our reasoning cannot be outside of it so we can be like a mirror to the area of the past.

#### The Fifth

The Fifth: Divine determining has a connection with cause and effect. That is, this effect will occur through this cause. In which case, it may not be asked: “Since so-and-so’s death is determined at such-and-such a time, what fault has the man who fired the rifle through his own choice, for if he had not fired it, the other man still would have died?”

Question: Why may it not be said?

The Answer: Because divine determining specified that so-and-so’s death would occur through the man’s rifle. If you suppose that he did not fire the rifle, then you are supposing that divine determining had no connection with it, so what would you decree his death with? If you imagine cause and effect to be separate like the Jabriyya, or you deny divine determining like the Mu‘tazila, you leave the Sunni School and join the heretics. We people of truth say: “If he had not fired the rifle, we do not know whether or not the man would have died.” The Jabriyya say: “If he had not fired it, the man still would have died.” While the Mu‘tazila say: “If he had not fired it, he would not have died.”

#### The Sixth

The Sixth: [^4] According to Maturidi, inclination, the essence of the power of choice, is a theoretical or relative matter and may be attributed to God’s servants. But Ash‘ari considered it to have existence, so did not attribute it to them. However, according to Ash‘ari, the power of disposal within inclination is a theoretical matter which makes the inclination and the disposal together a relative matter lacking a definite external existence. Theoretical or relative matters do not require causes through which, for their existence, necessity will intervene and nullify the will and power of choice. Rather, if the cause of the theoretical matters acquires the weight of preference, the theoretical matter may become actual and existent. In which case, at that juncture, it may be abandoned. The Qur’an may say to a person at that point: “This is evil; do not do it.” Indeed, if God’s servants had been the creators of their actions and had had the power to create, then their wills would have been removed. For an established rule in the sciences of the principles of religion and philosophy is: “If a thing is not necessary, it cannot come into existence [of itself].” That is, there has to be a cause for a thing to come into existence. The cause necessarily requires the effect. Then no power of choice would remain.

[^4]:This is a truth addressing exact scholars in particular.

If you say: Preference without a cause or attribute to cause the preference is impossible. Whereas the theoretical or relative matter we call