prophecies that are met with in the Holy Qur’ān regarding the ultimate triumph of the Holy Prophet, and which were in fact written down in a literal sense.

In the other two examples, there is mention of distress or death having been ordained or written down. In the first place, it must be borne in mind that even if by the writing down of death or distress it is meant that such was preordained for them, it does not lend any support to the doctrine of predestination, which means that the evil course of an evil-doer has been fixed for him beforehand, and that no choice is left to him to adopt either a good or an evil course. Death or distress is due to circumstances over which man has no control, while the doing of good or evil is a matter entirely of man’s own choice, according to the Holy Qur’ān. But, as a matter of fact, there is no mention of preordaining here, for kitāba is used in the sense of ordering or ordaining and not preordaining.8 The following two verses may be compared: “No disaster befalls in the earth, or in yourselves, but it is in a book before We bring it into existence” (57:22); “No calamity befalls but by Allāh’s permission (idhn)” (64:11). The word idhn used here means, according to Rāghib, knowledge of a thing, where there is with it also mashīa i.e., permission or order. It is clear, from a comparison of these two verses, that what is called kitāba in one place is called idhn in another. Thus the writing of Allāh is only His knowledge or permission or order.

The Holy Book throws further light on this subject where it makes mention of the Divine intention to bring the faithful to perfection through adversities. Thus, speaking of the believers in particular, it says: “And We shall certainly try you with something of fear and hunger and loss of property and lives and fruits. And give good news to the patient, who, when a misfortune befalls them, say: ‘Surely we are Allāh’s and to Him we shall return’. Those are they on whom are blessings and mercy from their Lord and those are the followers of the right course” (2:155-157). The principle is laid down here that the faithful are brought to perfection through adversities and trials, because we are told that Allāh intends to try the believers by means of various kinds of affliction, and through patience in suffering, they make themselves deserving of Divine blessings and mercy. Therefore