fetters, confinement, and the like, as well as whatever blocks the way, such as an enemy or anyone else.

Section

The Exalted’s words,

“But you do not will unless Allah wills,”

do not indicate that the servant does not perform his own voluntary action, that he lacks the ability to perform it, or that he has no will. Rather, they indicate that he does not will it unless Allah wills. This verse refutes both groups: the determinist Jahmiyyah and the Mu'tazilite Qadariyyah. For the Exalted says:

“For whoever among you wills to take a straight path.”

He thus affirms that the servant has a will and acts. Then He says:

“But you do not will unless Allah, Lord of all worlds, wills.”

He thereby makes clear that the servant’s will is dependent upon Allah’s will. The first verse refutes the Jabriyyah, while this one refutes the Qadariyyah, who say that the servant may will what Allah does not will, just as they say that Allah wills what they do not will.

If, in accordance with their principle, they say, “What is meant here by willing is commanding, and the meaning is that they do not will to do what Allah has commanded if Allah has not commanded it,” the reply is that the context of the verse makes clear that this is not what is meant. Rather, the meaning is that, after you have been commanded to perform an action, you do not will to perform it unless Allah wills. For the Exalted mentions commands and prohibitions, promises and warnings, and then says:

“Indeed, this is a reminder, so whoever wills may take a path to his Lord. But you do not will unless Allah wills.”

His words, “But you do not will,” negate their willing in the future. Likewise, His words, “unless Allah wills,”