The Jabriyya (proponents of compulsion) advance the argument mentioned by al-Rāzī and others, saying:

“If Allah wills to move a body and the servant wills to keep it at rest, then either neither intended outcome occurs—which is impossible, because what prevents either one’s intended outcome from occurring is the existence of the other’s; thus, if neither occurred, both would exist, which is impossible—or both occur, which is impossible; or one of them occurs, which is invalid, because the two powers are equal in their ability to produce that single effect independently. One and the same thing, in its essential reality, admits of no degrees. Thus, the two powers stand on an equal footing with regard to bringing about that effect; they differ only in matters extrinsic to this aspect. That being so, giving precedence to either is impossible.”

The reply is:

This argument is invalid on either view.

As for Ahl al-Sunnah, they hold that it is impossible for Allah to will to move a body while making the servant will to keep it at rest and giving him the power to do so. For a decisive will, together with the power to act, necessarily entails the occurrence of the intended effect. Thus, if the Lord made the servant will it while possessing the power to bring it about, the servant’s intended effect would necessarily occur. The servant would then be willing the existence of something whose existence Allah does not will, and this is impossible. Rather, whatever Allah wills to exist, He makes the one capable of bringing it about will its existence; He does not make him will something that contradicts what the Lord wills.

As for Ahl al-Sunnah, they hold that it is impossible for Allah to will to move a body while making the servant will to keep it at rest and giving him the power to do so. For a decisive will, together with the power to act, necessarily entails