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If you say: Do azalî ‘Ilm and azalî Irâdah not dismiss juz’ al-ikhtiyârî and eradicate it?

You would be told: Knowledge of an action performed through juz’ al-ikhtiyârî does not negate juz’ al-ikhtiyârî. Also, azalî ‘Ilm is all-surrounding like the samâ; it is not the starting point of a chain like the beginning of time in the past so the effects should be attributed to it by disregarding their causes and imagined to be the source of them.

Also, ‘ilm is dependent on the thing known. That is, how the thing known will be, ‘Ilm embraces it in that way. So the measures and causes of the thing known cannot be attributed to qadar.

Also, Irâdah does not form a connection separately with the cause once and then the effect once so juz’ al-ikhtiyârî and the cause should remain useless. Rather, it forms a connection with the effect and its cause at the same time.