And when He established for them the will, which is the basis of obligation, and it is the acquisition, there was perhaps someone who thought or claimed in the creation of actions, as the people of [UNTRANSLATED-LATIN: al-I'tizal] said, denying independence from them, directing the saying to their address. This is with the fact that it is an address that was taken to draw them towards remembrance in the reading of the congregation and by the unseen in the past style in the reading of Ibn Kathir and Ibn Amir: ﴿And you do not will﴾, meaning at a time from the times, a will from the wills for this and others, in a manner of invention and independence ﴿except﴾ at the time ﴿that Allah wills﴾, meaning the Most High King, to whom belongs all command, and there is no command for anyone with Him. Thus, meanings exist in yourselves according to what He wants and decrees from its effects. This has been confirmed by what the Ash'arites and all the people of the Sunnah said, that the servant has a will called acquisition that does not affect except by the will of Allah, glorified and exalted is He, and the stirring of it by the ability of the servant. The doctrine of the Qadarites, who say: 'We create our actions,' has been negated, as has the doctrine of the Jabrites, who say: 'We have no action at all.' Al-Malwi illustrated this with someone who wants to cut a watermelon: he specified a knife, prepared it, and created in it the causes of cutting and removed the impediments from it, then placed it on the watermelon. It does not cut without him applying the known pressure for that. If he placed on it something that is not suitable for cutting, like a piece of wood for example, it would not cut even if he applied pressure. The servant is like the knife; Allah created him and prepared him with what He granted him of ability for action. Whoever says: 'I create my action independently,' is like one who says: 'The knife cuts merely by being placed without pressure.' And whoever says: 'The doer is Allah,' without considering the servant at all, is like one who says: 'He cuts the watermelon by the pressure of his hand or a smooth stick without a knife.' And the one who says: 'He engaged with his prepared ability for action by the creation of Allah for it and its stirring in that action,' is like one who says: 'The knife cut by the pressure on it.' With this, glorified is He, He has established His custom among people. If He willed otherwise, He would have acted. It is clear that this is the truth in which there is no doubt. Then He justified that by His encompassing of their will, saying: ﴿Indeed, Allah﴾, meaning the One who encompasses in knowledge and ability ﴿was﴾, meaning eternally and forever ﴿All-Knowing, All-Wise﴾, meaning possessing complete knowledge and wisdom. He firmly prevents that anyone else wills what He does not permit. So whoever knows good in his nature, He aids him in it, and whoever knows evil from him, He brings it to him and carries him towards it. This is the meaning.