As for the scholars of jurisprudence and religious knowledge, and the majority of Muslims who affirm that Allah’s actions serve purposes, they neither affirm this on the premise adopted by the Qadariyyah nor deny it as the Jahmiyyah do. I have discussed this question at length elsewhere.

The majority’s position, however, is what the Quran, the Sunnah, and sound reason clearly indicate. It establishes that Allah is Wise, for one who does nothing for a wise purpose cannot be wise. Discussion of this matter rests on several principles.

(The first): Affirming Allah’s love and pleasure, and that He deserves to be worshipped for His own sake and loved for His own sake. None but Him deserves to be loved, and every love for another is corrupt. This is part of the meaning of divinity, for a “deity” is one who is worshipped: one who deserves to be regarded as divine and worshipped. Worship combines the utmost humility with the utmost love, and none but Him deserves this. He—glorified is He—praises Himself, commends Himself, glorifies Himself, rejoices at the repentance of those who repent, and is pleased with His believing servants.

“Praise” means speaking of the praiseworthy qualities of the one praised while loving those qualities. If someone speaks of another’s fine qualities without loving them, he is not praising him; nor is he praising him if he loves those qualities but does not speak of them.

When the Lord—glorified and exalted is He—praises Himself, mentioning His most beautiful names, His sublime attributes, and His beautiful deeds, and loves His own holy Self—thus being both the One who praises and the One praised, the One who commends and the One commended, the One who glorifies and the One glorified, the One who loves and the One loved—this is the utmost