and the Hereafter. The same applies to everything else He has commanded. Likewise, whatever He has created, He has created for a wise purpose pertaining to Himself, which He loves, and as a mercy to His servants, from which they benefit.

When people discussed “the reason for creation and the wisdom behind it,” each group spoke according to its knowledge. They grasped one aspect of the truth, while other aspects remained hidden from them. This is generally the case with matters over which people dispute: one group possesses some of the truth but leaves some of it aside, and the same is true of the others. Pure falsehood does not deceive people; rather, it must be mixed with something of the truth. Hence, they continue to differ, except those upon whom your Lord has mercy. These are the ones who believe in the whole truth and affirm whatever truth each group has expressed. They bring the truth and affirm it, and thus do not differ.

On this matter, the speculative theologians hold “three views,” belonging to three well-known groups. Each group has been supported by some followers of the four imams: Abū Hanīfah, Mālik, al-Shāfi‘ī, and Ahmad.

The first view is “the view of those who deny that He acts for a wise purpose.” They said that this would entail need, and therefore maintained that He does whatever He wills, but not for a wise purpose. Thus, they affirmed His power and will, and that He does whatever He wills. This exalts Him, but they denied wisdom because they thought it necessarily entailed need.

This is the view of al-Ash‘arī, his followers, and those who agreed with them, such as al-Qādī Abū Ya‘lā, Ibn al-Zāghūnī, and al-Juwaynī