reality.

He maintained that the ability to act exists both before and during the act, and that it is part of the one who possesses it; that a human being is an aggregate of accidents, and likewise a body is an aggregate of accidents … and that accidents may turn into bodies …

He maintained that everything resulting from a person’s action—such as the pain caused by a blow or the movement of a stone caused by a push—is an act of both Allah—glorified be He—and the human being.

He maintained that to say Allah is knowing and powerful means that He is neither ignorant nor powerless. He spoke similarly of all the other attributes pertaining to the Creator Himself.”

He also said:

“He maintained that, on the Day of Resurrection, Allah will create a sixth sense for the believers, through which they will see His essence—that is, what He is.”

He said:

“Hafs al-Fard and others followed him in this.”

Thus, the position on divine decree that al-Ash‘arī reported from Dirār and Hafs al-Fard differs from that of the Mu‘tazilah. Indeed, it is among the most balanced and most plausible positions.

His position on divine decree and seeing Allah is closer to that of al-Ash‘arī and his followers than to that of the Mu‘tazilah. Indeed, regarding divine decree, it is closer to the position of the scholars of hadith, the jurists, and the rest of Ahl al-Sunnah.