Shifa al-ʿAlīl by Ibn al-Qayyim, p. 122. See also al-Lumaʿ by al-Ashʿarī, pp. 96–97; al-Tamhīd by al-Baqillānī, pp. 286, 287, 307, 308; and al-Milal wa al-Nihal by al-Shahrastānī, vol. 1, pp. 96–98. (1) In the original manuscript it reads “س، يفرقوا.” Perhaps the printed letter ط (ṭ) is more suitable in context. (2) In al-Fatāwā 8:119, Ibn Taymiyya (d. 728/1328) explains that the Ashʿarī theologians distinguish between kasb (acquisition)—the concurrence of the maqdūr (that which may be effected) with an acquired (ḥādith) power—and khalq (creation), defined as the concurrence of the maqdūr with the eternal (qadīm) power. They also assert that kasb is the action occurring within the locus of power, whereas khalq takes place outside that locus. He then reports their interlocutors’ objection: this distinction does not truly separate the servant’s acquisition from his action, creation, causation, or making, since all these are also determined by the acquired power within its locus; therefore, the distinction is unreal. It rests on two premises: first, that God cannot be said to have power over an action that exists independently, and that His creation of the world is identical to the world itself—a view rejected by the majority of scholars; second, that a servant’s power can only effect what lies within its own locus. See also al-Amīdī, Ghayat al-Marām, p. 223, on the difference between kasb and khalq. (3) The verb “yahduth” has been inadvertently omitted in the reading marked “s.”