Page 159 - IANUS n. 26 - Fideiussioni omnibus e intesa antitrust: interferenze e rimedi
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IANUS n. 26-2022                       ISSN 1974-9805





               Determiner),  al-Musawwir  (Fashioner),  al-  Qadir  (All-Powerful)  and  al-Qahhar
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               (Dominator), each with various connotations of creating».
                  God  being  the  only  Creator,  the  Muslim  lives  ‘in  surrender’  to  God’s
               omnipotence, as an agent of the only Actor, participating in the creation by performing
               God’s Will, within a conception of time where the divine immediate creation is
               inserted within the flow of contingent human agencies, and «the world comes to be
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               at the time when the eternal will stands in nexus with its coming-to-be».
                  The complementary truths of God’s omnipotence and human responsibility, with
               the corollary linkage between divine eternity and human history in the flow of time
               (conceived as an atomistic succession of instants, each created by God),  find their
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               pivotal reconciliation through the Revelation of Shari‘ah (literally, ‘the road leading
               to water’, the Way, the Path) (Q. XLV:18).  In fact, in order to make human beings
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               responsible for their actions and able to deserve His blessings, God has given the
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               Qur’an,  lit. ‘what is read’, the ‘recitation’, and sent the Prophet as reminder of the
               Message («Say: “Nothing will happen to us except what Allah has decreed for us: He
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               is our Protector”: and on Allah let the Believers put their trust»: Q. IX:51).
                  There  are  no  obstacles  for  the  believer  to  seek  the  right  Way,  the  true
               Guidance:  «for  the  Muslim  the  whole  religion  itself  is  in  a  very  real  sense  a
               synonym of God’s guidance: Islam is “being rightly guided”».  The Revelation
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               is clear, and the clarity of Truth doesn’t require any imposition: «Let there be no
               compulsion in religion: Truth stands out clear from Error: whoever rejects Evil
               and believes in Allah hath grasped the most trustworthy hand-hold, that never
               breaks. And Allah heareth and knoweth all things» (Q. II:256).  Anyway, the
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                  33   BURRELL,  Creation,  in  WINTER  (ed.),  The  Cambridge  companion  to  classical  Islamic  theology,
               Cambridge, 2008, 141.
                  34  Ghazali, as quoted in ORMSBY, Theodicy in Islamic thought. The dispute over al-Ghazali’s “Best of
               all possible worlds”, cit., 193; for the alternative conceptualization of freedom in Islam, see WATT,
               Islamic alternatives to the concept of free will, in La notion de liberté au Moyen Age. Islam, Byzance, Occident,
               Paris, 1985, 15-24.
                  35  In this regard, see the illuminating BÖWERING, The concept of time in Islam, in Proceedings of the
               American Philosophical Society, 141 (1), 1997, 55-66.
                  36  CALDER, Shari‘ah, in Encyclopaedia of Islam, II ed., 1978.
                  37  «The Qur’an as a whole… maintains human responsibility at the same time as it asserts divine
               omnipotence… In the end, then, the Qur’an simply holds fast to the complementary truths of God’s
               omnipotence and man’s responsibility» (BELL, Introduction to the Qur’an, Edinburgh, 1970, 150-152).
                  38  This is in Islam the Way, the Guidance that expresses the decision by God intervening under the form
               of  a  communication  concerning  human  actions;  in  this  sense,  according  to  Stelzer,  «divine  law  is  a
               manifestation of the divine Word» (STELZER, Ethics, in WINTER (ed.), The Cambridge companion to classical Islamic
               theology, Cambridge, 2008, 169). See also GOLDZIHER, Introduction to Islamic theology and law, New Jersey, 1981.
                  39  NETTON, Allah  transcendent:  studies  in  the  structure  and  semiotics  of  Islamic  philosophy, theology
               and cosmology, cit., 24-25.
                  40  «The truth is clear, settled, and definitely convincing… The truth stands here, facing us; it is presented
               to us. The truth in its completeness is submitted to us as clarity-for-us… The truth, established and
               secured by its certainty, makes no distinction between “momentary” and “eternal”. The truth is valid
               not because it has ascended above the nonlasting; the truth is valid because it stands firmly established

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