"His answer is: If this argument were sound, it would be possible to negate the will by means of a similar argument, and it would be said:

The Shaykh : He means that if we wanted to invalidate mercy by means of this, it would be possible to negate the will by means of it, and it would be said: The will is the willing person's inclination toward what he hopes will bring benefit or avert harm, and this necessitates need, while Allah the Exalted is free from that. Free from what? From need. There is no doubt that He is the Self-Sufficient, the Praiseworthy, Mighty and Majestic. " If it is answered that this is the will of the created being, then it is possible to answer with the same regarding mercy, by saying that the mercy that necessitates deficiency is the mercy of the created being. And by this, the invalidity of the methodology of the people of denial of the divine attributes becomes clear, whether it is general denial or specific denial. And by this, it is known that the path of the Asha'irah and the Maturidiyyah regarding the names of Allah and His attributes, and what they argued with for that, does not refute the doubts of the Mu'tazilah and the Jahmiyyah, and that is from two aspects." We mentioned this phrase because some people wrote in the newspapers a few years ago, saying: That the only ones who refuted the argument of the Mu'tazilah were the Asha'irah, and they claimed that the Asha'irah are the ones who held fast to reason, and also to the Shari'ah, and to the chain of transmission, and that no one stood up to refute the Mu'tazilah except the Asha'irah. And this is one of the most false claims. The Asha'irah cannot escape the Mu'tazilah if the Mu'tazilah say to them: Why did you negate this attribute and affirm that attribute? They are not able to say anything. There is no difference except what they themselves claim regarding reason, and this is not accepted. And by this, it becomes clear. He said: " And by this, it is known that the path of the Asha'irah and the Maturidiyyah regarding the names of Allah and His attributes, and what they argued with for that, does not refute the doubts of the Mu'tazilah and the Jahmiyyah, and that is from two aspects."