al-Mutakallim

1. Nonexistence (ʿadam) cannot be caused: If an agent (fāʿil) does not act, it simply means the original nonexistence (al-ʿadam al-aṣlī) persists.

However, nonexistence (ʿadam) is not something that can be brought about by an agent because power (qudrah) is an effective attribute, while nonexistence is mere negation.

2. Continuity of nonexistence is not an act: Since bringing something into existence again is impossible, the continued state of nonexistence (al-ʿadam al-bāqī) cannot be attributed to an agent either.

3. Refraining from acting (al-tark) is not a real action: The original nonexistence remains, which cannot be caused. Therefore, the claim that Allāh can either act or refrain from acting is problematic.

4. Performing an opposite action (fiʿl al-ḍidd) is not mere omission: An opposite action is a specific act, not simply the absence of another. Otherwise, contradictions would be identical, which is impossible.

5. Divine power (qudrah) is different: While this reasoning may apply to humans, it does not apply to Allāh, whose power (qudrah) is unlike that of humans.

The Qurʾān indicates that Allāh can refrain from acting (al-tark), as shown in verses stating that He could punish humanity but chooses not to. Here, refraining from acting (al-tark) is viewed as a form of negative action (fiʿl salbī), making it a valid expression of qudrah.

This means that refraining from acting (al-tark) is not seen as mere inaction or the absence of power, but rather as a deliberate and intentional act of not doing something.

Since qudrah (power) is the ability to act, and if refraining from acting (al-tark) is considered a type of action, specifically, a negative action (fiʿl salbī), then it falls within the scope of what is possible for one who has power (al-qādir).

In other words, Allāh's ability to refrain from acting is itself an expression of His power, rather than a limitation on it.

اللهمّ صلّى على سيدنا محمد. 🌹