has thereby sanctioned something reprehensible that cannot properly be attributed to Allah Most High. For His words:

“Shall We then treat those who submit like the wicked?”

[Surah al-Qalam: 35]

are a rhetorical question expressing repudiation. It is thus known that treating one group like the other is reprehensible and that one may not suppose Allah would do so. If this and its opposite were the same in relation to Him, it would be permissible for Him to do either.

And His words:

“How evil is their judgment!”

[Surah al-An'ām: 136]

show that this is an evil judgment, and an evil judgment is impermissible injustice. It is therefore known that Allah Most High is transcendent above such a thing. Whoever says that He treats those who are dissimilar alike has attributed evil judgment to Him; the same applies to favoring one of two equals over the other. Rather, treating equals equally and distinguishing between those who differ are among the justice and good judgment by which the Lord—Glorified and Exalted—is described.

Injustice is placing something where it does not belong. Thus, if He were to treat light like darkness, [one who does good like one who does evil] (1), and one who submits like a criminal, this would be injustice and an evil judgment from which He is declared holy and transcendent (2)—Glorified and Exalted.

Allah Most High says:

“Is it the judgment of the Age of Ignorance that they seek? Who could be better than Allah in judgment for a people of sure faith?”

[Surah al-Mā'ida: 50]

Yet according to these people, if He were to judge according to the judgment of the Age of Ignorance, it would be good. In reality, there would be no judgment that is good and another that is not good; rather, all would be equal.

How, then, can it be said in light of this, “Who could be better than Allah in judgment?” This text thus shows that His judgment is good, with none better than it, whereas the judgment that contradicts it