The distinction between irada and mashi 'a is...

The distinction between irada and mashi 'a is, according to Affifi, derived by him from Hallaj. [^2]: The Imam takes these four expressions and explains and illustrates them one by one. [^3]: Qur'an 10, 99 is expl. in Tas. (Mur. iii. 22-23) [^4]: كتاباً مؤجلاً may also be rendered "a fixed ordinance". [^5]: Expl. in Tas. (Mur. iii. 21 - 22). [^6]: Referring to the believers in extreme predestination. MC, 81,82, discusses the Mu'tazilite view, which is the same as that held here.

See further MC, 143, where the Ash'arite view is fully discussed. The doctrine of al-Qummi does not differ in the main from the neo-Ash'arite. [^7]: MC, 143,144; BHA, nos. 118 sqq.; FC, nos. 96-89, 95. [^8]: The clause مستقبحاً غير مستحسناً omitted in D. [^9]: N قال الله تعالى للنّار التي القى فيها: يا نار كوني .. الخ; D قال الله تعالى للنّار: كوني.. الخ [^10]: This is again difficult to reconcile.

The extreme Sunnite view appears to be that everything was caused and willed by God, either directly or by means of His knowledge. The Mu'tazilites however denied ascription of evil to Allah. And the Ithna `Asharis are close upon this view, BHA, nos. 125, 126. The Isma'ilis do not attribute evil to God, FC, p.72 (top). For a philosophical view, see Affifi, 156 sqq. Fuller discussion, Tawhid, 272 -277. Previous…