86 Livnat Holtzman
The Sunni gives a statement in the same vein towards the end of the
dialogue, but then he uses the term preponderator (murajjiḥ) instead
of the term motive (dāʿī). After declaring that he is satisfied with the
Jabrī’s “preponderance without a preponderator” argument, and agree-
ing that there must be a preponderator preponderating the action, the
Sunni clarifies that the existence of the preponderator does not negate
the existence of human choice.^90
But does the Sunni equate the terms motive (dāʿī) and preponderator
(murajjiḥ)? According to the Sunni, the motive of human action can
indeed be, as the Jabrī claims, knowledge of the benefits which result
from the performing a certain action, but it can also be ignorance (jahl)
and error (ghalaṭ), as these also lead a man to perform an action.^91 As
for the preponderator (murajjiḥ), the Sunni examines the possibility
that the murajjiḥ is the entire set of inborn faculties in the human being,
which include, among others, human will. Hence, like the Muʿtazila
claim, the preponderator is the human inborn tendency to act using
the human being’s own will and choice.^92 This definition, which might
have served as a very powerful interface between the traditionalist con-
cept of fiṭra (natural disposition) and the Muʿtazilī concept of free will,
is ruled out by the Sunni. This definition suggests that once created,
the human being acts without the guidance of God. Hence the Sunni
immediately retracts to the comfortable point of disagreement with the
Muʿtazila, and declares that everything in the human being, including
his power, will, and motivation, is created by God.^93
2.3. Third Level:
jabr and Obligating What Is Beyond One’s CapabilityIn one of al-Rāzī’s most notable declarations he defends the doctrine of
“obligating what is beyond one’s capability” (taklīf mā lā yuṭāq), and
90 Ibn Qayyim al-Jawziyya, Shifāʾ al-ʿalīl, p. 339; Ibn Qayyim al-Jawziyya, Shifāʾ
al-ʿalīl, 1903, p. 151.
91 Ibn Qayyim al-Jawziyya, Shifāʾ al-ʿalīl, p. 323; Ibn Qayyim al-Jawziyya, Shifāʾ
al-ʿalīl, 1903, p. 142. This point is elaborated and serves as an introduction to the
brief appearance of the Qadarī participant in the dialogue, Shifāʾ al-ʿalīl, pp. 323–
324; Shifāʾ al-ʿalīl, 1903, pp. 142–143.
92 Ibn Qayyim al-Jawziyya, Shifāʾ al-ʿalīl, p. 326; Ibn Qayyim al-Jawziyya, Shifāʾ
al-ʿalīl, 1903, p. 144.
93 Ibn Qayyim al-Jawziyya, Shifāʾ al-ʿalīl, p. 326; Ibn Qayyim al-Jawziyya, Shifāʾ
al-ʿalīl, 1903, p. 144.
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