as we might say, 'I did everything with patience,' meaning, 'everything I did was done with patience.' It is to be noted that there is no word in the original corresponding to Rodwell's 'fixed'. Further, the Books referred to are the Books kept by the recording angels, which God Himself is spoken of as writing.

'Many, moreover, of the Djinn and men have We created for Hell. Hearts have they with which they understand not, and eyes have they with which they see not, and ears have they with which they hearken not. They are like the brutes: Yea they go more astray: these are the heedless.' ¹ The word which in this verse is translated 'created' is not khalaqa but dhara'a which does not necessarily mean to create, but may also mean to multiply, to sow. The sense of the verse is rather, 'We have scattered to Hell.' And the last part of the verse seems rather to suggest the thought that this is a judgement on them because they have been heedless of the divine invitation, and not a doom predetermined from all eternity. With this verse we may compare another. 'And by troops shall the unbelievers be driven towards Hell.' ²

'Say: nothing can befall us but what God hath destined (kataba) for us.' ³ Here also the reference is not necessarily to the eternal decrees of God, but is rather to the creative commands of God, in accordance with which all events take place, and which, as we have seen, are often spoken of as written.

'Revile not those whom they call on beside God, lest they, in their ignorance, despitefully revile Him. Thus have We planned out their actions for every people.' ¹ The word translated 'planned out' is zayyanna and does not mean 'to plan out', but 'to make to appear attractive', and the passage does not refer to the divine decrees, but to the providential dealings of God.²

Many more passages might be quoted, but it is not necessary to do so. From those examined, it will be seen that the true Qur'anic doctrine of Predestination is almost the same as that of the Westminster Confession of Faith.

The conclusion, then, to which we come, is that, according to the Qur'an, all actions and events are in accordance with the omnipotent will of God, and work out His divine purpose, and are determined before they come to pass by a command or appointment of God.' ³ but that this command or appointment represented as taking place in time, and is nowhere distinctly said to have been an eternal decree. Moreover, some passages show that means or secondary causes are recognized as being used by God in the working out of His purpose.

The development of the orthodox Muhammadan doctrine of Predestination which, if it is not in itself fatalistic, has, in practice, at least, led to fatalism, appears to be a wrong interpretation of Qur'anic teaching.