessings and being beneficent then in reality He would be neither a
benefactor nor benevolent.
This also becomes clear after considering that , when God (Glory
be to Him) mentions His blessings of creation and Divine Law, He
does so in association with the wisdoms, advantages and benefits
they were established for. An example of His creation is His state-
ment at the end of Surat al- Nahl, And God hath given you , of that which
He hath created , shelterfrom the sun; and hath given you places of refuge in the
mountains , and hath given you coats to ward off the heat from you , and coats
( of armour ) to save you from your own foolhardiness . Thus doth He perfect
His favour unto you , in order that ye may surrender ( unto Him. ).112 Again,
this pertains to the creation.
In regards to the Divine Law, God commanded us to face the
Kacba : Whencesoever thou comest forth turn thy face toward the Inviolable
Place of Worship; and wheresoever ye may be ( O Muslims ) turn your faces
toward it ( when ye pray ) so that men may have no argument against you , save
—
such of them as do injustice Fear them not , butfear Me!—and so that I may
complete My grace upon you , and that ye may be guided.113 And He said
regarding His commandment for ablution and dry ablution ( tayam-
mum ) , God would not place a burden on you , but He would purify you and
would perfect His grace upon you , that ye may give thanks 114
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Chapter Three
The nineteenth type is that God is characterized by mercy, and

-
He is the Most Merciful (arham al rahimtn ). His mercy encompasses
everything, and this can only be accomplished if He intends mercy
for His creation through what He has created for them and what He
has commanded them to do. Had His commandments not comprised
mercy, wise purposes, advantages and beneficence, then they could
not be considered to be a mercy for us. And if mercy only occurred
by accident , then this would not necessitate that He Who commands
(Glory be to Him) is the Most Merciful. Stripping away His wisdom
and intended objectives that He acts for represents a denial of His
mercy in reality.
The head of this school, Jahm b. Safwan, [exemplified the
deniers] by saying after he witnessed a leper suffering , ‘How can the
Most Merciful do something like this ?’ Jahm is indicating [ his view-
point] that God is not merciful in reality, and instead what exists is
determined by His will alone, devoid of any wisdom or mercy.115
The twentieth type is that God’s response (Glory be to Him) to
those who ask about the wise purposes of [some] specific actions
of His is that only He knows them. For example, after the angels
inquired, Wilt thou place therein one who will do harm therein and will shed
blood , while we, we hymn Thy praise and sanctify Thee? God’s response to
them was, Surely I know that which ye know not .116 If His actions were
devoid of any wisdoms, objectives or advantages, the angels would
have known better than to ask this type of question.
Furthermore, His response to them was that only He knows the
wisdoms and benefits that will occur as a result of the creation of
this vicegerent, and they do not.117 Thus, their question was posed
[to understand] the wise purpose [of this vicegerent] as it appeared
to them that the creation of this vicegerent was contrary to wisdom
or reason [it was] not an objection to the Lord (Exalted is He).
Even if it was considered an objection , it remains evidence of their
recognition that everything He does is for a wise purpose.
Another example is His statement, And when a token cometh unto
them, they say, We will not believe till we are given that which God’s messen-
gers are given . God knoweth best with whom to place His message .11* Thus,
God responded to them that due to His wisdom and knowledge, He
65
rejects placing His message in an inappropriate place or person. Had

this issue been solely dependent upon His will, then this response
would not have been given. Instead, the response would have been
that His actions are without reason or that He preponderates one
[messenger] over another without a preponderator, or that every-
thing is only due to His power [or will alone] as the deniers [of His
wisdom] claim.
Similarly, there is His statement , And even so do We try some of them
by others that they say, Are these they whom God favoureth among us? Is
not God best Aware of the thanksgivers?119 Thus, when some questioned
and rejected God’s favouring [and selection of the messengers] , the
response was that God is more knowledgeable as to who is best able
and appropriate to carry out His message. Only those who acknowl-
edge the value of His blessings and thank Him are appropriate [for
selection] . Again, had this issue been merely a function of His will,
the response would not have been suitable.
It is also for this reason that whenever God distinguishes one
[person or place] specifically, He (Glory be to Him) mentions that it
is a result of His knowledge. The Exalted said , And unto Solomon [ We
made subservient ] the stormy wind , so that it sped at his behest towards the
—
land which We had blessed for it is We who have knowledge of everything .120
God mentioned His knowledge after mentioning that He had given
Solomon the ability to subdue the wind , and that He selected for
him the blessed land.
Consider also : God hath appointed the Kaba , the Sacred House , a
standard for humankind , and the Sacred Month and the offerings and the
garlands. That is so that ye may know that God knoweth whatsoever is in the
heavens and whatsoever is in the earth , and that God is knower of all things.121
Thus, He mentioned His Attribute of knowledge that necessitated
the selection of that particular place and time, in preference above
any other.
Finally, consider the Sublime’s statement , Then God sent down His
peace of reassurance upon His Messenger and upon the believers and imposed
on them the word of self restraint , for they were worthy of it and meet for it .
And God is aware of all things.122 Thus, He informed us that He granted
[self-restraint ( taqwa ) ] to those who were suitable and worthy of it.
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He alone is most knowledgeable of those who are most deserving.

One who distinguishes things only as a result of his will not for —
—
some reason or objective would not be characterized as such.
The twenty-first type is that the Sublime informed us that He
disregarded some of those whom He has [created] and determined
because of their corrupt nature, and because doing so is more ben-
eficial. If it had been that the issue solely pertained to His will, there
would be no reason to differentiate between [creatures]. The Exalted
stated, The worst of beasts in God’s sight are the deaf the dumb, who have
no sense . Had God known of any good in them He would have made them
hear, but had He made them hear they would have turned away, averse .123
Thus, the Sublime gave the reasons that they could not hear
with comprehension and thereafter derive benefit : [first] they had
no goodness within them and [second ] because their pride and stub-
bornness formed obstacles that prevented them from comprehending
what they heard. Therefore, the reasoning for the first is the absence
of a requisite, while the second is due to the presence of an obstacle.
The above can only be deemed appropriate in the case of One
Whose commandments and prohibitions result in wisdoms and ben-
efits. On the other hand , one whose actions are devoid of [wisdom]
will only rule in some manner predicated on his ability to bring
about effects. But God has declared Himself infallible above per-
forming many actions that He is capable of because they do not
conform to His wisdom, perfect [Attributes] and praiseworthiness.
Examples of this are included in the Exalted’s statements : It is not
{ the purpose ) of God to leave you in your present state till He shall separate the
wicked from the good . And it is not { the purpose of ) God to let you know the
Unseen ;124 But God would not punish them while thou wast with them , nor
will He punish them while they seek forgiveness ; 125 It was never God’s { part )
that He should send a folk astray after He had guided them until He had made
clear unto them what they should avoid ; 126 In truth , thy Lord destroyed not
the townships tyrannously while their folk were doing right ; 127 And never did
thy Lord destroy the townships till He had raised up in their mother{ town ) a
messenger reciting unto them Our revelations .128
The deniers do not consider the Lord infallible above carrying out
actions inconsistent with His [ holy] perfection, wisdom and praise-
67
worthiness, since He is indeed capable of performing them. Instead,

[ they claim] that He is only infallible above not being capable of
something. Furthermore, [they claim] that these [types of actions]
—
do not occur because of the absence of His will for them [in other
words] , not because of the repugnant nature of those actions.
The twenty-second type is that a wisdom or desired objective
may not occur in an action [due to many reasons] : [first ] , because of
the agent’s lack of knowledge about it or its particulars. This is of
course impossible in regards to One Who is omniscient. [Second ] ,
—
due to one’s inability to fashion it and this is impossible in regards
to One Who is omnipotent. [Third ] , due to the lack of His wish
or will to be beneficent to others or to bestow some favours upon
them. This is also impossible with regards to the Most Merciful as
His beneficence is a necessary concomitant of His Essence. [Fourth] ,
due to some obstacle that prevents them from carrying out their
will or intent. This is impossible in regards to One Who cannot be
prevented by any obstacle from doing anything He wills. [Fifth] ,
because doing so would connote some inadequacy, not perfection.
This is also falsehood. Furthermore, it is a vitiation of the truth
and contradicts what the innate disposition and reason [ know to
be true] , which is that whoever does something for a wisdom or a
desired objective is more praiseworthy than someone who carries
out something for no reason whatsoever. Likewise, One Who can
create is more perfect than those who cannot create , and One Who
is omniscient is more perfect than those who are not. One who can
speak , is capable, has a will, can hear and see, becomes pleased or
displeased, and loves or dislikes is more perfect than those who are
not characterized as such. [Knowledge of ] this is embedded within
the innate disposition and reason. Denying His wisdom is like deny-
ing those above-mentioned Attributes from Him. [Stripping Him
of all of those] necessitates characterizing Him with the opposite
Attributes, and deeming Him faulty and deficient.
Many of the deniers, like [the Ashcarls] Juwayni129 and RazI,
openly stated that one cannot use rational evidence to deny faults
—
from God instead denial is only based on the traditions [of the
Qur’an and the Sunna] and the consensus. It can be said to them, ‘If
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affirming [His] wisdom results in no fault being attributed to Him

then it is impermissible to deny it. But if it is a [sign] of faultiness,
then where is the [ proof ] in the traditions or in the consensus that
it should be denied ?’
All of the Imams agree in affirming God’s wisdom (Glory be
to Him) and that His actions lead to praiseworthy objectives. The
deniers [of His wisdom have no basis for their claim, whether in
the traditions, reason or by consensus. Instead , all of these, as well as
the [sound ] innate disposition , attest to the falsity of their doctrine.
Only God guides to the truth.
In conclusion, the perfection of the Exalted Lord and His glory,
wisdom , justice, mercy, omnipotence, beneficence, praiseworthi-
ness, magnificence and the real meanings of His Beautiful Names all
reject the occurrence of any action [from Him] that would not be
associated with wise purposes or desired objectives. We have pointed
out some evidences from the Qur’an ; however, there are many more
that we have not mentioned . Everything in existence attests to His
wisdom and divine providence. Even if one were to spend a whole
life trying to enumerate and compile this all one could not.
Likewise , the proofs for God’s existence (Exalted is the Creator )
are infinite . The same can be said for the veracity of His prophets and
messengers, especially the seal of them Muhammad ( may God bless
him and grant him peace). Despite that many arrogantly reject those
[proofs]. Indeed , you will find a person who is completely immersed
in [God’s] blessings, yet he is always complaining about his situation
or may even deny those blessings. The delusions and temptations
of people are endless, especially those who are ignorant and unjust .
One of the most amazing things is that some will allow them-
selves to deny the wise purposes, final objectives and benefits that
this perfect Divine Law encompasses. It represents the greatest
of proofs for the veracity of the one who conveyed it , and that
he is truthfully the Messenger of God . Had he not brought forth
any other miracle [ than the Divine Law of Islam] it would have
been sufficient and unequivocal. This [ Divine Law] encompasses
so many wisdoms, benefits, praiseworthy objectives and justified
outcomes , all of which attest that only the Most Wise and Most
69
Merciful could have been the One Who prescribed and revealed
them.
Glory be to God! How can anyone allow himself to presume
that the Lord of the Worlds and the Most Wise would punish most
of those He created with the severest of punishments, eternally [in
Hell] , for no objective, reason or cause . Instead , [the deniers claim]
that the punishment is solely due to His will devoid of any wis-
dom or cause. Is not this the worst of presumptions about the Lord
(Exalted is He) ?
If we were to mention the wisdoms of God present in His crea-
tion and commandments, which are easily apparent to the likes of
us, they would exceed 10,000 instances— this despite the limitation
of our minds, inadequacy of our intellects and knowledge. Even
if all of humanity’s knowledge was combined, it would come to
almost nothing compared to the knowledge of God. It would be just
like the light of a firefly compared to that of the sun. This is just a
metaphor, but in reality the difference is much greater. One should
not minimize the importance of this matter for it is great , and the
dangers associated with it are even greater.
The speculative theologians denycausality, attributing [His actions]
solely to His will and power. They claim that the freely-choosing
Agent prefers one thing over another without taking into considera-
tion any deciding factor, reason , wisdom or objective. They negated
causes, forces, natural dispositions, instincts, wisdoms and objectives.
Some who only affirmed one quiddity claimed that the rotating celes-
tial bodies, planets and the like always break up during their rotation
but that the Omnipotent One freely chooses to return them back to
their initial state [of rotation] ; that the colours, measures, forms and
attributes become non-existent every moment, but the Omnipotent
One freely chooses to return them back every moment ; and that the
saltiness of the oceans becomes non-existent every moment , but that
the Omnipotent One freely chooses to return it back. All of these
things occur, [for them] , without a cause, and for no wisdom or final
objective. The speculative theologians deemed that they could not rid
themselves of the doctrines of the philosophers—who are the enemies
of the Messengers—except through this argument.
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Chapter Three
These two groups [i.e. the speculative theologians and the phi-
losophers] were not guided to the truth, which is that God (Glory be
to Him) acts according to His will, omnipotence and wish, and that
He carries out what He wills through causes for wise purposes and
praiseworthy objectives. He established His creation and command-
ments in this world through forces, natural dispositions, instincts,
causes and effects. This is the viewpoint of the multitude ( jumhur )
of the Muslims ; most of the speculative theoreticians (nuzzar) ; and
the viewpoint of all of the jurists except for those who adopted the
principles of those deniers, and even abandoned the tenets of Islamic
law and thus opposed [sound ] religious doctrine.
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CHAPTER FOUR
A Response to Those Who Deny God’s

Wisdom and Causality
[RAZI S FIRST ARGUMENT]

The deniers state, ‘You have mentioned your imagined and impro-
vised proofs, so now consider our refutation of them and respond
if you can.’ Thus, I will relate what the most clever of the latter’s
group, Muhammad b. cUmar [ Fakhr al-Din] al-RazI, has said [in
his book al-Arbalnflusulal-din\ > ‘Any agent who performs an action
—
to attain some benefit or to prevent some harm assuming that the
—
accrual of those advantages takes precedence over not doing so has
benefitted by carrying out that action. But whoever is like that has
an essence which is deficient , and therefore needs to derive perfec-
tion from another. This is impossible with regards to God. But if
[performing such or not] is considered to be equivalent by Him, then
there is no preponderant one, and therefore it will not occur.’ Then
he relayed a question : ‘What about the case in which it is equiva-
lent to Him, yet the servant prefers its occurrence, and due to that
preference God (Glory be to Him) preponderates its existence over
non-existence?’ He responded to his own question by saying , ‘The
occurrence of these benefits or their absence is either considered to
be equivalent by God or not . In the latter case it goes back to the
previously-mentioned division.’1
Those who affirm [ His wisdom and causality] state that there are
many ways to respond to this specious argument :
i . As for the statement that any agent who performs something
for some purpose possesses an ‘essence which is deficient , and there-
fore needs to derive perfection from another’, do you mean [first]
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Chapter Four
that he lacks some type of perfection which he should have possessed

before his intent [to carry out that action] ? Or [second ] do you mean
that he lacks some type of perfection before the existence [of that
act ] ? Or are you suggesting a third meaning ?
If the first [is your position] , this claim is false. One perform-
ing something for some purpose (which takes precedence over its
absence) is not necessarily lacking in some requisite type of perfec-
tion before his intent to do that action. Indeed , intent is not described
as being perfect before it becomes existent .
If the second [is your position] , its absence is also not considered
to be a deficiency. A purpose cannot perfect something else before
its existence ; and if something is not perfect in one instance it can-
not be considered to represent a deficiency should it be absent . The
absence of some entity before its creation [obviously] takes prec-
edence over its existence ; but after its origination its existence takes
precedence over its non-existence. Thus, its non-existence before
its existence should not be considered to be a deficiency nor should
its existence after its non-existence. Instead , perfection entails the
non-existence [of that entity] before its existence, and its existence
after it is originated.
The intended wise purposes and objectives are of that sort. Their
existence when existent is considered to be perfection. Had they
been non-existent at that time, then that could be considered to be
a deficiency. Likewise, their non-existence when it should be so is
considered perfect , and had they been existent in that case it would
be considered a deficiency. For this reason, the denier is the one
who attributes faults to God , not the one who affirms [His wisdom] .
Finally, if you intend a third [option] , you must elaborate before we
can discuss it further.
2. Do you mean by that [same] statement that the wise purpose,
which should be existent , occurs from a source other than Him ? Or
do you mean that He does not possess that wise purpose itself or that
He derives perfection from it only [after its existence] ?
If the first [position is advanced ] then this is false, since there is
no other Lord or Creator besides Him. God (Glory be to Him) has
not derived any perfection from a creature [of His] in any aspect
73
whatsoever. Instead, the whole of creation gains any perfection it has

from Him. The Sublime has not derived any perfection from others,
just as He is not dependent upon anything else for His existence.
If the second [position is advanced] , [then we respond that
God’s] wisdom is an Attribute of His (Glory be to Him) and His
Attributes are not derived from others. His wisdom is self-subsisting
and He is the Most Wise. Likewise , He is the Omniscient, the All-
Hearing and the All-Seeing .
3 . If God (Glory be to Him) performs something , the existence
of which is more beloved to Him than its non-existence, then it is
required that His objective, which He loves and has done the action
—
for, must occur this is the ultimate perfection. If the latter does not
become existent then that would be considered to be a deficiency.
Whoever is capable of attaining something that he loves, at the time
that he loves, and in accordance with the manner that he wishes, is
truly perfect. On the other hand , one who loves nothing or is not
capable of achieving what he loves [is one who is imperfect] .
4. RazI has mentioned in his books (following the viewpoint of
Juwaynl and others) that no rational proofs exist to deny faults from
—
God it is only through [the Qur’an and the Sunna] that reject-
ing any particular fault to God (Almighty and Most Glorious is He)
can be done. But they have not used reason or any transmitted evi-
dence from the Messenger (may God bless him and grant him peace)
—
to deny [His wisdom] they have only relied on their ‘consensus’.
God’s acting through His wisdom has not been denied by the con-
sensus [of Ahl al-Sunna wa’l-Jamaca].
This Community is also not unanimous in denying causality.
If they state [correctly] that the consensus reject faults from being
attributed to Him, however [incorrectly claim that causality] rep-
resents a deficiency, our response is that those who have affirmed
[causality] agree that it is not a fault , but instead a sign of [His]
perfection. Moreover, denying [causality] would lead to attributing
faults [ to Him] .
5. This Community unanimously agrees in rejecting any faults
from God . The knowledge which God (Exalted is He) has revealed
concerning [His being exonerated of faults] is one of the great -
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Chapter Four
est and most essential types ; and it is well established within the
innate disposition. Had His actions been devoid of wise purposes
and praiseworthy objectives then that would have required [attrib-
uting] faultiness [to Him] , but doing so is impossible. Reason, the
innate disposition and knowledge—both the requisite and theoreti-
cal types—all confirm by necessity that denying His wisdom, rather
than affirming it, would result in faults being attributed to Him.
6. Being faulty is either a possibility or impossibility. If it is a
possibility then their proof is invalidated [ because they have char-
acterized God as being deficient ] . If [attributing faults to Him] is
impossible then their argument [denying His wisdom and causality]
is also invalidated. Therefore, their proof is invalid in both instances.
7. Attributing faults to God (Almighty and Most Glorious is
He) is known to be invalid through reason, just as well as by trans-
mitted evidence. Reason and transmitted evidence both necessitate
characterizing Him with Attributes of perfection. Having knowl-
edge, power, will, hearing, vision , speech and life are all attributes
of perfection, while [ being characterized by any] opposites of those
constitute being faulty. It is required to declare Him to be infallible
above any [opposites of perfection] , because they would nullify His
perfection. The occurrence of that which God (Exalted is He) loves
in the time frame that He loves is perfection, since it occurs in a fash-
ion that He loves. Its non-existence beforehand does not represent a
fault, since He did not love that it should exist anterior to that time.
8. The perfection that God ( Glorious and Exalted is He) deserves
is either a possible or impossible [ type] . The first is indisputable (mws-
allatn) , while the second is absolutely false. So why do you [deniers]
claim that it is possible for an event to occur in a time other than it
should have, while you affirm that the existence of an event in pre-
eternity is impossible ? Why do you claim that only in the latter case
is the non-existence [of a particular event ] not a [sign of ] deficiency ?
9. The non-existence of that which is impossible is not an indi-
cation of imperfection. That which is impossible does not exist in
reality, and if it is a non-entity then its non-existence is not faulty.
Therefore, if it is determined that created entities are only to be cre-
ated gradually, and their existence in pre-eternity is impossible, then
75
their non-existence is not faulty. Perfection is instead characterized

by their origination into existence when it is possible for them to
be existent.
io. There is no doubt that God ( Exalted is He) originated things
after having willed their non-existence. Even those [philosophers]
who claim that celestial bodies are pre-eternal and not dependent
upon a necessary cause affirm that. They acknowledge that He origi-
nated those events through intermediaries.
We maintain that this origination is either a perfect attribute
( sifa kamal) or not. If it is a perfect attribute then [according to their
claim] He would have lacked it beforehand ; and if it is not [ then in
their doctrine] He is faulty. Now if you argue that it is neither a
perfect attribute nor a fault , we would reply : Why do you not say
likewise regarding causality [and acknowledge that it could possi-
bly be involved in His originating the creation and is not a sign of
faultiness]?
Moreover, [attributing faults] to the Lord (Exalted is He) is
impossible since everything that He does is deserving of praise, and
all His Attributes are perfect attributes, whereas their opposites are
faults.
The speculative theoreticians may disagree about effectiveness
—
'j failiya) is it a perfect attribute or not ? All Muslims, regardless
of their doctrine, maintain that it is a perfect attribute. One group
though, consisting of most of the Ashcariyya, claimed it is neither a
perfect attribute nor a fault. It is said to those who hold this view-
point : It is well known from pure reason that whoever creates is
more perfect than one who cannot . The Exalted said , Is He then Who
createth as him who createth not ? Will ye not then remember ?2 The question
[in that verse] represents a criticism of those who equate between
—
those two alternatives God is teaching us that He [ the Creator ]
is absolutely more perfect [ than the creation ] . There is no doubt
that the One Who creates is superior to one who cannot, for this is
affirmed in the innate disposition and reason . In addition, preference
is given to one who is knowledgeable over one who is not , one who
is capable over one who is not , one who can hear and see over one
who cannot.
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Chapter Four
Since this is well established in the innate disposition of the off-

spring of Adam, God (Exalted is He) made it a way to establish His
Oneness and His evidences upon His servants. The Exalted said, God
—
propounds [to you ] the parable of [two men ] a man enslaved , unable to do
anything of his own accord , and a [ free ] man upon whom We have bestowed
goodly sustenance [as a gift ] from Ourselves, so that he can spend thereof [at
will , both ] secretly and openly. Can these [ two ] be deemed equal? All praise is
due to God [alone ] : but most of them do not understand . And God propounds
—
[to you ] the parable of two [other ] men one of them dumb, unable to do
anything of his own accord, and a sheer burden on his master: to whichever task
the latter directs him , he accomplishes no good . Can such a one be considered
the equal of [a wise man ] who enjoins the doing of what is right and himself
follows a straight way ?3
Therefore, whoever equates between the ability to create and
—
lack thereof whereby the former represents perfection, and the
—
latter represents a deficiency has invalidated the evidences of God
and the proofs for His Oneness.
n . Why is it not possible that His actions could entail wise pur-
poses, and that in His sight it is equivalent whether or not the latter
are present ? Since the deniers consider that origination /existence and
non-existence are equivalent to Him and that He is an Agent Who has
intentions, but the presence or absence of His intent is equivalent in
His sight (even though there is no way for us to know His intention),
then why is it not permissible in their doctrine for His actions to entail
wise purposes, and their presence or absence likewise be equivalent
in His sight ? Especially since they consider that [His] acts are distinct
enactments of His, they should allow [Him to act] for wisdoms dis-
tinct from Him. But instead they have claimed [that His acts do not
entail wise purposes] in order to escape from saying that events subsist
in Him and from infinite regress (tasalsul). Therefore, they should at
least maintain [the possibility of Him acting for] wise purposes.
12 . Pure reason dictates that whoever does not possess a wis-
dom or intended objective for an action of his is more deserving
of being characterized by faults than someone who performs an act
for wise purposes, even if [ that wisdom] was previously absent and
then becomes present only at the time that his wisdom decreed to
77
originate that action. Therefore, how can a rational person claim

that God’s performance of an action for a wise purpose necessitates
faultiness [ being attributed to Him] , while actions that are devoid of
wisdom do not result in Him being considered faulty ?
13 . The deniers say that the Sublime performs whatever He wills
without consideration of the wisdom of doing so. Thus, they make
it permissible for Him to do anything , which is a possibility (mum-
—
kin) even to command polytheism , lying, injustice, abominations,
or to forbid monotheism, honesty, justice and legal retribution. In
that case we say : Deeming it permissible for Him to [command those
abominations] and claiming that there is no deficiency [attributable
to Him] in intending those represents the worst attribution of faulti-
ness to Him.
Now the claim that whoever performs [an action] for a reason
[or a benefit or to prevent some harm] is considered to be deficient
without [ that action] is an absolute claim not a general one. Some
will contend that whoever honours those who are ignorant , unjust
and corrupt, yet dishonours those who are knowledgeable, just and
benevolent, is an unjust fool. But the deniers allow and permit say-
ing this about God , and they do not consider Him to be unjust or
foolish in general.
Similarly some say, ‘Whoever allows his slaves and servants to be
sinful and kill each other, while he is able to prevent them , is foolish.’
They acknowledge that God has allowed that, and yet He is not con-
sidered by them to be [foolish or ] encompassed in that general claim.
Therefore, their absolute claim [i.e. that one who does something
for a reason is deficient without it] is more likely to be false, and it
contradicts [their general claims].
14. If we concede that He becomes more perfect through
some event that is originated , then [we must also concede that ] it
is something intended by Him. In the doctrine [of the deniers of
His wisdom] everything that occurs is intended by Him, and there-
fore it is not repugnant. They only consider disobedience of what
is commanded or forbidden to be repugnant . Since there is no one
above God to command or forbid [Him] , He can carry out anything,
which is a possibility except for that which He explicitly informed
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Chapter Four
us that He would not do. But they only declare Him infallible from
carrying out something in opposition to what He has informed us
of, not something that contradicts His wisdom. And they do not
consider anything He is capable of carrying out to be repugnant , nor
does [that action] lead to Him becoming faulty.
15. If something impermissible necessarily follows from allow -
ing Him to act in a manner consistent with His wisdom, His acting
for no wise purposes results in greater impermissibilities. Also if
they consider that the barriers, which would prevent Him acting
in a manner consistent with His wisdom to be impossible, then the
obstacles leading them to deny [His wisdom] are more likely to be
impossible.
16. It is unreasonable and even impermissible to claim that the
freely-chosen actions of one who is living and knowledgeable are
done for no objective or purpose. These [aimless actions] do not
arise except from an insane person , one who is sleeping, or one who
is unreasonable . Having wise purposes and final objectives are what
makes one having a will described as such. If one knows the advan-
tage, benefit and objective of an action , then he will intend it . But
if one does not recognize any advantage , truthful objective or any
motive whatsoever that calls him to that action, yet one carries it
out , it is only because of vanity. This is how anyone who is rational
thinks of this issue.
In conclusion , denying that the actions of the Most Wise incor-
porate wise purposes and final objectives only represents in reality a
rejection of His ability to freely choose them. This [denial] therefore
leads to [attributing to Him] the greatest of faults, as has been men-
tioned. We depend upon God alone for success.
[RAZI S SECOND ARGUMENT]

Those who have denied [ His] wisdom now state , ‘Supposing that
our first argument is invalid , it does not necessarily mean that our
doctrine is false. We can mention another argument : “ Had the
Exalted’s actions been done for reasons then those reasons would be
pre-eternal (<qadim), in which case the action would also be required
to be pre-eternal, and that is impossible. On the other hand , if the
79
reasons were temporally originated , this would require them to be

dependent upon another reason [thus necessitating infinite regress] ,
and this would also be impossible.”’4
Stated in another way they claim,
If the Exalted’s actions are for wise purposes then that wisdom
is either pre-eternal or temporally originated . If it is pre-eternal
then that would necessitate that the action be either pre-eternal
or not . The former is impossible because an action cannot be
pre-eternal. If, on the other hand, [His wisdom] is pre-eternal
but the action is not , then [His wisdom] exists without that ac-
tion. If [His wisdom] is not pre-eternal yet the action exists
without it , then no wise purpose is associated with that action.
If something is not dependent upon a wise purpose for its exis-
tence then it may occur in the latter’s absence, and that is what
we desire [to prove] .
But if wisdom is temporally originated with the onset of
the action , then either it is dependent upon an Agent or not . If
it is not dependent then that necessitates it occurring without
an Agent , and this is impossible. But if it is dependent upon an
agent , then that agent is either God or someone else. However,
it is not possible that it be someone else, since there is no creator
other than God. In that case either He has, in His actions, a pur-
pose or not. If it is the former then we have already addressed
this, and it necessitates infinite regress. But if it is the latter then
His actions are devoid of purpose, and that again is what we
desire to prove.
The deniers continue by stating , ‘If some maintain that His
action for some purpose only represents the purpose in and of itself,
and therefore it does not necessitate infinite regress, the response is
that it would necessitate the same for every created action, i.e. that
the purpose of it is itself, and not some need for any another purpose.
And that is also what we desire [ to prove, i.e. that there are no other
associated wisdoms or purposes for His actions] .’
They feel that this is an amazing argument that is sufficient
regarding [the issue of ] purpose. Those who affirm His wisdom
maintain it is untenable and invalid from many aspects. The detailed
response is as follows :
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Chapter Four
1. An action is either [i] pre-eternal in essence, [ n] pre-eternal
-
in type, or [HI] neither. If the action is either pre eternal in essence
or by type then it is possible that the wisdom that led to the action
-
also be [pre eternal]. But if the action is neither then if His action
is temporally originated in essence or by type then that wisdom is
also [temporally originated ] . The wise purpose follows suit to the
action ; whatever is possible for the former is possible for the latter,
and whatever is impossible for the former is impossible for the latter.
2. Whoever says, ‘He is the Creator Who originates things in
pre-eternity even before they become existent’ maintains that it is
-
akin to saying , ‘He wills things in pre eternity before they become
existent.’ Based upon that we can maintain that His wisdom, which
He utilizes to create and will things, is also pre-eternal. It does not
necessarily follow that if His wisdom is pre-eternal then [the timing
-
of ] His action should also be pre eternal, just like it is not a necessary
concomitant that the pre-eternity of His will leads to pre-eternality
of what He has willed. Likewise, it is also not a necessary concomi -
-
tant that the pre eternal nature of His Attribute of being the Creator
leads to [asserting ] the pre-eternality of the entities He creates.
Therefore, our statement that His wisdom is pre-eternal, yet the
action is temporally originated , is akin to their statement regarding
the pre-eternality of His will and creative ability. What is incumbent
upon us is likewise incumbent upon them.
This is not inconsistent with any principle held by any group.
Even the philosophers who say that His actions are pre-eternal and
lead to what is enacted maintain that His wisdom is pre eternal. -
The Karramiyya,5 on the other hand , state that just as that which is
enacted by the Lord is temporally originated, so too is His wisdom.
Even others who say that the type of action is temporally originated ,
but not carried out by the Lord, maintain that [His actions proceed
from] His wisdom. Regardless, affirming that the Sublime’s wisdom
results in His actions does not contradict any of the principles of any
of those mentioned groups.
3. Their argument that His temporal origination of one particu-
lar cause renders it dependent on another cause is incorrect. This
would only be correct if it was said , ‘Every temporally-originated
81
thing (hadith) inevitably is a result of a cause.’ But we do not contend

that . Instead we maintain that He acts [and enacts] for wise purposes.
It is well known that anything an agent enacts is intended by him
and beloved to him. Sometimes that which is beloved is enacted for
itself, and sometimes another [ benefit ] is intended from it. The latter
will inevitably result in some intrinsic benefit by regress. We main-
tain the same about His creating through causes, i. e. that He creates
an [effect ] through such-and-such a cause until that matter ends up
returning to the first cause : the will of the Lord. Similarly, God cre-
ates for wise purposes, one wisdom regressing to another until the
matter returns to His ultimate wisdom.
4. The deniers claim that every created entity is intended for
itself, and not for another. But it is not impermissible to maintain
that some creatures are intended for others initially, yet that mat -
ter regresses to being intended for itself. Moreover, this is more
suitable and likely than making each creature intended for itself.
Commandments and other beloved things can be considered simi-
larly.
5. The deniers have held their opinion, in part , because of their
contention that infinite regress would otherwise necessarily result
[if the position contrary to theirs was true]. But which of the two
types of infinite regress—the impossible type or the possible one—is
necessitated ? As for the latter, infinity in regards to future effects is
possible and will occur. There are two opinions regarding infinite
regress when it pertains to past effects, but infinite regress involv-
ing all causes and agents is impossible by the agreement of all sages
( bi’ttifaq al- Quqala ). Yet it is not impossible that there be One Eternal
Agent Who has been perpetually acting and will continue to be so.
If that becomes known then the wise purpose He acts for occurs
posteriorly. If a further wisdom should transpire thereafter, then it
continues to result in events which are endless. This is possible, and
occurs by the agreement of Muslim [scholars]. There is no disagree-
ment regarding this, except by some innovators like the Jahmiyya
and the Muctazila.
Now if it is claimed that [perpetually occurring wisdoms] can
never lead to desired ultimate outcomes, then we reply that intended
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outcomes can occur perpetually. This matter is rational and experi-

enced. A person will do something for a wise purpose, which results
in a beloved thing occurring. The occurrence of that beloved thing
will make him pursue another beloved thing and so on. If one could
do so in perpetuity then that would represent a state of perfection.
What is beloved to Him occurs perpetually. God is the only One
deserving of this perfection (Glorious and Exalted is He). His will is
perpetual and it results in what is beloved to Him in a manner that
He wishes. God is absolutely self -subsistent from everything else,
while everything is completely dependent upon Him. Can perfec-
tion be considered anything other than this ? Deficiency is considered
to be inherent to any entity lacking [a self-subsistent nature and the
ability to attain what is beloved to it].
Now God’s mercy and beneficence are requisites of His Essence.
Moreover, God (Glory be to Him) commanded His servants to
do what He loves and what pleases Him. He intended His benefi-
cence and mercy for them in accordance with what He loves and is
pleased with. But there is a difference between God’s acts and what
He wills to create , which result in wise purposes beloved to Him ,
and between what He wishes or loves for people to carry out of His
commandments, yet has not willed their creation. There is a differ-
ence between what God has willed to create and between what God
has commanded yet not willed to create.
God (Glory be to Him) creates and commands :6 creating regards
His actions, whereas commandments are His statements. The lat-
ter are connected to the actions of His servants. The Sublime may
command His servant and may will Himself to assist His servant to
carry out His commandment so as to achieve His wisdom and what
He loves. Conversely, God may also command others but not will
that He assist them to carry out His commandment due to some
wisdoms ; this represents His abandonment (tark ) of those people.
Nonetheless, God commands them so that they will no longer have
any excuse to claim ‘ No warner came to us, for had God commanded
us we would have rushed to obey Him.’ Moreover, God did not will
to assist those people because they are not appropriate for that bless-
ing. Absolute wisdom dictates that blessings should not be bestowed
83
upon those who are unsuitable for it , and likewise that [favours]
should not be withheld from those who are appropriate for it.
The Exalted said , And [ We ] imposed on them the word of self-restraint ,
for they were worthy of it and meet for it ;7 Is not God best aware of the
thanksgivers?s Had God known of any good in them He would have made
them hear.9 It cannot be argued , ‘Why did He not make all of His
creation equal and appropriate for those [ blessings] , since He is able
to do so,’ for that is like asking , ‘Why did He not make their forms,
images, ages, sustenances and livelihoods all the same ?’ Even though
that is within His ability, the diversity that has occurred is a requisite
of His far-reaching wisdom, as well as His absolute sovereignty and
lordship.
His wisdom dictated that He should command everyone, but
that He should differentiate between them in terms of His assis-
tance. It is similar to how He contrasted between people in regards
to their [level of ] knowledge , ability, wealth, beauty, eloquence and
other [characteristics]. The individual specifications [particular to
each creature] in His kingdom do not contradict His wisdom ; rather,
they are the greatest proofs of the perfection of His wisdom. Had
it not been for those [ blessings] His grace would not have become
manifest. The Exalted said, But God hath endeared the faith to you and
hath beautified it in your hearts, and hath made disbelief and lewdness and
rebellion hateful unto you . Such are they who are the rightly guided . ( It is ) a
bounty and a grace from God ; [and God is omniscient , most wise ] .10
God is the Omniscient and the Most Wise [for all] : those who
are appropriate to be bestowed with [His] blessings, as well as those
who are not suitable and are thus denied. The Exalted said, Oye who
believe! Be mindful of your duty to God and put faith in His Messenger. He
will give you twofold of His mercy and will appoint for you a light wherein ye
shall walk , and will forgive you . God is forgiving , merciful; That the People
of the Book may know that they control naught of the bounty of God , but
that the bounty is in God’s Hand to give to whom He will . And God is of
infinite bounty .11
The Exalted also said , He it is Who hath sent among the unlettered
ones a messenger of their own , to recite unto them His revelations and to make
them grow, and to teach them the Book and wisdom , though heretofore they
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were indeed in error manifest , along with others of them who have not yet
joined them. He is the Almighty, the Most Wise . That is the bounty of God ,
which He giveth unto whom He will . God is of infinite bounty.12 O ye who
believe! Whoso of you becometh a renegadefrom his religion , ( know that in his
stead) God will bring a people whom He loveth and who love Him, humble
toward believers, stern toward disbelievers, striving in the way of God , and
fearing not the blame of any blamer. Such is the grace of God which He giveth
unto whom He will . God is all-embracing , aware.13
The messengers said to their people, We are but mortals like you ,
but God giveth grace unto whom He will of His servants.H The Exalted
also said , And they say, If only this Qur'an had been revealed to some great
man of the two towns? Is it they who apportion thy Lord's mercy ? We have
apportioned among them their livelihood in the life of the world , and raised some
of them above others in rank .15
In a hadith which depicts that [God’s grace upon the] Muslim
believers is [greater] than [that granted to the] Jews or Christians,
God will say to the People of the Book , ‘Have I wronged you as
regards your rights?’ They will respond no. Then God will say,
‘Then that is My grace which I grant to whomsoever I will.’16
The Exalted also said, Whoso obeyeth God and the Messenger, they
are with those unto whom God hath shown favour, of the prophets and the
saints and the martyrs and the righteous . The best of company are they!
That is bounty from God , and God sujficeth as knower.17 There are many
examples in the Qur’an whereby He mentions selecting only some
with His grace and mercy. Had He made all creatures equal then the
degrees of His grace, blessing and mercy would not have become
apparent. Indeed , blessed is God, the Lord of the Worlds and the
Most Wise.
Moreover, it is not obligatory upon Him to permit others to
—
[completely] share in His wisdom nor is it possible. Rather, the
knowledge which people can attain is like a drop of water that a bird
drinks from a large ocean . Where is the deficiency if His wisdom is
— —
perpetually revealed one instance after another -just like His will,
speech, actions, beneficence, magnanimity and blessings are? Is not
this perpetual sequence perfect ?
6. If the Lord (Most Blessed and Exalted is He) creates an entity
85
then it is incumbent that its necessary concomitants exist . The exist-
ence of a necessary concomitant without its requisite is impossible ;
and the existence of two opposites at the same time and place is also
impossible. What is considered impossible and implausible is non-
existent , and the mind cannot conceptualize its existence in reality.
If the [occurrence of ] perpetual sequence is a necessary concomitant
of His creation and wisdom, then holding our doctrine is not imper-
missible ; rather, what is prohibited is denying it.
7. There is no rational or transmitted proof [in the Qur’an or
the Sunna] that deems actions of the Lord being perpetual, whether
in the past or future , to be impossible. On the other hand , all of the
claims of the deniers against [perpetual sequence] are invalid . They
have been sufficiently refuted by RazI himself and Amidi18 in most
of their books, as well as by others.
The veracity of affirming His wisdom has been established by
reason, transmitted evidence and the innate disposition, as well as
many other types of proofs, some of which were previously pointed
out. How can such well-known and correct proofs be denied , while
no definitive proof exists to substantiate the contrary ?
8. Sequential actions can either be possible or impossible. If
possible, then [ the deniers’ claim against them] is rendered null. If
impossible, then we can plausibly say, ‘What is willed ultimately
— —
results in an objective for itself alone not for another and thus
the sequence ends.’
9. Why is it unreasonable to maintain that the reason for [His
action be pre-eternal ? Their contention that a pre-eternal [ reason
would necessitate an eternal effect is invalid, since [His] will is eternal
and yet it does not necessarily follow that what is willed is eternal.
Now if they maintain that [His] eternal will is only attached to
and leads to an event at the time of the latter’s temporal origination,
why then did they not affirm that [His] eternal wisdom is likewise
attached to and leads to an event at the time of its temporal origina-
tion ? If they claim that [His] will is selective, then our response to
them is : [His] wisdom is similar, as it represents selecting some entity
at [the appropriate] time, place and specification. That selection pro -
ceeds from [His] wisdom, will, knowledge and omnipotence. Now
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if [His] wisdom being eternal necessitates that [His] action be pre-

eternal, then [His] will being eternal would also require that [the
action] be pre-eternal. If [they do not consider] the latter to be nec-
essary then neither is the former.
io. Had His actions not been for wise purposes and ultimate
objectives then He would not be characterized as having a will. It is
not rational to deem one to have a will unless his will is attached to
purposes and wisdoms. If wisdoms or purposes [to His actions] are
denied then [ by extension they deny that He is] characterized by
a will. In that case [events only occur] because they emanate from
[His] essence [with Him having no free will] ( mujihan hxl-Ahai). This
represents a complete cause in pre-eternity that necessarily results in
its effect. This [will] must therefore accompany all of its effects by
necessity. This, then , would necessitate that all events be eternal [and
since this is impossible their doctrine is false] . However, a detailed
exposition of that is beyond our scope here .
[RAZI S THIRD ARGUMENT]

Those who deny [His] wisdom state, ‘The purpose of [creatures
doing anything] is twofold : [first] attainment of pleasure and joy,
and [second] avoidance of pain, grief and distress. God (Exalted is
He) is capable of attaining those two without intermediary [causes] .
Whoever is able to attain such results without intermediary causes
is frivolous ( cahath) if he seeks to attain it through intermediaries.
But it is impossible that God be characterized as being incoherent
( ‘ahath).’19
Those who affirm His wisdom respond to this ambiguity by
maintaining :
i. There is no doubt that God is omnipotent, but this does not
necessitate that the desired wisdoms behind possibilities within His
power should be attained without [intermediaries]. That which is
dependent on another cannot occur if the latter is absent—such as
the impossibility of a son without a father [or naming the former as
such] . The existence of something is impossible without its neces-
sary concomitant. Likewise , the existence of two opposites [at the
same time and place] is impossible. It cannot be claimed that [creat-
87
ing intermediaries] necessitates [that God is] incapable, since what

is impossible is [characterized as being ] non-existent , and it is not
related to [His] power. God is omnipotent, so nothing possible is
outside of His capability.
2. The claim that one entity being an intermediary, a condition
or cause for another represents incoherence on His part is false
a
and invalid. Describing something as frivolous is only [valid ] when
it is devoid of benefit . But it is not incoherent to have a condition,
a cause or a form serving as an intermediary for the origination of
some event.
3 . The purposes and characteristics originated by God (Glory be
to Him) in their forms are required for the materialization of those
—
forms the latter’s existence without the former cannot be concep-
tualized. The intermediation of the former is an inevitable necessity.
Therefore, their ‘proof ’ is instead [evidence] against them.
We would also ask , ‘Can the Sublime bring about the exist-
ence of those events [i.e. purposes] without the intermediation of
their respective forms?’ If they say that it is possible then interme-
diation is pointless ( cabath). But if they claim that He cannot then
they have [attributed] incapability to Him. Now if they say that
these are impossible hypothetical, then we would agree and inform
them that they have spoken the truth. This is the essence of our
—
position what is dependent upon another for its existence cannot
occur without the latter. Therefore, intermediation is not frivolous.
4. If there are wisdoms, advantages and benefits in the creation
of intermediaries then their intermediation is not frivolous. The
wisdom that results from their presence is not equivalent to how
it would have been if they had been absent. For example, when
God (Glory be to Him) makes the sustenance of some people occur
through [intermediaries], this requires creating the tools for those
who would need them. Some would benefit from the use of those
tools, while others from the sale of them. Thus, both groups derive
advantages. If you deeply reflect on existence you will find that it is
established upon [intermediaries] . This is a testament against those
who deny His wisdom. God (Glory be to Him) has many wisdoms
and benefits in originating those intermediaries for His servants.
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Had these intermediaries been null then those wisdoms and benefits
would not have existed.
5. We would respond to their statement that [the presence of
intermediaries] would necessitate incoherence by replying that it
would be more appropriate that He not do or command anything
except for an advantage or wisdom. Therefore , their position is
self-contradictory. If incoherence is impossible then their argument
[denying God’s wisdom] is false. Hence, we have shown [their doc-
trine] to be invalid either way.
6. What prevents us from maintaining that God (Glory be to
Him) carries out some acts for reasons and some not , the latter being
just for themselves. If it is permissible to contend that , then main-
taining that only some intermediaries are not intended for reasons is
also permissible. But they have denied causality altogether. At most ,
though, this line of argumentation, if it was correct , can only prove
that it is not necessary for a reason or cause to exist in every instance.
—
Some jurists maintain while affirming causality [in regards to
—
His commandments] ‘We may not be able to infer the reason for
some rulings.’ Why, then , do [the deniers] not say the same about
His creation ? The truth, though, is that all of His actions and Divine
Law are prescribed and enacted for wisdoms and ultimate objec-
—
tives even if the creation is unaware of them in detail. Just because
they do not know [the reasons and wisdoms in every instance] does
not mean that they do not exist.
7. At most , this ambiguity can only claim that the Sublime is
capable of attaining these wise purposes without intermediaries, just
as He is able to attain them with intermediaries. If both are possible,
then it would not be incoherent for Him to pursue one rather than
the other, unless both were equivalent in all aspects. It is impossible
for a rational person to claim that the absence of those intermediaries
is equivalent in every aspect to their presence. To claim so is one of
the greatest types of blasphemies and falsehoods, as it encompasses
rejecting the senses, reason and the Divine Lawjust as it rejects [ His]
wisdom. Those who deem equivalent the presence of His messen-
gers and their absence ; the presence of the sun , moon, stars, rain ,
plants, animals and their absence equivalent ; or the presence of all
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intermediaries and their absence —they have completely affronted

reason.
8. As for the statement [of the deniers] that the purpose of any
being is either to attain pleasures or to avoid distress and grief, [we
would ask ] , ‘Does this only concern [i] animals or are you refer-
ring to the [n] wise purpose for which God ( Glory be to Him)
enacts things, or do you mean [HI] something even more general
than that ?’
If you intend the first , then that does not lend support to your
position whatsoever. If you intend the second or the third then those
are untrue claims. The wisdom of the Lord (Exalted is He) is above
attaining [material] pleasures or avoiding distress and grief. There
is nothing akin to His wisdom, and He is exalted. Likewise, He is
characterized by a will, which is unlike that of animals, since they
desire something so as to attain some [direct ] benefit or avoid some
harm. Likewise, His wrath is not similar to the anger of His crea-
tion as theirs is due to a physiologic reaction that results in seeking
revenge ; God is exalted above that. Just as His will, contentment ,
wrath, mercy and Attributes do not resemble those of His creation ,
His wisdom is not likewise similar [to theirs] .
His wisdom is more glorious and eminent than for some to claim
that its [purpose] is the attainment of some [material] pleasure or
avoidance of some grief Creatures only act in this manner due to
—
their deficient [nature] their well-being cannot occur otherwise.
God (Glory be to Him) is Self-Sufficient, and He does not derive
any type of perfection from His creation. Instead, creatures acquire
their perfection from Him.
9. Revelation along with reason have both proven that God
(Glory be to Him) loves and hates. As for revelation, the Qur’an
is filled with examples of that. As for reason, we say that that His
saints and obedient servants are honoured , while His enemies and
the sinners are humiliated. This attests to His love and contentment
with the former, and His hatred and criticism of the latter. It is well
known with absolute certainty that those who love and hate mani-
fest those preferences to a higher degree if they are able to attain
what they love. Therefore, God performs His actions because they
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lead to what He loves , and He leaves aside others because He does

not love them. And if He allows what is disliked to Him it is only
because it [ ultimately] leads to something that He loves [to a greater
degree].
Now, if they intend pleasure, joy, distress and grief by ‘love’ and
‘hate’, then although the Exalted Lord loves and hates, it is not per-
missible to claim that the Lord’s love and hatred are for those reasons.
In addition, just because He enacts those things for wise purposes, it
does not mean that He is characterized by those.
10. If the Sublime is able to attain [objectives] both with and
without intermediaries, then doing so in both ways indicates His
power, sovereignty and lordship to a greater degree. It is also more
perfect and farther reaching than if He were only able to do it in
one way. The Exalted Lord varies His actions in accordance with
His omnipotence , perfect wisdom and lordship.
11. The Lord (Glory be to Him) is perfect in His Attributes,
Names and actions. It is inevitable that their effects become manifest
in this world. The following Names of His require entities to which
they must be attached , as well as effects by which they can be mani-
-
fested : the Beneficent (<al- Rahman), the Provider (al Razzaq), the One
full of Forgiveness ( al-Ghaffar ) , the Forbearing , the Magnanimous,
the One Who is kind with His servants (<al- Latif , the Benefactor
(ial-Mannan), the One Who bestows ( al-Wahhab ) , the One Who con-
-
stricts (ial-Qahid), the One Who is munificent ( al Basit ) , the One
Who lowers, the One Who elevates, the One Who honours, and
the One Who abases.
Intermediation inevitably occurs so as to manifest the effects and
realize the meanings of those Names and Attributes. Therefore, how
can it be said that [intermediaries] are frivolous and lacking in ben-
efit ? It is only God who grants success.
[RAZI S FOURTH ARGUMENT]

Now, those who have denied His wisdom state ,
Had it been necessary that God’s creation and commandments
be for some wise purpose or reason , then His creation of this
—
world at a particular time instead of an anterior or posterior
91
—
one could only be due to providence of some purpose or ad-
vantage. This purpose or advantage could either occur anterior
to that time or not . If the [purpose] that God created this world
for at a particular time existed anteriorly, then it would be nec-
essary to say that He created it anterior to actually creating it ,
and this is impossible.
But if either that purpose and advantage did not occur an-
terior to that time, but rather was originated at that particular
time, then its occurrence is either dependent upon an Origina-
tor or not. If it is not dependent , then that thing would have
been originated without a Creator or Originator ; and this is
impossible. But if it is dependent upon an Originator, and that
purpose at that particular time is connected to another purpose,
then this returns to being like the first subtype, thus necessitat-
ing infinite regress. But if it is not dependent on providence
for another purpose, then God’s power to originate and create
entities is not in need of any purposes or advantages. And this
is what we desire to prove. Know that this argument , which is
predicated on specifying that this world must have been cre-
ated at a particular time, is predicated upon specifying that each
temporally-originated thing occurs at its appointed time.20
In conclusion , [they claim that ] if these events are originated at
their [particular ] time for a purpose that can be attained anteriorly,
then it becomes necessary to originate those [events] earlier the —
fact that they were not is due to not being originated. If [events] are
originated for some purpose then that would lead to infinite regress.
But if not for [a purpose] then [no infinite regress results] and in
this manner the [deniers feel] that they have ‘proven’ their doctrine.
Those who affirm His wisdom state that this argument is the
same as what was mentioned within [Razi’s] second argument. It is
as if they are impressed with repeating false [arguments] . All that we
used to respond to them previously can be used here. At most , [their
argument ] indicates that infinite regress would occur in past effects,
but not in originated events in the future. But [infinite sequences in
the future] are deemed permissible and necessary by the agreement
—
of the Muslim [scholars] all except Jahm [ b. Safwan] and [Abu
Hudhayl] al-cAllaf.21
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Chapter Four
Ultimately, this matter regards temporally-originated events

that are either willed for themselves or for other reasons. A wis-
dom that is intended for itself is not dependent upon others. Their
—
argument, even if its presumptions were correct but they are far
—
from that only proves that the Exalted’s actions do not necessarily
need to have reasons. But one cannot deduce that [His actions] are
done in the absence [ of wise purposes]. Again , at most, [ their argu-
ment ] only proves the absence of a reason [or wise purpose] for some
—
temporally-originated events but not all.
—
What has preceded is sufficient there is no need to make it
any longer. The secret of this issue is the perpetuity of His agency
into the future, and this is agreed upon . The Predecessors are also in
agreement about the perpetuity [of His agency] in the past , although
many of the speculative theologians ( ahl al-kalam ) disagreed with
that.
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CHAPTER FIVE
A Response to Those Who Question God’s Wisdom in

Creating Disbelief, Wickedness and Sin
[POINTS 1—23 ]
The deniers of His wisdom state : It has been proven that God is
the Creator of everything, but what wisdom or advantage accrued
from creating disbelief, wickedness and sin ? What wisdom is there
in creating those whom He knows will disbelieve , be wicked , com-
mit injustice , and corrupt other people’s livelihood and religion ?1
What wisdom is there in creating many of the inorganic materials
or inert metals, since it makes no difference whether they exist or
—
not ; or trees, plants, and useless animals mind you that some are
predatory and injurious ?2 What is the wisdom in creating poisons
and other harmful things?
What is the wisdom in creating Iblis and the devils ?3 And if
there is a wise purpose in their creation, then what is the wisdom in
allowing Iblis to remain alive until the Day of Judgment, while the
messengers and prophets are made to die ?4
What is the wisdom in making Adam and Eve exit the Garden,
and submitting them and their offspring to this great tribulation —
they could have remained in the greatest well-being therein?5 What
is the wisdom in allowing animals to suffer ?6 Even if you assume
that there is a wisdom in allowing those who are charged [with reli-
gious responsibilities] to suffer, then what is the wisdom in allowing
—
those who are not charged like grazing animals, children and the
—
insane to suffer ? What is His wisdom in creating those whom
He will punish with a variety of everlasting punishments (bi-anwa
-
al- cadhab al daim ) which are eternal ( alladhi la yanqati0)?7
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Chapter Five
What is His wisdom in allowing His enemies to afflict His saints

with painful torments, whether by killing them, taking them hos-
tage, punishing them or taking them as slaves ?8 What is the wisdom
in charging humans and jinn and subjecting them, as a result of these
obligations, to many types of hardships and afflictions ?9
They continued : We, as rational people, know by necessity that
the denizens of Hellfire are [punished] therein eternally by the act
of God. And we know by necessity that He accrues no benefit [from
punishing them in Hellfire], nor [is there any benefit] to those being
punished, nor to any others.’
They also said : It is sufficient to consider the debate between
AshcarT° and Abu Hashim al-Jubba’l.11 The former postulated to the
latter three [ hypothetical] brothers : the first died as a Muslim before
reaching puberty ; the other two reached puberty, and one of them
died as a Muslim, while the last [died ] as a disbeliever. They were
gathered in front of the Lord of the Worlds. The Muslim who attained
puberty reached one of the highest levels [in Paradise] because of his
actions and Islam. His brother says, ‘O my Lord , why did You not
elevate me to the rank of my Muslim brother?’ God replies, ‘He has
done some actions which you have not.’ Then he asks, ‘O my Lord ,
why did You not allow me to live so that I may perform similarly?’
God responds, ‘I knew that your death as a child would be better for
you , because if you had reached puberty you would have thereafter
disbelieved .’ Then the third brother screams out from the depths of
Hellfire, ‘O Lord, why did you not cause me to die as a child before
I reached puberty just as you did with my brother ?’ Then Ashcarl
asks [Jubba’i] , ‘How would you respond [since you claim that God
is obligated to do what is beneficial and most advantageous] ?’ At that
point , Jubba’i became confounded and could not reply.
The deniers of His wisdom state that this [ hypothetical anecdote]
definitively proves their doctrine without a doubt. They continued
by maintaining that the Exalted has said, He punisheth whom He will
and showeth mercy unto whom He will ; 12 Unto God ( belongeth ) whatsoever
is in the heavens and whatsoever is in the earth; and whether ye make known
what is in your minds or hide it , God will bring you to account for it . He will
forgive whom He will and He will punish whom He will ; 13 He will not be
95
questioned as to that which He doeth.14 Therefore, [they contend that]

He notified us that matters return back to His will alone [and not
His wisdom].
Another group who [denied His wisdom] mentioned that the
basis for many people going astray is that they seek to find the rea-
sons for all of the Lord’s acts. Of note, the Shaykh of Islam [Ibn
Taymiyya, although not a part of that group,] affirmed this in his
poem Taiyya :
school—
—
The basis for many people going astray no matter their
Is seeking out the reasons for God ’s actions.

When such people sought to find out the reasons for His actions
they found that their knowledge was inadequate. They thereafter
they split into [different groups]. One group attributed [events] to
nature and the celestial bodies.15 Another group [like some of the
Muctazila] denied [some aspects of ] reality and reason by saying that
the fact that the denizens of Hellfire are [ punished ] there eternally
is more beneficial and more advantageous for them than being in
Paradise ; that keeping Iblls alive to deceive humanity and lead them
astray is more beneficial for them than making him die ; that making
the prophets die is more advantageous for their nations than keeping
them alive [conveying the message] ; that causing torment to chil-
dren is better for them than sparing them of that , as well as other
impossibilities16 that they were led to because they sought out the
reasons for His actions, even though He is the One Who will not he
questioned as to that which He doeth.17 That is why some [deniers of His
wisdom] maintain, ‘The correct opinion is that there are no reasons
[for His actions]. This absolves us of all of the snares and traps that
others have fallen into.’
Those who affirm His wisdom state: Those questions and objec-
tions that you have raised [to deny] the wisdom of the Most Wise are
not any stronger than those that the atheists have used to question
the existence of God (Glory be to Him). They have raised some forty
points, which they claim put into doubt and nullify His existence.
Recall also the objections of those who disbelieved in His messen-
gers some have mentioned eighty points in this regard . Consider
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Chapter Five
also the objections by which the Muattila used to strip away His
—
Attributes of perfection their nature and number are well-known.
Recall also the objections which the Jahmiyya used to deny His
transcendence above His creation and His establishment above His
throne, His speaking of His Book or [conversing ] with His servants
[such as Gabriel or Moses]. Recall also the objections that the phi-
losophers have used [to deny that] He created this world in six days,
that He will resurrect people from their graves to either the abode
of bliss or wretchedness, and that He will change this world and
replace it with another. Recall also the arguments of those who deny
His predestination . The objections and questions of those groups are
many times greater than those who deny His wisdom and [reject]
that His actions have intended purposes.
The wisdom of the Most Wise has dictated that He allow in
this world for each truth [or bearer thereof ] one who stubbornly
rejects it , just as He has allowed for each blessing one who envies it ,
and for each evil one who carries it out. This is due to the complete
nature of His dazzling wisdom and overwhelming omnipotence so
that He may fulfil His Word18 and enact His will upon them. He will
manifest His wisdom amongst them and judge between them using
His divine rulings. He will favour some with His knowledge , and
He will manifest amongst them the effects of His Exalted Attributes
and Beautiful Names. In addition, it will become clear to His saints
and His enemies on the Day of Judgment that He did not leave out
any wise purpose, nor did He originate His creation in vain, neglect
them to be aimless, and that He did not create the heavens and earth
and what is within them without purpose. [Finally, it will become
clear] that all praise is due to Him for everything that He has created ,
determined and decreed ; commanded and forbidden ; rewarded and
punished ; and that He has placed everything in its appropriate and
suitable place.
The Exalted said , And they swear by God their most binding oaths
( that ) God will not raise up him who dieth . Nay, but it is a promise ( binding )
upon Him in truth , but most of humankind know not . That He may explain
unto them that wherein they differ, and that those who disbelieved may know
that they were liars .19 After God has implemented His definitive judg-
97
ment and just ruling, the entire universe will speak out in praise of
Him. The Exalted has said , And they are judged aright . And it is said ,
Praise he to God , the Lord of the Worlds !20
Now there are many ways in which to respond to these questions
and they include:
POINT i : God’s wisdom is connected to what exists and what is
temporally originated . Disbelief, evils and some types of sins are
due to disobeying the prohibitions of God and His Messenger, and
abandoning what He has commanded. Thus these [sins] are not con-
nected to what exists [since they are due to privation]. We have only
addressed [until now] that God has enacted and created things for
intended wisdoms and purposes. Although God ( Glory be to Him)
has wise purposes in what He has left out and not enacted, this is not
considered in our discussion here ; and therefore, it cannot be used
to repudiate our opinion.
We have already mentioned [in Chapter Two] that evil cannot
be attributed to God in any manner whatsoever. Evil is the pri-
vation of good and [non-existence] of that which leads to good.
Non-existence is nothing as its name implies. When we state that
the actions of the Exalted Lord result in praiseworthy wisdoms and
purposes, what He has left out cannot be used against us. This is
clarified by the second response.
POINT 2 : God (Glory be to Him) has left out some things, which
may have resulted in wise purposes had He created them, either
because of the absence of His love for their existence, or because
their existence would have prevented the existence of something
more beloved to Him or led to its lapse. In these cases, His wis-
dom in not creating those entities preponderates over His wisdom in
creating them. It is impossible to reconcile two opposites ; and there-
fore, the Sublime has preferred the greater of the two wisdoms and
allowed the lesser one to elapse. This results in the highest type of
wisdom. Consequently, God’s creating and commanding are based
upon attaining what is purely advantageous or what is preponder-
antly so, and allowing the lesser [good] to lapse ; hence preventing
what is purely harmful or what is preponderantly so. To do differ-
ently would represent the opposite of what is wise and correct .
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POINT 3 : If we assume that one [of those aforementioned] exam-

ples is devoid of some wise purpose, then how does that necessitate
universally denying His wisdoms and purposes? How can you do
so when some of His wisdoms and praiseworthy ends are so well
known to those who are enlightened and firmly rooted in knowl-
edge ? We will illustrate some of these subsequently, God willing.
POINT 4 : We do not claim that people necessarily are privy to or
are even able to understand the details of His wisdom. God’s wisdom
is greater and more eminent than that. Why can it not be that only
God knows the wise purposes present in the aforementioned exam-
ples ? Recall God’s response to the angels when they questioned Him
about [ the wisdom of creating humanity] : Surely I know that which
ye know not . Maintaining that His actions and rulings necessarily
21
contain wisdom does not concomitantly necessitate that His creation

must share in His knowledge of them.
POINT 5 : There is nothing like God ( Glory be to Him) , whether
in His Essence, His Attributes or His actions. He possesses many
wise purposes in the examples they mentioned and [ His wisdom]
is not like that of His creation. Likewise, His actions are not similar
to theirs. Moreover, His power, intent , will, love , contentment and
wrath are not similar to the characteristics of people.
POINT 6 : Wisdom is a corollary of knowledge and power.
Whosoever is more knowledgeable and more powerful is character-
ized by actions that are wiser and more perfect . The Lord (Exalted
is He) alone possesses perfect knowledge and omnipotence ; and
therefore, His wisdom follows suit. As was established previously,
His wisdom is present within everything , which His knowledge and
omnipotence encompass.
POINT 7: It has been definitively proven that He is Most Wise
when it comes to His actions and rulings ; and therefore, one must
affirm what necessarily follows. The lack of our knowledge about
His wisdom in regards to [some of ] the aforementioned examples
does not warrant one to repudiate those definitive proofs. Moreover,
our lack of knowledge about something does not necessarily render
that thing to be non-existent.
POINT 8 : God’s perfect Holiness rejects deeming even those
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aforementioned examples to be devoid of wisdom. Nonetheless,

His perfection and wisdom also refuse allowing His creation to be
privy to all of His wisdoms. Indeed , one of us would be considered
an ignorant fool if he allowed others to be aware of all of his affairs
and matters. The eminence of the Lord is greater than to allow every
one of His creation to be privy to the details of His wisdoms.
POINT 9 : You either have to acknowledge that He has some wis-
doms in His creation and commandments or you must deny all that.
If you deny that—and only those who are unjust would do such—
then you have disbelieved in all of God’s Books and messengers,
and have [rejected ] rational arguments, the innate disposition and
reality. The stubborn rejection of God’s dazzling wisdoms in His
creation and commandments is like rejecting [the presence] of the
sun and moon , day and night. Still, it is not unusual [ to see] that
many groups of the speculative theologians stubbornly rejected such
necessary [precepts].
If, on the other hand , you affirm His wisdom in some of His
creating and commanding , then it can be posed to you , ‘Which is
more appropriate—the presence of His wisdom or its absence?’ If
you say that it being absent is more appropriate than its presence,
then that represents the ultimate denial and heresy ; and that is an
impossible supposition. But if you maintain that the presence [of
His wisdom] is more consistent with [Him being] perfect then we
ask , ‘Is He capable of permeating all of His creation and rulings
[with wisdom] or is He not ?’ If you say that He is not then you
have contended a grave error from a rational and religious perspec-
tive, and you have cast away your reason and intellect . But if you
acknowledge that He is capable of that , then it is posed , ‘If He is
capable of something and that thing [i.e. creating and commanding
in accordance with His wisdom] is perfect in essence, and its exist-
ence is better and more preferable than its non-existence, then how
can you negate [His wisdom] ?’
If the deniers contend that they have negated it only because they
are not privy to the reality [of His wisdom] , then we would reply, ‘You
have spoken the truth. Your only basis for denial is that you did not
understand deeply the creed conveyed by the messengers or its reality.’
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POINT io : All sages unanimously agree that if an agent repetitive-

ly enacts actions, which manifest his wisdom in the most complete
manner and always lead to the most advantageous outcomes, but
then acts in a manner that they cannot grasp, they have no choice
but to accept [ his latest action] as being wise because of what they
previously witnessed. Therefore , they do not allow what they are
uncertain of to render null what they definitively know to demon-
strate his wisdom.
We find the apprentices of each labour act in a similar manner
with their masters. Even the deniers [ of His wisdom] follow the
same exact way with their imams and shaykhs. If they encounter
from their imams some ambiguity regarding the [firmly-established ]
principles ( qawa’id) and doctrines (madhahib ) that they had previous-
ly learned , they submit themselves saying that the latter are more
knowledgeable than them and have higher degrees of knowledge,
gnosis and wisdom. Why, then, do they not follow that same way
with their Lord and Creator Whose wisdom has dazzled all those
who are rational ? Their ability to perceive God’s wisdom is less than
the degree to which a bat can see the sun’s light.
If a distinguished well-known scholar, whose knowledge
encompasses many sciences, is criticised and defamed by someone
who is not in the same field ( nor is he even competent) then the lat-
ter would not be considered rational or knowledgeable, but rather
deficient and foolish. Then [ how can the deniers question] the Most
Wise, the Omniscient and the Omnipotent ?
POINT II : Wisdom is only manifested by creating opposites,
like night and day, heights and depths, pleasant and repulsive, light
and heavy, sweet and bitter, cold and heat , pleasure and pain , life
and death, and health and illness. Therefore, the creation of these
opposites is in order to manifest His dazzling wisdom, vanquishing
power, accomplished will, and perfect and complete sovereignty.
To imagine the absence of these created opposites results in
stripping away the requisites of His Attributes, their rulings and
their effects—and this is impossible in essence. Each eminent
Attribute of His manifests rulings, requisites and effects that illus-
trate its perfection. It is not permissible to strip any of those away.
IOI
His Attribute of being omnipotent requires things to be enacted ,

and His Attribute of being the Creator requires creation and His
Attributes of being : the One Who bestows, the One Who pro-
vides, the One Who grants (al- Muti) , the One Who withholds
(ial- Mani°) , the One Who causes harm ( al- Darr ) , the One Who
grants benefit (al- Naji the One Who advances (al- Muqaddim) , the
-
One Who defers (al Mu’akhkhir), the One Who honours, the One
Who abases, the Effacer [of sins] and the Most Kind ( al-Ra’ uj) —
they all result in their respective manifestations.
Had all of [ His] creation been obedient servants who praised
Him, then the effects of many of His Exalted Attributes and Beautiful
Names would not have become manifested. How can the effects of
His Attributes of being the One Who pardons, forgives, overlooks,
and forgoes, or is almighty, has vanquishing power, and takes retri-
bution be manifested appropriately in the absence of His justice and
wisdom? It is only through [ His justice and wisdom] that things are
put into their respective place. Moreover, had all of creation been
one nation then many praiseworthy wisdoms, signs, morals and pur-
poses would have lapsed.
In addition , His perfect sovereignty and administration would
not have been realized . If a king’s disposal is limited to only one
of his powers, then it is either because he is incapable of enacting
the others or because of his ignorance regarding their advantageous
natures. As for the One Who is the Omnipotent , the Omniscient
and the Most Wise, His disposition of affairs within His kingdom
is not limited to one type of power, as that would imply a defi-
ciency in His sovereignty. Absolute perfection occurs in granting
and barring , abasing and elevating , rewarding and punishing , being
magnanimous and humiliating , bestowing glory and subjecting ,
bringing some proximate and forsaking others, harming some and
benefitting others, and favouring and preferring some over others.
Had God enacted all these in the context of only one type of human
[creature], then that would have been inconsistent with His wisdom.
His wisdom is exalted above not being able to differentiate between
two equals or equating two disparate entities.
Indeed, God has criticized those who do [ not differentiate
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between two unequals] and has renounced those who attribute that
[inability] to Him. The Qur’an is filled with His criticism of those
who do such a thing. Thus, how can servants attribute to Him a
false analogy that they, in their innate dispositions, would hate to
be characterized by?22 The Lord (Glory be to Him) only considered
that to be blameworthy because it represents a deficiency. Clearly,
it is more fitting that He be infallible above it.
If the effects of His Names and Attributes cannot become mani-
fest, except by [creating] opposing [entities] , then His wisdom
deems it to be inevitable that He bring them into existence. Had
they not been created, then His Attributes would not have become
manifested ; and this is implausible. This is clarified in the next point.
POINT 12 : Some of His Names are paired like the One Who
honours and the One Who abases, the One Who lowers and the
One Who elevates, the One Who constricts (a< l-Qabid) and the One
Who is munificent (al- Basit), the One Who grants and the One
Who withholds. Some of His Attributes include opposing ones,
like contentment and displeasure, love and hatred, forgiveness and
retribution. These Attributes are all perfect ; otherwise, He would
not be characterized by them or named in accordance with them. If
[His wisdom was absent] , then [those Attributes of His] would result
in inappropriate outcomes ; and this would represent a deficiency
and inadequacy, which He is exalted above. Therefore, [it is clear]
that these [Attributes] are designated so as to result in appropriate
outcomes. This response should suffice one who has a deep under-
standing regarding His Names and Attributes.
POINT 13 : One of His Names is the King (al- Malik ). The true
meaning of God (Glory be to Him) being the King must be firm-
ly established in every aspect. This Attribute includes all the other
Attributes of His perfection as necessary concomitants. It is impos-
sible to affirm one’s kingship in reality if one is not alive, is powerless
or does not have a will, does not possess hearing and vision , cannot
speak , or cannot carry out freely-chosen actions. How can one who
does not command and forbid, reward and punish, bestow and with-
hold, grant glory to some and abase and humiliate others, honour/
bless some and take revenge against others, lower and raise others, or
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send messengers throughout his kingdom be characterized as a king ?

What kind of king in reality is someone who lacks these?
This shows that those who strip away His Names and Attributes
have made His servants more perfect than Him. One of them would
disdain that these characterizations of the Lord be said about his
ruler or king. The true reality of God’s kingship necessitates the
existence of that which can be administered. Everything is created
by God (Glory be to Him), and therefore His perfect sovereignty is
not dependent upon any other. Everyone is dependent upon Him ;
their existence is dependent upon His will and [act of ] creation. This
is clarified further by the next point.
POINT 14: The perfection of His kingship occurs by it being asso-
ciated with praise of Him. The kingdom is His and all praise is due
to Him. People are divided into three groups in this regard : [the
first group includes] the messengers and their followers, who have
affirmed that the kingdom is His and all praise is due to Him. This is
the doctrine of those who have affirmed His predetermination and
wisdom, as well as the realities of His Names and Attributes. They
have declared Him infallible above any deficiencies or anthropomor-
phization. Ahl al-Sunna is alone in this matter as they refused to
follow any doctrine forwarded by the speculative theologians.
The second group includes those who affirmed His kingship, but
stripped away the reality of the praise due to Him. They include the
Jabriyya for they denied His wisdom and causality. They claimed
that He may perform anything that is possible, and that He is not
infallible above doing something repugnant. Instead, anything that
is a possibility [for Him] cannot be considered to be evil if done
by Him. They defined repugnance as only that which is essentially
impossible, such as combining two opposites. They declared it possi-
ble for Him to punish His angels, prophets, messengers and obedient
believers, and yet honour Iblis and the devils in eternal everlasting
bliss. They also said that there was no way to deny the impossibility
of that unless the Creator Himself has informed us so.
The Jabriyya claim that it is possible that He could command
us to blaspheme Him or curse His prophets, to prostrate to idols,
to lie, to be wicked , kill others, and to steal money. They [further
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claimed that He could] forbid benevolence, truthfulness, righteous-

ness and chastity. They claim that there is no difference between
what He has commanded and what He has forbidden except due to
His will alone—not that what He has commanded is characterized
by goodness that results in His love for it and His commandment of
it , or that what He has forbidden is characterized by repugnance that
results in His dislike and prohibition of it. In reality, these [Jabriyya ]
have stripped Him of the praise due to Him despite affirming His
sovereignty. Some have gone further and have not affirmed even
His sovereignty by stripping away His perfect Attributes, which are
necessary requisites of Him being a King and Lord in pre-eternity
—
and in future eternity He cannot [in their doctrine] carry out any
actions at all. In this manner, that group did not affirm either His
sovereignty or praiseworthiness.
The third group are the Qadariyya who affirmed some types
of praise due to Him, but negated perfection of His sovereignty.
They affirmed some types of His wisdom, but negated perfection of
His omnipotence. In reality, though , they have neither affirmed the
essence of His praiseworthiness nor His wisdom.
The only type of wisdom that they really affirmed was that pro-
ceeding from creatures, and not [that which occurs due to] God’s
wisdom (Glory be to Him). Although they seemingly affirmed His
sovereignty, they stripped away those Attributes of His which are
necessary to establish Him as the Righteous King , as well as His
ability to carry out freely-chosen actions. In their doctrine, God is
not characterized by any Attributes nor can He execute any acts ; this
represents the ultimate in negating His sovereignty and praisewor-
thiness. One who is characterized as being incapable and not acting ,
lacking a will, being unable to speak , hear or see, nor able to love or
hate has in reality been stripped of all of the realities of being a true
king worthy of praise.
The point is that for His sovereignty to be universal and absolute
it is necessary to affirm His determination , such that nothing occurs
within His kingdom in the absence of His will. God is greater and
more glorious than [to have something occur without His will]. In
addition, for His praiseworthiness to be universal and absolute it is
105
necessary that nothing in His creation or commandments be devoid

of wisdom or praiseworthy ends. God is greater and more glorious
[than anything existing without a wisdom or praiseworthy end].
This is clarified further in the next point.
POINT 15 : An act that is done by an agent without intention , wise
purpose or advantage is not considered praiseworthy, nor is such an
agent deemed to be worthy of praise. The agent is not deserving of
—
praise if there is no intent on his part to attain some advantage even
if the latter occurs. One who intends an act for an advantage, wis-
dom or praiseworthy end, but is incapable of carrying out his will, is
more deserving of praise than one who is capable but does not carry
out actions for a wise purpose , advantage or with the intent of being
benevolent. This is well established in people’s innate disposition.
Praise of the Sublime Lord has filled the heavens, earth, what is
within them, and what is beyond them. It permeates the heavenly
congregation and the worldly one in this life and the Hereafter.
Praise of Him extends to everything His knowledge encompasses.
He is perfectly praiseworthy for everything that He has created
—
and judged both ontologically and religiously. No atom or larger
object moves, no drop falls, nothing in the heavenly congrega-
tion or worldly one changes from one state to another, nor do
the celestial bodies revolve except in a manner consistent with His
praiseworthiness.
The inhabitants of Paradise do not enter Paradise and the den-
izens of Hellfire do not enter Hellfire except through His praise.
Al-Hasan [al-Basrl] 23 (may God have mercy on him) said , ‘The deni-
zens of Hellfire will not enter Hellfire except that praise of Him is
in their hearts—they cannot find any way to avoid it .’ God (Glory
be to Him) revealed the Books and sent the messengers through His
praiseworthiness ; and He brought death upon His creation and will
resurrect them through His praiseworthiness.
God has praised Himself for His all-encompassing lordship :
Praise be to God , Lord of the Worlds ;24 for revealing His Book : Praise be
to God Who hath revealed the Book unto His servant ; 25 for creating the
heavens and the earth : Praise be to God , Who hath created the heavens
and the earth , and hath appointed darkness and light ; 26 and for the perfect
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Chapter Five
nature of His sovereignty : Praise he to God , unto Whom helongeth what -

soever is in the heavens and whatsoever is in the earth. His is the praise in the
Hereafter, and He is the Most Wise, the Aware («al- Khahir).27
Therefore, praise of Him has filled all times, all places, all sub-
stances, and all states : So glory he to God when ye enter the night and when
ye enter the morning . Unto Him he praise in the heavens and the earth! And at
the suns decline and in the noonday .2* How can God not be praiseworthy
for all that He has created when He is the One Who made all things
good which He created ; 29 and has perfected His design : The doing of God
Who perfecteth all things.30
God [is worthy of praise] for all of His commandments, which
encompass wisdom, mercy, justice and advantage, as well as all of His
prohibitions, as everything that He has forbidden is evil and corrupt .
He [is praiseworthy] for His reward as it represents His mercy and
beneficence, as well as His punishment , since that represents what is
just and deserved. All praise is due to God and the sovereignty is all
His. In His power is all goodness and all matters revert back to Him.
The point is that the more an agent is characterized by wisdom,
the more deserving he is of praise. If wisdom is absent or if he does
not intend [ wise purposes] through his actions or commandments,
then he is not deserving of praise.
POINT 16: It is obligatory that we thank God ( Glory be to Him).
This is known rationally, through the Divine Law, and in our
innate disposition. The obligation to thank Him is more obvious
than any other obligation. How can it not be obligatory that the
servants praise Him , declare His Oneness, love Him, remember
His blessings and beneficence, glorify Him , declare His greatness,
submit themselves to Him, mention His blessings and affirm them
in all possible manners ?
Thanking Him is the most beloved thing to Him and it affords
the greatest reward ; and God has originated the creation, revealed
His Books and prescribed His Divine Law for this reason . It requires
the creation of causes that lead to a more perfect [ level] of gratitude
to Him . Part of this is that He differentiated between His servants
in regards to their characteristics, whether apparent or hidden , in
their physiques, moral ethics, religions, provisions, livelihoods and
107
lifespans. If one who is healthy sees another who is ill, or one who
is wealthy [sees] one who is poor , or the believer [sees] a disbeliever,
then the [former types] will be more grateful to God. The former
will acknowledge the great extent of His blessings upon them, and
realize that God has selected and distinguished them over others.
They will be more thankful [to Him], become more submissive [ to
Him] and acknowledge His blessings to a greater degree. In a tradi-
tion mentioned by Imam Ahmad, ‘Moses asked , “ O Lord , why did
you not make all of Your servants equal? ” God said, “ I love to be
thanked.”’31
If it is said, ‘It would have been possible for Him to bless them
equally and make their degree of gratitude [to Him] equivalent, just
as He has done with the angels,’ we would respond : Had God done
that then the resultant type of gratitude would have been different
than the type that results from being distinguished and selected—the
latter is greater and superior. For this reason , the gratitude, submis-
sion and humility of the angels to God’s greatness and glory was
greater and more perfect after they witnessed what came about from
Iblls or Harut and Marut.32 This is all due to the Lord’s wisdom
(Exalted is He).
In addition, the gratitude of the prophets and their followers is
greater and more perfect after seeing with their own eyes the retri-
bution of the Lord leading to their enemies’ destruction. Similar is
the case with the gratitude of the inhabitants of Paradise after reach-
ing Paradise and witnessing His enemies—those who disbelieved in
His messengers and associated others with Him— being punished
[in Hellfire]. There is no doubt that their gratitude, contentment
and love of their Lord will be more perfect and greater at that time
than had God decreed that all of the creation share in the eternal
bliss [of Paradise] .
The goodness/beauty of something is illustrated and revealed
more clearly by comparing it to its opposite. If it was not for the
creation of what is repugnant then the virtue of beauty and good-
ness would not have been recognized. If it was not for darkness, the
excellence of light would not be known. If it were not for the crea-
tion of many types of afflictions, then the value of well-being would
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not have been realized. Had it not been for Hellfire, then the worth
of Paradise would not be [completely] appreciated.
Had God ( Glory be to Him) made the daytime continual, its
value would not have been known ; and if He had made the night-
time enduring , its worth would not have been recognized . The most
knowledgeable person about the excellence of a blessing is the one
who has tasted affliction. Likewise, the person who realizes most the
value of wealth is the one who has endured the bitterness of poverty
and need.
Had all people been [created] in the same image of beauty, the
value of beauty would not have been known. Similarly, if all people
were believers, the worth and blessing of faith would not have been
recognized . Most blessed is He Who imparts far-reaching wisdoms
and abundant blessings in His creation and commandments.
POINT 17 : It is obligatory to worship God ( Glory be to Him)
in number of different manners. The highest and loftiest type is
a
through loyally supporting and loving [ the believers] for His sake,
[directing] enmity [towards His enemies] for His sake, waging bat-
tle in His path, and sacrificing one’s blood to attain His pleasure.
Waging battle [for His sake] represents the apex of worship, and it
is the most beloved type in His view. It is dependent upon things
without which it could not occur, such as creating the souls that will
loyally support Him, thank Him and believe in Him, while [also
creating] the souls that will oppose and disbelieve in Him. In this
manner, what is beloved to Him will occur more completely, and
His saints will become more proximate to Him in [ the process of ]
fighting against, resisting, humiliating, subduing and opposing His
enemies. In addition, His Word and Message is the loftiest , and it will
prevail over false beliefs and messages.33 Had falsehood , disbelief and
polytheism not existed, then over what would His words and mes-
sage become exalted ? Something towering over itself is impossible.
POINT 18 : Some types of servitude to God are setting slaves free,
giving charity, preferring others, consoling others , forgiving others,

overlooking [others’ mistakes] , patience, suppressing one’s anger,
enduring hardships, and other similar things, which cannot occur
except in the presence of their respective attachments and causes.
109
If it was not for the presence of disbelief, then worshipping

[God] by freeing a slave would not have occurred, since slavery is a
by-product of disbelief. Had it not been for injustice, maltreatment
and oppression, then worshipping [Him] through patience, forgive-
ness and suppression of one’s anger would not have occurred. Had it
not been for poverty and need , the worship [ of God] by giving char-
ity, giving preference to others and consoling them would not have
occurred . Had God made all of His creation equal then these types of
— —
worship which are some of the most beloved to Him would not
[ have been legislated] to be. It is for these that He created humans
and jinn, prescribed the Divine Law, revealed the Books, sent the
messengers, and created this world and the Hereafter.
POINT 19 : God ( Glory be to Him) is happier with the repent-
ance of His servant than can be measured or imagined , even if one
continually reflected on it. The occurrence of [God’s] happiness is
dependent upon repentance, which is in itself dependent on the
existence [of a sin] to repent from. If something is dependent on
another entity, then the former cannot exist without the latter. The
existence of a necessary concomitant in the absence of its cause is
impossible. There is no doubt that the existence of this happiness is
more perfect than its non-existence.
It is from [ His] complete wisdom that He determined causes and
their necessary concomitants. The most knowledge person about
God [i.e. the Prophet Muhammad ] pointed out this same exact
meaning when he said in the authentic hadith, ‘If you did not com-
mit sins, God would dispense with you and create another group of
people who would commit sins. They would ask for forgiveness, and
He would forgive them.’34 Had He not [ontologically] determined
the occurrence of sins and disobedience, then unto whom would
He show mercy and forgive, whose repentance would He accept ,
whom would He pardon and save [from Hellfire] ? Against whom
would He set aside His rights so as to manifest His grace, magna-
nimity, forbearance and generosity [if there were not sinners] ? His
forgiveness is vast, thus how can that Attribute not be manifested ?
How can it be realized without there being something and someone
to be forgiven, someone to repent and something to be repented
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of ? Had there been no other wisdom and praiseworthy end for the
[ontologic] determination of sins, disobediences and lapses [ besides
the aforementioned] it would have sufficed. Yet, in fact, beyond that
there are many more wisdoms, advantages and praiseworthy objec-
tives that can be imagined.35
One of the worshipers used to repeat in his circumambulations
[around the Kacba] the supplication ‘O God , safeguard me from
sins.’ It was then said to him in a dream , ‘You ask Me to safeguard
you, and My servants ask Me to allow them to be sinless. But if I
safeguard you from sins, then whom would I forgive, whose repent-
ance would I accept , and whom would I pardon ?’ Had it not been
that asking for repentance is one of the most beloved things to Him,
then He would not have allowed one of the most distinguished peo-
ple in His sight [i.e. Adam] to commit a sin ( dhanb ). This is clarified
by the twentieth aspect.
POINT 20: Many of His dazzling wisdoms and manifest signs only
occur as an [indirect ] result of creating some people who disbelieve
in Him, declare associates with Him and oppose His [religious com-
mandments]. For instance, had it not been for the disbelief of Noah’s
people the sign of the flood would not have occurred , and subse-
quent generations would not have continued to mention it [as one
of His greatest signs]. Had it not been for the disbelief of the people
of cAd , the sign of the fatal tempest which destroyed everything
would not have occurred . Had it not been for the disbelief of Salih’s
people [i.e. Thamud] , the sign of destroying them by the [ boom of
an awful] sound would not have happened . Had it not been for the
disbelief of Pharaoh and his people, all those signs and wonders,
which nation after nation have discussed , would not have occurred.
Many have become guided , by God’s will, through these clear signs.
-
God destroys [those whom He wills] , and guides to [spiritual] life
those whom He wills.
These [events] have also manifested God’s grace, justice and
wisdom , as well as being [a means to establish] the signs of His mes-
sengers and their truthfulness. The messengers’ ability to respond,
disprove, invalidate and shatter [the disbelievers’] arguments, fol-
lowed by God’s destruction [of the disbelievers due to their stubborn
III
rejection] , all represent the greatest proofs for the veracity [of the
messengers] and [God’s] evidences.
Had it not been for the fact that the polytheists [of Quraysh]
came forth in great numbers with strength [armed ] with swords
in the Battle of Badr, the great signs, faith, guidance and goodness
associated with [ that battle] would not have occurred nor existed.
By God , how many people became believers after hearing the story
of Badr ? How many doors were opened as a result for those with
intellects, so as to allow them to reach guidance and certainty ? How
many things occurred which are beloved to the Beneficent but a
source of vexation (ghayz ) for Satan ? The harm which befell the
disbelievers is insignificant compared to all the advantages and wis-
doms that resulted . It is similar to the harm that rain may cause if
it disrupts a traveller, soaks one’s clothes, or destroys some houses,
when compared to its generalized benefit.
Deeply reflect on how the flooding and drowning of Pharaoh
and his followers [indirectly] led other nations to attain guidance and
faith. The destruction that the former suffered becomes insignificant
in relation to the advantages resulting from God’s signs, as they include
many wise purposes, miracles, evidences, insights and reminders.
God (Glory be to Him) commanded His messengers to remind
their nations [about His signs]. The Exalted said , We verily sent Moses
with Our revelations , saying , Bring thy people forth from darkness unto light .
And remind them of the days of God . Therein are revelations for each stead-
fast , thankful ( heart ). And ( remind them ) how Moses said unto his people ,
Remember God’s favour unto you when He delivered you from Pharaoh’s
folk who were afflicting you with dreadful torment , and were slaying your
sons and sparing your women; that was a tremendous trial from your Lord .36
Therefore, Moses reminded the Israelites about the ‘days of God’,
His blessings, being saved from their enemies, and how they were
destroyed as the Israelites watched. It came to pass that even the
death of the [Israelites’] sons was small as compared to the remem-
brance of Him, gratitude to Him, love of Him , and exaltation and
glorification of Him which occurred. The Israelites eventually found
comfort and became relieved of being enslaved and humiliated by
Pharaoh. Moreover, the pain that the [Israelite] parents endured
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when [their first born sons] were slaughtered was much less than
that of [Pharaoh’s] enslavement of them as both the parents and their
offspring had to share in being [slaves].
God (Glory be to Him) also willed to show His servants one
—
of His greatest signs, which was that Pharaoh who had killed so
many children ( only God knows how many) in pursuit [ of Moses] —
ended up raising Moses in his own home. There is so much wisdom,
advantage, mercy, guidance and insight encompassed within this
sign . It is, of course, dependent upon the presence of many neces-
sary concomitants and causes ; and this [sign] could not have existed
—
without them that would have been impossible. The benefits and
wisdoms of this sign overwhelm the harm of those [first-born] chil-
dren being killed.
Likewise, consider the signs that God manifested through the
actions of the honourable one [Joseph] , son of the honourable one
[Jacob], son of the honourable one [Isaac] , son of the honourable
one [Abraham]. The wonders, wisdoms, advantages and benefits in
his story, which exceed 1000, could not have occurred without that
cause [i.e. Joseph’s brothers throwing him into the well and sepa-
rating him from his father] , although it was a source of harm and
grief for both Jacob and Joseph. In the end, that harm turned into
so many advantages such that it was as if the [ harm] vanished away
completely in comparison [ to those wise purposes] .
It became a cause for great advantages appreciated by Jacob,
Joseph, his brothers, the wife of the minister, the inhabitants of
Egypt, as well as the believers until the Day of Judgment . The gnos-
tics have reaped much knowledge, wisdom and insight about God ,
His Names and His Attributes, as well as about His messengers, from
this story.
The same can be said about the harm that Job suffered from
Satan afflicting him with distress and torment.37 That suffering is
insignificant relative to the advantages and benefits received by him
and others when this affliction finally ceased and was substituted
with blessings. Moreover, his suffering was the reason and formed
—
the path that allowed him to reach [those blessings] it was the tree
that resulted in the fruits of those blessings.
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Consider also other causes, such as the disbelief of Abraham’s

people and their polytheism, which led him, the friend of the
Beneficent , to break their idols. His action resulted in them becom-
ing angered ; they therefore lit up a great fire and threw him into
it , but it became cool and peaceful like a green garden. It became a
—
sign, evidence, lesson and proof for other nations generation after
generation. How many far-reaching wisdoms, vast blessings, mercies
and clear evidences does God (Glory be to Him) have in this sign ?
Had those causes been null then those resultant wisdoms, advantages
and signs would have never occurred . God’s wisdom and perfect
Holiness refuse their [ lapse].
The establishment of Abraham as the leader of the believers until
the Day of Judgment could not have occurred in the absence of the
aforementioned harms. Those trivial harms are even lesser than the
harm that heat, cold, rain and snow pose when compared to their greater
advantages. But human beings are as God mentioned: Lo! he hath proved
a tyrant and a fool.38 They are unjust to themselves and ignorant of their
Lord and His greatness, glory, wisdom and perfect works.
There is such a great difference between the Messenger of
God (may God bless him and grant him peace) emigrating from
Mecca in his state and later conquering it in a manner that human-
ity would be delightfully happy with it for God’s sake. At that
time, the Prophet entered His Sacred House accompanied by all
the Emigrants [from Mecca] , the Supporters [from Medina] , while
the angels were above all of them, and the revelation of God was
coming down upon him. Therefore, the harm of that expulsion
[ by Quraysh] was rendered insignificant comparatively, and it was
as if it never happened .
It is of the complete manifestation of the Exalted Lord’s signs,
perfect power and wisdom that He created Gabriel (may God bless
him and grant him peace), who is the most noble, purest , most virtu-
ous and most eminent heavenly spirit. He is the ambassador of every
good, guidance, faith and righteousness. And on the other hand,
God created the damned spirit of Iblls, who is the most wicked,
filthiest and most evil spirit. The Devil is the caller to evil and is the
basis and root element of all [wickedness] .
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It is also from God’s absolute wisdom and power that He cre-

ated light and darkness, the earth and the heavens, Paradise and
Hellfire, the lotus tree [in the seventh heaven] and the tree of
Zaqqum [in Hellfire] , the Night of Power and the night of epi-
demic, the angels and the devils, the believers and the disbelievers,
the righteous and the wicked, as well as cold and heat , remedy and
disease, pleasure and pain, joy and grief. God (Glory be to Him)
brought forth from amongst all of the aforementioned some of the
most beloved types of worship to Him, and [ through them ] made
Himself known to His creation.
Had it not been for the creation of the devils, desires and the self
that incites one [ to evil] , then worship [of Him] through patience,
striving against oneself and against the devils, and abandoning what
one desires for God’s sake, would not have occurred. These types of
worship occupy a [greater] rank than others.
If it was not for the presence of disbelievers then worship [of
Him] through waging battle would not have occurred nor would
some of those fighters attain the status of martyrdom. Likewise,
those who prefer the love of their Originator ( Fatir) and Creator
over themselves, their relatives, and their offspring would not have
become apparent, nor differentiated from those who would rather
prefer some trifling share [of this world ]. The patience of the mes-
sengers and their followers, their striving, their enduring many
types of adversities and hardships for God’s sake, as well as the
various types of worship connected to calling others [ to Islam] and
showing them [the Straight Path] , could not have occurred if not
for the existence of the disbelievers. This type of worship leads to
a [ high] rank in [Paradise] ; but without such worship, that [rank ]
cannot be reached . The Lord (Exalted is He) loves that His mes-
—
sengers and their followers reach [ that high rank ] therein He will
allow them to witness His blessings, grace and wisdom. This will
then result in them praising , thanking, loving and being pleased
with God [ to a greater degree] .
POINT 21 : The Sublime’s wisdom has settled on the fact that
bliss, luxury and relaxation cannot be attained except by traversing
a bridge of hardships and fatigue. The former cannot be reached
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except by going through a door which requires patience in the face

of adversities and endurance of hardships. It is for this reason that
Paradise is surrounded by adversities, while Hellfire [is enveloped
by] desires.
It is also for this reason that God made His chosen one , Adam,
exit Paradise although He created it for him. His wisdom dictated
that Adam would not re-enter it and settle in it again except after
fatigue and hard struggle. God did not [temporarily] make him
descend from it except to return him to it eternally. By God , there
is such a vast difference between his first entry and the second .
How vast is the difference between the entry of the Messenger
of God [into Mecca] (may God bless him and grant him peace) along
with al-Mutcim b. cAdl [after returning from Ta’if ]39 and between
his entry into it on the Day of Conquest ? How vast is the difference
between the relaxation and bliss of the believers in Paradise after
enduring what preceded it [in this world] and the pleasure [ they
would have experienced] had they only remained [in Paradise from
the beginning ] ? How great is the happiness of one who becomes
healthy after being afflicted with disease, one who becomes wealthy
after poverty, one who becomes guided after being astray, and one
who collects his heart after it was scattered ? Indeed , the happiness
of the former types is much greater compared to those who did not
encounter those adversities [and overcome them].
It has preceded in God’s divine wisdom that adversities are causes
that [indirectly] lead to pleasures and goodness. The Exalted has said,
Warfare is ordained for you , though it is hateful unto you; but it may happen
that ye hate a thing which is goodfor you , and it may happen that ye love a thing
which is badfor you . God knoweth , ye know not .40 [A poet said] ,
It may be that something that the soul dislikes is a cause
which leads to something beloved in a manner that nothing
else can.
POINT 22 : All sages unanimously deem tiring one self to attain
one’s perfection as good , whether that includes beneficial knowl-
edge, righteous deeds or a virtuous character. Whoever tires himself
more in this pursuit reaches a better state and occupies a more ele-
vated rank . They also deem tiring one self to attain wealth, glory
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and honour as good, while they criticize those who are lazy and
classify them as having an inferior resolve, a contemptible soul and
a lowly status.
Although this hard work is associated with fatigue, pain, adver-
sity and suffering , it is the only pathway to reach those perfections.
The [sages] never maligned the wisdom of those who withstood
—
those [ hardships], nor did they consider them to be deficient instead
they are [considered] to display full intelligence. And whoever rec-
ommends others [to endure hardships to attain those perfections] is
considered to be wise, whereas one who discourages others from that
is considered to be a fool and one who has betrayed them.
This concerns matters which are beneficial to one’s livelihood ,
therefore how about those which concern the eternal and everlast-
ing life and bliss? How can it not be that one who encourages others
—
to endure hardship for a limited amount of time so that they may
—
attain eternal goodness be considered a wise, merciful, beneficent
and sincere advisor ? This individual also discourages others from
relaxation and pleasure, as these hinder them from attaining their
perfection, eternal pleasure and joy.
Now, the commandments of the Lord (Exalted is He) are all mer-
ciful, benevolent and curative. The [commandments] sustain their
hearts, adorn them both outwardly and inwardly, and [spiritually]
enliven their hearts and bodies. Following [those commandments
and prohibitions] results in much joy, happiness, pleasure , delight ,
bliss and consolation.
[God’s Divine Law] , which some consider to only be obliga-
tions, leads to delight for the soul, life for the heart , light for the
mind , perfection for the innate disposition , absolute beneficence and
—
consolation for the human species these being much greater than
His blessing them with health, well-being , food , drink and clothing .
His blessings upon His servants through sending His messengers,
revealing His Books, making known to them His commandments
and prohibitions, and what He loves and hates are the greatest,
noblest and most eminent types of blessings. Moreover, there is no
comparison between His compassion upon people by [creating] the
sun, moon, rain and plants and between His mercy by [ bestowing
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upon them religious] knowledge, faith and the Divine Law. How
can it be said, ‘What wisdom is there in [His Divine Law] if it rep-
resents only hardships and ordeals that accrue no benefit’? By God ,
those who suspect and imagine that regarding the [Law of the] Most
Wise are more astray than grazing animals and are in a worse state
than donkeys. We seek refuge in God from being forsaken and being
ignorant about the Beneficent , His Names and Attributes.
Has not that which is beneficial for humanity been established
by His commandments and prohibitions, by the sending of the mes-
sengers and revelation of His Books? Had it not been for all of that ,
then all of humanity would have been like grazing animals clowning
around in the streets, cohabiting with others like animals, not rec-
ognizing anything good , not deeming anything abominable as bad ,
not abstaining from anything which is repugnant , nor being guided
to anything which is good . You can see for yourself the condition of
—
people when the traces of prophethood vanish ignorance, oppres-
sion , disbelief in the Creator, associating other creatures [in worship
with Him] , and deeming good that which is repugnant . Indeed cor-
rupt doctrines and deeds predominate their affairs. The Divine Law
was revealed and prescribed by the Most Wise and Omniscient , and
He knows its benefits [in detail]. They result in bliss for [His] serv-
ants in this worldly life and the Hereafter.
God did not command us due to any need of His nor are [His
commandments] frivolous. Instead, they are a mercy, beneficence
and benefit [for us]. Nor did He forbid us with prohibitions due to
any miserliness ; instead , they are for our protection and preservation
from that which would otherwise harm and come back to hurt us.
How can it be imagined by anyone who has the slightest degree of
intelligence that [His Divine Law] is devoid of wisdoms and praise-
worthy purposes?
It is for this reason that many rational people used the Divine
Law to prove the prophethood [of Muhammad] and did not need
any inimitable prophetic miracle (mujiza). The message ( dawa) of the
prophets (may God bless and grant them peace) is one of the big-
gest testaments to their veracity. Anyone who posseses intelligence
and a sound innate disposition, has knowledge ( khibra) of the words
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and message of the prophets, and reflects on the Divine Law [of
Islam] would be definitively certain that the one [i.e. Muhammad ]
who conveyed this Divine Law is a truthful messenger, and that the
One Who prescribed it is Most Wise. Even some intelligent philoso-
phers have attested to its perfection and complete nature, and that
the world has not seen a more perfect or wiser moral law. This is the
testimony of the enemies [of religion].
On the other hand , some who imagined themselves to be saints
claimed that the Divine Law was not prescribed for any wise pur-
pose or advantage. They stated , ‘What wisdom is there in obligating
people to carry out these hard and tiring obligations,’ and ‘What
advantage or purpose is there for the One Who obligates ?’ They
[claimed] that the Divine Law is only due to His will, which is
devoid of intending any purpose or wisdom. Had those [who con-
sidered themselves to be saints] felt any shame from the intelligent
[philosophers], they would have been prevented from writing down
things like that and harbouring iniquitous hearts. Did the Divine
Law leave out anything that is good and advantageous except that it
included , commanded and charged [people] to do it ? Or did it leave
out any evil or harmful thing except that it prohibited it ? Or did
it [not describe the] objections of those who stubbornly reject , or
[ leave out any] request from those who asked ? Who is better than God
for judgment to a people who have certainty ( in their belief )?41
Those who deny [His] wisdom claim that it is possible that He
could have judged the opposite in every aspect, and that it is only
His judgement and will which led to the Divine Law. Had the wis-
dom of all wise men from the beginning of time to the end been
compared to the wisdom contained within the Divine Law which
—
—
is perfect and superior theirs would have been like a drop of water
compared to the ocean.
We mean by this Divine Law that which was revealed by God
upon His Messenger and which He prescribed for this Community
and called them to, and not incorrect or altered interpretations of
it. These latter two types may include and are the source of much
corruption and evilness occurring in this Community.
—
It is sufficient for an intelligent and enlightened person who
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—
has a heart that is [spiritually] alive to contemplate about just one
[pillar of His] commandments, which is the prayer. It includes many
dazzling wisdoms and advantages both hidden and apparent , as well
as benefits that are connected to the heart , spirit and body. Had all
the sages of this world gathered and depleted all of their powers
and thoughts, they could not thoroughly comprehend the details of
its wisdoms, secrets and praiseworthy objectives. They cannot even
fully comprehend the secrets of the opening chapter, Surat al-Fatiha,
and what it encompasses of divine knowledge and lordly wisdoms.42
It affirms His absolute Oneness, extols God through His Names and
Attributes, and identifies the divisions of humanity in accordance
with their objectives and means.
In addition, prayer is conditional upon the purification of the
bodily organs, clothing and place ; adorning oneself ; facing towards
His [Sacred ] House, which He made a leading direction for human-
kind ; purifying one’s heart and intention for God’s sake alone ;
beginning it with His words, which combine all of the meanings of
servitude that prove the principles and branches of extolling [Him] ;
and [finally] removing from one’s heart any preoccupation with oth-
ers than Him. There are many wonderful wise purposes in all of that.
One stands with an aware heart before the Exalted and Most
Glorious, Who is greater and more exalted in His magnificence
than any other entity in the heavens, earth or multiverse. All faces
are humbled before Him, all necks are subservient to Him, and all
tyrants are submissive to Him. He is omnipotent over His servants
and is watching over them. God knows what they hide in their
—
chests, hears their discussions, and sees their whereabouts nothing
of their matters is hidden from Him.
Then the servant starts glorifying, praising and remembering
Him [ by saying ] , ‘His Name is the Most Blessed and exalted is His
glory,’ as well as declaring that He alone deserves to be worshipped.
Then one extols Him in the best manner by praising Him, mention-
ing His lordship over this world, and His beneficence and mercy
upon [ humanity]. Then one exalts Him as all sovereignty is His on
the Day [of Resurrection] as He will gather all generations from the
first to the last in one plain, and judge them in accordance with their
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deeds. Then the servant will declare that He alone is deserving of

worship ; this includes Oneness of His lordship , such that He alone
should be relied upon , and Oneness of His divinity, such that He
alone should be worshipped .
Then one asks Him for the greatest and most glorious thing to be
requested, which is that God guide him to the Straight Path that He
has established for His prophets and messengers, and their followers.
He made it to be the Path by which the travellers can reach Him and
His Paradise. He has selected them [for His Path] and blessed them,
revealed the truth to them, and allowed them follow it. This is unlike
the nation which deserved His wrath, as they recognized the truth
but did not follow it , and the nation that went astray and remained
ignorant , and therefore could not follow [the Straight Path].
Thus, Surat al-Fatiha has made known to us : the Lord, the Path
leading to Him, and the objective after reaching [Him] . It includes
extolling and supplicating [to Him], as well as the most eminent
objective : worshipping [Him]. The best means to achieve the afore-
mentioned is by relying on Him. God mentioned [the objective]
before the means, i.e. the One Who is worshipped is the One Whom
we depend upon for [success in performing our] actions. This is a
declaration that God alone is able to help us, and no one else but Him
is suitable (Glory be to Him).
It also mentions His divinity, lordship and mercy. We extol
Him and worship Him due to His divinity. He creates and sustains,
grants life and death, administers His kingdom, leads astray those
who deserve to go astray, and is angered with those who deserve
His wrath. All this occurs through His lordship and wisdom. He
blesses, shows mercy, is magnanimous, forbears, forgives, guides,
and accepts repentance ; all this occurs due to His mercy. By God,
how much gnosis, knowledge, monotheism and realities of faith are
contained within this sural
Thereafter the servant moves to recite the words of the Lord of
the Worlds, which enliven the hearts and spirits, cure the chests and
enlighten the insights. The prayer now takes him to pleasing and
wonderful gardens containing blooming flowers and good fruits.
One reaps from them the good that he is commanded to do, and
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the avoidance of evil, which he is forbidden from. The recitation

includes many wisdoms, lessons, morals, insights and remembrance.
It also affirms the truth, refutes falsehood , removes doubts, answers
questions, and clarifies what is unclear. It also makes one yearn to
oursue the causes that lead to success and bliss, and avoid those that
ead to loss and wretchedness. It invites one to guidance and drives
one back away from destruction .43
The heart becomes satisfied with the nourishment [from
prayer] , and takes its provision and ample share of medication so
that it can resist [evil] . The prayer encompasses many [spiritual]
states and [ levels of ] gnosis. It includes all of the stations and levels
that are used to journey to God (Exalted is He). How can it be said
that prayer is only an obligation, and that it was not prescribed for
any wise purpose that the Lawmaker intended ? Or that it is only
an obligation and hardship that is predicated purely on His will ?
Or that it is an obligation that results in nothing beneficial in this
world or the Hereafter ? Deeply reflect on the gateways, means
and end objectives of the Divine Law, and you will find that the
prayer is loaded with wise purposes and praiseworthy objectives
that it was prescribed for. Had it not been for the Divine Law, the
state of humankind would have been like that of grazing animals
or even worse.
There are also many wisdoms and benefits in ablution. For
instance, it cleanses the heart , spirit and body. Deeply reflect on
how ablution involves the limbs, which are the place of acquisition
( kasb) and action. It also involves the face, which possesses hearing,
sight , speech, smell and taste, which are the doors to all sins and
disobedience. And since washing the head would otherwise entail
difficulty and hardship , He prescribed that one only wipe it. As a
consequence, God made ablution result in the removal of sins from
these sites. It has been authentically narrated by Abu Hurayra that
the Prophet ( may God bless him and grant him peace) said , ‘When
a Muslim or a believer performs ablution and washes his face, every
sin that he has looked at with his eyes leaves from his face with that
water, or with the last drop of that water. When he washes his
hands, every sin that he committed with his hands leaves from his
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hands with that water, or with the last drop of that water. When
he washes his feet, every sin to which he walked with his feet leaves
from his feet with that water, or with the last drop of that water.
He, therefore, emerges cleansed of his sins.’44
Also in Sahih Muslim , cUthman b. cAffan narrated that the
Messenger of God (may God bless him and grant him peace) said ,
—
‘If one performs ablution well, his sins are removed even from
beneath his nails.’45 This is one of the greatest wisdoms and benefits
of ablution.
Those who deny His wisdom claim that ablution is solely an obli-
gation , hardship and difficultly, devoid of any advantage or wisdom
that it was prescribed for. He [Ibn al-Qayyim] states that had there
been no advantage or wisdom in it other than it being a mark and
sign for this Community’s faces and limbs on the Day of Judgment
from amongst all of the nations [that would be sufficient]. What
greater advantage, wisdom or mercy is there than the fact that ablu-
tion purifies the hands and allows the heart to seek repentance, so
that one may prepare oneself to stand in front of one’s Lord, as well
speak and supplicate to Him with a pure body, clothes and heart ?
By God, had Hippocrates or one of his students advised his fol-
lowers with something similar to this, the [philosophers and deniers]
would have all yielded to him, aggrandized him to the greatest
extent , and expressed that he exhibited great wisdom.
To return , since one neglects his extremities [spiritually] outside
of prayer using them instead to indulge in temptations and desires,
the Lord commanded the servant to worship Him with all of his
extremities so that they may all participate in worship. A person
submits his heart, body, extremities, senses and power to his Lord
(Almighty and Most Glorious is He). One stands in God’s presence
facing Him and neglects all others besides Him. One renounces ever
turning away from Him or perpetrating any sins against His rights.
Moreover, God commanded one to repeat the prayers and face
Him time after time. The stretch of time in between them is not too
long such that one forgets his Lord leading him to become totally
cut-off from Him.
Prayer is one of the greatest blessings of God and one of His
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best gifts that He bestowed upon us. The Divine Law in its entirety
contains wisdoms and advantages ; therefore, use what is apparent to
you as proof for what is hidden from you. It may even be that what
you do not know of something’s wisdom is greater than what you
do know. What you know correlates to the degree of your intellect
and understanding, while that which is hidden from you is beyond
your insight and comprehension. If we wanted to detail all [of God’s
wisdoms present within the prayer ] we would have to write several
volumes. We have sufficed with what is clearest. We depend on God.
POINT 23 : Inanimate and animate objects have many different
forms, quantities, characteristics, benefits and powers, as is the case
with foods and plants ; and there are many wise purposes and benefits
behind them. Despite that people have only recognized the simplest
and least [types of wise purposes derived from them]. In addition,
they include many great lessons and manifest proofs regarding the
existence of the Creator, His will, selection, knowledge, power and
wisdom.
One element could not in itself have possessed all those unusual
—
forms, different shapes, benefits and characteristics even if one was
added to another. Therefore, the occurrence of this diversity, dif-
ferentiation and variety in animals and plants represents some of the
greatest signs of the Exalted Lord ; proofs of His lordship, power,
wisdom and knowledge ; and that He carries out that which He
wishes by His free choice and free will. The diversity of His crea-
tures and His temporal origination of them gradually, bit by bit , are
the clearest proofs for all of the aforementioned. Deeply reflect on
how the Qur’an informs us of that in many places.
The Exalted said , And in the earth are neighbouring tracts , vineyards
and ploughed lands , and date-palms , like and unlike , which are watered with
one water. And we have made some of them to excel others in fruit . Herein
verily are portents for people who have sense ;46 And of His signs is the creation
of the heavens and the earth , and the difference of your languages and colours .
Herein indeed are portents for men of knowledge 47
The Exalted also said, God hath created every animal of water. Of
them is ( a kind) that goeth upon its belly and ( a kind) that goeth upon two
legs and ( a kind) that goeth upon four. God createth what He will . God is
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able to do all things.48 Deeply reflect here on how God (Glory be to

Him) apprised us of how the various animals walk. Even though
they share the instrument , they are diverse in their shapes, strengths
and actions. They differ in the foods [they eat ] and homes [ they live
in] . Those animals which move on their bellies share in that regard ,
but their species differ. Those animals which walk on two feet share
in that regard, but their species also differ greatly. Many of these
animals possess certain types of knowledge, perception and vigour,
which then allow them to pursue what is beneficial and avoid what
is harmful. Even humankind is incapable of many of those [abilities].
One of the greatest and most evident wisdoms that prove the
omniscience of the One Creator Who is omnipotent and Most Wise
is that all [animals] are compliant and harmonious with what His
will and wisdom created them for. Moreover, God (Exalted is He)
said, And He createth that which ye know not ;49 But nay! I swear by all that
ye see . And all that ye see not .50
Now, the ultimate objective of His actions and wisdoms of His
creation and commandments are to prove His Divine Oneness, and
that any other [claimed] divinity is false and impossible. Worshipping
Him alone is the ultimate objective. Following that are other objec-
tives , which are essentially the means [to truly worshipping Him]
alone, and they are themselves considered to be objectives in rela-
tion to what is beneath them. And that thy Lord , He is the goal.51 Any
knowledge, pursuit or remembrance not attached to God is [in real-
ity ultimately associated ] with non-existence.
In essence, only God and the things that He enacts ( mafculatihi) —
which are the effects ( athar) of His actions (afcalihi)—exist. His actions
are the effects of His Attributes ; and His Attributes self-subsist as
necessary concomitants of His Essence.
The point is that the intended objective of all of this is to know
that One Knower possesses all knowledge, One Agent carries out
all [types of good ] actions, One Who is omnipotent possesses and
exhibits all [ types of ] power, and One Who is Most Wise displays
all [types of ] wisdom. This is all evident despite the wide vari-
ety [of creation in existence] . All of the purposes of His actions
and commandments end in one ultimate objective [i.e. so that we
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may worship Him alone]. This is one of the clearest proofs of His
Divine Oneness : everything is originated by One Creator and One
omnipotent Lord.
The one order and wisdom that encompass all of these differ-
— —
ent and numerous types which also includes opposites prove the
Oneness of His lordship and divinity. The fact that they are depend-
ent upon each other, are intertwined , assist one another, and are
connected proves that they are the work of One Agent and one Lord.
Had there been any other deity or lord alongside Him then those
other deities would have alone taken possession of what they had
created , and subsequently departed. These [false deities] would not
have been content to allow their creatures to be in need of another
creature [or deity] . A king of this world would not be pleased in
having one of their servants in need of another, due to the fact that
it would indicate his deficiency and faultiness.
The ordered existence52 [of creation within this universe] in the
—
most perfect and beautiful manner despite their different varie-
—
ties proves that they all end in one ultimate objective and intent :
the One True God and Sublime Deity. There is no other god or
deity besides Him.
Furthermore, if a person deeply reflects on the organs [of the
body] , their actions, benefits, and what each one of them includes
of wise purposes, and their placement within him, he will know
with certainty that all of this proceeds from One Creator and One
Designer Who is Most Wise.
Now if we move from this to taking note of all the individual
human beings in this world , one by one, you will find His wisdom
manifested amongst those many individuals such that some benefit
others and some assist others. There is a ploughman to aid the plant-
er, a farmer to aid a harvester, a weaver to aid the tailor, and a tailor
to [clothe] the carpenter so that he can build. One assists another
by using his hands, another using his feet, another using his sight,
hearing or speech, and another using his wealth.
Since a person is not capable of carrying out all of his interests
or needs, and cannot have all of the characteristics of his kind , many
individuals end up carrying out what is advantageous for others.
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One cannot accumulate all of the virtuous types of knowledge, fulfil

all actions and be completely powerful, so these were distributed
amongst all of the human species.
God ( Glory be to Him) has dispersed perfect [characteristics
amongst the individuals of humanity and made each inclined anc
disposed to some. He is magnanimous by essence, and they are
[ bestowed] in accordance with His will and wisdom. His magnanim-
ity and goodness has inundated the entire world over the ages, and
His grace is much greater. He will grace the inhabitants of Paradise
much more, and will even originate other creatures to live in what
remains unoccupied [ by the believers].
Since His magnanimity and grace are vaster than the needs of
the creation, it is inevitable that much of what is existent remains
unused. For instance, consider the light of the sun : the well-being
of animals cannot occur without it , yet it shines in many places in
excess of where humans and animals are in need of it. It is likewise
for the rain, plants and the rest of His blessings. Nevertheless, the
presence of even these [excesses] is not devoid of wisdoms, benefits,
lessons and proofs.
Consider the rising of the sun and its setting. There are many
wisdoms and advantages in that. The wisdom in the rising [of the
sun] is obvious, but deeply reflect on the wisdom in its setting. Had
it not been for that then people would never have peace, rest or
relaxation. Bodies are no match for continual labour—this would
quickly lead to their demise. Moreover everything on this earth,
whether plant or animal, would have been burned due to the sun’s
continual shining. Therefore, light and darkness, even though they
are opposites, assist each other to clearly result in the well-being of
this world, its establishment and its order.
Also consider the wisdom in the movement of the sun. Had
it been still in one place, many benefits for this world would have
lapsed , and its rays would not have reached many regions, since
the mountains and walls would have shaded them. God’s dazzling
wisdom dictated that it rise in the morning from the east and pass
over one region after another until it ends up setting in the west.
Therefore, all regions share in benefitting from it. Likewise, consider
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His dazzling wisdom in limiting the length of night and day : had
the length of one of them increased greatly, the interests, well-being
and order would have become null and corrupted .
Furthermore, consider His wisdom in the moon starting out as
a fine [crescent ] then subsequently waxing until full. Then it wanes
until it returns to its first state. There are many wisdoms, advantages
and benefits for creation in that . They can keep track of the months
and years, months of pilgrimage, historical dates, their ages, lengths
of business transactions, as well as other things. Even though this can
all be documented through the sun, the use of the moon is better.
Moreover, consider His wisdom in lighting up the night using
the moon and the stars. Despite the need for the night , He did not
make it absolutely dark without any light such that one could not
travel or work in it at all. Thus, people are able to do many things
using the light of the moon. He made [ the moon’s] light cool in
opposition to the heat of sunlight ; therefore, the nature of one of
them tempers the other and dissipates its harm.
Then, consider His wisdom in creating the stars as they guide
[ humanity] both on land and sea. One can use them to derive the
times [of the year] , and they are ornaments for the heavens. There
are also many other [wisdoms] present therein that could not have
occurred by accident (which the deniers of His wisdom claim).
There are also many other wisdoms and advantages to the creation
[of the stars] that people are not aware of. God has not created
anything in vain.
The deniers of His wisdom claim that [the orbit and motion
of the stars] is an accidental matter having no wisdom or intended
purpose to them. But one of the wisdoms is that had all of them
been ordered similarly then no patterns could be deduced regard-
ing their movements within constellations. Many matters and events
can be kept track of by using the movements of the sun, moon and
orbiting bodies. Therefore, had they all been orbiting similarly, none
would have had a station specific to it nor would there be any distinct
pattern that could be deduced from it . In conclusion , had they all
:> een of one state, then the order as dictated by His wisdom would
have become null. This is all the determination of the Almighty
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Lord Who is the Omniscient and Most Wise. How can one who is
enlightened doubt that ?
Affirming [His] wisdom does not negate causality, nor is wis-
dom negated by [affirming ] causality. Finally, [affirming ] His will
does not negate either causality or His wisdom. [If you negate the
latter two] then you are one of those who have only a crude share
of rationality or [ knowledge of ] transmitted evidence.
Likewise, consider His wisdom in creating fire in such a manner
that it is hidden within its carrier. Had it been apparent like air, water
and the earth then it would have burned the entire world and what
was within it. It is thus stored within bodies, and only kindled when
needed. It remains [ burning] within that matter or firewood as long
as needed , but dies out once it is no longer required. It is created in
a determined and measured manner so as to result in enjoyment and
benefit, while also allowing security from its harm.
There is another peculiarity to fire, and that is that it is [used ]
specifically by humanity and not other animals. Since humanity’s
need for it is great , they were endowed with many tools and means
to either bring it about or to extinguish it . Lamps allow people to
attain many of their needs. Had it not been for them then half of our
lives would have been [spent in the dark ] like those in their graves.
Its obvious benefits include cooking food , the preparation of medi-
cations, as well as staying warm. The Exalted pointed to these when
He said , Have ye observed the fire which ye strike out ; was it ye who made
the tree thereof to grow, or were We the grower ? We appointed it a memorial
and a comfort for the dwellers in the wilderness, 53 It is a reminder of the
[existence of ] Hellfire in the Hereafter ; thus, leading us to guard
ourselves from it . It is there also so that the muqwin, who are those
dwelling in the desert or wilderness, can enjoy it. God mentioned
them specifically because of their great need for fire when baking or
cooking as they cannot buy [food].
Had we continued on this topic it would have taken us many
volumes. Likewise, we would be incapable of completely exploring
in detail the creation of humankind and what that includes of wise
purposes and objectives. We will therefore return to responding to
those who deny His wisdom and causality.
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CHAPTER SIX
A Response to Those Who Question

God’s Wisdom in Creating Iblls and his Army
[POINTS 24-36]
POINT Regarding their statement , ‘What is the wisdom in creat-
24 :
ing Iblls and his army [of followers] ?’ [we respond ] that there are
many wisdoms therein. Only God knows them in detail [but we
will allude to some of them] i 1
—
[I] God perfects His prophets and saints [ by allowing them to
attain] the [ highest ] levels of worship through fighting against [Iblls],
the enemy of God, and his party ; by opposing [Satan] and striving
against him for God’s sake ; by vexing him as well as his supporters ;
by seeking refuge with [God] and His protection from [the Devil],
—
his evil and his snares. Therefore, many advantages both for this
world and the Hereafter —are a consequence of that ; and these could
not have occurred otherwise. We have already explained that some-
thing dependent upon another cannot occur without the latter.
[II] The fear that the angels and the believers feel as a result of
their sins becomes stronger and more complete as a result of witness-
ing Iblls’ fall from [ being alongside] the angels to a Satanic level.
There is no doubt that the angels attained another [degree] of ser-
vitude and submission to the Exalted Lord, as well as fear of Him
thereafter. This is like what is experienced when the servants of a
king observe him humiliating one of them greatly ; and there is no
doubt that their fear and caution only increase as a result .
[HI] The Sublime made Iblls’ disobedience a warning to those
who disobey His command , those whose pride prevents them from
obeying Him, and those who persist in sinning . God likewise made
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the sin of the father of humankind a moral lesson for those who
perpetrate a prohibition of His or disobey a commandment of His,
as Adam then repented from and regretted [ his lapse] , and returned
back to his Lord. Therefore, He tested both the fathers of jinn and
humankind with sins. He made one of the fathers [i.e. Iblls] a warn-
ing to those who stubbornly persist in their sins, while He made the
other father [i.e. Adam] a moral lesson for those who seek repent -
ance and return back to their Lord . By God , how many dazzling
wisdoms and manifest signs are encompassed within this!
[iv] Satan is a touchstone by which God tests His creation so
as to differentiate those who are wicked from those who are good .
The Sublime created the human species from the earth, which con-
tains the smooth and rough , the good and the filthy. Therefore, it is
inevitable that their original composition becomes manifest amongst
them. In the hadith narrated by Tirmidhi, which is traceable [to the
Prophet ] , [we read] , ‘Indeed God created Adam from a handful
that He took from the entire earth. So the children of Adam come
in accordance with that : some of them good and some bad, some
smooth and some rough...’2 Now whatever was present in the origi-
nal component became concealed within the created being.
Divine wisdom dictated the bringing out and manifestion [of
the aforementioned]. It is necessary, as a consequence, that there
exist a cause for manifesting and differentiating the wicked from
—
the good Iblls is that touchstone. It is just like [the opposite case
whereby] God made His prophets and messengers touchstones for
the differentiation [of good from the wicked ] . The Exalted said, It is
not ( the purpose ) of God to leave you in your present state till He shall separate
the wicked from the good .3
God sent His messengers to those who are obligated. As a
result, the good became manifested as such and the wicked became
manifested as such. His far-reaching wisdom dictated that they be
intermingled in this abode of tribulation ; however, once they reach
the abode of permanence they will be separated each to their —
respective residence [either Paradise or Hellfire] . That is due to His
far-reaching wisdom and omnipotence.
[v] God manifests the perfection of His abilities in creating those
131
like Gabriel and the other angels versus Iblls and the devils. This is
one of the greatest signs of His power, will and might. He is the
Creator of all opposites in the heavens and the earth : the light and
darkness, Paradise and Hellfire, water and fire, air and iron,4 good
and evil, cold and heat, the righteous and the wicked.
[vi] God created opposites whereby the goodness of one becomes
more apparent due to the other’s [ evilness]. If it was not for the
ugliness of one, the beauty of the other would not be recognized
completely. Had it not been for poverty, the value of wealth would
not be appreciated fully. This was explained in detail previously.
[vn] God (Glory be to Him) loves to be truly thanked in every
—
way. There is no doubt that His saints exhibit due to the presence
of the enemies of God , Iblls and his army of followers, as well as
—
being tested through Iblls a greater number of ways of showing
gratitude to Him, which would not have occurred otherwise. There
was such a vast difference between the gratitude of Adam ( peace
be upon him) before his descent from the Garden and after he was
tested through his enemy, for thereafter his Lord chose, forgave and
accepted him.
[VIII] Love of Him, returning to Him, depending on Him,
patience [for His sake] and contentment [with His determination
and decree] are the most beloved [ types] of worship of God (Glory
be to Him) in His sight. These types of servitude are not realized
except through striving and waging battle, sacrificing oneself for
God’s sake, and preferring His love over everything else . Waging
battle [in His path] is the apex of worship, and the most beloved
to the Lord. Therefore , the creation of Iblis and his army has [indi-
rectly] led to the establishment of [waging battle and striving in His
path] and their consequences. Only God can recount the wisdoms,
benefits and advantages of all that.
[ix] The creation of those who oppose His messengers, deny them
and show hostility towards them leads to the complete manifesta-
tion of His signs, wondrous powers and subtle works. The existence
of those [signs] is more beloved to Him and more beneficial to His
saints than their absence. Some of these signs were mentioned previ-
ously, like the flood [drowning Noah’s people] , the staff and hand
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Chapter Six
[of Moses] , the parting of the [Red] Sea , and [the salvation of ] His
friend [Abraham] after being thrown in the fire. These, in addition
to many of His other signs , are proofs of His omnipotence, omnis-
cience and wisdom. The existence of causes leading [indirectly] to
those signs] is necessary, as was previously explained.
[x Fire contains [the properties of ] burning , rising above and
destroying, but also shining , illuminating with warmth and light -
ing. God ( Glory be to Him) brought out both of these [groups of
properties]. Likewise, the earth contains the good and the filthy, the
smooth and the rough, and the red , black and white. These were all
brought forth by virtue of [His] dazzling wisdom and omnipotent
power. These are signs that prove that Naught is as His likeness; and
He is the All-Hearing , the All- Seeing . 5
[xi] God’s Names include the One Who lowers, the One Who
elevates, the One Who honours, the One Who abases, the Ruler, the
.
Most Just , and the One Who takes retribution ( al-Muntaqim). These
Names require attachments so as to manifest their consequences.
They are like [His] other traits of beneficence (ihsan), bestowing
sustenance and mercy. So, it is necessary that those respective attach-
ments be present.
[xn] God (Glory be to Him) is the King and His sovereignty
is perfect. This includes His universal administration as well as His
various types of reward and punishment , honouring and disgracing ,
grace and justice, granting of glory and humiliation. Just as He has
created those who are attached to the former type, it is inevitable
that there exist those who are connected to the latter.
[XIII] One of God’s Names is the Most Wise, and wisdom is one
of His Attributes (Glory be to Him). His wisdom necessitates put-
ting everything in its appropriate place. Furthermore, His wisdom
dictated creating opposites and selecting rulings, characteristics and
criteria which are fitting to each [opposite]. Can wisdom be achieved
in any other manner ? This all manifests His perfect wisdom and
omnipotence.
[xiv] God’s praiseworthiness (Glory be to Him) is perfect and
absolute in every aspect. He is praiseworthy for His justice, His
barring, His abasing , His retribution, and His disgracing [of those
133
deserving such] just as He is praiseworthy for His grace, bestowal,

raising and honouring. Perfect and absolute praise is due to God for
both groupings [of His actions] ; and God praises Himself for all of
that . His angels, messengers and saints praise Him, as well as all of
those standing [on the Day of Judgment]. If something is a neces-
sary concomitant of His perfect and absolute praiseworthiness, then
He has complete wisdom in creating and bringing it into existence,
and He is absolutely praiseworthy for it . It is not permissible to strip
away His praiseworthiness, just as it is not permissible to deny His
wisdom.
[xv] The Sublime loves to manifest His forbearance, patience,
perseverance, vast mercy and generosity to His servants. That dic-
tated the creation of those who would worship others, oppose His
rulings, issue legal rulings which contradict His [ Divine Law] , pur-
sue what He dislikes, and anthropomorphize Him. Yet despite all
that He bestows upon them good things, sustains them, grants them
good health, enables them to enjoy a plethora of blessings, answers
their supplications, removes harm from them, and deals with them
in a manner consistent with His beneficence and benevolence. This
represents the opposite of the manner that they treat Him, as they
disbelieve in Him, associate other partners with Him, and curse
Him. By God, how many wisdoms are present in that and [ how
much] praise [does God deserve for that]!
The Prophet (may God bless him and grant him peace) said, ‘No
one is more patient than God in bearing offensive things that are
heard. They ascribe a son to Him, yet He still grants them provi-
sions and good health.’6 The Prophet (may God bless him and grant
him peace) relates that his Lord says, ‘The son of Adam curses Me,
and he should not do so ; he tells a lie against Me, and he should not
do so. As for his cursing Me, it is that he says that I have a son , even
though I am the eternally besought of all, Who begetteth not , nor
was begotten , and there is none comparable unto Me.7 As for his tell-
ing a lie against Me, it is his statement that I shall not resurrect him
just as I have originated him beforehand . It is just as easy for Me to
resurrect him as it is to originate him.’8
Despite the blasphemies and lies [of the disbelievers] , God (Glory
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Chapter Six
be to Him) grants them provisions and good health, and protects

them [from harm] . [God ] continues to invite them to His Paradise,
and He will accept their repentance if they do so and replace their
evil sins [in that case] with good deeds. He treats them with kind-
ness, prepares them to receive His messengers, and commands [His
messengers] to speak softly and be gentle with them.
Fudayl b. cIyad states, ‘There is no night except that the Most
Glorious (al-Jalil) calls out , “ Who is more magnanimous than I.
Although the creation is disobedient to Me, I continue to preserve
them in their beds as if they have not done so. I take charge of pro-
tecting them as if they have not sinned. My grace is great , [even]
upon the disobedient ones and sinners. Who has supplicated Me, yet
I have not granted ? Who has asked Me , yet I have not bestowed ? I
am the Magnanimous, and magnanimity is from Me. I am the Most
Generous, and generosity is from Me. Part of My generosity is that I
bestow upon the servant that which he asks from Me and that which
he does not ask of Me ; and [another] part of My generosity is that
I treat the one who seeks repentance as if he never disobeyed Me.
Why have the creation fled [from Me] ? Before which gate besides
Mine do the sinners stoop ?’9
In a divine tradition [it is narrated ] , ‘The relationship between
Myself, humankind and jinn deserves a great announcement . I have
created them, yet others are worshipped. I have granted them provi-
sions, yet others are thanked .’10 Another [divine] tradition [states] ,
‘O children of Adam , you have not treated Me fairly. My good is
bestowed upon you , yet you continue to worship others alongside
Me. How many [ blessings do I bestow upon you] so that you may
love Me (even though I am Self-Sufficient), and how many sins,
which I dislike, do you perpetrate (even though you are in need of
Me) ? The noble angel continues to ascend to Me with your repug-
nant deeds.’11
In the authentic hadith [we read] , ‘If you did not commit sins,
God would dispense with you and create people who would com-
mit sins. They would ask [God] for forgiveness and He would
forgive them.’12 Due to the Sublime’s perfect love of His Names and
Attributes, His praiseworthiness and wisdom dictated that He origi-
135
nates creatures to manifest the rulings and effects of them. Due to His
love of pardoning , He created those whom it would be appropriate
to pardon. Due to His love for forgiveness, He created those whom
He would forgive, forbear, be patient with and not rush. He loves to
grant them security in order for them to take their time. His love of
His justice and wisdom is such that He created those upon whom He
would manifest them. Due to His love of magnanimity, beneficence
and benevolence, God created those who would deal with Him in an
unjust and disobedient manner ; whereupon He (Glory be to Him)
would treat them with forgiveness and beneficence.
Had it not been for the creation of those who did various types
of sins and offenses then these wisdoms, advantages and many mul-
tiples of them would have lapsed. Most blessed is God , the Lord of
the Worlds and the Most Wise, for His blessings are vast. His wisdom
—
is far-reaching it has extended to all that His power reaches. Just as
His power is omnipotent , His wisdom is dazzling in everything that
occurs. We have only mentioned what represents a drop in an ocean
since the minds of humankind are incapable, too weak and limited
in being able to comprehend the complete [reality] of His wisdom
in even one thing that He has created.
[ xvi] Consider how many beloved things to the Most Blessed
and Exalted have occurred as a result [of the existence] of this
hated and despised creature [Iblls] . Although Iblls’ actions are hat -
ed by God , they have [indirectly] led to what is beloved to Him.
One who is most wise and whose wisdom is dazzling allows the
occurrence of something disliked , hated and despised if it leads to
the attainment of a greater and more beloved good. The existence
of something without its necessary concomitant is impossible.
Although many evils and sins have occurred due to the existence
of Iblls, the enemy of God , many pious deeds have also resulted
[indirectly]. These [pious deeds] include waging battle in His path,
denying oneself of one’s desires and temptations, and enduring
hardships and adversities in order to attain His love and content -
ment these are all more beloved and pleasing to God [ than their
absence] . The most beloved thing for someone is to see another
who loves him enduring harm for his sake. That suffering repre-
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sents the confirmation of the other’s love for him. [A poet said] ,
For your sake I have rendered my cheek to be a ground on which
Those who curse and are jealous [can step] until you are content
A divine tradition says, ‘[One of ] My goals is [to see] those who
suffer for My sake endure.’13 By God , how beloved is it to Him to
see those who love Him endure the harm of His enemies for His
pleasure! It will be very beneficial for them in the end and they are
praiseworthy for it. They will attain much honour from the Beloved.
But those who deny that will be prohibited from smelling the scent
[of Paradise] , entering its gate or tasting its drinks.
[A poet said],
Tell those who are blind that others can [in fact] see the sun
Setting and rising
Tolerate those whom you do not feel love for
It is not possible for everyone to be chosen .
Although this creature [Iblls] has angered his Lord ; God’s proph-
ets, messengers and saints have pleased Him. The pleasure from the
latter is greater than that former anger. Although His displeasure
with sins and offenses is great, God (Glory be to Him) is happier with
the repentance of His servant than one who has lost his ride, upon
which is his food and drink , in a perilous desert but later finds it.
Even if He is angered by what His enemy [Iblls] does to His prophets
and messengers, God is joyful and pleased with what His prophets
have done in shaming , opposing , striving against , quelling and vex-
ing him. His pleasure with these [actions] is so great that it will not
allow the lapsing of the former hated things, since the latter beloved
things would have also failed to occur as a result . Even though God
was displeased with Adam eating from the tree, He was pleased with
his repentance, return back to Him, submission , brokenness and
humility in front of Him. Even if God was angered by the expul-
sion of His Messenger [from Mecca] by His enemies, He was more
pleased with Muhammad’s return to it [victorious].
Even though God is displeased with [His enemies] when they
kill His saints and beloved [ believers] , tear apart their bodies and
spill their blood, He is more pleased with the fact that the believ-
ers have attained the most beautiful, blessed and pleasurable life
137
in [Paradise in] proximity to Him . Even though He is displeased

with the sins of His servants, He is more pleased with His angels,
prophets, messengers and saints witnessing the vastness of His
forgiveness, pardon, beneficence, generosity and magnanimity, in
addition to extolling and praising Him for all that . Their praise and
exaltation of His Attributes is more beloved and pleasing to Him
than had those sins lapsed, as that would have led to the failure of
those beloved things occurring .
Know that praise of Him is the fundamental principle behind
His creation and commandments. The Lord (Exalted is He) deserves
all praise, in all of its facets, respects and ways. He did not create
nor judge anything except that He is praiseworthy for it. Praise of
Him extends to everything that He has created and commanded ,
in a real and essential manner. It includes loving and being content
with Him, extolling Him, and affirming His far-reaching wisdom in
everything that He has created and commanded .
Denying His wisdom is no different than stripping away praise
of Him, as has been discussed previously. Just as God is praiseworthy,
He is Most Wise [in all affairs] . His praiseworthiness and wisdom are
necessary concomitants of His Essence just as are His knowledge ,
power and eternal life. It is not permissible to strip away any of His
Attributes or Names from their requisites or effects, as that would
result in [attributing to Him] deficiencies, which would then negate
His perfection, majesty and greatness.
POINT 25 : Just as God ’s perfect Attributes and praiseworthy
actions, which we should extol , entail that He grants magnani-
mously, bestows and confers favours, they also entail that He grants
refuge, gives victory and aid . He loves to grant refuge to those
seeking it and He loves to grant sanctuary to those asking for it. A
king’s [power ] becomes absolute only when he can grant refuge and
sanctuary to those asking for it. This was mentioned by Ahmad b.
Husayn al-Kindl:14
O he whom I seek refuge with when I am hoping for something
And whom I seek shelter [to protect me from] those I am wary of
People cannot set bones that you have broken
Nor can they shatter a bone which you have set.
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Had al-Mutanabbi said the above in reference to his Lord and

Originator, he would have been more blissful than had he [intended]
a person who is created just like him.
The point is that the King of all kings loves to grant refuge to His
subjects and to have them ask Him for sanctuary. He commanded
His Messenger in many places in His Book to ask Him for sanc-
tuary from the damned Satan. In this fashion, the perfect blessing
that He bestows upon His servant by granting him sanctuary and
shelter from his enemy becomes clearer. God (Exalted is He) loves
to complete His blessings upon His believing servants by granting
them victory over their enemy, protecting them and making them
triumphant. How great is this blessing [of God] as it makes their joy
and bliss become complete! It is also represents His justice that He
imposes against His enemies and opponents.
[A poet said] ,
There is nothing but that He has wise purposes in it
But those who search are limited [in their capacity] to
comprehend them.
POINT 26: Regarding the [deniers’] statement , ‘What is the wis-
dom, which is imperceptible to us, in allowing Iblls to remain alive
to the [Day of Judgment ] , whereas the messengers die ?’ we respond
there are many wisdoms that God has in that but [ human] estima-
tion is of too narrow a scope [to perceive it ]. One of them is that
since God ( Glory be to Him) made the Devil a touchstone and test
to differentiate those who are wicked from the good and His enemies
from His saints, His wisdom dictated that He allow Satan to remain
alive so as to fulfil that purpose. Had Iblls died that purpose would
have ceased.
Likewise, God’s wisdom dictated that His disbelieving enemies
remain on this earth until the Day of Judgment . Had He destroyed
them all absolutely, then many wisdoms in keeping them alive
would have not occurred. Just as His wisdom dictated the testing
of the father of humanity [Adam] , it dictated the tribulation of His
offspring after him through Satan. Bliss is only attained by those
who oppose and show enmity to Satan , while those who follow and
support Iblls will be aligned with him [in Hellfire].
139
Next , since God had already judged and dictated through His
wisdom that Iblls would have no share in the Hereafter [except
Hellfire] , and since he had previously been obedient and wor-
shipped [Him] , He recompensed Iblls by allowing him to remain
alive in this world until the Day of Judgment. The Sublime never
fails to take into consideration any good deed done by someone.
God rewards the believers for their pious deeds both in this life and
the Hereafter. As for the disbeliever, He recompenses them for any
good they have done only in this world . Therefore, once the latter
reach the Hereafter they have nothing left. This has been indicated
in the authentic hadiths of the Prophet ( may God bless him and grant
him peace).
Next , allowing Satan to remain alive is not a form of honour-
—
ing him it would have been better for him had he died , for his
sins would have been lesser in that case and so would his punish-
ment. But Iblls remained obstinate and stubborn after his initial sin ,
detracted from God’s wisdom and was antagonistic towards the One
Whose wisdom he should have submitted to, and then promised to
work to bar humanity from worshipping God alone ; due to all that
obstinacy the punishment for Satan’s sins was magnified . So God’s
keeping Satan alive in this world and granting him respite is so that
—
the Devil will continue to increase in sinfulness that will result in
a greater punishment for him than anyone else. Satan’s punishment
is foremost amongst the evildoers, just as he was their leader in [pro-
moting ] evil and disbelief.
Since Satan is the root of all evil and it arises from him, he is
recompensed in Hellfire accordingly. Every punishment that falls
on the denizens of Hellfire starts with him and then spreads to
his followers. This all represents [ God ’s] justice and far-reaching
wisdom .
Next , Satan said while antagonizing his Lord , Seest Thou this
( creature ) whom Thou hast honoured above me , if Thou give me grace until
the Day ofJudgment I verily will seize his seed , save but a few .15 God ( Glory
be to Him) knew that many of Adam’s offspring would not be appro-
priate for proximity to Him in His abode. They are not appropriate
for anything, just like thorns and dung are not .
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It is as if His predestination ( lisan al-qadar ) had dictated , ‘[Iblls] ,

these are your companions and supporters, so await their arrival. So
every time one of them passes by you , pay attention to him. Had
they been righteous, I would not have allowed you to overcome
them. I support only those who are righteous and are worthy of
[ being proximate] to Me. [Satan] , you are the leader of the criminals,
who have forgone My support and have not sought My pleasure.’
The Exalted said , [ Iblls ] hath no power over those who believe and put trust
in their Lord . His power is only over those who make a friend of him , and
those who ascribe partners unto Him ( God ).16
As for death overtaking the prophets and messengers it is not due
to their insignificance in His sight , but rather so that they may reach
[Paradise] wherein God will honour them. They will also take rest
from the hard and tiring work of this world , and from enduring the
suffering [perpetrated against them] by His enemies. It is also so that
other messengers will come and live after them. Thus, their death is
more advantageous for them and their nations.
Again , as for the prophets, it is so that they can reach the Most
High Friend ( al- Rafiq al-ala ) , whereby they will [ be honoured] with
the most perfect pleasures and joys. As for their nations, it is so that
it may be known that they did not just obey [the prophets] during
their lives, but that they also obeyed them after their deaths. Also,
[it is so that it may be known] that the [prophets’] followers did not
worship them, but instead worshipped God in accordance with their
commands and prohibitions. God is the Ever-Living One ( al-Hayy )
Who never dies.
Therefore, many wisdoms and advantages occur with the death
of the messengers both for them and their nations. In addition, they
are human beings and God did not create humans with a nature
which would be able to remain alive forever in this world. Instead,
He made them succeed one another on this earth. Had He allowed
them to remain living , then the advantages and wisdoms in making
them successors would have failed to occur. Furthermore, the earth
would have become too confined for all [of humanity].
Finally, death leads to the perfection of every believer. Had it
not been for death, people would not have found this life to be agree-
141
able or delightful. Therefore, the wisdom in allowing death is similar

to the wise purpose in allowing life.
POINT 27: Regarding the statement [of the deniers] , ‘What wis-
dom or advantage is there in making Adam exit Paradise to the abode
of tribulation and testing ?’ we respond by saying : God (Glory be
to Him) has many wise purposes in that. There are also many bless-
ings and advantages that human minds are incapable of knowing
in detail, even if they were to exhaust themselves in trying to find
them out .17
Although it would have been possible for them to attain ever-
lasting bliss in [Paradise without being sent down to this earth] , the
attainment of it after tribulation , testing , enduring death and what
follows all that (including the frights of the [Day of ] Resurrection
and traversing the pathway [over Hellfire] ) represents a [greater]
—
degree of bliss the value of which cannot be grasped. This bliss
is more perfect than that of those who will be created in Paradise,
whether the youths or fair wives. In fact , there is no comparison
whatsoever between the two groups.
One of the wisdoms is that the Sublime wished to establish
amongst the offspring of Adam: messengers, prophets and martyrs
whom He loves and who love Him ; to reveal unto them His Books;
and to entrust them with His covenant . In addition , God wanted to
make them worship Him in both times of ease and hardship ; and to
make them prefer what He loves and is pleased with over their own
temptations and desires. God’s wisdom dictated that He descend them
down to an abode where He would test them so that they may perfect
— —
the levels of servitude to Him through tribulations and worship
Him [despite having to endure] what their souls dislike. This rep-
resents pure servitude [to Him]. Otherwise, those who only worship
God [in ways that] they love or desire are in reality only worshipping
themselves. God (Glory be to Him) loves that His saints loyally sup-
port [the believers] for His sake, take [the disbelievers as] enemies for
His sake, and sacrifice themselves to attain His pleasure and what He
loves. None of this can be attained in an abode of absolute bliss.
In addition, they were descended down to such an abode in order
to achieve a complete faith. Faith includes speech , deeds, striving,
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patience and enduring [suffering ]. These can only be achieved in an

abode of tribulation , not in the blissful Paradise.
Many of the scholars, like Abu al-Wafa’ b. cAqll,18 have mentioned
that the deeds of the messengers, prophets and believers in this world
are superior to the bliss of Paradise. They said that is because the
bliss of Paradise represents their good fortune and enjoyment . There
is no comparison of [enjoyment with] faith, [good ] deeds, prayer,
reciting the Qur’an , waging battle in the path of God , sacrificing
themselves for His pleasure , and preferring Him over their desires
and temptations. Faith is connected to God ( Glory be to Him) and
it is His right upon them , whereas the bliss of Paradise is attached to
them as their good fortune. They were created to worship [Him],
whereas Paradise is an abode of bliss, not an abode of obligations
and worship.
Now, God had predestined before He had created Adam that
he would descend from the Garden [in Paradise] and be settled on
this [earth]. This predestination occurred through causes [in order
to attain certain ] wise purposes. One of its causes was [God’s] pro-
hibition of that tree , as well as His leaving Adam and his enemy
alone until Iblis whispered to him to eat from it , and also leaving
Adam alone to himself until he fell into sin. Yet praiseworthy and
intended outcomes predicated on Adam’s descent from Paradise did
follow from these causes. Further causes were then arranged to lead
to outcomes that accounted for other wise purposes. One of these
outcomes is that Adam and the believers will return [to Paradise] in
the most perfect state.
God’s predestination, as well as those causes and end outcomes,
indeed proceed from [His] absolute and far-reaching wisdom, which
those in the heavens and earth praise Him for both [in this world]
and in the Hereafter. The Most Wise did not determine all that based
on falsehood, nor did He arrange that aimlessly, nor did He leave
His far-reaching wisdom and perfect praiseworthiness out of that.
In addition , the angels were unaware of God’s [plan] to bring
about from Adam’s offspring those who would become His saints,
beloved ones ( ahbab ) , messengers and prophets, as well as those who
would become proximate to Him through various types of worship
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and [those who would ] sacrifice themselves to attain His love and
pleasure. No adversity, tribulation, poverty or disease distracts them
away from remembering , thanking and worshipping Him. They
worship Him despite the opposition posed [ to it] by their tempta-
tions ( shahwa ) , overwhelming desires ( hawa) and natural dispositions
( tiba0) , in addition to the opposition posed by other people. [It is as
if God said to the angels] , ‘Your worship of Me is not [susceptible]
to any opposing factors or barriers, yet [ humankind ’s] worship of
Me is characterized by [overcoming ] these opposing factors, barriers
and distractions.’
Moreover, the Sublime willed to manifest to the angels what was
—
hidden from them regarding Iblls whom they previously thought
well and highly of, not knowing that he harboured pride, jealousy
and evil in his soul. Similarly, the goodness and evilness latent in the
souls [of people] are also concealed . Therefore, they must inevitably
be brought out and exposed so that the wisdom of the Most Wise is
evident when He recompenses each one appropriately.
Moreover, the Sublime originated His creation in stages and in
various types. It preceded according to His judgment and wisdom
that He would favour Adam and his offspring over much of what
He has created by making their worship of Him more perfect than
that of other [creatures]. Their worshipping [God] manifests their
best state and represents the highest level [ they can attain] , since
they worship Him by following [His commandments] by their free
choice, not out of compulsion or some necessity.
God’s absolute sovereignty and perfect praiseworthiness dic-
tated that He bring them into an abode wherein what He (Glory
be to Him) loves may occur, even if many of those [ beloved ] things
[necessitate] pathways and causes that He dislikes. What is dependent
upon something else cannot occur without it. Bringing into exist-
ence the necessary concomitants of wisdom is wise in itself, just like
originating the necessary concomitants of justice represents justice
in itself. We will acquaint ourselves with this further, God willing,
in the section on the suffering that children undergo.
POINT 28 : God (Glory be to Him) originated His creation from
non-existence into existence so that He may put into effect the rul-
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ings of His Names and Attributes [in a manner] that would manifest
His perfect holiness. Now God is eternally perfect and His perfection
dictated that He manifest the effects of His perfection in regards to
His creation and commandments, decree and determination, promise
and warning, depriving and bestowing , honouring and humiliating,
justice and grace, pardoning and retribution, the vastness of His for-
bearance and the might of His power.
God’s perfect holiness (Glory be to Him) dictates that He dis-
poses matters every day. Some of these matters are that He forgives
sins, relieves calamities , cures those who are ill, liberates those who
are suffering , gives aid to those who are oppressed , delivers those
who are distressed, enriches those who are poor, answers supplica-
tions, cancels out offenses, strengthens one who is weak , humiliates
one who is arrogant , breaks a tyrant , grants death and life , grants
laughter and sorrow, lowers and elevates, sends His messengers
( both angels and humans) to carry out His commandments, and
administers His determined measure at the appropriate time. None
of this could have occurred in the abode of permanence. Instead ,
His far-reaching wisdom dictated that it occur in an abode of test -
ing and tribulation.
POINT 29 : The absolute perfection of His sovereignty dictated
His complete administration of various things. It is for this reason
that God (Glory be to Him) created three abodes : one that is pure-
ly dedicated to bliss, pleasure, delight and joy ; one that is purely
dedicated to pain, suffering , calamities and evils ; and one that is
mixed having both good and evil, bliss and wretchedness, pleasure
and pain . People will intermingle in this world and make requests
of each other ; and He populated the first two abodes [i.e. Paradise
and Hellfire] predicated on this [worldly] abode. He brought about
His rulings upon His creation in these three abodes in accordance
with His lordship, divinity, knowledge, glory, wisdom, justice and
mercy. Had He settled them all in the abode of permanence from
the time they were created then the rulings and effects from [His
previously-mentioned] Attributes would not have occurred .
POINT 30: The Day of the Great Return is the day when His
Beautiful Names, exalted Attributes, great sovereignty, and their
145
rulings will become [completely] manifested. For this reason , the

Sublime says, Whose is the sovereignty this day ? It is God’s, the One
(<al-Wahid ), the Invincible (<al-Qahhar ) ; 19 The sovereignty on that day will
be the true ( sovereignty ) belonging to the Beneficent ; 20 A day on which no soul
hath power at all for any ( other ) soul . The ( absolute ) command on that day is
God’s 21 God (Glory be to Him) will even make Himself known to
His servants on that Day using Names and Attributes that they were
unaware of in this [worldly] abode.
Deeply reflect on what God and His Messenger have informed
us about the Day [of Judgment ] and its rulings, as well as the mani-
festation of the Exalted’s almightiness, His greatness, justice, grace,
mercy and the effects of His Holy Attributes. Had humankind only
been created in the abode of permanence [this manifestation] would
—
not have occurred His perfection (Glory be to Him) rejects that .
This is an independent proof for those who recognize God’s Names
and Attributes (Exalted is He), that the Return will occur and that
the messengers have been truthful in what they have us informed us
from God . Thus, the rational and transmitted proofs conform with
each other.
POINT 31 : God (Glory be to Him) loves to be worshipped in all
manners. This is only fitting for His greatness and majesty, and it is
only appropriate for Him alone. It is well known that the various
types of worship that occur in this abode of tribulation and testing
do not exist in the abode of recompense. Even if there is some rec-
ompense in this abode, it only occurs perfectly and completely in
the Hereafter. On the other hand , the [Hereafter] is not the abode
of actions, but rather that of recompense and reward . His perfect
holiness made it necessary to recompense those who perpetrated evil
accordingly and [reward] those who acted righteously in the best
[manner].
POINT 32 : God (Glory be to Him) has made some of His servants
as a test for others. The Exalted said , And even so do We try some of them
by others ; 22 And We have appointed some of you as a test for others 23 The
Sublime has made some of His saints as a test for His enemies ; some
of His enemies as a test for His saints ; the kings as a test for their
subjects and vice versa ; men as a test for women and vice versa ; and
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affluent ones as a test for those who are poor and vice versa. He tested
each group with its opposite. Our parents had not even settled on
this earth before their opposite [i.e. Iblls] faced off with them. This
matter will continue amongst Adam’s offspring until God folds up
this world and those within it.
God (Glory be to Him) has many far-reaching wisdoms and vast
blessings in tribulations and tests like these. There are also many
valid rulings, commandments and prohibitions, and dispositions that
illustrate His lordship , divinity, sovereignty and praiseworthiness.
Likewise, testing His servants with [ease or hardship] in this abode is
due to His perfect wisdom, and is a requisite of His absolute praise-
worthiness.
POINT 33 : Had it not been for these tribulations and tests, then the
virtues of patience, contentment with and reliance on God , waging
battle [in His path] , chastity, courage, forbearance, pardoning and
forgiveness would not have occurred. God (Glory be to Him) loves
to honour His saints by granting them these perfections and allow-
ing them to manifest these [characteristics] . As a result , God and His
angels will commend them for possessing these characteristics, and
they will attain the ultimate distinction, pleasure and joy. Even if
[their lives] started out bitter, there is no sweeter end .
God (Glory be to Him) has executed His wisdom such that the
end outcome follows according to the strength and perfection of its
causes. If the causes are weak , the end outcome will be deficient.
Whoever has perfectly fulfilled the causes [that will lead ] to bliss and
pleasure will have completely achieved that outcome. Those who
refuse to do so will be deprived of it , and those who are inadequate
will [only attain] an end outcome which is deficient concordantly.
In this manner, recompense is just —whether reward or punishment.
The manner of this world’s [existence as it is] sufficiently attests to
that . The Lord of this World and the Hereafter is One. There is
uniformity to His wisdom in both : His is all praise in the former and
the latter (state ), and His is the command , and unto Him ye will he brought
hack .24 This is clarified by the thirty-fourth point.
POINT 34: The most superior and glorious type of [God’s]
—
bestowal [upon His servants] is faith and its recompense without
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exception. Indeed , it is not actualized except through testing and

trials. The Exalted said, Do men imagine that they will be left ( at ease )
because they say, We believe , and will not be tested with affliction? We tested
those who were before you . Thus , God knoweth those who are sincere , and
knoweth those who feign . Or do those who do ill-deeds imagine that they can
outstrip Us? Evil ( for them ) is that which they decide . Whoso lookethforward
to the meeting with God ( let him know that ) God’s reckoning is surely nigh ,
and He is the All-Hearing , the Omniscient . And whosoever striveth, striveth
only for himself, for God is altogether independent of ( His ) creatures.2 5
God (Glory be to Him) thus informed us in Surat al-cAnkabut
how it is inevitable that He test and put to trial His creation, so that
a clear differentiation may occur between those who have true [faith]
from those who try to deceive ; the believers from the disbelievers ;
and those who thank and worship God from those who deny, stub-
bornly reject Him and worship others besides Him.
God mentioned the state of those tested in this immediate [world]
as well as the Hereafter, and that those who are most tested in this
world are the messengers and their followers. He also described their
end outcome and what they will attain. Then He mentioned the
tribulations of the enemies and deniers [of the messengers] and their
end. God began [this sura ] by criticizing those who imagine that they
will not have to undergo testing and trials in this abode after claim-
ing that they possess faith. His wisdom ( Glory be to Him) and His
will in creating [ humanity] both reject that.
God informed us the secret reason for these trials and tests: it is
to differentiate clearly those who have true [faith] from those who
try to deceive, and those who are believers from the disbelievers.
Even though God (Glory be to Him) knows all that occurs before it
happens, His justice and praiseworthiness dictated that He does not
recompense the servants in light of His knowledge regarding them,
but only after His knowledge is manifested in existence and actual-
ized . Trials are what manifest [ people’s true natures] into existence.
In this manner, His recompense becomes most justified.
Then the Sublime rejected those who failed to be faithful to Him
or follow His messengers, due to their fear of the trials and test-
ing which the messengers and their followers [inevitably] undergo.
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The [disbelievers] imagine and suppose that by shunning away faith

and denying His Messenger that they will avoid trials and tests. In
reality, He possesses in His power [the ability to put them through]
greater and more difficult trials, tests and punishments than what
they escaped from.
A person who is charged with obligations has only two choices
after the messengers are sent to him : either one says, ‘1 believe’, or
he refuses and continues to do evil. Those who say that they have
believed are tested by the Exalted Lord and undergo tribulation so
that their faith can be manifested and established. It also proves that
their faith is not limited to times of well-being and ease ; but is,
instead, a firm faith, which endures in both times of comfort and in
times of affliction.
Those who do not believe should not suppose that they are
beyond the capability or reach of their Lord (Exalted is He). Rather,
they are within His grasp and their forelocks are within His Hand ;
and God can afflict them with much greater tribulations than what
is experienced by those who have said that they believe.
It is inevitable that those who have believed in Him and His
messengers will be afflicted by His enemies and the enemies of His
messengers in a painful and difficult manner. But it is also inevitable
that those who did not believe in Him and His messengers shall be
punished by Him. Thus, the latter [i.e. disbelievers] will incur much
more pain and hardship than the believers. It is inevitable that every
believing and disbelieving soul will endure some pain, but the believ-
ers will only encounter pain in this world , which will be limited and
followed by the greatest [types of ] pleasure. On the other hand, the
disbelievers will attain some pleasure and enjoyment [in this world]
but that will end and be followed by the greatest pains and hardships.
The condition of those who follow their temptations is simi-
lar : they derive pleasure initially but it is followed by pain that is
commensurate with their experiencing of [that initial temptation].
On the other hand , those who patiently avoided [ temptations] will
initially endure pain due to its loss, but this pain will be followed by
pleasure and enjoyment commensurate with what they abandoned
with fortitude.
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Pain and pleasure are necessary elements of being a human.

There is a major difference though between the immediate, insignifi-
cant and transient abode versus the everlasting and great Hereafter.
It is for this reason that one of the special characteristics of the mind
is that it can reflect on end outcomes and objectives. Those who
imagine that they can completely avoid pain are deluded.
Human beings have been created susceptible to pleasure and
pain, joy and grief, happiness and sorrow. This is due to two reasons:
[first ] , due to their intrinsic build, natural disposition and form. They
are created from a variety of opposing mixtures, and it is impossible
or at least very difficult for them to be completely balanced. That
imbalance will inevitably lead to pain . [Second ] , humans are social
by nature, and are unable to live in isolation. They all have wants
and needs that are opposing and conflicting , and they cannot be rec-
onciled. If one objective occurs, then others will have to be forgone.
A person wishes that others would agree to his demands and desires,
and others wish the same from him. If a person agrees to the [desires]
of others he will experience pain and hardship in accordance with
the desires which he has forgone. But if he does not agree to their
desires, they will harm, torment and strive to concordantly deny
him of his desires. Therefore, he will experience pain and torment
either way.
One will sometimes experience pain and hardship as a result of
false doctrines, corrupt desires, and actions that he knows will harm
him in the end. By succumbing to them one will be recompensed
with greater pain [in the Hereafter] , but by avoiding them some pain
will still occur [in this world ] . Rational thought , religious [princi-
ples] , valour and knowledge all bid a person to endure the lesser of
two pains in order to free himself from the greater one, and to prefer
the transient [pain] in order to be saved from the eternal perpetual
[pain of Hellfire].
Whoever supports the criminal oppressors in their injustice, aids
those who follow their desires in order to achieve their passions,
assists heretics to produce their innovations, and helps those who are
wicked and lewd [to spread ] their wickedness and lewdness, so that
—
he can avoid their harm he will be afflicted with other pains both
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in this immediate life and the Hereafter, which will be many times
greater than what he tried to escape. God ’s custom in His creation is
that He will punish those who supported and aided [the oppressors,
innovators and wicked people] by the latters’ same hands. But if a
person patiently endures such pain as will be inflicted upon him from
opposing and avoiding them, then that [pain] will be followed by a
pleasure both immediately [in this life] and in the Hereafter that is
much greater than the pleasure [that would have occurred ] had he
conformed to their desires. God’s custom is also that He will elevate
those who remain patient and pious, those who rely on Him, and
those who are sincere [to Him].
Since it is inevitable that one will encounter pain and torment ,
it is more fitting that it be for God ’s sake, for His pleasure, and in
following His Messenger rather than for people’s sake, their whims
or desires. The Sublime informed those being tested that their afflic-
tions will be only temporary. In this manner, He has consoled them
and made it easier for them to carry their burdens. God also reassured
them that there will come a time when they will finally meet Him.
The Exalted said, Whoso looketh forward to the meeting with God ( let him
know that ) God’s reckoning is surely nigh , and He is the All-Hearing , the
Omniscient .26 If the servant considers the short and transient nature
of his tribulations, as well as the appointed time in which he will
then meet God (Glory be to Him), then he will find what he endures
to be manageable and his burdens lighter.
Again, these [tribulations] involve striving against one’s [desires] ,
the Devil and other people. The person who is carrying out these
deeds recognizes that the fruits of his deeds and toil will be his alone,
so he will strive and struggle more fully. The Exalted said , And who-
soever striveth , striveth only for himself for God is altogether independent of
( His ) creatures.27
In addition , one should not imagine that this striving , patience
or endurance accrues benefit to God (Glory be to Him), for He is
Self-Sufficient from His creatures. He did not command them with
His commandments due to some need of His, nor did He forbid
them with His prohibitions due to miserliness. Instead, His com-
mandments are more beneficial for them in their livelihoods and
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Hereafter. [The avoidance of ] His prohibitions should [ be under-

stood ] in a similar manner, as [perpetrating them] leads to harm and
insolence in their livelihoods and Hereafter. Therefore, the fruits of
these afflictions and tests are theirs alone.
God’s wisdom dictated that He set up causes that would lead to
the differentiation of those who are righteous from the wicked , the
pious from those who are seduced , and those who are fit [ to worship]
Him from those who are not suitable. The Exalted said , It is not (ithe
purpose ) of God to leave you in your present state till He shall separate the
wicked from the good .28 Therefore, God (Glory be to Him) submitted
them to tribulations by sending the messengers to them [to convey]
His commandments and prohibitions. Through His messengers the
righteous become differentiated from the wicked , and the good from
the bad . His [eternal] knowledge thus becomes manifested through
those tribulations and tests, which then allows His just reward and
punishment to occur.
Moreover, since the one being tested will deviate away without
fail from the path of patience and striving due to the demands of his
nature and desires, and his weakness in resisting what he has been
afflicted with, the Sublime promised [the believer ] that He would
overlook and remit him of those [sins] .29 Since he had faith in God
and obeyed Him [to a certain extent] , His mercy dictated that He
would remit [the believer] of his sins and recompense him with the
best reward .
Then the Sublime mentioned the testing that a servant under-
goes in regards to his parents, and how he is commanded to obey
them. But one must not obey them if they fight against him in [the
hope] that he would worship others alongside [God].30 One should
be patient in this test and trial, and should be kind and respectful.
Nevertheless, one should turn away from them [in this matter] and
follow the path of His messengers.
Then the Sublime mentioned the condition of those who have
entered into this faith, yet have a weak resolve, lack patience and do
not stand firm [in the face of ] tests and tribulations.31 Now, God’s
custom and wisdom dictated that His enemies will afflict His saints,
and will [sometimes] overpower them and [subject them to] many
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types of adversities and harms. If one is harmed because of having

faith in God , but is not able to be patient , becomes distressed by
—
[adversities] , and tries to escape from these [afflictions] in a man-
ner similar to how one should instead flee from [what would lead to]
—
God’s punishment then all that indicates is that one lacks insight,
and that one’s heart does not have true faith and has not experienced
its sweetness. This person considers the trials of people against him,
due to his faith and obedience of God’s messengers, to be like the
punishment of God for polytheism or opposing His messengers.
This is the state of those who worship God on the verge: their feet
are not firmly rooted in faith and the worship of God . These people
are seduced and they will be punished [ by God], even if they manage
to escape people’s torment. God then mentioned this person’s state
when the believers are made triumphant : in that case, he returns to
them and says that he was with them [all along ] . God (Glory be to
Him) knows that what is in his heart contradicts that [statement].
Then God (Glory be to Him) mentioned the tribulation of Noah
with his people for 950 years. His people were tested [and were com-
manded ] to obey him but they disbelieved. God, therefore, afflicted
them [in this world ] by drowning them in the flood, and burning
them [in the grave and in the Hereafter]. Then He mentioned the
tribulation of Abraham with his people, how they [did not ] respond
to him , and how they were tested by being commanded to obey
and follow him. Then He mentioned the tribulation of Lot with
his people and vice versa , and how their matter ended. Then He
mentioned the tribulation of Shucayb with his people and vice versa,
and the state they ended up in. Then He mentioned how He tested
cAd, Thamud , Korah, Pharaoh, Haman and their armies [ by com-
manding] them to have faith in Him and worship Him alone ; He
thereafter afflicted them with many types of punishments [due to
their disobedience].32
Then He mentioned the tribulation of His Messenger
[Muhammad] (may God bless him and grant him peace) by the many
disbelievers, including both the [Arab] polytheists and the People of
the Book. God commanded the Prophet to debate with the People
of the Book in the best way.33
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Then He commanded His servants who are being afflicted by

His enemies to migrate from their country to another one within
His vast earth , so that they may worship Him [freely] therein. After
pointing out the lesser move from one country to another, God
reminded them of the greater journey from this worldly abode to
that of the Hereafter, and that they will return to Him.34
—
Then God clarified that He will settle those who are patient in
—
the face of these tribulations for His sake in eternal Gardens of
Paradise through which rivers flow. This represents Him consoling
them after they had to leave their lands and homes for His sake.
Paradise is far better than this worldly abode, and it will encompass
every type of good , pleasure and bliss, in addition to being eternal
and everlasting. This is all due to their patience in enduring [world-
ly] tribulations and their reliance on their Lord .35
God informed them that He will guarantee their provisions in
the [foreign] land just as He used to provide sustenance for them in
their [native] land. They should not worry about carrying their pro-
visions [to the foreign land] as many animals [such as birds] migrate
from one place to another without doing so.36
Then God ( Glory be to Him) mentioned the end outcome of
those who did not believe in Him [as a result of ] their afflictions,
and that any pleasure they happen to experience [will be limited
to this [ worldly] abode. They will come to realize that the eterna
bliss will elude them and that their lot [in the Hereafter] will only
be the painful punishment. He then indicated that the end outcome
of those who believed in Him, obeyed His messengers, struggled
against their [desires and fought ] against His enemies in this abode
of tribulation will be His guidance and bestowal of victory.37
Thus, God (Glory be to Him) informed us that the most supe-
rior and eminent grace in this world and the Hereafter is reserved
for those who were tested with afflictions, yet remained patient and
relied on Him. He also informed us that the greatest and most dif-
ficult punishment is reserved for those who were not patient in [the
face of ] His tribulations, but instead tried to escape from them and
preferred comfort.
This sura therefore comprises the secret of His creation and
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commandments. It clearly illustrates the state of those undergoing

tribulation and testing in this world and their [recompense in the]
Hereafter. Whoever deeply reflects on its beginning, middle and end
realizes that [this sura ] revolves around being patient and relying [on
Him] in the face of tribulation and testing , and that this will ulti-
mately lead to [His] guidance and granting of victory. We depend
on God.
POINT 35 : God (Glory be to Him) informed us that He created
the heavens and the earth and the heavenly and the lower world to
test us so as to [manifest ] those who are the best in deeds. He also
informed us that He adorned the earth with animals, plants, metals
and the like for this tribulation. He also created death and life for
this tribulation. Therefore, this tribulation is the objective of His
creation and commandment.
It is thus inevitable that there exist an abode wherein this tribula-
tion occurs, i.e. this [worldly] one of obligations. His wisdom [ has
dictated] that Paradise is an abode of bliss, not an abode of tribula-
tion or testing ; therefore, He created an abode of tribulation before
it as a bridge that one must traverse in order to reach Paradise. One
[can also consider] it as a plantation wherein one sows [and will reap
in the Hereafter] , or a port wherein one can supply oneself with
provisions.
God should be worshipped alone through His commandments
that were conveyed by His messengers. He commanded and prohib-
ited us ; thus, He did not create us aimlessly. He promised to reward
us ; therefore, He did not abandon nor neglect us. Instead , we were
created to be commanded and prohibited , rewarded and punished.
His wisdom and praiseworthiness [ have dictated all that ] and noth-
ing else is fitting. This is, in truth , why and what He originated the
creation for.
The aforementioned allows one to know the response to the [fol-
lowing] questions : What is the wisdom in creating the soul desiring
both good and evil? Why was it not created desiring good alone?
Why did His wisdom dictate that one be able to do evil, since He is
capable of preventing one from doing such? What is the wisdom in
granting [the soul] power and ability, when the One Who bestows is
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aware that they may be used to perpetrate evil? What is the wisdom in
allowing [evil] souls to carry out seduction, injustice, and oppression ?
[The deniers of His wisdom further claim] , ‘It is well known that one
who does something for wise purposes does not act in such a manner
nor would his wisdom permit him to neglect his servants if he is able
to prevent them from corrupting, oppressing and killing one another.
Either [i] he is unaware of what they are doing, or [n] he is not able
to prevent them, or [HI] he is not one who acts for wise purposes and
wisdoms. The first two are impossible in regards to the Lord (Exalted
is He) ; therefore, it must necessarily be the third.’
[Ibn al-Qayyim responds] : This ambiguity is based on a corrupt
principle, which is drawing an analogy between the Lord and His
creation , and anthropomorphizing His actions [to theirs]. It is for
this reason that the Qadariyya [are considered to] anthropomor-
phize His actions. The later [Qadariyya] theologians went further
and stripped away His Attributes while anthropomorphizing His
actions.
This corrupt principle has been refuted by all sages who said
that drawing an analogy between the actions of the Lord and those
of His servants is invalid. Similarly, drawing analogies between His
wisdom and theirs or between His Attributes and theirs [is also false] .
It is well known that the Lord (Exalted is He) knows that His serv-
ants will disbelieve, and perpetrate injustice and wickedness. He is
capable of not bringing them into existence, and is [capable] of cre-
ating them all as one nation in accordance with what He loves and is
pleased with, or intervening to prevent those who transgress against
others from doing so. But His far-reaching wisdom refuses to do that
and dictated creating them in such a manner.
God (Glory be to Him) created the souls into different groups :
one group desires only good , and they are the angels ; another
desires only evil, and they are the devils ; and finally one that desires
both types, and these are the souls of human beings. [Humans] are
[ judged] in accordance with which characteristic predominates:
if good predominates they are united with the first group [i.e. the
angels] , while if evil predominates they are joined with the second
group [i.e. the devils]. If His wisdom allowed the existence of the
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second group, then dictating the existence of the third is worthier

and more appropriate.
The Exalted Lord’s power, majesty and wisdom dictated bring-
ing into existence opposite essences, attributes and actions, as has
been discussed previously. God has [originated] His creation in
many varieties, which all illustrate His perfect power and lordship.
Claiming that it would have been more appropriate or perfect had
—
He created all as one type such that the entire world [for example]
would be heavenly or all light , or that all of the animals were [instead
—
created as] angels indicates great ignorance and misguidance.
POINT 36: Regarding the [deniers’] statement , ‘What is the wis-
dom in animals feeling pain since they are not obligated ?’ this is an
issue on which people have disputed in the past as well as nowadays,
and their solutions have varied . Those who deny that God can freely
choose His actions [respond by] attributing [the susceptibility of
animals to experience pain] to pure nature, and that it is a necessary
concomitant and prerequisite of it. They deny that it could result
from the [freely-chosen] actions and will of the Agent, or the power
of One Who is omnipotent .
Those who deny His wisdom and causality attribute the [occur-
rence of animal suffering] completely to His will and administration
similar to [the prior viewpoint ] . They do not require that there be
a necessitating cause, end objective or intended wisdom. They sus-
pected that they could rid themselves of this question and close this
door. Instead, they only closed the gateway to knowing the Lord,
His perfection, as well as His perfect Names, Attributes and actions ;
and they stripped away His wisdom and the reality of His divinity
and praiseworthiness. They were like those who jumped out of the
frying pan into the fire.
Those who affirmed that wisdom and causality are valid but
only in how they apply to people, and not the Creator, argued that
[ humans] , who will be resurrected for reward and punishment, will
be compensated for those pains. They will be compensated and
rewarded for their patience and suffering on the Day of Judgment .
Their response to [the reason] animals suffer, since they are neither
rewarded nor punished [...] 38
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As for those who affirmed the realities of the Lord’s Names,

Attributes and wisdom, and that these have led to His creation and
commandments, they are the most knowledgeable in this issue.
Their path is the most correct one, and it is free from contradiction
and incongruity. They reconciled affirmation of His omnipotence,
universal will and all-encompassing wisdom with His Names and
Attributes. Thus, only they were able to make transmitted evidence,
rational proofs, religious verdicts and innate dispositions concord-
ant . They recognized that [animal suffering ] is a requisite of His
far-reaching wisdom.
Know that there are two relevant issues here :
Firstly, there are souls which are moved as a result of their will
and free choice, and there are beings in nature which are not. Evil
originates from these two movers and these two movements. The
soul and nature were created in this fashion ; and both move to attain
their respective perfection. Good and evil originate from these two
movements, just like benefit and harm result from the movements of
the sun, moon , wind , water and fire. The goods that originate from
these movements are either intended for themselves or as a means to
result in greater goods. The evils that originate from them are not
intended for themselves, but instead only as an inevitable means or
a necessary concomitant [towards a greater good ].
If there are some evils that come about from bringing these souls
into existence , it is only relative and partial when compared to the
totality of good which they indirectly result in. Furthermore, their
existence is better than their non-existence. Had souls like these not
been created, existence would have been deficient. Many wisdoms
and great advantages, which are dependent on the creation of souls
like these, would have passed.
When the angels objected to the creation of human beings,
saying , Wilt thou place therein one who will do harm therein and will shed
blood ,29 God ( Glory be to Him) responded that there are many wis-
doms and advantages to their creation , which they are unaware of.
If the angels did not know those wisdoms and advantages, then
others are less likely to be able to grasp that knowledge. The crea-
tion of human beings, therefore, is absolutely wise, merciful and
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advantageous. Although [ humankind’s] presence necessarily results

in some evil, that evil is inundated by the greater good that results.
Likewise, the righteous deeds that God has commanded are
preponderantly good and advantageous. Even though they may
indirectly result in] some harm, their good overwhelmingly inun-
dates that [ harm]. Similarly, the evilness and harmful effects of
repugnant deeds and statements , which He has prohibited , pre-
ponderate and inundate any good in them. Again, God’s custom
(Glory be to Him) in His creation and commandments is to enact
and command what is purely or preponderantly good. But if the
goodness and evilness of something conflict , and it is impossible to
reconcile between these two opposites, He prefers the causes that
lead to greater goods over those [resulting in] lesser ones. Forgoing
the lesser ones in that case is not evil. God also prevents the causes
that lead to greater evils by using other causes. The occurrence of
the lesser evil is preferable to the greater evil. This is something
which is well known in general to the gnostics of God, but they
vary in their knowledge of its particular details.
If this is understood, then the reasons for pains and hardships
are either : beneficence and mercy ; justice and wisdom ; reforma-
tion and a preparation for some good that will occur later ; to
prevent some greater pain, which may occur as a requisite of pleas-
ure ; or are necessary concomitants of justice, grace or beneficence.
In that last case, it is one of the necessary concomitants of good-
ness. Had [pain] become null then the greater good would have
also become null.
The Divine Law and determination truly attest to the aforemen-
tioned. There is harm even in the falling of rain, as mentioned by
God (Exalted is He): If you are troubled by rain.40 There is also [some]
harm in the heat of the sun, cold and wind which results in causing
pain for many species of animals. Indeed , the greatest pleasures in
this world include eating and drinking , sexual intercourse, the wear-
—
ing of clothing and ruling [over others] , but most if not all—of
the pains suffered by those living on this earth originate and arise
from these as well.
Moreover, human perfections cannot be achieved except through
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pain and hardship. These include attaining knowledge, courage,

asceticism, chastity, forbearance, valour, patience and righteousness.
It has been said [ by al-Mutanabbl] ,
Had it not been for hardship then anyone could have become
a master
Being magnanimous [may] lead to poverty, and advancing [
towards the enemy may] result in one’s death.
If pains are [ necessary] causal factors for pleasures that are greater
and more permanent , then rationality dictates that they be endured.
—
In many cases, pains may be causes for well-being had the former
not occurred, the latter would have also failed to occur.
This is the case for most of the bodily diseases. Consider fever as
it contains so many benefits for the body that only God knows them
all. It dissipates away what would otherwise be ruinous, and removes
it [from the body]. Many medications cannot do what it does. It is
such that the doctor is delighted when fevers occur in many dis-
eases. As for the benefits for the heart and the spirit due to pain and
diseases, it is a matter which is not sensed except by those who are
[spiritually] alive. The benefits of diseases have been recounted and
they are more than ioo.
God (Glory be to Him) has veiled the greatest pleasure [i.e.
Paradise] with many types of adversity. He made these [ hardships]
a bridge that one [must traverse] to reach [Paradise]. Likewise, He
veiled the worst pain [i.e. Hellfire] with temptations and [worldly]
desires. It is for this reason that all rational sages have said, ‘Bliss can-
not be achieved via ease, relaxation cannot be attained via rest , and
those who prefer [worldly] desires have forgone the pleasures [of
Paradise].’ So, pain, disease and hardship can be [considered to be]
some of the greatest blessings, since they are causes for bliss [in the
Hereafter]. Now, whatever animals, who are not obligated, endure of
them is overwhelmingly inundated by their advantages and benefits.
Examples include what they endure of the summer’s heat, the winter’s
cold, the lack of rain or snow, the pain of pregnancy or delivery, or
their pursuit of sustenance. But the pleasures [of animals] are many
times greater than their pains. What they attain of benefits and goods
are many times greater than what they endure of evils and pains.
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Most blessed is God , Who due to His perfect wisdom and

omnipotence, brought forth entities from their opposites. He
brought forth the living from the dead , the dead from the living,
the animate from the inanimate, and the inanimate from the ani-
mate . Likewise , He brought forth pleasure from pain and pain from
pleasure. The greatest pleasure [i. e. Paradise] results [from endur-
ing ] pain , while the greatest pain [i.e. Hellfire] is a consequence of
following one’s desires.
Now, pleasure and joy, goodness and blessing , well-being and
health, as well as mercy, exist to a much greater degree and by
many multiples than their opposites. The pain of animals [is much
less] relative to their pleasures ; the same can also be said regarding
their illnesses compared to their health, their hunger and thirst rel-
ative to their being satiated and feeling quenched , and their fatigue
compared to their relaxation . The Exalted said , But with hardship
goeth ease , lo! with hardship goeth ease.41
One hardship will not overcome two eases. 42 [His] mercy over-
comes [His] wrath , [ His] pardon precedes [His] punishment , and
[ His] blessings come before trials. Goodness characterizes [His
Attributes and actions, while evilness is only [attributable to
things that are enacted , and not [ to His] actions themselves. All
of His Attributes are perfect and His actions are all good. The
pain that animals endure does not eliminate their ability to enjoy
well-being ; nor their preparedness to become stronger, healthier
or complete ; nor does it represent ‘compensation’ for something
totally unrelated to that pain whatsoever.
All of the pains of this world when compared to the pleasures
and goods of the Hereafter are much less than [the weight of ] an
atom compared to all the mountains of this world. Likewise , all
of the pleasures of this world [are insignificant ] compared to the
pains of the Hereafter.
God (Glory be to Him) did not create pain and pleasure in vain
nor did He determine them aimlessly. Due to the perfection of His
power and wisdom , He made each one of them result in the other.
It is impossible to eradicate the necessary concomitants of crea-
tion , just like it is impossible to eliminate a creature’s dependence,
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need and deficiency. A creature is necessarily dependent , needy and

deficient when it comes to knowledge and power.
Had human beings and other animals not experienced in this
world hunger or thirst , nor pain or harm, then they would not be
animals. Moreover, God did not make this abode one of perma-
nent , absolute and complete pleasure. Instead , He made it an abode
wherein its pains are mixed in with pleasures, its joy with grief and
sorrow, and its health with disease. Indeed , all of this is due to His
far-reaching wisdom.
But most souls are so ignorant about God , and His wisdom,
omniscience and perfection , that they conjecture impossibilities ,
which they consider to be rational, thinking that these are more
perfect than what is real and existent . Despite that , their Lord has
mercy on them because of their [inevitable faults, which include]
ignorance , incapability and deficiency. If they acknowledge their
faults, while affirming His perfection and praiseworthiness, and
carry out the requisites of these two acknowledgements, then they
will still be able to attain an abundant share of His mercy.
God began creation with His praise, and ended the matter of
this world with His praise. He said , Praise be to God , Who hath cre-
ated the heavens and the earth ;43 And they are judged aright . And it is said ,
Praise be to God , the Lord of the Worlds!44 God revealed His Book ,
prescribed His Divine Law, and necessitated His reward and pun-
ishment through His praiseworthiness. Praise of Him is a necessary
concomitant of His Essence. His praiseworthiness is infinite, just as
His knowledge and mercy are [infinite] . Everything is encompassed
within the Lord’s mercy and knowledge ; and everything that He
has created and prescribed leads to praiseworthy end objectives.
They must inevitably be accompanied by their necessary concomi-
tants as well as the concomitants of the latter.
There are many types of praise that God (Exalted is He) is
deserving of : praise for His lordship, and that He alone [is the
Lord ] ; praise for His divinity and Oneness ; praise for His blessings ;
oraise for His favours ; praise for His wisdom ; praise for His justice
in dealing ] with His creation ; praise for His Self-Sufficiency in not
raving a son , associate or supporter due to a need ; and praise for
His perfection, which no one else possesses.
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God is praiseworthy in every state, in every moment , and in

every breath. He is praiseworthy for everything He does, every-
thing He has prescribed [through His Divine Law], for all of His
Attributes, for all that He is infallible from , and for everything that
is in existence (whether good or evil , pleasure or pain, well-being
or affliction [as they lead to greater goods and are evidence of His
dazzling wisdom]). Just as sovereignty, power, majesty, knowledge
and beauty are all His, praiseworthiness is also all His. This is men -
tioned in a tradition : ‘O God , all praise is dedicated to You , the
sovereignty is all Yours, in Your Hands is all good , and all matters
return to You. You alone are deserving of all praise.’45
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An Exposition of Whether the Punishment

of Hellfire is Eternal
If it is asked, ‘What pleasure or good emanates from a severe , eter-
nal and everlasting punishment that never ends or lets up ? [For in
the punishment of Hellfire] every time their skin is burnt off it is
exchanged [with fresh skin] ; and they are never allowed to expire
such that they die, nor does [ the punishment ] ease up for even a
moment .’
We respond : By God , this is a question that shakes the moun-
tains let alone the hearts of men. Due to this question some who
initially affirmed the wisdom of the Almighty and Most Wise subse-
quently denied [His wisdom] and causality, denied that matters have
[wise] purposes, and instead [claimed that they are solely a result
of His will]. This group [which includes some of the Ashcariyya]
also deemed it permissible for God to punish those who obey Him
and are His saints in the lowest levels of Hellfire ; and to reward His
enemies who associate others with Him, raising them to the high-
est levels of blissful Paradise eternally. [This group further claimed ]
that He could punish those whom He wills in Hellfire without any
reason , cause or [evil] deed . [They then claimed] that He could vary
[the punishment for Hell’s] denizens even if their [evil] deeds are
equivalent , that He could punish them in an equal fashion even if
their deeds are disparate, and that He could punish a person with the
sins of another ; or that He could annul all the righteous deeds of a
person, not reward him, and instead reward another for those [same
deeds]. They deemed all of those things permissible to Him [claim-
ing ] that it cannot be known that He does not do these unless there is
an authentic tradition [that states otherwise] . [They claim that ] God
doing those or their opposites is all the same to Him.
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They also claimed that there is no way to escape from this ques-
tion except by using this principle. Yet they may just be holding
on to this principle superficially , without really understanding its
deeper implications. Nonetheless, they did not reconcile between
[ this principle] and the proofs indicating [ His] justice and wisdom,
or the connections of [effects] with their causes and that the former
follow suit , balance and compensate for them. They misunder-
stood the Qur’an just like they erred in describing the Lord with
what is not befitting to Him—instead characterizing Him with
impossibilities.
Some of the Qadariyya (who affirm causality and [ His] wisdom)
claimed that they could escape from this repugnant principle because
of their affirmation of [ His] wisdom and causality. But they fell into
something similar or even worse, since they obligated God (Glory
be to Him) to eternally punish a Muslim—who spent his whole life
obeying Him, but then perpetrated one major sin and died without
—
[repenting] in Hellfire along with His enemies.
Again, the doctrine [of this subgroup of Qadariyya] is even more
evil than the Jabriyya as the latter did not obligate God to judge in
that manner. Rather, the Jabriyya declared that it was permissible
for Him to judge either way. Due to the [Qadariyya’s] mistaken
interpretation of the Qur’an and the Sunna and what they deemed
permissible or impermissible for the Lord, they succumbed just like
the Jabriyya.
Others [ like Ibn Slna] speculated and investigated , and thereaf-
ter supposed that the Resurrection [and the sending of a faction to
Hellfire] —which the messengers informed us of —contradicts wis-
dom, mercy, justice and advantage. Therefore, they [claimed ] that
the [warning of Hellfire] is only to make us fearful, that it is only
imaginary and not real, and that it is to restrain those whose nature is
animalistic and beastly from perpetrating their temptations. Hence,
they claimed that this [warning] is advantageous for existence, [ but
is not true] .1
One of the greatest reasons for falling into heresy and disbe-
lief in God and the Hereafter is the attribution of false doctrines
and corrupt viewpoints to the messengers. Other groups similar-
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ly succumbed in the question of the temporal origination of this

world. They claimed that the messengers notified us that God had
2
been pre-eternally stripped of acting , and that [His creative ability]

transformed from being essentially impossible to becoming possible
( inqalaba min al-ihala al-dhatiya ilal-imkan al-dhati ) at the initiation
[of His creation] without a renewed cause or event ( bi-la tajaddud
sabab wa-la amr ) which subsists in the Agent’s [Essence] 3 ( qam bid-
fail).4 They claimed that whoever does not have faith in that is not a
believer nor does he believe in the messengers. Therefore, the latter
[ heresy] concerns the origin [of this world] while the former regards
the Resurrection.
Then another group came along and denied [ His] creation and
commandments altogether. They claimed that all of that is not true,
but is instead deceitful. Then they claimed that there is only one
existence :5 there is no Creator and created being , no Lord and crea-
tures submissive to His lordship, and no obedience or disobedience ;
rather, everything is one order. [In addition , they argued that] disas-
sociating these represents only imagination and fantasy. [For them] ,
the heavens and the earth, this world and the Hereafter, pre-eternity
and eternity, and the good and the repugnant are all one and the
same. Later, they revised [their inconsistency] and claimed that they
are instead one essence.
—
People knowing nothing other than these viewpoints and doc-
—
trines were initiated into these four groups, except those whom
God willed. Their harm became rampant and the calamity was great.
Some of the smartest scholars became atheists. Only those who were
dull and simple-minded were able to avoid this, but these people
were also far away from rational thought and transmitted evidence.
We state after asking God for success, depending on God , and
relying on Him : The Qur’an, the Sunna, innate disposition and
rational proofs all prove that God (Glory be to Him) created the
heavens and the earth, and what is in between them with the truth.
He did not create anything aimlessly, nor in vain and falsehood .
The Truth is an Attribute and Name of His, and His statements
and actions are also [the truth]. God (Glory be to Him) is the Clear
Truth , and thus nothing proceeds from Him except the truth. He
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does not say anything but the truth, nor does He carry out anything
but the truth. He does not command anything but the truth, nor
does He recompense anyone except with the truth.
Falsehood cannot be attributed to Him. Moreover, falsehood is
anything that is not attributable to Him ; for example, a false judg-
ment ; a false religion that He did not permit nor prescribe, as it was
not conveyed by His messengers ; a false deity who is not deserving
or suitable to be worshipped , and therefore worship or supplicating
to it is falsehood ; false speech that consists of lies and slander ; and
statements which are impossible and are not connected to any exist -
ent , but instead are attached to something false, which is not real.
God (Glory be to Him) originated the creation only so that they
may worship and know Him. Worshipping Him is predicated on
loving Him for His favours and blessings, and for His perfection
and glory. God made His creation with this innate disposition ; and,
therefore, they were created affirming His [existence] . The messen-
gers (may God bless them all) said to their nations, Can there he doubt
concerning God , the Originator of the heavens and the earth?6
The creation is innately disposed to acknowledge Him and wor-
ship Him alone. If they were left alone to this innate disposition
they would have grown up knowing Him and worshipping Him
alone. This innate disposition is a created entity that they were orig-
—
inated upon there is no altering His creation. People lived upon
this innate disposition for many generations, but then succumbed to
the consequences of their corruption and dissented from righteous-
ness and uprightness. It is similar to what occurs to a healthy body
and nature that results in them becoming diseased. Therefore, God
sent His messengers to return people back to their original innate
disposition .
Nonetheless, people divided into three groups after [the messen-
gers conveyed their message]. Some of them responded completely
and followed [the messengers] totally, and thus their innate disposi-
tion returned to its original perfection . That resulted in complete
knowledge and righteous deeds. Thus, their innate disposition
became even more perfect than before. This group will not need
reformation or chastisement in the Hereafter nor Hellfire to remove
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from them their wickedness or purify them from their dirt or filth.
Their submission to the messengers eliminated the need for all that.
The [second ] group complied in some respects but not in others,
and therefore they retained some dirt and filth that were in contrast
to the truth that they were created to pursue. Hence, the Omniscient
and Most Wise prepared medications for them consisting of tribula-
tion and trials [to cure] the diseases that had taken hold of them. If
they are able to completely purify themselves in this abode [then
that is good ] , but if not then they are [ punished ] in the grave. If
this [ latter punishment ] is not sufficient then standing on the Day
of Judgment and [enduring ] its shocks may absolve some of them
from their remaining [sins]. If this is not sufficient then they inevi-
tably must be cured with the greatest type of remedy, which is by
being burned. They will therefore enter the bellows [of Hellfire]
to be purified and absolved until they are completely reformed and
there is no further benefit [or need] for it. At that point , they will be
removed from the infirmary to the abode of those who are healthy.
This has been indicated in multiple hadiths narrated from the Prophet
(may God bless him and grant him peace). He said it explicitly in his
statement , ‘After they are cleansed and purified , they will be admit -
ted into Paradise.’7 The Exalted said, Peace be unto you ! Ye are good , so
enter ye ( the Garden of delight ), to dwell therein.8 Therefore , God did not
permit them to enter [Paradise] until after they became pure it is —
only the abode of the pious, in which there is no wickedness what-
soever. They will only remain in Hellfire in accordance with their
need to become purified and absolved of their wickedness.
The third group are those who did not submit to nor follow
the messengers. Instead , they continued to deviate away from their
innate disposition, and they never returned to it. Corruption con-
solidated itself within them completely, such that they could never
become righteous. This world, the afflictions of death and what fol-
lows it, and the shocks of the [Day of ] Resurrection are insufficient
to dissipate away their filth and dirt . So it is not befitting according
to the wisdom of the Omniscient and Most Wise to settle them next
to the righteous in the abode [of Paradise ]. And since they were not
created to be annihilated, they will go to the abode of afflictions and
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suffering. They will remain in it as long as their filth [composed] of

disbelief and polytheism remains with them. Hellfire was fired up to
the degree of their wicked deeds ; therefore, their punishment within
it is to the same degree as their evil sins. Their punishment will con-
tinue as long as the consequences of those [evil] deeds remain , as well
as what was instigated by them. As long as the requisites remain, the
punishment also remains.
Now [some maintain that ] we should investigate [the follow-
ing] : ‘Did the original innate disposition vanish completely [in such
people] so that its effect became non-existent and completely null?
If yes, then it is their evil that obliterated their innate disposition
and became all that remained . In that case there is no way that they
can be saved from the punishment. Or can it be said that their innate
disposition did not become [completely] anulled , but instead the ill-
ness and corruption due to [their evilness] took hold of them, just
like a disease of the body that afflicts a person yet he remains alive
(even though it may not be a life he derives benefit from) ? However,
if a medication becomes available that can rid him of this disease
—
and return him to his health even though it is bitter, difficult to
—
swallow, and must be taken over and over then the original innate
disposition can become manifest once again. At that point no fur-
ther treatment is needed. This is the secret of this question.’ Those
who argue this second proposition say that rational thought does not
prove the impossibility of such [an argument] , as [reason] does not
deem it to be inherently impossible [for the innate disposition to be
the only entity left after a disbeliever is absolved of all of his evilness
and wickedness through the punishment of Hellfire] .
They then state, ‘Rational thought, transmitted evidence and
the innate disposition have instead all proven that the Exalted Lord
is wise and merciful. God’s wisdom and mercy rejects maintaining
these [evil] souls in the punishment forever (sarmad) and eternally
( abad) , such that this punishment remains existent alongside God’s
Eternal [existence]. This [eternal punishment] is inconsistent with
[God’s] wisdom and mercy.’
They also said : ‘Many textual or contemplative proofs have indi-
cated that the punishments and penalties, which God has prescribed
169
and determined in this abode, are only to chastise souls and purify
them from the evil that they have within them, to attain the benefit
of restraining and warning them, to make them abstain from return-
ing back [to sins], in addition to many other wise purposes. Once
these [wise purposes] occur then punishing them becomes devoid of
any further wisdom or advantage ; and therefore, [that punishment ]
no longer remains necessary. [Do not forget that ] this is the punish-
ment of One Who is knowledgeable, most wise and merciful He —
does not punish in vain or due to any benefit that He will gain , as that
is impossible . Hence, [His] punishment only occurs to accrue some
advantage to either the one being punished or someone else. It is
well known that He derives no advantage— nor does anyone else—
in keeping a [disbeliever] in the punishment forever and eternally.’
They maintained that the Qur’an and the Sunna have proven
that the types of pains [that exist ] are for humankind’s benefit. The
Exalted said, That is because neither thirst nor toil nor hunger afficteth them
in the way of God , nor step they any step that angereth the disbelievers , nor
gain they from the enemy again , but a good deed is recordedfor them therefore ;9
And that God may prove those who believe , and may blight the disbelievers .10
Thus, God notified us that the pain from death and wounds incurred
in His path is a tamhis , i.e. as purification and cleansing for the believ-
ers. He gave glad tidings to those who are patient [in the face] of the
pain from hunger, fear, poverty, losing beloved ones and others by
[reminding them] that He will bless them, have mercy on them and
guide them.
The Exalted also said, He who doeth wrong will have the recompense
thereof Abu Bakr al-Siddiq said , ‘O Messenger of God , we have
11
sustained a mortal blow—who amongst us has not done evil?’ The

Prophet said, ‘O Abu Bakr, do you not become fatigued ? Do you not
become grieved ? Do you not encounter harm ?’ He replied yes. The
Prophet then said , ‘This is what you are recompensed and expiated
( tujzawna) with.’12
Furthermore, the Exalted has said, Whatever of misfortune striketh
you , it is what your hands have earned.13 There are glad tidings as well as
a warning [in this verse] , since He has informed us that the misfor-
tunes of this world represent punishments for our sins. In addition ,
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He is too merciful to repeat a punishment upon His servant [in the

next world ] for a sin after having already done so in this world. The
Prophet (may God bless him and grant him peace) said, ‘Whoever
perpetrates some filthy [sins] , but God conceals it , then his matter
returns back to God. If He wills, He punishes him ; and if He wills,
He forgives him. Whoever is punished for them in this world , then
[ know that] God is too beneficent to punish His servant again.’14
In another hadith, [we read ] , ‘[I do not know if ( wa-ma adrt )\ legal
punishments expiate those who perpetrated [major sins] .’15 cUbada
narrated the following hadith : ‘Whoever among you falls into any
[sins] and is punished for them in this world, then that represents an
»
expiation for him. i6
The Prophet (may God bless him and grant him peace) said , ‘No
suffering , fatigue, sorrow, sadness or harm befalls a Muslim even —
—
the prick of a thorn but that God expiates some of his sins for
that.’17 He also said , ‘Tribulations will continue to afflict the believ-
er, whether in his family, wealth or children , until he meets God
absolved of all his sins.’18 In another hadith , ‘After the believer is
cured of his illness he becomes pure, just like hail is clear and colour-
less.’19 In another hadith , ‘Fever erases sins just like the bellows of fire
remove the impurities of iron.’20 In another hadith , ‘Do not revile
fever, for it removes away the sins of the offspring of Adam.’21 In
fact, one of the names of fever is ‘the expiator of sins’.
In an authentic hadith , ‘God (Almighty and Most Glorious is He)
will say on the Day of Judgment , “ O son of Adam, I fell ill and you
did not visit Me.” He will say, “ O Lord, how could I visit You when
You are the Lord of the Worlds ?” God will say, “ Did you not know
that My servant so-and-so was ill, but you did not visit him? Do you
not know that if you had visited him you would have found Me at
his side? ” ’22 This last expression is more profound than His state-
ment [earlier in the same hadith regarding those who were hungry or
thirsty] who asked for food or drink : ‘You would find that [ reward]
with Me.’ God (Glory be to Him) is at the ‘side’ of one afflicted by
disease out of His mercy and goodness. It is also to console him due
to his heart being broken as a result of his disease . God is always with
those whose hearts are broken.
171
This issue is greater than what can be mentioned. The Lord of

this world and the Hereafter is One, and His wisdom and mercy
are present in both this world and the Hereafter. Moreover, the
manifestation of His mercy in the Hereafter is far greater. The pun-
ishment of the believers in Hellfire in the Hereafter is [to purify
them] , just like their punishment in this world with afflictions and
legal punishments serves the same purpose. Similarly, [some of
them] are held in-between Paradise and Hellfire in order to chas-
tise them until they are purified. It is known using the authentic
explicit texts that the punishment [of the believers] in Hellfire
varies in degree and time in accordance with their sins. In addition,
the believers will not be all removed [at the same time] ; instead,
one after another [will be removed ] until the last will be taken out.
The punishment of the disbelievers in Hellfire also varies great-
ly, whereby the hypocrites occupy its lowest level. On the other
hand , Abu Talib is the least punished of its denizens : he is in the
shallowest part of Hellfire, yet his brain still boils.23 Furthermore,
Pharaoh’s people are in the severest punishment . 24
Now they also contend that if the punishment in this abode
amounts to only one part of [ God’s] mercy, beneficence and
kindness from amongst one hundred [ parts] , then what about the
abode wherein [ ninety-nine out of ] the one hundred mercies are
implemented ? [Remember that ] each mercy fills the heavens and
earth. The Exalted has said, And verily We make them taste the lower
punishment before the greater, that haply they may return.25 God there-
fore informed us that He will punish them out of His mercy so
that they may return to Him. It is like a compassionate and merci-
ful father who punishes his son if the latter flees from him to his
enemy, so that the child may return to treating his parents kindly
and honourably.
God (Exalted is He) also said , What concern hath God for your
punishment if ye are thankful ( for His mercies) and believe ( in Him )?26
Therefore, God’s punishment does not accrue any benefit to Him
or any gain in His kingdom, nor is it aimless or devoid of any wis-
dom or advantage. Again, if a person disbelieved, instead of being
grateful and having faith, then his punishment will be a [ direct]
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result of his disbelief. Otherwise, no objective or benefit reaches

Him in punishing [ the disbelievers] .
They continued : [His] wisdom dictates that these souls, who
are evil, must inevitably be punished to chastise them in accordance
with what they perpetrated. This is proven by transmitted evidence
and rational thought. But this would necessitate [that the punish-
ment ] end , and not be permanent.
They continued : God (Exalted is He) did not create human
beings in vain nor to punish them, but instead He created them to
have mercy upon them. They only acquired the requisites that led to
their punishment after being created by Him. Therefore, His mercy
preceded His wrath. The necessary manifestation of His mercy pre-
cedes that of His wrath and prevails over it. His punishment is not
the objective of His creating ; rather, [the objectives of ] His punish-
ment are wise and they represent [ requisite steps leading to His]
mercy. [His] wisdom and mercy reject making His punishment eter-
nal and unending .
It is self-evident that [His] mercy [would not allow eternal pun-
ishment]. As for [ His] wisdom, He only punishes an [evil] that befalls
—
the innate disposition and changes it not something that He creat-
ed in humanity originally, and it was not created for that . Humanity
was not created to worship others nor to be punished. Instead , they
were created to worship [Him alone] and to be shown [His] mercy.
But their [innate disposition] ended up [ being characterised ] by the
requisites for punishment , and thus they were deserving of that pun-
ishment. This requisite feature is not permanent , though, since it is
[ based in ] falsehood. This is in contrast to the truth, which is the
—
requisite for [His] mercy it is everlasting just as the Truth ( Glory
be to Him) is Eternal. Now the [truth] is an end objective. On the
other hand , the punishment and its requisites are not end objectives ;
but [His] mercy and its requisites are end objectives. Deeply reflect
on this well as this is the secret to this question.
They continued : The Lord (Exalted is He) named Himself the
One who Forgives and the Merciful. He did not name Himself the
Punisher ( al-Muadhdhib ) nor the Penalizer (<al-Muaqib) ; instead , He
only rendered punishments and penalties to be part of His actions.
173
The Exalted said, Announce , (O Muhammad ) unto My servants that ver-

ily I am the All- Forgiving , the Merciful , and that My doom is the dolorous
doom.27 The Exalted also said, Verily thy Lord is swift in prosecution and
verily He is all-forgiving , merciful ; 28 The punishment of thy Lord is stern . It
is He Who creates from the very beginning , and He can restore life , and He is
the All- Forgiving , Full of Loving- Kindness [ al-Wadud) ;29 The revelation of
the Book is from God , the Almighty, the Omniscient , the forgiver of sin , the
accepter of repentance , the stern in punishment .30
There are many examples of this in the Qur’an. God (Glory be
to Him) extols Himself for pardoning , forgiving , being merciful and
being generous, as well as for His forbearance. He named Himself
with these [ Names]. He never extolled Himself for being the One
Who penalizes, Who is wrathful, Who punishes, or Who avenges
—
(<al-muntaqim) although [the last is reported] in an unauthentic
hadith that enumerates other Beautiful Names [of God].31
In addition, God has prescribed for Himself mercy and inscribed
upon a Book [on His Throne] that His mercy precedes His wrath.32
They maintain that this also applies to the denizens of Hellfire. His
mercy for them has preceded His wrath as He has shown them many
types of His mercy before they angered Him by associating others
in worship with Him. He has shown them mercy in their state of
polytheism by [revealing] and establishing the evidence. God has
also shown them mercy by [continuing to call] them to His religion
after they angered Him, harmed His messengers and disbelieved in
them. He also granted them respite and did not hasten [their punish-
ment ]. Instead , His mercy encompassed them, and therefore, again ,
His mercy preceded His wrath. Had it not been for that , the world
would have been destroyed, the heavens would have toppled over the
earth, and the mountains would have disintegrated . Now since [ His]
mercy prevails over [His] wrath and precedes it, it is impossible that
the requisites of that wrath eternally prevail over His mercy.
They continued : Punishment is either in vain or for some advan-
tage and wisdom. The Most Wise is infallible from it being in vain .
Indeed, attributing that to Him would represent a great deficiency
in His regard. But if it is advantageous, then that would connote
benefits, necessary concomitants and requisites. Either those [advan-
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—
tages] are accrued by the Lord but He is exalted and sanctified
above that — or they are secured by a creature: either [ i ] by the per-
son being punished , or [2] by another, or [3 ] by both of them. The
first is impossible as there is no advantage to an eternal and endless
penalty. Yet another advantage, which is the warning or restraining
of that person, has also occurred. If it is to perfect another’s pleasure,
delight and joy, since he sees his enemy in that state while he is in
ultimate bliss [in Paradise] ; even if he was the most cruel individual,
he would [ultimately] have compassion on his enemy due to the long
length of the latter’s punishment and suffering. Therefore, the [true
objective of Hellfire] is to break tyrannical, stubbornly obstinate and
evil souls. This will allow their evil illnesses and diseases to be cura-
tively ridden from them. Again , those [evils] are incidental to their
original innate dispositions.
They continued : The possible types of creation are five and no
more : pure good , [absolute evil] , preponderant good , [preponder-
ant evil] , and one where good and evil are equivalent . [His] wisdom
dictates the presence of two types of them : pure good and prepon-
derant [good]. As for absolute evil or preponderant [evil] , [His]
wisdom rejects these. Everything that God (Glory be to Him) cre-
ated is for a wise purpose, and its existence is more appropriate than
its non-existence. He created these evil [people who act like] animals
and [their] evil actions due to them [indirectly] leading to belov-
ed goods. He did not create those entities as pure evil or unable to
[indirectly] result in any type of good ; that is absolutely impossible.
Therefore, good is intended for itself, but evil is only allowed as a
[indirect] means and originator [to good ]. Evil itself is not intended
as an objective or end .
Now, once the intended objective of creating some entity or
means occurs, its existence is no longer necessary. This is well known
by experience and rational thought . So, punishment [in Hellfire]
is evil and it is only a means to an objective. Once that objective is
fulfilled , it becomes like a road that leads to its destination. Once
a traveller reaches his destination , there is no longer any benefit to
taking [the road that was necessary for the journey].
The secret of this issue is that the objective of [His] creation
175
and commandments is mercy, not punishment. The punishment [of

Hellfire] is one of His creations ; and therefore , that would indicate
that He has created it for a praiseworthy objective. It is inevitable
that His Names and the effects of His Attributes become manifest ,
both universally and absolutely. This represents perfection. The
Lord ( may His glory be exalted) is characterized by perfection and
He is infallible above any deficiency.
They also maintained that the Exalted has said, As for those who
will be wretched ( on that day ) they will be in the Fire; sighing and wailing
will be their portion therein , abiding there so long as the heavens and the earth
endure save for that which thy Lord willeth . Thy Lord is doer of what He
will ;33 He will say, Fire is your home . Abide therein for ever, save him whom
God willeth . Thy Lord is wise, aware .34
Abu Sacld al-Khudri35 said, ‘God’s statement [ save him whom God
willeth ] takes precedence over all the other verses of the Qur’an and
qualifies them [regarding the punishment of Hellfire].’36 cAbd Allah
b. Mascud37 said , ‘There will come a time when there will be no
one left in Hellfire. This will be after they have remained therein
for a long period ( ahqaba )! 3* A similar [statement has been narrated ]
from cUmar b. al-Khattab and Abu Hurayra. This requires that no
denizens will remain in [Hellfire] after a long period [of punish-
ment ] . cAbd al-Rahman b. Zayd b. Aslam said , ‘God informed us
about what He wills for the people in Paradise. The Exalted said a
gift unfailing ;39 but He did not inform us of His [ultimate] will for
the denizens of Hellfire.’40
They continued: What is in Surat al-Ancam is sufficient. God
states, In the day when He will gather them together ( He will say ), O ye
assembly of the jinn! Many of humankind did ye seduce . And their adherents
among humankind will say, Our Lord ! We enjoyed one another, but now we
have arrived at the appointed term which Thou appointedstfor us . He will say,
Fire is your home . Abide therein for ever, save him whom God willeth . Thy
Lord is wise, aware.41 Then [consider] His statement, O ye assembly of the
jinn and humankind! Came there not unto you messengers of your own who
recounted unto you My tokens and warned you of the meeting of this your day ?
They will say, We testify against ourselves . And the life of the world beguiled
them. And they testify against themselves that they were disbelievers 42
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The [above verse] addresses the disbelievers [ not sinful believ-

ers]. This can be proven in many ways. Firstly, it describes them
being seduced, and that is due to them being deceived and going
astray. This only applies to the disbelievers. Secondly, there is His
statement , and their adherents among humankind will say ;43 their sup-
porters are only the disbelievers. The Exalted said , Lo! We have made
the devils protecting friends for those who believe not 44 Satan’s group are his
friends. Third is His statement, And they testify against themselves that
they were disbelievers 45 Despite that , God said, Fire is your home. Abide
therein for ever; save him whom God willeth ; then He concluded the verse
by saying , Thy Lord is wise , aware 46 Their punishment is connected
to His knowledge and wisdom ; and likewise, this exception [i.e. save
him whom God willeth ] proceeds from [ His] knowledge and wisdom.
He knows what He will do with them , and it will be [concordant ]
with [His] wisdom.
They continued : When God (Glory be to Him) mentions in the
Qur’an both the recompense of those He will have mercy on and
those whom He is angered by, He describes the former as being
everlasting (abad) , whereas He leaves open the latter’s [final fate] . An
example is His statement : As for those who will be wretched ( on that day )
they will be in the Fire ; sighing and wailing will be their portion therein , abid-
ing there so long as the heavens and the earth endure save for that which thy
Lord willeth . Thy Lord is doer of what He will . And as for those who will be
glad ( that day ) they will be in the Garden , abiding there so long as the heavens
and the earth endure save for that which thy Lord willeth : a gift unfailing .47
Another example is His statement : Those who disbelieve , among
the People of the Book and the idolaters , will abide in fire of Hell . They are
the worst of created beings . ( And ) those who believe and do good works are
the best of created beings . Their reward is with their Lord : Gardens of Eden
underneath which rivers flow, wherein they dwellforever ( abadan ) . God hath
pleasure in them and they have pleasure in Him. This is ( in store ) for him who
feareth his Lord.48,
Another example is His statement : On the day when ( some ) faces
will be whitened and ( some ) faces will be blackened ; and asfor those whosefaces
have been blackened , it will be said unto them , Disbelieved ye after your ( pro-
fession of ) belief ? Then taste the punishmentfor that ye disbelieved . And asfor
177
those whose faces have been whitened , in the mercy of God they dwellforever .49
On the other hand , the disbelievers may be mentioned alone
whereby He dictates that they are [punished] forever, like His state-
ment : And whoso disobeyeth God and His Messenger, lo! his is fire of Hell ,
wherein such dwell forever ; 50 And whoso disobeyeth God and His Messenger
and transgresseth His limits, He will make him enter Fire , where he will dwell
forever ( khalidan ); his will be a shameful doom.51
They maintain that solely mentioning [the punishment being]
‘forever’ ( khulud) and everlasting (tabid) does not require it to be
unending. Instead , khulud means ‘remaining there for a long time’
( al-makth al-tawil). It is like saying [one is] ‘imprisoned forever’.
The Exalted said about the Jews [and their statement regarding this
world ] , But they will never long for [death ] ( abadan ), because of that which
their own hands have sent before them 52 Now it is well known that they
would hope [for death] in Hellfire, as they will say, And they cry, O
master! Let thy Lord make an end of us.53
That the bliss of Paradise never ends can be derived from His
statements : This in truth is Our provision , which will never waste away ;54
a gift unfailing ; 55 and for theirs is a reward unfailing ( ghayr mamnun ) 56
which means ‘never cut -off ’. Whoever claims that it instead means
‘He will not make them recognize His favour upon them’ has erred
repugnantly. Regardless, none of these descriptions were used in
regards to the punishment of the denizens of Hellfire.
As for the statements of the Almighty and Most Glorious, And
they will not emerge from the Fire ; 57 nor will they be expelled from thence ;58
it taketh not complete effect upon them so that they can die , nor is its torment
lightened for them ;59 Whenever they desire to issue forth from thence, they
are brought back thither ;60 and His statement , As often as their skins are
consumed We shall exchange them forfresh skins ;61 these are the truth, and
they cannot be construed otherwise [or interpreted allegorically] .
They maintained that leaving the verses [concerning the dis-
believers] open-ended still requires them to be subject to verses
that describe [His] will. Thus, the [former verses] specify the gen-
eral nature of the latter. This is akin to the [statements] of the
Predecessors [Abu Sacld al-Khudri, Ishaq and others] who said that
the verse [Q.xi.107] qualifies every warning in the Qur’an. The cor-
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rect viewpoint regarding these verses is that , although they are both
general and absolute, there is nothing in them that definitively proves
that Hellfire itself is permanent and unending just as God is Eternal.
There is no definite evidence in the Qur’an or the Sunna for that.
There is a difference between the punishment of its denizens being
permanent while Hellfire lasts, and between Hellfire being everlast-
ing and never ending such that it never transforms or fades away.
Nonetheless, it should not be said that in this case there exists no
difference between the worldly punishment and that of the Hereafter,
since [in this thinking ] each of them will [ ultimately] fade away and
end . We respond that the differences between the two are clearly evi-
dent. The worldly punishment ends with the death of the one being
punished. As for the punishment of the Hereafter, the one deserving
of it remains alive and does not die, and the punishment never leaves
him. In addition, no one can ward it off from oneself. The Exalted
said , The doom of thy Lord will surely come to pass; there is none that can
ward it off.62 It is obligatory and will never depart away. The Exalted
said , The doom thereof is [an obligatory ] anguish ( gharaman ),63 as gharaman
means ‘obligatory’.
As for the traditions regarding this issue : Abu Umama64 nar-
rated that the Prophet (may God bless him and grant him peace) said ,
‘There will come upon Hellfire a day when it will be like a paper that
is kindled and ignited. Its gates will be flapping open. » 65
Harb66 said in his book Masail67 that he asked Ishaq68 about the
verse of God (Almighty and Most Glorious is He) , Abiding there so
long as the heavens and the earth endure savefor that which thy Lord willeth.69
He answered that this verse qualifies every warning in the Qur’an.
Jabir70 and Abu Sacld, as well some of the other Companions of the
Prophet (may God bless him and grant him peace), opined similar-
ly. Al-Muctamir b. Sulayman71 said the same. Harb then said, ‘The
meaning in my view, and God knows best , is that it qualifies every
warning in the Qur’an for those who worshipped Him alone.’ But
[those who contend that Hellfire may end for the disbelievers main-
tain that ] interpreting it in the aforementioned fashion is incorrect
since the exception [of His will] follows the warning to the disbe-
lievers, as previously discussed.
179
Harb also narrated that cAbd Allah b. cAmr72 said , ‘There will
come upon Hellfire a day when its gates will be slammed shut ,
and there will be no one left in it. That will occur after they have
remained in it for a long period of time.’73 Finally, Abu Hurayra
said , ‘My statement that there will come upon Hellfire a day when
no one will remain in it is based on [the verse] , As for those who will
be wretched ( on that day ) they will be in the Fire; sighing and wailing will be
their portion therein , Abiding there so long as the heavens and the earth endure
save for that which thy Lord willeth . Lo! thy Lord is doer of what He will , ’74
cAbd b. Humayd [al-Kashshl] 75 mentioned in his Tafsxr that
Hammad b. Salama76 relayed from Thabit 77 that al-Hasan [al-Basri]
narrated that cUmar [ b. al-Khattab] said, ‘Even if the denizens of
Hellfire remained in it for the same number [of years] as the [number
of ] sands in cAlij, there would still be a day in which they will exit
,
it. ?8 The narrators of this tradition are all trustworthy. Al-Hasan
[al-Basri] also heard this from some other Successors, and he narrat -
ed it without challenging it. The existence of this tradition indicates
that it was circulating amongst these imams and they did not dispute
it. [And remember] that they used to debate those who would stray
from the Sunna to the slightest degree, and they would respond with
hadxths that would refute [innovative] practices. Imam Ahmad used
to say, ‘The traditions narrated by Hammad b. Salama are lodged in
the throats of the innovators [and these prevent them from spread-
ing their innovations].’ Had this tradition been an innovation that
was contrary to the Sunna and the consensus [of the scholars] , they
would have rushed to repudiate and refute it.
In the Tafsxr of cAll b. Abl Talha,79 Ibn cAbbas said regarding
His statement , He will say, Fire is your home . Abide therein for ever, save
him whom God willeth . Thy Lord is wise , aware So ‘It is not proper for
9
anyone to render a judgement above God’s in regards to His crea-

tures, or to say who is deserving of Paradise or Hellfire.’81 Tabari
also mentioned a narration from Ibn cAbbas [that is relevant to this
discussion] : ‘This exception indicates that God made the length of
His punishment of them predicated upon His will.’82
Some claim that the exception of God’s will applies to : [ i ] those
types of punishment which God has [not ] willed ; or [2] the timespan
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before they entered [Hellfire] , i.e. from the time of their resurrection
to their entrance into it ; or [3 ] that it pertains to the [sinful believers
who prayed to Him, since ma can actually mean ‘those’ ( man ) ; or [4
that ma means ‘and’, i.e. ‘and that which God wills’.
—
All of these interpretations are weak and feeble they are repu-
diated by the statement of Ibn cAbbas, and are not suitable to this
verse. Whoever deeply reflects on them is certain of their invalidity.
Suddi83 interpreted the Exalted’s statement , They will abide therein
for ages ( «ahqaban),84 as meaning 700 periods of time wherein every
period is seventy years, every year is 360 days, and every day is 1000
years of [our worldly] length. Therefore, their stay within it is finite
and measurable. The majority [of exegetes] interpret ahqaban (‘for
ages’) to be finite.
Another group stated that the aforementioned verse is abrogated
by His statements, Nor will they be expelled from thence ; 85 they will abide
therein 86 Those who argue [ that the punishment will end] state that
these two verses instead indicate that the punishment [of the disbe-
lievers] is permanent and continuous while Hellfire remains they —
are in it forever and will never exit it [while it exists] . Now this is
true and known by the proofs within the Qur’an and the Sunna.
But the matter [ being debated ] concerns something else, and that
is whether Hellfire is everlasting and permanent along with the
Lord’s eternity. Where is there any proof for that in the Qur’an
or the Sunna ?
Another group said that this verse [i.e. Q.LXXvm .23] only
concerns the [sinful believers] who worshipped Him alone. This
[interpretation] is worse than saying [Q.LXXvm.23 abrogated the
others] as the context of these verses explicitly repudiates that.
Others said that the verse is intended to indicate that after one
period of time passes another period follows ad infinitum. But what
they have said is not indicated by the verse in any manner whatso-
ever. Had this verse affirmed the endless nature of the punishment ,
it would not have been mentioned as periods of time. It is not said
that something is for long periods of time, ages or generations if it
is never ending. For this reason, the bliss of the people in Paradise
is not said to be [for a long period ( ahqaban ) ] . It is also not said that
181
something eternal, which never vanishes , remains for many periods

of time or for thousands of years. The Companions understood the
meanings of the Qur’an better than the rest of this Community.
cUmar b. al-Khattab understood it differently than those groups, just
as Ibn cAbbas understood the verse of the exception [of God’s will]
differently than they did .
The understanding of the Companions of the Qur’an is the ulti-
mate goal, and one should depend on their [interpretations] . Ibn
Mascud said, ‘There will come a time when the gates of Hellfire
will flap and there will be no one in it . This will occur after having
remained in it for a long period of time.’87 Ibn Jarir [al-Tabari] nar-
rated a tradition from [Sacid b.] al-Musayyab88 based on [what he
heard from] Ibn cAbbas regarding , Abiding there so long as the heavens
and the earth endure save for that which thy Lord willeth,89 that ‘God will
command Hellfire to consume [or annihilate] them (itakulahum).’9°
[Ibn Jarir] also mentioned a statement of al-Shacbl [in this
regard] :91 ‘Hellfire is the faster of the two abodes to be populated,
and it will be destroyed more quickly also.’92 He [Ibn al-Qayyim]
states that this statement does not indicate that the other abode
[i.e. Paradise] will be destroyed . His statement , ‘The faster of the
two abodes to be populated’, may indicate : firstly, that people are
quicker to [perpetrate the evil] deeds by which they will be entered
into Hellfire, and will be slower to [carry out the righteous] deeds
[required to enter] the abode [of Paradise]. Secondly, that the deni-
zens [of Hellfire] will enter it before the pious will be entered into
Paradise. The pious believers will only enter Paradise after they
traverse the pathway [over Hellfire] and after being held up at the
bridge beyond it ; and [ by this time] the denizens of Hellfire will
have already taken their places therein, since they never make it past
that pathway.
In addition, [we read] in the authentic hadith , ‘A caller will
exclaim, “ Every nation must follow what they used to worship.”
The polytheists will therefore follow their idols and deities, and
fall into Hellfire. This nation will remain standing until our Lord
(Almighty and Most Glorious is He) will come and say, “ Will you
not proceed as others have gone?” [So they will follow Him ] .’93
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Now, those who opined that Hellfire is definitely eternal and

that it will never become annihilated employ the following ways :
1. The verses and traditions that prove they will remain in it for-
ever (khulud), that they do not die in it , 94 that they will never exit it ,95
that death will be [symbolically] slaughtered [after everyone takes
their place] in Paradise or Hellfire,96 and that the disbelievers will
never enter Paradise until a camel can enter a needle point.97
But these do not prove that Hellfire will never be annihilated.
Instead, they only prove that while [Hellfire] remains the [disbeliev-
ers] will be within it.
2. They contend that it represents the consensus [of this
Community].
But we have mentioned many sayings of the Companions and
Successors, which contradict their opinion . It has even been con-
tended that the consensus of the Companions is on our side based
on these transmissions, since no other known ones contradict them.
3. [They maintain] that it is well known by necessity in the
Islamic religion that Paradise and Hellfire will never become annihi-
lated ; rather, they will remain forever. It is for this reason that all of
the Sunnis rejected Abu Hudhayl, Jahm [ b. Safwan] and others like
them who claimed that both Paradise and Hellfire will become non-
existent [or that their inhabitants will become motionless] . They
were considered to be innovators who opposed the Sunna.
There is no doubt that this opinion was only advanced by her-
etics, and that they are outside the fold of Islam due to it. But where
is the religious proof or rational reason that dictates that Hellfire
will remain forever just as God remains eternally, much less than [to
claim] that this is known by necessity ?
4. The authentic Sunna has notified us that those who worshipped
Him alone will be taken out of Hellfire, but not the disbelievers ; and
this is well known from the Sunna and it is definitive.
Now what they have said is true and there is no doubt about
it. But the [sinful believers] who worshipped Him alone will exit
Hellfire] while it remains existent. One the other hand, the disbe-
ievers will not [ be removed from it] while it exists.
5. Rational thought points to the disbelievers remaining [in
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Hellfire] forever and not being taken out of it. That is because their
souls will never be receptive to any goodness. Had they been taken
out of it , they would have returned to being disbelievers as they
were before. The Exalted has indicated that in His statement , And if
they were sent back they would return unto that which they are forbidden.98
This proves that due to their haughtiness, stubbornness and lack of
receptivity to any goodness whatsoever, their evil and wicked souls
are not suitable for anything but punishment . Had they been [ recep-
tive] , they would have become suitable [for Paradise] after a lengthy
punishment. But because the punishment did not have an impact on
their souls, even after the long periods of time, nor did it make them
pure, it becomes known that they have no receptivity to good, fun-
damentally. Therefore, the reasons which lead to their punishment
were not extinguished ; and therefore, their torment [in Hellfire]
will also not cease.
This is a strong argument as it is based on [upholding His] wis-
dom, and that [His] wisdom, which dictated their entrance into
Hellfire, dictated that they be in there forever. But this line of think-
ing cannot be employed by the Muctazila and Qadariyya since [most
of them] denied [His] wisdom. As for a [subgroup of the Muctazila]
who affirmed [His wisdom] , they view that if the punishment [of
the denizens] is to their advantage then that would be concordant
with His wisdom [since they view that God is obligated to do what
is advantageous]. But how can the denizens derive any advantage if
the punishment is never ending and everlasting ?
As for those who affirm the Exalted Lord’s wisdom [and are not
Muctazila] they can adopt this thinking . But wisdom does not [nec-
essarily] dictate that their punishment must remain along with the
Sublime’s Eternal [Essence]. In addition, God did not inform us that
He created them for that [ purpose] . Instead , they are punished for a
—
praiseworthy objective once that occurs, then the purpose of their
punishment is attained. God (Glory be to Him) does not punish His
creation in vain.
capable of creating them in another form that is
In fact , He is
devoid of any of their souls’ prior evil and wickedness after expung-
ing them of those through that long punishment. They were created
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[initially in a form] that was receptive to goodness [ by virtue of ]

their innate disposition . This receptivity is a necessary concomitant
of their character, and it is through [this innate disposition] that
they affirmed their Creator and Originator. But they were overtaken
by [evil] such that the requisites [of their innate disposition] were
negated. But after that extraneous incident { t a n ) is removed through
the long punishment, all what remains is the basis of their receptivity
[i.e. their innate disposition ] , which can then manifest itself fully.
As for the Exalted’s statement , And if they were sent hack they would
return unto that which they are forbidden," that is applicable before they
encounter the punishment. The Exalted said , If thou couldst see when
they are set before the Fire and say, Oh , would that we might return! Then
would we not deny the revelations of our Lord but we would be of the believ-
ers! Nay, but that hath become clear unto them which before they used to
hide . And if they were sent back they would return unto that which they are
forbidden . Lo! they are liars.100 Those wicked deeds and evils were still
—
entrenched in their souls since it was before Hellfire had expunged
them. Had they been sent back [ before being punished ] they would
have returned [to their evil ways] because the requisite [i.e. their
evil] still exists and will lead them to repeat their [sins]. But where
did God (Glory be to Him) inform us that had they been sent back
after a long or endless punishment then they would have returned
to what they were forbidden .
The secret of this question is that the original innate disposition
must inevitably manifest itself, just as the extraneous incident did
its work. This innate disposition is universal to all of Adam’s off-
spring. Abu Hurayra narrated that the Prophet (may God bless him
and grant him peace) said, ‘No baby is born except that it is upon the
innate disposition’101 or ‘upon this religion’.
Tyad b. Himar al-MujashicI102 narrated that the Prophet (may
God bless him and grant him peace) related from his Lord , ‘I have
created all of My servants on the true belief (hunafa , ), but the dev-
ils came upon them and preoccupied them away from My religion,
— —
and commanded them without authority to worship others
along with Me.’103 Therefore, God informed us that the true reli-
gion { al-din al-hanf ) is fundamentally instilled within [ humanity]
185
and they were created upon it. But [ humankind ] was barred from it
due to the devils cutting them off. It is impossible that the effect of
the devils occurs while the manifestation [of the innate disposition]
by the Beneficent and Glorious does not. Everything is His creation
(Glory be to Him) and there is no Creator besides Him. Some of the
creatures are beloved and pleasing to Him , and their manifestations
are attributable to Him, while other creatures are disliked and hated
by Him, and their effects are not attributable to Him. Evil is not
attributable to Him, while all goodness is in His Hands.
Now some counter that God’s statement , Had God known of
any good in them He would have made them hear ,104 indicates that the
[disbelievers] lack receptivity [ to any good or fail to possess] any
goodness itself. God (Glory be to Him) will take out from Hellfire
those [ believers] who have even an atom’s weight of goodness in
—
their hearts105 the goodness being faith in God and His messen-
gers, and obeying them both with heart and body. Thus, it becomes
known that those denizens do not even have this slightest amount of
good in them. [They add that] the denizens are no longer receptive
because of their disbelief and obstinate rejection ; and they were not
able to derive benefit from their innate disposition.
Now if it is maintained that the youth who was killed by al-Khidr
was stamped as a disbeliever early on ;106 that Noah said about his peo-
ple, And will beget none save lewd ingrates ; 107 and that a hadith traceable
to the Prophet ] states, ‘Indeed the children of Adam were created in
various classes. Among them are those who are born as believers, live
as believers and die as believers. And among them are those who are
born as disbelievers, live as disbelievers and die as disbelievers ...’io8
we respond that the aforementioned [proofs] do not contradict the
fact that [the offspring of Adam who disbelieve] are born with an
innate disposition. The [youth] was stamped and was born being pre-
destined to disbelieve had he reached maturity. However, at the time
of his birth he was unaware of either disbelief or belief. The innate
disposition is therefore a predestined state that is not associated with
the [actions of an] agent . The disbeliever is considered to be born
both with the innate disposition and born as a disbeliever ; these two
considerations are correct and well established. The first [i.e. innate
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disposition] declares his receptivity and preference of Islam/submis-

sion [to God]. But the latter [i.e. disbelief ] occurs if [the individual is
allowed to reach] maturity due to his actions and will.
Now, if [God’s] original creation of the innate disposition, the
overwhelming [nature of His] mercy (which precedes [His wrath]),
[His] far-reaching wisdom and [His] complete self-sufficiency are
considered, then the matter becomes obvious to you [i.e. that the
punishment of the disbelievers in Hellfire will end].
6. The abode of justice [i.e. Hellfire] and the abode of grace [i.e.
Paradise] are analogous in that they are both eternal. They are mani -
festations of His mercy and His justice ; and His justice and mercy
are necessary concomitants of His Essence.
This [argument ] , though, is not cogent . Justice is His right
(Glory be to Him), but it is not obligatory upon Him to carry it
out. Yet no deficiency or blame accrues to Him, in any respect , if He
does not. Nonetheless, God has promised His grace to His servants,
and He has made it obligatory upon Himself. There are many dif-
ferences between the two abodes from many aspects, both religious
and rational:
[i] God (Glory be to Him) notified us that the bliss of Paradise
is never ending , that His favours upon its inhabitants will never be
cut-off and are unfailing. Yet this was never said about the punish-
ment of the denizens of Hellfire.
[n] He informed us that the punishment of the denizens of
Hellfire will end in many verses, as has preceded [in our discussion] ,
but He did not inform us of anything that would indicate that the
bliss of the inhabitants of Paradise will end . It is for this reason that
those who support the view that Hellfire is everlasting and never
ending have to re-interpret those verses about Hellfire. On the other
hand, they do not need to qualify those verses regarding the bliss of
the inhabitants of Paradise.
[HI] The hadlths that mention the ending of the punishment of
Hellfire did not mention anything about the bliss of Paradise ceasing.
[iv] The Companions and the Successors only mentioned that
the punishment will end ; none of them ever mentioned that the
bliss will end.
187
[v] It is established that God (Glory be to Him) will enter some

who have done no [good ] deeds at all into Paradise. In contrast ,
[none will enter] Hellfire [except due to their evil deeds] .
vi) The Sublime will originate creatures for Paradise whom He
will allow to enjoy themselves therein, whereas He will not originate
any creatures solely to punish them in Hellfire.
VII) Paradise is a requisite of His mercy, whereas Hellfire is a
requisite of His wrath. Those who enter Hellfire are many times
greater than those who enter Paradise ; therefore , had the punish-
ment of those denizens been eternal, like the eternal bliss of the
inhabitants [of Paradise] , then His wrath would have prevailed over
—
and surpassed His mercy but that is impossible.
vm) Paradise is the abode of His grace , whereas Hellfire is the
abode of His justice, but His grace triumphs over His justice.
ix) Hellfire represents the fulfilment of His rights, whereas
Paradise represents the fulfilment of His promise that He obligated
upon Himself. God (Glory be to Him) may abandon His rights, but
He will never abandon His true promise that He obligated upon
Himself.
x) Paradise is the ultimate objective for which they were cre-
ated in the Hereafter, and the deeds necessary to achieve that are
the objective for which they were created in this world. This is in
contrast to Hellfire, for God ( Glory be to Him) did not originate
His creation to disbelieve in Him or to worship others besides Him ;
rather, God created them to worship Him, so that He may have
mercy upon them.
xi) The [ mercy that leads to] bliss is a requisite of His Names and
Attributes, whereas the punishment is an act of His. The Exalted
said, Announce , (O Muhammad), unto My servants that verily I am the All-
Forgiving , the Merciful , and that My doom is the dolorous doom ; 109 Verily
thy Lord is swift in prosecution and verily He is forgiving , merciful ; 110 Know
that God is severe in punishment , hut that God ( also ) is forgiving , merciful , m
Whatever is a requisite of His Names and Attributes will be eternal
alongside His eternality.
Now if it is maintained that the punishment proceeds from His
—
majesty, wisdom and justice and these are also eternal Beautiful
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—
Names and perfect Attributes of His therefore the [punishment] will
also be eternal, we would respond : By God , the punishment proceeds
from [His] majesty, wisdom and justice, but they will end once [His]
majesty, wisdom and justice dictate that the intended objective has
been attained. Neither the punishment nor its ending can be disassoci-
ated from His majesty, wisdom or justice. But once [the punishment
ends His] majesty will be balanced by [His] mercy, and [His] wisdom
will be juxtaposed with [His] magnanimity, beneficence, pardon-
ing and forgiveness. His majesty and wisdom are eternal and perfect.
Everything that He has originated, will create, has commanded and
will command proceed from His majesty and wisdom.
xn) The punishment is intended for another [reason] , not for
itself. On the other hand, [His] mercy, beneficence and blessings are
all intended for themselves. Beneficence and blessing are objectives,
whereas punishment and pain are [solely] a means. Therefore, how
can one of them be compared to the other ?
XIII) God (Glory be to Him) informed us that His mercy encom-
passes everything , 112 that His mercy prevails over His wrath,113 and
that He has prescribed mercy upon Himself. Therefore, it is inevi-
table that His mercy encompass [even] those being punished. Had
those [disbelievers] remained in the punishment for an unlimited
[duration] , then His mercy would never encompass them. This is
patently obvious.
Now if it is maintained that since the Sublime [specified His
mercy for only some in His statement] , [ My mercy embraceth all
things] ; therefore, I shall ordain it for those who ward off ( evil),114 it follows
that others will not [ be shown mercy] since they do not possess the
characteristics that would allow them to be suitable [for His mercy],
then we respond that [His] mercy, which He prescribed , is different
than [His] vast mercy, which encompasses all of creation. Instead , it
is merely a special mercy that only they are selected for. He ordained
it only for them as they are the fortunate ones, who will not be
punished. They are appropriate for [His] mercy, triumph and bliss.
He mentioned the specific [mercy] after the general one in order to
distinguish them. That which is written for those who are pious is a
special type of God’s vast mercy.
189
The point is that [ultimately His] mercy will necessarily encom-

pass the denizens of Hellfire. His mercy inevitably extends [to
everything] just as [ His] knowledge does. The angels said, Thou
comprehendest all things in mercy and knowledge.115
xiv) The hadlth which describes the intercession has been authen-
tically narrated from the Prophet (may God bless him and grant him
peace) [and includes] : ‘My Lord is angry today in a way that He has
never been before. He will never be as angry as that again.’116 This
explicitly states that this [ His] wrath [on the Day of Judgment] will
be great, but that it will not remain as such. It is well known that the
denizens of Hellfire will enter it due to that wrath. Had that wrath
perpetuated, then their punishment would have been eternal like-
wise as it is a consequence of that wrath. But when the Lord (Most
Blessed and Exalted is He) becomes content and that wrath wanes,
then its consequences also dissipate. In addition, the general punish-
ments and afflictions of this world are consequences of His wrath. If
His wrath continued , then those afflictions would so also. Yet , once
He is content and His wrath wanes, those afflictions also dissipate,
and are replaced by [the requisites of His] mercy.
xv) God’s pleasure is more beloved to Him than His wrath, His
pardoning is more beloved to Him than His penalty, His mercy is more
beloved to Him than His punishment, and His bestowal of favours is
more beloved to Him than His withholding. Wrath, penalty and with-
holding only occur because of causes that contravene the requisites of
the former Attributes and Names. Just as God (Glory be to Him) loves
His Names and Attributes, He loves their consequences and requisites.
In [a number of ] hadiths [it is reported] that ‘He is One and loves
those who are first-rate’;117 ‘He is beautiful and loves beauty’;118 ‘He is
pure and loves purity’;119 and ‘He is the One Who pardons and loves
those who pardon [others].’120 He is also the One Who is thankful
and loves those who are thankful, omniscient and loves those who are
knowledgeable, magnanimous and loves those who are magnanimous,
modest and veiled [ by light] and loves those who are modest and cover
themselves,121 most patient and loves those who are patiently stead-
fast,122 and merciful and loves those who are merciful. God dislikes
everything that opposes those [characteristics] .
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Therefore, He dislikes disbelief, wickedness, disobedience, injus-

tice and ignorance. God (Glory be to Him) only [ontologically] wills
those [evil characteristics] because they [indirectly] result in what
He loves and is pleased with. But once what He loves and His intend-
ed ultimate objectives are attained then there no longer remains any
purpose for these [things which are disliked by Him] , neither in
and of themselves nor for other [reasons]. Thus, they vanish and
are replaced by their opposites, which are beloved to the Sublime ,
and are the consequences of His Names and Attributes. One must
understand the secret of this aspect. Otherwise, read again [points
XIII through xv] . Do not be quick to dismiss this.
The secret of this matter is that God’s being most wise and
merciful—Glory be to Him—entails that He only creates for wise
purposes and mercy. So those whom He punishes are punished for
a wise purpose , and this proceeds as a requisite [of their sins] . This
also occurs in this world’s divinely-prescribed and determined pun-
ishments, which result [initially] in chastisement , correction and
restraint ; but then lead to mercy and kindness, which ultimately
result in their souls becoming purified, righteous and freed from evil
and wickedness.
Had the evil and unjust souls been returned to this world before
being punished , they would have returned to what they were forbid-
den. They are not suitable to live in the abode of peace [i.e. Paradise]
as it is incompatible with lies, denial, evils and injustices. But if these
souls are punished in Hellfire such that they are expunged from
their evils and wickedness, the wisdom of that would be consid-
ered reasonable. The creation of souls whose evilness never vanishes
whatsoever, as they are pure evil and deserving of eternal and ever-
lasting punishment, is not consistent with [His] wisdom and mercy,
even if He is capable [of punishing the denizens eternally].
They [contend] that these are the conclusions derived from deep
reflection. Many sages have thought hard about this [and now this
group’s arguments end].
I had asked the Shaykh of Islam [Ibn Taymiyya] (may God sanc-
tify his spirit) [about this issue] and he responded, ‘This is a great
and major question,’ but he did not elaborate any further. A peri-
191
od of time passed by until I read the exegesis of cAbd b. Humayd
al-Kashshi and found some of these traditions [of the Companions
and Successors] that I have already mentioned . So I sent that book
to him while he was in one of his last gatherings. I marked those
places [in the book ] and I told my messenger, ‘Say to him, “ There is
some ambiguity and uncertainty herein.” ’ So Ibn Taymiyya wrote
his well-known work123 on it (may God have mercy on him). Now,
whoever possesses any further knowledge in this matter, let him
provide it. Above every scholar is one who is more knowledgeable.
My position in this matter is the same as that of the Emir of the
Believers cAli b. Abl Talib124 (may God be pleased with him). He
mentioned the entrance of the inhabitants of Paradise into Paradise
and the denizens of Hellfire into Hellfire, and he described that in
the best manner. Then he said, ‘Thereafter God will do what He
wills with His creation.’125
I also agree with the view of cAbd Allah b. cAbbas (may God be
pleased with him [and his father ] ) as he said , ‘It is not proper for
anyone to render a judgment in regards to God’s creatures, and say
who is deserving of Paradise or Hellfire.’ He mentioned this when
interpreting His statement , He will say, Fire is your home . Abide therein
for ever, save him whom God willeth.126
I also agree with the view of Abu Sacld al-Khudrl as he said , ‘All
of the Qur’an is qualified by this verse: Thy Lord is doer of what He
will .91271 likewise agree with the view of Qatada as he said, regard-
ing His statement , Save for that which thy Lord willeth,128 ‘God is more
knowledgeable about the interpretation of this.’ I similarly agree
with the view of [cAbd al-Rahman] ibn Zayd [ b. Aslam] as he said,
‘God informed us about what He wills for the inhabitants of Paradise
when He said a gift unfailing ; 129 but He did not inform us regarding
His [ ultimate] will for the denizens of Hellfire.’
The viewpoint that Hellfire and its punishment are eternal just
as God is eternal represents a notification about what God (Almighty
and Most Glorious is He) will do. If something is not concordant
with what He has informed us, then it represents something that is
said about Him without knowledge. The texts do not substantiate
[ the punishment of Hellfire being eternal] , and God knows best.
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Now, we will [ briefly] consider some invalid views.130 One

[viewpoint according to some Israelites] is that [ the disbelivers]
will be punished in Hellfire for only as long as they remained in
this world . [Ibn cArabl] claims that the Fire will subsequently be
transformed ; thus, the [disbelievers] will experience some type of
pleasure therein just as one who has scabies takes comfort in scratch-
ing it. The position [of Jahm b. Safwan] is that both [Hellfire] and
Paradise will become annihilated. The doctrine [of Abu Hudhayl
al-cAllaf ] holds that movements within [Hellfire] will cease, and its
denizens will remain there motionless for eternity.
Only the Companions (may God be pleased with them) and
those who followed their path were guided to the truth. We ask
God to grant us success.
If it is said, ‘What is the wisdom in the disbelievers being more
numerous than the believers, and the denizens of Hellfire being
many times greater than the inhabitants of Paradise? The Exalted
has said, And though thou try much , most men will not believe ; 131 few of My
bondmen are thankful ; 132 save such as believe and do good works, and they are
few ; 133 and if thou obeyedst most of those on earth they would mislead thee
far from God’s way .134 Those banished to Hellfire are 999 out of every
1000 ; only one will go to Paradise.135 How can this arise from [One
Whose] mercy is vast and supreme, and One Whose wisdom is far-
reaching ? Should not the matter have been the opposite?’
We respond that this question corroborates the viewpoint of the
Companions and Successors regarding this issue [i.e. that the punish-
ment of Hellfire will end ] , and that it all goes back to [His] mercy,
which has encompassed everything , has preceded [His] anger, and
will prevail over it 136. In this regard , we can repudiate that question
completely.
Had those who were faithful and righteous been the over-
whelming majority, then the possibility of waging battle [in His
—
path] which is one of the most eminent types of worship
would have eluded us. The consequences and perfections that [the
—
believers] accrue [from fighting] would also have been forgone.
Therefore, there is nothing better than what the wisdom of the
Most Wise has dictated.
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CHAPTER EIGHT
A Response to Those Who Question God’s Wisdom

in Allowing His Enemies to Overpower His Saints
[POINTS 37-40]
POINT 37: Regarding their question, ‘What is the wisdom in allowing
His enemies to overpower over His saints, whereby they severely
injure and torment them?’ [we respond ] that God possesses many
dazzling wisdoms in that. Many things which are beloved to Him
occur, whether it is worshipping [Him] through patience and fight-
ing , bearing harm for His sake , being content with Him in ease and
hardship, as well as remaining firm in worshipping and obeying Him
despite the overwhelming strength and injurious nature of the oppo-
sition. By requiring them to sacrifice themselves for His sake [and
endure] the harm that His enemies inflict upon them, His saints will
be purified of the usual customs and natural dispositions character-
istic of human beings. It will also differentiate the truthful one from
the liar, and those who desire His [pleasure] and worship Him in
all states from those who only worship Him in a corrupted fashion
[i.e. only in good times].1 It is also so that some may attain the level
of martyrdom, which is one of the highest levels. Those who love
Him consider nothing to be greater than sacrificing themselves out
of love for Him in order to attain His pleasure, and to fight against
His enemies.
Therefore, there are many blessings, mercies and wisdoms that
God has in allowing this overpowering . If you want to understand
this further, then deeply reflect on the verses towards the end of
[Surat] A1 Tmran , beginning where He says, Many were the ways of life
that have passed away before you ; and It is only the Devil who would make
2
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Chapter Eight
( men ) fear his partisans. Fear them not ; fear Me , if ye are true believers ;3 to
finally It is not ( the purpose ) of God to leave you in your present state till He
shall separate the wicked from the good .4
Had it not been for such overpowering , the virtue of patience,
forgiveness, forbearing and suppressing one’s anger would not have
been manifested , nor would the sweetness of victory, triumph and
conquering [ been so enjoyable]. The beauty of things becomes
manifest [when compared] to their opposites. Had it not been for
that overpowering it would not have been necessary to vanquish,
humiliate and subdue their enemies. Therefore, that overpower-
ing [indirectly] brought about strength from His saints, which then
resulted in them taking action. Due to that [strength and action]
He deemed that they deserved to be honoured. As for His enemies,
God deemed that they were deserving of His punishment [due to
their injustice] . Thus, the [enemies’] overpowering allowed Him to
manifest His wisdom, might , mercy and blessings upon both groups
[respectively]. He is the Almighty, the Most Wise.
POINT 38 : Regarding their statement , ‘What is the wisdom in
obligating humankind andjinn , and subjecting them to [ the possibil-
ity] of punishment and various types of hardships?’ [we respond] :
Know that had it not been for obligations, the creation of human-
kind would have been in vain and aimless ; God is exalted above
doing that. He has declared Himself infallible from that , just as He
has declared Himself infallible above any faults or deficiencies.
The Exalted said , Deemed ye then that We had created you for naught ,
and that ye would not be returned unto Us? 5 He also said, Thinketh man
that he is to be left aimless ?6 Shaffl7 interpreted this as ‘not being com-
manded nor forbidden’. It is obvious that abandoning humankind ,
such that they are not obligated [and will thus act ] like animals, is
contradictory to [ His] wisdom. They were created for the purpose
of [attaining ] their perfection , which involves them acknowledg-
ing their Lord , loving Him and carrying out their duties to Him
by worshipping Him [alone] . The Exalted said , I created the jinn and
humankind only that they might worship Me ; s that ye may know that God
is able to do all things , and that God surroundeth all things in knowledge ;9
that is so that ye may know that God knoweth whatsoever is in the heavens
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and whatsoever is in the earth , and that God is knower of all things .10
This recognition and worship are the two ultimate objectives of
His creation and commandments. They represent the ultimate per-
fection of humanity. God’s divine providence and mercy for them
(Exalted is He) gave them the opportunity [to achieve] this perfec-
—
tion , arranged for them these respective causes whether apparent
—
or hidden and enabled them [to reach it ] .
Obligations revolve around Islam, faith ( imdn ) and devotion [ to
Him] (ihsdn). They all go back to being thankful for all [His] bless-
ings both small and large, extolling Him and glorifying Him. We
should conduct ourselves towards Him in a manner that befits Him:
mentioning His blessings, showing gratitude to Him and not being
ungrateful, obeying Him and not disobeying Him, and remembering
Him and not being forgetful. The servant should also be character-
ized by every beautiful moral trait , which is affirmed with every
beautiful action and right statement ; and one should avoid every
evil characteristic, and abandon every repugnant action or slander-
ous statement .
Our obligations to Him, therefore, encompass all of the noble
characteristics, righteous actions and truthful statements, as well as
being benevolent to the creation, perfecting oneself with all of these
perfect traits, renouncing all that is in opposition to the above and
being free [of evil] . He granted us through these obligations the
opportunity to attain an eternal reward and proximity to the Lord
in the everlasting abode.
Which of the two matters is more befitting to [ His] wisdom:
the aforementioned or leaving [ humanity] neglected like horses,
mules and donkeys only to eat, drink and reproduce? Has His per-
fect Holiness decreed that ? Now God he Exalted , the True King ! There
is no deity save Him , the Lord of the Throne of Grace.11 How is it fitting
with His perfection that He end all commandments or prohibitions,
rewards or punishments, forgo sending the messengers, revealing
the Books, prescribing the Divine Law and establishing His rulings?
Can those who permit what is contradictory to [His wisdom tru -
ly] know God ? Does not that only indicate their false assumptions
about Him? The Exalted said, And they measure not the power of God its
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true measure when they say, God hath naught revealed unto a human being.12
Deeming the goodness of obligations through rational thought
is akin to declaring benevolence, granting blessings, favouring others
and generosity to be good . Moreover, [obligations are] some of the
greatest types of benevolence and blessings. It is for this reason that
God (Glory be to Him) named [obligations] to be a blessing , favour ,
grace and mercy. He also informed us that the joy associated with
obligations] is better than any happiness resulting from a [material]
blessing (which can be bestowed upon either those who are righteous
or wicked). The Exalted said , Hast thou not seen those who gave the grace
of God in exchange for thanklessness. I3
God verily hath shown grace to the believers by sending unto them a mes-
senger of their own who reciteth unto them His revelations, and causeth them
to grow, and teacheth them the Book and wisdom; although before ( he came
to them ) they were in flagrant error .14 The Exalted also said , He it is Who
hath sent among the unlettered ones a messenger of their own , to recite unto
them His revelations and to make them grow, and to teach them the Book
and wisdom , though heretofore they were indeed in error manifest , along with
others of them who have not yet joined them . He is the Almighty, the Most
Wise . That is the bounty of God; which Hegiveth unto whom He will . God
is of infinite bounty .15
God also said, We sent thee not save as a mercy for the peoples ; 16 Say:
In the bounty of God and in His mercy : therein let them rejoice . It is better
than what they hoard ; 17 This day have I perfected your religion for you and
—
completed My favour unto you , and have chosen for you as religion Islam;18
Remember God's grace upon you and that which He hath revealed unto you
of the Book and of wisdom , whereby He doth exhort you .19
He also said , And know that among you is God's Messenger: were he ,
in many matters , to follow your ( wishes ), ye would certainly fall into misfor-
tune : But God has endeared thefaith to you , and has made it beautiful in your
hearts, and He has made hateful to you Unbelief, wickedness, and rebellion :
such indeed are those who walk in righteousness. A grace andfavourfrom God;
and God is full of knowledge and wisdom.20 He said to His Messenger,
But for the grace of God upon thee ( Muhammad), and His mercy, a party of
them had resolved to mislead thee , but they will mislead only themselves and
they will hurt thee not at all . God revealeth unto thee the Book and wisdom ,
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and teacheth thee that which thou knewest not . The grace of God towards thee
hath been infinite.2 1
Do not the obligations, their consequences and fruits whether —
in the heart or the body both in this world and the Hereafter rep- —
resent the true blessings and grace ? Do not sound rational thoughts
and proper innate dispositions deem that to be consistent and fitting
with the perfection of the Lord, His Names and Attributes ?
POINT 39 : The [Ashcariyya] contend that the debate between
Ashcan and Jubba’l regarding three [ hypothetical] brothers one of —
whom died as a child , the other grew up to be a disbeliever, while the
—
third was a believer sufficiently invalidates [ the Muctazili notion
that events occur in accordance with His] wisdom and causality,
My] so as to take care to provide what is most advantageous [for
His servants by way of necessity for God ].
By God, it only invalidates the ways of the heretics ( ahl al-bidca )
from the Muctazila and the Qadariyya, as they obligate their Lord
to take care of what is most advantageous for every servant how- —
ever, it is more correct [to say ] that it is only what they consider
to be advantageous. They prescribe their own canonical laws based
on their own reasoning , deny and forbid Him from [ prescribing]
anything outside of [their desires] , and then they obligate Him to
carry these out. They are the most foolish , as they denied Him His
Attributes of perfection and His ability to act. They maintained that
their man-made canonical laws were just and affirmed His Oneness,
yet [in reality] their [doctrine] only represents slander and calumny
[against God].
The [reality of ascribing ] justice to God instead means that He
carries out His actions righteously and equitably ( hi’ l-cfist), while
[the reality of affirming] His Oneness should be to [characterize
Him] with His perfect Attributes. There is no deity save Him : That is
the witness of God , His angels , and those endued with knowledge, standing
firm on justice. There is no deity save Him, the Exalted in power, the Most
Wise. The religion before God is Islam ( submission to His will ) 2 2 This is the
[ true] meaning of His Oneness and justice, and it is what the mes-
sengers conveyed . On the other hand, those who stripped away [ His
Attributes misinterpreted] His Oneness and justice.
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The point is that this debate [ between Ashcarl and Jubba’i] —

even if it invalidated the viewpoint of [ the Muctazila] and shook
—
their fundamentals does not negate God’s wisdom. He possesses
[the ultimate] wisdom and He has hidden it so that His creatures
cannot encompass it [fully ]. He has only made them privy to what
is like a drop of water in an ocean.
God (Glory be to Him) has many wise purposes [in the case that
this hypothetical example is true] for the one who died as a child ,
for the other whose lifespan was extended past puberty and was a
Muslim, as well as for the last who remained alive past puberty but
subsequently became a disbeliever. If everyone whom God knew
was going to become a disbeliever after reaching puberty instead
died as a child , then waging battle [in His path] and other types
of worship that God loves and is pleased with would have become
null. His signs and wonders would not have become manifest to
all nations, nor would His events and days [of triumph] over His
enemies. In addition, the evidences and arguments against the people
of falsehood ( ahl al-hatil) would not have become established so as
to refute their ambiguous claims, or grant victory to the truth over
falsehood, as well as the many other reasons and wisdoms that only
God can recount.
God (Glory be to Him) loves to manifest His Names and Attributes
amongst the creation . Had He brought about the death of everyone
whom He knew would become a disbeliever after puberty then all
of those [manifestations] would not have occurred . Forgoing them
contradicts the perfect manifestation of those Names and Attributes
as well as their requisite consequences. This was previously discussed
in detail.
POINT 40 : The [Ashcariyya and others] contend that the Sublime
attributed all matters solely to His will. For example, [ they refer
to] His statements : Hepunisheth whom He will andshoweth mercy unto
whom He will ; 23 He will forgive whom He will and He will punish whom
He will ; 24 God verily sendeth whom He will astray, andguideth whom He
will ; 25 and He will not he questioned as to that which He doeth 26 Although
all of these [verses] are true, is there contained therein any negation
of His wisdom, His praiseworthiness and praiseworthy objectives
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that He intends through His actions? Furthermore, [where does it

negate] that He does not carry out actions to result [either directly or
indirectly] in others, that He does not command things for reasons,
or that there are no reasons or ultimate objectives for His actions ?
Do they think that those who affirm His wisdom and causality
hold the view that He does not act through His will or that He can
be questioned about that which He carries out ? Instead, those [who
affirm His wisdom and causality] state that He acts through His will
in accordance with [ His] wisdom and what is beneficial, and that He
puts things in their proper places. The sovereignty is His alone, the
Exalted Lord is the True King , and He alone is deserving of perfect
praise. The fact that God does what He wills does not contradict
that He acts utilizing causes for wise purposes, ultimate objectives
and praiseworthy outcomes ; but it also does not mean that He only
wills through those means.
As for His statement , He will not be questioned as to that which He
doeth , but they will be questioned, 27 this is due to the perfect nature of
His knowledge and wisdom, not because they are not so. In addition ,
the context of the verse has another meaning , and that is negating
divinity for all others besides God, while affirming divinity for Him
alone. The Sublime said, Or have they chosen gods from the earth who raise
the dead ? If there were therein gods beside God , then verily both ( the heavens
and the earth ) had been disordered . Glorified be God , the Lord of the Throne ,
from all that they ascribe ( unto Him ) . He will not be questioned as to that
which He doeth , but they will be questioned.28 Where in this [verse] is
causality negated in any aspect ? But those who follow falsehood are
fixated on substantiating their interpretations and false [doctrines]
using allegorical phrases and meanings where the truth may bear a
resemblance to falsity. But if one expounds on these in a detailed
fashion and clarifies them, it becomes clear that they have no proof.
It may even prove the opposite of what they intend. We depend on
God for success.
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CHAPTER NINE
An Exposition of the Statement of the Predecessors that

One of the Principles of Faith is Contentment with
Predestination , Whether Good or Evil,
Pleasing or Painful
It was previously mentioned that [God’s] determination involves no
evil whatsoever from any aspect , since it involves God’s knowledge,
power, words and will, whereby all these are pure good and perfect
from every aspect. Evil is not attributable to the Exalted Lord in
—
any aspect neither in His Essence , Names, Attributes nor actions.
Relative evil is present in what is [ontologically] decreed and deter-
mined only in so far as its attachment and association is evil from one
aspect , but good from another [preponderant aspect ] .
Examples of this include the retaliation and punishments for
transgressions of legal limits or the killing of disbelievers. They are
evil relative to them in some aspects but good in other ways, since
they result in advantages such as deterring [the disbelievers] , being
an exemplary punishment , and [allowing the believers] to defend
themselves against [ the disbelievers] .1 Similarly, pains and diseases
are harmful from some aspects but good from others. This was also
discussed previously.
Good and evil are the same species as pleasure and benefit or
pain and harm, respectively, but this only applies to what [He has]
decreed and determined. It does not apply to the Attributes of the
Lord Himself or His actions that He carries out. For example, cut-
ting the hand of the thief is painful and harmful relative to him, but
the Lord’s [religious] decree and determination of that [punishment]
is just , good , most wise and advantageous [in the larger context ] .
This will be discussed further in the next chapter, God willing .
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If it is asked , ‘What is the difference between the determination

being good or evil or it being pleasing (hilw) or painful ( murr )V we
reply that pleasure and pain involve our experiences due to causes
in this immediate life, while good and evil describe the ultimate
outcome [in the Hereafter] . It is either pleasing or painful initially
and immediately, and either good or evil in the end as an ultimate
outcome.
God’s custom and methodology (Glory be to Him) is that those
causes which are pleasing in this immediate [worldly life often] ulti-
mately lead to painful [evil] outcomes in the Hereafter. On the other
hand , those which are painful [in this life often] lead to pleasing
[good] ends [in the Hereafter]. His decree and predestination are
ordered in such a manner that nothing whatsoever occurs outside
them.
The good that should be sought is the eternal pleasure, whereas
the evil that should be feared is the enduring pain. The causes which
lead to evil may involve some pleasure, and the causes which result
in good may involve some pain. Pain followed by eternal pleasure
is worthier to be preferred and faced than a pleasure which will be
followed by enduring pain. The pleasure of one hour if compared to
longstanding pain becomes as if it never existed. Likewise, the pain
of one hour if compared to perpetual pleasure becomes as if that
pain never occurred.
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CHAPTER TEN
The Impermissibility of Stating that the Lord

(Exalted is He) Intends Evil or Performs it
This is a point of disagreement between those who have affirmed
His determination and those who have denied it [i.e. the Qadariyya].
The [Qadariyya] state [correctly] that it is not permissible to say
that God (Glory be to Him) wills evil or performs it . They state,
‘He does not intend or carry out evil, because the one who does so
is evil. This is well known linguistically, rationally and in religious
discourse. This is just like the oppressor is the one who carries out
oppression , and the wicked one carries out wickedness and desires
it . The Exalted Lord is infallible above all that , and His Names are
free from any evil being attributable to them. All of His Names are
good and all of His actions are good. It is impossible that He would
will evil or carry it out. Evil does not occur by His will or action .’
But the [ Qadariyya] also claimed that the Sublime’s actions are the
same as what He enacts, and since His acts are not evil, then evil
also cannot be enacted by Him ; therefore, [in their opinion] , evil is
created by humans.
The Jabriyya countered by claiming , ‘The Lord (Glory be to
Him) wills evil and carries it out .’ The [Jabriyya ] stated that ‘since
evil exists, it is inevitable that there be someone to create it, and there
is no Creator except God . God creates through His will , therefore
every creature is willed by Him and is an act of His.’ They agreed
with the [claim of the Qadariyya] that an act is the same as what is
enacted , and creating is the same as the creation. They claimed that
since evil is a creation and an enactment of His, it therefore occurs
by His acting, creating and willing . The [Jabriyya] also claimed that
the only reason that it is not said explicitly that He wills or enacts
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evil isout of linguistic deference to Him. They consider this akin

to not saying explicitly that ‘He is the Lord of the dogs and pigs,’
but instead stating that ‘He is the Lord and Creator of everything.’
The [Jabriyya finally] stated that evil actions do not subsist within
the Lord’s Essence. [In other words, according to them] , His actions
do not subsist within Him as they are the same as what He enacts ;
instead, they subsist within creatures.
Now, the correct viewpoint is that it is impermissible to gen-
eralize that He wills or performs evil, i.e. one should neither deny
nor affirm that , because using the term ‘wills’ and ‘performs’ may
either convey a false meaning or negate the correct meaning. That
is because God ’s will (irada) can be generalized to indicate the onto-
logical will (mashi’a), or to mean love of (mahabba) and pleasure with
( rida ) something. The former [i.e. ontological will] is exemplified by
His statements: If God’s will is to keep you astray ; and whomsoever it is
1
His will to send astray ;2 And when We would [ will to ] destroy a township.3
The second [religious meaning] is exemplified by His statements :
And God would [ will to ] turn to you in mercy ;4 God desireth for you ease;
and He desireth not hardship for you .5 His [ontological] will results in
the occurrence of what is willed , but it does not necessitate that
He loves or is pleased with it. Whereas in the case [of the religious
will] , the occurrence of what He wishes may not necessarily occur
even though He loves and is pleased with it [due to His wisdom and
reasons elucidated previously] .
Now, God’s actions themselves ( Glory be to Him) are not divided
[into beloved or not] , since all of His actions are beloved and pleasing
to Him. Therefore, one must differentiate between His actions and
what He enacts. His actions are all pure good , just, advantageous and
wise—there is no evil within them from any aspect whatsoever. As
for what He enacts, it is subject to division [into good or not ]. Only
Ahl al-Sunna confirms this viewpoint, i.e. an action is different than
what is enacted, and creating is different than the creature. This is
concordant with rational thought , the innate disposition, linguistics,
the proofs of the Qur’an and Hadith , and the consensus of Ahl al-
Sunna . Baghawi6 mentioned this in [ his book] Sharh al- Sunna .
Now we can see that there are two wills and two intents. There
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is [His] will to act , which results in His act that subsists in Him.
The other is His will that His servant acts, and it represents what
—
He enacts this is detached from Him. These two are not necessary
concomitants. God may wish that His servant acts [in accordance
with His religious commandments] , but not will that [ i ] He assist
him and grant him success to accomplish that action or [2] that
[He] dissipate the barriers which prevent [ the servant] from doing
so. God commanded Iblls to prostrate to Adam, but He did not
will that He assist [Iblls] , grant him success to accomplish that
prostration, or strengthen his heart and turn him towards it. Had
God willed these things, Iblls would have inevitably prostrated [to
Adam] . His statement , Thy Lord is doer of what He will ,7 notifies us of
His will regarding His actions, and not the actions of His servants.
This action and will of His cannot be subdivided into good and evil,
as was mentioned above.
Now if it is said , ‘He intends evil,’ this may lead some to think
that He loves it or is pleased with it . And if it is said, ‘He does not
intend [evil],’ this may lead some to think that He did not create
or originate it. Both of these interpretations are false. Likewise, if
it is said , ‘Evil is an action of His,’ or that ‘He performs evil,’ this
may lead some to think that evil is an action of His that subsists
—
within Him this is impossible. Or if it is said that ‘He did not
perform [evil]’ or ‘that [evil] is not an action of His,’ this may lead
some to think that He did not create or originate it , and this again
is impossible.
Therefore, reflect on how, if these expressions are generalized,
whether by one denying or affirming them they imply both truth
and falsehood. This only becomes apparent after thorough examina-
tion and detailed inquiry. The truth in this matter is what has been
pointed out in the Qur’an and the Sunna : evil is not attributable to
—
the Lord (Exalted is He) neither as an attribute nor as an action
[of His]. None of His Names are named in accordance with them in
any aspect. Evil only pertains to what He enacts in a general man-
ner ( bi-tariq al- cumum ). The Exalted said , Say : I seek refuge in the Lord
of the Daybreak . From the evil of that which He created.8 The word ma
[translated as which ] is either a conjunction or a relative pronoun. If
205
it is a relative pronoun then it pertains to what He has enacted . The

meaning is either : from the evil of what He has enacted or from the
evil of what His creatures do.
Now the agent [of an action] can be omitted , as in His statement
that relates what the jinn believers say : And we know not whether harm
-
is boded unto all who are in the earth , or whether their Lord intendeth guid
ancefor them.9 Or evil may be ascribed to the place wherein it subsists.
For example, God’s friend Abraham said , Who created me , and He doth
guide me , and Who feedeth me and watereth me , and when I sicken , then He
healeth me.10 Also, consider the statement of al-Khidr, As for the ship ,
it belonged to poor people working on the river, and I wished to mar it .11 On
the other hand , he said regarding the two young adults, Thy Lord
intended that they should come to their full strength.12
All three types [i.e. omission of the agent’s mention, and ascrip-
tion of evil to the creature’s actions or to the creature itself ] were
combined in Surat al-Fatiha when God said, Show us the Straight Path ,
the path of those whom Thou hast favoured ; Not the ( path) of those who earn
Thine anger nor of those who go astray . 13
—
God (Exalted is He) only attributes good to Himself never evil.
The Exalted said, Say: O God! Owner of Sovereignty! Thou givest sover -
eignty unto whom Thou wilt , and Thou withdrawest sovereignty from whom
Thou wilt . Thou exaltest whom Thou wilt , and Thou abasest whom Thou
wilt . In Thy Hand is the good . Thou art able to do all things.14 Those who
claim that both good and evil are in His Hand have erred for three
reasons. Firstly, there is nothing in the expression that indicates that
He wished [evil] . Instead , God intentionally left out mentioning
it in order to make it clear that [evil] is not wished for. Secondly,
only grace or justice are within God’s Hand. This is shown in the
authentic hadith that the Prophet (may God bless him and grant him
peace) said , ‘The Right Hand of God is full, and its fullness is not
affected by continuous expenditure night and day. Do you see what
He has granted since He created the heavens and the earth? Yet all
that bestowal has not decreased what is in His Right Hand ... And
—
in His other Hand is the balance He lowers some and elevates oth-
ers.’15 Therefore, His grace is within His [ Right ] Hand , whilejustice
is within the other. Both of them are good and there is no evil in
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them from any aspect. Thirdly, the Prophet said, ‘Here I am at Your
service, all goodness is in Your Hands. Evil cannot be attributed to
you.’16 This [ hadith ] interprets the previous verse. The Prophet dif -
ferentiated between good and evil, and made [good to be] within the
Hand of the Lord (Glory be to Him). Conversely, the Prophet dis-
sociated the attribution [of evil] to Him, despite affirming in general
that His [enacted] creation includes both.
Now, the Exalted Lord’s Names are derived from His Attributes
—
and actions they are not derived from what He has created. Every
Name of His is derived from one of His Attributes or an action that
He performs. Had a Name of His been derived by taking into con-
sideration His creation, who are distinct from Him, then He would
have been deemed to be a created thing : moving , motionless, tall,
white or otherwise, just because He is the Creator of these character-
—
istics. Since He is not named with any of those despite the fact that
—
He created them it becomes known that His Names are derived
from His actions and Attributes that subsist within Him. God (Glory
be to Him) is not characterized by anything which is created and
distinct from Him, nor is He named with any of the characteristics
[of the creatures].
Some of those who derive His Names, actions or Attributes from
those of His creatures claim, in essence , that nothing subsists within
Him, whether it be justice , beneficence , words, will or any action
whatsoever. Those who [adopted the doctrine of the Jahmiyya] have
denied the essence of His Attributes saying, ‘No real Attributes sub-
sist within Him.’ Therefore, they have denied and stripped away
His Attributes or derived them [from His creatures] ; and they have
denied His actions and attributed them instead to [His] works and
creatures. The reality of their doctrine is that the Exalted’s Names
become expressions that are devoid of any meaning or reality. This
is blasphemy. Furthermore, [this doctrine] denies that [His Names]
are the most beautiful.
The Exalted has said, The most Beautiful Names belong to God : so
call on Him by them; but shun such men as use profanity in his Names : for
what they do, they will soon be requited .17 The Qur’an and the Sunna
have established that the origin ( masdar) of His Names is found in
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His Attributes ; and examples establishing them include the Exalted’s

[following] statements: Power belongeth wholly to God ; lS God ! He it is
that giveth livelihood , the Lord of unbreakable might ; 19 and Then know that
it is revealed only in the knowledge of God .20
The Prophet (may God bless him and grant him peace) said , ‘The
splendour of His Countenance would burn all of His creation as far
as His sight reaches.’21 cA’isha said , ‘Praise be to God Whose hear-
ing encompasses all sounds.’22 The Prophet also said , ‘O God , I seek
refuge in Your pleasure from Your wrath’;23 ‘I ask You by virtue
of Your knowledge of the Unseen, Your [vanquishing ] power over
all Your creation [and Your ability to create]’;24 and ‘O God, I seek
refuge in Your glory ( cizza) from You sending me astray.’25
Had it not been for these origins [and manifestations] then His
Names, Attributes and actions would have become dissociated from
any real meaning. It [should be recognized that ] His actions are dis-
tinguished from His Attributes, and His Names are distinguished
from His actions or Attributes. However, if actions or attributes do
not subsist in Him , then there is no meaning to the Name itself.
Claiming so [as the Jahmiyya do] is the ultimate form of blasphemy
( ghayat al-ilhad ).
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CHAPTER ELEVEN
An Exposition of the Secrets within the Hadith of

the Prophet, ‘O God, I Seek Refuge in Your Pleasure
from Your Wrath, and in Your Forgiveness from Your
Punishment. I Seek Refuge in You from Yourself.
I Cannot Praise You Enough ;
You are as You Have Praised Yourself ’
This eminent and great hadith1 indicates many things. To begin with,
one should seek refuge in and assistance through the Attributes of
the Lord (Exalted is He) just as one does with His Essence. This is
also indicated by another hadith: ‘O Ever-Living ; O Self-Subsisting
( Qayyum ) ; O Originator of the heavens and the earth ; O Almighty
and Most Generous ( dha al-Jalal wa’l- Ikram), there is no deity worthy
of worship but You, through Your mercy I seek Your assistance, [so
please] make all of my affairs good . Never forsake me to myself or
—
to any of Your creation not even for a moment.’2
A further hadith [of the Prophet ] is similar : ‘1 seek refuge
with Your glory from You sending me astray.’3 The Prophet also
sought refuge with the perfect words of God 4, with His beneficent
Countenance, and with His Exalted [Essence]. The aforementioned
are proof that [His] Attributes are eternally existent , since one can-
not seek refuge with something that is non-existent [or created].
[His Attributes] subsist within Him and are not created, since one
cannot [in a religious sense] seek refuge with a creature. This is valid
as the Messenger of God (may God bless him and grant him peace)
never sought refuge with or assistance from a creature [in religious
matters] , nor did he ever advise his Community to do so.
The first hadith also indicates that forgiveness is an action and
209
Attribute of His that subsists within Him. Therein is another

response to those who claim that His actions are the same as what
He enacts. Yet what is enacted is created , and it is not permissible to
seek refuge in [something created].
It also indicates that some of the Sublime’s Attributes and actions
are superior ( afdal) to others. The Attribute that we seek refuge in
is superior to the Attribute of His which we seek refuge from.
Therefore, His Attribute of mercy is superior to wrath, and it is for
that reason that the former prevails over and overcomes the latter. In
addition, God’s words (Glory be to Him) are Attributes of His. It is
well known that His words by which He praises Himself and men-
tions His Attributes and Oneness are superior to His words by which
He criticizes His enemies or mentions their characteristics. For this
reason, Surat al-Ikhlas [cxn] is superior to Surat Tabbat [cxi] , and
the former is equivalent to one third of the Qur’an .5 Also, the Verse
of the Throne ( ayat al-kurst )6 is the greatest one in the Qur’an. Do
not listen to those who [ have little understanding] and are veiled
away [from the truth] who state that because all of His Attributes
are eternal one cannot be deemed to be superior to another. The
transmitted and rational proofs all invalidate that claim.
God (Glory be to Him) has [created] those who are virtuous, those
whom He has graced and bestowed goodness unto, and those who
are blissful [through the grace of ] what is within His Right Hand .
Conversely, He [created] those whom He will manifest His justice and
deprive through His other Hand. He has placed those who are blissful
within the grasp of His Right Hand , whereas those who are wretched
are in the grasp of His other Hand . Furthermore, the righteous and
just are on pillars of light to His right. The heavens are folded up in
His Right [Hand], and the earth is in His other Hand .7
In addition , the first hadith indicates that since His pleasure and
wrath, as well as forgiveness and punishment , are paired [Attributes] ,
one should seek refuge with the former [Attribute] from the latter.
But when it came to His Holy Essence, which is not paired or asso-
ciated with another, the Prophet said, T seek refuge in You from
Yourself.’ This perfectly affirms His Oneness and determination
with the shortest and most succinct expression.
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Chapter Eleven
Evil and its causes, which one seeks refuge from, all occur by
the Exalted Lord’s [ontologic] decree and determination. God alone
creates, determines and originates. Whatever He wills exists, and
whatever He does not will does not exist. What one seeks refuge
from is either [ i ] an Attribute of His [associated with His justice], [2]
an action of His [due to His justice] , or [3 ] what He has enacted , as
it is a consequence of His action. What [He] has enacted possesses no
benefit or harm except by His permission , as He is its Creator. The
Exalted has confirmed this regarding the most harmful thing to a
—
person namely magic : They injure thereby no-one save by God's leave.8
What one seeks refuge from can only occur by [the permis-
sion of ] His will, His [ontologic] decree and determination. God’s
protection of a person and riddance of [evil] away from him also
occurs by His will, decree and determination. Therefore , God grants
refuge from His decree by His decree, [and refuge] from the mani-
festation of His will and wish by the dictate of His will and wish.
Everything occurs by virtue of His ontological and determined
will. Ultimately, everything is created, determined and decreed by
Him . In addition , God is the One Who gives refuge to His servant
from Himself by Himself.
A person also seeks refuge from sins and their punishment or
pain, as well as their causes. Causes occur by His decree, effects
occur by His decree, and seeking refuge from them is by His decree.
Therefore, God is the One Who gives refuge from His decree by
His decree. God predestined that [the sinner fated to repent ] would
seek refuge in Him, and [He] willed it . He also predestined that He
would grant [that individual] protection and willed it. Everything
necessarily occurs by His decree, predestination and will.
Had any other person besides the Messenger stated this [ hadith ]
then one who is ignorant would have denied and rejected [its reali-
ties]. God alone possesses benefit or harm, the ability to create
and command , as well as the [power to] grant refuge. Whatever is
being-sought-refuge-from is in His Hands, under His disposal, and
something created .
This is similar to the Prophet’s saying in another hadith, ‘There
is no refuge or safe haven from You except with You.’9 God is the
211
One Who grants safe haven from Himself by Himself. He is the One
Who gives refuge from Himself by Himself. Likewise, His servant
flees away from Him to Him.
This all represents an affirmation of His Oneness and deter-
mination, and that there is no other lord or creator besides Him.
Moreover, creatures do not possess any [ability to independently
bring about] harm or benefit, or any such ability to bring about
death, life or resurrection. Instead , all matters return back to God
alone, and no else has any part in them whatsoever. The Exalted said
to the most distinguished and beloved to Him of His creation , It is
no concern at all of thee ( Muhammad ).10 He also responded to those who
asked , Have we any part in the cause, by saying, The cause helongeth wholly
to God .11 All sovereignty is His, all matters return back to Him, all
praise is due to Him, all intercession is His, and all goodness is in His
Hands. This represents affirmation of the fact that He alone is the
Lord and God ; there is no other deity or lord besides Him.
Say: Bethink you then of those ye worship beside God , if God willed some
hurt for me , could they remove from me His hurt ; or if He willed some mercy
for me , could they restrain His mercy ? Say: God is my all . In Him do ( all ) the
trusting put their trust ;12 If God touch thee with affliction , there is none that
can relieve therefrom save Him , and if He touch thee with good fortune ( there
is none that can impair it ); for He is able to do all things ; 13 That which God
openeth unto humankind of mercy none can withhold it ; and that which He
withholdeth none can release thereafter. He is the Almighty, the Most Wise.14
No one can bring about righteous deeds but Him, and no one can
absolve sins but Him. The movement of anything the size of an atom
or greater cannot occur except by His permission. Furthermore, poi-
son or magic, a demon or an animal cannot cause harm except by His
permission and will. He allows it to afflict those whom He wills, and
averts it away from those whom He wills.
Finally, the Prophet concluded the supplication by saying, ‘I
cannot praise You enough ; You are as You have praised Yourself.’
This represents an acknowledgement that His Essence, exaltedness
and perfect Attributes are greater and more glorious than can be
recounted by any [of His] creatures. Nor can anyone truly praise
God as He can (Glory be to Him). This [section of the hadxth] rep-
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Chapter Eleven
resents the Oneness of His Names, Attributes and Characteristics

(inuut). The prior [section] establishes the Oneness of God , Whom
we must worship and deify. It also establishes that only the Exalted
should be feared and sought hope from or refuge in. The opposite
[of His Oneness] is polytheism and the opposite of [His Beautiful
Names and exalted Attributes] is stripping Him of them. We ask
God for success.
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CHAPTER TWELVE
Faith in the Divine Determination and Decree, His

Justice, Monotheism and His Wisdom are All
Included in the Prophet’s Hadlth, Your 4
Judgment upon me Will be Carried

Out , and Your Decree for me is Just’
It has been reported that the Prophet (may God bless him and grant
him peace) said , ‘If a servant is afflicted with any type of distress
( hamm ) , sorrow (ghamm) or grief (huzn) but then says, “ O God, I
am Your servant , the son of Your two servants. My forelock is in
Your Hand , Your judgment upon me will be carried out , and Your
decree for me is just . I ask You by every Name that You have named
Yourself with, or have revealed in Your Book , or have taught any of
Your creation, or have kept hidden within Your knowledge of the
Unseen, that You make the Qur’an the life of my heart , the light of
my chest , relief from my grief, and deliverance from my distress and
sorrow.” At that point , God will deliver him from his distress and
sorrow, and replace them with happiness.’1
This authentic hadlth proves many things. Firstly, it includes the
types of hardships encountered by the heart. Distress occurs in antic-
ipation of a hardship that may occur in the future, and it preoccupies
the heart. Grief occurs as a result of a past hardship, whether the loss
of a beloved or the occurrence of a disliked entity. Sorrow occurs as
a result of some hardship that is occurring in the present. These three
represent some of the greatest diseases and ailments of the heart .
Every individual attempts to rid himself of the aforementioned
by using whatever [means] he assumes or imagines will work . Most
of the ways and treatments which people use to rid themselves of
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them instead only make those diseases stronger. For example, a per-
son who tries to cure himself with a variety of sins, whether they are
major or minor ; or like a person who uses distractions, games, sing-
—
ing , listening to music, etc. as a cure. Most people if not all use
these methods to rid themselves of those [diseases] . But they have
—
tried the wrong methods.
Only those who try to remove them with the medicine which
God has prescribed [are successful]. This medicine is composed of
many components ; whenever one of those parts is deficient then the
cure is deficient to a similar degree. The greatest component of that
medicine is worshipping God alone and asking for [His] forgiveness.
The Exalted said, So know (O Muhammad) that there is no deity save God ,
and ask forgiveness for thy sin and for believing men and believing women.2
Then within the text of one tradition , Satan says, ‘1 have destroyed
the progeny of Adam by [whispering to] them to sin, but they have
ruined my [plans] by asking for forgiveness and by [saying] there is
no deity [worthy of worship] but God. Once I saw that , I spread
amongst them whims [and blameworthy innovations] such that they
sin but do not ask for forgiveness, because they think that they are
doing good deeds.’3 Therefore, such people [are in a state of ] sin yet
do not repent as they think that they are doing good deeds [with
that behaviour] .
For that reason, the supplication that relieves one of calamities
includes pure monotheism, namely ‘There is no deity except God,
the Great («al- cAzim), the Forbearing. There is no deity except God ,
the Lord of the great Throne. There is no deity except God, the Lord
of the seven heavens, the Lord of the earth, the Lord of the mighty
Throne.’4 The Prophet (may God bless him and grant him peace)
referred to the supplication of his brother Dhu al-Nun [i.e. Jonah] ,
saying , ‘There is no one who is afflicted by a calamity and supplicates
with [the following verse] except that God delivers him from that
calamity : There is no deity save Thee . Be Thou Glorified! Lo! I have been
a wrongdoer.95 Therefore , the servant’s declaration of God’s Oneness
endears him to God. Seeking forgiveness and repenting removes
impediments and unveils one’s heart ; thus, allowing one to become
proximate to God. Once that occurs, the heart’s distress, sorrow and
215
grief vanish. But if the heart is cut-off from Him then it is barraged
from all directions by distress, sorrow and grief. For this reason ,
truly recognizing one’s servitude to Him, acknowledging His signs,
and using the supplication [within the hadith ] all lead to deliverance
from distress, sorrow and grief.
The Prophet included within this [supplication] his recognition
that he is under God’s power, kingdom and administration [when he
said] , ‘My forelock is in Your Hand.’ An individual who is led by a
very strong being holding onto his forelock is unable to do anything
but follow.
Then the Prophet followed that by affirming that God’s judg-
ments will occur and be carried out whether one agrees with them
or not. If He [ontologically] rules something to be then no one can
repel [that judgment] whatsoever. This, then, represents one’s rec-
ognition of the Lord’s omnipotence, as well as one’s utter incapacity
and weakness.
After that the Prophet followed on with his recognition that
every judgment and decree of the Judge’s will is purely just —it is
absolutely devoid of oppression or injustice. He said , ‘Your judgment
upon me will be carried out , and Your decree for me is just.’ This is
general to every decree of the Sublime upon His servant , whether
before his existence, during his life, after his death, or on the Day of
Judgment. It also includes God’s [ontological] decree for one’s sins,
and His recompense for them. Whoever’s heart experiences unease
—
in this regard as in [failing to] recognize this as a necessary type of
—
knowledge ( al- cilm al-daruri) then he does not [truly] understand
his Lord and His perfection , the justice of His rulings, nor himself
and his deficiencies. Instead , this person remains ignorant and unjust ,
lacking in [both] knowledge and balance.
In addition, the [Prophet’s] statement , ‘Your judgment upon
me will be carried out , and Your decree for me is just ,’ represents
a rebuttal to both the Qadariyya and Jabriyya. Even if they pay lip
service to these principles, their doctrines contradict them . The
Qadariyya deny the Sublime’s ability to create that which allows
the servant to become guided , except for that which He had initially
endowed him with. Therefore, their doctrine does not acknowl-
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edge God’s power over His servant beyond the Divine Law.
It is well known that it is incorrect to interpret this hadith [in the
manner of the Qadariyya]. Sometimes the servant obeys Him and
sometimes disobeys Him [from a religious standpoint ]. On the other
hand , an ontologically-decreed ruling will be carried out inevitably ;
it is established upon the servant via His perfect (tammat) words,
which neither a righteous nor wicked person can escape.
His statement thereafter, ‘Your decree upon me is just ,’ is proof
that God (Glory be to Him) is just in all His [ontological] decrees
for His servants, whether good or harmful, pleasurable or painful,
as well as His recompense for them. The hadith proves that [it is
necessary] to have faith in His determination, and that God’s decree
is just. The first represents His Oneness and the second represents
[His] justice.
The Qadariyya deniers claim that He would be unjust in allow-
ing people to go astray and to consequently punish them had His
judgments been predestined. As for the Jabriyya who espouse divine
compulsion, they do not consider injustice to be real. Instead, [they
consider] it to be essentially impossible and not within His power.
They do not believe that the Exalted Lord is capable of carrying out
anything called injustice. Therefore, they claim that it cannot be said
that He refrained from injustice or acted with justice. According to
their doctrine, there is no benefit to [the Prophet’s] saying , ‘Your
decree upon me is just.’ Instead, [they claim] it is like one saying ,
‘Your decree will occur without a doubt .’ This [statement ] is, how-
ever, the same as [what has preceded ] in the [ hadith] : ‘Your judgment
upon me will be carried out.’ Hence, [in their estimation] the latter
represents a repetition of the former and has no benefit .
Likewise, according to the doctrine [of the Jabriyya] God is not
praiseworthy for abandoning injustice, since one is not laudable for
abandoning something that is essentially impossible for one to do in
the first place. Moreover, there is no meaning [in their doctrine] to
the [ hadith qudsi that says] ‘I have forbidden Myself from carrying
out injustice.’6 The [Jabriyya] consider the meaning of it to be that
He has forbidden Himself from doing something impossible and
outside of His power.
217
There is also no benefit [in their doctrine] to His statement [that

the servant ] feareth not injustice nor begrudging ( of his wage ),7 since [they
contend that ] he should not be fearful of [ being treated] unjustly
because it is essentially impossible [for God] to do so. There is also no
benefit [in their doctrine] to His [following ] statements : God willeth
no injustice for ( His ) servants ;8 and I am in no wise a tyrant unto the servants.9
[The correct viewpoint] is that the administration of His judg-
ments upon His servants is within His power ; and His justice occurs
in a manner concordant to His praiseworthiness. God ( Glory be to
Him) is the King , and He is praiseworthy and omnipotent.
A similar statement [to the hadxth] is the statement which the
Sublime relays from His Prophet Hud (may God grant him peace),
I have put my trust in God , my Lord and your Lord . Not an animal but
He doth grasp it by the forelock ! My Lord is on a straight path .10 When
Hud says, Not an animal but He doth grasp it by the forelock , it is like the
[Prophet Muhammad’s] statement, ‘My forelock is in Your Hand,
Your judgment upon me will be carried out.’ Whereas when Hud
says, My Lord is on a straight path , it is like the [Prophet Muhammad’s]
statement , ‘Your decree for me is just.’ This indicates that God does
not treat us except in a manner which is just , most wise , beneficial
and merciful. He is never unjust to anyone, nor does He punish any-
one for something that they have not done, nor does He withhold
[the reward] for any of one’s righteous deeds.11
God ( Glory be to Him) is on the Straight Path both in His state-
ments and in His actions. He states the truth and acts in accordance
with what is good and righteous. The Sublime has notified us that
He is on the Straight Path in both Surat Hud and Surat al-Nahl. He
informed us in the former12 that He is on the Straight Path in regards
to His administration , while in the latter13 He notified us that He
commands that which is just and that His actions are also [ just].
The Jabriyya have claimed that all that is predestined [includ -
ing the sins of humanity] is just , while the Qadariyya claimed
that only if the angels, jinn and humans are allowed to act outside
[ the constraints of ] His determination and creation is it just. Both
groups are wrong. The correct viewpoint is that justice refers to
treating things appropriately, and injustice is treating something
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Chapter Twelve
inappropriately. God (Glory be to Him) named Himself the Just

Ruler (al- Hakam al- cadl) .
The Qadariyya deny the reality of the His Name, the Ruler.
They claim it only concerns judgments in His Divine Law. They
think that they are affirming the true meaning of [His] justice, but
this leads them to deny His determination. Moreover, they have
attributed to Him the ultimate in injustice, as they claim that He
will eternally punish in Hellfire [Muslim believers] who spent all of
their lives obeying Him but then perpetrated one major sin and died.
Should it be asked, ‘If His decree of recompense is just—since it
represents punishment for the sin—then how can the [ontological]
decree for that sin be just according to the doctrine of Ahl al-Sunna?’
[Then know that] this question does not pertain to the Qadariyya or
Jabriyya, since the former’s view is that He never decrees a sin, while
the latter hold that everything that is decreed is just. Therefore, this
question only pertains to us [the Ahl al-Sunna ] .
The response is: Yes, all of His decrees regarding His servants
are just. He has treated them appropriately—any other way would
not be deemed to be appropriate. He has punished appropriately and
placed the [ontological decree [of the sin] concordantly. Therefore,
the cause and effect are put in their appropriate places. Just as the
Sublime recompenses one with punishment, He punishes one with
the [ontological] decree of a sin. His judgment of that sin [as being
appropriate to a person] represents a punishment for a prior sin [that
the individual has done] : sins amass more sins. The prior sin repre-
sents a punishment for one’s heedlessness and turning away from his
Lord. This heedlessness and turning away is a result of one’s nature
( jibilla) and upbringing (nash’a).
If God wishes to perfect someone He will bring his heart closer
to Him, endear him to Him, inspire him with righteous conduct ,
and imbue him with the causes leading to goodness. On the other
hand, He will forsake those whom He does not want to perfect, will
stamp their hearts] , and leave them to themselves [and their temp-
tations] , because they are not suitable or appropriate for perfection
nor will they even accept goodness. Here ends people’s [ability] to
understand His predestination.
219
As for the fact that God (Exalted is He) has made some suitable
and has given them what is good for them , whereas [He has deemed ]
others not suitable, and therefore has withheld from them what is
not appropriate for them, this is all a consequence of His lordship
and divinity, knowledge and wisdom. God (Glory be to Him) is the
Creator of all things and their opposites ; [His creating] is a requisite
of His perfection and a manifestation of His Names and Attributes.
This was previously discussed .
The point is that God is the Most Just in what He decreed,
whether it is causes or effects. His decree upon His servants only
—
occurs appropriately any other decree would not be appropriate.
He is the Ruler Who is Just , Self -Sufficient and Most Praiseworthy.
The [Prophet’s statement ] , ‘I ask You by every Name of Yours
that You have named Yourself with, or have revealed in Your Book ,
or have taught any of Your creation, or have kept hidden within
—
Your knowledge of the Unseen’ if this narration is recorded [cor-
rectly] as such then there is an obscurity (ishkal). God has made [ the
Names] which He revealed in His Book , taught some of His creation
or kept hidden within His knowledge of the Unseen as subsets to the
Names He has named Himself with.
Nonetheless, this hadith proves that the Names of God are not
created , as He has spoken them and named Himself with them. For
this reason, the Prophet did not say, ‘Every Name that You have
created for Yourself.’ In addition, had His Names been created the
Prophet would not have supplicated Him using them, since it is not
permissible for a person to supplicate [in the name of ] something
created. Thus, this hadith clearly proves that His Names are not
derived from human attempts to name them as such. Instead , His
Names are derived from His Attributes ; and since His Attributes are
eternal and self -subsisting , His Names are not created.
Now some claim that although God ( Glory be to Him) is eter-
nal , He was without some Name until He created for Himself that
Name, or until His creation named Him with that Name this is —
one of the greatest blasphemies and heresies. The Prophet did not
say [ regarding His Names] , ‘That You have created for Yourself,’
nor ‘that which Your creation have named You with’. Instead , the
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Chapter Twelve
Prophet said , ‘That You have named Yourself with.’ This is proof
that the Sublime spoke that Name and named Himself with it , just
as He has named Himself in His Books, which He spoke [ to the
messengers] .
The [Prophet’s] statement, ‘Or have kept hidden within Your
knowledge of the Unseen,’ is a proof that the number of His Names
is greater than ninety- nine, and that God has Names and Attributes
that He has hidden in the knowledge of the Unseen—no one else
but Him knows these. The hadlth [that says] , ‘God has ninety- nine
Names—whoever memorizes them will enter Paradise,’14 does not
negate that He has other [ Names]. This is the opinion of the con-
sensus. Only Ibn Hazm15 disputed this by claiming that His Names
are limited [to ninety-nine].
The hadlth also proves that supplicating to God (Glory be to
Him) by using His Names and Attributes is more beloved to Him
and more beneficial to the servant than supplicating to Him by using
what He has created ; and there are many other hadlths which indicate
the same. For example, consider the hadlth which refers to His great-
est Name ( ism Allah al-a^zam ) : ‘O God , I ask You because You are the
One worthy of praise. There is no deity besides You , the Benefactor,
the Originator of the heavens and the earth. O Almighty and Most
Generous! O Ever-Living! O Self-Subsisting!’16
In another hadlth [we read ] , ‘O God , I ask You by virtue of Your
being God , the One (<al- Ahad) , the Self-Sufficient Master ( al- Samad) ,
Who begets not nor was begotten , and there is none co-equal or
comparable to Him.’17 Then in another hadlth, ‘I ask You by virtue
of Your knowledge of the Unseen, Your [vanquishing] power over
all Your creation [and Your ability to create] .’18 All of the afore-
mentioned are in accordance with the Exalted’s statement, The most
Beautiful Names belong to God : so call on Him by them.19
The [Prophet’s] statement , ‘That You make the Qur’an the life
( rabi 0) of my heart and the light of my chest’, combines two prin-
ciples : life and light . The [ literal meaning] of rablc is ‘the rain that
brings the earth back to life and makes plants grow forth’. Therefore,
the Prophet is supplicating to God by recognizing : [ i ] his servi-
tude to Him ; [2] his worship of Him alone ; and [3] His Names and
221
Attributes. The Prophet is [requesting God ] to allow His Book —

—
which He rendered a spiritual guide to all of humankind to result
in a [spiritual] life for his heart. This is akin to how God has made
water bring the earth back to life , and made the sun light up the
earth. Life and light are the sum total of all that is good.
The Exalted said , b he who was dead and We have raised him unto
lifey and set for him a light wherein he walketh among men , as him whose
similitude is in utter darkness whence he cannot emerge ?20 The Exalted also
said , And thus have We inspired in thee ( Muhammad) a spirit of Our com-
mand . Thou knewest not what the Book was , nor the Faith . But We have
made it a light whereby We guide whom We will of Our bondmen.21 Thus,
God informed us that [His Book ] is a spirit resulting in a [religious]
life and a [spiritual] light leading to guidance. On the other hand ,
those who reject it are [spiritually] dead and astray.
God has made a similitude for both His saints and His enemies
through these two principles in the beginning of Surat al-Baqara , 22
in the middle of Surat al-Nur 23 and in Surat Hud.24 This includes the
similitudes of water and fire.
The [Prophet’s] statement, ‘Relief from my grief, and deliv-
erance from my distress and sorrow,’ [calls for a] deliverance that
encompasses the removal of that which is harmful, thus leading to
that which is beneficial and joyful. In conclusion , this hadith includes
supplicating for all sources of good, and repelling all that is evil. We
ask God for success.
222
CHAPTER THIRTEEN
The Rulings Regarding Contentment with His

Decree and the Correct Position
This chapter concerns attainment of complete faith in His decree

and predestination. Scholars have differed on whether it is obliga-
tory or preferable. Some Hanbalis feel that it is obligatory, arguing
that it is a necessary concomitant of being content with God as their
Lord , which itself is obligatory. They used an Israelite tradition as
evidence : ‘Whoever is not content with My decree and is not patient
after My afflictions should follow another lord besides Me.’1
Others have felt that it is preferable since deeming something to
be obligatory requires evidence from the Divine Law, and there is no
proof in this case that renders it so. This latter opinion is preponder-
ant , since being content is part of devotion (ihsan), which itself is one
of the highest levels [of faith].
Two groups, though, have rendered repugnant viewpoints in
this matter. The Qadariyya deniers have claimed that since sins are
not included within His decree and predestination [not even onto-
logically] it is not permissible to be content (rida ) with them. On
the other hand, the Jabriyya heretics, [who espouse divine compul-
sion] and have denied His commandments and prohibitions, have
claimed that because sins are within God’s decree and predestination,
and since being content with His decree is a form of proximity and
obedience to Him, one should be content with [sins] and not be
displeased by them.
Those who affirm [ His decree and predestination] have differed
in their response to the [Qadariyya and Jabriyya ]. One group said
that there are two aspects [to any sin]. First is the aspect that one
must be content with, which is the fact that God (Glory be to Him)
223
has created and willed it. The other aspect should be detested, which
is the servant’s action and acquisition . This would have been a good
response had they followed through appropriately. But acquisition,
as affirmed by many of them, has no basis in reality. They consider it
to be the association of the action with one’s will and power, despite
the fact that the latter are not effective.
Another group has responded to the [Qadariyya and Jabriyya]
saying that they accept the decree, since it is an action of the Lord ,
but they detest what is decreed as regards the action of the servant.
This is also a good response, but they followed it with inconsistencies
and invalidities. They claimed that an action is the same as what
is enacted (mafcul) and that the decree is the same as what is decreed.
Had the first group maintained that acquisition has an effect and is a
cause for the existence of an action, and had the latter group main-
tained that [the Lord’s] action is different than what is enacted , then
both groups would have responded correctly.
A [third ] group responded that we are commanded to be con-
tent with some decrees, but are prohibited from being content with
others. In other words, we should be content with decrees which
God loves and is pleased with, but not content with those which He
hates and is angered by. This is similar to the fact that He hates and is
angered by some creatures even though He is their Creator. This can
be extrapolated to actions and statements also. While it is also a good
response, it needs more [clarification] in order to become complete.
We say that there are two types of [God’s] decrees : religious ( dim )
and ontological ( kaumi ). We are obligated to be content with the reli-
gious [decrees] , and one can only be considered to be a Muslim if one
does so. As for the ontological [decree] , we should be content with
and thankful for some of them , like blessings. In fact , being com-
pletely thankful for one’s [ blessings] requires contentment. On the
other hand, it is impermissible to be content with some [ontological
decrees], such as sins or faults, which God is angered by—even if
they occur by His decree and predestination. Finally, it is preferable
to be content with some [ontological decrees] like hardships.
The above concerns contentment with His decree, and what is
decreed. Since [His] decree is a [manifestation of His] Attributes
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Chapter Thirteen
or actions like His knowledge, Book , determination or will-

contentment with them represents one’s perfect contentment with
God as one’s Lord ( Rahh), Deity ( Ilah), Sovereign Owner ( Malik )
and Administrator ( Mudabbir ). Through this explanation the truth
becomes clear and the ambiguity is resolved in this great topic.
If it is asked, ‘How can contentment with His decree of hard-
ships be reconciled with our intense hatred of them and [desire] to
flee away from them? And how can the servant be obligated to be
content with something that is painful and disliked to him? Indeed ,
experiencing pain denotes our dislike and hatred of that entity by
necessity, and these two are the opposites of contentment. It is
impossible to reconcile two opposites.’
The response is that something can be beloved and pleasing from
one aspect , yet disliked from another. An example is taking a bitter
—
yet beneficial medicine the patient is content with it even though
he has an intense dislike for it. Another example is fasting on a day
—
that is extremely hot the one who fasts is content with it even
though he dislikes it . Or consider the waging of battle against the
enemies [of God ] , about which the Exalted said , Warfare is ordainedfor
you , though it is hateful unto you; but it may happen that ye hate a thing which
is good for you , and it may happen that ye love a thing which is bad for you .2
The person who sincerely engages in waging battle knows that it is
better for him, and therefore he is content with it. At the same time,
he dislikes it since it exposes him to [the possibility] of death, pain
and being separated from those who are beloved to him. But once
his contentment with something is strengthened and firmly rooted,
then his dislike morphs into love even though [the possibility of ]
encountering pain remains. Experiencing pain does not contradict
being content with such [trials]. In addition, experiencing dislike
does not contradict love, from one aspect ; and from another aspect ,
it does not contradict contentment .
If it is said that the aforementioned concerns the contentment
of the servant with the decree of the Lord , [some ask ] , ‘Can it
be said that God (Glory be to Him) is content with what He has
decreed of disbelief, wickedness and sinfulness from any aspect ?’
We respond : This topic is more controversial than what has pre-
225
ceded. Most, if not all, of the Ashcariyya have said that the Lord’s
pleasure, love and will are congruent , i. e. everything that He has
willed and intended are beloved and pleasing to Him. They said,
‘It is not impermissible to say that He is pleased with them [disbe-
lief , etc.] , but one should not single them out specifically.’ Instead,
[ the Ashcariyya claim] that it should be said , ‘He is content with
everything that He has created , decreed and determined , but [spe-
cific] matters, which are blameworthy, should not be mentioned .’
It is similar to when others say, ‘He is the Lord of everything ,’
but never say [in particular ] that ‘He is the Lord of such-and -such
despicable or vile things.’ Therefore, they explicitly state that He
is content with those specific things, yet it is impermissible to men-
tion such out of respect and in deference to Him .
If [some of the Ashcariyya] are asked about God’s statement, He
is not pleased with thanklessness for His bondmen,3 they respond : firstly,
God is not pleased with the non-occurrence [of disbelief ] , but He is
content with those who are thankless/have disbelieved because this
has only occurred by His will and wish. Secondly, He is not pleased
with it from a religious standpoint , i.e. He has not prescribed it nor
has He commanded it , but He is content with it ontologically. Based
upon their viewpoint , then, the meaning of the verse is that He is
not pleased with the non-occurrence of disbelief from His servants,
but if it does occur then He loves it and is pleased with it . This is
obviously invalid and corrupt, as you can see.
God (Glory be to Him) has informed us that He is not pleased
with whatever [disbelief ] exists, although it does occur by His will.
The Exalted has said, He is with them when by night they hold discourse
displeasing unto Him.A Their discourse has occurred by His [ontologi-
cal] will and decree, yet the Sublime has informed us that He is not
pleased with it. Likewise, there is the Sublime’s statement, God loveth
not mischief 5 Therefore, the Sublime does not love it in a religious
sense even if it has occurred by His [ontological] decree. Likewise,
He does not love Iblls and his army, nor Pharaoh and his followers,
even though He is their Lord and Creator.
Whoever deems that [His] love and pleasure are congruent with
[His] intention and will must , then, necessarily regard that God
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Chapter Thirteen
(Glory be to Him) loves Iblls and his army or Pharaoh, Haman and
Korah, as well as all of the disbelievers and oppressors, and their
actions. In addition to the fact that this is necessarily [ understood
to be] contrary to the Qur’an , the Sunna and the consensus [of the
scholars] , it also conflicts with what people have been innately dis-
posed to. The [ transmitted evidence and sound innate disposition]
can never be altered by these subversive and false ideas.
God (Glory be to Him) has notified us that He detests, dislikes,
hates and is angered by many actions when He said : And marry not
those women whom your fathers married , except what hath already happened
( of that nature ) in the past . Lo! it was ever lewdness and abomination , and an
evil way ;6 That will be because they followed that which angereth God ;7 It is
most hateful in the sight of God that ye say that which ye do not ; 8 and God
was averse to their being sent forth and held them back .9
It is not permissible to interpret [His] dislike as only applying to
religious commandments. God commanded the [ believers] to strive
[against evil] and then said, The evil of all that is hateful in the sight of
thy Lord.10 He notified us that He dislikes, hates, detests, opposes
and is angered by [evil] , while He criticizes and damns [ the evildo-
ers amongst the disbelievers] . It is impossible that God would love
[evil] , or be pleased with it, when He (Glory be to Him) is infallible
and sanctified above doing so.
It is not even appropriate for His servants to love or be con-
tent with corruption, evil, injustice , transgression or disbelief, as it
would represent a fault and blameworthy characteristic. Therefore,
how can it be permissible to attribute that to God (Most Blessed and
Exalted is He)? Many of those who affirmed [His] determination
have erred greatly regarding this principle. Their misbelief is on the
same level as that of those who deny [His] determination ; indeed , it
can be even more repugnant.
Those who denied [ His determination] used [this erroneous
belief of some of those who affirmed His determination ] to gain
an upper hand and rebuke the latter due to the repugnance and
disgraceful nature of it . Some [of those who affirm His determi-
nation , i. e. the Ashcariyya ] erroneously believe that [God ] loves
disbelief, wickedness, sinfulness, injustice, transgression and cor-
227
ruption, while the [deniers of His determination] claim that these

are not within His will, power and creation [and that is the only
reason they exist in the first place] . The former maintained that
nothing exists in His kingdom except that it is beloved and pleasing
to Him. The deniers [i.e. the Qadariyya ] claim that some things
may exist in His kingdom which He has not willed , and He may
will something yet it does not exist.
Glorious and Exalted is God above what both of these groups
say. Praise be to God Who has guided us to what He has sent His
messengers with , what He has revealed in His Book [the Qur’an ] ,
and the [sound ] innate disposition He has endowed His servants
with. He has delivered us from the innovations of each of those
two groups. All praise , gratitude and good commendations are for
Him, and all grace and blessings [are from Him] . We ask Him to
grant us success [in attaining ] that which He loves and is pleased
with, and that He protect us from going astray due to innovations
and seductions.
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CHAPTER FOURTEEN
The Division of Matters into the Ontological Pertaining

to God’s Creating and to the Religious Pertaining to
God’s Commandments
This chapter is connected to the one preceding it, and each one cor-
roborates the other. Now, that which is ontological is attached to
His lordship and His creating , whereas that which is religious is con-
nected to His divinity and Divine Law. God (Glory be to Him) has
notified us that He creates and commands. His creating includes His
decree, determination and action , while His commandments include
His Divine Law and religion . God is the One Who has created , pre-
scribed and commanded.
His rulings are established amongst His creation both through
His determination and Divine Law. There is no way for anyone to
escape His ontological and determined rulings. As for His religious
and divine rulings, those who are wicked and corrupt may disobey
Him. Therefore, these two [i.e. His ontological and religious decrees]
are not necessary concomitants. He may decree and determine some-
thing which He has not commanded nor prescribed. Conversely, He
may prescribe and divinely command something which He does not
decree nor determine to occur.
These two [ontological and religious] decrees only unite in the
case of His servants who obey Him and have faith. On the other
hand , His religious decrees and divine rulings stand alone when what
He has commanded and prescribed is not carried out by those who
are charged to do so. Ontological rulings stand-alone when only sins
are carried out.
If the above is known then there are two types of decrees (qada )
in the Book of God : [first ] , the determined and ontological type,
229
like His statement , And when We decreed death for him ;1 And it is judged
(iqudiya ) between them with truth.2
As for the [second type] , the religious and prescribed [decree] , it
is represented by His statement , Thy Lord hath decreed , that ye worship
none save Him.3 This indicates that He commanded and prescribed it.
Had it been an ontological decree, then only God alone would have
ever been worshipped.
There are also two types of rulings (hukm) : the ontological [ type]
is represented by His statement , He saith , My Lord! Judge Thou with
truth.4 This means that [ the Prophet ] is [supplicating to God ] to grant
victory to His [devout ] servants and humiliate His enemies.
The religious one is represented by His statement , That is the
judgment of God . Hejudgeth between you ;3 and God ordaineth that which
pleaseth Him.6 Furthermore, [such rulings] can encompass both the
ontological and religious meanings, as in His statement , He allots to
no one a share in His rule.7
There are also two types of [His] will (irada) : the ontological one
is represented by His statement , Thy Lord is doer of what He will ;8 And
when We would destroy a township ;9 If God’s will is to keep you astray ; 10
And We desired to show favour unto those who were oppressed in the earth .11
As for [His] religious [will] it is represented by His statements :
God desireth ( yurid ) for you ease; He desireth not hardship for you ; 12 And
God would turn ( yurid ) to you in mercy .13 Had the [desired ] will [men-
tioned in the first verse] been of the ontological type, then none of
us would have ever encountered hardship ; [and had the desired will
been of the ontological type mentioned in the second verse] , then
repentance would have been sought by all those who are charged
[i.e. all of humanity] .
Through this detailed exposition the ambiguity regarding the
question whether the divine command and will are necessary con-
comitants of each other or not ceases. But the Qadariyya opined that
His divine command is accompanied by His will, thereby manifest-
ing [ those commandments] . On the other hand , those who affirm
[ His wisdom] maintain that His divine command may not be accom-
panied by His will, thereby manifesting [ those commandments] .
The truth of the matter is that [ His divine] command is a neces-
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Chapter Fourteen
sary concomitant of His religious will, but may not be accompanied

by His ontological will. He only commands that which He wills reli-
giously to be a Divine Law. But He may command something that
He does not will nor determine to occur ontologically. For example,
He commanded all to believe , but He does not grant success to most
to achieve that faith. Therefore , this is a religious will rather than
an ontological will. Another example is His command to His friend
[Abraham] to sacrifice his son, but He did not will its occurrence
ontologically nor determine it.14 Another example is His command
of fifty prayers to His Messenger [Muhammad ] , but He did not will
its occurrence ontologically nor determine it.
Now, there is a difference between these last two examples and
the example of the [disbeliever] who does not become faithful.
God (Glory be to Him) did not love that Abraham sacrifice his son ,
but rather loved to see [Abraham’s] firm resolve in following [His
commandment] and settling himself upon it. His commandment to
Muhammad (may God bless him and grant him peace) during the
Night Journey with fifty prayers is similar. As for the commandment
to those whom He knew would not believe, God loves His servants
to believe in Him and His messengers, yet His wisdom dictated that
He would assist and grant success to some to carry out what He
has commanded, and that He would forsake others by not doing
—
so thus, the latter did not benefit from His commandment. On the
other hand , [the benefit of the Lord’s] commandment [to Abraham]
to sacrifice [Ishmael] did occur.
As for prescribing ( kitdba), it is represented from an ontological
perspective by His statements : God hath decreed ( kataba ) : Lo! I verily
shall conquer, I and My messengers ;15 And verily We have written in the
Book , after the Reminder: My righteous servants will inherit the earth ; 16 and
For him it is decreed ( kutiba ) that whoso taketh [ a devil ] for friend , he verily
will mislead him and will guide him to the punishment of the Flame.17
As for the divine commandments [of prescribing or ordaining],
they are represented by His statements: O ye who believe , fasting is
prescribed ( kutiba ) for you ; l8 Forbidden unto you are your mothers19 ... to His
statement This is God’s ordinance , binding upon you ; 20 And We prescribed
for them therein : The life for the life.21
231
.
As for the ontological command ( amr), it is represented by His
statements: But His command , when He intendeth a thing , is only that He
saith unto it , Be! And it is ; 22 And Our commandment is but one ( command -
ment ), as the twinkling of an eye ; 23 The commandment of God is always
executed ;24 And it is a thing ordained 25
[Then there is] , And when We would destroy a township We send com-
mandment to itsfolk who live at ease , and afterward they commit abomination
therein , [and so the Word ( of doom ) hath effect for it , and we annihilate it
with complete annihilation ] 26 This [verse reflects] an ontological and
determined commandment , not a religiously-prescribed command .
God does not command any abomination. Instead, the meaning is
that He [ontologically] decreed and determined its occurrence. One
—
group said that it was a religious commandment meaning that God
had commanded them to do good, but they refused and committed
abominations.
The first viewpoint is more correct from many aspects :
1. The latent meaning ( idmar ) contradicts the original script , and
one cannot accept that unless one cannot reach the correct meaning
without it .
2. It would necessitate two latent meanings: the first is that God
commanded them to obey, and second that they refused such or
disobeyed.
3 . What follows the letter fa [i.e. after they commit abomination
therein ] is what has been commanded. It is like saying , ‘1 commanded
him so he did such-and-such.’ The one being spoken to does not
understand otherwise, so [this commandment is an ontological one] .
4. God (Glory be to Him) made His mentioned commandment
the cause for that town’s destruction. It is well known that His [reli-
gious] commandment to obey and worship Him alone is not an
appropriate reason for their destruction ; rather, it would have been
a cause for their salvation and victory. If it is said that His com-
mandment for obedience was [rejected and they instead perpetrated ]
abominations, and so that was the cause for their destruction, then it
is replied that this is incorrect (as will be shown next ).
5. This commandment is not reserved solely for those who live
in luxury. Instead , God (Glory be to Him) commands both—those
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—
who are living in luxury and those not to obey Him and follow
His messengers. Thus, it is not correct to specify that only those
who live in luxury are subject to His commandment to obey Him.
6. If the commandment had been to obey [God’s Divine Law] ,
then it would have been the same as sending His messengers to them.
It is well known that it is not appropriate to say, ‘We sent Our mes-
sengers to those who live in luxury, and thereafter they committed
abominations.’ If the [messengers] would have only been sent to
those living in luxury, then the rest of the people would have con-
tended that no one was sent to them.
7. God’s will ( Glory be to Him) to destroy that town only came
after sending the messenger to them and their rejection. Before
[sending the messenger] He did not wish their destruction they —
were excused because they were unaware and the message had not
yet reached them. The Exalted has said , In truth thy Lord destroyed not
the townships tyrannously while their folk were doing right .27
Thus, His will that they would commit abominations in that
town was an ontological and determined one, not a prescribed and
religious one. The people of that town collectively disbelieved,
while their leaders committed abominations. At that point , God’s
[ontological] command declared that they were deserving of
destruction.
To return to mentioning both the ontological and religious
commandments, the religious [commandment ] is represented by His
statements : God enjoineth justice and kindness ; 28 and God commandeth you
that ye restore deposits to their owners 29 There are, in fact , many more
examples of these.
As for the ontological allowance (idhn), it is represented by the
Exalted’s statement , They injure thereby no-one save by God’s leave .30
This indicates that His will and determination allows it to occur.
As for the religious one , it is within His statement , Whatsoever
palm-trees ye cut down or left standing on their roots , it was by God’s
leave 31 This indicates that it occurred by His [ religious] command-
ment and consent. Further examples include : Say : Have ye considered
what provision God hath sent down for you , how ye have made of it lawful
and unlawful ? Hath God permitted you , or do ye invent a lie concerning
233
God?22 Or have they partners ( of God ) who have made lawful for them in
religion that which God allowed not ?23
As for the ontological appointment ( jal), it is represented by His
statements: We have put on their necks shackles reaching unto the chins , so
that they are made stiff-necked . And We have set a bar before them and a bar
behind them, and ( thus ) have covered them so that they see not ; 24 He hath set
uncleanness upon those who have no sense ; 25 And God hath given you wives
of your own kind 26 There are many more examples of this.
As for the religious appointment , it is represented by His state-
ment , It is not of God’s ordaining that certain kinds of cattle should be marked
out by superstition and set asidefrom the use of man ; yet those who are bent on
denying the truth attribute their own lying inventions to God .27 This means
that He did not prescribe ( sharaa ) [ this practice] nor command it ,
but they were created by Him. This [false worship] was allowed by
His [ontological] determination and will. As for His statement , God
hath appointed the Kacba , the Sacred House , a standardfor humankind , 38 this
encompasses both appointments : the [ontologically] determined
one and His religious one. This is not because both types are the
same, but instead because the wording is generalized to encompass
both. Reflect on that.
[His] ontological words ( kalimat ) are represented by His state-
ments : Thus is the Word of thy Lordjustified concerning those who do wrong :
that they believe not ; 29 And the fair Word of thy Lord was fulfilled for the
Children of Israel because of their endurance.40 Also included is the hadxth
of the Prophet (may God bless him and grant him peace), ‘I seek
—
refuge in God’s perfect words which neither a pious nor wicked
—
one can escape from the evilness of what He has created.’41 These
are His ontological words through which He has created and origi-
nated all things. They are not His religious words, which He uses
to command and forbid , since wicked disbelievers have not obeyed
[His commandments].
As for [ His] religious [words] , there is, And if anyone of the idola-
ters seeketh thy protection ( O Muhammad ) , then protect him so that he
may hear the Word of God .42 Moreover, the Prophet ( may God bless
him and grant him peace) said about [ marriage] , ‘You have been
allowed intimacy with [your wives] by God’s words,’43 indicating
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that this has occurred by His religious permission. His [religious]

statement [or word on the matter ] is Marry of the women , who seem
good to you .44
The two types have been juxtaposed in the verse, And she put
faith in the words of her Lord and His Books 45 Here His Books are His
words with which He commands, forbids, deems good or pro-
— —
hibits, while His words ( kalimatihi) [in general] are those with
which He creates and originates things. Thus, God informed us
that [Mary] was not one of the Jahmiyya , who deny His religious
and ontological words, and consider them to be created just like
His other creations.
As for the ontological sending (bacth), it is represented by His
statements : Hence , when the prediction of the first of those two [ periods of
iniquity ] came true , We sent against you some of Our bondmen of terrible
prowess in war ;46 and Then God sent a raven scratching up the ground 47
Whereas His religious sending is exemplified by His statements :
He it is Who hath sent among the unlettered ones a messenger of their own ;48
Humankind were one community, and God sent ( unto them ) prophets as bear-
ers of good tidings and as warners 49
As for His ontological sending (irsal), it is represented by His
statements : Seest thou not that We have set the devils on the disbelievers to
confound them with confusion?50 And He it is Who sendeth the winds.51
His religious dispatching is exemplified by His statements : He
it is Who hath sent His messenger with the guidance and the Religion of
Truth ; 52 We have sent unto you a messenger as witness against you , even as
We sent unto Pharaoh a messenger.52
As for what is ontologically forbidden (tahrim), it is represented
by His statements : And We had before forbidden foster mothers for him ; 54
( Their Lord ) said , For this the land will surely be forbidden them for forty
years ;55 And there is a ban upon any community which We have destroyed :
that they shall not return.56
As for the religious prohibitions, they are exemplified by His
statements: Forbidden unto you are your mothers ; 57 Forbidden unto you ( for
food ) are carrion ; 58 To hunt on land is forbidden you so long as ye are on the
pilgrimage ;59 Godpermitteth trading andforbiddeth usury .60
As for the ontological bestowal ( ita ) , it is exemplified by His
235
statements : God bestoweth His sovereignty on whom He will ;61 Say: O

God ! Owner of Sovereignty ! Thou givest sovereignty unto whom Thou
wilt ;62 and We bestowed on them a mighty kingdom 63
As for the religious bestowal, it is represented by His statements :
And whatsoever the Messengergiveth you , take it ;64 and Holdfast that which
We have given you 65 As for His statement , He giveth wisdom unto whom
He will , and he unto whom wisdom is given , he truly hath received abun-
dant good 66 it includes both [ the religious and ontological types] .
God bestows [understanding of wisdom] upon whom He wills by
[His ontological] command, and by religiously granting success and
inspiring one [to seek it out ].
The good fortune of His prophets, messengers and their follow-
ers is of the religious type. On the other hand , His enemies’ share
is the ontological fate, and they follow it wherever it leads them.
The religion [of the disbelievers] is one of fate, while the religion of
the messengers and their followers is that which is associated with
[God’s] prescribed commandments. The [ believers] worship [God ]
according to His commandments and believe in His determination.
Those who dispute with God and disobey His commandments use
the excuse of His predestination, and then say that they are acting in
accordance with the will of God . Although that [statement ] is true,
it is only in accordance with His ontological will, not the religious
one. But they cannot use this as an excuse [on the Day of Judgment ]
nor will it benefit them . If everyone was exempt because of [His
ontological decree and determination] , then none of His creation
would be blameworthy or due punishment , and none would be
considered to be disobedient or a disbeliever. Whoever claims that
[ His ontological and religious wills are the same] has disbelieved in
God , His Books and all of His messengers. We depend on God for
success.
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CHAPTER FIFTEEN
An Exposition of God’s Wisdom in

Allowing People to Sin
We have recounted in another book of ours, al- Futuhat al-qudsiyya
eight viewpoints by which to consider sins :
1. THE ANIMALISTIC VIEWPOINT : Here one only sees the temptations
and pleasures one desires to experience. Both humans and animals
may view it in this fashion . It may be even that a human may enjoy
the pleasure therein with greater intensity.
2. THE DETERMINISTIC VIEWPOINT: Here one views that the agent
and mover is another being ; and thus, he considers himself to be
sinless. This is the viewpoint of the polytheists and the enemies of
the prophets [for example, the Jabriyya] .
3 . THE [FREE-WILL] VIEWPOINT : Here one asserts that he is the crea-
tor and originator of his own actions without the will of God or His
creative power. This is the viewpoint of the Qadariyya , who are the
Zoroastrians [of this Community].
4. THE VIEWPOINT OF THOSE WHO ARE KNOWLEDGEABLE AND FAITH-
FUL : They affirm God ’s determination and Divine Law, whereby
they witness that their actions are encompassed within God’s decree
and determination.
5. THE VIEWPOINT OF NEED, POVERTY , INABILITY AND WEAKNESS:
Here a person perceives that if God does not assist , strengthen and
grant him success, then he will be ruined. The difference between
this viewpoint and the deterministic one is obvious.
6. THE MONOTHEISTIC VIEWPOINT : Here one witnesses that God
(Almighty and Most Glorious is He) is the Creator and Originator,
His will is overpowering , and that humans are too weak to be able to
disobey Him without Him allowing them. The difference between
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this and the fifth viewpoint is that the person recognizes to a greater
degree his absolute weakness, poverty and neediness. Again, this
aspect illustrates that God alone is the Creator, and that there is no
power or strength save in Him.
7. THE VIEWPOINT OF WISE PURPOSES: Here one views the wis-
dom of God (Almighty and Most Glorious is He) in His decreeing
and allowing the servant to sin. God has many wise purposes that
our intelligence cannot fully comprehend or understand . We have
recounted in that book about forty wisdoms and we [will mention
below] many of them.
8. THE VIEWPOINT OF HIS NAMES AND ATTRIBUTES : Here one views
that His creating , commandments, decree and determination are all
connected to His Names and Attributes (Exalted is He), and that the
former are requisites and consequences of the latter.
For example , His Beautiful Names allow a servant to sin, since
.
He is the One full of Forgiveness, the Relenting ( al-Tawwab), the
Effacer [of sins] and the Forbearing . Thus, all of His Names will
inevitably manifest themselves and have consequences. If people did
not commit sins, God would dispense with them and create others
who would sin [ but thereafter would seek forgiveness], whereupon
He would forgive them.2
This latter viewpoint [number 8] and the one that preceded it
[ number 7] are the most dignified and eminent ones. Indeed , only
the elite have knowledge and a profound understanding of them. In
fact , there is a vast difference between all of these viewpoints, but
especially between the first one and the last two, as the latter result in
the servant loving [ his Lord ] . They also open many doors of knowl-
edge and understanding , which cannot even be described ; but only a
few can open them. They entail [His] far-reaching wisdom in [onto-
logically] decreeing and determining sins and lapses. The [scholars]
have only pursued and understood a few of the wise purposes behind
[His] commandments and prohibitions, as well His creating. It is rare
for you to see a [scholar] adequately comprehending this matter in
his writings. How can a person see [God’s] wisdom in this matter if
he does not believe that his actions are created by Him and allowed
by His will? How can someone have [a correct] understanding here
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if he believes that God’s actions are done without consideration of

wise purposes ; or that there are no such things as reasons or final
objectives (lam al-talxl, Hlla orghaya ) , but only lam aWaqibaV
The point is that witnessing God’s wisdom in His decree and
—
determination of the conduct of His servants whilst also uphold-
—
ing [the reality that] they possess free choice and a will is one of the
finer, more subtle and mysterious issues that people have discussed.
Only God, the Most Wise and Omniscient (Glory be to Him), knows
these wise purposes [in detail], but we will allude to some of them :
[ i ] God (Glory be to Him) loves the repentant believers. His love
of their repentance is such that He is happier with that than [the joy]
a person who finds his ride, food and drink in a deadly desert feels
after having lost them and given up hope.4 There is no greater or
more complete joy than this. We will elucidate and expand upon this
shortly, God willing. Had God not completely loved repentance and
those seeking repentance, His happiness would not have occurred
[to such a great degree]. It is well known that the presence of an
effect without its causative factor is impossible ; something cannot
exist without its requisite concomitant. Similarly, an end without
its means cannot occur.
This explains the statement by some gnostics, ‘If it had not been
for the fact that repentance is one of the most beloved things to
Him, God would have never allowed the lapse of the most noble
of humanity to Him [i.e. Adam] to occur.’ Thus, repentance is the
perfect and ultimate objective of all of humanity ; and the perfec-
tion of their father [Adam] occurred through it. Note the difference
between [Adam’s] initial state when it was said to him, It is ( vouch-
safed ) unto thee that thou hungerest not therein nor art naked , And that thou
thirstest not therein nor art exposed to the suns heat ,5 and then after [ his
repentance] God said , Then his Lord chose him, and relented toward him,
and guided him.6 The initial state is one of eating , drinking and enjoy-
ment , whereas the latter is one of being chosen, selected and guided .
The difference between the two is immensely vast.
Since Adam’s perfection was only achieved through repentance,
the perfection of his offspring can only occur likewise. The Exalted
said, So God punisheth hypocritical men and hypocritical women , and idol-
239
atrous men and idolatrous women . But God pardoneth believing men and
believing women , and God is all-forgiving , merciful .7 Again , the perfection
of the offspring of Adam is achieved in this world through sincere
repentance , whereas in the Hereafter it is by being rescued from
Hellfire and entered into Paradise. The latter perfection is dependent
upon the former. The point is that because God (Glory be to Him)
loves and is happy with repentance, He [ontologically] decreed that
His servants will sin, but if they are forthcoming with righteousness
then He will [ontologically and religiously] decree their seeking of
repentance. Furthermore , [He decreed ] that if their wretchedness/
evil overwhelms them, He will implement His justice and punish-
ment for these sins.
[2] God (Glory be to Him) loves to bestow His grace, complete
His blessings, and reveal His benevolence and magnanimity to His
servants. Due to His great love of all of this, He has done the afore-
mentioned in a great number of ways, both manifest and hidden.
Some of the greatest types of [His] beneficence and kindness include
showing benevolence to those who have done evil, overlooking
those who have perpetrated injustice, forgiving those who have done
wrong or sinned, pardoning those who repent , and accepting the
apology of those who make amends.
God has advised His servants to possess these virtuous charac-
teristics and praiseworthy actions [of benevolence and forgiveness].
Yet , He is more worthy and is more deserving of [displaying ] these
than [ humans]. Finally, God’s [ontological] determination of causes
for these matters does, indeed , contain many wisdoms and praise-
worthy end results that dazzle the mind. Glory and praise be to Him!
Had God (Almighty and Most Glorious is He) willed that no one
on this earth would disobey Him, then no disobedience would have
occurred. Rather, His will has dictated that which is concordant
with His wisdom. The most ignorant are those who claim that God
is disobeyed against His will or allowance. Glorious and Exalted is
God above what they claim.
[3 ] God (Glory be to Him) possesses Beautiful Names and each
Name of His has an effect upon His creation and commandments.
Examples of these consequences include that there must be some-
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one to be given provision by the Provider (al-Raziq), someone to be

forgiven by the All-Merciful («al- Rahim), entities to be seen or heard
by the One Who is the All-Hearing and the All-Seeing, in addition
to His many other Names.
Thus, had there not been anyone amongst His servants who
would err or sin such that He would accept his repentance, forgive
and overlook , then the manifestation of various Names of His—
such as the All-Forgiving , the Effacer [of sins] , the Forbearing and
the Relenting—would not occur. The manifestation of the effects
of the Names and what they are attached to of the creation is like
the manifestation of the effects of all His other Beautiful Names.
For example , His Name of the Creator («al-Khaliq) dictates that
there must be creatures. The same is dictated by [His Names] the
Originator (ial- Barx ) and the Fashioner ( al- Musawwir ) .
Deeply reflect on His Names the Provider and One full of
Forgiveness and their dazzling consequences amongst the creation.
If it was not for His provisions and His forgiveness, the creation
would not have even existed originally. Everyone has a share in His
provisions and forgiveness—they may be included in one’s second
life [i.e. Paradise] or only within this [worldly] life.
[4] God (Glory be to Him) makes His glory known to His
servants through His decree and determination , as well as by the
administration of His will and rulings. Thus, it becomes clear to
them that there is no escaping His [ ontological] decree. Rather,
they recognize that they are within the grasp of their King and
Sovereign Owner , that they are His servants, and that His judg-
ments are just .
[5 ] [Such matters] allow the servant to recognize his need for
God’s protection , help and preservation , similar to how an infant
or child needs someone to protect and preserve him . If the True
Lord does not do so, then he will inevitably become destroyed
[spiritually] , since there are many devils surrounding him who
want to ruin him and bring evil to all of his affairs and states. If
his Guardian and Owner abandons him , he will become lost and
incapable, and will commit sins, errors and lapses. The scholars
who know God agree that the servant’s salvation only occurs if
241
God does not leave him to rely on himself, and they agree that
being forsaken occurs if God abandons a person to himself.
[6] God (Glory be to Him) induces His servant to seek refuge in
Him and ask for God’s protection from his evil self and the plotting
of his enemies. This demand represents one of the greatest causes
leading to a servant’s bliss.
Accordingly, the servant will begin praying and supplicating ,
beseeching and imploring , as well as being humble, repenting, and
having love, hope, fear and other perfections that approach one hun-
dred types. Some of these cannot be expressed verbally, but can only
be experienced spiritually.
The servant’s spirit is, consequently, able to reach a special prox-
imity [ to the Lord ] that would not have otherwise been achieved in
the absence of these causes. Then the servant will find himself at the
doorstep of his Lord after being distant . This is all due to the fact
that God loves and rejoices with those who repent .
There is a vast difference between one who is haughty and
proud and the one who is humble. Every time the former is asked
to do something concordant with his status as [His] servant , he
only thinks [ himself to be great due to] his deeds , and that [ pride]
prevents him from worshipping his Lord and God appropriately
[with humility and sincerity] . The latter’s heart , though, is com-
pletely humble [ before the Lord ]. He has no frivolities, idiocies or
false images of himself. He only sees himself as sinful, and views
his Lord as beneficent . He worships God with all his heart , feels
himself to be completely inadequate, lowers his head , gaze and
voice before his Lord with humility and submission . He moves
with tranquillity and prostrates before Him as if it was his last
before his death. Had there been no other fruit and wise purpose
to His [ontological] decree and determination [of sins] than this ,
it would be sufficient . We rely on God.
[7] God (Glory be to Him) brings about perfect worship
( cubudiyya) from the servant [through the aforementioned deeds] .
Yet , this can only occur if it is characterized by complete submis-
sion and humility. The one whose servitude [to the Lord ] is most
perfect is the one who is most perfect in his humility, submission and
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obedience to God. The [sincere] servant is humble before his True

Lord in every respect : he is submissive to His might, His vanquishing
power, His lordship, His administration, and also submits himself
[and acknowledges] His benevolence and blessings upon him.
Now, there are two types of submissiveness and worship that
result [from the aforementioned ] . They have an amazing effect on
the servant by allowing him to achieve [ higher levels of ] obedience
and success. The first is submissiveness due to love. This is different
than what was discussed previously for it represents the true essence
and spirit of love. In reality, if a person really possesses understand-
ing , he will realize that it is this quality [i.e. love of God ] that is what
is ultimately desired from the servant.
The loving heart displays many ways of attempting to become
proximate [to the Lord ] : affection (tawaddud), flattery (tamalluq),
altruism ( ithar ) , contentment (rida ), praise (hamd) , gratitude (.shukr),
patience ( sabr ) , dedication (taqaddum), and enduring great hardships
( tahammul aWazaim ) . None of these would have occurred if one
only had fear or hope [of the Lord]. Some of the Companions said,
‘My heart’s love for God brings about obedience to Him in such a
manner that would not have occurred if only fear of Him existed.’8
The second is the submissiveness which results [indirectly] from
disobedience. If both of these types of submissiveness are aggregated
together then this results in the vanishing of forms, souls and pow-
ers.9 One then ceases to claim [greatness] , imagine [false] things or
have mystical outbursts. One’s ego becomes erased from his heart
and tongue, and this impoverished person no longer complains [to
God] or turns away from [Him] .
One now only witnesses two testimonies. Firstly, one witnesses
that only the Beloved [Lord] is Majestic, Glorious, Almighty and
Most Generous, and that no other creature can have even an atom’s
share in those characteristics. Secondly, one witnesses his complete
humility, absolute poverty (faqr ) and brokenness in every manner.
Once one witnesses these two testimonies in actuality, his heart will
have reached a lofty level, whereby one will become proximate [ to
God] and will enjoy great bliss and spirituality.
It also necessitates such a person to be embarrassed and discount
243
any righteous deeds he may have done, even if they are akin to the
mountains, since he will require many more good deeds than even
those to expiate and atone for his sins and evil deeds. He will thus
deem great any little [ blessing] that the Lord bestows upon him since
he is not worthy or deserving of even that . He will continue to do
righteous deeds and yet consider himself to be sinful. This humility
and brokenness all [indirectly] result from a sin ; and thus, there is
nothing more beneficial for this person than this medication.
Again, the servant may sometimes, when seeing his good
deeds and upright nature, become haughty and think himself to be
exceptional. But once he incurs a sin he realizes that he is ordinary,
becomes humble and submissive, and attains certainty that he is a
[servant of God].
[8] The servant will realize his true nature, and that he is unjust.
He will also recognize that every evil that arises from his self is from
his essence, and that his ignorance and injustice are the source of that
evil. On the other hand, [ he realizes that] all good, knowledge, guid-
ance, repentance and piety are due to the grace of the Lord (Exalted
is He) and that God alone is the only One Who can purify him. Had
God not willed the purification of the servant, He would have for-
saken him to be overcome by his injustice and ignorance. Thus, the
Exalted is the One Who purifies those whom He pleases such that
they can thereafter bring forth a variety of good and pious deeds.
Conversely, those whom He forsakes will instead perform all types
of evil and wicked deeds. One of the supplications of the Prophet
was, ‘O God , bestow upon myself piety, and purify [my soul] as
You are the best to purify it . You are the Benefactor ( al-Wall ) and
the Guardian.’10
Furthermore, one’s recognition of personal deficiencies leads to
many wisdoms and benefits. One of them is that he refuses to be
characterized by deficiency, and therefore will strive for perfection.
In addition, he recognizes his abject need for [ his Lord] to support
and guard him. Also [ by recognizing his faultiness] , the believer
relieves himself and others from all the frivolities and idiocies that
are claimed by those who are ignorant , such as their claims that they
are pre-eternal or attached to pre-eternity, that they are united with
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God [i.e. monism] , or incarnated in Him, or other impossibilities.

Had such people witnessed their deficiencies and true natures, they
would not have fallen into these ideologies.
[9] God (Glory be to Him) manifests to His servants the vast
expanse of His clemency and generosity in that He conceals their
sins. Had God willed He could have punished the sinner immedi-
ately and exposed him amongst his people. In that case , it would be
very difficult for [ the sinner] to live happily amongst them. Instead ,
though, He allowed him to remain esteemed [ by his people] by con-
—
cealing [ his sins] this is all due to His clemency. God continues to
preserve him despite his sins and iniquities.
In some traditions, it is related that God (Exalted is He) says, ‘I
am the Magnanimous and Most Generous. Who is greater than Me
in magnanimity or generosity ? Although My servants oppose Me
by perpetrating major sins, I preserve them in their homes.’11 Thus,
there is no greater clemency and no greater generosity than this. Had
it not been for His clemency, generosity and forgiveness, the heavens
and earth would not remain in their place : Godgraspeth the heavens and
the earth that they deviate not , and if they were to deviate there is not one that
could grasp them after Him . Lo! He is ever forbearing , all-forgiving .12 God
also said, Whereby almost the heavens are torn , and the earth is split asunder
and the mountains fall in ruins, That ye ascribe unto the Beneficent a son .13
[10] God makes it known to His servants that there is no salva-
tion except through His forgiveness and mercy, and that the servant
is justly held hostage by his sins. If God does not encompass him in
His grace and mercy, he will inevitably be punished . None of His
creation is exempt from being in need of His mercy and forgiveness,
just as none is exempt from being in need of His blessings and grace.
[11] God (Glory be to Him) also makes known to His servant
His generosity in accepting his repentance, and His mercy despite his
injustice and transgression . He is the One Who generously granted
him [His] guidance and inspired him to seek repentance. Thereafter,
He accepted it and absolved him. Thus, God forgave the servant
both [ before he actually sought repentance] and after doing so. The
repentance of the servant is encompassed by forgiveness beforehand
from God as He has granted him the permission to seek repent-
245
ance and enabled him to do so, and then afterwards God accepts his
repentance and is pleased with it.
[12] It also justifies the manifestation of God’s justice upon His
servant. One will recognize that God isjustified to the highest degree
when He allows His servant to undergo hardships. The servant will
not say, ‘Where did this come from ?’ Instead , one is not afflicted
with any hardship, whether limited or great , except due to his sins.
Furthermore, God has forgiven him for much more than what has
befallen him.
In addition, one is only released from a hardship after his repent-
ance. Thus, God has made hardships, tribulations and tests a mercy
for His servants [ and as a means] to pardon them. These [ hardships]
are some of His greatest blessings upon them even though they may
dislike them. On most occasions, the servant does not know which
—
of the two blessings is better for him the one that he dislikes or the
one that he likes. The believer does not encounter any grief, hardship
or harm , even a thorn, except that God will pardon him for some of
his sins.14 Since some sins inevitably incur punishment, it is better
and much easier for the servant if he is punished for them before his
death, rather than [in the grave or the Hereafter] .
[13] Another [ benefit] is that the servant will deal with other
human beings, if they harm or make mistakes with him, in a manner
similar to how he asks God to treat him for his errors, mistakes and
sins. Since the reward is concordant with the deed , whoever forgives
others will find that God will forgive him ; whoever indulges his
brother if the latter harms him will find God to be merciful with
him for his sins ; and whoever is lenient and overlooks [others] will
find that God will overlook [ his errors] . But whoever probes [into
the faults of others] will be dealt with likewise.
Do not forget about the one whom the Prophet alluded to in
the hadlth [that says] , ‘The angels took his spirit at death and said,
“ Did you do any good ? ” He replied , “ I do not know. ” They then
said, “Try to remember.” He said , “ I used to sell goods to people.
I would give those who were able [ to pay] more time, and I would
forgo [the debt] of those who were in [financial] hardship.” God
said, “ We have more right to that than him, ” and thus God forgave
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him.’15 Thus God (Almighty and Most Glorious is He) deals with the
servant and his sins in a fashion , which is similar to how the servant
treats other people if they harm him [and God is the Greatest]. If a
servant knows this, then he realizes that his sins [indirectly] lead to
many wisdoms and morals that are very beneficial to him.
[14] If one treats well others who harm him, and does not take
vengeance on them, then God (Glory be to Him) will counter one’s
sins and errors with forgiveness and grace. Of course, God’s benev-
olence, generosity and reward are far greater. Therefore, whoever
loves for God to counter his sins with beneficence, he should treat
others benevolently despite their harm to him.
In addition , he who recognizes that sinning and erring are nec-
essary concomitants of being a human will not deem the harm that
others inflict upon him to be great. A person should also deeply
reflect on his status with God , His great benevolence upon him, as
—
well as his great need for his Lord other people are not dependent
on him similarly.
Also, one [who recognizes that sins and perpetrating evil are
intrinsic to human beings] will give others excuses, become more
merciful and accommodating of them, avoid becoming annoyed
with them or seething with anger. He will desist from supplicating
against them or asking God to make the earth swallow them up or
send calamities upon them. He will instead ask God to bestow upon
them good, repentance and forgiveness, just as he would ask for him-
self, since he considers himself to be [sinful] just like them. He may
even supplicate for their forgiveness and being pardoned more than
he would do so for himself.
How different is this from his initial state when he looked down
upon them with hatred and contempt , had no mercy in his heart, nor
hoped or supplicated for their salvation ? Thus, this person’s sins may
paradoxically] be one of the greatest causes for him being forgiven
by God]. Despite them having harmed him, he now upholds the
— —
commandments of God in order to serve Him and has mercy
upon them, treats them well and benefits them, instead of being
harsh, blunt or overpowering.
[15] Another reason is that [sinning may indirectly] remove
247
arrogance and pride from one’s heart , which would otherwise result
from one being impressed with personal acts of worship. It instead
replaces them with humility, brokenness, poverty and need. The
Prophet (may God bless him and grant him peace) said in a hadith, ‘If
you did not sin I would be afraid of something worse for you than
—
that pride. » 16
Ultimately, there is no better clothing for the servant to wear,
nor anything more perfect or beautiful, than the cloth of servitude
and submissiveness [to the Lord ] . It is only in this manner that one
achieves an honourable status.
[16] God (Almighty and Most Glorious is He) created many
ways for our hearts to serve Him, including fear, awe, reverence and
what results from them, such as love for Him , returning to Him and
imploring Him to guide us. All of these types of worship are stirred
up and brought about by causes. Whatever causes the Lord (Exalted
is He) has [ontologically] decreed to result in the above ultimately
become a source of His mercy for us.
It may also be that a sin will lead a person to subsequently have
fear, awe and reverence of God, while also returning to Him, loving
Him, preferring matters in accordance with His [pleasure] , and tak-
ing refuge with God in a greater fashion than any of his pious deeds.
In addition , many times a sin ultimately [indirectly] leads a servant
to become upright , flee to God and be distanced from his evil ways.
[17] Also, the servant will appreciate the value of his well-being
away from sins] , and God’s grace in guarding him and allowing him
to worship Him] . In general, one who has only grown up in well-
being does not know the hardships that others endure or the value
of his blessings. Thus, those who are obedient to God will realize
that they are the blessed ones in reality, and that they must thank
—
God many times what others would even if they were only able
to lay on bare ground [to sleep] and eat only pebbles. On the other
hand, those whom God allows to pursue only evil are the ones that
He has forsaken and deemed unworthy [of His mercy]. Even if God
has given the latter much of this [material] world, they are in reality
the afflicted ones.
—
Thus, if God , due to His mercy, tests a servant who initially
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desired fortunes and a share of this world , and who thought that he
—
suffered much due to being in financial straits with some sins, the
servant may thereafter realize that being blessed [with obedience
to God ] is much greater than any fortune that he may have previ-
ously desired. Consequently, his hopes and aspirations will only be
to return to that state of [ righteousness] , and that God grants him
His pardon .
18] In addition, the act of repentance leads to many great ben-
—
efits that would not have otherwise occurred these include love,
gentleness, kindness, thankfulness to God and praise of Him, as well
as contentedness, amongst other forms of worship.
Thus, if a person repents to God and God accepts his repentance,
he will realize many types of blessings that he did not initially know
in detail. He will continue to enjoy them and their consequences,
unless he limits or ruins them.
[19] God (Glory be to Him) loves and is greatly pleased with His
servant when he repents. It has already been established that reward
is concordant with the deed. One should not forget the happiness
that one feels with sincere repentance. Deeply reflect on how your
heart dances with joy [on such occasions] , even though you may not
know the exact reason for that happiness.
Only those whose hearts are [spiritually] alive feel joy when they
repent . As for those whose hearts are [spiritually] dead , they only
—
feel happiness when they fulfil their desires they know of no other
type of joy. One should weigh, therefore, between these two types
—
of joy the happiness that results from fulfilling one’s desires is fol-
lowed by a variety of emotions, including sadness, anxiety, worry
and other afflictions. These people have only bought a moment’s
happiness, but it ultimately leads to eternal grief.
On the other hand , happiness that occurs due to obedience and
after sincere repentance results in perpetual joy, bliss and a good life.
Thus, you should compare the two and then select which is more
appropriate for you. Ultimately, every person acts in a manner con-
cordant with his nature.
[20] In addition , once a person sees his sins, errors and negli-
gence in fulfilling the rights of his Lord , he then appreciates his
249
Lord’s blessings more and considers them to be great , not few. He

will also deem the many pious deeds that he has performed to be
insufficient , because he is aware that the amount of good needed
to cleanse himself of his inordinate number of filthy deeds17 are
many times greater. Thus, he always deems his good deeds to be
insignificant , regardless [of their noble status] , and considers the
blessings of God to be great , even if limited [in terms of seeming
importance] . This has already been alluded to, and it is one of the
most subtle issues. One should take care to do the above , as it will
have an amazing effect on one. Had there been no other wisdom
for allowing sins, except this, it would have sufficed .
There is such a vast difference between the state of the afore-
mentioned person and the state of those who do not acknowledge
the blessings of God , and feel that they should be given much more
in line with their status, or feel that their Lord has not been fair
with them. The latter stubbornly reject their lot due to what they
feel is their perfect and virtuous nature. They feel they should have
been given riches and should have been able to overpower their
competition . These types are amongst those people most detested
and hated by God. The wisdom of God has dictated that these
people remain abased, since they criticize the Creator and com-
plain to Him, yet submit themselves to other creatures , serve them,
and want more and more from them. Their hearts are preoccupied
—
with serving rulers and people in powerful positions they wait
for the scraps and cast -offs thrown to them. Absent from their
hearts is service to God , devotion to Him, delight in supplicating
to Him , tranquillity in remembering Him, finding consolation in
fearing Him, and contentedness with Him. May God protect us
from becoming bereft of His blessings and having our well-being
removed away, from His retribution taking us suddenly, and from
all types of His wrath.
[21] The occurrence of a sin makes a servant wake up. It prods
him to take precautions against his enemies, to know their hideouts
and inroads, and [to anticipate] their strike. Thus, he is readied for
the next time, prepared for them and knows how to deflect their
evil and plots. Had he, on the other hand , been naive and resting
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still , he could not be sure that they would not overwhelm and
conquer him all at once.
It may be that a person’s heart is sometimes preoccupied with
some distractions and not paying attention to his enemy, but once
he is struck by his enemy and sins, he then [awakens] , becomes reju-
venated , collects his strength and fervour, re-establishes his defences
—
and pursues his reprisal that is, if he has a noble and free heart. This
is akin to a courageous warrior who, after being wounded , will act
as if nothing struck him, and instead becomes more stirred up and
enraged in pursuit of his enemy.
However, if one’s heart is weak and cowardly, he will be like a
cowardly and feeble man who flees in retreat after being wounded.
There is no good in a person who lacks chivalry or honour, and
does not exact revenge from his worst enemies. One of the most
beneficial things for the heart is to avenge itself against an enemy,
and there is no greater enemy than Satan . Thus, if one’s heart pursues
its honour, it will take strong action to exact revenge and infuriate
the enemy to the utmost . Some of the Predecessors said, ‘A believer
will wear out the Devil just like one of you would exhaust his camel
on a long journey.’18
[22] Moreover, a person who experiences everything [i.e. sins
but repents] will become like a physician whom patients benefit from
in their treatments and medications. A physician who has encoun-
tered a disease directly and treated it is more experienced than one
who has only read about it. This is well known for the body and it
is the same for diseases of the heart and their remedies.
Some of the Sufis have said , ‘The most knowledgeable people
about evil are those who have experienced the most [ hardships] and
evil.’19 cUmar b. al-Khattab said, ‘The laws of Islam will be stripped
away layer by layer. People will grow up in Islam not knowing what
,
it was like to live in the Time of Ignorance ( jdhiliyya ). 2° Thus, the
Companions of the Prophet were the most knowledgeable of this
Community about Islam, its particulars, and the detailed arrange-
ments of its gateways and pathways. They were the most devoted to
Islam, loved it the most , and strived against the enemies of Islam the
best. They were the best to communicate its defining characteristics
251
and the need to avoid disobedience because they completely knew

what the alternative life was like.
It is like a person who used to live in a state of poverty, illness,
fear or isolation, but then God brings about for him wealth, health,
security, delight and joy. This person will appreciate, love and enjoy
this newly-found state more because of his prior condition.
On the other hand , those who grew up secure with health,
wealth and joy, and who know nothing else , may be unaware of
the causes that will remove them from [ that state] to its opposite.
They may even think mistakenly that the means to their destruction
and ruin will instead lead them to further goodness and security.
Thus, their ruin occurs as a result of their actions without them even
realizing it. The aforementioned describes the predicament of many
people. But , on the other hand, if a person has experienced the two
opposing [states] and knows their differences and the reasons for ruin
in detail, he will strive to maintain his blessings.
A poet said ,
I learned about evil
Whoever does not
—
not to do it , but to avoid it
understand evil will fall into it .
This is the state of the believer : he is aware and has a deep under-
standing of evil. He is the most knowledgeable of people about evil,
but also the furthest away. If he speaks about evil and its causes,
another person would think that he was the most evil person ; but if
he would mingle with him , he would find him to be the most right-
eous. The point is that those who are afflicted with evil become very
knowledgeable about the pathways through which it occurs. This
allows them not only to prevent it in the future from themselves, but
also from others, whether the latter ask for advice or not.
[23] God (Glory be to Him) tests His servant with the pain of
being barred and distant from Him, along with being removed from
the comfort of proximity to Him. Thus, if the servant is content
with this [spiritual distance] and does not miss proximity to God,
but rather is content and at ease with other than God, then God
will place him in a lower rank concordant with his actions as he is
not worthy [ of a more lofty one]. But if the servant implores and
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beseeches Him ; seeks His aid like one who is anxious about [ how
he is going to get out of some calamity] ; supplicates the prayer of
one who is in dire need of his Lord ; affirms that he has truly lost his
[spiritual] life ; and calls out to his Lord to return him to it ; at that
point he confirms that he is worthy of a more lofty] rank , and is thus
able to return to his [spiritual life] , which he is in dire need of. His
happiness and joy now intensify, and his pleasure and bliss become
more complete. He now knows the importance [of proximity to
God ] ; and thus, he holds fast and hard on to what he has.
Again , it is like the person in a desolate desert who loses his ride
which carries his food and drink ; so when he finds it after being
certain of death , he appreciates what he has found to a much great -
er degree . God has many other secrets, wisdoms and signs that the
human intellect cannot attain or comprehend.
If the servant is afflicted with loneliness after companionship,
or with the emotions associated with being distant after being
proximate, then he will long for the pleasure of the previous state —
especially if he remembers the benevolence, kindness, compassion
and proximity of God .
But if a person continues to sin and does not long for his initial
good state, and does not feel his great loss and need to return to the
proximity of the Lord , then such types of people are not ready [for
an elevated rank] . Indeed , this is a sufficient punishment for his sins.
[24] The Divine wisdom dictated that humans are endowed with
both temptations and anger. These two forces are essential charac-
teristics that are inherent to humankind. It is through them that
tribulation and testing occur. One is then either able to reach the
higher levels in Paradise and meet God (Exalted is He) or alterna-
tively descend into the lowest levels of Hellfire. God will differentiate
between those who only desire to strive for Paradise, who use their
anger for God’s sake and to follow His Book , Messenger and reli-
gion , and between others who desire only to pursue their whims and
worldly temptations, and use their anger in a [selfish] manner limited
only to attaining good fortunes for themselves (even if they see the
prohibition and legal limits of God being transgressed). God will not
place these two types of people in the same abode [in the Hereafter].
253
The point is that creating humans in this fashion entails the

utmost degree of wisdom, and it is incumbent upon each of these
two forces to manifest their consequences. Thus, sins , infringements
and disobediences will occur ; and had these wrong conducts not
occurred, we would not be human beings but rather angels. The
Prophet said in a hadlth, ‘Every child of Adam sins, and the best of
the sinners are the repentant.’21 Those human beings who are able
to guard their virtue and entrench themselves within the pavilion of
chastity are the least in number, but are the elite and most superior
[in rank ].
[25] One of the indicators that God (Glory be to Him) desires
goodness for a servant is that He makes the servant forget his good
deeds and He lifts it away from his heart and speech. On the other
hand, if this person sins, then he will always remember it and con-
centrate all of his efforts in all of his states on absolving himself of
—
it this is the essence of mercy in this matter.
Some of the Predecessors said , ‘A servant may do a sin but be
entered into Paradise because of it , whereas he may do a good deed
but be entered into Hellfire due to it.’ It was asked, ‘How can that
be?’ They responded, ‘Such a person would sin but he would always
remember it, cry, feel remorse, seek repentance and forgiveness,
implore and return back to God, humble himself and feel broken. He
will thereafter work hard to do many good deeds. Thus, it becomes
[paradoxically] a mercy and means to his salvation. On the other
hand, a person may do a good deed and deem it to be a favour upon
the Lord and creation. He feels pride and deems himself superior
to others. He is even surprised if people do not aggrandize , honour
or praise him. These feelings will increase until they lead him to
Hellfire.’22 Therefore, one of the signs of being blessed is that the
servant discounts his good deeds, whereas he always remembers his
sins. On the other hand , those who are wretched are marked by the
fact that they always recall their good deeds, whereas they belittle
their sins. We rely upon God.
[26] Furthermore, once the servant sees his sins, errors and inad-
equacies, it becomes obvious to him that he should not view himself
as better than others. He will not think of himself as being better
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than any other Muslim who believes in God and His Messenger and
avoids what God and His Messenger have prohibited. Also, he ceases
to think that he deserves great respect or more rights than others,
and he desists from criticizing others if they do not deal with him in
that manner. He therefore views himself as having too low a status
than to have rights upon the servants of God , or that they must take
care of him, or that he is superior and therefore they must honour
and aggrandize him. As a result , he now feels that those who simply
greet him or smile when they see him have been good to him and
done even more than what he deserves.
This believer is at ease with himself and gives other people a
peace of mind by not complaining or being angry with them. He is
not angry with existence in general ; and thus, he enjoys a good life
and peace of mind. There is a vast difference between a [ believer]
like this and one who continuously criticizes others and complains
resentfully that they do not carry out their obligations towards him.
People resent the latter to an even greater degree. Glory be to God
Whose wisdom has inspired and awed the minds of humanity.
[27] In addition, it becomes incumbent upon [this believer] to
desist from mentioning the inadequacies of others or even thinking
about them since he is preoccupied with his own faults. Blessed are
those whose own faults preoccupy them from involving themselves
with the inadequacies of others, and woe unto those who forget
their faults and preoccupy themselves with the shortcomings of oth-
ers. The latter is a sign of wretchedness while the former is one of
the signs of bliss.
[28] Furthermore, if a person falls into sin , he recognizes that
he is no different from his sinful brothers. He also realizes that eve-
ryone is afflicted and necessarily dependent upon God’s mercy and
forgiveness. Thus, just as he wants his Muslim brothers to ask for-
giveness for him, he should ask forgiveness for his Muslim brothers.
He should supplicate, ‘O my Lord , forgive myself, my parents, the
Muslim men and women , and the believers both men and women.’
Some of the Predecessors used to love to recite this supplication
seventy times a day. Our Shaykh [Ibn Taymiyya] mentioned many
—
great benefits of this supplication, much of which I do not recall it
255
may have even been an invocation of his that he would always say —
but he said it was permissible ( jaza), in general, to say it between the
two prostrations [in one cycle of prayer ].
Thus, if a person sees that his brethren are afflicted just as he
is, and are in need of [God ’s mercy] just like him, he will not avoid
helping them except if he is completely ignorant of the forgiveness
of God and His grace. A person who desists from assisting others
should know that [expecting others to thereafter ] help him is not
justified, as the recompense is concordant with the deed .
Some of the Predecessors said , ‘God reprimanded the angels due
to their statement , Wilt thou place therein one who will do harm therein
and will shed blood .23 God thereafter tested Harut and Marut .24 It was
only then that the angels began to ask forgiveness for the offspring
of Adam and supplicate for them.’25
[29] In addition, if a person sees himself as being disobedient ,
—
sinful and neglectful of the Lord’s [commandments] in the face of
the excessive bounties of God in every moment, His kindness and
protection, one’s great need for the Lord , and the fact that he cannot
—
exist for even a single breath without Him then how can he desire
that people treat him well according to his desire, while he does not
even obey his Lord appropriately ?
This knowledge makes it incumbent upon one to ask for forgive-
ness for other sinners, to overlook and indulge them, and to pass up
on pursuing what may even be rightly his. Once the servant attains
these fruits, it becomes a sign that he is a mercy in his own right .
On the other hand , in relation to those who do the opposite
[i.e. act arrogantly and are proud, as mentioned in Points 15, 20 and
— —
26] , it is by God a sign of their wretchedness. They will incur
the opposite [of mercy, i.e . God’s punishment ]. Due to the fact that
they are insignificant and disgraceful in God’s sight, He removes any
obstacles between them and sins so as to justly and rightly punish
them. Furthermore, those people’s sins will multiply leading to sec-
—
ond and then third ones and so on what a great affliction! They
will therefore be ruined in ways that they do not even realize, and
shall be punished by the will of God in the lowest levels of Hellfire.
Whoever does not have a profound understanding of this matter
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will become ruined in ways he could never have anticipated. Good

deeds aggregate together and the same applies to evil sins : each leads
to its like.
Some of the Predecessors have said , ‘One of the rewards for a
good deed is that it is followed by another pious deed , whereas one
of the punishments of a sin is that another sin [is subsequently per-
petrated].’26 This is more evident than needing any maxim or proof.
We rely on God.
[30] If one contemplates the wisdom of God (Glory be to Him)
it becomes clear that He has tested His servants and elite to allow
them to reach the loftiest objectives and most perfect ends. They
could not have reached these except by traversing a bridge composed
of trials and tribulations. This bridge is so integral that they cannot
reach Paradise except over it . Outwardly, this bridge involves suf -
fering and hardship , but in reality it is a mercy, honour and blessing
for us. God has bestowed upon us many great blessings and mercies
as a result of these trials and tribulations.
Deeply reflect on the case of our father Adam and how his tribu-
lation resulted in him repenting and then being selected, chosen,
guided and granted an elevated status. Had it not been for this tribu-
—
lation which was being exited from the Garden and what followed
—
thereafter he would have not achieved all of that . There is a vast
difference between his initial state and his latter one.
Next , deeply reflect on the case of our second father, Noah,
and how his tribulation and patience [in the face of ] his people’s
[disbelief ] for many centuries ultimately resulted in God satisfying
him and drowning all of the disbelievers due to his supplication.
Furthermore, God made the people thereafter descendants of his,
and made him one of the top five messengers who were described as
having firm resolve. In addition, God commanded Muhammad , His
Messenger and Prophet (may God bless him and grant him peace), to
be patient like Noah. He also praised Noah because he was thankful:
He was a grateful servant . 27 Thus, God described Noah’s patience and
thankfulness as being perfect .
Then deeply reflect on our third father, Abraham (may God bless
him and grant him peace), for he is the leader of the true believers,
257
the master of the prophets, the basis for the current world , and a
friend of the Lord of the Worlds from amongst the offspring of
Adam. Reflect on how his patience in the face of his trials, self-
sacrifice for God’s sake, and championing His religion resulted in
God taking him as a friend . God also commanded His Messenger
and friend Muhammad (may God bless him and grant him peace) to
follow Abraham’s religious creed .28
I will just mention here one aspect regarding Abraham’s trial:
his being asked to sacrifice his son. God honoured and rewarded
Abraham for his submission to the commandment of God in this
regard , and He blessed his offspring and made them immensely
numerous, filling all corners of the earth. There is no one more
generous than God (Most Blessed and Exalted is He), and He is the
Beneficent. Thus, God will grant whoever leaves something for His
sake, or does something for His sake, many times more than what he
has forgone and reward him manifold for what he has done.
A person’s fear is especially heightened to the utmost degree
when asked to sacrifice his son due to the concern that his line-
age will become cut-off. But when Abraham offered his son up to
God and Ishmael likewise offered himself up, God multiplied his
lineage and blessed them until they filled this earth. Furthermore,
God brought forth the prophets, including Muhammad (may God
bless him and grant him peace) , from amongst Abraham’s lineage
specifically.
It has been mentioned that David (may God bless him and grant
him peace) wanted to take a census of the number of Israelites and,
although they remained doing so for some time, they could not
accomplish it. God then inspired to David , ‘You know that I prom-
ised your father Abraham—after I commanded him to sacrifice his
son whereupon he fulfilled and obeyed My command —that I would
bless his offspring until they became like the number of the stars,
which cannot be enumerated . Yet you wanted to count them despite
the fact that I willed that they could not be enumerated [ by human-
ity] .. , ’29 Thus, God made these two great nations—the offspring of
Israel and Ishmael—descendants of Abraham ; and they cannot be
enumerated except by God , Who created and provided for them.
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In addition to all of the above, God bestowed much honour

upon Abraham, and made all of the nations, as well as the angels in
the heavens, venerate and praise him highly. These are some of the
fruits of his pious deed. Thus, may destruction come upon those
who know [God’s command ] , but chose to follow otherwise! They
have lost everything and their regret will be even more immense.
Moreover, deeply reflect on the case of Moses (peace be upon
him). His trials and tribulations began from the time of his birth, but
ultimately God spoke to him, brought him near to Him, wrote the
Torah with His Hand for him, and raised him to the highest ranks
[in Paradise]. Furthermore, God tolerated more from him more than
from any other prophet as he threw the Tablets on the ground , caus-
ing them to break ; he grabbed the beard of Aaron, a prophet of
God , and dragged him by it ; he hit the face of the Angel of Death
and knocked out his eye ; and he argued with his Lord on the Night
Journey concerning the matter of the [number of prayers obligated
upon the] Messenger of God [Muhammad ] (may God bless him and
grant him peace). But his Lord loves him, regardless, and his status
was not lowered whatsoever [ by such events] . Rather, Moses is one
of the most distinguished in the sight of the Lord and is proximate
to Him. Had it not been for what Moses had previously undergone,
his patience in the face of hardships and great tribulations for God’s
sake, his withstanding for God’s sake the difficult circumstances
under the nation of Pharaoh and his people and then with the nation
of Israelites and their harm, then [ his rank ] would have not been so
[eminently lofty].
Then, deeply reflect on the case of the Messiah (may God bless
him and grant him peace) and how he was patient with his people
and endured for the sake of God , until God raised him up to Him
and cleansed him from presence of the disbelievers. God then took
revenge against his enemies whom He sundered and dispersed on
this earth, and stripped them of their kingdom and honour until the
Day of Judgment.
If you subsequently reflect deeply upon the Prophet Muhammad
( may God bless him and grant him peace), his patience for God’s
sake, and how he endured what no other prophet had to with his
259
people, [you will find that] he encountered many different circum-

stances, including peace and war, wealth and poverty, security and
fear, as well as having to emigrate after living in his hometown . He
had to forgo much for God’s sake, withstand the death of many of
those whom he loved and who were loyal, in addition to numer-
ous other types of harm that the disbelievers inflicted upon him,
whether it was their statements, actions, magic, lies, slandering him
or blasphemy. Yet , he was patient throughout and followed the com-
mandment of God to call others to God and Islam. No prior prophet
was harmed or had to endure as much as him for God’s sake. Nor
was any prophet given what he was given as God honoured him with
people’s praise of him, made him the master of all people, and made
him the most proximate and distinguished of all people to Him.
Indeed, God granted Muhammad the compelling intercession on
the Day of Judgment. These [distinctions] were all due to the trials
and tribulations he encountered. God thus made him more noble,
esteemed and blessed , and He elevated him to the loftiest rank.
This is also the state of those who follow the Prophet
[Muhammad] and have inherited his [ knowledge]. Everyone has
their share of these tribulations—God drives them to their perfec-
tion depending on the extent to which they follow [the Prophet’s
message]. As for those who do not [adhere to the message] , they have
only a share of this world whereby they eat, live a carefree life, and
enjoy themselves to attain what has been [ontologically] determined
for them. Yet, God’s saints ( awliya ) endure tribulations while others
are indifferent and live a base life. The saints live [intermittently] in a
state of fear [for their safety] while others are secure. Sometimes the
saints are grieved while others live happily amongst their families.
Those [ living a carefree life] are anxious to maintain other peoples’
respect and deference, as well as to preserve their wealth—regardless
of what it takes—while the saints are concerned with establishing
the religion of God, promoting His words and strengthening His
other saints. They strive to call others to Islam for His sake alone so
that they will worship God alone (not other [false deities] ) and obey
His Messenger (not others).
Thus, God (Glory be to Him) possesses many wise purposes in
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Chapter Fifteen
His tribulations of the prophets, messengers and believing servants

which are not [totally] comprehensible to people’s minds. Again,
one cannot attain the highest and most praiseworthy stations except
by traversing a bridge of hardships and tribulations. All praise is
due to God alone, and may God bestow His blessings and peace
upon Muhammad, his family and his Companions until the Day of
Judgment .
Now, deeply reflect upon the dazzling wisdoms and perfection
of this straight and true religion that was conveyed by Muhammad
(may God bless him and grant him peace). Had the Prophet not
brought forth any other sign, the Divine Law would suffice as proof
that [ his message was revealed] by God. It also represents evidence of
God’s perfect knowledge and wisdom, vast mercy and benevolence,
as well as His knowledge of the Unseen and material world , and
fundamentals and consequences of matters. It is one of the greatest
blessings that God has bestowed upon His servants. The Exalted has
said , God verily hath shown grace to the believers by sending unto them a mes-
senger of their own who reciteth unto them His revelations , and causeth them
to grow, and teacheth them the Book and wisdom; although before ( he came to
them ) they were in flagrant error.3 0
God has also reminded us of His great blessings, and that we
should thank Him for allowing us to follow it : This day have I perfected
your religion for you [and completed My favour unto you , and have chosen for
you Islam as your religion ] 3 1 One should, likewise, deeply reflect upon
how He has described this religion , which He selected for them, as
being perfect and a blessing . There is no inadequacy, flaw or gap
in it. Nothing within it is inconsistent with wisdom, but rather it
is complete in its righteousness and magnificence. In addition , He
described His favour as being complete, which signifies that He will
never take it away after having bestowed it upon them , and that it
will remain perpetuated in this world and in the Hereafter.
Furthermore, deeply reflect upon the beauty in juxtaposing
completed with My favour and perfected with your religion . The religion
is a characteristic of theirs as they are the ones uprightly establish-
ing it , whereas the blessing is His. God is the One Who arranges,
confers and bestows it upon them—it is truly His blessing. The fol-
261
lowers of Muhammad were selected for this perfection, which was
not bestowed upon any other nation. Thereafter, He reiterated His
favour and certified that it is perfect and complete by saying have
chosen for you Islam as your religion.32 Some of the pious Predecessors
would say, ‘Oh, what a great religion! Even if there were only [a
few] men [upholding it , the religion would remain triumphant ].’
Now, God has accepted His servants’ praise of Him and
remembrance of His favours, Names, Attributes, wisdom and exalt-
—
edness even though they cannot do so in a manner consistent with
what He is deserving, or similar to how He has praised Himself. A
creature cannot praise Him in a manner befitting Him (Most Blessed
and Exalted is He) or acknowledge [the blessings of ] His Book and
religion as they deserve. Moreover, none of this Community can
—
even praise His Messenger as he deserves the Prophet is more emi-
nent than what their praise of him could entail. Despite this, God
(Exalted is He) loves to be praised and extolled, and loves that His
Book , religion and Messenger [ be also praised ] .
The innate disposition and reason have witnessed that this uni-
verse has a Lord who is omnipotent , most wise, omniscient , merciful
and perfect in His Essence and Attributes. God only wishes well-
being for His [ believing] servants through His Divine Law and the
eminent Sunna [of the Prophet Muhammad]. In fact , both of these
are concordant with people’s endowed intellect. Thus, the Divine
Law and the Sunna affirm what is good as good and what is evil
as evil. In addition, they both seek to attain what people’s nature
acknowledges to be beneficial in regards to their affairs, and repel
what is harmful and evil to them.
Now, one should recognize that not even the kings of this earth
deem it necessary or wise to notify everyone under their authority
of all that they know ; or reveal to them everything that they are
doing , the politics of it , the reasons for it and the meaning behind
it all. They do not even inform their subjects of those things every
time they command them to do something , send them out on a mis-
sion, or draw up their political agendas. There is no doubt that to do
so would be unwise and not advantageous.
Thus, in light of the right of the Lord of the Worlds, Who is
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Most Wise and Whose knowledge and wisdom are infinite compared
to ours, those who are reasonable should use what they know of His
wise purposes as proof that there is a wisdom for that which they
do not understand . Furthermore, they should realize that there is a
wise purpose for everything that God has created , commanded and
prescribed.
Does wisdom necessitate that God (Exalted is He) reveal to each
of His servants everything that He does, the reasons for all that He
administers or wills, or His wise purpose for originating and creat-
ing every small entity ? Are creatures even able to [comprehend all of
that ] ? Instead, God has concealed much of His design and imperative
from His creation , whereby He has not even revealed them to the
proximate angels or prophets He sent.
The Lord’s actions and commandments proceed entirely from
His wisdom, mercy and beneficence. 33 It is sufficient we understand
in general that His wise purposes for what He created , commanded
and prescribed are far-reaching and absolutely wise, even if we can -
not comprehend their particulars. God (Glorious and Exalted is He)
has established the affairs of His servants by informing them of the
grand meanings of His creation and commandments whilst leaving
aside , in many cases, their details and particulars. This is a general
principle regarding this matter.
One should suffice with knowing the universal wisdoms and
general reasons for them. We should recognize that everything that
He has commanded encompasses far-reaching wisdoms. As for the
detailed secrets of these wise purposes, they are not attainable for
all of humanity. Rather, God provides insight to those whom He
wishes of His creation to what He wills. Ultimately, you should
adhere to this principle and safeguard it .
263
NOTES
1 For biographical details, see Tallal Zeni ( tr.) , Ibn Qayyim al-Jawziyya on Knowledge
(Cambridge: Islamic Texts Society, 2016), pp. IX-XVI .
2 Bakr Abu Zayd calculates Ibn al-Qayyim’s works to be ninety-eight , of which
thirty are extant. See Bakr Abu Zayd, Ibn Qayyim al-Jawziyya : hayatuhu atharuhu
mawariduhu (Riyadh : Dar al-cAsima, 1995), pp. 200-309.
3 Miftah dar al-saâda is considered to be a middle work , while Shifa aWalxl is a late
one, according to the division of Ibn al-Qayyim’s oeuvre into early, middle
and late by Holtzman . See Livnat Holtzman , ‘Ibn Qayyim al-Jawziyyah’, in
Joseph E. Lowery and Devin Stewart (eds), Essays in Arabic Literary Biography II :
1350-1850 (Wiesbaden : Harrassowitz Verlag, 2009), pp. 202-203.
4Jon Hoover , ‘God’s Wise Purposes in Creating Iblis: Ibn Qayyim al-Gawziyyah’s
Theodicy of God’s Names and Attributes’, in Caterina Bori and Livnat
Holtzman (eds) , A Scholar in the Shadow: Essays in the Legal and Theological
Thought of Ibn al-Qayyim al-Gawziyyah (Rome : Istituto per l’Oriente C. A.
Nallino , 2010), p. 116.
5 Jon Hoover , Ibn Taymiyyas Theodicy of Perpetual Optimism (Leiden : Brill , 2007) ,
p. 5 .
6 See below, p. 23.
7 See below, p. 103 .
8 The ‘religious’ or ‘deontological’ refers to that which has been given a legal status
according to the Divine Law ; hence it is sharcan, sharI or dim , or ‘by the Law’.
The ‘ontological’ refers to that which has simply been created and allowed to
exist by the Divine Himself , without that necessarily implying that His pleasure
is attached to it ; hence it is merely ‘decreed’ ( qadaran) or ‘existent in the cosmos’
( kawni) by the divine will. The nuance at work here in Ibn al-Qayyim’s thought
will become more apparent as he develops this distinction throughout the book.
For example, see the discussions in Chapter Thirteen and Chapter Fourteen on
the topic.
9 See below, p. 39.
10 See below, p . 88.
11 See Chapters 4-6 and 8 below.
12 Razi states, ‘The acts of men occur by compulsion’ and ‘affirming determinism
is inescapable’. Shihadeh notes that ‘al-Raz! concludes that man, though a
265
voluntary agent in the sense of acting with awareness, is ultimately compelled ...
It was almost unprecedented in Sunni theology that such an uncompromisingly
bold and systematic determinism ( jabr) be affirmed.’ See Ayman Shihadeh, The
Teleological Ethics of Fakhr al- Din al-Razi (Leiden : Brill, 2006), p. 37.
13 See below, pp. 34-35 . Also, see Fakhr al-Din al-Razi, al-Mubahith al-mashriqiyya
(Qom: Intisharat Bldar , 1950), p. 523.
14 Hoover , Ibn Taymiyyas Theodicy, p. 73. See also below, Chapter 10.
15 Ovamir Anjum, Politics , Law, and Community in Islamic Thought : The Taymiyyan
Moment ( New York : Cambridge University Press, 2012), p. 2 0 4 . 1 would like to
thank Ovamir Anjum for personally providing insights on Ibn al-Qayyim and
his works.
16 Sherman A. Jackson , Islam and the Problem of Black Suffering (Oxford : Oxford
University Press, 2009), p. 137.
17 For the statements of Bajurl and Marghanl, see Suraqah Abdul Aziz ( tr.), A
Refined Explanation of the Sanusi Creed [entitled ] The Foundational Proofs (Rotterdam:
Sunni Publications, 2013 ), p. 111.
18 See below, p. 98.
19 See David B. Burrell and Nazih Daher (tr.), The Ninety- Nine Beautiful Names of
God (Cambridge: Islamic Texts Society, 1995), p. 55-6.
22 See below, p . 261.

25 See below , p. 203.
27 Hoover , Ibn Taymiyyas Theodicy , pp. 1-2.
29 See Jackson , Islam and the Problem of Black Suffering , pp. 76, 81 , 84-6, 90-1.
30 Shihadeh explains that the ‘definition of “ good ” and “ bad ” works at two
levels. In the sphere of human action , it underpins a theory of divine command
ethics by establishing that revelation is the sole legitimate source for norms
that govern human action and behavior. At the same time it supports a broader
theological voluntarism: since God’s command applies only to His creatures,
His own will and acts are unconstrained by any duties or prohibitions.’ See
Ayman Shihadeh, ‘Theories of Ethical Value in Kalam: A New Interpretation’,
in Sabine Schmidtke (ed.), The Oxford Handbook of Islamic Theology (Oxford :
Oxford University Press, 2016), p. 402.
31 This Ashcari doctrine was the ‘antithesis of Muctazill realism. .. [It represents
a] refutation of Muctazill claims that ethical value is a real attribute of acts and
consequently cognizable to the mind ... [T] he mind therefore has no moral
objects of knowledge in the external world’. See ibid., p. 397. Shihadeh affirms
266
Notes
that the neo-Ashcari Razl’s ‘ethical rationalism is antithetical to the realism

propounded by the Muctazila*, much like classical Ashcariyya . Ibid., p. 402.
32 Shihadeh states that RazI ‘implements consequentialism not only as the
background on which the revealed law is superimposed, but also as the chief
rational normative principle injurisprudence through which thelaw is refined and
extended . Although God’s commands are not motivated , al-RazI nevertheless
contends that they generally serve the interest of humans. So, in discussing
the problem of the religious states of advantageous acts on which revelation is
silent (maslaha mursala ), he argues that the agent ought to seek such advantages
and to avoid harms, since these principles ‘are known almost immediately (bi-l-
darura ) to be at the heart of the teachings of the prophets (din al-anhiya ) and the
objective of revealed laws ( al-maqsud mina l-sharat )\ Ibid., p. 404.
33 Ibid., p. 384.
34 Hoover, Ibn Taymiyya s Theodicy , pp. 1-2.
3 5 The late-Ashcari doctrine on the matter can be seen in the following words of
Ahmad b. cIsa al-Ansarl, in his commentary on Sanusi’s Umm al-barahin : ‘It is
impossible for Allah, the Exalted to be described with motives in His actions or
judgments. The word “ motives ” [ aghrad] is the plural of motive [gharad] and it
is the incentive to look after benefits and repel harms. This is impossible with
regards to His Divine Entity because He is in no need of obtaining benefits
or repelling harms ; He is Free of all needs [ al-Ghani] and independent from
everything .’ Abdul Aziz ( tr.), A Refined Explanation ofithe Sanusi Creed , p. in .
36 Rodrigo Adem (tr.), Al- Maturidi and the Development of Sunni Theology in
Samarkand (Leiden : Brill, 2015), p. 299. Ibn Taymiyya states, ‘Injustice is to put
something into an improper place, while justice is to put everything into its
proper place. God (Glory be to Him) is Most Wise and Just , and He puts all
things into their proper places ... [This is in agreement with the definition put
forth by the grammarian] Abu Bakr b. al-Anbarl [d . 328 /940] .’ Ibn Taymiyya,
Risalafi mana kawn al-Rabb cadilan wa-fi tanzihihi zan al-zulm, in Jamic al-rasail
li- Ibn Taymiyya (Riyadh : Dar al-cAta , 2001), pp. 123-124.
37 Aron Zysow , ‘ Karramiyya’, in The Oxford Handbook of Islamic Theology ,
pp. 258-259.
38 Jackson , Islam and the Problem of Black Suffering, pp. iio-m .
39 Adem (tr.), Al-Maturidi , pp. 263 and 296-300.
40 Michael E. Marmura (tr.) , The Metaphysics of the Healing (Provo : Brigham Young
University Press, 2005), p. xxi.
41 See Shams Inati, The Problem ofi Evil : Ibn Sind's Theodicy (Binghamton : Global
Publications, 2000), pp. 169-173.
42 Inati , The Problem of Evil , p. 172.
43 Ibn al-Qayyim, Shifa’ aWalil (Riyadh : Dar al-SamaycI, 2013 ), p. 213 .
44 Abu Hamid Muhammad b. Muhammad al-Ghazali ( d. 504/ mi ) is considered
by many to be the ‘Renewer’ (mujaddid) of his century and ‘ the Proof ( hujja )
267
of Islam’. He wrote many significant books, including the Iliya :ulum al -din
[The Revival of the Religious Sciences] , which bridged the gap between
orthopraxy and Sufism , and is considered to be his greatest work. He also
wrote Tahafut al-falasifa [The Incoherence of the Philosophers ] , which
successfully refuted Greek philosophy and its supporters amongst the Arab
philosophers, such as Farabi and Ibn Slna. One of his books in the field of
logic was Mxyar al- cilmflfarm al-mantiq . His theology was essentially Ashcarl ,
while his jurisprudence was Shaffl . He also provided the Islamic creed for the
schools built by Nizam al-Mulk , which led to a ‘Sunni revival’. See Abdul
Rahman Azzam, Saladin: The Triumph of the Sunni Revival (Cambridge :
Islamic Texts Society, 2014) , pp. 8 and 12.
45 See Michael E. Marmura (tr .), The Incoherence of the Philosophers (Provo :
Brigham Young University Press, 2000) , and the first , thirteenth and twentieth
discussions, respectively. See also Alladin Yaqub (tr.), Al-Ghazali’s Moderation in
Belief (Chicago : The University of Chicago Press, 2013), p. 244.
46 Eric Ormsby, Theodicy in Islamic Thought : The Dispute over al-Ghazali’s “ Best of
All Possible Worlds” (Princeton : Princeton University Press, 1984) , p. 39. For the
Arabic, see Ihya culum al-din (Beirut : Dar Sadir, 2010), vol. IV, pp. 319-320. This
dictum is within Book 35 , which is titled ‘His Oneness and Reliance upon Him’
(al-tawhxd wal-tawakkul) .
47 Ormsby, Theodicy in Islamic Thought , p. 32.
48 Ibid., pp. 92-134 *
49 Jalal al-Dln al-Suyutl, Tashytd al-arkanfi laysafi’l-imkan abdac mimma kan . This is
included as an appendix in Ihya , vol. V, pp. 369-394.
50 Ibid . , vol. V, p. 371.
51 Ibid . , vol. V, p. 372.
52 Ibid. , vol. V, pp. 374-375*
53 Ihya , vol. IV, p. 320. See Ormsby, Theodicy in Islamic Thought , p. 39.
54 SuyutI, Tashytd al-arkan , in Ihya , vol. V, p. 381.
55 Ibid., vol. V, p. 377.
56 Ibid ., vol. V, pp. 378. This refers to the story of Moses and al-Khidr in
Q.XVIII.71-82.
57 Ibn Taymiyya, Risalafimana kawnal-Rabb adilan , p. 142 ; Hoover, Ibn Taymiyyas
Theodicy , pp. 226-7.
58 Hoover, Ibn Taymiyyas Theodicy , p. 227.
59 Ormsby, Theodicy in Islamic Thought , p. 109.
60 See Wael Hallaq, Ibn Taymiyya Against the Greek Logicians (Oxford : Oxford
University Press, 1993 ), PP ni-112.
*
61 Ibn Taymiyya , Dar’ taarud al- caql wal-naql ( Beirut : Dar al-Kutub al-Tlmiyyah,
2009), vol. Ill, p. 370.
62 Ibid., vol. Ill, p. 80-82. Ghazall states, ‘The way of moderation . .. [is only
found by] those granted success [from God ] , those who perceive things with
268
Notes
illumination [from God ] rather than only by transmitted reports. Then , when
the mysteries of things as they truly are, are unveiled to them, they go back
to the traditions and narrations, and affirm what accords with what they have
witnessed with the light of certitude, and figuratively interpret what does not
accord with it. As for the one who takes the cognition of these things from
transmitted reports alone, he will not be able to secure a firm foothold in them
or find a solid position ... Now to disclose the proper way of moderation in
these matters would require us to delve into the science of unveiling , and to
speak on it at length, which we shall not do here.’ See Khalid Williams ( tr.),
The Principles of the Creed : Book 2 of The Revival of the Religious Sciences (Louisville :
Fons Vitae, 2016), pp. 55-56.
63 Ibn Kathlr, al- Bidaya wal-nihaya (Damascus : Dar al-Fikr, 1986) , vol. XIV,
pp. 234-235 .
64 Ghazall , Ihya , vol. I, p. 22 ; Zeni (tr .), Ibn Qayyim al-Jawziyya on Knowledge ,
pp. 205-6.
69 See Ibn al-Qayyim, Miftah dar al-sacada (Mecca : Dar cAlim al-Fawa’id, 2015 ),
pp. 991-999 and below p. 96.
72 Numerous references are given for such Sunni authorities by Jon Hoover,
including the statement of Iji in Kitab al-mawaqif : ‘The Muslims have reached a
consensus that the unbelievers will abide in the Fire forever ; their chastisement
will not be cut off.’ See Jon Hoover, ‘Islamic Universalism: Ibn Qayyim
al-Jawziyya’s Salafi Deliberations on the Duration of Hell-fire’, The Muslim
World, vol. xcix (2009), pp. 197-8.
73 Mohammad Khalil , Islam and the Fate of Others: The Salvation Question (Oxford :
Oxford University Press, 2012), pp. 46-48.
74 See also Khalil , Islam and the Fate of Others, pp. 92-102 and 127-129.
75 Hoover, ‘Islamic Universalism : Ibn Qayyim al-Jawziyya’s Salafi Deliberations
on the Duration of Hell-fire’, pp. 181—182.
76 See Albanl’s introduction to Muhammad al-San anl, Raf al-astar li-ibtal adillat
al-qailin bi-fana al-nar (Beirut: al-Maktab al-Islaml, 1984), in general andpp. 48-49
specifically.
77 Q.XI . 107.
78 Q.XI.108.
80 The verse is Q.XL.7. See below, pp. 340-341 .
269

84 See Ibn al-Qayyim, Miftah dar al-saada , pp. 27-87. The discussion in the Miftah
is quite lengthy and repetitive as Ibn al-Qayyim brings forth the arguments
of each viewpoint, and then presents their respective rebuttals. Ibn al-Qayyim
clearly believes that the Garden was in Paradise, as he states, ‘God (Glory be
to Him) did not remove Adam from it except that He willed to return him to
:
it in a more perfect state.’ Miftah dar al-sa ada, p. 26. He also says, ‘ Now, God
had predestined before He had created Adam that he would descend from the
Garden [in Paradise] and be settled on this earth]. This predestination occurred
through causes [in order to attain certain wise purposes... Yet praiseworthy
and intended outcomes predicated on Adam’s descent from Paradise did follow
from these causes. Further causes were then arranged to lead to outcomes that
accounted for other wise purposes. One of these outcomes is that Adam and the
believers will return [to Paradise] in the most perfect state .’ See below, p. 143.
Ibn al-Qayyim states that the objective ‘Is to recount some of the wisdoms and
benefits that occur as a result of Adam’s exit from the Garden and being settled
onto this earth, which is the abode of tribulation and testing . The objective is to
refute those who say that God’s wisdom is inconsistent with allowing Adam to
commit a sin that results in his exit from the Garden or that there is no benefit
in that. It is also to refute those who negate [God’s] wisdom and [claim that
humanity’s exit from the Garden ] occurred solely because God had willed it.’
Miftah dar al-saâda , p. 36.
85 Ibn al-Qayyim, Mukhtasar al- Sawaiq al-mursala calal-Jahmiyya wal-Muattila
(Beirut : Dar al-Kutub al-Tlmiyyah, 1993 ) , p. 217. The tradition is found
in Tirmidhl 2599 and Ibn Abl al-Dunya 59. It is ‘weak’ according to Alban!
( Silsilat al-ahadith al-daîfa wa’l-mawduca 1977). One should also note that there
is no mention within this tradition as to the nature of those two individuals,
that is, whether they were sinful believers or disbelievers. That they were sinful
— — -
believers and not disbelievers is discussed in §ancani, Raf * al astar , p. 115.
86 Q.IV.137. There are two interpretations of those mentioned in this verse: 1) it
refers to some of the hypocrites who may have believed twice but then disbelieved
after each instance, and then increased in their disbelief; or 2) it refers to those
who believed in Moses and the Torah but then disbelieved, believed in Jesus as
a Prophet and the Gospel but then disbelieved, and finally became the worst
disbelievers by denying the prophethood of Muhammad and the Qur’an. Tabari
prefers the latter view. Either way, it refers to a group who believed at some point
in their fives but then disbelieved . See Abu Jacfar Muhammad b. Jarir al-Tabari,
Tafsir al-Tabari (Beirut : Mu’assasat al-Risala, 2000) , vol. IX , pp. 314-317.
87 Q.IX.113 (Muhammad Asad translation). This is in agreement with the verses
Q.IV.48 and 116 : Godforgiveth not that a partner should be ascribed unto Him ( yushraka
bihi ). Heforgiveth ( all ) save that to whom He will .
27O
Notes
-
88 For Taqi al-Dln al-Subkl’s arguments, see his al-Ttibar bi haqa’ al-janna wal-nar
- -
in al- Durra al madiyyafi’l radd cala Ibn Taymiyya (Damascus: Matbacat al-Taraqqi,
1928).
89 See Jon Hoover, ‘Against Islamic Universalism’, in Birgit Krawietz and Georges
Tamer (eds), Islamic Theology, Philosophy and Law: Debating Ibn Taymiyya and Ibn
Qayyim al-Jawziyya (Berlin : De Gruyter, 2013 ), pp. 397-399.
90 Zad al-macad was written after both Shifa’ al- alil and al- Sawaiq al-mursala , and
'
was likely his last work ; see Holtzman , ‘Ibn Qayyim al-Jawziyyah’, p. 217.
91 Ibn al-Qayyim, Zad al-macadfi hadi khayr aWibad (Beirut : Mu’assasat al-Risala,
1994) vol. I, p. 68 .
5
92 Subkl, Ttibar, p. 78 . Of note, a slightly summarized version of Subkl’s treatise

was provided as an appendix to the book Reliance of the Traveller: A Classic
Manual of Islamic Sacred Law , translated by Nuh Ha Mim Keller (Beltsville :
Amana Publications, 1994) , pp. 995-1002. The above quote in Arabic is ‘ man qal
bi-fana al-jannah wa’l-nar aw ahadihima fa-huwa kafir,’ which Keller translates as
‘Whoever says that heaven or hell perish is an unbeliever,’ p. 1002.
93 Of note, Ghazall does not discount the rational possibility of individuals
being annihilated, although his statements on creed affirm the eternality of
Hell. Ghazall states, ‘We claim that if God (Exalted is He) assigns obligations
to His servants and they obey Him, then it is not obligatory for Him to
reward them ; rather if He wants to, He may reward them, punish them, or
even annihilate them and never resurrect them ; that He does not care whether
He forgives all the infidels and punishes all the believers ; and that this is not
impossible in itself, nor does it contradict any of the divine attributes.’ See
Yaqub ( tr.) , Al-Ghazali’s Moderation in Belief p. 180. Ghazall also mentions this
in the nineteenth discussion in Marmura (tr.), The Incoherence of the Philosophers.
Therefore, a similar argument could be made about Hellfire or a portion thereof
being annihilated. In conclusion , maintaining that possibility regarding Hellfire
should not indicate disbelief.
94 Q.XI.107: Abiding there so long as the heavens and the earth endure save for that which
thy Lord willeth . Thy Lord is doer of what He will.
95 Ibn Hajar , al- Duraral-kaminahfiaydnal-maataal-thdminah (Hyderabad : Matbacat
Majlis Da’irat al-Macarif al-cUthmaniyyah, 1972), vol. V, p. 139.
Chapter One
1 This is a reference to the hadith, ‘There will always exist a group from my
Community upon the truth. They will not be harmed by those who have
forsaken or opposed them until God’s decree comes.’ Muslim 4950; Tirmidhl
2229 ; Abu Dawud 4252 ; Ibn Maja 10.
2 Iblls is one of the names of the Devil or Satan ( Shaytan ). It is derived from the
word ablasa , which means ‘to despair of all hope or goodness’.
271
—
3 This is a reference to Q.LIII.3 4.
4 This is a reference to Q.V.54.
5 Q.VIII.37.
6 Q.II.30.
7 Q.II.105.
8 Ahmad 7160 ; BayhaqI ( Sunan) 13 ,327; Ibn Hibban 6365 ; Hilya , v.III, 256. It is
‘authentic’ according to Albani ( Silsilat al-ahadith al-sahiha 1002).
9 Q.XVII.1.
10 Q.LXXVII .19.
11 Q.II.23.
12 Abu Abd Allah Muhammad b. Ismacll b. Ibrahim b. al-Mughlrah al-Bukharl
(d. 256/870) was born in the city of Bukhara. Imam Bukhari went on to collect
the most authentic book of hadiths known as Sahih al- Bukhari, which is comprised
of 7275 hadiths with repetition or 2230 without repetition.
13 Abu al-Husayn Muslim b. al-Hajjaj b. Muslim b. Ward al-Naysaburl (d . 261/875)
was a student of Imam Bukhari and Imam Ahmad . Sahih Muslim is comprised
of 7563 hadiths with repetition or 3033 without repetition.
14 Bukhari 4472 ; Muslim 475 ; Tirmidhl 3148 ; Ibn Maja 4312 ; Ahmad 15 .
15 Q.LI.56.
16 Q. XXVI.8-9.
17 Q.XXXIX.75 .
18 Ahmad ( Musnad 21, 232 and Zuhd 256) ; Hakim 3255 ; BayhaqI ( Shucab) 4128. It is
‘sound ’ according to Albani (.Mishkat 122).
19 Q.LXXV.36.
—
20 Q. XXIII . 115 116.
21 Bukhari 6308 ; Muslim 6955 ; Ahmad 3627.
22 See Chapter Fifteen.
23 Tirmidhl 2530; Ibn Maja 4331 ; Ahmad 22,738 ; Ibn Hibban 4612 ; Hakim 267 ;
BayhaqI ( Sunan ) 18,494. It is ‘authentic’ according to Albani ( Silsilat al-ahadith
al-sahiha 921, 922, 1913). Of note, the hadiths present in Bukhari (7423), Muslim
(4879) and Nasa’l (3134) specify these one hundred levels for those who wage
battle/strive for God’s sake.
24 Q.XLIII.72.
25 Q.XVI.32.
26 Bukhari 6467 ; Muslim 7122 ; Ahmad 24,941.
27 Zayd b. Thabit (d. 40/660) was a Companion and scribe of the Prophet. He
was charged by Abu Bakr al-Siddlq to collect the Qur’anic scripts into one
assembled text.
28 Hudhayfab. al-Yaman (d. 35/656) was a Companion of the Prophet. He participated
in all the battles after Uhud. He was known as the ‘Keeper of the Secret of the
Messenger of God’, as the Prophet told him the identities of the Hypocrites.
29 Ibn Maja 77 ; Abu Dawud 4699 ; Ahmad 21, 589 ; Ibn Hibban 727 ; BayhaqI
272
Notes
( «Sunan) 20,874. It is ‘authentic’ according to Albani ( Sahih al-Jami' 5244). This

was narrated also by cAbd Allah b. Mascud and Ubayy b. Kacb.
30 Q.II.30.
31 Q.VI .165.
32 Q.VII.129.
33 Q.XXI.37.
34 Q.XVII.11.
35 cAbd al-Rahman b. Sakhr al-Azdl , known as Abu Hurayra (d . 61/681), was a
pre-eminent Companion. He narrated 5374 hadiths with repetition (or about
1500 without repetition).
36 Bukhari 6408 ; Tirmidhi 3600 ; Ahmad 7424.
37 This is derived from Q. VIII .42.
38 Q.XVI.7.
39 Q. II. 197.
40 Q.IX. III .
41 This phrase is used by some scholars, such as Ibn al-Qayyim and Ibn Kathlr. See
a discussion of this by Muhammad b. Salih b. al-cUthaymIn (fatwa .islamweb.
net #136957) -
Chapter Two
1 Q. III.26.
2 Muslim 1812 ; Tirmidhi 3422 ; Abu Dawud 760; Nasal 898 ; Ahmad 803 .
3 All of these Beautiful Names are included in verse Q.LIX.23.
4 Q. II.30.
5 Abu Jacfar Muhammad b. Jarir b. Yazld al-Tabari (d . 310/923) was a jurist and
scholar well known for his exegesis of the Qur’an , Tafsir al-Tabari. He also wrote
Tarikh al-rusul wa’l-muluk , otherwise known as Tarikh al-Tabari.
6 See Tafsir al-Tabari, vol. I , p. 475.
7 Abu Salih Dhakwan b. cAbd Allah al-Samman (d . 101/719) was a Successor. He
was born during the Caliphate of cUmar b. al-Khattab. He encountered and
gained knowledge from many of the Companions, including Ibn Abbas, Abu
Hurayra, Sacd b. Abl Waqqas and cA’isha.
8 Mujahid b. Jabr al-Makhzuml ( d. 104/722) was one of the Successors. He studied
the exegesis of the Qur’an with Ibn Abbas. He was a source for the exegeses of
Sufyan al-Thawrl and Tabari.
9 Q.II.30.
10 Abu Ayyub Maymun b. Mihran al-Raqql ( d.117/735 ) was one of the Successors .
He gained knowledge from Abu Hurayra , as well as A’isha.
11 Abd Allah b. Abbas b . Abd al-Muttalib (d. 68 /687) was a pre-eminent
Companion and cousin of the Prophet. He was known as the expert interpreter
( tarjuman ) of the Qur’an . He also narrated nearly 1700 hadiths .
1
273
12 Qatada b. Dicama b. Qatada al-SadusI (d. 117/735) was an exegete and one of
the prominent Successors. Although born blind, he had an excellent memory
and managed to become one of al-Hasan al-Basri’s students.
13 Muqatil b. Sulayman b. Bashir al-Balkhl (d. 150/767) was a Successor of the
Successors. He wrote what is most likely the oldest surviving exegesis of the Qur’an.
Nonetheless, he was not considered to be a reliable source of hadith by Bukhari and
others. See Abu cAbd Allah Shams al-Din Muhammad b. Ahmad al-Dhahabl, Siyar
alam al-nubala (Beirut: Mu’assasat al-Risala, 1985), vol. VII, pp. 201-202.
14 Abu Ishaq Ibrahim b. Sahl b. al-Sarl al-Zajjaj (d. 311 /923 ) was a prominent
linguist , grammarian and exegete. See his exegesis Maanial-Quran wa-Lrabuhu
(Beirut : cAlam al-Kutub, 1988), vol. V, p. 151 , for this discussion.
15 See Chapter Fourteen.
16 This is derived from Q. XXXIX.55 : And follow the better ( guidance ) of that which is
revealed unto you from your Lord .
17 Q.LXVII.3 .
18 Q.LV.29.
19 This is discussed at length in Chapter Six (Point 24).
20 This is a reference to the hadith whereby the Prophet (may God bless him and
grant him peace) related that God (Exalted is He) will punish ninety-nine out
of every one hundred in Hellfire. Bukhari 6529 ; Ahmad 12,824. I* is ‘authentic’
- -
according to Alban! ( Silsilat al ahadith al sahiha 3307).
21 Ibn al-Qayyim discusses the issue of child suffering in Miftah dar al sacada , -
pp. 777-780, wherein he states, ‘The pain that children suffer, in addition to
its causes and effects, are necessary concomitants of the human [condition ]
and formation. It is like heat and cold, hunger and thirst, fatigue and hardship,
distress and sorrow, weakness and incapability. Had children been exempt from
[suffering ] they would not have been human , but rather angels or some other
creature. The suffering of children is not greater than that of adults, but since
the latter have become accustomed to it they find it to easier to withstand.
Again, this is a requisite of being a human.’
22 Unfortunately, Ibn al-Qayyim does not subsequently address the Antichrist
( al- Masih al- Dajjal) in Shifa al- alil or Miftah dar al-sacada . He does discuss the
Antichrist in Hidayat al-hayara, vol. I, pp. 315 and 337; Tariq al-hijratayn, p. 400 ;
and Zad al-macad, vol. I, pp. 136 and 434-435, as well as vol. Ill, p. 86—but these
discussions do not include the wisdom of allowing the Antichrist to exist.
23 These groups include the Qadariyya , who deny that He possesses wisdom ; the
Jabriyya, who maintain divine compulsion and deny causality ; the Ashcariyya,
who minimize the role of His wisdom, claiming that would connote a need on
His part ; and Ibn Slna, along with other philosophers, who claim that God’s acts
emanate from Him in the absence of His free choice or will. See Ibn Taymiyya ,
Majmu al-fatdwa (Medina : Mujammac al-Malik Fahd li-Tibacat al-Mu $ haf
al-Sharlf, 1995), vol. VIII, pp. 82-83 .
274
Notes
24 Q. III.191.
25 Q.XXIV.38-39.
26 Q.XXXVIII.27.
27 Q.XXIII.115-116.
28 Q.LXV.12.
29 Q.V.97.
30 Q.XXVII . 88.
31 Q.XXXII.7.
32 Q.LXVII.3 .
33 Q.II.30.
34 Q.II.32.
35 Q II.33.
36 Abu cAbd Allah Muhammad b. cUmar Fakhr al-Din al-RazI (d . 606/1209) began
as an Ashcarl, but later tried to synthesize between speculative theology and
philosophy and thus held eclectic views. This excerpt is taken from al- Mabahith
al-mashriqiyya fi cilm al-ilahiyyat wa’l-tabTiyyat (Qom : Intisharat Bldar, 1950),
in a chapter titled ‘Inclusion of Evil in the Divine Decree, ’ pp. 519-523 . RazI
was a prolific writer who wrote a long exegesis of the Qur’an named al-Tafsir
al-Kabir, and other significant works like al-Arbain fi usul al-din and Muhassal
afkar al-mutaqaddimin wad muta’akhkhirin. See Shihadeh, The Teleological Ethics of
Fakhr al- Din al-Razi, for further discussion .
37 By bringing up pre-eternity and temporal origination , i.e. that the universe
is pre-eternal , RazI is essentially towing the line of Ibn Slna who maintains
that God’s acts emanate necessarily from Him. See Inati, The Problem of Evil.
Of note, RazI ends the Mabahith (on pages 523-524) by affirming the need for
prophethood. Yet as Ibn al-Qayyim mentions, Razl’s doctrine, which also
upholds crass determinism, neglects fundamentals of the Qur’an and Sunna.
Ibn al-Qayyim quotes him in Zeni (tr.), Ibn Qayyim al-Jawziyya on Knowledge,
pp. 206-207, as recognizing the futility of philosophy and thus abandoning it ,
and affirming that certainty only results from the Qur’an ; but this occurred only
at the end of Razl’s life.
38 They are the followers of Abu Muhriz Jahm b. Safwan al-Samarqandl (d . 128/746)
who, along with al-Jacd b. Dirham (d. 118/736), founded this doctrine . It denied
and negated all of the Attributes of God (tactil), including His ability to speak.
Jahm denied that God spoke to Moses. The Jahmiyya doctrine only affirmed
God’s ability to create and His power. It also claimed that humans do not have
free choice, but rather are subject to divine compulsion ( jabr). This doctrine was
also the first to maintain that the Qur’an was created , which was later adopted
by the MRtazila. Finally, it maintained that both Paradise and Hellfire will
become annihilated .
39 The Qadariyya claimed that humans create their own destiny, actions and
will , and that these may occur outside of God’s will and creative power. They
275
also denied His predestination, claiming that God is not aware of human
actions until after they occur. The Qadariyya existed mostly during the time
of the Umayyad caliphate ; but after holding the Caliphs accountable for their
political actions and errors to God, they supported a revolt , which failed and
led to their demise.
40 That the Qadariyya are the Zoroastrians of this Community is in accordance
with a hadith. See Abu Dawud 4691 ; Ibn Maja 92; Ahmad 5584 ; Hakim 286 ;
BayhaqI ( Sunan) 20,869. It is ‘sound’ according to Alban! ( Safilh al-Jamic 4442).
The Zoroastrians believe in the existence of two deities : one was the creator of
good and the other the creator of evil. Therefore, the Qadariyya who believe
that humans are the creators of evil have resembled those like the Zoroastrians
who believe in another deity to create evil.
41 Bukhari 3401 ; Muslim 6163 ; Tirmidhl 3149 ; Ahmad 21,114.
42 Q.XXXI .27.
43 Muslim 1090; Tirmidhl 3493 ; Abu Dawud 879; Ibn Maja 1179 ; Nasa’l 1748 ;
Ahmad 751.
44 Bukhari 6382 ; Tirmidhl 480 ; Abu Dawud 1538 ; Ibn Maja 1383 ; Nasal 32.55 ;
Ahmad 14,707.
45 Q. II.30.
46 Q. II.216.
47 Q.XVII.85.
48 Q.V.109.
49 Abu Abd Allah Naim b . Hammad b. Mucawiya al-KhuzacI (d. 228/842) was a
traditionist scholar , and one of the teachers of Imam Bukhari.
50 Muhammad b. Ismacll al-Bukharl, Khalq afcal al- Hbad wa’l-radd ala’l-Jahmiyya
wa-ashab al tatil (Riyadh: Dar al-Macarif, 1978) , vol. 1, p. 85.
51 Q.XXXI.15.
52 Q.VII.39.
53 Q.XXII.10.
54 Q.XLII . 30.
55 Q.LXXIX .24.
56 Q.LXXVIII.26.
57 Q. IV.160-161.
58 Q. IV.155-157.
59 Q.V.13 .
60 Q.III.159.
61 Q. XL.22.
62 Q.II.275.
63 Q.XLVII.3.
64 Q.LXXIX.10.
65 Q.XXIII.48.
66 Q.LXXIII.16.
276
Notes
67 Q.XCI.14.
68 Q.XLIII.55-56.
69 Q.L.9.
70 Q.VII . 57.
71 Q.V.16.
72 Q.IX.14.
73 Q.V.38.
74 Q. XXIV.2.
75 Q.VII .170.
76 Q.XVI.88.
77 Q.VIII.29.
78 Q.XIV.7.
79 This represents the doctrine of occasionalism, which many of the Ashcariyya
espoused .
80 Q.XVIII . 84 (Muhammad Asad translation ).
81 See Tafsir al-Tabari , vol . XVIII, p. 94.
82 cAbd al-Rahman b. Zayd b. Aslam al- AdawI ( d. 182 /798) wrote an exegesis of
the Qur’an. He was, however, considered to be a weak narrator of hadith .
83 Abd al-Malik b. cAbd al-cAziz b. Jurayj (d. 150/767) was Successor to the
Successors. He studied under Ata b. Abl Rabah (d . 115 /733 ), who was a pre-
eminent Successor. The latter himself was a student of the Companions Ibn
Abbas and Ibn cUmar.
84 Abu al-Qasim al-Dahhak b. Muzahim al-Hilall (d. 102/720) was one of the
prominent Successors to the Successors. He was a traditionist and exegete.
85 Abu al-Abbas Muhammad b. Yazld al-Mubarrad (d. 286/898) was born in Basra.
He became a prominent grammarian . His greatest work was the Kamil .
86 Q.XVIII.85.
87 Mujahidb. Jabr al-Makhzuml (d . 104/722) was one of the Successors. He studied
the exegesis of the Qur’an with Ibn Abbas, and was a source for exegesis of
Sufyan al-Thawri and Tabari.
88 Q.XL.36-37.
89 Q.XXII .15.
90 Q. II.166.
Chapter Three
1 Q.LIV. 5.
2 Q.IV.113 .
3 Q.II.269.
4 Q.V.97.
5 Q.LXV.12.
6 Q.V.97.
7 Q. IV.165.
277
8 Q. IV. 105.
9 Q.LVII. 29.
10 Q. II.143.
11 Q.LXII.27-28.
12 Q.VIII. II .
13 Q.VIII.8.
14 Q.III.126.
15 Q.XVI.102.
16 Q.LXXIV. 31.
17 Q.II.143.
18 Q.XVI .44 .
19 Q.XIV. 52.
20 Q.LVII .25.
21 Q. VI.75 .
22 Q.XVI.8.
23 The Ashcariyya deny lam al-tadil and only affirm lam al- caqiba . See Ibn Taymiyya,
Majmu al-fatawa , vol. VIII, p. 44.
24 Q. XXVIII.8.
25 Q.XXVIII.8.
26 Q.VI. 53 .
27 Q.VI.53 .
28 Q.XXII . 53.
29 The believers are discussed in the next verse, Q. XXII.54: And that those who
have been given knowledge may know that it is the truth from thy Lord , so that they may
believe therein and their hearts may submit humbly unto Him . God verily is guiding those
who believe unto a right path .
30 Q. III.7. The entire verse is: He it is Who hath revealed unto thee { Muhammad) the
— —
Book wherein are clear revelations they are the substance of the Book and others { which
are ) allegorical . But those in whose hearts is doubt pursue, forsooth , that which is allegorical
seeking { to cause ) dissension by seeking to explain it . None knoweth its explanation save
God . And those who are of sound instruction say, We believe therein; the whole isfrom our
Lord . But only men of understanding really heed .
31 Q.XXII.52 states, Never sent We a messenger or a prophet before thee but when He
recited {the message ) Satan proposed { opposition ) in respect of that which he recited thereof.
But God abolisheth that which Satan proposeth . Then God establisheth His revelations .
God is omniscient , most wise .
32 Q. III.7.
33 Q.XXII.52.
34 Q.XI. i .
35 Q.XXII . 53.
36 Q.VIII .42.
37 This is referring to the Battle of Badr.
278
Notes
38 Q.XXXVI.69.
39 Q. VI.113 . The rest of the verse reads and that they may take pleasure therein, and
that they may earn what they are earning . The verse preceding it is : Thus have We
—
appointed unto every prophet an adversary devils of humankind and jinn who inspire in
one another plausible discourse through guile. If thy Lord willed , they would not do so; so
leave them alone with their devising.
40 Q.LIX.7.
41 Q.LVII.22-23.
42 Q.XVI.89.
43 Q.XXVI.208.
44 Q.LXXVII.5.
45 Q.VI .154.
46 Q.L.6-8.
47 Q. VI.156. The verse preceding it is : And this is a blessed Book which We have
revealed . So follow it and ward off ( evil ), that ye may find mercy.
48 Q.XXXIX.56. The three verses preceding it are : Say: O My servants who have
been prodigal to their own hurt ! Despair not of the mercy of God , Who forgiveth all sins .
Lo! He is the All- Forgiving , the Merciful . Turn unto your Lord repentant , and surrender
unto Him, before there come unto you the doom, when ye cannot be helped . Andfollow the
better (guidance ) of that which is revealed unto you from your Lord , before the doom cometh
on you suddenly when ye know not .
49 Q.VII.172.
50 Q.VI.70.
51 Q.V.32.
-
52 Tafsir al Tabari , vol. X , pp. 234-235.
53 Q.II.21.
54 Q.II . 183 .
55 Q.XX.44 (Muhammad Asad translation ) .
56 Q.XVII.89-90.
57 Q.LI.15-16.
58 Q.XII .24.
59 Q.VII.170.
60 Q.V.38 .
61 Q.XXIV.2.
62 Q.XXIV.4.
63 Q.LI.15.
64 Q.II. 277.
65 Q.XLIII.33.
66 Q.XLII .27.
67 Q.VI.8.
68 Q. XVII.59.
69 Q.II.22.
279
70 Q.XVI.80-81 .
71 Q.XXX .21.
72 Q.XIV. 32-33.
73 Q. XLV.12.
74 Q.XVI.68-69.
75 Q.XVI . 5-8.
76 Q.XXIII.115.
77 Q.LXXV.36.
78 Q.XLIV.38-39.
79 Q.III.191.
80 Q.XXXVIII.27.
81 Q.LXVIII .35-36.
82 Q.XXXVIII.28.
83 Q.XLV. 21.
84 Q.III.142.
85 Q.II.214.
86 Q.IX.16 (Yusuf Ali translation ) .
87 Q.IV.69.
88 Q. IX .67.
89 Q.III.195.
90 Q. XII.22.
91 Q. XLVII.10.
92 Q. XVII.77.
93 Q. XLVIII.23.
94 Q.LVIII.5 .
95 Q.XXXIX .1.
96 Q.V.38.
97 Q.V.118.
98 Q.VI.96.
99 Also see Q. XXXVI .38 and Q. XLI.12.
100 Q.XXVI .9.
101 Q.V.50.
102 Q. IV.125.
103 Q.LXXVII.23.
104 Q.XXIII . 14.
105 Q.LXVII.3.
106 Q. XI.56.
107 Q.XVI .76.
108 See Zajjaj, Ma'ani al- Qur’an , vol. Ill , p. 58.
109 Abu Bakr Muhammad b. al-Qasim b. Bashshar b. al-Anbarl (d. 328/940) was
-
prolific grammarian and exegete who lived in Baghdad. He wrote al Kafl and
-
al-Waqf wa’l ibtida in addition to numerous other works.
280
Notes
IIO Q.XI . 56.

HI Q.XXXIII.4.
112 Q.XVI . 81.
113 Q. II.150.
114 Q.V.6.
115 Ibn al-Qayyim does not directly respond here, but states later , ‘As for the
benefits for the heart and the spirit due to pain and diseases, it is a matter
which is not sensed except by those who are [spiritually] alive. The benefits
of diseases have been recounted and they are more than 100.’ See below p. 160.
Also consider that the Prophet said, ‘No fatigue, nor disease, nor sorrow, nor
sadness , nor hurt , nor distress befalls a Muslim, even if it were the prick he
receives from a thorn , but that God expiates some of his sins for that .’ Bukhari
5641 ; Ahmad 8027.
116 Q.II.30.
117 This refers to Q. II.32: They said , Be glorified ! We have no knowledge saving that
which Thou hast taught us .
118 Q. VI .124.
119 Q.VI. 53.
120 Q. XXI. 81 (Muhammad Asad translation).
121 Q. V.97.
122 Q. XLVIII.26 .
123 Q.VIII.22-23.
124 Q.III .179.
125 Q.VIII.33.
126 Q.IX.115.
127 Q.XI.117.
128 Q. XXVIII.59.
129 Abu al-Ma all Diya al-Dln Abd al-Malik b. Yusuf al-Juwaynl (d. 478/1085)
was born in Juwayn, Iran. He later taught in Mecca and Medina (thus becoming
known as Imam al-Haramayn , or ‘the Imam of the Two Holy Sanctuaries’) before
moving to Nishapur. He was a major figure in early Ashcarl thought.
Chapter Four
1 See Muhammad b. cUmar Fakhr al-Dln al-Razi ( Beirut : Dar al-Kutub
al-Tlmiyyah, 2009) , al-Arbaxnji usul al-dtn , p. 245. This is Razl’s first argument
(<al-hujja al-ula ) in Chapter 16: ‘The Impermissibility of God’s Actions and
Rulings (Exalted is He) being due to any Reason .’ RazI also uses this line of
thinking in many of his works, such as al-Mahsul (Beirut : Mu’assasat al-Risala,
1997), vol. v , p. 132, and Mafatih al-ghayb (Beirut : Dar Ihya’ al-Turath al-cArabl,
1999), vol. II, p. 379.
2 Q.XVI.17.
28 l
—
3 Q.XVI.75 76 (Muhammad Asad translation ).
4 See RazI, Arbaxn, p. 245.
5 They are the followers of Abu cAbd Allah Muhammad b. Karram (d. 255/869) who
preached in Khurasan. They affirmed predestination and His wisdom, but adopted
an ethical rationalism much like the Muctazila. They claimed that God is corporeal
( jism ) , and therefore anthropomorphized Him. They also claimed that faith is only
associated with affirmation in speech, and is not connected to sincerity within
one’s heart or in one’s works. A corollary of this is that in their doctrine there is
no such person as a hypocrite. See Zysow, ‘Karramiyya’, pp. 252-262.
6 See Q.VII.54: His verily is all creation and commandment .
7 Q.XLVIII .26.
8 Q.VI . 53 .
9 Q.VIII.23.
10 Q.XLIX . 7-8.
n Q.LVII.28-29.
12 Q.LXII.2-4.
13 . V.54.
Q
14 Q.XIV.11.
15 Q.XLIII.31-32.
16 Bukhari 7533 ; Tirmidhi 2871 ; Ahmad 4508.
17 Q.IV.69-70.
18 Abu al-Husayn cAll Sayf al-Dln al-Amidi (d . 631/1233) was a famous jurist
and speculative theologian . Ibn al-Qayyim discusses some of his arguments
-
regarding deeming actions good or repugnant in Miftah dar al saada , pp. 924 —
926. Amidl wrote the significant Kitab al-ihkamfi usul al-ahkam in jurisprudence.
See Dhahabl, Siyar a lam al-nubala , vol. XXII, pp. 364-367, and Bernard Weiss,
'
The Search for God's Law: IslamicJurisprudence in the Writings of Sayf al-Dxn al-Amidi
(Salt Lake City: The University of Utah Press, 2010).
19 See RazI, Arbaln , pp. 245-246.
20 See RazI, Arba xn, p. 246.
'
21 Abu Hudhayl al-cAllaf ( d. 235 /850) was a prominent founder of the Basran
Muctazill school. He likely originated the ‘five principles’ of the Muctazila , and
he was one of the first Muctazila to introduce the concept of atomism ( jawhar).
See David Bennett, ‘The Muctazilite Movement’ (p. 146), and Ulrich Rudolph,
‘Occasionalism’ (pp. 349-351), in The Oxford Handbook of Islamic Theology . cAllaf
claimed that movements within Paradise and Hellfire will ultimately cease. This
is discussed by Ibn al-Qayyim later in Chapter Seven.
Chapter Five
1 See this chapter, Points 18 and 20.
2 See this chapter, Point 23.
282
Notes
3 See Chapter Six, Point 24.

4 See Chapter Six, Point 26.
5 See Chapter Six , Point 27. This was also discussed previously in Chapter One.
6 See Chapter Six , Point 36.
7 See Chapter Seven.
8 See Chapter Six, Points 32-34 and Chapter Eight, Point 37.
9 See Chapter Eight , Point 38.
10 Abu al-Hasan cAll b. Ismacll b . Abu Bishr Ishaq al-Ashcari ( d. 324/936) was born
in Basra , as a descendent of the Companion Abu Musa al-Ashcari. He remained
a Muctazili until forty years of age when it was said he disavowed their doctrine
after debating Jubba’i, as mentioned above. He wrote two major works : Kitab
al- Luma fi’l-rad cala ahl al-ziyagh wa’l-bid â and Ibana an usul al-diyana. The most
prominent proponents of the Ashcari doctrine after the eponymous founder
were Baqillanl, Juwaynl, Ghazall, Razi and Subkl.
11 Abu cAll Muhammad b. cAbd al-Wahhab (d. 303 /915) and Abu Hashim cAbd
al-Salam b. Abu cAli al-Jubba’l (d . 321/933) were father and son proponents of
the Muctazill doctrine. They resided in Baghdad and the latter wrote al-Jamic
al-kabir. The Muctazila claimed that God is obligated to act in a manner that is
beneficial and most advantageous (<al-salah wal-aslah ). They also claimed that a
Muslim who commits a major sin and does not repent is neither a Muslim nor
a disbeliever ; but occupies an intermediary position, and is punished in Hellfire
forever, yet to a lesser degree than the disbelievers.
12 Q.XXIX.21
13 Q.II .284
14 Q.XXI.23
15 Ibn al-Qayyim refutes astrology in Miftah dar al-sacada , pp. 1173-1472.
16 Ibn al-Qayyim discusses these and responds to them in Miftah dar al-sacada ,
pp. 991-999. He discusses the Muctazill claim that God is obligated to act in
a manner that is beneficial and most advantageous (al-salah wal-aslah )\ and he
enumerates eighteen necessary concomitants of that claim and shows how they
are inconsistent with the Qur’an , the Sunna, reason and reality. Ibn al-Qayyim
ultimately maintains that God’s actions are consistent with His wisdom, mercy,
beneficence and justice. In summary, the presence of Iblls (Point 5) and allowing
him to deceive humanity (7) until the Day of Judgment (6) ; the punishment
of Hellfire (3 ); the death of the prophets and messengers (8 ) ; the presence of
afflictions, hardships (11) and pains that are not apparently beneficial (13 ) ; and
that children grow up to become disbelievers (12) , not just believers (14 and
10)— these all reveal the inconsistencies of that doctrine. In addition , if God
was obligated to only do that which was beneficial and most advantageous then
He must ensure the guidance of all of humanity (15), and that His beneficence,
kindness and grace must be granted to all in an equal fashion (16), yet higher
degrees of benefit or advantage can always be postulated (17). Ibn al-Qayyim also
283
maintains that the Muctazila anthropomorphize God to His creation ( i ), and that
by obligating Him to act in such a manner God is not deemed as praiseworthy
because His actions would no longer be freely chosen (4). Finally, since God is
the Most Just and Most Wise, it is not appropriate to question God as to the
requisites of His actions ( 18)—instead only humans are held accountable.
17 Q.XXI.23 .
18 Ibn al-Qayyim is likely referring to Q.XI . 119: And the Word of thy Lord hath been
fulfilled : Verily I shall fill Hell with jinn and humankind together.
19 Q.XVI. 38-39.
20 Q.XXXIX.75.
21 Q.II . 30.
22 Q.XVI.62 : And they assign unto God that which they (themselves ) dislike, and their
tongues expound the lie that the better portion will be theirs . Assuredly theirs will be the
Fire , and they will be abandoned .
23 Abu Said al-Hasan b. Abi al-Hasan Yasar al-Basri (d . 110/728) was a pre-eminent
Successor. He was born in Medina . He later moved to Basra , Iraq. He was a
devoted ascetic and scholar attracting large numbers to his teaching circle. See
Dhahabl, Siyar ctlam al-nubala , vol. IV, p. 563 .
24 Q. I.2.
25 Q.XVIII. i .
26 Q.VI. i .
27 Q.XXXIV. i .
28 Q.XXX. 17-18.
29 Q.XXXII.7.
30 Q.XXVII . 88.
31 Ahmad ( Musnad 21, 232 and Zuhd 256) ; Hakim 3255 ; Bayhaqi ( Shuab) 4128 . It
is ‘sound’ according to Alban! ( Mishkat 122). All of these narrations include
Adam as the questioner , not Moses. This hadith was previously mentioned by
Ibn al-Qayyim in Chapter One with Adam as the questioner.
32 See Q. II.102: They followed what the evil ones gave out ( falsely ) against the power of
Solomon : the blasphemers were, not Solomon , but the evil ones , teaching men magic , and
such things as came down at Babylon to the angels Harut and Marut . But neither of these
taught anyone ( such things ) without saying , We are only for trial; so do not blaspheme .
They learned from them the means to sow discord between man and wife. But they could
not thus harm anyone except by God’s permission . And they learned what harmed them ,
not what profited them . And they knew that the buyers of ( magic ) would have no share in
the happiness of the Hereafter. And vile was the price for which they did sell their souls ,
if they but knew! Unfortunately, there are no authentic hadiths regarding Harut
and Marut . See Albani’s Silsilat al-ahadith al-da \fa wal-mawdua 34, 170, 910, 912,
913 , 1306, 5401 and 6656. All of these are either ‘fabricated’ or ‘weak’. Alban!
considers many of them to be false Israelite traditions.
33 Q.IX.40: But the Word of God is exalted to the heights: for God is almighty, most wise.
284
Notes
34 Muslim 6965 ; Tirmidhl 3539 ; Ahmad 8082.

35 These wisdoms are mentioned in more detail in Chapter Fifteen.
36 Q.XIV.5-6.
37 See Q. XXXVIII. 41: And make mention ( O Muhammad ) of Our bondman Job , when
he cried unto his Lord ( saying ). The Devil doth afflict me with distress and torment .
38 Q.XXXIII .72.
39 The Prophet was rejected by the disbelievers of Ta’if and sought the
protection of al-Mutcim b. cAdl. This was after the death of the Prophet’s
uncle Abu Talib, who had provided him with protection during his life . See
-
Tafsir al Tabari, vol. xm, p. 504 ; Ibn Kathlr, Bidaya , vol. 111, p. 137.
40 Q. II.216.
41 Q.V.50.
42 Ibn al-Qayyim discusses Surat al-Fatiha further in his book Madarij al-salikin
bayn manazil iyyak nabudu wa -iyyaka nastain (Beirut : Dar al-Kitab al- Arabl,
1996), vol. I, p. 31-54.
43 Ibn al-Qayyim now discusses some wisdoms of the prayer in detail. Although
beneficial, this forms a digression from the twenty-second aspect . For
example, he says, ‘It is as if the bowing is a preface and preliminary step to
the prostration . Therefore, one goes from one type of submission to a more
perfect , complete and greater one.’ Shifa\ vol. Ill , p. 1160. ‘Had we remained
in prostration from the time we were created until our death, we could not
fulfill the Lord’s rights upon us. God commanded us to say therein , “ Glory
be to the Lord, the Most High , ” therefore we remember God’s exaltedness
while we are in the lowliest position , and declare Him to be infallible from a
similar position as ours. The One Who is above everything is infallible from
any type of lowliness ; He is the Most High , and this includes every meaning
of exaltedness. Since prostration is the ultimate in humility, submissiveness
and brokenness, it is where we are closest [spiritually ] to the Lord .’ Shifa\
vol. Ill, p. 1159-1160.
45 Muslim 578 ; Ahmad 476.
46 Q.XIII.4.
47 Q.XXX.22.
48 Q.XXIV.45.
49 Q. XVI. 8.
50 Q.LXIX.38-39.
51 Q.LIII.42.
52 Ibn al-Qayyim discusses in detail many aspects of God’s beautiful creation of
nature. As this represents a digression though, it is largely omitted here.
53 Q.LVI. 71-73.
285
Chapter Six
1 This twenty-fourth point has also been translated by Hoover in ‘God’s Wise
Purposes in Creating Iblls’, pp. 127-134.
2 Tirmidhl 2955 ; Abu Dawud 4693 ; Ahmad 19, 582 ; Ibn Hibban 6160; BayhaqI
( Sunan) 17,708 ; Hilya, vol. Ill, p. 104. It is ‘authentic’ according to Albanl ( Silsilat
al-ahadith al-sahiha 1630).
3 Q.III.179.
4 Ibn al-Qayyim may be suggesting through this juxtaposition that iron is used
in weaponry, and therefore results in the death of the body ; yet air, on the
other hand, is necessary for bodily sustenance. In addition, air carries sound,
and therefore it allows the transmitted revelation to be conveyed by the Prophet ,
which then leads to spiritual life. See other possible interpretations for iron and
air being considered as opposites in Hoover, ‘God’s Wise Purposes in Creating
Iblls’, pp. 128-129.
5 Q.XLII. n .
6 Bukhari 6099; Muslim 7080 ; Ahmad 19, 589.
7 This is derived from Q.CXII.1-4.
8 Bukhari 3193 ; Nasa’l 2080 ; Ahmad 8220.
9 Hilya, vol. VIII, p. 92.
10 BayhaqI ( Shuab) 4563. It is ‘weak’ according to Albanl ( Silsilat al-ahadith al-daija
wal-mawdua 2371).
11 Hilya, vol . IV, p. 27. This tradition is relayed by Wahb b. Munabbih (d. 110/728),
who was a prominent Successor. He wrote Kitab al- Israiliyyat .
13 Hilya, vol. IV, p. 60. This tradition is relayed by Fudayl b. Iyad from Wahb b.
Munabbih.
14 Abu al-Tayyib Ahmad b. Husayn al-Kufl al-Kindl (d . 354/965) was otherwise
known as al-Mutanabbl, as he claimed that he was a prophet at one time, but
later recanted. One of the great Arab poets, he accrued much wealth as a result
of his praise of rulers like Sayf al-Dawla and Ibn al-cAmld. He was ultimately
killed by someone he had criticized in his poetry.
15 Q.XVII.62.
16 Q.XVI .99-100.
17 This section from Shifa * al- calil is very similar to Chapter One, which is derived
from Miftah dar al-sacada . Therefore, the majority of this point was abridged.
18 Abu al-Wafa cAll b. cAqll b. Muhammad al-Baghdadl (d . 513 /1119) was a Hanball
scholar who adopted some Muctazill tendencies, which he later abandoned. He
wrote Kitab al-funiin , most of which is not extant.
19 Q.XL. 16.
20 Q.XXV.26.
21 Q.LXXXII.19.
286
Notes
22 Q.VI . 53.
23 .XXV. 20.
Q
24 Q.XXVIII .70.
25 Q.XXIX.1-6.
26 Q. XXIX .5.
27 Q.XXIX.6.
28 Q.III.179.
29 This is mentioned in the next verse, i.e. Q. XXIX.7: And as for those who believe
and do good works , We shall remit from them their evil deeds and shall repay them the best
that they did .
30 See Q. XXIX.8 : We have enjoined on man kindness to parents; but if they strive to make
thee join with Me that of which thou hast no knowledge, then obey them not . Unto Me is
your return and I shall tell you what ye used to do.
31 See Q.XXIX.10: Of humankind is he who saith, We believe in God, but if he be
made to suffer for the sake of God , he mistaketh the persecution of humankind for God’s
punishment; and then , if victory cometh from thy Lord , will say, We were with you ( all the
while ). Is not God best aware of what is in the bosoms of ( His ) creatures ?
32 See Q.XXIX.14-40 for these stories.
33 See Q.XXIX.45-55.
34 See Q.XXIX.56: O my bondmen who believe! My earth is spacious . Therefore, serve
Me only.
35 See Q. XXIX.58 59. —
36 See Q.XXIX.60.
37 See Q. XXIX.68-69. Thus ends Surat al-cAnkabut.
38 The text here has been lost in all editions of the book . The Mu:tazila, though ,
contend that animals who suffered will be compensated in some manner in the
Hereafter, or used as an instrument to torment the denizens of Hellfire. See
Cuneyt M. §imsek , ‘The Problem of Animal Pain : An Introduction to Nursi’s
Approach’, in Ibrahim M. Abu-Rabic (ed.) , Theodicy and Justice in Modern Islamic
Thought : The Case of Said Nursi (Surrey : Ashgate Publishing, 2010) , p. 113 .
39 Q. II.30.
40 Q. IV. 102 (Muhammad Asad translation ).
41 Q. XCIV. 5-6.
42 Hakim 3176. It is ‘weak’ according to Alban! ( Silsilat al-ahadith al-daifa w a l-
mawdua 4342). It has been narrated as a saying by cUmar b. al-Khattab in
Muwatta’ Malik 6 .
43 Q.VI. i .
44 Q.XXXIX.75 .
45 Ahmad 23 , 355 ; Bayhaq!( Shu ab ) 4088 ; Haythami 16,888 . The attribution of this
'
exact formulation to the Prophet ( may God bless him and grant him peace) is
deemed ‘weak’ according to Alban!( Da if al-targhib wal-tarhib 963 ).
287
Chapter Seven
1 Ibn Sina, as mentioned in the Introduction, claimed that this world was pre-
eternal and emanated from the Lord —God is exalted above such claims. See
Marmura, The Metaphysics of the Healing, p. xxi.
2 Ibn Taymiyya mentions that ‘most of the Muctazila and Ashcariyya , amongst
others, affirm the creative ability of the Originator, but state that there is no
need for a renewed temporal cause.’ See Ibn Taymiyya, Dar’ tacarud, vol. IV,
p. 155. In response, Ibn Taymiyya and Ibn al-Qayyim held that God (Exalted is
He) has been perpetually creating from pre-eternity for wise purposes , which
are beloved to Him. Hoover states regarding this issue, ‘In order to safeguard
God’s sufficiency apart from the world, Ashcari Kalam theologians deny that
God wills to create the world on account of causes or wise purposes. There is
no reason why God created the world in time out of nothing when He did . ..
Mu'tazill Kalam theologians agree that God has no need for this world and that
He created the world ex nihilo ... God created the world to benefit humankind,
but God’s wise purpose in creation has no impact on Him.’ Ibn Taymiyya, on
the other hand, ‘locates the cause in God’s essence,’ and that ‘God’s willing
of something to happen [is not eternal but rather ] occurs at the time that it
happens ... [yet] God has been willing and acting from eternity.’ See Hoover ,
Ihn Taymiyya s Theodicy of Perpetual Optimism, pp. 70, 78, 85-87. I would like to
thank Jon Hoover and Yahya Michot for the insight they personally provided
into this passage.
3 Hoover explains that according to the ‘Jahmls and the Muctazilis... attributes
cannot subsist in God’s essence. For the Kullabis, and, we may add , the Ashcaris,
God’s attributes subsist in God’s essence, but eternally without any link to God’s
power and will... Ibn Taymiyya identifies his own definition of voluntary
attributes [as those] which subsist in His essence (taqiimu bi-dhatihi) by His will
( mashxa ) and His power (qudra), such as His speech, His hearing , His sight, His
will, His love, His good pleasure, His mercy, His anger, and His wrath, and
such as His creating, His beneficence, His justice ... [But] as for the Kullabis
and the Ashcaris, he [Ibn Taymiyya] observes that they subsume the voluntary
attributes under the rubric of “ the occurrence of temporally originating events
( hulul al-hawadith) ” and insist that originating events cannot subsist in God .’
Interestingly, Hoover explains, RazI ‘abandons his early event-denying stance
and argues in al- Matalibal- caliyya that all Muslim groups, despite their disavowals,
must admit originating events in God’. Finally, Ibn Taymiyya affirms that God
‘has been qualified with attributes of perfection from eternity and He is still
thus. He has not changed.’ See Jon Hoover, ‘God Acts by His Will and Power :
Ibn Taymiyya’s Theology of a Personal God in his Treatise on the Voluntary
Attributes’ in Yossef Rapoport and Shahab Ahmed (eds.), Ibn Taymiyya and his
Times (Karachi: Oxford University Press, 2010), pp. 55-77.
288
Notes
4 Ibn al-Qayyim does not respond to this further here as he discussed it earlier
in the same work , where he states, ‘Whoever believes that the ability to create
was impossible for God (Exalted is He) for some unspecified time, but then
that creative ability transformed from being essentially impossible to possible
without the occurrence of a cause nor anything that transpired within the
Agent’s [Essence] , he has shown himself to be irrational in front of everyone.
For if reason would allow this then it becomes permissible to state that this
world transformed from non-existence to existence in the absence of an agent.
Since that is irrational, then characterizing the possibility of an act transforming
from essentially impossible to possible in the absence of a cause is likewise
[irrational].’ See Ibn al-Qayyim, Shifa* al- calil vol. II, p. 889.
9
5 This is referring to the monists who believe in wahdat al-wujud , or ‘ the unity of
existence’, in strictly pantheistic terms.
6 Q. XIV.10.
7 Bukhari 6535 ; Ahmad 11,095.
8 Q.XXXIX.73.
9 Q.IX.120.
10 Q.III . 141.
11 Q. IV.123 .
12 Ahmad 68 ; Hakim 4450 ; Bayhaq! ( Sunan) 6536. It is ‘authentic’ according to
Alban!( al-Taliqat al-hisan cala Sahih Ibn Hibban 2915).
(
13 Q.XLII.30.
14 Tirmidhl 2626 ; Ibn Maja 2604 ; Ahmad 775 ; Hakim 7678 ; BayhaqI ( Sunan )
17, 593. It is ‘weak’ according to Alban!( Dcftf al-Jamiz 5423 ) ; but there is a part
of it that is contained in an authentic hadith, which is narrated in Bukhari (7213) ;
Muslim (4463 ) ; Tirmidh! (1439) ; Nasal (4166) ; and Ahmad (22,678) : ‘Whoever
perpetrates [a major] sin and his legal punishment is quickened for him [in this
worldly life] , then this expiates him. Otherwise, his matter is at God’s discretion .’
15 Hakim 104 ; Bayhaq!( Sunan ) 17, 595 ; Ibn cAbd al-Barr 1553. Part of the tradition
is ‘I do not know if Dhu al-Qarnayn was a Prophet or not . I do not know if the
legal punishments expiate those people [ who perpetrated major sins] or not .’ It
is ‘authentic’ according to Alban!( Silsilat al-ahadith al-sahiha 2217).
16 Bukhari 6784; Muslim 4461 ; Ibn Maja 2603.
17 Bukhari 5641 ; Muslim 6568 ; Tirmidh!966; Ahmad 8027.
18 Tirmidh!2399; Ahmad 9811 ; Ibn Hibban 2913 ; Hakim 1281 ; Hilya, vol. VIII, p. 212 ;
Bayhaq! ( Sunan ) 6543. It is ‘authentic’ according to Alban! ( Silsilat al-ahadith
al-sahiha 2280).
19 Tirmidh!2086 ; Hakim 41 ; BayhaqI ( Shuab ) 93 81 ; Ibn Hibban 808 . It is ‘fabricated’
according to Alban!( Silsilat al-ahadith al-dacifa wa’l-mawdua 6437).
20 Muslim 6570 ; Ibn Maja 3469.
21 Muslim 6570.
22 Muslim 6556 .
289
23 See Bukhari 3885 ; Muslim 515 ; Ahmad 11,058 .

24 See Q.XL.46: The Fire; they are exposed to it morning and evening ; and on the day
when the Hour upriseth ( it is said ), Cause Pharaoh's folk to enter the most awful doom .
25 Q.XXXII.21.
26 Q.IV.147.
27 Q.XV.49-50.
28 Q.VII .167.
29 Q.LXXXV.12 and Q.LXXXV.13-14.
30 Q. XL.1-3.
-
31 See Tirmidhl 3507. It is ‘weak’ according to Alban!( Da if al Jamf 1945 ).
32 Q.VI.12 : He hath prescribed for Himself mercy ; and Q.VI. 54 : Your Lord hath prescribed
for Himself mercy, that whoso of you doeth evil through ignorance and repenteth afterward
thereof and doeth right , ( for him ) lol He is forgiving , merciful . The Prophet (may God
bless him and grant him peace) said, ‘When God decreed that He would create
He inscribed in His Book that is present above the Throne, “ My mercy prevails
(ghalabat) over My wrath.’” Bukhari 3194 ; Tirmidhl 3543 ; Ahmad 7500. In some
narrations it is: ‘My mercy precedes ( sabaqat ) My wrath.’ Bukhari 7422 ; Muslim
6970; Ibn Maja 189 ; Ahmad 9159.
33 Q.XI.106-107.
34 Q. VI.128 . Of note, Pickthall translates part of this verse as: save him whom God
willeth ( to deliver ). Since the Qur’anic verse does not explicitly state ( to deliver) ,
which some may imply as universal salvation , this was not included. Yusuf Ali
translates it as, except as God willeth , while Muhammad Asad translates it as, unless
God wills it otherwise.
35 Sacld b. Malik Sinan al-Khazrajl al-Khudrl, known as Abu Said (d . 74/693), was
a Companion of the Prophet . He narrated 1170 hadiths .
36 See Tafsir al-Tabari, vol. XV, p. 483 ; Harb b. Ismacll al- Kirmani, Masail Harb :
al-nikah ila niyayat al-kitab (Mecca : Jamicat Umm al-Qura, 2001), vol. Ill, p. 1157;
BayhaqI ( al-Asma wal- Sifat 336).
37 cAbd Allah b. Mascud (d . 29/650) was a pre-eminent Companion as he was the
sixth man to accept Islam. He was considered to be the pre-eminent reciter of
the Qur’an. He also narrated 848 hadiths.
38 See Tafsir al-Tabari 18,580 in vol. XV, p. 484 ; al-Husayn b. Mascud al-BaghawI,
Tafsir al-Baghawi (Beirut : Dar Ihya al-Turath al-cArabl, 1999), vol. II, p. 467. It
is considered to have unknown narrators within its chain ( muzlim ) according to
Alban!( Rafc al-astar , p. 75).
39 Q.XI. 108.
-
40 See Tafsir al Tabari 18, 582 in vol. XV, p. 484 ; Tafsir al-Baghawi , vol. II, p. 467.
41 Q.XI.128.
42 Q.XI.130.
43 Q.VI.128.
44 Q.VII.27.
29 O
Notes
45 Q.VI.128.
46 Q.VI.128.
47 Q.XI.106—108 .
48 Q.XLVIII .6—8 .
49 Q. III.106-107.
50 Q.LXXII.23.
51 Q.IV.14.
52 Q.II.95.
53 Q.XLIII.77.
54 Q.XXXVIII.54.
55 Q.XI.108.
56 Q.LXXXIV. 25.
57 Q. II. 167.
58 Q.XV.48.
59 Q.XXXV.36.
60 Q.XXXII.20. The other similar verse is Q.XXII. 22.
61 Q.IV.56.
62 Q.LII.7-8.
63 Q.XXV.65.
64 Abu Umama Sudayy b. cAjlan al-Bahill (d. 81/700) was a Companion of the
Prophet . He narrated 250 hadlths and was the last of the Companions to die in
Syria .
65 HaythamI 18 ,449; al-Khatlb al-Baghdadl ( Tarlkh Baghdad) 4691. It is ‘fabricated’
according to Alban!( Silsilat al-ahadlth al-dalja wa’l-mawdua 607).
66 Abu Muhammad Harb b. Ismacll b. Khalaf al-Kirmanl (d . 280/893) was a
traditionist and Hanball scholar. His book Masail encompasses the viewpoints
of Imam Ahmad b. Hanbal and Ishaq b. Rahawayh, whom Harb encountered
directly. Only sections of the Masail are extant and published. Harb also wrote
Kitah al-Sunna, which has been published.
67 See KirmanI, Masail Harb, vol. Ill, pp. 1157-1163 , for this entire discussion.
68 Ishaq b. Ibrahim b. Mukhlid al-Hanzall, known as Ishaq b. Rahawayh (d. 238 /853 ) ,
was a prominent Khurasan!traditionist and scholar. He was a contemporary of
Ahmad b. Hanbal and one of the teachers of Bukhari. Harb relays the opinions
of Ishaq and Imam Ahmad in many of his books.
69 Q.XI .107.
70 Jabir b. cAbd Allah b. cAmr b. Haram (d. 78/697) was a Companion of the
Prophet . He witnessed bay zat al-ridwan. He was also present at the treaty of
Hudaybiya. He ultimately narrated 1560 hadlths . Jabir’s father was martyred in
the Battle of Uhud.
71 Abu Muhammad al-Muctamir b . Sulayman b. Tarkhan al-Tayml (d. 187/802)
was a trustworthy scholar who lived in Basra. Ibn al-Mubarak and Sufyan
al-Thawrl gained knowledge from him.
29 I
72 Abd Allah b. cAmr b. al-A$ (d . 65 /684) was a Companion of the Prophet , as

was his father. He narrated 700 hadiths . In one notable instance his father , cAmr
b. al-cAs, notified the Prophet that he was fasting every day and praying every
night . The Prophet advised him to ‘fast three days out of the month , and since
each good deed is multiplied tenfold, it will be as if you fasted continually’ ;
however, cAbd Allah wanted to do more. The Prophet then said, ‘Fast like David
(may God bless him) but no more than that ,’ which was every other day. When
Abd Allah became old he wished that he had taken the Prophet’s initial advice
to fast three days out of the month. See Bukhari 1975 and Muslim 2729.
73 Kirmani, Masail Harb, vol. Ill , p. 1159. A statement similar to this was relayed
from Ibn Mascud in Tafslr al- Baghawi, vol. II, p. 467. It is ‘weak’ according to
Alban!( Rafal-astar, pp. 80-81).
74 Kirmani , Masail Harb, vol. Ill , pp. 1159-1160. The verse is Q.XI.105-106.
75 Abu Muhammad Abd b. Humayd b. Nasr al-Kashshi (or al-Kassl) (d. 249 /863)
was a scholar and traditionist. Bukhari and Muslim deemed him to be a reliable
-
narrator, and they were both students of his. See Dhahabl, Siyar alam al nubala’ ,
vol. XII , pp. 235-238. He wrote an exegesis, a section of which has been
-
published as Qitca min tafsir al imam Abd b. Humayd (Beirut: Dar Ibn Hazm,
2004) . Unfortunately, it only includes an exegesis of suras Al Tmran and Nisa’—
not An cam or Hud , which are of concern here.
76 Hammad b. Salama b. Dinar al-Basri (d. 167/783 ) was a Successor to the
Successors who lived in Basra . He gained knowledge from Thabit , Qatada, and
many others. He was a trustworthy narrator of hadith. See Dhahabl, Siyar alam
al-nubala’ , vol. VII, pp. 444-456.
77 Abu Muhammad Thabit b. Aslam al-Bananl (d . 127/744) encountered many
Companions, like Abd Allah b. cUmar and Abd Allah b. al-Zubayr. He was a
trustworthy narrator and a devout worshiper. See Dhahabi, Siyar alam al-nubala’ ,
vol. V, pp. 220-225.
78 See Albani’s comments in Rafc al-astar pp. 48-9. Albani discusses this further in
Silsilat al-ahadith al-daifa wa’l-mawdua 607, and states that since al-Hasan did not
encounter cUmar, this tradition cannot be used as a proof.
79 Ali b. Abi Talha (d. 143 /760) was a Successor to the Successors. He was a
client of Banu Abbas but did not meet Ibn Abbas, although he narrated much
from him. It is most likely through Mujahid that Ali narrated those traditions.
Ibn al-Qayyim refers to Ali b. Abi Talha’s opinion once in Madarij al-salikin
regarding the major sins ( kaba’ir): ‘They are those sins which God has promised
Hellfire, His wrath, His damnation or punishment for.’
80 Q.VI. 128.
-
81 See Ali b. Abi Talha , Tafsir Ibn Abbas al musamma sahifat Ali b . Abi Talha (Beirut :
Mu’assasat al-Kutub al-Thaqafiyya, 1991), p. 214.
82 See Tafsir al Tabari , vol. XII, p. 118 , for both Ali b. Abi Talha’s narration from
-
Ibn Abbas and the latter’s subsequent statement.
292
Notes
83 Ismacll b. cAbd al-Rahman al-Suddi (d. 127/744) was a prominent Successor. He

wrote an exegesis of the Qur’an named Tafslr al-Suddi al-kahir.
84 Q.LXXVIII .23.
85 Q.XV.48.
86 Q.II. 39.
87 Tafsir al-Tabari, vol. XV, p. 484.
88 Sacid b. al-Musayyab (d. 96/715 ) was one of the pre-eminent Successors. He
famously refused to marry his daughter ( born out of his marriage to one of Abu
Hurayra’s daughters) to the son of the Caliph cAbd al-Malik and was punished
for that . He later lived to the Caliphate of cUmar b. Abd al-cAz!z who would
consult with him.
89 Q.XI.107.
90 Tafsir al-Tabari, vol. XV, p. 484.
91 Abu cAmr Amir b. Sharhll al-Hamadani al-Shabi (d. 104/722) was one of the most
knowledgeable Successors for he met 500 Companions. Sufyan b. cUyayna said,
‘There was no one like Ibn Abbas in his time, nor like al-Shacbi in his time, nor like
[Sufyan] al-Thawri in his time.’ See Dhahabl, Siyaralamal-nubala\ vol. Ill, p. 352.
92 Tafsir al-Tabari, vol. XV, p . 484 . After this discussion , AbuJaTar Muhammad b.
Jarir al-Tabari states that he agrees with the opinion of Qatada and al-Dahhak
mentioned on pp. 482-483 : ‘This exception applies to those Muslims who had
perpetrated major sins.’
93 Bukhari 7439 ; Muslim 451 ; Tirmidhl 2557 ; Ahmad 8817. The hadith in Bukhari
is : ‘God will gather all the people on the Day of Judgment and will say,
“ Whoever worshipped something should follow that thing . .. ” Whoever used
to worship false deities will follow those deities. And there will remain only this
Community, and God will come to them and say, “I am your Lord.” They will
say, “ You are our Lord , ” so they will follow Him.’
94 See Q.XXXV.36: But as for those who disbelieve, for them is fire of Hell; it taketh not
complete effect upon them so that they can die , nor is its torment lightenedfor them . Thus ,
We punish every ingrate.
95 See Q.V. 37 : They will wish to comeforth from the Fire , but they will not come forth from
it . Theirs will be a lasting doom .
96 See Bukhari 4730 ; Muslim 7181 ; Tirmidhl 3156 ; Ibn Maja 4327; Ahmad 7546.
97 See Q.VII.40: Lo! they who deny Our revelations and scorn them, for them the gates
of heaven will not be opened nor will they enter the Garden until the camel goeth through
the needles eye.
98 Q.VI.28.
99 Q.VI .28.
100 Q.VI.27-28.
101 Bukhari 1358 ; Muslim 6755 ; Tirmidhl 2138 ; Abu Dawud 4716 ; Ahmad 7181 .
102 Tyad b . Himar b. Muhammad al-Tamlml al-MujashicI (d . 50/670) was a
Companion of the Prophet . He narrated thirty hadiths .
293
103 Muslim 7207; Ahmad 17,484.

104 Q.VIII.23 .
105 Bukhari 7510; Muslim 454. The hadith in Bukhari refers to the degree of faith
as the ‘slightest, slightest , slightest atom’s weight of faith’.
106 See Muslim 6766 ; Tirmidhl 3150 ; Abu Dawud 4705 ; Ahmad 21, 121.
107 Q.LXXI.27. The exegetes maintain that Noah’s statement came after God
notified him that no further people would believe. See Q.XI.36: And it was
inspired in Noah , ( saying ), No-one of thy folk will believe save him who hath believed
already. Be not distressed because of what they do.
108 Tirmidhl 2191 ; Ahmad 11,143 ; Hakim 8543 ; BayhaqI ( Shuab ) 7936. It is ‘weak’
according to AlbanI ( Silsilat al-ahadith al-dcCifa wal-mawdu a 2927).
'
109 Q.XV.49-50.
no Q.VII.167.
HI Q.V.98.
112 Q.VII.156: With My punishment I visit whom I will ; but My mercy extendeth to all
things. That ( mercy ) I shall ordain for those who do right , and practise regular charity, and
those who believe in Our signs (Yusuf Ali translation).
113 See Bukhari 7422, Muslim 6970, Ibn Maja 189 and Ahmad 9159 for the hadith
with the wording ‘My mercy precedes My wrath’ ( rahmati sabaqat ghadabi ).
114 Q.VII.156.
115 Q.XL.7.
116 Bukhari 4712 ; Muslim 480 ; Tirmidhl 2434 ; Ahmad 9623.
117 Bukhari 6410 ; Muslim 6809.
118 Muslim 265.
119 Tirmidhl 2799. It is ‘weak’ according to AlbanI ( Dacif al-Jamf 1596).
120 Ahmad 3977 ; Hakim 8155 ; BayhaqI ( Sunan ) 17,612. It is ‘authentic’ according
to AlbanI ( Silsilat al-ahadith al-sahiha 1638).
121 See Abu Dawud 4012 ; Nasal 406 ; Ahmad 17,970 ; BayhaqI ( Sunan ) 956 ; Tabrlzl,
447. It is ‘sound’ according to AlbanI ( Sahih al-Jamic 1756).

122 Q.III.146: Allah loveth the steadfast .
123 The work by Ibn Taymiyya is al-Radd cala man qal bi-fana al-jannah wal-nar
(Riyadh : Dar Balansiyya, 1995).
124 cAll b. Abl Talib (d. 40/660) was a cousin of the Prophet and the first of the
youth to accept Islam. He later married the Prophet’s daughter , Fatima, and
became the fourth Rightly-Guided Caliph. He was one of the ten promised
Paradise. He narrated 537 hadiths .
125 Ibn al-Qayyim also refers to this statement in Hadi al-arwah ila bilad al-afrah
(Beirut : Dar Ibn Hazm, 2011), pp. 387-388 and Mukhtasar al-Sawaiq al-mursala ,
p. 219. That said, the original source for it could not be found.
126 Q.VI.128.
127 Q.XI.107.
128 Q.XI. 108.
294
Notes
129 Q.XI.108 .
-
130 See Ibn al-Qayyim, Hadi al arwah, pp. 352-354, as well as Ibn Taymiyya,
- -
al-Radd Qala man qal bi fana al-janna wa’l nar, pp. 42—46, for a more detailed
discussion .
131 Q.XII.103.
132 Q.XXXIV.13 .
133 Q.XXXVIII.24.
134 Q.VI.116.
135 This is based on the hadith in Bukhari (3348 ) ; Muslim ( 532) ; Tirmidhl (3168 ) ;
and Ahmad ( 11 , 284).
136 Commenting on the hadith of ‘999 out of every 1000’, Ghazall states that ‘the
meaning it imparts is not that they are Unbelievers who will abide forever in
the Hellfire. Rather , they will simply enter the Hellfire, be exposed to it and left
there for a period commensurate with the magnitude of their sins.’ See Sherman
A. Jackson ( tr.) , On the Boundaries of Theological Tolerance in Islam : Abu Hamid
- -
al-Ghazali’s Faysal al Tafriqa Bayna al-Islam wa al Zandaqa ( Karachi: Oxford
University Press, 2002), p. 125.
Chapter Eight
1 This is derived from Q.XXII. n : And among humankind is he who worshipped God
upon a narrow marge so that if good befalleth him he is content therewith , but if a trial
befalleth him , he failed away utterly. He loseth both the world and the Hereafter. That is
the sheer loss .
2 Q.III.137 ( Yusuf Ali translation ).
3 Q. III .175.
4 Q. III.179.
5 Q.XXIII.115.
6 Q.LXXV.36.
7 Abu cAbd Allah Muhammad b. Idris al-Shaft I ( d. 204/820) was the eponymous
founder of the Shafil school of jurisprudence. ShafTi was a descendant of
the Banu Muttalib tribe of Quraysh. He was born in Gaza in 150/767, and at
the age of 2 his mother took him to Mecca . He later moved to Medina to
study under Malik b. Anas (the eponymous founder of the Maliki school of
jurisprudence). He is also famous for writing the Risala , which is the earliest
surviving documentation of Islamic jurisprudence that is relatively elaborate.
8 Q.LI. 56.
9 Q.LXV.12.
10 Q.V.97.
11 Q.XXIII . 116.
12Q.VI .91.
13 .XIV.28.
Q
295
14 Q.III.164.
15 Q.LXII.2-4 .
16 Q.XXI.107.
x
17 Q. .58 .
18 Q.V.3 .
19 Q. II.231.
20 Q.XLIX.7-8 (Yusuf Ali translation) .
21 Q.IV. II 3 .
22 Q.III.18 (Yusuf Ali translation ).
23 Q.XXIX.21.
24 Q.II.284.
25 Q.IIIV.8.
26 Q.XXI .23 .
27 Q.XXI.23 .
28 Q.XXI.21-23.
Chapter Nine
1 See Q.II.251 : So they routed them by God’s leave and David slew Goliath ; and God gave
him the kingdom and wisdom, and taught him of that which He willeth . And if God had
not repelled some men by others the earth would have been corrupted . But God is a Lord of
kindness to ( His ) creatures .
Chapter Ten
1 Q.XI.34.
2 Q.VI.125.
3 Q.XVII.16.
4 Q.IV.27.
5 Q.II.185.
6 Abu Muhammad al-Husayn b. Mascud b. Muhammad al-Farra’ al-BaghawI
(d. 516/1122) was a prominent scholar and ascetic who lived in Khurasan. He
wrote Shark al-Sunna and Maalim al-tanzil . He was given a title of ‘Reviver of
the Sunna . See Dhahabl, Siyar alam al-nubala , vol. XIX, p. 439-443.
7 Q. XI .107.
8 Q.CXIII.1-2. Yusuf Ali translates Q.CXIII.2 as From the mischief of created things ,
while Muhammad Asad translates it as From the evil aught that He has created .
9 Q.LXXII.10.
10 Q.XVI. 78-80.
11 Q.XVIII.79.
12 Q.XVIII .82.
13 Q.I.6-7. Here, firstly, God is not mentioned as the agent. Secondly, evil is
296
Notes
ascribed to His creatures’ actions, and it is for that reason that they deserve His
anger. Thirdly, and finally, it is due to the evilness of the creatures that they
have gone astray.
14 Q.III.26.
15 Bukhari 7419 ; Muslim 2308 ; Tirmidhl 3045 ; Ibn Maja 197.
16 Muslim 1812 ; Tirmidhl 3422 ; Abu Dawud 760; Nasal 898 ; Ahmad 803 .
17 Q.VII .180 (Yusuf Ali translation ).
18 Q. II . 165 .
19 Q.LI.58.
20 Q. XI . 14.
21 Muslim 445 ; Ibn Maja 195 ; Ahmad 19, 632 .
22 Bukhari 7385.
23 Muslim 1090 ; Tirmidhl 3566 ; Ibn Maja 1179 ; Abu Dawud 879 ; Nasa’i 169 ;
Ahmad 751.
24 Nasa’l 1307; Ahmad 18 , 325 ; Ibn Hibban 1971 ; Hakim 1923. It is ‘authentic’
according to Alban!( Sahih al- 1301).
Jamic
25 Muslim 6899; Ahmad 2748.
Chapter Eleven
1 Muslim 1090; Tirmidhl 3566 ; Abu Dawud 879 ; Ibn Maja 1179 ; Nasa’l 169 ;
Ahmad 751.
2 Abu Dawud 5090 ; Ahmad 20,430 ; Ibn Hibban 970 ; Hakim 2000. It is ‘sound ’
according to Alban!( Silsilat al-ahadith al-sahiha 227).
3 Muslim 6899 ; Ahmad 2748.
4 Imam Ahmad , as well as other scholars of Ahl al-Sunna, used this to prove that
the words of God are not created.
5 See Bukhari 5013 ; Muslim 1886 ; Tirmidhi 939; Ibn Maja 3787 ; Abu Dawud 1461 ;
Nasa’i 996; Ahmad 6613.
6 Q.II.25 5 : God! There is no deity save Him, the Ever- Living , the Self- Subsisting . Neither
slumber nor sleep overtaketh Him . Unto Him belongeth whatsoever is in the heavens and
whatsoever is in the earth . Who is he that intercedeth with Him save by His leave? He
knoweth that which is in front of them and that which is behind them, while they encompass
nothing of His knowledge save what He will . His Throne includeth the heavens and the
earth , and He is never weary of preserving them. He is the Most High, the Great .
7 Q.XXXIX.67 : And they esteem not God as He hath the right to be esteemed , when the
whole earth is His handful on the Day of Judgment , and the heavens are rolled in His Right
Hand . Glorified is He and High Exalted from all that they ascribe as partner [ unto Him ).
8 Q.II.102.
9 Bukhari 6313 ; Muslim 6882 ; Tirmidhl 3423 ; Abu Dawud 5046 ; Ahmad 18, 515.
10 Q.III .128.
11 Q.III . 154.
297
12 Q.XXXIX.38.
13 . VI. iy .
Q
14 Q . xxxv. 2 .
Chapter Twelve
I Ahmad 3712 ; Ibn Hibban 972 ; Hakim 1877. It is ‘authentic’ according to Albanl
( Silsilat al-ahadith al-sahiha 199).
2 Q.XLVII.19.
3 HaythamI 17, 574. It is ‘fabricated’ according to Albanl ( Silsilat al-ahadith al-daifa
wal-mawdua 5560).
4 Bukhari 6346; Muslim 6921 ; Tirmidhi 3435 ; Ahmad 2012.
5 Tirmidhi 3505 ; Ahmad 1462 ; Hakim 1862 ; Bayhaqi ( Shuab) 611. It is ‘authentic’
according to Albanl ( Sahih al-Jamic 3383 ). The verse is Q.XXI.87.
6 Muslim 6572 ; Ahmad 21,420.
7 Q.XX. 112.
8 Q. XL.31.
9 Q.L.29.
10 Q. XI.56.
II This is derived from Q. XX.112: And he who hath done some good works , being a
believer, he feareth not injustice nor begrudging ( of his wage ).
12 Q.XI . 56.
13 Q.XVI.76.
14 Bukhari 6410; Muslim 6809 ; Tirmidhi 3506 ; Ahmad 8146.
15 Abu Muhammad cAli b. Ahmad b. Sacid b. Hazm (d. 438 /1064) was a scholar
and prolific writer of Muslim Spain. He codified literalist Zahiri thought
(founded by Dawud al-Zahiri (d. 270/884)) and was its most well-known
adherent . Unfortunately, Ibn Hazm held some irrational views , such as : if
God had willed He could punish the righteous and reward the wretched .
See James Pavlin , ‘Sunni Kalam and Theological Controversies’, in Seyyed
Hossein Nasr and Oliver Leaman (eds.) , History of Islamic Philosophy (London :
Routledge, 1996), p. 109. Ibn Hazm held other beliefs which would render
God to be unwise—God is infallible and holy above that . That said, Ibn Hazm
wrote over four-hundred volumes, including al - Fasl fi’ l-milal wal-nihal and
al-Isal ilafahm kitab al-khisal. See Dhahabi, Siyar âlam al-nubala , vol. XVIII ,
pp.184-212.
16 Tirmidhi 3544 ; Ibn Maja 3858 ; Abu Dawud 1495 ; Nasal 1301 ; Ahmad 12,611 ;
Ibn Hibban 893 ; Hakim 1857. It is ‘authentic’ according to Albanl ( Silsilat
al-ahadith al-sahiha 3411).
17 Tirmidhi 3475 ; Ibn Maja 3857 ; Abu Dawud 1493 ; Nasal 1302 ; Ahmad 22,952 ;
Ibn Hibban 891 ; Hakim 1858 ; Bayhaqi ( Sunan ) 2366. It is ‘authentic’ according
to Albani ( Sahih al-targhib wal-tarhib 1640) .
298
Notes
18 Nasal 1307 ; Ahmad 18, 325 ; Ibn Hibban 1971 ; Hakim 1923. It is ‘authentic’
according to Albani ( Sahlh al-Jami 1301).
19 Q.VII.180 (Yusuf Ali translation ) .
20 Q. VI .122 .
21 Q.XLII . 52.
22 Q. II. 17-20.
23 Q.XXIV.35 .
24 Ibn al-Qayyim mentions the three suras in his book Ijtima al-juyiish al-islamiyya
cala barb al-Muattila wa’l-Jahmiyya (Mecca : Dar cAlam al-Fawa’id, 2010), p. 75 ,
and they are suras Baqara , Nur and Racd (not Hud). See Q. XIII. 17. He discusses
this verse in Zeni (tr.) , Ibn Qayyim al-Jawziyya on Knowledge, pp. 38-39.
Chapter Thirteen
1 This has been narrated by TabaranI ( al-Mujam al-kabir ) , vol. XXII, p. 320. It is
‘very weak’ according to Albani ( Silsilat al-ahadith al-dalfa wal-mawdua 505).
2 Q. II.216 .
3 Q.XXXIX.7.
4 Q. IV. 108 .
5 Q.II .205.
6 Q.IV.22.
7 Q.XLVII .28 .
8 Q.LXI .3.
9 Q. IX.46.
10 Q.XVII.38. The evils are outlined in Q.XVII .22—37, starting with the notion
of worshipping other than God.
Chapter Fourteen
1 Q.XXXIV. 14.
2 Q.XXXIX.69.
3 Q.XVII.23.
4 Q.XXI. n 2.
5 Q.LX.10.
6 Q.V.1.
7 Q.XVIII.26 (Muhammad Asad translation).
8 Q.XI.107.
9 Q.XVII.16.
10 Q.XI. 34.
11 Q. XXVIII.5.
12 Q. II . 185.
13 Q. IV.27.
299
14 This is discussed further in Chapter Fifteen, Point 30.

15 Q.LVIII.21.
16 Q.XXI.105 .
17 Q.XXII .4.
18 Q.II.183 .
19 Q.IV.23.
20 Q.IV. 24 (Muhammad Asad translation ).
21 Q.V.45.
22 Q.XXXVI.82.
23 Q.LIV.50.
24 Q.IV.47.
25 Q.XIX.21 .
26 Q.XVII.16. Of note, Asad’s translation is : But when it is Our will to destroy a
community, We convey our last warning to those of its people who have lost themselves
entirely in the pursuit of pleasures; and [if ] they [continue to ] act sinfully, the sentence [of
doom ] passed on the community takes effect .
27 Q.XI .117.
28 Q.XVI.90.
29 Q.IV.58.
30 Q.II.102.
31 Q.LIX. 5.
32 Q.X.59.
33 Q.XLII.21.
34 Q.XXXVI.8-9.
35 Q.X.100.
36 Q.XVI.72.
37 Q.V.103 (Muhammad Asad translation ). Asad then comments on this verse
by stating that the literal translation is ‘God has not ordained anything [in
the nature] of a bahirah , nor a saibah , nor a wasilah , nor a ham,’ and adds :
‘These expressions denote certain categories of domestic animals which the
pre-Islamic Arabs used to dedicate to their various deities by setting them
free to pasture and prohibiting their use of slaughter. They were selected
mainly on the basis of the number, sex , or sequence of their offspring ; but
the lexicographers and commentators are by no means unanimous in their
attempts at definition . For this reason —as well as because of their inherent
—
complexity the above four terms cannot be translated into any other
language ; consequently, I am rendering them in the text as “ certain kinds
of cattle marked out by superstition and set aside from the use of man ” : this
being, in the consensus of all authorities , the common denominator of the
four categories. It is obvious that their mention at this place (as well as , by
implication , in 6 [Surat al-Ancam, verses] : 138-139 and 143-144) serves as
an illustration of the arbitrary invention of certain supposedly “ religious ”
300
Notes
obligations and prohibitions.’ See Muhammad Asad, The Message of the Qur'an
(Bristol: The Book Foundation , 2003), pp. 191 and 222-224.
38 Q.V.97.
39 Q.X.33.
40 Q.VII.137.
41 Ahmad 15,461 ; Malik 3500 ; BayhaqI ( Shucab) 4385 ; HaythamI 17,056 ; TabrizI 2479.
It is ‘authentic’ according to Alban! ( Silsilat al-ahadlth al-sahiha 840). In Muslim
6878, the Prophet (may God bless him and grant him peace) said, ‘Whoever enters
a house and then says, “ I seek refuge in God’s perfect words from any evilness He
has created,” he will not be harmed by anything while he remains therein.’ In
Muslim 6880, the Prophet recommends that this be said in the evening .
42 Q.IX .6.
43 Muslim 2950 ; Abu Dawud 1905 ; Ibn Maja 3074 ; Ahmad 20,695 .
44 Q. IV.3.
45 Q.LXVI .12.
46 Q.XVII . 5 (Muhammad Asad translation).
47 Q.V.31.
48 Q.LXII .2.
49 Q.II.213 .
50 Q.XIX. 83 .
51 Q.XXV.48.
52 Q.IX.33 .
53 Q.LXXIII.15 .
54 Q.XXVIII.12.
55 Q.V.26.
56 Q.XXI.95.
57 Q. IV.23 .
58 Q.V.3.
59 Q.V.96.
60 Q.II.275.
61 Q.II.247.
62 Q.III.26.
63 Q.IV. 54.
64 Q.LIX.7.
65 Q.II.63.
66 Q. II.269.
Chapter Fifteen
1 This book is not extant ; however, Ibn al-Qayyim discusses this in an expanded
fashion, comprising thirteen viewpoints, in Madarij al-salikin , vol. I, pp. 403-432.
2 See the hadlth of the Prophet in Muslim 6965 ; Tirmidhl 3539 ; Ahmad 23 , 515.
301
3 See Chapter Three, p. 45.

4 This is according to the hadith which says, ‘God is more pleased with the
repentance of His servant than anyone of you is pleased with finding his camel
which he had lost in the desert.’ Bukhari 6309 ; Muslim 6952 ; Tirmidhl 2498 ; Ibn
Maja 4249 ; Ahmad 3627. This was mentioned also in Chapter One.
5 Q.XX. 118-119.
6 Q.XX.122.
7 Q.XXXIII.73.
8 See Hilya , vol. IV, p. 53.
9 Ibn al-Qayyim here alludes to certain Sufi concepts which he investigates in
greater detail throughout Madarij al-salikin . Essentially, Ibn al-Qayyim is stating
that an individual such as this abandons all of his desires, recognises his utter
servitude to the Holy Lord and therefore submits his will perfectly to God’s
religious will.
10 Muslim 6909; Nasa’i 5540 ; Ahmad 19,308.
11 See Hilya, vol. VIII , p. 92, for a similar tradition attributed to Fudayl b. cIyad.
12 Q.XXXV.41.
13 Q.XIX .90-91.
14 The Prophet (may God bless him and grant him peace) said, ‘No fatigue, nor
disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even
if it were the prick he receives from a thorn , but that God expiates some of his
sins for that.’ Bukhari 5641 ; Ahmad 8027.
15 Muslim 3997 ; Tirmidhl 1307 ; Ahmad 17,083.
16 Bayhaqi ( Shu ah ) 6868 , HaythamI 17,948 . It is ‘sound’ according to Alban!( Sahih
al-Jamx 5303).
17 Q.XI.114 : Good deeds annul ill-deeds . This is reminder for the mindful .
18 This is also a hadith in Ahmad 8940 ; HaythamI 452. It is ‘sound’ according to
Alban!( Silsilat al-ahadith al-sahxha 3586).
19 Hilya, vol. X, p. 267.
20 There is a similar hadith of the Prophet : ‘The laws of Islam will be stripped away
layer by layer ; and then after each law is stripped away, people will go after the
next. The first to be stripped away are His rulings and the last is [ the obligatory]
prayer.’ Ahmad 22 ,160 ; Hakim 7022 ; Ibn Hibban 6715 ; Bayhaqi ( Shuah ) 7118. It
is ‘authentic’ according to Alban!( Sahih al-Jamic 5075 ) .
21 Tirmidhi 2499 ; Ibn Maja 4251 ; Ahmad 13 , 049 ; Darimi , 2769 ; Hakim, 7617 ;
Bayhaqi ( Shu ah ) 6725. It is ‘sound’ according to Alban! ( Sahih al-Jami' 4515).
22 See Bayhaqi ( Shu ah ) 6750 and Hilya, vol. 111, p. 242 , for similar traditions.
23 Q. II.30.
24 There are no authentic hadiths regarding Harut or Marut. See Albanl’s ( Silsilat
al-ahadith al-daifa wal-mawdua 34, 170, 910, 912, 913 , 1306, 5401, and 6656). All
of these are either fabricated or weak . Alban!considers many of them to be false
Israelite traditions.
302
Notes
25 Hakim 3655 and Bayhaqi (Shuab ) 6270 mention this as being stated by Ibn
cAbbas.
26 See Bayhaqi ( Shuab ) 6829.
27 Q. XVII.3.
28 Q.XVI .123 : And afterward We inspired thee ( Muhammad , saying ), Follow the religion
of Abraham, as one by nature upright . Also see Q.III.95 , Q.IV.125 and Q.VI.161,
among many other verses of similar import.
29 See Abu Jacfar Muhammad b. Jarir al-Tabari, Tarikh al-Tabari: Tarikh al-rusul
wal-muluk (Cairo : Dar al-Macarif, 1967), vol. I, p. 485 (narrated by Wahb b.
Munabbih). Of note, this text is not found in any collections or books of
Hadith. Nonetheless, the concept that David counted the Israelites is present in
II Samuel 24:1-25 (King James version of the Old Testament).
30 Q.III.164.
31 Q.V.3 (Yusuf Ali translation).
32 Q.V.3 .
33 Although Ibn al-Qayyim did not mention God’s justice here, he includes it
in many prior passages, such as, ‘His actions all proceed from His wisdom,
beneficence, mercy, justice and righteousness.’ See p. 63 above.
303
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312
INDEX
Aaron, 259 Adam, wisdom in his descent from

Abd Allah b. Abbas, 192 the Garden, 3-18, 31-2, 94, 116 ;
Abd Allah b. Amr, 180 achieving the greatest reward,
Abd Allah b. Mascud, 176 3-4 ; attaining God’s love, 6 ; at-
Abd al-Rahman b. Zayd b. Aslam, taining /perfecting faith, 5 , 142-3 ;
176, 192 blessing/bliss, 6, 8, 9, 11, 16-17,
Abel, 51 142 ; commandment, 4, 6, 11-12 ;
ablution : dry ablution / tayammum , differentiating good from evil, 5 ;
64 ; an obligation , 123 ; purifica- disclosing God’s knowledge 5-6;
tion, 64, 120, 122-3 ; wisdom and establishing messengers , prophets
benefits, 122-3 and martyrs, 142 ; God’s love for
Abraham, 41, 45, H3 > I33 > *53, 206, the repentant, 12-13 5 God’s sover-
259 ; leader of the believers, 114 ; eignty, 4-5 ; humility and submis-
patience, 257-8 ; trial : sacrificing sion, 11 ; learning to avoid sins,
his son, 231, 258 9 ; longing for Paradise , 15-16 ;
Abu Bakr al-Siddlq, 170 manifesting Divine Names and
Abu Hudhayl al-Allaf, 92, 183 , 193 Attributes, 4, 17, 145-6 ; manifest-
Abu Hurayra, 15 , 122, 176, 180, 185 ing God’s praiseworthy Essence,
Abu Ishaq al-Zajjaj, 22, 42, 62-3 , 178 10-11 ; manifesting /perfecting
Abu Sacid al-Khudri, 176, 178 , 179, 192 love for God, 6-7, 9-10 ; near-
Abu Salih, 21 ness to God after trials on Earth,
Abu Talib, 172 4 ; Paradise, levels of, 13-15 ;
Abu Umama, 179 perfecting humankind, 3 , 18 , 143 ;
Abu al-Wafa b. Aqil, 143 perfecting servitude to God, 7-8 ;
Ad, prophet , 111, 153 trial and tribulation , 3, 4, 8, 9-10,
Adam, 11 ; created with intellect and 12, 94 , 142-3 , 257; worship, 7, 8,
desires, 9 ; creation of, 5, 8 , 9, 131 ; 142 ; see also Adam
fall, 131 , 132, 137, 239 ; gratitude, Ahl al-Sunna, 74, 104, 204, 219
132 ; Paradise , 17-18 ; predestina- cA’isha bint Abl Bakr , 208
tion, 18, 143 ; repentance, 131, alcohol, 51
137, 239, 257 ; Satan , refusal to cAll b. Abl Talha, 180
prostrate to Adam, 205 ; sin, in ; cAll b. Abi Talib, 192
viceroy on Earth, 5-6, 15 , 65 ; see al-Amidl , Abu al-Husayn, 86
also Adam, wisdom in his descent angel, 5-6, 53 , 132, 135 , 138 , 147, 190,
from the Garden 263 ; Angel of Death, 259; asking
313
forgiveness for humankind , 256 ; hunafa , 185

conquest of Mecca, 114 ; fear of believer , 8, 17, 46, 149 ; bliss of Para-
the Satanic fall , 130 ; gratitude, dise, 143 ; concealing/remitting
submission and humility of, the believer’s sins, 152, 171, 240,
108 ; hadith, 246-7; messengers, 245 ; differentiating believers
44 ; nuqaddisu statement, 20—1 ; from disbelievers, 148-9, 152, 155 ;
Paradise, 15 , 17 ; perfection , 30 ; a Hellfire, punishment in , 172, 181,
soul that desires only good, 156 ; 183, 186
wisdom of creating humanity, blasphemy, 89, 134-5 , 207, 208 , 220,
5 » 33 » 37 » 65 » 99 » I 43 4 » 158 , 256 ;
~ 260
worship by, 6, 144 blessing, 11, 162, 261 ; Adam, wisdom
—
anger , 8 ; evil and, 26 7 ; trial and in his descent from the Garden,
6, 8, 9, 11 , 16-17, 142 ; blessings
tribulation, 253
animal, 25, 30, 32, 63 , 90, 124-5 ; God’s should not be bestowed upon
wisdom, 125 ; pain , 157, 158, 160, those who are unsuitable, 83-4 ;
161, 162 Creation , blessings upon , 64 ;
Antichrist , 32 denial of, 69 ; gratitude for , 11, 14,
caql , see reason /intellect 46, 66, 108, 196, 261 ; the greatest
al-Ashcari, Abu al-Hasan : debate on blessings, 160 ; not acknowledg-
the three hypothetical brothers, ing the blessings of God , 250 ;
95 » 198-9 our good deeds are insignificant
AslTariyya, 45 , 76, 164, 198, 199-200 ; compared to God’s blessings,
Divine decree and determination , 243-4, 250; sin , God’s wisdom in
226, 227-8 ; God’s wisdom, nega- allowing it, 248, 249-50
tion of , 68-9 bliss, 8, 243 ; hardship and, 115-16 ;
association (of any partner with God) , Paradise, 12, 16, 145 , 155 , 178, 181
17, 27, HI,
174 body, 123 , 126
astray (going astray), 3 , 46, 96, 217 ; ‘I Books , 11, 35 , 36, 38
seek refuge with Your glory from al-Bukhari, Muhammad: Khalq afcal
You sending me astray’, 208, 209 -
al Hbad , 38 ; Sahih al-Bukhari , 7
atheist , 96, 166
Attributes, see Divine Attributes Cain , 51
awliya , see saints causality, 71 ; ‘The cause belongeth
cayb , see fault wholly to God’, 212 ; command-
ment , 40-1, 52-3 ; Divine decree
al-BaghawI, Ibn Mascud : Shark al- and determination, 39; Divine
Sunna, 204 Law, 39 ; evidence, 41 ; God’s ac-
Battle of Badr , 112 tions, 53 ; God’s wisdom, 43 , 71,
beauty, 126 ; opposites and, 108-109, 129 ; innate disposition, 41 ; lam ,
195 47 ; ontology, 12-13, 39 » 52-3 ;
Bedouins, 61 polytheism, 41 ; Qur’an , 39-41,
belief: false beliefs, 29 ; true belief / 42 ; reason , 41 ; reason for an ac-
3H
Index
tion and its cause, 50 ; religion, toGod’s power and will, 57, 60;
39 ; Sunna , 41 ; see also causality, tribulation , 155 ; see also Divine
negation of Law ; ontology ; religion
causality, negation of, 32, 39, 53 , 58, Community (umma), 1, 37, 119, 123
60, 63 , 164 ; affirmation of One- Companions of the Prophet , 179, 182,
ness, 41-2 ; attributing faults to 183, 187, 192, 193, 243 ; the most
God , 74; Hellfire, punishment in , knowledgeable, 251-2
164-5 ; Jabriyya, 35 » 104 ; punish- consensus, 204, 227; attributing /reject-
ment , 70; speculative theology, ing any faults from God, 68-9,
34-5 , 70 ; see also causality 74-5 ; God’s wisdom, 68-9, 74 ;
cause (.sabab), 42, 46 Hellfire, eternal punishment, 180,
celestial bodies, 76, 96, 106, 127-9 ; see 183
also moon ; star ; sun contentment (rida ), 204 , 223 , 243 ;
chastity, 29, 105, 147, 160, 254 contentment with Divine decree,
child, 32, 94, 95 , 96 223-6
Children of Israel, 51, 234, 258 courage, 29, 147, 160
commandment (God’s command- Creation , 18 , 71 ; all that God has cre-
ment ) , 39, 54 » 55 » 7i » 145 ; Adam, ated exists to result in perfection
wisdom in his descent from the and completion, 28, 33 ; blessings
Garden, 4, 6, 11-12 ; causality, upon , 64 ; the Creator is superior
40-1, 52-3 ; commanding is based to creation , 76-7 ; Divine Names
upon attaining what is purely ad- and Attributes, 55 , 56, 102, 144-5,
vantageous, 98 ; commandments 199 ; elite of , 5 ; every created en-
are all merciful, benevolent and tity is intended for itself, and not
curative , 117, 118 ; creating /com- for another , 81 ; God’s magnanim-
manding distinction , 83 ; God’s ity and grace are vaster than the
assistance to carry out His com- needs of the creation , 127; God’s
mandments, 83-4; God’s wisdom wisdom, 54-7, 60, 62, 70, 71, 100;
and purpose, 57-8, 59-60, 70, 71, mercy, 65 ; objectives and pur-
100 , 151-2 ; goodness of, 23 ; mer- poses of, 55-7, 60, 62, 97, 129, 155 ,
cy, 65 ; pleasure and , 117 ; predes- 166, 191 (Divine Oneness, 125-6 ;
tination , 51 ; religious allowance, enlightening and remembrance of
233-4, 235 ; religious appoint- God, 50, 55 ; witnessing that God
ment, 234 ; religious bestowal, alone is their God, 56 ; worship, 8,
236; religious commandment , 55 , 125-6, 167, 195-6) ; ontology,
233 ; religious decree, 224, 229-30, 56 ; ordered existence in the most
240; religious fate, 236 ; religious perfect and beautiful manner, 126 ;
prescription , 231 ; religious pro- origin of, 60 ; perfection of, 29,
hibition , 235 ; religious sending , 62, 74, 76, 90, 126 (‘Thou canst
235 ; religious ruling, 40, 52-3 , see no fault in the Beneficent’s
230 ; religious will, 230, 231, 236 ; creation’, 28, 33, 62) ; purpose of
Satan’s disdain for, 6 ; solely due any being is to attain pleasure or
315
to avoid distress and grief, 87, 90 ; desire, 8-9 ; evil and , 26-7; false
tribulation, 155 ; truth, 55 , 56, 166; desires, 29 ; Hellfire, 116, 160, 161 ;
variety in , 167 struggle against desire and temp-
creation (process of ), 28, 33 ; Adam, tation, 5-6, 10, 143 , 149, 151, 154
creation of , 5 , 8 , 9 , 131 ; creating / Devil, see Satan
commanding distinction, 83 ; devils, 48 , 104 ; as soul that desires only
creating, Divine Attribute, 28, 56, evil, 156 ; wisdom in creating dev-
57, 60, 102, 220 ; creating is based ils, 94, 115 , 131-2 ; see also Satan
upon attaining what is purely devotion (ihsan), 196, 223
advantageous, 98 ; creating op- dhikr , see remembrance
posites, 101, 115 , 132, 133, 157, 161 ; Dhu al-Qarnayn , 42
creation of this world in six days, disbelief, 17, 27, 48 , 54, 165 ; due to
-
97 ; the Creator / al Khdliq , 22 , 23, disobeying the prohibitions of
38, 115 , 126, 166-7, 241 ; evil, crea- God, 98 ; Hellfire, 169 ; punish-
tion of, 20, 203-204 ; the good, ment , 51 ; wisdom in allowing
creation of , 20 ; gradual creation, disbelief, 109, no, m -12
75-6 ; heresy on , 166 ; humankind, disbebever, 48, 134, 149; differentiating
158-9; intermediaries, creation of, believers from disbelievers, 148-9,
88 ; praise , 162 ; speculative theol- 152, 155 ; Hellfire, punishment in ,
ogy 35 ; stages and types, 7, 144 ; 172-3 , 177-8, 183-4, 193 ; innate
wisdom of creating humanity, 5 , disposition , 186-7 ; killing of, 201 ;
33 , 37, 65 , 99, 143-4, 158, 256 wisdom in allowing the existence
of, 115
al-Dahhak b. Muzahim, 42 disease, 25 , 168, 175 , 214-15 , 251 ;
David, prophet , 258 benefits of, 160, 201 ; fever , 171 ;
Day of the Great Return , 145-6 visiting the ill, 171
Day of Judgment , 2, 5, 37, 50-1, 61 , disobedience: evil , 98 ; ontological
97, 134, 146 determination of, no-n ; predes-
Day of Resurrection, 120-1, 168 tination as excuse for disobedi-
death , 168 ; child, 32, 95, 198, 199 ; ence 236 ; punishment for, 55 ;
death leads to the perfection of Satan’s disobedience as warning
every believer, 141-2 ; pain from, and lesson, 130-1 ; submissiveness
168 , 170; perpetrating one major resulting indirectly from disobe-
sin and dying without repenting , dience, 243
165, 219 Divine Attributes : Almightiness, 60-1 ;
deficiency (naqs), 20, 103, 162 ; any beneficence, 64, 133 , 136, 240, 263
deficiency is due to lack of ac- (God’s Essence, 83 ) ; benevolence,
ceptance, or to privation, 28, 83 ; 64, 136, 240, 261 ; clemency, 245 ;
defects can be harmful or evil, 28 ; creating , 28, 56, 57, 60, 102, 220 ;
God is high above any deficiency, eternity, 38 ; generosity, 135 , 245 ;
22 ; God’s infallibility from any goodness, 19 , 20, 24, 30, 63, 161,
deficiency, 37-8, 103, 104, 195 186, 203 , 204, 206, 212 ; grace , 10,
316
Index
19, 55, 127; Holiness, 99-100, 207-208 ; see also Divine Attrib-
114, 145 , 146, 196 ; lordship, 12, utes
17, 56, 121, 157, 220 ; magnanim- Divine decree and determination , 145 ,
ity, 3 , 127, 135 , 136, 138, 189, 201 , 211 , 212, 237, 238 , 239, 241 ;
240 ; majesty, 10-n ; might, 22 ; Ashcariyya, 226, 227-8 ; beloved

omnipotence, 56, 60-1, 62, 63, 71, and pleasing from one aspect,
99, 102, 262 ; omniscience, 10-11, yet disliked from another, 225 ;
36, 38 , 49, 56, 262 ; patience, 134 ; causality, 39; contentment with,
perfection , 38, 73-4, 75 , 83 , 90, 223-6 (it is obligatory, 223, 224 ;
91, 97, 103 , 131, 162, 176 ; praise- it is preferable 223, 224) ; Divine
worthiness/praiseworthy Essence, Law and, 23 ; faith in , 217, 223 ;
10 , 11 , 55 , 57, 61, 63 , 64 , 105-107, contentment with God’s onto-
133-4, 138, 144, 162-3 ; sover- logic decree of disbelief, wicked-
eignty, 4-5 , 19, 37, 39, 102, 133, ness and sinfulness, 225-8 ; God’s
144, 163 ; truth/truthfulness, 63 , decree is just , 217-18 ; Jabriyya,
166-7; see also Divine Attributes, 223-4 ; a manifestation of His
ideas related to ; forgiveness ; Attributes, 224-5 5 negation of,
God’s knowledge ; God’s wisdom ; 227, 228 ; ontological decree, 211,
justice ; mercy ; wrath 216, 224, 226, 229-30, 232-3 , 236,
Divine Attributes, ideas related to, 12, 240, 242, 248 ( there is no escap-
55 , 74, 97, 120, 145-6, 210; Adam, ing His ontological decree, 241) ;
wisdom in his descent from the ontological ruling , 230 ; Pharaoh ,
Garden , 4, 17, 145-6; created 45 —6 ; Qadariyya, 223-4, 228 ;
opposites and Divine Attributes, religious decree, 224, 229-30, 240;
101-102, 103 ; Creation, 55 , 56 ; sin , 223-4, 237 (ontological deter-
Divine Attributes are eternally mination of sin , IIO-II , 219, 240) ;
existent, 209 ; Divine decree and see also predestination ; ‘Your
determination, 224-5 ; Divine judgment upon me
Names derive from Divine Attrib- Divine Essence, 125 , 210, 262 ; God’s
utes, 207-208, 220 ; God loves His actions emanate from His Essence
Names and Attributes, 190 ; God’s according to Ibn Slna and others,
actions, 125 , 208 ; Jahmiyya , 207, 32, 34, 38 , 87; mercy, 83 ; praise-
208 ; manifesting Divine Names worthy Essence, 10, 11
and Attributes, 4, 12, 17, 102, 133 , Divine Law, 11, 55 , 163 , 261, 262 ;
135-6, 144-6, 199, 220, 224-5, 238 , causality, 39; determination and,
240-1 ; Mucattila , 41 ; negation 23 ; established within people’s
of, 58, 68 , 104, 105, 156, 198, 207, innate disposition and intellect ,
208 ; perfect Attributes, 21, 58, 12 ; as manifestation of Divine
76, 105 , 138, 161, 189, 198, 212, Names and Attributes, 12 ; obliga-
262 ; Qadariyya, 35-6 ; Qur’an, tion to thank God, 107; origin
61, 207-208 ; some Attributes are of, 60 ; Qur’an , 12, 64 ; reason , 12 ;
superior to others, 210; Sunna, wisdom in , 69-70, 89, 117-19, 122,
317
124; see also commandment al- Ali, 22 ; the Most High Friend/
Divine Names, 12, 55 , 120; the Admin- al-Rafiq al-ala, 141 ; the Most Just /
istrator / al- Mudabbir , 225 ; the All- al- cAdl, 23 , 133 ; the Most Kind/
-
Forgiving / al Ghafur ) , 4, 174, 188 , al- Ra’uf , 102 ; the Most Merciful/
241 ; the All - Hearing / al Sami\- arham al-rahimin , 65 ; the Most
17, 74, 133 , 151, 241; the All- Praiseworthy AzZ-Hdmtt/, 18 , 22,
Seeing / al-Basir , 17, 74, 133 ; the 60, 220 ; the Most Wise / al- Hakim ,
-
Almighty / al cAziz , 20, 22, 60 1, — 8 , 17, 18, 23, 60-1, 64, 74, 99, 107,
-
64 ; the Aware / al Khabir , 107 ; 126, 133 , 136, 262-3 ; the Omnisci-
Beautiful Names, 4, 12, 20, 22, 69, ent / al- Alim , 5 , 8, 17, 18 , 74, 151 ;
97, 145-6, 207, 221, 238 , 240, 241 ; the One/al-Ahad , 221 ; the One / al-
-
the Benefactor / al Mannan , 91 ; Wahid , 146 ; the One full of For-
the Benefactor /dZ-W'ft /f , 244 ; the giveness / al-Ghaffar , 91, 238 ; the
-
Beneficent / al Rahman , 53, 91, 146 ; One Who abases / al-Mudhill , 4, 91,
the Creator / al-Khaliq , 22, 23 , 38, 102, 103 , 133 ; the One Who ad-
115 , 126, 166-7, 241 ; theEffacer vances/^ /- Muqaddim , 102 ; the One
(of sins )/ al- Afu , 4, 102, 238 ; the Who avenges / al-Muntaqim , 174 ;
Eminent / al- Aziz , 5 ; the Ever- the One Who bestows / al-Wahhab ,
Living One / al- Hayy , 141 ; the 91, 102 ; the One Who causes
Fashioner / al- Musawwir , 241 ; the harm/ al- Darr , 102 ; the One Who
Forbearing/d /-Efa /i-m , 4, 91, 215 , constricts/ al- Qabid , 91, 103 ; the
238 ; the Full of Loving-Kindness/ One Who defers / al- Mu’akhkhir ,
al-Wadud , 174 ; the Great / al- Azim , 102 ; the One Who elevates/
-
215 ; the Great One / al Kabir , 22 ; al-RaJi c, 4, 91, 103, 133 ; the One
His greatest Name / ism Allah al - Who grants / al- Muti, 102 ; the
aczam , 221; the Holy / al-Quddus , One Who grants benefit / al- Naji\
20 ; the Inheritor /dZ-P nf /*, 4 ; the 102 ; the One Who honours / al-
- ^
Invincible / al Qahhar , 146 ; the Muizz , 4, 91, 102, 103, 133 ; the
Irresistible / al-Jabbar , 20; the Just One Who is faultless and bestows
-
Ruler / al Hakam al- cadl , 219, 220 ; peace / al-Salam , 20, 21-2 ; the One
-
the King / al Malik , 103-104, 133 , Who is kind with His servants/
138-9 ; the Life-Giver / al- Muhyi, al- Latif , 91 ; the One Who is
-
4 ; the Life-Taker / al Mumit , 4 ; munificent /flZ-Msif , 91, 103 ; the
Lord / Rabb, 225 ; Lord of the One Who lowers / al- Khafid , 4,
Worlds / Rabb aWalamin , 11, 136, 91, 103 , 133 ; the One Who takes
162, 262 ; the Magnanimous / al- retribution / al- Muntaqim , 133 ; the
Jawad , 18, 23, 91, 127, 135 , 245 ; the One Who withholds / al- Mani\
Merciful/a /-.RtfZ» m , 4, 7, 173 , 174, 102 ; the Originator / al- Barx ,
188 , 241 ; the Most Benevolent/^ Z- 241 ; the Originator / al-Fatir , 115 ;
Muhsin , 23 ; the Most Generous/ the Patient One / al- Sabiir , 4 ; the
-
al Karim, 18, 245 ; the Most Glori- Proud / al- Mutakabbir , 20, 22 ; the
ous / al-Jalil , 135 ; the Most High/ Provider / al-Razzaq , 91, 241 ; the
318
Index
Relenting / al-Tawwab, 238, 241 ; Eve, 31, 94

the Righteous Doer of Good/ al- evidence : attributing faults to God,
Barr , 7 ; the Ruler / al-Hakam , 23 , 68, 75 ; causality, 41 ; Hellfire,
133 ; the Self-Sufficient /^ /-G /wm , punishment in , 169, 173 ; mercy,
18 , 90, 135 , 151, 162, 220 ; the Self- 64 ; transmitted evidence, 75, 86,
Sufficient Master / al-Samad , 221 ; 129, 158 , 166 , 169, 173 , 227; wise
the Sovereign Owner / Malik , 225 purpose, 65
Divine Names, ideas related to, 12, evil, 158 , 161 ; absolute essential evil,
55, 120 ; Adam, wisdom in his 24, 25, 27, 30, 175 ; the best provi-
descent from the Garden, 4, 17, sion is to ward off evil , 18 ; causes
145-6 ; Creation, 55 , 56 ; Divine of, 20, 24, 25-6, 27, 28-9 ; created
Names are not created , 220-1 ; by God, 20, 203-204 ; created by
Divine Names derive from Divine humans according to the Qadari-
Attributes, 207-208, 220 ; God yya, 203 ; defects can be harmful
loves His Names and Attributes, or evil, 28 ; definition , 25, 98 ;
190; God’s actions, 125 , 208 ; ‘I ask desire and, 26-7 ; devil, a soul that
You by every Name of Yours. . desires only evil , 156 ; difference
220 ; manifesting Divine Names between the determination being
and Attributes, 4, 12, 17, 102, 133, good /evil or pleasing/painful,
135-6, 144-6, 199, 220, 224-5, 202 ; differentiating good from
238, 240-1 ; ninety-nine Names, evil, 5, 131, 139, 207, 262 ; disobe-
221 ; ‘Or have kept hidden within dience, 98 ; hadith, 20 ; heavenly
Your knowledge of the Unseen’, world is devoid of evil, 31 ; igno-
221 ; Qadariyya, 35-6; Qur’an , 61 , rance , 24, 25 ; injustice, 24, 25 , 26 ;
207-208 ; Sunna, 207-208 lack of connection with God, 20,
Divine providence, 35, 53, 69, 92, 196 24 ; non-existence and , 24-5, 26,
30; occurrence of a lesser evil is
effectiveness ( failiya), 76 preferable to a greater evil, 159 ;
Emigrants, 114 ontology, 201, 211 ; privation and
enemy, 109 ; destruction of, 108 ; 28-9; punishment , 5 ; relative
enemies of the messengers, 35, evil, 25-7, 201 ; types of entities
36, 42, 70, 149; fleeing from, 154 ; according to good /evil prepon-
trial and tribulation, 149, 152-3 ; derance, 29, 30-1 ; wisdom in the
see also enemy, overpowering the existence of , 24, 31-2, 94-5, 115,
saints 158-9, 175 ; see also evil , God’s
enemy, overpowering the saints , 95, infallibility from
137, 152-3 ; enemy’s punishment , evil, God’s infallibility from, 19, 20-4,
195 ; martyrdom, 194 ; purifica- 98, 186 ; evil cannot be attributed
tion, 194 ; Surat Al Imran, 194-5 ; to God , 19-20, 201 , 205 , 206-207;
virtues, 195 ; wisdom in , 194-5 ; God does not intend or carry
see also enemy ; saints out evil , 203 , 205 ; God wills and
enlightenment (tabsira), 50 performs evil according to the
319
Jabriyya, 203-205 ; Qadariyya, 134, 156 ; dislike/absence of God’s

203 ; see also evil love, 90-1, 98 , 134, 144, 190-1,
224, 226-7; God is the greatest /
failiya, see effectiveness Allah akbar, 33 ; God’s existence,
faith , 143 , 147 ; attaining /perfecting proofs for, 69 ; Hands, 149, 163 ,
faith, 5 , 142-3 ; Day of Judgment, 186, 206-207 ( His other Hand ,
5 ; devotion , 223 ; Divine decree 206, 210 ; Right Hand , 30, 206,
and determination , 217, 223 ; trial 210) ; there is no deity but God /
and tribulation , 148, 153 ; the la ilah ilia Allah , 2, 12, 33, 56, 196,
Unseen , 5 198, 212, 215 ; see also the entries
the faithful, 56, 193 , 231 below for God ; Divine Attrib-
falsehood , 2, 17, 40, 89, 109, 167, 200 ; utes ; Divine Names
people of falsehood /^ /* / al-batil , God, nearness to, 219 ; after trials, 4 ;
199 ; Satan , 47 ; sinner, 56 attempting to become proximate
faqr , see poverty to God, 243-4 ; sin > God’s wis-
fault ( Qayb ) , 29 ; attributing/rejecting dom in allowing it , 242, 252-3 ;
faults to God, 68-9, 74-5 , 76, 79 ; struggle against temptations and
causality, negation of, 74 ; God’s desires, 5-6
infallibility from any, 22, 64, God’s actions, 55 , 263 ; causality, 53 ;
74-5 , 195 ; recognizing our own difference between God’s actions
faultiness , 244 ; ‘Thou canst see no and that what He enacts, 204-205 ,
fault in the Beneficent’s creation’, 210, 224 ; Divine Attributes and
28, 33 , 62 Names, 125 , 208 ; emanate from
fire, 25 , 41 ; benefits and harms, 27, 31, His Essence according to Ibn
34, 133 ; wisdom in , 129 Slna and others, 32, 34, 38 , 87 ;
,
Jitra see innate disposition God’s will and , 38 , 63-4, 71, 86-7,
forgiveness, 14, 61, 103 , no, 135-6, 199-200, 204-205 ; God’s wisdom,
209-210, 245 ; angel, asking 43 * 54 » 63-4, 71, 74, 89, 99, 200,
forgiveness for humankind, 256 ; 263 ( God’s wisdom is eternal, then
hadith , 246-7 ; sin , God’s wisdom His action should be pre-eternal,
in allowing it, 238, 254 (asking 87) ; goodness in , 19, 24, 63 , 203,
—
forgiveness for others, 255 6) 204 ; lam al- caqiba , 45 , 239 ; lam al-
hikma, 45 ; lam al-talll, 45 , 48, 239 ;
fornication , 51
Fudayl b. Tyad , 135 perfection , 91 ; perpetual action,
86 ; some actions are superior to
Gabriel , 7, 97, 114, 132 ; Holy Spirit / ruh others, 210 ; temporally originat-
al-qudus , 20 ed, 81, 93, 166 ; wise purpose and
glorification ( tasbiti) , 21, 27, 56, 196 ; objectives of, 57-8 , 59-60, 63-4,
prayer, 120; see also praise 65, 69, 71 » 73 » 75 » 77-9 » 82, 93, 98
gnosis, 38, 50, 101, 121, 122 God’s knowledge, 17, 33 , 36-7, 61,
gnostic, 113 , 159, 239 70, 162, 261 ; angels and wisdom
God : anthropomorphism, 35 , 58, 104, of creating humanity, 5 , 33 , 37,
320
Index
65 , 99, 143-4, 158, 256 ; disclos- commandment, 57-8, 59—60, 70,

ing God’s knowledge 5-6 ; God’s
knowledge/human knowledge
71, 100, 151-2 ; consensus, 68 9,—
74 ; creating, 56, 57, 60; creating
comparison , 70; God’s omnisci- opposites, 101, 133 ; Creation,
ence, 10-11, 36, 38, 49, 56, 262 ; 54-7, 60, 62, 70, 71, 100 ; criticism
perfect knowledge, 99 ; Prophet of, 37 ; dazzling wisdom, 46, 56,
Muhammad and, 37; see also 97, 100, 101, H I , 120, 127-8, 131 ,
God’s wisdom 133 , 136, 163, 194, 261 ; Divine
God’s love, 90-1; for the grateful, 6, Law, 69-70, 89, 117-19, 122, 124 ;
11, 12 ; for the humble , submis- evidence, 65, 86 ; God’s actions,
sive , 11 ; for the patient , 12 ; for the 43 » 54 » 63-4 , 71, 74, 81, 89, 99»
repentant, 12-13, 239; for those 200, 263 ; God’s praiseworthiness,
who wage battle in His path, 12 ; 55 , 57» 61, 63 , 64 ; God’s wisdom is
God loves His Names and At- self-subsisting, 74 ; human intel-
tributes, 190 ; the highest type of lect is inadequate to understand
honour, 6 ; see also love for God God’s wisdom, 38 , 70, 136, 142,
God’s will (irada ), 35, 212 ; attributing 263 ; infallibility above carrying
the structure and events of this out actions inconsistent with His
universe to God’s will only, 32, wisdom, 67-8, 79 ; innate disposi-
65-6, 70, 164, 199-200; difference tion and, 43, 56, 68, 69, 75, 86 ;
between God’s will and His will intermediaries, 76, 87-91 ; lam, 47,
enacted by His servants, 204-205 ; -
49 ( lam al hikma , 45 ; lam al-taclil ,
claim that God cannot do any- 45, 48, 49, 239; the Most Wise/
thing out of His free will, 32, 34 ; al-Hakim , 8, 17, 18, 23, 60-1, 64 ,
God only wishes well-being for 74, 99, 107, 126, 133, 136, 262-3) ;
His servants, 262 ; God’s actions, perfection of, 84 ; placement
38, 63-4, 71, 86-7, 199-200, 204- (right placement ), 11, 22-3 , 26, 27,
205 ; Hellfire , eternal punishment , 56, 61, 97, 200; Qur’an , 43 67» 69 ;
-
178-180, 182 ; justice, 62-3 ; nega- reason , 43 , 56, 68 , 69, 75 , 86 ; rul-

tion of, 35 , 64, 68 , 87; ontological ings, 62 (ontological and religious
will, 51, 191, 204, 230, 231, 236 ; rulings, 52-3) ; Sunna, 43 » 5^ ; wise
perpetual will , 83, 86; Qadariyya, purpose and objectives, 57-8,
35 , 36, 105 , 216-17 ; reason, 38 ; re- 59-60, 63-4, 65 , 69 , 71, 73 , 75,
ligious will , 230, 231, 236 ; specula- 77-9 » 83, 97, 263 ; see also Divine
tive theology, 70; wise purposes Attributes ; God’s knowledge ;
and objectives, 87 ; see also Divine God’s wisdom, negation of
decree and determination God’s wisdom, negation of, 32, 34, 53 ,
God’s wisdom, 10-11, 14, 17, 19, 33, 55 , 60, 63-5 , 70, 157, 164 ; accept-
261 ; accident , claim that wise pur- ing ambiguity of God’s wisdom
poses occur by accident, 60-2, 63, as any ambiguity of recognised
65 , 128 ; the AlmightylaWAzxz , masters and imams, 101 ; ‘any
60-1, 64 ; causality, 43 , 71, 129 ; agent who performs something
321
for a purpose possesses a deficient obligation , goodness of, 196—7 ;

essence’, 72-3, 78 ; Ashcariyya , opposites and, 108-109 ; ‘Thou
68 —9 ; in allowing disbelief, canst see no fault in the Benefi-
wickedness and sin , 94 ; claim cent’s creation’, 28 , 33 , 62 ; types
that God’s actions do not entail of entities according to good /evil
wisdom and wise purposes, 77, preponderance, 29, 30—1
78, 79, 156 ; Hellfire, punishment good/righteous deed, 116, 159, 164,
in , 164-5 ; infinite regress , 92 ; 167, 212, 215 ; God replaces evil
intermediaries, 87 ; Jabriyya , 35 , sins with good deeds, 135 ; a good
104-105 ; Jahmiyya , 65 ; Muctazila , deed is followed by another pious
35 ; perpetually occurring wis- deed, 257; our good deeds are
doms can never lead to desired insignificant compared to God’s
ultimate outcomes, 82-3 ; praise/ blessings, 243-4, 25°; Paradise
wisdom relationship, 104-105, and, 14, 15, 254
107, 138, 157 ; pre-eternal/tempo- gratitude, 54, 55 ; Adam, 132 ; angel,
rally originated wisdom, 79—80; 108 ; differences between the serv-
punishment , 70; the purpose of ants, 107-108 ; for God’s blessings,
any being is either to attain pleas- 11 , 14 , 46, 66, 108 , 196 , 261 ; God ’s
ures or to avoid distress and grief, love for the grateful, 6, 11, 12 ;
87, 90; Qadariyya, 35 , 36, 105 , hadith, 135 ; Noah, 257 ; obligation
216-17 ; speculative theology, 70 ; to thank God , 107 ; Paradise , 58-9,
wise purpose , 73-4 ; see also God’s 108 ; prophets, 108 ; Satan , wisdom
wisdom ; al-RazI, Fakhr al-Din in allowing the existence of, 132 ;
the good/goodness, 158 ; absolute/pure thanking God is the most beloved
good, 29-30, 31, 175 ; ‘all good thing to Him, 107
is derived from existence and its —
guidance, 1 2 ; commanded to follow
the best guidance, 24 ; enlighten-
necessary requisites’, 24-5 ; angel,
a soul that desires only good, ment and remembrance, 50 ; God’s
156 ; commandment, 23 ; creation guidance through the Prophet ,
of, 20 ; difference between the 2, 3
determination being good/evil
or pleasing /painful , 202 ; differ- hadith , 7, 180 ; Adam, creation of,
entiating good from evil, 5 , 207, 5 , 131 ; angel, 246-7 ; evil, 20,
131, 139, 262 ; Divine Attribute, 206-207 ; forgiveness, 246-7 ;
19, 20, 24, 30, 63 , 161, 186, 203 , God’s omniscience, 36 ; gratitude,
204, 206, 212 ; entity wherein 135 ; Hellfire, 168 , 179, 182, 187 ;
good predominates over evil, 30, Hereafter, 140 ; humankind, 135 ;
175 ; God prefers the causes that ‘I seek refuge with Your glory
lead to greater goods, 159 ; God’s from You sending me astray’, 208,
actions, 19, 24, 63 , 203, 204 ; God’s 209 ; innate disposition , 185-6;
commandments, 23 ; goodness jinn, 135 ; ‘O Ever-Living ; O
predominates in all that exists, 31 ; Self-Subsisting ...’, 209 ; Para-
322
Index
dise, 14, 15 ; People of the Book , denizens of Hellfire, 94, 95 , 96,

85 ; polytheism, 135 ; praise, 163 ; 174, 193 ; desires and temptations,
pride, 248 ; repentance, 13 , 254 ; 116, 160, 161 ; entrance into, 106,
sin , no, 135 , 171, 246-7, 248, 254 ; 184, 192 ; the faster of the two
suffering, 137; ‘There is no refuge abodes to be populated, 182 ;
or safe haven from You except tree of Zaqqum, 115 ; see also the
with You’, 211-12 ; wrath, 190 ; see entries below for Hellfire
also ‘O God, I seek refuge in Your
pleasure from Your wrath . ..’;
Hellfire, eternal punishment , 164, 175
6, 178-93 ; ahqaban , 181 ; arguments
—
‘Your judgment upon me . ..’ in favour of, 183 ; consensus, 180,
Haman , 42, 153 , 227 183 ; differences between Paradise
Hammad b. Salama, 180 and Hellfire, 187-91 ; God’s will,
Hanbalis, 223 178-180, 182 ; inconsistent with
hardship, 25 , 49 ; ablution, 123 ; adver- God’s wisdom and mercy, 169—70,
sities indirectly lead to pleasures 173, 187, 189-90 ; khulud , 178 , 183 ;
and goodness, 116 ; bliss, luxury see also Hellfire ; Hellfire, punish-
and relaxation, 115-16 ; ‘But with ment in
hardship goeth ease’, 161 ; distress, Hellfire, punishment in : believer,
sorrow and grief, 214-16 ; a mercy 172, 181 , 183, 186 ; degrees of
for God’s servants, 246 ; a method punishment, 172 ; denial of God’s
for perfecting humankind, 3 , wisdom and causality, 164-5 5
159-60; not to grieve in case of, difference between the worldly
49-50; Paradise and, 116, 160, 161 ; punishment and that of the Here-
patience in , 50, 116, 151 ; predesti- after, 179 ; disbelief, 169 ; disbe-
nation , 49 ; reasons for, 159 ; rem- liever, 172-3, 177-8, 183-4, 193 ;
edy for , 215-16 ; supplication that evidence, 169, 173 ; God’s judge-
relieves of calamities, 215 ; types ment on , 164-5 ; hadlth, 168, 179,
of, 214 ; wisdom in, 95 , 159-60 ; 182, 187 ; in-between Paradise and
worship, 215 ; see also pain ; suffer- Hellfire, 172 ; innate disposition ,
ing ; trial and tribulation 169, 175 , 185-6 (the only entity
Harut, 108 , 256 left after a disbeliever is absolved
al-Hasan al-Basrl, 106, 180 of all of his evilness, 169 ; return-
heart : distress, sorrow and grief, 214- ing back to the original innate
16 ; false desires and beliefs, 29 ; disposition, 167-9, 185) ; Jabriyya,
God is always with those whose 165 ; a means to an objective,
hearts are broken, 171; types of, 175 ; mercy, 172, 173-4, 189-90,
48 (diseased heart, 47, 48 ; hard- 193 ; perpetrating one major sin
ened heart , 48 ; humble heart , 48 ) ; and dying without repenting,
unveiling one’s heart, 215 165 , 219 ; polytheism, 169, 182 ;
Hellfire, 32, 115 , 129 ; abode of justice, purification , 168-9, 172, 184 ; Qa-
187, 188 ; abode of pain, suffering, dariyya, 165 ; Qur’an , 176, 177-82,
calamities and evils, 145 , 168-9 ; 185 ; reason and, 169, 173 ; Sunna,
323
179, 181, 183 ; Surat al- Ancdm , Iblis, see Satan

176-7 ; warning of Hellfire is only Ibn cAbbas, 21, 42, 180-1, 182
to make us fearful, 165 ; wisdom Ibn al-Anbarl , 63
in , 173 , 174-6 » 184 ; wrath, 174, Ibn cArabl, 193
188 , 190 ; see also Hellfire ; Hell- Ibn Hanbal , Ahmad , 108, 180
fire, eternal punishment Ibn Hazm, 221
Hereafter : abode of recompense and Ibn Jurayj, 42
reward, 146 ; hadith, 140 ; mani- Ibn Mascud , 182
festation of God’s mercy in the Ibn al-Qayyim al-Jawziyya, 123, 156,
Hereafter is far greater, 172 ; pain 182 ; al- Futuhat al-qudsiyya , 237 ;
in , 161 ; see also Hellfire ; Paradise poetry, 16
heresy, 100, 165-6, 183 , 198 Ibn Slna, 36, 165
hikma, see wisdom Ibn Taymiyya, 96, 191-2, 255-6 ; al-
Hippocrates, 123 Radd cala man qal bi-jana al-jannah
Holy Mosque, Jerusalem, 20 wa’l-nar , 192
the Hour, 2 Ibn Zayd , cAbd al-Rahman , 42
Hud, prophet, 62, 218 idol/idolatry, 27, 234, 239-40
Hudhayfa , 14 ignorance, 37, 69, 162 ; evil and, 24, 25
humankind , 1, 30 ; anger, 253 ; created ihsdn , see devotion
for the purpose of attaining their infinite regress (tasalsul), 77, 80, 82, 92
perfection , 195 ; created with injustice, 20, 69, 150 ; equating two
intellects and desires, 9 ; creation opposites /differentiating between
of, 158-9 ; elite of, 254 ; God’s two same entities , 58, 59, 102-103 ;
assistance to carry out His com- evil and, 24, 25 , 26 ; God, infal-
mandments, 83-4, 237, 241-2 ; lible from any injustice, 20, 21, 22,
hadith, 135 ; mutual assistance, 126 ; 57-8, 217 ; the greatest injustice,
pain , 162 ; perfecting humankind, 37 ; Jabriyya 217-18 ; Qadariyya,
3 , 18 , 143, 159-60 ; soul desiring 219 ; as treating something inap-
both good and evil , 155 , 156 ; propriately, 218-19
temptation, 253 ; variety of char- innate disposition ( fitra ), 35 , 38, 262;
acteristics among, 107-108 , 127 ; causality, 41 ; corruption of, 167,
weakness and shortsightedness, 168, 169, 185 , 186 ; a created entity
15 ; wisdom of creating humanity, universal to all humans, 167,
5, 33 » 37 » 65 , 99, I43 4, 158 , 256 ;
“
185-6 ; the Creator is superior
worship, 195-6 ; see also Adam to creation, 76-7; disbeliever ,
humility, 47 ; angel, 108 ; God’s love for —
186 7 ; Divine Law, 12 ; God is
the humble, 11 ; humble heart , 48 ; high above any fault, 74-5 ; God’s
Muhammad, a servant-Prophet, wisdom, 43, 56, 68, 69, 75 , 86 ;
7 ; sin , God’s wisdom in allowing hadith, 185-6 ; Hellfire, punish-
it , 242-3 , 244, 248, 254-5 ment in , 169, 175, 185-6 (the only
hypocrite, 59, 172, 239 entity left after a disbeliever is
absolved of all of his evilness, 169 ;
3M
Index
returning back to the original justice : God’s justice, 10, 11 , 19 , 55,

innate disposition, 167-9, 185 ) ; —
62 3 , 136, 162 , 198 (God’s decree
—
messengers and, 167 8 ; obliga- is just , 217-18 ; the Just Ruler/
tion, 107, 198 al-Hakam aWadl, 219 ; ‘Your judg-
innovation , 1, 2, 150, 151, 180, 228 ment upon me will be carried out,
intellect, see reason /intellect and Your decree upon me is just’,
intercession , 212 ; Prophet 216-19) ; Hellfire, abode of justice ,
Muhammad , 7, 260 187, 188 ; Jabriyya, 218 ; Qadariyya,
intermediaries, 76, 87-91 218, 219 ; sin , God’s wisdom in
irada , see God’s will allowing it , 246 ; as treating things
Isaac, 113 appropriately, 218
Ishaq b. Ibrahim/Ishaq b. Rahawayh, al-Juwaynl, Abu al-Macall Diya’ al-
179 Din , 68, 74
Ishmael, 231, 258
Islam, 1, 68, 95 , 115 , 119, 183 , 251, 260 ; Kacba, 33 , 44, 64, 66, HI , 234
‘This day have I perfected your Karramiyya, 81
religion ... ’, 197, 261-2 ; see also al-Kashshl, cAbd b. Humayd , 180, 192
religion al-Khidr, 36, 186, 206
isra , see Night Journey al- Kindl, Ahmad b. Husayn (al-
cIyad b. Himar al-Mujashil, 185-6 Mutanabbi), 138-9, 160
al-Kirmanl , Harb b. Ismail : Masail
Jabir b. cAbd Allah , 179 Harb , 179-80
Jabriyya, 216 ; Divine decree and knowledge, 8, 37, 85 ; Dhu al-Qar-
determination , 223-4 ; evil, God’s nayn, 42 ; enlightenment , 50;
infallibility from, 203-204 ; God’s human knowledge, inadequate to
wisdom, negation of, 35 , 104-105 ; understand God’s wisdom, 38, 70,
Hellfire, punishment in, 165 ; 136, 142, 263 ; lack of knowledge
injustice, 217-18 ; negation of about something does not render
causality and wisdom, 35 , 104 it to be non-existent , 99
Jacob, 113 Korah , 153 , 227
Jahmb. Safwan, 65, 92, 183, 193
Jahmiyya, 35, 82, 97, 207, 208, 235 ; laylat al-qadr , see Night of Power
Divine Attributes, negation of, 207, lisan al-qadar , see predestination
208 ; God’s wisdom, negation of, 65 Lot , prophet , 153
Jesus, 7, 39, 61, 259 love for God : manifesting and perfect-
jinn , 1, 6, 135 , 195, 206 ing our love for God , 6-7, 9-10 ;
Job, 113 ‘My heart’s love for God brings
Jonah , prophet (Dhu al- Nun), 215 about obedience to Him .. .’, 243 ;
Joseph, 113 Satan , wisdom in allowing the ex-
al-Jubba’l, Abu Hashim : debate on the istence of, 136—7 ; submissiveness
three hypothetical brothers , 95 , due to love, 243 ; trial and, 10
198-9
325
magic, 32 132-3 ; patience, 259 ; predestina-

marriage, 234-5 tion , 45-6 ; trial and tribulation ,
martyr, 17, 109, 115 ; elite of Creation, 259
5-6 ; martyrdom, 194 ; nearness to Muattila, 41, 97
God , 4 al-Mubarrad, Abu al-cAbbas
Marut , 108, 256 Muhammad, 42
Maymun b. Mihran , 21 Mujahid b. Jabr , 21, 42, 51
Mecca : conquest of, 114, 116, 137 ; mulk , see sovereignty
emigration from, 114, 137 Muqatil b. Sulayman , 22
mercy, 14, 17, 61 , 95, 162 , 261, 263 ; muqwin, 129
commandment , 65 ; Creation , murder, 51
65 ; evidence, 64 ; God’s Essence, Muslim b. al-Hajjaj : Sahih Muslim, 7,
83 ; Hellfire, punishment in , 172, 19-20, 123
173-4, 189-90, 193 ; His mercy al-Muctamir b. Sulayman , 179
encompasses everything , 189, 193 ; Mu'tazila , 35 , 82, 96, 184, 198-9
His mercy precedes His wrath, al-Mutcim b. cAdl, 116
161 , 173, 174, 187, 189, 193 , 210 ;
manifestation of God’s mercy in Nairn b. Hammad, 38
the Hereafter is far greater , 172 ; naqs , see deficiency
the Merciful / al-Rahim , 4, 7, 173 , Night Journey ( isra ), 7, 231, 259
174, 188 , 241; the Most Merciful/ Night of Power ( laylat al-qadr ) , 21, 115
arham al-rahimin, 65 ; negation of, Noah , prophet , 111 , 132, 153 , 186 ; per-
65 ; Paradise, 14, 188 ; a requisite fect patience and gratitude, 257
of His Names and Attributes, 188 ; non-existent /non-existence, 28, 29,
trial and tribulation , 246, 257 75-6, 86, 125 ; anything that God
messengers, 11, 17, 44, 45 , 60, 61, 85 , does not will to exist remains
131, 138 , 149, 152 ; angel and , 44 ; non-existent by definition , 24, 35 ;
attributing false doctrines and evil, 24-5 , 26, 30 ; lack of knowl-
corrupt viewpoints to , 165-6 ; edge about something does not
bliss of Paradise, 143 ; elite of render it to be non-existent, 99 ;
Creation , 5 ; enemies of the mes- non-existence is nothing , 98 ; ob-
sengers, 35 , 36, 42, 70, 149 ; God’s jectives and purposes, 73 ; Paradise
favouring and selection of, 66 ; in- and Hellfire, 183
nate disposition , 167-8 ; message,
16 , 65-6 ; nearness to God after ‘O God, I seek refuge in Your pleasure
trials on Earth, 4 ; speaking softly from Your w r a t h .. 2 0 8, 209-13 ;
and being gentle with disbeliev- Divine Attributes are eternally
ers, 135 ; truthfulness, 69, in existent , 209 ; Divine decree and
monism, 244-5 determination , 211, 212 ; Divine
monotheism, 42, 58, 78, 121, 215 , 237-8 Essence, 210 ; ‘I cannot praise You
moon , 89, 100, 117 ; wisdom in , 128 enough ; You are as You have
Moses , 15, 17, 36, 41, 97, 108 , 112, 113 , praised Yourself ’, 212-13 5 I seek
326
Index
refuge in You from Yourself ’, 210 ; evil or pleasing/painful , 202 ;

Oneness, 210, 212, 213 ; seeking Hereafter, 161 ; in the transient
refuge, 209, 210, 211-12 abode and the Hereafter, 150-1 ;
obedience, 4, 8, 59 ; ‘My heart’s love lasting pain , 202 ; patience, 170;
for God brings about obedience pleasure and , 24, 150, 151, 159,
to Him ...’, 243 161 , 162 ; purification , 170 ; the
obligation, 95 , 119, 149, 195 ; ablution, purpose of any being is either
123 ; abode of obligations, 12, to attain pleasures or to avoid
143 ; a blessing , favour, grace and distress and grief, 87, 90 ; Qur’an ,
mercy, 197-8 ; goodness of, 196-7 ; 170; Sunna , 170 ; wisdom in , 161 ,
innate disposition, 198 ; Islam, faith 170, 201 ; see also hardship; suffer-
and devotion to God, 196; prayer , ing ; trial and tribulation
122 ; reason , 198 ; worship, 109 Paradise, 3, 115 ; abode of grace, 187,
Oneness, 17, 56, 107, 162, 210, 212, 213 , 188 ; Adam , 17-18 ; adversity and
215 ; affirmation of, 41-2, 120, 121 ; hardship, 116, 160, 161 ; angel , 15 ,
Creation , 125-6 ; Divine Attrib- 17 ; bliss and pleasure, 12, 16, 145 ,
utes, 198 155 , 178, 181 ; differences between
ontology, no ; causality, 12-13, 39, Paradise and Hellfire, 187-91 ;
52-3 ; Creation, 56 ; evil , 201, entrance into Paradise, 14, 18, 59,
211 ; the ontological /kawni , 23-4, 106, 137-8, 168 , 192 ; ‘a gift unfail-
224 ; ontological allowance, 233 ; ing’, 176, 177, 178 , 187, 192 ; good
ontological appointment , 234 ; deed and, 14, 15 , 254 ; gratitude in ,
ontological bestowal, 235—6 ; 58-9, 108 ; hadith , 14, 15 ; hazirat
ontological command , 232 ; onto- al-quds , 20 ; inhabitants of, 193 ;
logical decree, 211, 216, 224, 226, levels, 13-15 ; longing for, 15-16 ;
229-30, 232-3 , 236, 240, 242, 248 lotus tree, 115 ; mercy, 14, 188 ;
(there is no escaping His onto- patience, 58-9 ; reward , 13, 18 ;
logical decree, 241) ; ontological trial, 58-9, 257
determination of sin, 110-11, 219 ; Path (Straight Path) , 3, 115 ; God is
ontological fate, 236; the ontolog- upon the Straight Path, 62-3 , 218 ;
ical is attached to God’s creating , Surat al- Fatiha , 121, 206
229 ; ontological prescription, 231 ; patience, 6, 29 ; Abraham, 257-8 ;
ontological ruling, 39, 52-3, 216, Divine Attribute, 134 ; God’s
229, 230 ; ontological sending , love for the patient , 12 ; hardship
235 ; ontological will, 51 , 191 , 204, and pain, 50, 116, 151 ; Jesus, 259 ;
230, 231 , 236 ; the ontologically Moses, 259 ; Noah, 257 ; pain and ,
forbidden , 235 170; Paradise , entry into, 58-9 ;
Prophet Muhammad, 259-60 ;
pain, 150, 160, 162 ; animal pain , 157, reward for, 154 ; trial and tribula-
158, 160, 161, 162 ; death, pain tion , 152, 154, 155, 170, 257-61
from 168, 170; difference between People of the Book , 37, 44 , 84, 153 ,
the determination being good / 177; hadith, 85
327
perfection : all that God has created and, 152 ; wisdom in allowing the
exists to result in perfection and existence of , 112, 114
completion , 28, 33 ; angel , 30 ; portent, 54, 124
Creation, 29, 62, 74, 76, 90, 126 poverty (faqr), 243 , 248
(‘Thou canst see no fault in the
Beneficent’s creation’, 28 , 33 , 62) ;
—
praise, 56, 104, 106 107, 262; com-
mand to praise God, 63 ; creation,
death leads to the perfection of 162 ; a creature cannot praise God
every believer, 141-2 ; a Divine in a manner befitting Him, 262 ;
Attribute, 38, 73-4, 75, 83 , 90, 91 , God’s praiseworthiness/praise-
97, 103 , 131, 162, 176 ; Divine At - worthy Essence, 10, 11, 55 , 57, 61 ,
tributes, perfection of, 21, 58, 76 , 63, 64, 105-107, 133-4, 138, 144,
105 , 138, 161 , 189, 198 , 212, 262 ; 162-3 ( praise of God’s Attributes
everything asks God to grant it is more beloved than sins, 138) ;
perfection , 30 ; humankind, 3 , 18, -
hadlth, 163 ; al hamd lillah , 33 ; ‘I
143 , 159-60, 195 ; messenger, 30; cannot praise You enough ; You
repentance, 239-40; striving for , are as You have praised Yourself ’,
116-17, 244 ; see also virtue 212-13 ; Jabriyya , stripping God of
Pharaoh , 40, 42, 45 , 153 , 226-7, 259 ; the praise due to Him, 104-105 ;
Pharaoh’s people, 172 ; wisdom the Most Praiseworthy/d /-Hdmid,
in allowing the existence of , 46, 18 , 22, 60, 220; praise/wisdom re-
H I , 112 lationship, 104-105 , 107, 138, 157 ;
philosopher, 71, 76, 97, 123 ; enemy prayer, 120; Prophet Muhammad,
of the messengers and Islamic 37, 262 ; subhan Allah, 21, 33 , 37 ;
doctrine, 35, 36, 70 Surat al- Fatiha , 120, 121 ; types of
pilgrimage, 128, 235 praise that God is deserving of,
plant , 30, 124 162 ; see also glorification
pleasure, 161 ; commandment, 117; prayer, 143 ; body /extremities involve-
difference between the determina- ment in , 123 ; conditions for ,
tion being good/evil or pleasing / 120-1 ; glorification, 120 ; Holy
painful, 202 ; eternal pleasure, 117, Mosque, Jerusalem, 20; an obliga-
202 ; faith and , 5 ; God’s pleas- tion , 122 ; the occasion of prayer ,
ure 13 , 14, 109, 137, 141, 142 ; the 7 ; Oneness, affirmation of, 120,
greatest pleasure, 149, 160; pain 121 ; praise , 120 ; purification , 120 ;
and, 24, 150, 151, 159, 161, 162 ; the Surat al- Fatiha , 120-1 ; timing and
purpose of any being is either to repetition of , 123 ; wisdom and
attain pleasures or to avoid dis- benefits in, 120, 122-4 ; see also
tress and grief , 87, 90 ; temptation supplication ; worship
and, 149 ; trial and tribulation, 8, pre-eternity /pre-eternal ( qadlm ) , 34,
151, 154 75-6, 105 , 166, 244-5 ; God’s wis-
polytheism, 27, 109, 153, 174; causal- dom is eternal , then His action
ity and, 41; hadlth, 135 ; Hellfire, should be pre-eternal, 87 ; God’s
punishment in , 169, 182 ; parents wisdom is pre-eternal, yet the
328
Index
action istemporally originated, punishment , 4, 8, 12, 51, 95 , 147 ; cau-

81 ; pre-eternal/temporally origi- sality, negation of, 70 ; disbelief,
nated wisdom, 79-80 51 ; disobedience, 55 ; evil and,
Predecessors, 14, 93 , 201-202, 251, 254, 5 ; fleeing trial and testing , 154;
255, 256, 257, 262 God’s wisdom, negation of, 70;
-
predestination ( lisdn al qadar), 143 ; purification , 191 ; Satan, 140 ; suf-
Adam, 18 , 143 ; commandment , fering, 170-1 ; wise purpose, 191
51 ; contentment with, 201-202 ; purification , 6, 20 ; ablution , 64, 120,
as excuse for disobedience, 122-3 5 enemy, overpowering the
236 ; hardship, 49 ; Moses, 45-6 ; saints, 194 ; Hellfire, punishment

negation of, 97 ; Pharaoh , 45-6 ; in, 168-9, 172, 184 ; pain and , 170 ;
prophets, 49 ; Satan , 141 ; wise prayer, 120 ; punishment , 191 ; sin ,
purpose, 143 ; see also Divine God’s wisdom in allowing it, 244 ;
decree and determination ; God’s suffering, 170, 171
wisdom
pride, 46, 67, 130, 144 ; hadlth, 248 ; sin, qabih , see repugnant/repugnant act
God’s wisdom in allowing it , 242, Qadariyya, 184, 198 , 216-17; anthropo-
247-8, 254, 256 morphism, 156 ; Divine Attributes
the prohibited, 2, 4, 6, 131 , 152 ; the and Names, negation of, 35-6,
ontologically forbidden, 235 156 ; Divine decree and determi-
Prophet Muhammad , 2-3 , 261 ; Mecca, nation , 223-4, 228 ; evil , God’s
conquest of, 114, 116, 137 ; Mecca, infallibility from, 203 ; Hellfire,
emigration from, 114, 137; God’s punishment in , 165 ; injustice, 219 ;
guidance through, 2 , 3 ; God’s negation of Divine will and wis-
knowledge, 37 ; intercession by, dom, 35 , 36, 105, 216-17 ; negation
7, 260 ; the occasion of challeng- of God’s sovereignty, 105 ; sin ,
ing , 7 ; the occasion of prayer, 7; 237 ; Zoroastrians, 35 , 237
patience, 259-60 ; praise, 37, 262 ; qadlm, see pre-eternity/pre-eternal
prophethood, 118-19 ; revelation , Qatada b. Dicama, 22, 42, 192
84, 114 ; seal of the Prophets, 69 ; a qibla , 44, 120
servant -Prophet, 7; supplication , al-qidam wa’l-huduth , see temporal
19-20, 212, 216, 244 ; trial and origination
tribulation , 153 , 259-60 Qur’an, 10 ; abrogated verse, 48, 181 ;
prophethood, 16, 118-19 allegorical verse, 47; causality,
prophets, 2, 17, 37, 61 , 138 ; bliss of 39-41 , 42 ; clear-cut verse, 47 ;
Paradise, 143 ; death of, 96, 139, Divine Attributes and Names, 61,
141 ; elite of Creation, 5 ; false 207-208 ; Divine Law, 12, 64; evil,
prophet , 60 ; gratitude, 108 ; mes- God’s infallibility from, 205-206 ;
sage of, 118-19; nearness to God God’s wisdom, 43-67, 69 ; Hell-
after trials on Earth, 4 ; predestina- fire, punishment in, 176, 177-82,
tion, 49 ; veracity of, 69 185 ; mistaken interpretation of,
prostration , 27, 205 165 ; pain, 170; Q.xi.107: ‘Thy
329
Lord is doer of what He will’, din al-hanif, 185-6 ; see also com-
176, 177, 178-9, 180, 192, 230 ; mandment ; Islam ; Divine Law
recitation, 122, 143 ; revelation, remembrance (of God / dhikr ) , 30, 50,
47, 60-1, 84-5 ; Surat AlcImran , 55, 56-7, 262
- —
194-5 5 Surat al An' am , 176 7 ; repentance, 6, 135 ; Adam, 131 , 137,
-
Surat al Ankabut , 148-55 ; Surat 239, 257 ; ‘Every child of Adam
al-Baqara , 222 ; Surat al-Fatiha , sins , and the best of the sinners
120-1, 206 ; Surat Hud , 218 , 222 ; are the repentant’, 254 ; God’s
Surat al- Ikhlas , 210 ; Surat al- Nahl , happiness for , no, 239, 240 ; God’s
-
64, 218 ; Surat al Nur , 222 ; Surat love for the repentant , 12-13 , 239>
al- Shuara , 61; Swra * Tabbat , 210; 249; hadxth , 13 , 254 ; joy of the
‘That You make the Qur’an the heart, 249 ; the perfect and ulti-
life of my heart, the light of mate objective of all of humanity,
my chest’, 221-2 ; Verse of the 239 ; perfection is only achieved
Throndayat al-kursi, 210 through repentance , 239-40 ; per-
Quraysh, 54, 112, 114 petrating one major sin and dying
without repenting, 165 , 219 ; sin ,
Ramadan , 33 , 44, 66 God’s wisdom in allowing it,
al-RazI, Fakhr al-Din , 34-5 , 68 , 74, 239-40, 245-6, 249
86 ; 1st argument, 72-9 ; 2 nd repugnant /repugnant act (qabxh), 22,
argument , 79-87, 92 ; 3 rd argu- 37, 68 , 78-9; Jabriyya on , 104
ment, 87-91 ; 4th argument , 91-3 ; resurrection, 2 ; heresy, 165, 166 ; nega-
al-Arbainji usul al-dxn , 72 ; al- tion of, 97, 134, 165
Mabahith al-mashriqiyya, 34 reward, 3-4, 12, 147; Paradise, 13, 18 ;
reason (talxl), 49 ; definitive reason , 52 ; patience, 154 ; righteousness, 55 ;
lam al-talxl , 45 , 48, 49, 239 ; reason suffering , 157
for an action and its cause, 50-1 rida , see contentment
reason/intellect ( caqt ) , 8-9, 262 ; at- ruling , see commandment
tributing faults to God, 68, 75 ;
causality, 41 ; clear reason / sarih sabab , see cause
-
al caql , 35 ; the Creator is superior sage, 82, 101, 116-17, 120, 156, 160, 191
to creation , 76 ; Divine Law, 12 ; Sacld b. al-Musayyab, 182
God’s will, 38 ; God’s wisdom, saints (awliya ), 17, 22, 48 , 59, 138 ; elite
43 , 56, 68, 69, 75, 86 ; Hellfire, of Creation , 5 ; God’s friendship ,
punishment in , 169, 173 ; human 16 ; nearness to God after trials
knowledge, inadequate to under- on Earth, 4 ; trial and tribulation ,
stand God’s wisdom, 38, 70, 136, 260 ; see also enemy, overpower-
142, 263 ; obligation, 198 ing the saints
religion , 2, 3 , 11-12, 229, 261-2 ; Salih, prophet , in
causality, 39 ; the religious is Satan (Devil , Iblls), 1, 27, 108, 226-7 ;
connected to God’s divinity and basis and root of all wicked-
Divine Law, 229 ; true religion / al- ness and evil , 114, 140 ; Day of
330
Index
Judgment , 94 ; disdain for God’s Shucayb, prophet, 153

commandments, 6 ; falsehood, sin : ablution , 122-3 ; Adam, in ; avoid-
47 ; father of the jinn, 6, 131 ; fight ing sin , 9 ; a barrier between the
against God, 6 ; the most wicked, heart and God’s guidance, 2 ; con-
filthiest and most evil spirit, 114 ; cealing , remitting the believer’s
predestination, 141 ; refusal to sins, 152, 171 , 240, 245 ; degree of
prostrate to Adam, 205 ; punish- sinfulness, 51 ; Divine decree and
ment , 140; Satanic calumny, 47, determination, 223-4, 237 (onto-
48 ; wearing out the Devil, 251 ; logical determination of, 110-11,
whisperings of, 48-9 , 143, 215 ; 219, 240) ; Divine decree/human
see also devils ; Satan , wisdom in free choice and will, 239 ; due to
allowing the existence of disobeying the prohibitions of
Satan , wisdom in allowing the exist- God, 98 ; hadtth, no, 135, 171, 254 ;
ence of, 30-1, 94, 113 ; the right- major sin , 171 ; Qadariyya, 237 ;
eous attaining the highest levels a sin is followed by another sin ,
of worship and virtues, 130, 132, 257; see also the entries below
137, 147 ; fear and caution from for sin
the Satanic fall , 130 ; goodness be- sin , viewpoints on , 237-9 ; animal-
comes more apparent in contrast istic viewpoint, 237 ; determin-
to evilness, 132 ; seeking God’s istic viewpoint, 237; free-will
refuge from Satan , 138-9 ; keeping viewpoint , 237; monotheistic
Satan on Earth until the Day of viewpoint , 237-8 ; viewpoint of
Judgment , 96, 139-40 ; manifest- Divine Names and Attributes,
ing some of the Divine Names 238 ; viewpoint of need, poverty,
and Attributes, 133 , 135-6, 144-5 ; inability and weakness, 237 ; view-
manifesting some of God’s signs, point of those who are knowled-
132-3 ; manifesting some of God’s gable and faithful, 237; viewpoint
wisdoms, 133, 135-6 ; indirectly of wise purposes, 238 ; see also sin ;
leads to repentance, 131, 135, sin , God’s wisdom in allowing it
137; Satan as touchstone when sin, God’s wisdom in allowing it , 238 ;
differentiating the wicked from appreciating God’s blessings, 248,
the good people, 131, 139 ; Satan’s 249-50 ; asking forgiveness, 238,
disobedience as warning and les- 254 ; asking forgiveness for oth-
son, 130-1 ; trial and tribulation , ers, 255-6 ; brokenness, 243 , 244,
47, 136-7, 139, 146-7; waging 248 ; to avoid criticizing others,
battle for God’s sake, 132 ; see also 255 ; deeming own good deeds
devils ; Satan to be insignificant , compared to
self-restraint (taqwa ), 66, 84 God’s blessings, 243-4, 250, 254 ;
senses, 41, 53 , 89, 123 desisting from vengeance, 247;
sexual intercourse, 27, 159 indirectly leads to fear , awe, rev-
al-Shacbl, Abu Amr, 182 erence, 248 ; gaining experience
al-ShaficI, Muhammad b. Idris, 195 and knowledge about evil, 251-2 ;
331
hadith, 246-7, 248 ; indirectly 89, 128, 258

star ,
leads to humility, 242-3 , 244, struggle against desire and temptation ,
248, 254-5 ; knowing that there 5-6, 10, 143 , 149, 151, 154 ; see also
is no salvation except through waging battle for God’s sake
God’s forgiveness and mercy, 245 ; submission , 47; angel , 108 ; God’s love
making a servant wake up, 250-1 ; for the submissive, n ; remem-
manifesting Divine Names and brance, 50 ; sin , God’s wisdom
Attributes , 238, 240-1; manifest- in allowing it , 242-3 , 244, 248 ;
ing God’s justice, 246 ; peace of submissiveness due to love, 243 ;
mind, 255 ; perfecting worship, submissiveness resulting indirect-
242 ; poverty, 243, 248 ; pride, 242, ly from disobedience, 243
247-8, 254, 256 ; purification, 244 ; Successors, 180, 187, 192, 193
reaching a special proximity to al-Suddl, Ismail b. cAbd al-Rahman ,
God, 242, 252-3 ; recognizing our 181
need of God’s assistance, 241-2 ; suffering : child, suffering and death,
recognizing our own faultiness, 32 , 94, 95 , 96 ; hadith , 137 ; punish-
244; recognizing that sins and ment for our sins, 170-1 ; purifica-
doing evil are intrinsic to human tion , 170, 171 ; reasons for, 159 ;
beings, 247 ; repentance, 239-40, reward for, 157; wisdom in , 94,
245-6, 249 ; righteousness, 248-9 ; 96, 113, 136-7 ; see also hardship ;
seeking refuge in God, 242 ; striv- pain ; trial and tribulation
ing for perfection, 244 ; submis- Sufism, 251
sion, 242-3 , 244, 248 ; supplication sun , 29, 38, 89, 100, 117 ; similitudes,
—
for forgiveness, 255 6 ; treating
others as God has treated the
37, 70 ; wisdom and benefits,
127-8
sinner, 246-7; see also sin ; sin , sunna : God’s custom, 24, 59 ; God’s
viewpoints on methodology, 24, 59
slavery, 109, no Sunna, 262 ; causality, 41 ; Divine
Solomon , 66 Attributes and Names, 207-208 ;
soul, 158 ; angel , soul that desires evil, God’s infallibility from, 205 ;
only good , 156 ; devil, soul that God’s wisdom, 43 , 52 ; Hellfire,
desires only evil, 156 ; free will punishment in , 179, 181, 183 ;
and choice, 158 ; human being , mistaken interpretation of, 165 ;
soul desiring both good and evil , pain , 170
155 , 156 Sunnis, 183
sovereignty (mulk ) , 19, 212 ; Divine supplication, 111, 134, 135 , 214, 215-16,
Attribute, 4-5, 19, 37, 39, 102, 133 , 257 ; Divine Names and Attrib-
144, 163 ; Qadariyya, 105 utes, 221 ; forgiveness, 255-6 ;
speculative theology, 71, 76, 93, 100, Prophet Muhammad, 19 20, 212 ,—
216, 244 ; supplication that relieves
104 ; causality, negation of, 34-5,
70 ; creation, 35 ; God’s wisdom, of calamities, 215 ; see also prayer
negation of, 70 Supporters, 114
332
Index
al-Tabari, Ibn Jarir, 21, 180, 182 260 ; Satan , wisdom in allowing
Tablet/Preserved Tablet, 36, 49 the existence of, 47, 136-7, 139,
tabsira , see enlightenment 146-7 ; Surat al- cAnkabiit , 148-55 ;
Ta’if, 116 temptation , 253 ; transient nature
taltl, see reason of, 151 ; tribulation of some by
taqwa, see self-restraint others, 46, 146-7 ; wisdom in,
tasalsul, see infinite regress —
257 61 ; worship in time of, 10 ;
tasblh , see glorification see also hardship ; pain ; suffering
temporal origination (<al-qidam wa’l- truth/truthfulness, 63, 173 ; Creation ,
huduth) , 34 , 81, 86, 124, 166 55 , 56, 166 ; Divine Attribute,
temptation , 9, 69 ; following the temp- 63 , 166-7 ; each truth (or bearer
tation , 149 ; Hellfire , 116, 160, 161 ; thereof ) has one who stubbornly
struggle against desire and, 5-6, rejects it , 97 ; messengers , 69, in
10, 143 , 149, 151, 154 ; trial and
tribulation , 253 cUbada, 171
:
Thabit , 180 Umar b. al-Khattab, 176, 180, 182, 251
Thamud, in , 153 umma, see Community
al-Tirmidhi, Abu Isa, 131 the Unseen, 5 , 67, 208, 220, 221, 261
trial and tribulation : abode of tribula- cUthman b. cAffan , 123
tion, 131, 146, 155 ; Abraham, 231,
258 ; Adam, wisdom in his descent virtue, 195 ; see also perfection
from the Garden, 3 , 4, 8, 9-10,
12, 94, 142-3 , 257; anger, 253 ; waging battle for God’s sake, 109, 115 ,
commandment , 155 ; Creation, 136, 143 , 151, 225 ; God’s love for
155 ; differentiating believers from those who wage battle, 12 ; the
disbelievers, 148-9, 152, 155 ; faith, apex of worship, 109, 132, 193 ;
148, 153 ; fear of trial and testing , Satan, wisdom in allowing the
148-9 ; fleeing trial and testing , existence of, 132
148-9, 154 ; God’s wisdom and will: God’s will / irada , 204 ; ontological
praiseworthiness, 147; a mercy for will , 51, 191, 204, 230, 231, 236 ;
God’s servants, 246, 257 ; Moses, religious will, 230, 231, 236 ; see
259 ; nearness to God after trials also God’s will
on Earth, 4 ; need of , 9 ; as objec- wisdom ( hikma) : effective wisdom, 43 ;
tive of God’s creation and com- knowledge and deeds, 43 ; see also
mandment , 155 ; Paradise, 58-9, God’s wisdom
257; patience, 152, 154, 155, 170, worship, 143-4 ; abode of tribulation,
257-61 ; perfecting the believer, 146 ; Adam, wisdom in his descent
257 ; pleasure , 8, 151, 154 ; Prophet from the Garden , 7, 8, 142 ; angel’s
Muhammad, 153 , 259-60; recom- worship, 6, 144 ; Creation, 8 , 55 ,
pense in the Hereafter, 154, 155 ; 125-6 , 167, 195-6 ; God loves to be
returning back to the original worshipped in all manners, 146 ;
innate disposition , 168 ; saints, hardship, 215 ; in times of joy and
333
hardship , io; obligation to wor- Yours . . .’, 220 ; Jabriyya, 216,

ship God , 109 ; types of, 109-10, 217-18 ; ‘My forelock is in Your
115 , 132, 146 ; as ultimate objective Hand’, 216 ; ontological decree
of God’s actions and command- and determination, 216, 217, 219 ;
ments, 125-6; waging battle for ‘Or have kept hidden within Your
God’s sake, apex of worship, 109, knowledge of the Unseen’, 221 ;
132, 193 ; worshipping God by free Qadariyya, 216-17 ; ‘Relief from
choice as the best grade of wor- my grief, and deliverance from
ship, 7, 144 ; see also prayer my distress and sorrow’, 222 ;
wrath, 90, 99, 161, 250 ; Day of Judg- ‘That You make the Qur’an the
ment , 190 ; hadith, 190 ; Hellfire, life of my heart, the light of my
punishment in, 174, 188, 190; His chest’, 221-2 ; ‘Your judgment
mercy precedes His wrath , 161, upon me will be carried out, and
173 , 174, 187, 189, 193, 210 ; see Your decree upon me is just’,
also ‘O God, I seek refuge in Your 216-19
pleasure from Your wrath ...’
Zachariah , 52
‘Your judgment upon me . . .’, 214-22 ; Zayd b. Thabit , 14
distress, sorrow and grief, 214-16 ; Zoroastrian , 35 , 237
‘I ask You by every Name of
334
Ibn Qayyim al-Jawziyya on Divine Wisdom and the Problem of Evil is a translation
of selections from two of Ibn al-Qayyim’s books Key to the Blissful
Abode (Miftah dar al-sa ada ) and Retnedy for Those who Question on Matters
Concerning Divine Decree, Predestination , Wisdom and Causality (Shift *
al- alii fl masa’il al-qada ' wa 'l-qadar wa’l-hikma wa’l-ta 111). As with
all his other writings, Ibn al-Qayyim’s foremost goal is to establish
the wisdom of God , the primacy of the Qur’an and Sunna, and the
congruity between reason and revelation .
In this translation , Ibn al-Qayyim focuses on the application of the
wisdom of God to the existence of evil. Ibn al-Qayyim first discusses
twenty-six wise purposes behind God creating humanity and settling
them on Earth . His perspective is that whatever exists in this world
is either purely or preponderantly good , or indirectly leads to a
greater good . Ibn al-Qayyim then explores how the presence of evil
allows the manifestation of many of God ’s Beautiful Names, glorious
attributes and compassionate actions. For humanity, the existence of
the evil provides the righteous with opportunities to strive against it ;
Paradise can only be reached by ‘ traversing a bridge of hardships and
tribulations’. The discussions of the existence of evil is followed by
thirty wise purposes in God allowing people to sin . Prominent among
them are that God loves repentance and loves to manifest His Attributes
of forgiveness and mercy. Finally, Ibn al -Qayyim debates at length
whether the punishment of Hellfire will be eternal or whether it will
come to an end.
Ibn Qayyim al-Jawziyya was born in 691/1292 near Damascus where he
obtained a classical Islamic education and specialised in jurisprudence. In
711/ 1312, he met the Hanbalite reformer Ibn Taymiyya and remained his
disciple until the latter’s death in 728/1327. Ibn al-Qayyim went on to
become a renowned jurist and to write nearly 100 books, many of which
are extant and popular to this day. He died in 751 /1350 in Damascus.
Tallal M . Zeni is a medical doctor who has studied traditional Islamic
culture. He is the translator of Ibn Qayyim al-Jawziyya on Knowledge.
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Medicine of the Prophet

THE ISLAMIC TEXTS SOCIETY

This edition published 2017 by

British Library Cataloguing-in-Publication Data.

ISBN : 978 191114 396 paper

All rights reserved . No part of this publication may be reproduced ,

The Islamic Texts Society has no responsibility for the persistence

Front cover Arabic calligraphy by Arabiccalligraphy4you.

CHAPTER ONE : A Glorious Exposition of the Secrets of God in

This Publisher have books from both Authentic and

Abu cAbd Allah Shams al-Dln Muhammad b. Abl Bakr b. Ayyub b.

Ibn al- Qayyim on Divine Wisdom and the Problem of Evil

Lord, whether in regards to His Names (asma ) , Attributes (.sifat ) or

decree. Thus, not everything God decrees ontologically could

or because their existence would have prevented the existence of

in many instances that the higher levels of Paradise can only be

The Premise of the Problem of Evil

Is seeking out the reasons for God’s actions.24

of evil can be summarized as follows : i ) God is good and providen-

Ghazall and the Best of all Possible Worlds

Him) is the most generous. No more generous (akram) [ being] than

earliest scholars after Ibn cArabl to accept al-Ghazall’s dictum before

word ‘dazzling /wonderful’ (badica) more than fifteen times in Ibn

kindness and grace must be granted to all in an equal fashion ; how-

Ibn al-Qayyim’s Investigation on the Duration of Hellfre

the disbelievers. Numerous scholars from the Ahl al-Sunna maintain

of Hellfire will eventually end for the disbelievers. Since many

and that He has prescribed mercy upon Himself. Therefore, it is

Although Ibn al-Qayyim does investigate further issues regarding

The Methodology of this Translation

The English translations of the Qur’anic verses were derived

ing to the opinion of the pre-eminent Hadith scholar Nasir al-Din

A Glorious Exposition of the Secrets of God in Making

from his burden, while He disgraced and humiliated those who

subject to His rulings as a King. Thereafter He will transfer them

their desires and temptations to become proximate to Me, sacrifice

love Him, which allows them to be loved by Him. This is an indi-

The Sublime described him as His servant in the most eminent

allow them to achieve it by complete obedience to God, pursuing

Therefore, the Sublime’s wisdom decreed that they would descend

putting of things in their appropriate places). God bestowed His

God (Glory be to Him) rejoices at the repentance of His servant

The point is that the Sublime’s wisdom dictated that He would

as if they had witnessed and encountered it along with their father.

abode in order to allow them to supply themselves with provisions

The Infallibility of the Divine Decree from Being Evil

‘Here I am at Your service, all goodness is in Your Hands and evil

freedom [from any injustice]. Finally, He praised His saints by saying

for each of them it is just and wise. He is, therefore, commendable

If the Lord (Glory be to Him) commands something , then it

thing that is pure evil is non-existent .’ My reply is that this wording

( that would not lead to harm if one remained ignorant of them) ,

like plants or animals, are susceptible to becoming defective. Defects

mixtures prevent food from being beneficial. Likewise false desires

ized is essentially derived from God’s goodness and perfection, not

offspring ? Had they remained in Paradise they would have been

We reply by first saying : Glory be to God ( subhan Allah ) ; all praise

We will now, God willing , recount some important principles