Of course, to perform this act the medium of another act is necessary.

Of course, to perform this act the medium of another act is necessary. Man creates guidance or misguidance for himself by way of mubasharah and his success or failure resulting from this is created by way of tawlid . God is not in the least concerned in creating it, nor has God's will anything to do with it.

In other words, if a man is regarded as the author of his own acts, it would mean that it is in his power either to accept Islam and be obedient to God, or become an unbeliever and commit sins, and that God's will has nothing to do with these acts of his. God, on the other hand, wills that all created beings of His should embrace Islam and be obedient to Him. He orders the same to take place and prohibits people from committing sins.

Since man is the author of his own acts, it is necessary for God to reward him for his good deeds and this can be justly claimed by him. As al‑Shahras­tani puts it: “The Mu'tazilites unanimously maintain that man decides upon and creates his acts, both good and evil; that he deserves reward or punishment in the next world for what he does. In this way the Lord is safe­guarded from association with any evil or wrong or any act of unbelief or transgression.

For if He created the wrong, He would be wrong, and if He created justice, He would be just.”[^4] It is the creed of most of the Mu'tazilites that one possesses “ability” before the accomplishment of the act, but some Mu'tazilites (e. g., Muhammad b. `Isa and Abu `Isa Warraq) like the Sunnites are of the view that one has ability to act besides the act. The justice of God makes it incumbent upon Him not to do anything contrary to justice and equity.

It is the unanimous verdict of the Mu'tazilites that the wise can only do what is salutary ( al‑salah ) and good, and that God's wisdom always keeps in view what is salutary for His servants; therefore, He cannot be cruel to them. He cannot bring into effect evil deeds. He cannot renounce that which is salutary. He cannot ask His servants to do that which is impossible. Further, reason also suggests that God does not place a burden on any creature greater than it can bear.

According to the Mu'tazilites, things are not good or evil because God de­clares them to be so. No, God makes the distinction between good and evil on account of their being good and evil. Goodness or evil are innate in the essence of things themselves. This very goodness or evil of things is the cause of the commands and prohibitions of the Law.