is quite in accordance with the creation of the things in the visible world. But the Law does not say so, which is a warning to the learned people that the creation of the universe is not like the creation of all other things. He has used the words _creation_ and _flaw_, because they connote two things,--Conception of the things that can be seen, and the creation of the things which the learned prove in the invisible world. So the use of the words _creation_ (Huduth) and _eternal_ is an innovation in religion, and the cause of great doubt and corruption of the belief of the common people, especially of the argumentative among them. This has greatly perplexed the Mutakallimun of the Asharites, and has proved them in great doubt. For if they explain that God intends doing things by an eternal intention--which, as we said, is an innovation--they have put it down that the universe is _created_. Then they are asked how can a created thing come from an eternal intention. They answer that the eternal intention became connected with the action at the time of the creation especially, and that is the time in which the universe was made. Then they may be asked, that if the relation of the intending Creator towards the created thing at the time of its non-existence be the same as at the time of its creation, then that created thing is by no means better than the other thing, when at the time of its making, the action which was not found in its non-existence is not connected with it. If the relation be different then there must necessarily be a created intention otherwise the created result of an action would come from an eternal action, for what is necessary of it in action, is necessary also in intention. If it be said that when the time of its making comes it is found done; it may be asked: is it so by an eternal or a created action? If they say by an eternal action, they admit the existence of a created thing by an eternal action; and if they say by a created action, then there must be a created intention also. They may say that intention is the action itself, but this is impossible. For intention is the only cause of the action in the intender. If an intender, intending to do an act in a certain time, finds that act quite another than that which he intended, then that act would have come into being without any intender at all. At the same time, if it is thought that from a created intention there can only be a created thing, then as a rule an eternal intention should give an eternal thing, otherwise the result of a created or eternal intention would be the same, which is impossible. All these doubts are found in Islam only through the Mutakallimun, by their explaining things in Law, which God had forbidden them to do. For in the Quran it is not said whether intention is created or eternal. So they neither adhere to the exoteric meanings of the Law, which may have given them beatitude and salvation, nor did they attain the degree of certain and