The Muslims say:

“What Allah wills comes to pass, and what He does not will does not come to pass.” If the complete determining factor for the second motion had existed at the time of the first, the second would necessarily (1) have occurred then. Rather, it occurs only when its complete determining factor comes into existence, whether simultaneously with it or immediately contiguous to it in time. Since the complete determining factor must arise after not having existed, the motion must have a newly arising cause that necessitates its occurrence after it had not been occurring. The same applies to the first cause proximate to the motion.

If the agent possesses a [complete] (2), general and universal volition by which he brings about one thing after another, that alone is insufficient. Rather, each new event (3) must be accompanied by another particular volition. A person experiences this within himself when he walks, whether on a journey or otherwise (4), to Mecca or elsewhere. There is no doubt that a general necessitating factor—whether a volition or something else—may entail a universal and unrestricted effect, yet that effect may be delayed because the requisite dispositions and receptive substrates are delayed, when these come from a source other than the factor itself. This is like the rising of the sun: what proceeds from it is a universal emanation, but it depends upon a disposition [on the part of] (5) the receptive substrates and upon the removal of impediments. Consequently, its effect varies and is delayed according to the receptive substrates and conditions, which do not proceed from the sun itself.

Likewise, they say: (6) The Active Intellect is in a state of perpetual emanation; from it emanates every