the desired conclusion and establishes the necessity (1) of the effect when the determining factor is present, whether (2) you call this “acting by intrinsic necessity” or not (3). If its existence is not necessary, then its existence is possible, admitting either existence or nonexistence, (4 its existence rather than its nonexistence is possible 4) (4) and it must therefore have a determining factor. And so it proceeds (5) indefinitely: everything posited as admitting existence, but whose existence is not necessary (6), has an existence that is (* possible, admitting either existence or nonexistence; it therefore does not exist until the complete determining factor that intrinsically necessitates (7) its existence is present. It thus becomes clear that everything that exists necessarily exists *) (8) by Allah’s will and power. This is the desired conclusion.
This is the position of a group among the Mu‘tazila (9), such as Abū al-Husayn al-Basrī and others.
One faction of the Qadariyya maintains concerning this issue: When the determining factor is present, the act becomes preponderant for Him, though this preponderance (10) does not reach the level of necessity [as maintained by Mahmūd al-Khwārazmī al-Zamakhsharī and others like him] (11).