Now, if the above-mentioned meanings of qada’ are approved...

Now, if the above-mentioned meanings of qada’ are approved as the only correct ones, then the assumption of the Predestinarians that Allah ordained sin for mankind is invalid, because there are only four alternatives, (i) either they mean that Allah has created sin in His creation; in that case they would have to say He created sin in His creation, and not that He had imposed sin upon them, since creation (by the rules of grammar) takes place in them (al-khalq fihim) and not upon them (la ‘alayhim).

Even if this were not so, yet the Almighty Allah declared him a liar who alleges that Allah has created evil as He says: Everything that He created He made well [32:7], so He disclaims baseness in His creation and postulates its goodness, and disobedience is unanimously held to be base.

(ii) Nor can they allege that 'He decreed sin' has the meaning of 'He commanded it', since Allah declared him a liar who upholds this, and the Almighty says: Verily Allah does not command indecency, do you say against Allah that which you do not know? [7:28].

(iii) It is equally absurd to conceive of qada’ in the sense that Allah had informed men about it, since men do not know whether they will obey or rebel in the future, and they have no detailed knowledge of what their conduct will be in the future. (iv) Similarly, it is absurd to denote by qada bi 'dh-dhunub that Allah has decreed sin for His creatures, since His decisions are all fair and right, and sin is from men alone; also this statement is unanimously admitted absurd.

Thus, it is self-evident that the assumption of those who attribute the creation of sin to Allah is vain. The argument given above, concerning qada’ and qadar makes it easy to perceive the correct doctrine on this question. We must admit that Allah holds – in some measure – destiny and decree over His creation and over their actions.

It is evident that we must understand by this, that qada’, in the context of their good actions, is that He commands them, and, in the context of their base actions, that He forbids them, and, in the context of men themselves, that He created them, and, in the context of what (they acquire by His deed), that He brought it into existence for them.

Similarly, by qudrah, in respect of the actions of the Almighty, its meaning should be understood as that He ordained it rightly and fittingly; and in respect of the actions of men that He commands good and forbids evil; and that He will reward or punish them.