And the conflict between the texts arises only from the opposing implications for praise and blame of the attributes subsisting in His essence, exalted is He. This is why matters of this kind have given rise to disbelief or strife. The first question to divide the Muslim community was that of the sinful Muslim. The Khārijites included him among those covered by the texts threatening punishment and eternal residence in Hell, and declared him a disbeliever. The Muʿtazilites agreed that he fell within the scope of those threats and would remain in Hell forever, but did not declare him a disbeliever. If something were purely good, it would not cause division; if it were purely evil, its nature would not be obscure. Rather, it causes strife because it combines both.

The same applies to the question of divine decree, which is one of the subsidiary questions arising from this principle. Acts that occur despite Allah’s prohibition combine two aspects: He wills them insofar as they are among the things that come into existence, yet He neither loves nor approves of them; rather, He detests and hates them insofar as they are forbidden.

Some groups of speculative theologians therefore said that will, love, and approval are identical or necessarily inseparable. The Qadariyyah then said: “Allah did not love these acts or approve of them, so He did not will them.” Thus, they affirmed that things come into existence without His will.