and “rejoices at the repentance of those who repent,” and similar expressions. If what is intended is the meaning established by revelation and reason, then it is true.

If they say, “A wise purpose must be intended either for its own sake or for another wise purpose,” the response is: Things intended are of two kinds: those intended for their own sake and those intended for the sake of something else. Something may be an end and a wise purpose in relation to one created thing, while itself being created for another wise purpose. The matter must therefore ultimately lead to a wise purpose that the agent intends for its own sake. The Muʿtazilah and those who agree with them, such as Ibn ʿAqīl and others, affirm a wise purpose that does not pertain to His own being. The early generations, however, affirm a wise purpose that pertains to Him, as has been explained elsewhere. The point here is to discuss His words, Most High:

“Who created and proportioned, and Who determined and guided.”

Proportioning means making two things equal, as He says:

“The blind and the seeing are not equal.”

And His words, Most High:

“Come to a word equitable between us and you.”

The word sawāʾ (“equitable”) denotes the middle, because it is evenly situated between the sides. This is because justice is indispensable in creation and command. Two things that are alike must therefore be treated equally; if one is given an advantage over the other, the resulting work is spoiled. The same applies to things people make: when they erect a building, its walls must be level with one another, for if one were to raise