Al Maqqari put forward the Asharite notion of the Issue of Blessed and naughty persons having a little discussion on its lexical imports. As for him, a person becomes blessed linking with the attribute of Allah ‘Beginninglesness (Azal)’ or a person becomes wicked linking with the attribute of ‘Begnninglesness’.
        In turn with this, the Muatazilites oppose to the Asharites as they said that the blessed one may become a wicked person and the wicked one may become blessed one also.
      Apart from this, As per the Maturidi opinion, The blessed ones may become wicked persons and vice-versa, though, In fact, there is not any controversial issue in its meaning but the only dispute is concerning its lexical import.
          As for the Maturidites, they claimed the conversion and reversion of blessed and wicked persons only by looking into transformation his different stages in this world though, concerning the notion of Asharites they only consider a person as blessed or wicked once with the pre-determination of God linked with His attribute of Beginninglesness as if Allah knows exactly in which situation he will die weather he would be polytheist or monotheist. So that, whatever lexical divergent taken place in the statement of both Asharites and Maturidites, the perception of these two sects are not conflicting with each other at all. Asharites confined the first notion, as well as the Muatazilites, holds the second view.
       However, whomsoever attained good deeds and get rid of bad activities is not being blessed but he just regarded as Muslim in name, he has been provided with the unique privileges according to the Islamic prevailing custom. Even so, in fact, the blessed person is with the same doing the one who has linked with him the Omnipotence and Will of Allah as well as anyone could not overrate his will and Omnipotence. 

Belief linguistically means ‘Assent’ as well as it is said in nomenclature as ‘acknowledging (Al Idàān) the judgment of a Narrator accepting it. According to Imam Al Ghazali, The real essence (Bi al Dat Maqsud) of the word ‘Assent’ (Tasdiq) is an acknowledgement or acceptance of that in total but it does not mean the reality of the narrator or the narrative, this is what is denoted by the word ‘Al Taslim’ (Surrender) as it has a wider meaning rather than Īmān Where Īmān means to be the reality of the narrator or narrative also with his mere consent.
The belief will increase or decrease as per the view of Asharites but according to Maturidites, the belief does not increase or decrease but the doing of one person itself will increase or decrease holding the view that the doing does not enter into the belief.
Imam Taftazani, Sharah Al Aqaidm,p. 28.
Imam Ghazali, Ihaya Al Uloom Al-Din, vol.II, p240.
Imam Taftazani, Sharah Al Aqaida, p.28.
Sheikh Abd Al Ghani Al Ismaīl, Rāihat Al Jannah, p.138.


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