and is full of statements that He creates things through causes, contrary to the followers of Jahm, who say that He acts when those causes occur, not through them. Thus, the Exalted says:

“He sent down water from the sky and thereby revived the earth after its death.”

And He says:

“We sent down blessed water from the sky, and with it caused gardens and grain for harvest to grow, and lofty palm trees bearing clustered fruit, as provision for His servants; and with it We revived a lifeless land.”

And He says:

“It is He who sends the winds bearing good tidings before His mercy, until, when they carry heavy clouds, We drive them to a lifeless land, sending down water thereby, and with it bringing forth fruits of every kind.”

And He says:

“Through it Allah guides those who seek His pleasure to the ways of peace.”

And He says:

“Fight them; Allah will punish them at your hands.”

There are many similar passages. As for the use of the lām of purpose (“so that”) concerning creation and command, it is exceedingly frequent. This is discussed at length in its proper place. The rational and scriptural arguments of those who deny wisdom and purpose have been set out at length and their invalidity demonstrated, just as the invalidity of the arguments of the Muʿtazilah and the Qadariyyah has been demonstrated.

Accordingly, actions are causes of praise and blame, reward and punishment. The jurists who affirm causes and rulings have divided the discourse of the Law and its rulings into “two categories”: prescriptive discourse, and declarative, informative discourse, such as designating something as a cause, a condition, or an impediment. Those who deny this objected, saying: “If by something’s being