at any limit, nor do they honor any bond of kinship or covenant with a believer. Rather, they are as Allah says:

“But man undertook it; indeed, he was unjust and ignorant.”

They are unjust and ignorant, like a predatory beast, acting purely according to their desires. They deflect blame and censure, or evade their obligation to enjoin good and forbid evil, by invoking a false notion of compulsion and focusing on the divine decree that inevitably takes effect, while disregarding commands and prohibitions. Yet they do not apply the same reasoning to those who assault, wrong, or harm them—not even to those who neglect their rights, nor even to those who obey Allah by enjoining what Allah commands and forbidding what He prohibits.

I have discussed these Qadariyyah and the first group at length, and have addressed the Iblīs-like Qadariyyah elsewhere. The purpose here is merely to draw attention to the central tenets of these positions.

In His Book, Allah distinguishes between the two categories: those in whom His creative words are realized and those who follow His religious words. This distinction applies to His command, will, decree, judgment, permission, raising up, and sending forth.

Concerning His religious command prescribed in His revealed law, He says:

“Indeed, Allah commands justice, good conduct, and giving to relatives.”

“Indeed, Allah commands you to return trusts to their rightful owners.”

“Indeed, Allah commands you to slaughter a cow.”

Concerning His creative command pertaining to divine decree, He says:

“His command, when He wills something, is only to say to it, ‘Be,’ and it is.”

“The command of Allah has come, so do not seek to hasten it.”

The same applies, according to one interpretation, to His saying:

“And when We intend to destroy a town, We command its affluent inhabitants, and they transgress within it.”

Concerning His religious will expressed in His revealed law, He says:

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