from an abdominal illness, pleurisy, a collapsing building, drowning, or some other cause, while another will be killed—whether by poison, the sword, a stone, or some other means of killing. Allah’s knowledge of this and His recording of it—indeed, His willing and creating all things—do not preclude praise and blame, reward and punishment.

Rather, if someone carries out a killing commanded by Allah and His Messenger—as does one fighting in Allah’s cause—Allah rewards him for it. If he carries out a killing forbidden by Allah and His Messenger—as highway robbers and aggressors do—Allah punishes him for it. If he carries out a permissible killing, such as someone exacting legal retribution, he is neither rewarded nor punished, unless a good or evil intention earns him one or the other.

Appointed terms are of two kinds: an “unconditional appointed term,” known to Allah, and a “conditional appointed term.” This clarifies the meaning of the Prophet’s saying, may Allah bless him and grant him peace:

“Whoever would like his provision to be increased and his lifespan extended, let him maintain his ties of kinship.”

For Allah has commanded the angel to record an appointed term for him and has said: “If he maintains his ties of kinship, I shall add such and such to it.” The angel does not know whether it will be increased, but Allah knows what the final outcome will be. When that appointed time comes, it can neither be brought forward nor delayed.

Had the slain person not been killed, some of the Qadariyyah have said that he would have lived, while some who deny causation have said that he would have died. Both views are mistaken. For Allah knew that he would die by being killed. Thus, supposing the contrary of what He knows means considering how something that will not happen would unfold if it did happen. People may or may not know the answer to this. Thus, if we were to suppose that Allah knew he would not be killed, it would be possible that