The term “command” can denote either the act of commanding or what is commanded. What is commanded is created, as Allah says:

“Allah’s command has come.”

And He says:

“Allah’s command is a decree firmly ordained.”

Here, what is meant is the thing commanded, not His command that is His speech. This verse, which these people cite as evidence, encompasses both religious law—which is His command—and divine decree. Two groups have gone astray on this point:

The Jahmiyyah, who say that Allah’s speech is created and cite His words, “Allah’s command is a decree firmly ordained,” arguing that whatever is decreed is created; and these misguided proponents of divine indwelling, who hold that the acts of servants are beginningless because they are Allah’s command and decree, and His command and decree are uncreated.

The confusion arises because the terms “decree,” “command,” and “religious law” can denote either the act itself or its result. Thus, in His words, “Allah’s command is a decree firmly ordained,” what is meant is the thing commanded and decreed, which is created. But in His words:

“That is Allah’s command, which He has sent down to you,”

His command is His speech, for He did not send down to us the acts He commanded us to perform; rather, He sent down the Quran. This is like His saying:

“Indeed, Allah commands you to return trusts to their rightful owners.”

This command is His speech.

Thus, when a Jahmī—whose position ultimately leads him to hold that He indwells in created things—cites His words, “Allah’s command is a decree firmly ordained,” he is told: What is meant is the thing commanded, as in His words, “Allah’s command has come, so do not seek to hasten it.” Likewise, concerning events that Allah brings about, one says, “This is a momentous affair.” And when a proponent of divine indwelling, who holds that the Lord’s attributes accompany His essence and indwell in