For these people affirmed divine decree in agreement with the early generations and the majority of the imams—and they were correct in doing so. They opposed the denial of divine decree by the “Qadariyyah” among the Muʿtazilah and others. Yet in doing so, they followed the approach of Jahm ibn Safwān and his followers, claiming that all things proceed solely from a will that selects one of two equivalent alternatives without a reason.

They said, “Will, love, and approval are the same.” In this they agreed with the Qadariyyah, for both the Jahmiyyah and the Muʿtazilah maintain that an agent possessing power and choice gives preference to one of two equivalent alternatives without a determining factor. Both also maintain that there is no distinction between will, love, and approval.

The “Qadariyyah” then said, “It is known from the Quran, the Sunnah, and the consensus of the early generations that Allah loves faith and righteous deeds, does not love corruption, does not approve disbelief for His servants, and hates disbelief, sinful defiance, and disobedience.”

They said, “It therefore follows that every act of disobedience that occurs takes place without His will or volition, just as it takes place contrary to His command, love, and approval.” They also said, “His love and approval of His servants’ deeds mean His commanding those deeds; likewise, His willing them means His commanding them.” Thus, according to them, He never wills anything other than what He commands. These people then proceeded to give distorted interpretations of the Quranic passages concerning His willing everything that happens and His creation of His servants’ actions.

The Jahmiyyah and their followers among the Ashʿariyyah and others like them said, “It is known from the Quran, the Sunnah, and consensus that Allah is the Creator, Lord, and Sovereign of everything. He creates only through His power and will: whatever He wills happens, and whatever He does not will does not happen. Everything that exists is