Magian religion, that the discussion arose as to whether or not God was the Creator of evil and many side-issues sprang up. All this was due only to a misunderstanding of the nature of good and evil. God created man with certain powers which he could exercise under certain limitations, and it is the exercise of these powers in one way or another that produces good or evil. For instance, God has gifted man with the power of speech, which he can use either to do good or evil to humanity, either to tell a truth and say a good word, or to utter falsehood and slander. Similarly, man has been endowed with numerous other powers which may be used either for good or for evil. Hence the controversy, as to whether God was the Creator of good and evil, arose simply out of a misconception of the nature of good and evil. The same act may be a virtue on one occasion and evil on another. A blow struck in self-defence or in defence of a helpless man is right, and a blow struck aggressively is wrong. Hence evil is also called ẓulm, which, according to lexicologists, means the placing of a thing in a place other than that which is meant for it, either by falling short or by excess or by deviation from its time or its place (R.). Thus the use of a power in the right manner, or at the right moment, or in the right place is a virtue, and its use in a wrong manner or at a wrong moment, or at the wrong place is a vice. The Holy Qur’ān, therefore, has not dealt with the question of the creation of good and evil at all. It speaks of the creation of heavens and earth and all that is in them; it speaks of the creation of man; it speaks of endowing him with certain faculties and granting him certain powers; it tells us that he can use these powers and faculties within certain limitations, just as all other created things are placed within certain limitations — and the limitations of each kind are its taqdīr. But in the Holy Qur’ān, there is no mention of a taqdīr to mean either the creation of good and evil deeds, or an absolute decree of good and evil by God.

The following verse is sometimes quoted as showing that God is the Creator of the actions of man: “And Allāh has created you and what you make” (37:96). The Arabic word for “you make” is ta‘malūn, from ‘aml which means both doing and making. So the words are sometimes taken as meaning “what you do” instead of “what you make,” and from this it is concluded that God is the Creator of the actions of man,