in terms of wisdom; for such assistance may entail something contrary to His wisdom. He hates and abhors the forbidden act that He has created, just as He abhors the evil beings and things He has created, such as devils and foul things. Yet He created them for a wise purpose that He loves and approves of.

We know that a person may wish to do something he does not love because it leads to something he loves. Thus, a sick person drinks unpleasant medicine because it leads to the recovery he loves, and a person performs tasks he dislikes because they lead to his desired goal. There is no contradiction between something being hateful to Him and His having created it for a wise purpose that He loves. Likewise, there is no contradiction between His loving something if it occurs and His not bringing it about; for bringing it about may entail losing something He loves more, or bringing into existence something more hateful to Him than its absence.

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With this understood, we say:

As for the question, “How can a servant choose his actions while being compelled to perform them?” this objection applies only to the Jahmiyyah, who affirm compulsion without qualification and deny the servant’s power and choice, as well as the efficacy of his power in producing the act.

We have already explained that the unqualified use of the term “compulsion” was rejected by the leading scholars of the Sunnah, such as al-Awzāʿī, al-Zubaydī, al-Thawrī, ʿAbd al-Rahmān ibn Mahdī, and Ahmad ibn Hanbal