obedience to Allah, and what He loves and wills (1), would be dearer to him than his son. Once this intended purpose had been realized, Allah ransomed him with the great sacrifice.

As the Exalted says:

“When they had both submitted and he had laid him down upon his forehead, We called out to him, ‘O Abraham! You have fulfilled the vision.’ Thus indeed do We reward those who do good. Indeed, this was the clear trial. And We ransomed him with a great sacrifice.”

[Surah al-Sāffāt: 103, 107].

A clear understanding of these meanings is extremely beneficial in this matter, concerning which there has been much confusion (2).

[Section: The Rāfidī’s Argument Concerning Contentment with Allah’s Decree and Predestination, and the Response to It]

(Section)

The Imāmī Qadarī (3) said:

“Another consequence is that it entails not being content with Allah Most High’s decree, even though contentment with His decree and predestination (4) is obligatory. Thus, if unbelief were part of Allah Most High’s decree and predestination (5), we would be obliged to be content with it (6), yet it is impermissible to be content with unbelief.”

The answer to this may be given from several angles:

First: Many of those who affirm divine predestination answer that we do not concede that contentment (7)