Question: what is Khulf al-Wa`d and Khulf al-Wa`id and what is the difference between Imkan al-Kadhib, Khulf al-Wa`d, and Khulf al-Wa`id?
Answer: There is no big difference, just different words for the same thing. Imkan al-Kadhib, means “possibility of saying something untrue,” “Khulf al-Wa`d” means to promise something, and then not do it. “Khulf al-Wa`id,” means to threaten something, and then not do it. When Aļļaah says that the blasphemers will be in Hell forever, for example, then this is a threat that must come true, because Aļļaah does not lie, and nothing can prevent what He wills. When Aļļaah tells us this, it is because He knows what will happen in the future.
JazakAllah for the answer to my question, Sidi Abu Adam
JazakAllahu khayran for the answer sidi.
abu abbas al-maliki
Shukran wa jazakamallahu khayran for the answer sidi.
abu abbas al-maliki
Note that the first comment was by my friend from my computer (but he accidently used my name). This friend of mine had asked me the question which I then sent to Sidi Abu Adam
Assalam u Alaikum,
Ya Sayyidi! Is it correct to say that “Allah Almighty has the power to put a Kaafir in Jannah but He has told us otherwise and hence, doing so would be Khulf al-Wa`d, so He will never put a Kaafir in Jannah.”
Yes, that is correct.
I just read your article, AlhumduLILLAH! I got it. It is impossible that Allah Almighty should put a Kaafir in Jannah because He has told us otherwise and saying that it is possible that Allah puts a Kaafir in Jannah would be saying that there’s a possibility of flaw in Allah’s Speech. So, this thing does not pertain to The Qudrah of Allah Almighty, it has nothing to do with Qudrah of Allah Almighty. Neither do we say that Allah does not have the Power to do so, because that would be insulting Allah’s attribute of Power. So, we say that it is impossible that ALLAH Almighty puts a Kaafir in Jannah.
One more thing, would a person be a Kaafir if he is not able to establish this link of Allah’s Speech to Allah’s Qudrah and says that Allah Almighty has the power to put a Kaafir in Jannah though He will never do so. But when told about how it is impossible that Allah Almighty puts a Kaafir in Jannah in context of Allah’s Speech being flawless, he readily understands and accepts because he beleives that Allah’s Speech is flawless.
I would not say that the Qudrah does not pertain to it, but the rest is ok. It pertains to it, everything else equal, but Allaah has not willed for it to be. After knowing Allaah has not willed it we can say it does not pertain to it. So you should say, just to be clearer, not that you meant something wrong, “so, this thing does not pertain to The Qudrah of Allah Almighty, i.e. it has nothing to do with Qudrah of Allah Almighty once it is known that Allaah has not willed it.”
As for the second point, no, such a person would of course not have committed kufr, because he never denied a basic belief.
Assalam u Alaikum,
Ya Sayyidi, all possible category of things pertain to The Qudrah of Allah Almighty, now, when you say that the above-mentioned case pertains to The Qudrah of Allah Almighty, aren’t you including it in the possible category of things? We know that whatever Allah Almighty has told us with His knowledge, nothing can happen against that and thus anything against that is impossible.
Kindly explain the following in this context:
“For example, if Allah said that Fir`awn is going to Hell, then it is impossible that Fir`awn never goes there. This is because Allah’s Speech pertains to His Knowledge, that is, He told us of what He knows, namely that Fir`awn will enter Hell. If you say that it pertains to Allah’s Power for Fir`awn not to enter Hell, after knowing that Allah has said otherwise, then you are saying that Allah’s Knowledge is flawed, or that His Will changes, which would again mean flawed knowledge and change. This is all kufr.”
I think my last reply was not as clear as it should. Take a look and see if is not better now.