Rather, it is a refraining from taking amusement and play, and a glorification of Him for His essence, as if he said: 'Glorified are we to take amusement and play.' [Mahrud said: 'Its meaning is: Glorified are we to take amusement and play... etc.' Ahmad said: 'And under His saying, and our sufficiency from the ugly is a hidden aspect of innovation and misguidance, but it is one of the treasures that are guarded in the fire of Hell. This is because the Qadariyyah impose on Allah, the Exalted, the care of interests and the doing of what they imagine to be good by their minds, and they think that wisdom necessitates that. So, according to their claim, the Wise One cannot be independent of creating the good in accordance with wisdom, unlike the ugly, for wisdom necessitates independence from it. To this, Al-Zamakhshari alludes, and it is nothing but a tendency that was preceded by the misguidance of the philosophers. Hence, they say: 'There is nothing more complete than this world, for if there were something more complete and better in capability, and then Allah, the Exalted, did not create it, it would be stinginess that contradicts generosity, or inability that contradicts capability.' Even those whom we do not name among the people of the faith have been led to this - may Allah forgive him - if this is something that falls under the tail of forgiveness. The truth is that Allah, the Exalted, is independent of all actions, whether they are good or otherwise, whether they are beneficial or harmful. And He has the right not to create what the Qadariyyah imagine to be good, and He has the right to do what they perceive in this world as ugly. And every existent, whether doer or deed in general, exists by His power. There is nothing in existence except Allah and His attributes and actions, and He is independent of the entire world, its goodness and its ugliness. If all of you, your first and your last, your humans and your jinn, were upon the piety of the heart of one of you, it would not increase that in His dominion at all. And if all of you, your first and your last, your humans and your jinn, were upon the wickedness of the heart of one of you, it would not decrease that from His dominion at all. O Allah, inspire us with the truth and make us act upon it.], but it is our custom and the necessity of our wisdom and our independence from the ugly that we overcome play with seriousness, and we refute falsehood with truth. And for this, he borrowed the term 'casting.' [[He returned to his speech. He said: 'And in Allah's saying, 'Rather, We cast the truth upon falsehood,' there is a good metaphor: he borrowed the casting... etc.' Ahmad said: 'And such a reminder is one of its good aspects, and were it not for the sin that preceded it being related to belief, I would have recited: 'Indeed, good deeds erase bad deeds,' and Allah knows best.]] And 'demolishing,' depicting its nullification, its waste, and its obliteration, making it as if it were a solid mass like a rock, for example, cast upon a soft, hollow mass, and it demolished it. [[The saying 'and it demolished it' in the authentic texts means: 'It struck it until the blow reached the brain.' (A)]] Then he said: 'And woe to you for what you describe of Him that is not permissible for Him and for His wisdom.' And it was read: 'and it demolishes' in the accusative, and it is weak in the saying: 'I will leave my home for Banu Tamim... and I will join the Hijaz and find rest.' [[The explanation of this evidence was presented in the first part, page 557, so refer to it if you wish, the corrector said.]] And it was read: 'and it demolishes.'