and al-Zubaydī replied, ‘Allah’s command is too great, and His power too great, for Him to compel or obstruct. Rather, He decrees, ordains, creates, and endows His servant with whatever innate disposition He wills.’

Al-Awzā‘ī said, ‘I know of no basis for “compulsion” in the Quran and Sunnah, so I hesitate to use that expression. But decree, ordainment, creation, and the bestowal of innate dispositions—these are recognized in the Quran and in the hadiths of the Messenger of Allah, may Allah bless him and grant him peace.’”

Mutarrif ibn al-Shikhkhīr said:

“We have not been left to divine decree, yet we arrive at what it ordains.”

Damrah ibn Rabī‘ah said:

“We were not commanded to rely on divine decree, yet we arrive at what it ordains.”

It is established in the Sahīh that the Prophet, may Allah bless him and grant him peace, said:

“There is not one of you whose place in Paradise and whose place in Hell are not already known.”

They asked, “O Messenger of Allah, should we not then abandon deeds and rely on what has been written?”

He replied, “No. Act, for everyone will find it made easy to do that for which he was created.”

This is a vast subject. The point here is that al-Khallāl and other scholars included those who affirm compulsion under the designation “Qadariyyah,” even when they did not invoke divine decree to justify sins. What, then, of those who do invoke it to justify sins?

Clearly, those who invoke divine decree to set aside commands and prohibitions fall more fully under Allah’s condemnation of the Qadariyyah than those who deny it, for the former’s misguidance is greater. This is why the Qadariyyah were associated with the Murji’ah in the statements of several of the early generations, and a hadith traced back to the Prophet has been narrated to this effect. Each of these two innovations undermines commands and prohibitions, promises of reward and threats of punishment. Thus, irjā’ weakens belief in the threats of punishment and makes light of obligatory duties and prohibitions