and others who affirm divine decree. They agree with the Mu‘tazilah in affirming a wise purpose relating to created beings, while also acknowledging divine decree.

The third view is that of those who affirm a wise purpose relating to the Lord Himself, but in accordance with His knowledge. They say:

“He created them to worship Him, praise Him, extol Him, and glorify Him. Those He created for this purpose are those who actually do these things: whoever does so was created for that purpose. These are the believers. Whoever does not do so was not created for it.”

They say:

“This is an intended wise purpose, and it is realized, unlike the wise purpose affirmed by the Mu‘tazilah. They affirm a wise purpose consisting in benefiting His servants, yet then say that He created those whom He knew would derive no benefit from being created, but would instead suffer harm through it. They thus contradict themselves. We, by contrast, affirm a wise purpose known to be realized, and it has been realized: His believing servants’ knowledge of Him, their praise of Him, their extolling Him, and their glorifying Him. This actually occurs among the believers.”

They say:

“He may create those who suffer harm through being created for the benefit of others. Bringing about a little evil for the sake of abundant good is wise, as when rain is sent down to benefit His servants, even though it entails harm to some people.”

They say:

“The creation of the disbelievers and their punishment provide lessons for the believers, opportunities for jihad, and other benefits.”

This is the view preferred by Judge Abū Khāzim, son of Judge Abū Ya‘lā. He mentioned it in his book Usūl al-Dīn (The Foundations of Religion), which he composed on the basis of the book of Muhammad ibn al-Haytham al-Karrāmī.

They say that His words, Most High,

“I did not create the jinn and mankind except to worship Me,”

apply specifically to those who actually worship Him. This is the view of a group among the early and later generations.

They said: “What is meant