religion, with a better answer to the question of wisdom than that given by these two, just as they also gave a better account of the cause of temporal events than these two did, although all of them fell short on both questions.

They said: The reason for this is to elicit praise and glorification from His servants. Wisdom deems it good for one who deserves praise to seek it, and for one worthy of glorification to seek it, just as it deems it good for someone lacking praiseworthy qualities to seek them. Do you not see how, when someone lacks the qualities for which praise and glorification are deserved, wisdom deems it good for him to exert his utmost to acquire them? This is why it is good for us to seek knowledge and noble character. Allah Most High, however, was already perfect in knowledge, power, munificence, and generosity. He therefore created the world and populated it with beings capable of discernment, thereby seeking their praise and glorification of Him. For this same purpose, He grants everlasting residence in Paradise, for ever and ever, to those among them to whom He grants it. Allah Most High said:

“To Him belongs all praise in this life and the Hereafter. His is the judgment, and to Him you will be returned.”
{70}

[al-Qasas 70]

They said: The proof that Allah’s wisdom in creating this world lies in making known His attributes that call for His glorification, and in eliciting praise for Him, is that such an aim is good and acceptable to every rational person. The same is not true of benefits, since earlier and later thinkers have disagreed over