What remains, however, is the question of the universal wisdom itself(1) inherent in these events. People are not required to know it. They need only submit to the truth they already know: that He knows all things, has power over all things, and is more merciful to His servants than a mother is to her child.

Some matters of knowledge(2) are such that, if many people knew them, that knowledge would harm them. We seek refuge in Allah from knowledge that does not benefit. Nor would it benefit many people—indeed, most of them—to be apprised of Allah’s judgment(3) in every matter; rather, it might harm them.

Allah Most High says:

“Do not ask about things which, if disclosed to you, would trouble you.”

[Surah al-Mā’idah: 101].

This question(4)—the question of the ultimate purposes of Allah’s acts and the utmost extent of His wisdom—is momentous, perhaps the most sublime of all theological questions. It has been discussed at length elsewhere, as have the questions of divine decree. Here, we have merely pointed out briefly that Allah’s creation of an act(5) cannot constitute injustice, whether it is held that injustice is impossible for Allah or it is held(6) that He has the power to do it. For injustice properly so called is for a person to be punished for another’s deed. By contrast, punishing him for his own voluntary act and securing redress for the wronged from their wrongdoers are manifestations of the perfection of Allah Most High’s justice.

This nuanced distinction regarding the affirmation of Allah’s justice and the attribution of injustice to Him(7) lies between the doctrine of the Qadariyya, who