خلق لا من شیء

By dividing affairs into two categories, "what is in the power of the slave" and "what is only in the power of God", asking someone other than God to perform the actions of the second category is considered shirk. This division has become the main criterion of Wahhabis for considering matters such as Istighah to be shirk. Descriptive-analytical research about this division shows that Islamic scholars have never used this division to separate between polytheistic and non-polytheistic supplications. This division is not used in this sense in the traditions of Ahl al-Bayt (PBUH). Rather, traces of this division can be seen in two lexical and conceptual areas. The lexical application of this term has been used to teach monotheism and explain Shari'i standards, and the conceptual application has been the focus of narrations to express the limitlessness of the creator and the limitation of the creature. Analyzing the meaning of this division also informs about the perceptual challenge in promoting this division, which may lead to shirk in the absolute lordship of God.

The doctrine of innovative creation is rooted in the Holy Qur’an and the noble Hadith and has received the attention of Muslim philosophers. Innovative creation is the supreme form of influence and action, and means the creation of something without matter and the former form, a creation that rests solely on the Creator and His care. Analysis of scriptural and rational arguments leads to the conclusion that such a verb is especially obligatory, and it is impossible to issue such a verb. Two groups of verses from the Qur’an and the hadiths of the Imams explicitly indicate this assignment and refusal. There are also five rational arguments for the transformation of innovation from possible, which are: the completeness of the creator (superiority of the creator), the necessity of the creative act (characteristic of creation), the poverty of possibilities (the need for phenomena), and the necessity of existence (status and quiddity), and the induction of the contingent beings’ actions. Analysis of Qur’anic and hadith arguments, and examination of rational arguments, especially using the sayings of Muslim philosophers, lead to the conclusion that it is impossible to issue an innovative act out of the possible existence. The effects of this result can be proposed and pursued in the philosophical teaching of the first intellect and the notion of delegation in creation.