The Glorious Qur’an has many examples for this meaning...

The Glorious Qur’an has many examples for this meaning, among which are the following: “…Call upon Me, I will answer you…” [^8] Man can obtain one’s interests with supplication calling and prayer and changes his own destiny. “…Allah may after that bring about reunion.” [^9] The Divine law is not constantly the same everywhere. Probably, Allah introduces a new plan with the emergence of the necessary conditions.

“…every moment He is in a state (of glory).” [^10] That is, He tends to a particular task in completing His grace and blessings to people. “…but when they turned aside, Allah made their hearts turn aside…” [^11] “And if the people of the towns had believed and kept from evil, We would have certainly opened up for them blessings…” [^12] Allah’s wrath course will be diverted by His grace and blessings.

“Verily Allah does not change the condition of a people until they change their own condition…” [^13] Allah does not change the destiny of any nation unless they alter themselves.

“Except him who repents and believes and does good deed; so these are they of whom Allah changes the evil deeds to good ones…” [^14] “…but if you revert (to your sins) We shall (also) revert (to Our punishment)…” [^15] Question: If the knowledge of Allah is identical with His Essence and it is unchangeable, then whatever there has been in His knowledge must be executed, otherwise, it is identical with ignorance. Answer: Allah’s knowledge is based on the system of means and devices.

That is, He knows that if such an instrument is used it will result in a specific conclusion, and if the other one is used such a thing will ensue; and thus His knowledge is not apart from the knowledge of causes and devices.

[^16] One of the criticisms, which is proposed by the Sunni people as against the Shiites, is that they claim: The Shi‘ites regard /bida’/ (change in an earlier divine ruling, or heresy) for Allah, and they imagine that /bida’/ means change in the Divine knowledge and discovery of the offence for Allah. While what the Shi‘ites have in mind is not so and their objective is the appearance of something which we human beings imagined the reverse of it before.

The Arabic term /bida’/ in creation is like ‘abrogation in law’. That is, as if we consider by the appearance of a regulation or a verdict that it is binding and continuous, while after sometime we notice that it has been changed.