XIII.
Abu Ali Al-Jubbai was an able master in the science of dogmatic theology, and had at one time a pupil named Abul Hasan Al-Ashari. It is related that one day the two had the following discussion. Al-Ashari propounded to his master the case of three brothers, one of whom was a true believer, virtuous and pious; the second an infidel, a debauchee, and a reprobate; and the third an infant; they all died, and Al-Ashari wished to know what had become of them. To this Al-Jubbai answered: 'The virtuous brother holds a high position in Paradise, the infidel is in the depths of hell, and the child is among those who have obtained salvation.' 'Suppose now,' said Al-Ashari, 'that the child should wish to ascend to the place occupied by his virtuous brother, would he be allowed to do so?' 'No,' replied Al-Jubbai, 'it would be said to him: "Thy brother arrived at this place through his numerous works of obedience towards God, and thou hast no such works to set forward."' 'Suppose, then,' said Al-Ashari, 'that the child say, "That is not my fault; you did not let me live long enough, neither did you give me the means of proving my obedience."' 'In that case,' answered Al-Jubbai, 'the Almighty would say: "I knew that if I allowed thee to live thou wouldst have been disobedient, and incurred the severe punishment of hell; I therefore acted for thy advantage."' 'Well,' said Al-Ashari, 'and suppose the infidel brother were here to say: "O God of the Universe! since you knew what awaited him, you must have known what awaited me; why, then, did you act for his advantage and not for mine?"' Al-Jubbai had not a word to offer in reply. This discussion proves that the Almighty elects some for mercy, and others for punishment, and that his acts are not the results of any motive whatsoever.