the act is good in another respect, as one of the shaykhs said:
An act I deem reprehensible when done by another—
Yet when You do it, I find it fair.
The second premise is that good and evil may be qualities of our actions, and some of these qualities may be discerned by reason, even if they are explained in terms of what benefits or harms, perfects or diminishes. The Lawgiver’s rulings concerning what He commands and forbids sometimes reveal and confirm the qualities of acts, while at other times they make evident in an act qualities it did not previously possess. An act may be good in itself, good because it is commanded, or good on both grounds.
Whoever denies that acts have intrinsic qualities, holding that an act is good only because it is commanded and that rulings consist solely in the relation of the divine address to the act, has denied the benefits and harms, right and wrong, taught by the revealed laws, as well as the fitting correspondence between the rulings of the Sharia and their underlying reasons. In particular, he has denied understanding of religion, which consists in knowing the wisdom, purposes, and merits of the Sharia.
The third premise is that Allah created all things and has power over all things. Whoever holds that any action lies outside His power and will has deviated concerning His names and signs. This premise stands contrary to the position of the Qadariyyah.
The fourth premise is that when Allah commands His servant to do something, He has willed it of him