loved or approved of; it may be willed in one respect but not another; and it may be loved and approved of without its occurrence being willed.

Will is of two kinds: religious will, which accompanies commands and prohibitions, love and hatred, approval and anger; and universal will, which accompanies divine decree and predestination, creation and power.

Just as they differed over the attributes of the Creator, they differed over the attributes of the created being. The former affirmed only one capacity for him, preceding the act, while the latter affirmed only one capacity for him, accompanying the act.

The former denied the capacity by which the act actually comes into being, while the latter denied the capacity on the basis of which Allah commands and forbids His servant.

This is one of the roots of their disagreement over imposing obligations beyond one’s capacity. They divided into the Magian Qadariyyah, who affirm commands and prohibitions but deny divine decree and predestination; the polytheistic Qadariyyah, who are worse than them, affirming divine decree and predestination but rejecting commands and prohibitions, or some of them;

and the Iblīs-like Qadariyyah, who affirm both but regard this as a contradiction contrary to truth and wisdom.

This is generally the case wherever causes and proofs conflict: you find one group affirming one to the exclusion of the other, another doing the reverse, and a third recognizing both and believing