If this and similar meanings are intended by “affinity,” then such affinity is real and is an attribute of perfection, as indicated above. One who loves attributes of perfection is more perfect than one who sees no difference between attributes of imperfection and perfection, or who does not love attributes of perfection.

Suppose that two beings exist:

One loves knowledge, truthfulness, justice, beneficence, and the like.

The other sees no difference between these qualities and ignorance, falsehood, injustice, and the like—neither loving the former nor hating the latter.

The one who loves those qualities would be more perfect than the other.

This demonstrates that, when someone strips Him of the attributes of perfection and existence by claiming that He has no knowledge, like an inanimate object, one who possesses knowledge is more perfect than the being he describes. It is also evident that one who loves what is praiseworthy and hates what is blameworthy is more perfect than one who loves both or hates both.

The foundation of this issue is the distinction between, on the one hand, Allah’s love and pleasure and His anger and wrath, and, on the other, His will. This is the position of the early generations, the jurists, and most of those—among Ahl al-Sunnah and others—who affirm divine decree. However, a group comprising both the Qadariyya and those who affirm divine decree held that there is no distinction between them.

The Qadariyya then said: “He neither loves disbelief, wickedness, and disobedience nor wills them.” Consequently, what He has not willed comes to pass, while what He wills does not come to pass.