is a psychological state that entails deterrence and restraint, so here the cause is used figuratively to denote the effect,” there are several points to make in response.

First, there is no doubt that jealousy entails prohibiting what arouses it and deterring people from it. The same holds for anger, hatred, and similar attributes, just as love and approval entail calling for what is loved and approved, seeking it, and commanding it. However, the fact that an attribute entails an action, or that an expression conveys this, does not mean that only the consequence is affirmed, to the exclusion of that which entails it.

Second, all these attributes and states—jealousy, anger, hatred, abhorrence, displeasure, love, approval, will, and so forth—entail other things in the form of words and deeds. Are they, then, to be interpreted as those consequences while the concomitant remains, or are both to be affirmed, or is a distinction to be made between some and others? If the first position is adopted, it follows that what is willed is established through will, and that Allah’s will is identical with created things. It would also follow that