These, then, are the middle group whom Allah has enabled to reach what is right; they have reconciled transmitted revelation with sound reason and plain observation.

• And just as divine decree (qadar) in no way conflicts with natural or revealed causes, it likewise does not conflict with the fact that a servant possesses a will and a power through which he acts. Thus a human being is willing, capable, and acting, for Allah says: “Among you are those who desire the present world, and among you are those who desire the Hereafter” (3:152); He also says: “They went early, resolved and able” (68:25); and He says: “Had they done what they were admonished to do, it would have been better for them and firmer in grounding” (4:66); and He says: “Whoever does good, it is for his own soul, and whoever does evil, it is against it” (41:46).

Yet the servant is not independent in his will, power, or action, just as causes are not independent in producing their effects, for Allah says: “For whoever among you wills to stand upright, but you do not will unless Allah—the Lord of all worlds—wills” (81:28–29). Moreover, his will, power, and action are among his attributes, and since he himself is created, these attributes are likewise created; attributes follow the entities they describe, and the Creator of essences is the Creator of their attributes.

• Someone may object: “Does this not mean that a person who breaks the Law can cite qadar as an excuse?”

The answer is that appealing to predestination to justify disobedience is invalid, as shown by the Qur’an, the Sunnah, and sound reason:

– As for the Qur’an, one proof is Allah’s statement: “Those who associate others with Allah will say, ‘Had Allah willed, neither we nor our fathers would have committed idolatry, nor would we have forbidden anything.’” (6:148). Allah dismissed their argument, saying: “Likewise, those before them denied until they tasted Our punishment” (6:148).