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They hold, therefore, that it is criminal to attempt resistance to the will when its dictates are conformable with the laws of God and our natural consciences and prudence, and so passively to await the fulfilment of God's decrees.—The doctrine of the K?ur-án and the traditions respecting the decrees of God, or fate and destiny, appears, however, to be that they are altogether absolute and unchangeable, written in the beginning of the creation on the 'Preserved Tablet' in heaven; that God hath predestined every event and action, evil as well as good,—at the same time commanding and approving good, and forbidding and hating evil; and that the 'cancelling' mentioned in the preceding paragraph relates (as the context seems to show) to the abrogation of former scriptures or revelations, not of fate. ...Notwithstanding, however, the arguments which have been here adduced, and many others that might be added, declaring or implying the unchangeable nature of all God's decrees, I have found it to be the opinion of my own Muslim friends that God may be induced by supplication to change certain of his decrees, at least those regarding degrees of happiness or misery in this world and the next; and that such is the general opinion appears from a form of prayer which is repeated in the mosques on the eve of the middle (or fifteenth day) of the month of Shaa?bán, when it is believed that such portions of God's decrees as constitute the destinies of all living creatures for the ensuing year are confirmed and fixed.