just in all His dealings with mankind, in the meaning and sense which that word has when employed to describe the dealings of man with man.

Thus when we speak of God's will and the operations of His will which nothing can oppose, we must remember that Muhammad teaches that God cannot will injustice, and this not because there is any other whose will constrains Him, but because He cannot deny Himself.. His attributes are fixed and eternal, and He cannot because of His very nature will anything which is contrary to His attributes.

In the teaching of the Qur'an the divine omnipotence is placed well in the foreground, but the divine justice is also so insisted on that no one who honestly attempts to express the teaching of Muhammad can say that God's will is represented in the Qur'an as that of an immoral giant who acts merely according to caprice.

1. We shall now conclude our study of the Qur'anic doctrine of God with a consideration of Muhammad's teaching on the relation of the eternal divine purpose to the works of God in Creation and Providence. In other words, we shall now study the teaching of the Qur'an on Predestination.

In doing this it will be impossible to avoid repeating much of what has already been said. This repetition is necessary to bring out clearly the bearing of the Qur'anic conceptions of creation and of the divine will on this doctrine.

The orthodox Muhammadan teaching on Predestination is 'that all that has been and all that will be was decreed in eternity and written on the Preserved Tablet.' ¹ This cold and dry doctrine of the Decrees, which in practice has tended towards fatalism, is based on a one-sided interpretation of certain passages, some of which we shall now consider. Let us take first the verse that is perhaps the strongest support that the Muhammadan theologians can find. 'Verily it is We who will quicken the dead, and write down the works which they have sent on before them, and the traces