inherent in the thing in question; this is why matters of this kind give rise to division and discord. The first question to divide the Muslim community was that of the sinful Muslim. The Khawārij included him among those addressed by the texts threatening punishment, and so held that he would remain in the Fire forever, yet did not judge him to be an unbeliever. If something were purely good, it would not cause division; if it were purely evil, its nature would not be obscure. Rather, it causes discord because both are combined within it.

The same applies to “the question of divine decree,” which is another branch of this principle. Actions that actually occur despite Allah’s prohibition combine two aspects: He wills them, since they are among the things that exist, yet He does not love them; rather, He detests and hates them. They therefore affirmed that created things exist without His will.

Thus, when Ghaylān al-Qadarī said to Rabīah ibn Abī Abd al-Rahmān, “Rabīah, I ask you by Allah: do you think Allah loves to be disobeyed?” Rabīah replied, “Do you then think Allah is disobeyed against His will?” It was as though he had stuffed a stone into his mouth. His point was: “You have declared Him free of any love of sins, but in doing so you have stripped Him of will and power, and made Him subject to force and compulsion.”

Those who opposed the Qadariyyah said, “Rather, everything He wills, He also loves and approves.” Their position entailed that disbelief, wickedness, and disobedience are loved and approved by Allah.

They also said, “He commands what He does not will. As for all the good deeds He commands,