by your soul for yourself comes from Satan, so seek refuge in Allah from it. Whatever your soul desires for yourself comes from your soul, so restrain it from that.”

Speculative thinkers have discussed the knowledge that arises in the heart following reflection and inference. They have mentioned three positions on this, as related by Abū Hāmid in his al-Mustasfā and by others: the position of the Jahmiyyah, that of the Qadariyyah, and that of the philosophers.

Many speculative theologians mention only two positions: those of the Jahmiyyah and the Qadariyyah. This is because their books recount the views known to them of those whom they know to have discussed this matter, and these are the only groups they know. The question is a subsidiary issue of divine decree, for whatever arises in a soul comes into existence within it; thus, the positions concerning it are like those concerning similar occurrences.

The position of Jahm and those who agree with him, such as Abū al-Hasan al-Ashʿarī and many later affirmationists, is the position of Ahl al-Sunnah wa-l-Jamāʿah in holding that Allah is the Creator of everything and that Allah creates the actions of His servants. Yet he affirms neither causes, nor efficacious power, nor wisdom behind the Lord’s actions. He therefore denied the intrinsic natures and powers present in things, and denied causes and wise purposes. For this reason, he assigned no cause to anything. Rather, he says, “This comes about through Allah’s creation and power.” They mentioned no cause for it, and they speak truthfully in