command itself, based on their principles that He does not command for a wise purpose and that all actions are alike in relation to Him, with none being good and others evil. The Ashʿariyyah agreed with them on both principles, as did those jurists who followed them, including followers of al-Shāfiʿī, Mālik, Ahmad, and others. Both principles are religious innovations. The position of the early generations and the imams is that Allah creates for a wise purpose and commands for a wise purpose. Their position is also that Allah loves faith and righteous deeds and is pleased with them, but does not love disbelief, wickedness, or disobedience, even though He has willed their existence. This has been discussed at length elsewhere.

Allah Most High says:

“Enter the gate bowing humbly and say, ‘Forgive us.’”

Prostration itself is an act of humble submission to Allah. If someone were to prostrate to Allah without knowing that He had commanded it, he would benefit from doing so, as did the magicians who prostrated before being commanded to prostrate.

Likewise, when a servant says, “Relieve us of our sins,” this is a supplication to Allah and an act of humble submission. Allah Most High says:

“When My servants ask you about Me, I am indeed near. I answer the call of the supplicant when he calls upon Me.”

These actions requested in the supplications at the end of al-Baqarah are things Allah’s servants seek. Another answer has also been given: when Allah Most High decrees something, He also decrees its causes, and supplication is among those causes. Thus, when He decreed victory on the day of Badr, and the Prophet (may Allah bless him and grant him peace) told his Companions beforehand of the victory and the places where their enemies would fall, the Prophet’s appeals for help and supplications were among the causes of that victory. Likewise,