| | | Part 4 |  |
| | | كاتب الموضوع | رسالة |
|---|
أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 48824
العمر : 71
| | موضوع: Part 4 الأحد 05 يونيو 2022, 7:16 pm | |
| 
THE JUSTICE OF GOD, HIS MERCY, PROMISE AND THREAT
Is a Muslim to believe that God, the all-wise, leads to right and leads astray whoever He wishes to? Or must he assert that we should not believe that God neither tempts nor misleads anyone, for if so, it would not convene with any sense of justice?
And does the absolute justice that is attributed to God in the Quran and which is an asserted quality of His, inevitably lead to the fulfilment of His promise to compensate those who obeyed Him and punish those who disobeyed? Or is God to punish him who He wants, even were he an obedient, good man of true faith; and is He to forgive whom He would ever like to, even if he were a disobedient, guilty man - Can we agree to these statements, since we have accorded God absolute will, power and all-embracing mercy? We shall attempt in this concluding section of the second part of the book, to go into these two questions which have been a subject of great discussion between men of "Al Kalaam" .We shall attempt to make our discussion brief and clear, while at the same time starting the conclusions to which we have arrived as regards these two points in particular 1 .
1. Leading to the right way and misleading.
This discussion is of special importance for it is connected with the nature of God, His attributes and His relation with man and his deed. God has sent His prophets to announce the faith and threaten those who deviate, to invite to the right and true way. How is it then that the Sunnis and the Ash'arites, who form the majority of men upholding the creed of Al-Tawhid and of Al-Kalaam, go to assert that God directs and leads astray whomever He wishes - an assertion at which we wonder, for how can it convene with the message carried by the apostles and with God's absolute justice ? The Sunnis and Ash'arites hold that view, for it proceeds from the basic tenet of their creed which says that God is absolute will and power. This is the view that decides their writings and their interpretation.
If we look at Al-Tabari; famous for interpreting the Quran, we see that in explaining this verse : "God leads astray whom He pleases and brings to the true direction whom He pleases," he says that God forsakes whom He pleases before he reaches true faith, and so God leads him away from the right way; and God also grants to whom He wishes success in lighting upon faith and true direction leading to it.
Al-Razi also gives the same interpretation, both agreeing that God leads into error or into the true direction whom He pleases.
The Quran affords us with several verses that have led many Sunnis to take this same attitude; for instance the following:
1. "God will lead to astray whom He pleaseth, and whom He pleaseth He will put in the right way". The Cattle, 39.
2. "We have sent no apostles but with the language of his people that he might declare their duty plainly to them; for God causeth to err whom He pleaseth, and directeth whom He pleaseth." Ibrahim, 4.
3. "But the deceitful procedure of the infidels was prepared for them; and they are turned aside from the right path; for he whom God shall cause to err, shall have no director." The Thunder, 33.
4. "Moreover God will not be ashamed to propound in a parable a gnat, or even a more despicable thing; for they who believe will know it to be the truth from their Master but the unbelievers will say, What meaneth God of this parable? He will thereby mislead many, and will direct many thereby." The Cow, 26.
In their commentary on the third verse they say that it is God who prepares for the infidels the way for what they do, and it is He who debars them from the true direction, both of which inevitably lead into error.
If this is the attitude of the Sunnis, what is that of the Mu'tazilites ? These latter we feel take the position of a lawyer who strongly advocates a cause, the truth and justice of which he asserts, yet does not have in his hands decisive proofs to gainsay his adversary. Thus he is unable to bring those before him over to his side, for his adversary has gained their attention through what he has advanced of evidence which they cannot but believe since they are verses from the Quran.
Thus we see that these Mu'tazilites do their best to uphold their own creed, which says that God brings to the true direction whosoever deserves it through his faith, and leads astray whosoever deserves it through his unbelief and dissoluteness.
To uphold their own creed and to answer their adversaries they go through all hardships, giving interpretations, sometimes forced ones, to Quranic verses and to the words of the Prophet which their adversaries have used to vindicate their point of view. This they do to violate the proofs of their adversaries or, at least, to make light of their significance before whoever lends them a listening ear.
They first of all say that God does not lead either to the right direction or into error except he who so deserves through his own deeds. They vindicate this attitude of theirs, which they have accepted and come to believe in, by citing from the Quran, which declares it in not a few of its verses. They have even gone further by reading that meaning into the other verses which do not state it, making the whole uphold their interpretation.
For instance, in examining the verse from the chapter of "The Cow", "He will-thereby mislead many and will direct many thereby; but He will not mislead any thereby, except the transgressors, who make void the convenant of God after the establishing thereof, and cut in sunder that which God hath commanded to be joined, and act corruptly in the earth; they shall perish" - they conclude that misdirection came to them through their own selves and is not initiated by God.
In this connection Al Quadi Abdel Gabbar, who is a well-known figure among the Mu'tazilites, says 2 that we deny that God creates religious perversion through His creating of religious infidelity and disobedience and by creating a will for it, but we do not deny that He misleads those who deserve being led into error through their own disbelief and transgression.
In the very verse we have just quoted we find what goes to support our view, for He says, "He will not mislead any thereby, except the transgressor. This is equally stated in this verse.
"A part of mankind hath He directed, and a part hath been justly led into error." AI' Araf, 30,and is further illustrated in the words that follow: "they have taken the devils for their patrons besides God."
The same meaning we came across in " God leads into error the wicked" Ibrahim, 27"; in other words it is the wicked who are misled by God. In Yunus ,9 we read - "But as those believe ,and work righteousness ,their Master will direct them because of their faith.''
In The True Believer, 28, we find - "verily God directeth not him who is a transgressor of a liar." 3.
This is an example of the interpretation that the Mu' tazilites give to these verses and to similar ones, an interpretation which we think is the true one or the closest to it.
Now, after exposing very briefly these two contradictory attitudes, we should like to ask what is our own attitude. We formulated that in a book years ago after deep research 4. We shall, however, give a summary of it here.
We have come to the conclusion that the Sunnis and the Asha' rites made a point of asserting that God is absolute both in power and freedom; that He is free to do whatever He wants in the way He wants; or else He is no true God. The Mu'tazilites, as we have seen, make a point of proving that God, to be a true God, must be absolutely just as well as absolutely powerful and free. And both sides go to find what supports their views both in the Quran and in intellectual consideration.
From our point of view we consider that a God who is limited in will and power cannot be but an incompetent one; and at the same time, a God who is conceived as unwisely absolute in will and power is a tyrant that brings no good to the world.
There remains before us then to conceive of God as just and that through him the world is put right; he is a God who through his wisdom, eternally decreed that the universe with all its races, kinds and existence, is to follow a definite pattern. Since God supplied man with a reasoning power to direct him to truth in whatever crosses his path in life, and since man is to be questioned in the next world as to his deeds in this one, God is to interfere only to a limited degree in the works of man.
In other words the true, wise God is he who establishes through his own self some limits to his will and power, according to what he sees and estimates as wise, and according to what he knows of the capacity of all whom he creates. Thus each man reaches the wrong or right way through his own natural readiness and through the fact that he follows either the dictates of his reason or his feelings. Thus each man is made fit for the destiny he has chosen for himself. Consequently man is truly responsible for his deeds.
God has limited neither the power nor the ability of any one, thus he is truly and absolutely just when he rewards or punishes man for what he has done during his life. However, man, despite the feeling of freedom, will and power to carry out any action, still cannot be considered its creator in the sense in which the word is used when it is attached to God the all-creator, who is able through his own self to create everything which he has eternally willed. Man directs and prepares himself for whatever act he wants through his will, then he performs it through his power. But this will and power have been created in him by God according to the manner which God has eternally known was to be adopted by those things and acts in their process of realization.
Consequently an act takes place according to causes placed within it by God. These causes are as we said will and power which man feels and to which God has directed man either for good or for bad.
We might look at the question differently, and say that had God wished man's deeds to be of his own creation, things would have run according to his own wish; but God himself wished that man should be the sole agent of choosing and shaping his own deeds.
There remains another question yet. We have seen that many verses of the Quran explicitly state that God leads to the right direction or into error whoever he wishes. How can we say then that it is man who leads right or astray his own self, and how are we going to interpret these verses?
We can rightly go far with the Mu'tazilites who see that man is the cause of leading himself either to the right or wrong direction. This he arrives at through lending a listening ear to the words of God and obeying his right leading tenets, or by abstaining from these tenets despite the fact that he is capable of heeding the best of what he hears and then falling in with it.
We have already introduced some verses which the Mu'tazilites have used to illustrate their creed and which brought out two points; first, to attach to God the attribute of leading into and away from error, and, second, to show that the motivating force leading to either of the two lies in man himself. From this follows the fact that man is the sole factor in leading himself to what he has acquired either of this or that.
We can also mention other verses that bear the same meaning
I. "Surely God does not lead aright the unjust." The Narrative, 50.
2. "Surely God does not lead aright the transgressors." The Hypocrites,6.
3. "So that he may make what the devil casts a trial for those in whose hearts are hard; and most surely the unjust are in a great opposition; and that those who have been given the knowledge may know that it is the truth from your Lord, so that they may believe in it and their hearts may be lowly before it; and most surely God is the Guide, of those who believe, into a right path." The Pilgrimage, 53-54.
It is only right, and falls in well with a right reading of the Quran, that the verses which mention the causes leading man right or astray as decreed by God, should be the source on which we should lean to prove our point, and we should according to this meaning interpret the other verses that do not explicitly state it. In other words it is up to be rightly or wrongly directed. And God is all justice when He questions and rewards him.
We can thus say that the presence of evil men who have been led astray, points to the existence of men of a difference in readiness to accept or avoid what leads to the right direction, and not to an injustice or a forcing from God. In other words we find that one and the same question may lead some to the right way while it may mislead others: this is so according to the receptivity or the aversion in man to either good or bad.
A further look at the following verses:
1. "And we reveal of the Quran that, which is a leading and a mercy to the believers, and it adds only to the perdition of the unjust." The Night
Journey, 82.
2. "It is, (i.e. Quran) to those who believe a guidance and a healing, and as for those who do not believe, there is a heaviness in their ears and it is obscure to them." Are Distinctly Explained, 44.
3. "And wherever a chapter is revealed, there are some of them who say: Which of you has it strengthened in faith? Then as for those who believe, it strengthens them in faith and they rejoice. And as for those in whose hearts is a disease, it adds uncleanness to their unbelievers and they die while they are unbelievers." The Repentance , 124- 5''.
The meaning behind these verses is very clear. God the wise and the just decrees for each the fate that he deserves according to what he does out of his own free choice and according to his readiness; in other words, God makes it easy for each to become what he himself has willed for himself.
We should, however, say in conclusion that if we judge that action proceeds from man according to his will and capacity, yet we have seen that it is God himself who has created that will and capacity in man, and that He is all- knowing and wise and has accorded to each thing its eternal value. If He keeps away from man his fate He only does so to make man feel his own freedom in whatever he does or from whatever he abstains, and to make man in the end responsible for what he does.
Despite all that, none can either know or precisely limit the extent of God's inevitable fate. In the same manner none can limit the extent of man's will and capacity which he readily feels in the very act that he undertakes. The knowledge of this limit we refer to God alone. We do not believe that to know it is essential to build up man's religious feeling, and consequently we should stop at this limit and not attempt to go beyond it.
عدل سابقا من قبل أحمد محمد لبن Ahmad.M.Lbn في الإثنين 06 يونيو 2022, 12:53 am عدل 1 مرات |
| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 48824
العمر : 71
| | موضوع: رد: Part 4 الأحد 05 يونيو 2022, 7:20 pm | |
| 2.THE MERCY OF GOD, HIS PROMISE AND THREAT
As regards this question we find that the books of Al Tawhid and of Al-Kalaam all agree that the Sunnis or the Ash'arites believe that nothing should be exacted from God no reward for the obedient, nor punishment for the disobedient. This is completely left to God's will; He would punish or forgive the disobedient. All that is left completely to God alone.
In this connection we read Abu al-Ma'ali Abdel Malik ibn Youssef el-Guani (d. 478 H.), "Reward as seen by the true believers (and he means by this the Sunnis) is not decided according to an inevitable right or to a definite reward. It is rather a favour shown by God. Punishment is not inevitable; still whatever punishment befalls man is to be seen as an act of heavenly justice. Whatever reward God promises or whatever punishment he threatens is ever to be regarded as true and rightful. "
His student, Al-Ghazali, who is a cornerstone in Islam, says that if God demands an act from man the latter's obedience cannot then call for reward. In this instance God is free to reward or to punish men; if He wished He would, after death, not bring them back into being for judgement.
He does not care whether He forgives all the infidels or punishes all the true believers. This is not beyond God's power, neither does it contradict any of His divine attributes.
This is so because God's demands are a means of decreeing the fate of his men, and reward is a pure favour.
From this we conclude that reward and punishment belong solely to God. His reward for obedience comes as a favour that is not exacted from Him, while His punishment for a disobedience is an expression of His justice. None has a right upon Him, all are but His and consequently He has full right to deal with them as He wishes.
This goes to form the basis of the Sunnite or the Ash'arite creed. They substantiate it with many verses, of which we shall mention these:
1. "Your Master well knoweth you; if he pleaseth, he will have mercy on you,or, if he pleaseth, he will punish you." The Night Journey ,54.
2. "He will punish whom he pleaseth, and he will have mercy on whom he pleaseth." The Spider, 29.
3. "Say, is this better, or a garden of eternal duration,which is promised unto the pious? " Al-Forkan, 25
4. "From whomsoever it shall be averted on that day, God will have been merciful unto him. "The Cattle,16.
Thus it is up to God to show clemency and to torture whomsoever He wishes. Neither reward nor punishment is incumbent upon Him through man's obedience or disobedience, as is clear in the first two verses.
Imam Fakhr el-Din el-Razi, the interpreter of the Sunni and their defendant, mentions in the explanation he gives to the third verse that reward is not incumbent upon God, for He states that heaven is promised to the obedient as a recompense.
Were it due to them because of their good deeds, God's promise would not have been necessary. For one is apt to get the recompense which falls within his right without the need of being promised it.
In the fourth verse God mentions that he who is on the Day of Judgement freed from torture, reaches that through God's mercy.Thus obedience does not in itself call for reward, neither does disobedience call for punishment; both proceed from the favour of God, His mercy, and justice.
As for the Mu'tazilites, they believe, following their principle of justice which is one of their five known principles, that the rewards of the obedient and the punishment of the disobedient if he dies without true and accepted penitance, are both to be given by God For if it were not so there could be no order and no justice and God's decree of reward and punishment would then fall outside truth a thing which is impossible to think in connection with God.
This is the Mu'tazilite creed as it has been stated in their books, and in the books of men of Al-Tawhid and Al Kalaam, who have taken after them and with the changes that these latter have brought upon the creed.
In this connection el-Guaini says:
"The Mu'tazilites state that reward is incumbent upon God,and punishment must fall upon whoever commits a sin and does not repent. Many go to see that punishment is not incumbent as is reward, for one cannot do away with reward while punishment may be avoided as to say the Basrites and other Baghdadi sects," that is, of course, the Mu'tazilite."
The reason that lies behind the big difference between the two sects the Sunnis and the Mu'tazilites can be referred back to the difference in their concepts of God.
The Sunnis, seeing that God's will and power are unlimited, say that it follows that none has to have any right or duty upon Him even if it were God himself who has promised in the Quran to take this right to himself.
The Mu'tazilites, in considering this question, have regarded God as just; that is, He rightly pays back each for his deeds.
They say also that what God has spoken of must come true, for the all-mighty cannot but be true to His word and the Quran has spoken of rewarding the obedient and punishing the disobedient.
Whatever might be the origin of this strong difference between the two sects, the Mu'tazilites do, however, find in the Quran itself many proofs that go to support their creed. God says " I am not unjust towards men" a verse which is explained in these words by AI-Zamackhshari God means: "if I punished him who did not deserve punishment, then would I be unjust, nay, extremely unjust". This means, then, that obedient should not be punished, but, on the contrary, he rewarded.
We could mention in this connection these clear verses which go to point out the inadequacy of the Sunnis' attitude, and which prove the rightfulness of the Mu'tazilite creed, and this of course follows upon the latter's interpretation of them:
1. "But they who believe, and do that which is right He shall give them their reward; for God loveth not the evil-doer.'' The Family of Imran, 57.
2. "These are the signs of God: we recite them unto thee with truth. God will not deal unjustly with His creatures. ''The Family of Imran, 108.
3." They are filled with joy for the favour which they have received from God, and His bounty, and for that God suffereth not the reward of the faithful to perish." The Family of Imran, 171.
4." And it is not attributable to a prophet that he should act unfaithfully, and he who acts unfaithfully shall bring that in respect of which he has acted unfaithfully on the day of resurrection; then shall every soul be paid back fully what it has earned, and they shall not be dealt with unjustly. " "The Family of Imran, 160"
5. "And you shall not be denied the reward of the good which ye do. "The Family of Imran, 115".
6. " And whoever shall have wrought good of the weight of an ant, shall behold the same .And whoever shall have wrought evil of the weight of an ant, shall behold the same. " The Earthquake, 7- 8.''
7-" Verily God will not wrong anyone even the weight of an ant.' "Women,4."
From these verses the Mu'tazilites conclude that justice demands that every man should be rewarded or punished for his good or bad deeds .Since God is just and does not favour the unjust, it follows, then, that there is no point in man's subjecting himself to conceit, but he should rest assured that he is to be met with whatever his disobedience call for.
In his book El-Kashaaf, El- Zamakhashari says that the last verse supplies us with the proof that if obedience is diminished in the very slightest degree, or if punishment exceeds the disobedience then, in both cases, injustice occurs. And God never commits injustice, not because - as he says -it is beyond his power, but because it is not within his wisdom.
These are examples af how the Mu'tazilites find in the Quran what proves their creed. But we still must differentiate between two points; first, the punishment of the disobedient and second, the rewarding of the obedient.
As stated in their creed the punishment of the disobedient is necessary and this is indicated in the many verses that tell of God's threat of punishment, of which we mention:
1. "But whose disobeyeth God, and his apaostles, and transgresseth his statues ,God shall cast him into hell fire ''. ''Women, 14"
2.''But, whoso killeth a believer designedly, his reward shall be hell; he shall remain therein for ever." ''Women, 93"
3. And whoever shall have wrought evil of the weight of an ant, shall behold the same." " The Earthquake, 8." And finally,
4. "But whoever shall have wrought evil, shall be thrown on their faces into hell fire. Shall you receive the reward of any other than that of which ye shall have wrought ? " The Ant, 90.
The Mu'tazilites conclude from these verses and similar ones that he who has committed a big crime and has not advanced a true repentance that has been accepted, must be duly punished. For God has stated that in the Quran and God's statement is ever true, besides which, He is justice.
Their adversaries may well say that the Quran, has many verses that speak of a promised good and forgiveness "God does not forgive worshipping other than Him, but He forgives sins less grievous for whomsoever He wishes." Also, "Good deeds outweigh bad ones". They are all verses that are clear in stating that good act may do away with the trace of whatever man has committed of evil, and consequently he cannot be punished for the latter.
This means, says Imam Fakhr el-Din el-Razi, that one should read the verses that speak of punishment through those that promise mercy and forgiveness; this will in itself give the right interpretation and do away with what would otherwise be contradictory in the Quran.
Besides convention favours the idea that man should abandon threat and be more inclined to forgive a bad deed, whereas not to fulfil promised good or benevolent reward is condemned.
If both the Mu'tazilites and their adversaries from the Sunnis go back to the Quran and the Prophet's sayings to find proof for their tenets and to build them up, we too have a viewpoint which we shall advance here.
The Mu'tazilites have very much limited the mercy of God when in exacting punishment for the disobedient they went so far as to demand that whoever is to commit a big crime and does not repent is to be forever punished in hell.
Such a view shows their complete pessimism, wherein they differ from their adversaries of the Sunnis, who were true optimists and who held fast to these words of God:
"Say, O my servants who have transgressed against your own souls, despair not of the mercy of God;seeing that God forgiveth all sins; for He is gracious and merciful. " The Troops, 53.
The situation, however, changes when we come to the question of promise of good reward for obedience and good deeds. The Sunnis see that such a reward must but be given, for as the Quran says, a benevolent deed should be equally rewarded. But the Mu'tazilites see that God is free to reward the good and obedient or to punish him; God's action are above questioning, since what He is disposing of is rightly His own.
Thus we can say that despite the fact that the Mu'tazilites showed logic in the formulation of their creed when they stated that a good reward necessitates a good deed, yet they do not show the same reaction when they exact the punishment of the faithful who dies leaving behind a grave, the repentance for which has not been accepted, and when they exact that punishment was to see him cast eternally into hell.
What is, then, the dividing line between the faithful and the infidel? How would the Muslim be answered if he on the Day of Judgement says, "How am I who believe in God and have not committed except one sin, to perpetuate in hell as would the infidel? " Thus we see that such an attitude does not fall in with the justice upon which the Mu'tazilites are so keen as to make it one of the five tenets of their creed.
As a matter of fact the Sunnis are justified in their attitude. Thus one should read the verses that speak of threat through those that speak of promise in a way to make them fall in with the promised clemency, forgiveness and mercy.
Nevertheless we believe that all the promises and threats mentioned in the Quran must, if considered, as it is by the Mu'tazilites, as an announcement of what God has eternally decreed, come true in the next world. But the threat to him who has, for instance, deliberately committed a murder does not, as we said before, fall in with God's justice.
It is not also true to agree with the Sunnis that this is a statement that can bear being right or wrong, but it is an expression that aims at a mere persuasion to good, and a disuasion from committing evil. Neither can this take an actual shape as is the case in a promise and a threat, for this does not befit the all-mighty nature of God.
Thus we see that it falls more in the line of truth, if it is not in itself one, to say that this would fall within the field of legislation through which God aims to make clear the reward or punishment that is to meet the obedient and the disobedient - a thing that should in itself urge men to do good and avoid the bad in this world.
But in the next world man is not expected to act, but to be rewarded for his actions in his earthly life; in other words, it is a place where neither reward nor punishment can be of positive value in inciting man to do good or dissuade him from evil.
Thus God will definitely reward whoever obeys Him for He himself has so promised and none can as God fulfil his promise. In the same way God will duly punish evil not to have man perpetuate in hell for a sin that he
committed, however mortal that sin is, as long as, death sees him in faith.
God has it within his power to forgive if He so wills it;for the power to show mercy befits, all the more, the kind ,and the merciful. And how can God be other than this, He who asks those who have committed mortal sins, not to despair of God's mercy, who is all-forgiving and all merciful?
Galal el-Dwani, who has given us an explanation of `Aqqa'id `Uddadiyah, does arrive to a conclusion which does not depart much in its practical issue form our own point of view. For he says that there are some among the learned who see the probability of God's going back on his threat, a thing which cannot apply to his promise of reward. This view is echoed in the words of the Prophet " he whom God has promised a reward for a good deed is to be duly recompensed, but he who has been promised a punishment may receive it or not".
El-Asma'ii relates that Omar ibn-Ubaid 5 asked Abu Amr ibn el-Ula 6 whether God breaks his promise. Abu Amr replied in the negative, so Omar said, "But would if mean that God breaks a promised threat? " So Abu Amr answered, "Are you so ignorant that you cannot differentiate between a promise and a threat ? " 7 The Arabs do not hold one in blame for going back on a promise for evil; on the contrary they hold that as a generous and kind gesture; but to promise good and then to disregard it this the real break.
What Abu Amr has explained here is, as Galal el Dwani says, the true behaviour of the honourable and the benevolent. In this connection Yehya Ibn Ma'ath says that a promise and a threat are true things; the first lies in what God owes man, assuring him of getting what he deserves for a certain deed; arid a threat is what man owes God and God's right over man. God threatens torture to whoever commits d certain deed; if he goes on and commits it then his reward or punishment is left to the will of God, for this is the right of God. But reward unlike punishment, falls in with the nature of God, who is all forgiveness.
AI-Dwani expresses the view we have already stated as regards the verses that hear a promise and those that hear threat in particular. For the latter, he says, are statements that can either be fulfilled or unfulfilled and this according to God's will, mercy and justice. Thus they are not informative statements pronounced by God, which might prove to be false if not realized in the other world. Thus he adds, "Unless the verses of threat would be interpreted as being informative statements in so far as they imply that the threat is rightly deserved, not that it has actually happened . " In the quoted verse he says that "hell is his punishment ", that is, he is to remain there everlastingly.
Thus in expressing this view of ours we would be only stating what the Mu'tazilities themselves make a point of emphasizing when they regard that the obedient must be rewarded. Such a reward has been promised by God and none can so fulfil his promise as does God. We also draw attention to the fact that it is more likely that God might forgive some of the disobedient from among the believers. God himself has stated that and He is above going back on his word, neither could the word have been used as a means of threat or encouragement.
Forgiveness for what He himself chooses to forgive is an act that remains His alone, since these verses are revealed to formulate a statement not merely informative which bears being right or wrong. Besides the act of not leaving the infidels eternally in fire, as some of the Mu'tazilites deduce from their rather superficial examination of some verses, approaches to the justice were it not in itself perfect justice- that one must attach to God. |
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