a question to asharite divine command theorists if reason cannot independently establish the moral status of an act, and that status depends entirely on divine legislation, then why does god's legislation so consistently align with what we independently apprehend as good and evil? why is gratuitous cruelty condemned rather than permitted, and justice praised rather than prohibited? if the answer is that god acts according to his wisdom, then what makes this wisdom meaningfully oriented towards the good rather than simply a description of whatever god wills? if there is no substantive connection between what we apprehend as good and god's legislative choices, their systematic correspondence seems inexplicable; but if there is such a connection, then our rational apprehension of goodness and evil appears to track something relevant to divine legislation beyond the bare fact of command itself. consider this: if god is truly an supra-moral agent such that what he command does not, in any way, concern our relevant notion of morality or that-which-is-moral and preponderates alternatives without there being anything other determinant/determining factor beyond will (accompanied with power), why do all that which is divine commanded seem to perfectly align with our relevant moral conceptions that we establish the praiseworthy-ness and blameworthy-ness prior to revelation such as charity, being kind to parents, helping out the needy, enjoining good and forbidden evil and much of what god commands that is deemed “good”. if god were genuinely indifferent to the distinction between what reason apprehends as good and evil, insofar as that distinction possesses no independent normative authority, we should expect at least some divergence between our moral judgments and his legislation, including the possibility of acts that are paradigmatically abhorrent to us being divinely permitted or even commanded. why do we not observe a single instance of divine command such as “the obligation of comitting rape” or the “obligation of comitting genocide” or “on the forbiddenness of helping out poor people” such an occurrence would only go on to prove the truth of DCT - yet we do not see any particular instance.