Also, this cannot apply to knowledge despite its presence in...

Also, this cannot apply to knowledge despite its presence in the individual, as is the case with all other methodologies. In short, the truth of the freewill is “an objective, a sure inclination towards carrying out a deed.” These are some various explanations of the reality of the freewill, and there are other theories that we have preferred to ignore. At any rate, the Divine Freewill cannot be explained through the use of any of the above.

As for the first, you have already come to know that explaining freewill as belief in a benefit requires the denial of the absolute freewill in the possible existents in addition to Allah, Glory to Him. This is so because they are rendered to knowledge of a benefit, although we find in ourselves something beyond knowledge and belief in a benefit. One who advocates this theory proves science while denying freewill.

If it is wrong to interpret freewill as belief in something beneficial in possible existents, it will likewise be wrong to interpret His freewill, the most Praised One, too. You will come to know that one who explains the freewill of Allah, Praised is He, as being knowledge of what is the best, is influenced by this explanation.

But he substitutes knowledge of what is apparently beneficial to the individual with knowledge of what is the best which suits His status, Praise belongs to Him, which aims at looking after the interests of His servants, so consider. As regarding the second explanation, I mean eagerness or anxiety, the sure yearning, had it been applicable to man, it would have been non-applicable to Allah, Glory to Him, because He, the most Praised One, is above sentimental yearning, anxiety.

Yearning for something is the doing of a doer who is deficient and who wants to come out of his deficiency towards perfection, so he definitely yearns for something. As regarding the third explanation, whether it is explained as an objective and determination, or resolve and decision-making, its reality is something that comes into existence after having been non-existent.

In this sense, it is impossible for it to describe Him because doing so requires His being subject to eventualities.[^1] Since these definitions do not fit Him, Praise belongs to Him, the theologians have been divided into two groups: One group tries to make them among the attributes of the self but in a different meaning.