Surat Yunus was revealed in Mecca and its theme is the principle of predestination and the belief in the Divine decree (الإيمان بالقضاء والقدر).   The Surat alleviates the confusion regarding the belief in the divine decree that often results from the apparent conflict between Allah’s foreknowledge and human free will.  The “freedom” of the choices that people make is often called into question since Allah knows exactly what will happen (right down to every choice a person makes). This apparent conflict is often framed in questions such as:

1. Is man compelled or have free will? (هل الإنسان مسيّر أم مخيّر)
2. Why does Allah (SWT) decree to guide some people to the right path and thus save them and not others?
3. Why does Allah who is aware of what we will do make us live through circumstances of His making and then judge us according to them on the Day of Judgment?
4. Are those who do wrong justified when they say if Allah willed for us not to do the wrong, we would not have done it?
5. If it is already recorded with Allah (SWT) who of us will be the dwellers of Paradise and who will be sent to the hellfire, why do we have to work since whatever we do will not change our eventual status?

The principle of predestination and the belief in the Divine decree are important to understand. While we are not in control of everything in our lives, we are always free to choose to either follow Allah’s commands or reject them. This point is discussed through the Surat and emphasized in its last Ayat to confirm that everyone is responsible for his/her own decisions.

يَـٰٓأَيُّہَا ٱلنَّاسُ قَدۡ جَآءَڪُمُ ٱلۡحَقُّ مِن رَّبِّكُمۡ‌ۖ فَمَنِ ٱهۡتَدَىٰ فَإِنَّمَا يَہۡتَدِى لِنَفۡسِهِۦ‌ۖ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيۡہَا‌ۖ وَمَآ أَنَا۟ عَلَيۡكُم بِوَڪِيلٍ۬ (١٠٨)

Say: “O you mankind; the truth has come to you from your Lord. So, whosoever is guided, he does so for the good of his own self, and whosoever goes astray, he does so to his own loss, and I am not responsible for your affairs.” (10:108)

It is critical that we realize that Allah’s full knowledge of all events, past, present, and future and that nothing can happen without His will.   However, none of these attributes of Allah negates our free will to choose our actions and thus be accountable for them.  The confusion regarding predestination and other unseen articles of belief results from make assumptions and not willing to accept the truth that can only be derived from Allah’s revelation, the Quran. Therefore, we note that in this Surat there is a word that is repeated far more often than any other Surat in the Quran and this word is Al-Haqq (the truth); it is mentioned 23 times in this Surat.   This is to emphasize the importance of following the truth and refraining from following falsehood and mere assumptions.  Allah refutes any claim that people have no control on their actions by saying:

سَيَقُولُ ٱلَّذِينَ أَشۡرَكُواْ لَوۡ شَآءَ ٱللَّهُ مَآ أَشۡرَڪۡنَا وَلَآ ءَابَآؤُنَا وَلَا حَرَّمۡنَا مِن شَىۡءٍ۬‌ۚ ڪَذَٲلِكَ كَذَّبَ ٱلَّذِينَ مِن قَبۡلِهِمۡ حَتَّىٰ ذَاقُواْ بَأۡسَنَا‌ۗ قُلۡ هَلۡ عِندَڪُم مِّنۡ عِلۡمٍ۬ فَتُخۡرِجُوهُ لَنَآ‌ۖ إِن تَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنۡ أَنتُمۡ إِلَّا تَخۡرُصُونَ (١٤٨)

“Those who associate partners with Allah will say: “Had Allah willed, we would have not taken partners with Him, nor would our fathers, nor would we have anything prohibited.”  Likewise belied those who were before them, till they tasted Our punishment. Say: “Do you have any sure knowledge that you can produce to us? Indeed, you follow nothing but guess and you do nothing but conjecture.” (Al-Anaam 6:148)

Allah sent messengers to deliver His revelations to all people to inform them of what they must do to be successful in this life and in the hereafter and through these revelation people will know the truth and avoid falsehoods.  From the start of the Surat, Allah emphasizes the immense wisdom that stands behind His message to people.

الٓر‌ۚ تِلۡكَ ءَايَـٰتُ ٱلۡكِتَـٰبِ ٱلۡحَكِيمِ (١)

“Alif-Lâm-Râ; these are the ayat (Verses) of the Wise Book” (10:1)

 Allah’s revelation clearly emphasizes that people should refrain from taking associates with Allah.

وَأَنۡ أَقِمۡ وَجۡهَكَ لِلدِّينِ حَنِيفً۬ا وَلَا تَكُونَنَّ مِنَ ٱلۡمُشۡرِكِينَ (١٠٥)

And keep your face (your focus) entirely towards the religion in upright manner and never be one of those who ascribe partners to Allah (10:105)

 وَلَا تَدۡعُ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُكَ وَلَا يَضُرُّكَ‌ۖ فَإِن فَعَلۡتَ فَإِنَّكَ إِذً۬ا مِّنَ ٱلظَّـٰلِمِينَ (١٠٦)

“And do not invoke besides Allah that which will neither profit you, nor hurt you because if you do, you shall certainly be one of the unjust.  (10:106)

But the grave error that some people make is that they reject Allah’s message because they don’t accept that Allah will assign people as His messengers. Allah highlights this false reasoning by saying:

أَكَانَ لِلنَّاسِ عَجَبًا أَنۡ أَوۡحَيۡنَآ إِلَىٰ رَجُلٍ۬ مِّنۡہُمۡ أَنۡ أَنذِرِ ٱلنَّاسَ وَبَشِّرِ ٱلَّذِينَ ءَامَنُوٓاْ أَنَّ لَهُمۡ قَدَمَ صِدۡقٍ عِندَ رَبِّہِمۡ‌ۗ قَالَ ٱلۡڪَـٰفِرُونَ إِنَّ هَـٰذَا لَسَـٰحِرٌ۬ مُّبِينٌ (٢)

Is it wonder for mankind that We have sent Our Revelation to a man from among themselves (saying): “Warn mankind and give good news to those who believe that they shall have sure footing with their Lord?” (But) the disbelievers say: “This is indeed an evident sorcerer”. (10:2)

Those people follow their own whims because they want to restrict Allah’s choices.  Allah affirms that He reveals His message to whomever He wants, and there is always a great insight behind every choice that Allah makes. Then, Allah confirms His dominance over the universe:

إِنَّ رَبَّكُمُ ٱللَّهُ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ فِى سِتَّةِ أَيَّامٍ۬ ثُمَّ ٱسۡتَوَىٰ عَلَى ٱلۡعَرۡشِ‌ۖ يُدَبِّرُ ٱلۡأَمۡرَ‌ۖ مَا مِن شَفِيعٍ إِلَّا مِنۢ بَعۡدِ إِذۡنِهِۦ‌ۚ ذَٲلِڪُمُ ٱللَّهُ رَبُّڪُمۡ فَٱعۡبُدُوهُ‌ۚ أَفَلَا تَذَكَّرُونَ (٣)

 “Surely your Lord is Allah, Who created the heavens and the earth in six days; then set himself over the Throne, conducting the Command (regulating and governing all things; directing all things; disposing and governing the affairs of all things) In no way is there any intercessor (ever) except after His permission. That is Allah, your Lord; so, worship Him. Will you then not be mindful?” (10:3).

The absolute authority of Allah (يُدَبِّرُ ٱلۡأَمۡرَ‌ۖ) in directing, regulating, and governing the affairs of all things recurs all through the Surat emphasizing Allah’s wisdom and control.  All people will return to Him and face His judgement based on what they have done on their own free will.

إِلَيۡهِ مَرۡجِعُكُمۡ جَمِيعً۬ا‌ۖ وَعۡدَ ٱللَّهِ حَقًّا‌ۚ إِنَّهُ ۥ يَبۡدَؤُاْ ٱلۡخَلۡقَ ثُمَّ يُعِيدُهُ ۥ لِيَجۡزِىَ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ بِٱلۡقِسۡطِ‌ۚ وَٱلَّذِينَ ڪَفَرُواْ لَهُمۡ شَرَابٌ۬ مِّنۡ حَمِيمٍ۬ وَعَذَابٌ أَلِيمُۢ بِمَا كَانُواْ يَكۡفُرُونَ (٤)

“To Him will be your return altogether, the promise of Allah, truly (binding). Surely, He begins the creation; thereafter He brings it back again to recompense the ones who have believed and done deeds of righteousness with equity. And the ones who have disbelieved will have a drink of scalding water and a painful torment for that they have been disbelieving.” (10:4)

The Surat draws the attention to Allah’s creation and management of the universe.  It invites people to contemplate and study Allah’s creations to help recognize His wisdom and flawless decisions and actions.

هُوَ ٱلَّذِى جَعَلَ ٱلشَّمۡسَ ضِيَآءً۬ وَٱلۡقَمَرَ نُورً۬ا وَقَدَّرَهُ ۥ مَنَازِلَ لِتَعۡلَمُواْ عَدَدَ ٱلسِّنِينَ وَٱلۡحِسَابَ‌ۚ مَا خَلَقَ ٱللَّهُ ذَٲلِكَ إِلَّا بِٱلۡحَقِّ‌ۚ يُفَصِّلُ ٱلۡأَيَـٰتِ لِقَوۡمٍ۬ يَعۡلَمُونَ (٥) إِنَّ فِى ٱخۡتِلَـٰفِ ٱلَّيۡلِ وَٱلنَّہَارِ وَمَا خَلَقَ ٱللَّهُ فِى ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ لَأَيَـٰتٍ۬ لِّقَوۡمٍ۬ يَتَّقُونَ (٦)

“He is the (One) Who has made the sun an illumination, and the moon a light and determined it by phases that you may know the number of years and the reckoning. In no way has Allah created that except with the truth. He explains the signs in detail for people who know.  Surely, in the alternation of the night and the daytime and whatever Allah has created in the heavens and the earth, are indeed signs for a people who have Taqwa.” (10:5-6).

 The confusion regarding the divine decree is created when people ignore that Allah does not do injustice against anyone, and His punishment only befalls those who commit injustice and cause mischief based on their own choice. Thus, any suggestion that divine decree can lead to injustice is based on faulty logic because it clearly contradicts Allah’s attribute of absolute and total justice. Allah says:

إِنَّ ٱللَّهَ لَا يَظۡلِمُ ٱلنَّاسَ شَيۡـًٔ۬ا وَلَـٰكِنَّ ٱلنَّاسَ أَنفُسَہُمۡ يَظۡلِمُونَ (٤٤)

Surely, Allah does not wrong people at all; but people wrong themselves.  (Yunus 10:44)

 وَٱلَّذِينَ كَسَبُواْ ٱلسَّيِّـَٔاتِ جَزَآءُ سَيِّئَةِۭ بِمِثۡلِهَا وَتَرۡهَقُهُمۡ ذِلَّةٌ۬‌ۖ مَّا لَهُم مِّنَ ٱللَّهِ مِنۡ عَاصِمٍ۬‌ۖ

As for those who commit evils, the recompense of an evil deed is proportionate to it and humiliating disgrace will cover them and there is none to save them from Allah. (10:27)

وَلَقَدۡ أَهۡلَكۡنَا ٱلۡقُرُونَ مِن قَبۡلِكُمۡ لَمَّا ظَلَمُواْ‌ۙ وَجَآءَتۡہُمۡ رُسُلُهُم بِٱلۡبَيِّنَـٰتِ وَمَا كَانُواْ لِيُؤۡمِنُواْ‌ۚ كَذَٲلِكَ نَجۡزِى ٱلۡقَوۡمَ ٱلۡمُجۡرِمِينَ (١٣)

And indeed, We destroyed generations before you, when they committed injustice while their Messengers came to them with clear proofs, but they were not willing to believe.  This is how We punish the guilty people. (10:13)

The Surat emphasizes that Allah gives people many chances to correct their path.

هُوَ ٱلَّذِى يُسَيِّرُكُمۡ فِى ٱلۡبَرِّ وَٱلۡبَحۡرِ‌ۖ حَتَّىٰٓ إِذَا كُنتُمۡ فِى ٱلۡفُلۡكِ وَجَرَيۡنَ بِہِم بِرِيحٍ۬ طَيِّبَةٍ۬ وَفَرِحُواْ بِہَا جَآءَتۡہَا رِيحٌ عَاصِفٌ۬ وَجَآءَهُمُ ٱلۡمَوۡجُ مِن كُلِّ مَكَانٍ۬ وَظَنُّوٓاْ أَنَّہُمۡ أُحِيطَ بِهِمۡ‌ۙ دَعَوُاْ ٱللَّهَ مُخۡلِصِينَ لَهُ ٱلدِّينَ لَٮِٕنۡ أَنجَيۡتَنَا مِنۡ هَـٰذِهِۦ لَنَكُونَنَّ مِنَ ٱلشَّـٰكِرِينَ (٢٢) فَلَمَّآ أَنجَٮٰهُمۡ إِذَا هُمۡ يَبۡغُونَ فِى ٱلۡأَرۡضِ بِغَيۡرِ ٱلۡحَقِّ‌ۗ يَـٰٓأَيُّہَا ٱلنَّاسُ إِنَّمَا بَغۡيُكُمۡ عَلَىٰٓ أَنفُسِكُم‌ۖ مَّتَـٰعَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۖ ثُمَّ إِلَيۡنَا مَرۡجِعُكُمۡ فَنُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَ (٢٣)

He it is Who enables you to travel through land and sea, till when you are in the ships and they sail with them under a favorable wind, and they are pleased with it, there comes upon them a violent wind and the waves come to them from every direction, and they think that they are surrounded from all sides. Then they pray to Allah, having faith in Him alone, (saying): “If You (Allah) deliver us from this, we shall truly be grateful. (22) But when He delivers them, they start rebelling in the earth wrongfully. O people, your rebellion is, in fact, against your own selves.  It is only worldly life that you are enjoying and then (in the end) to Us is your return, and We shall tell you what you have been doing.” (10:22-23)

This Surat refutes any connection between predestination and free will and between divine decree and injustice by giving two examples of past nations.  One example describes the fate of the people of Prophet Yunus and the second example describes the fate of the Pharaoh and his army. In both cases the people disobeyed their prophets and were destined for a disgracing punishment. And in both cases, the Prophets Yunus and Moses left the people. In the case of Prophet Yunus, he got frustrated from the rejection of the people and left them.  In the case of prophet Musa (Moses) he left to escape the injustice of the Pharaoh. And in both case, Allah’s decree of punishment was in his way to befalls them because of their rejection and transgression against their prophets. This rejection was done based on the people’s own free will, but the divine decree of punishment is the consequence of the people’s actions.

The Surat tells us that the divine decree that was intended for the people of Prophet Yunus was lifted while it befell the Pharaoh and his army.  The reason is that even without having a prophet, the people of prophet Yunus took the matter in their hands and repented their wrongdoings.  They decided to believe in the message of prophet Yunus and as a result the decree of their punishment was lifted, as Allah says: “We removed from them the torment” (كَشَفۡنَا عَنۡہُمۡ عَذَابَ ٱلۡخِزۡىِ). Allah says:

فَلَوۡلَا كَانَتۡ قَرۡيَةٌ ءَامَنَتۡ فَنَفَعَهَآ إِيمَـٰنُہَآ إِلَّا قَوۡمَ يُونُسَ لَمَّآ ءَامَنُواْ كَشَفۡنَا عَنۡہُمۡ عَذَابَ ٱلۡخِزۡىِ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَمَتَّعۡنَـٰهُمۡ إِلَىٰ حِينٍ۬ (٩٨(

If only there had been a community (of all those that were destroyed of old) that believed and profited by its belief as did the people of Jonah! When they believed We removed from them the torment of disgrace in the life of the world and gave them comfort for a while. (10:98)

But the situation was different for the pharaoh who decided not only to continue his disbelief but also to pursue Prophet Musa (Moses) and his followers to kill them.   In this case the divine decree of destruction befell him and his army: Allah says:

وَجَـٰوَزۡنَا بِبَنِىٓ إِسۡرَٲٓءِيلَ ٱلۡبَحۡرَ فَأَتۡبَعَهُمۡ فِرۡعَوۡنُ وَجُنُودُهُ ۥ بَغۡيً۬ا وَعَدۡوًا‌ۖ حَتَّىٰٓ إِذَآ أَدۡرَڪَهُ ٱلۡغَرَقُ قَالَ ءَامَنتُ أَنَّهُ ۥ لَآ إِلَـٰهَ إِلَّا ٱلَّذِىٓ ءَامَنَتۡ بِهِۦ بَنُوٓاْ إِسۡرَٲٓءِيلَ وَأَنَا۟ مِنَ ٱلۡمُسۡلِمِينَ (٩٠)  ءَآلۡـَٔـٰنَ وَقَدۡ عَصَيۡتَ قَبۡلُ وَكُنتَ مِنَ ٱلۡمُفۡسِدِينَ (٩١) فَٱلۡيَوۡمَ نُنَجِّيكَ بِبَدَنِكَ لِتَكُونَ لِمَنۡ خَلۡفَكَ ءَايَةً۬‌ۚ وَإِنَّ كَثِيرً۬ا مِّنَ ٱلنَّاسِ عَنۡ ءَايَـٰتِنَا لَغَـٰفِلُونَ (٩٢)

And We took the Children of Israel across the sea, and Pharaoh with his soldiers followed them in oppression and enmity, till when drowning overtook him, he said: “I believe that that there is god but the God that the Children of Israel believe, and I am one of the Muslims.” (90) Now (you believe) while you refused to believe before and you were one of the evil-doers.  (91) So, this day We shall save your (dead) body that you may be a sign to those who come after you! And indeed, many among mankind are heedless of Our Ayat (signs). (10:90-92)

The Surat contrasts these two similar situations (people of Yunus vs. Pharaoh) to confirm that Allah punishes only those who insist on the wrongdoings.  But those who repent, Allah’s forgiveness is always available for them as long the people repent before the surety of death reaches them. These two examples clarify how people can control their own fate and destiny.

However, one may ask; since Allah knew that the people of Yunus would eventually believe why Allah decreed the punishment on them in the first place to remove it later.    Does this create confusion regarding the extent of Allah’s knowledge?  Doesn’t this create confusion regarding Allah’s attribute of perfect knowledge?

To address these questions, we need to have a closer examination of the interpretation of the verse addressing the people of Prophet Yunus.  No doubt Allah is All-Knowledgeable, All-Wise, All-Just and All-Merciful. Therefore, it is illogical to even think that Allah would compel someone to do something wrong and then punish him/her for it. Likewise, it is illogical that Allah would arbitrarily decide who will be the dwellers of paradise and who will be the dwellers of the hellfire. Nothing in Allah’s decisions is random or arbitrary.  Allah has established rules/laws/regulations that govern the universe.  He clearly revealed the outcome for those who violate them.  Allah also established that people can always change the outcome by changing their actions before the decree befalls them, Allah said:

إِنَّ ٱللَّهَ لَا يُغَيِّرُ مَا بِقَوۡمٍ حَتَّىٰ يُغَيِّرُواْ مَا بِأَنفُسِہِمۡ‌ۗ

 “Surely, Allah does not change the condition of a people until they change themselves.” (Al-Rad 13:11)

Those who are still convinced that their improper actions are predestined and decreed by Allah have misunderstanding of the nature of Allah.  Allah is not subjected to the same laws and constraints that we are subjected to.  We are finite and Allah is infinite. We are constrained by space and time.  But Allah is not constrained by space or time. We should not describe anything about Allah that refers to past, present, and future because Allah is not constrained by time.  Since Allah is not constrained by time, everything that is happens in the universe from its creation until its end Allah sees it in zero time.

This concept that time is only relative (i.e., not absolute) is well recognized by renown physicists such Albert Einstein who concluded that the past, present, and future exist simultaneously.  He once wrote: “… the separation between past, present, and future is only an illusion, although a convincing one.”  According to the general relativity theory if a person was able to travel at the speed of light, time would cease completely.  Such a person would exist in timelessness.  In other words, this person would be seeing past, present, and future events simultaneously.

To simplify the concept of shrinking of time and space, let us consider a 3-hour movie.  If you run the movie at a high speed, you can watch the entire movie in one hour instead of three.  If you can watch it at an extremely high speed, you will see all the events in the movie happening in almost zero time. If I watch the same movie at the normal speed, it will take me 3 hours to see all the events. In other words, you will know all the events in the movie hours before me. Yet, your advanced knowledge of the future events that I did not know yet, would have no impact on any of the events themselves or the people involved in the events.

 

Another example of the concept of shrinking time and space is dreams.  In your dreams, you experience events that may take days/years and occur in various locations.  Yet, the dream lasted only a few minutes and you did not move from your bed.  In summary, the key to answering the above questions is in realizing that the constraints of time and space do not apply to Allah.

 

Another approach to demonstrate the failure of our logic when we try to interpret Allah’s knowledge and actions is the mathematical concept of infinity.  When infinity is involved, there will be no valid equation because infinity goes beyond our experiences.   When are speaking about Allah’s knowledge we are entering the realm of infinity and there our human logic fails.  The following simple mathematical example illustrates the failure of our logic when a finite approach is applied to infinite conditions.  For example,

If X + Y = X + Z

The common logic will let us conclude that Y = Z

But this conclusion is only true if X is a finite number.

If X is infinite, the conclusion is wrong.

Because Allah and His knowledge are infinite, using the logic that is applicable to finite conditions is faulty.

At the end, I want to emphasize that the issue of divine decree is in the realm of the unseen that must be accepted based on belief that the source for the information is 100% accurate and, in our case, it is the Quran and the massively transmitted hadith of the Prophet (PBUH). In the famous hadeath about Islam, Eman and Ihsan that was narrated by Several companions including Omar, Abu Hurairah, Abi Dhar, Anas, Ibn Abbas, Ibn Omar, Abu Musa Al-Ashary and Gurair Al-Balkhy;

‏(‏1‏)‏ أبي هريرة ‏(‏2‏)‏ وعمر ‏(‏3‏)‏ وأبي ذر ‏(‏4‏)‏ وأنس ‏(‏5‏)‏ وابن عباس ‏(‏6‏)‏ وابن عمر ‏(‏7‏)‏ وأبي عامر الأشعري ‏(‏8‏)‏ وجرير البجلي

The holy angle Jabreel (جبريل عليه السلام) came and asked the Prophet (PBUH) while his companions are present about Islam, Imam, Ihsan and the signs of the day of judgement.  On the question about Imam, the Prophet (PBUH) replied:

الإيمان أن تؤمن بالله وملائكته وكتبه ورسله واليوم الآخر وتؤمن بالقدر خيره وشره

Imam is to believe in Allah, His angels, His Books, His Messengers, the Day of Judgment, and the Divine Decree, the good and the bad.” 

These 6 elements constitute the articles of faith for every Muslim that are the essence of Islamic creed, Aqidah.  While differences among Muslims can exist in issues related to Fiq, jurisprudent, and such differences are tolerated, no difference should exist among Muslims regarding the elements of Aqidah and differences are not tolerated.  During the time of the Prophet’s companions, no difference existed among the Muslims regarding the Aqida.  Unfortunately, the generation after the companions started introducing additional elements in the Aqidah and thus creating differences that resulted in the formation of sects who started verbal condemnation and even physical conflicts between each other.  Believing in the six elements of Aqidah should result in only one thing which is to motivate Muslims to always do righteous deeds by following the commands of Allah based on the firm recognition that Allah is seeing all they do and that they will be held accountable on the day of Judgement.

The fundamentals of the religion of Islam are very easy and straightforward and these are key attributes to ensure their universality and finality.  My advice to you is to accept these fundamentals as Allah revealed them and make them the driver for you to perfect your righteous deeds.  Heed Allah’s waring and don’t discuss elements of the unseen that cause conflicts and have no added benefit to anyone other than cause divisions.

إِنَّ ٱلَّذِينَ فَرَّقُواْ دِينَہُمۡ وَكَانُواْ شِيَعً۬ا لَّسۡتَ مِنۡہُمۡ فِى شَىۡءٍ‌ۚ إِنَّمَآ أَمۡرُهُمۡ إِلَى ٱللَّهِ ثُمَّ يُنَبِّئُہُم بِمَا كَانُواْ يَفۡعَلُونَ (١٥٩)

“Surely, those who have made divisions in their religion and broke up into sects, you have nothing to do with them.  Their case rests with Allah: He will tell what they have been doing.” (Al-Ana’am 6:159)