So those men can have no knowledge of God, when they admit that for every action there is an actor. It being so, the agreement of the Muslims on the fact that there is no Creator but God cannot be perfect, if we understand by it the denial of the existence of an agent in the visible world. For from the existence of the agent in it, we have brought an argument for the Creator in the invisible world. But when we have once admitted the existence of the Creator in the invisible world, it becomes clear that there is no Creative agent except one by His command and will. It is also evident that we can perform our own deeds, and that one who takes up only one side of the question is wrong, as is the case with the Mutazilites and the Jabarites. Those who adopt the middle Course, like the Asharites, for discovering the truth, cannot find it. For they make no difference for a man between the trembling and the movement of his hand by intention. There is no meaning in their admitting that both the movements are not by ourselves. Because if they are not by ourselves we have no power to check them, so we are compelled to do them. Hence there is no difference between trembling of hand and voluntary movement, which they would call acquired. So there is no difference between them, except in their names, which never effect the things themselves. This is all clear by itself. Fourth Problem:--Divine Justice and Injustice. The Asharites have expressed a very peculiar opinion, both with regard to reason and religion; about this problem. They have explained it in a way in which religion has not, but have adopted quite an opposite method. They say that in this problem the case of the invisible world is quite opposed to the visible. They think that God is just or unjust within the limits of religious actions, so when a man’s action is just with regard to religion, he also is just; and whatever religion calls it to be unjust; He is unjust. They say that whatever has not been imposed as a divinely ordained duty upon men, does not come within the four walls of religion. He is neither just or unjust, but all His actions about such things are just. They have laid down that there is nothing in itself which may be called just or unjust. But to say that there is nothing which may in itself be called good or bad is simply intolerable. Justice is known as good, and injustice as bad. So according to them, polytheism is in itself neither injustice nor evil, but with regard to religion, and had religion ordained it, it would have been just and true. Such also would have been the case with any kind of sin. But all this is quite contrary to our traditions and reason. As to tradition God has described himself as just, and denied injustice to himself. He says “God hath borne witness that there is no God but He; and the angels and those who are endowed with wisdom profess the same, who executeth righteousness;”[142] and “Thy God is