And when he mentioned what is perceived as the difference in meanings and substances, he followed it with what is rationally understood as the disparity in attributes. He said: "Indeed, your striving" meaning your actions, O those who are obligated, in reaching a single goal. For this reason, he emphasized it, as it is hardly possible for the differences in the aspects of striving to be true while the intended meaning is united. He expressed it with striving so that each one may exert their utmost effort in their work. "Surely, they are different" meaning they differ greatly in the differences previously mentioned. It is a collection of various kinds, like the dead and the slain. A person may be a man while being a female in intention, and may be a female while being a male in action. Thus, you have diverged in beliefs, and you have opposed each other in statements. You have distinguished yourselves to the utmost degree with good and evil actions. One strives for the salvation of his soul, while another strives for its destruction. He certainly knows that there must be a truth and a falsehood, a pleasing and an angering, for it is not permissible for the opposing parties to be united in the description of being pleasing or angering. Therefore, what the polytheists intended by their saying: "If Allah had willed, we would not have worshipped anything besides Him" [An-Nahl: 35] and what is similar to it is invalidated.

And Imam Abu Ja'far ibn al-Zubayr said: When he clarified their state of division, He swore, glorified is He, regarding that matter among the creatures according to His eternal decree to test them which of them is best in action. He said, exalted is He: "Indeed, your striving is surely different" and this connects with His saying: "Certainly, he has succeeded who purifies it" [Ash-Shams: 9] and "And he has failed who instills it with corruption" [Ash-Shams: 10]. Indeed, His saying: "So as for he who gives and fears Allah" [Al-Lail: 5] - up to - "for hardship" [Al-Lail: 10] aligns with the interpretation and reminder of the matter regarding the existence of good and evil by His will and inspiration, and according to the precedents, His saying: "And He inspired it with its wickedness and its righteousness" [Ash-Shams: 8]. He, glorified is He, is the inspirer of giving, fearing, and charity, and the determiner of stinginess, self-sufficiency, and denial. "And Allah created you and what you do" [As-Saffat: 96] "He is not questioned about what He does" [Al-Anbiya: 23]. Then He further clarified that with His saying: "Indeed, upon Us is guidance" [Al-Lail: 12] "And indeed, for Us is the Hereafter and the first" [Al-Lail: 13]. So woe to the Qadariyyah and the Mu'tazilah. "And how many a sign in the heavens and the earth do they pass over while they are, therefrom, turning away" [Yusuf: 105] - this has ended.