are not matters of mere convention (1), for we know with absolute certainty that the mahiyyah (essence) (2) of blackness can never turn into whiteness or anything else, nor vice-versa. In the same way, the mahiyyah (3) of request can never become the mahiyyah of deterrence, and neither of them is identical with the mahiyyah (4) of judgment.
Once this has been established, we say: Since Allah, exalted is He, is One who commands, forbids, and informs, and since this can hold true only if He is described as possessing request, deterrence, and judgment (5), it is obvious (6) that these three are not identical with knowledge, power, life, hearing, sight, or eternality. What might be mistaken for request and deterrence (7)(8) is (9) will and aversion (10), while what might be taken for judgment is (11) knowledge.
The first possibility, however, is invalid, for the discussion on the creation of acts (12) and on the divine willing of contingent events has established that Allah Most High may command what He does not will and may forbid what He does will (13),
(1) In all extant copies: “wasfiyya.” This is likely a scribal error. The reading supported by Nihayat al-Uqul, which the context also confirms.
(2) The material enclosed in brackets is an addition from Nihayat al-Uqul.
(3) In Nihayat al-Uqul: “And likewise we know by necessity that the quiddity …”
(4) In the autograph: “wa la al-zajr minhā”; in manuscript S: “wa la al-zājir minhā.” Neither reading makes coherent sense. The lection attested in Nihayat al-Uqul is to be preferred.
(5) In manuscript S: “fa-naqūl limā.” This is a scribal error.
(6) In manuscript S and in the printed edition: “zāhiran.” In Nihayat al-Uqul: “zāhirahu.”
(7) The circumstantial phrase is omitted by Nihayat al-Uqul.
(8) In the printed edition: “wa lizajr.”
(9) In Nihayat al-Uqul: “fahuwa.”
(10) In manuscript S and in the printed edition: “al-karāhiyya.”
(11) In all copies: “wahuwa.” The reading supported by Nihayat al-Uqul, and perhaps the most contextually appropriate.
(12) In the autograph: “al-af‘āl li-‘ummāl.” This is a scribal error. The reading confirmed by manuscript S, the printed edition, and Nihayat al-Uqul.
(13) In Nihayat al-Uqul: “wa-qad yanhā.”