righteous. Had He guided them, they would have been rightly guided. They affirm that Allah, glorified be He, is able to set the disbelievers aright and show them kindness until they become believers. Yet He willed that they should be disbelievers, as He knew they would be; He withheld His aid from them, did not set them aright, and sealed their hearts.

They affirm that good and evil occur by Allah’s decree and predestination. They believe in Allah’s decree and predestination, its good and its evil, its sweetness and its bitterness. They believe that they have no power to benefit or harm themselves except as Allah wills, as He has said. They entrust their affairs to Allah and acknowledge their need for Him at every moment and their utter dependence upon Him in every circumstance.

They say that the Quran is Allah’s speech, uncreated. As for the question of suspending judgment and of utterance, they regard anyone who espouses either position as an innovator. One should say neither that one’s utterance of the Quran is created nor that it is uncreated.

They say that Allah, glorified be He, will be seen with the eyes on the Day of Resurrection, just as the moon is seen on the night when it is full. The believers will see Him, but the disbelievers will not, because they