have a different basis for their position, unrelated to the divine attributes.

Third:

He has inspired wickedness and righteousness, and He is the Creator of a person’s actions. He must therefore know what He creates before creating it, as He says:

“Does He who created not know?”

For an agent acting by choice wills what he does, and willing necessarily entails conceiving what is willed. This constitutes knowledge of the intended action. Since His creation of a thing necessarily entails His knowledge of it, this is the foundation of prior divine predestination. As for what Allah, glorified be He, has taught through His speech and His Books, there is no dispute about it. This is clear in all things, in this matter and others.

For when He, glorified be He, inspires wickedness and righteousness, the one who inspires must distinguish between wickedness and righteousness and know that this act He intends to bring about is wickedness, while that act He intends to bring about is righteousness. Otherwise, He could not inspire wickedness and righteousness. This makes clear how apt was the statement of the Prophet, may Allah bless him and grant him peace, that the verse confirms what the Prophet, may Allah bless him and grant him peace, had reported concerning prior divine predestination.

His words, glorified be He,

“And inspired it with its wickedness and its righteousness,”

indicate the divine law just as they indicate predestination. For had He said, “And inspired it with its actions,” as people say