then the thing desired by that action must also be eternal. The intention which precedes the intended object, is said to be a potential intention only; that is, the intention which has not yet brought its intended object into being. This is quite clear, for when the intended object has appeared, then it becomes an existent thing, which it was not before the appearance of the intended object in action. When this becomes the cause of the creation of an intended thing, only by means of action, then, if the Mutakallimun assert that intention is created, it becomes clear that the intended object must also be created. From the Law it is clear that there is no need to go so deeply into the problem as far as the masses are concerned. So it has not mentioned any eternal or created intention, but has only said that it exists and the things are created. So God says:--“Verily, Our speech upon anything when We will the same is, that We only say unto it, Be; and it is.”[30] This has been so because the masses cannot understand the idea of created things from an eternal intention. But the fact is that the Law has not mentioned whether the intention is created or eternal, this being a doubtful thing for many people. The Mutakallimun have also no certain argument to advance for providing the possibility of a created intention for creation. For the principle with which they maintain their position for negating the existence of intention as eternal, is the premise which we have already mentioned, that is, the thing which cannot be separated from the created thing is itself created. We will mention this again when talking of intention. From the foregoing it has become clear that the well-known methods adopted by Asharites for the knowledge of God are certain neither philosophical, nor by Law. This would be quite clear to anyone who would look closely into the kind of arguments advanced in the Divine Book about the knowledge of the existence of the Creator. For if you look closely into this matter you will find that the arguments comprise both qualities, those of being certain and at the same time clear, without being complex, that is, they have few premises.