This is one of the most intricate problems of religion. For if you look into the traditional arguments () about this problem you will find them contradictory; such also being the case with arguments of reason. The contradiction in the arguments of the first kind is found in the Qur'an and the Hadith.

If we admit the existence of the prophetic mission, by putting the idea of possibility, which is in fact ignorance, in place of certainty, and make miracles a proof of the truth of man who claims to be a prophet it becomes necessary that they should not be used by a person, who says that they can be performed by others than prophets, as the Mutakallimun do.

It is quite clear to you that all the people see that lower kinds of creation could have been made in a different way from that in which they really are, and as they see this lower degree in many things they think that they must have been made by chance.

On the whole, a man who denies the existence of the effects arranged according to the causes in the question of arts, or whose wisdom cannot understand it, then he has no knowledge of the art of its Maker.

The Law teaches that the universe was invented and created by God, and that it did not come into being by chance or by itself.

Philosophers do not claim that God does not know particulars; they rather claim that He does not know them the way humans do. God knows particulars as their Creator whereas humans know them as a privileged creations of God might know them.

The necessary connexion of movement and time is real and time is something the soul (dhihn) constructs in movement.

Knowledge is the conformity of the object and the intellect.

There is no city that is truly one other than this city that we [anahnti] are involved in bringing forth.

The world is divided into men who have wit and no religion and men who have religion and no wit.