As for the leading scholars among the followers of Mālik, al-Shāfiʿī, and Ahmad, and the great majority of the followers of Abū Hanīfah, they do not hold this position. Rather, they affirm what the early generations agreed upon: whatever He—glorified be He—wills occurs, and whatever He does not will does not occur. They distinguish between His will and His love and approval. They say that although disbelief, wickedness, and disobedience occur by His will, He neither loves nor approves of them; rather, He is displeased with them and hates them.

They also say that Allah’s intent, as mentioned in His Book, is of two kinds. One means His will concerning what He creates, as in His words:

“Whoever Allah wills to guide, He opens his heart to Islam; and whoever He wills to send astray, He makes his heart tight and constricted, as though he were climbing into the sky.”

The other means His love and approval of what He commands, even when He does not bring it into existence, as in His words:

“Allah intends ease for you and does not intend hardship for you.”

“Allah does not intend to place any burden upon you, but He intends to purify you and complete His favour upon you, so that you may be grateful.”

“Allah intends to make things clear to you, guide you to the ways of those before you, and turn to you in mercy. And Allah is All-Knowing, All-Wise.”

“Allah intends to turn to you in mercy, but those who follow their desires intend that you should deviate far from the right path.”

“Allah intends to lighten your burdens, for humankind was created weak.”

This distinction resolves the dispute over whether a command necessarily entails intent. The Qadariyyah claim that it necessarily entails His will, which would mean that He willed what He commanded, yet it did not occur. The Jahmiyyah, however, say that it does not necessarily entail any kind of intent—neither His love for it nor His approval