Al-Awzā‘ī and others said: “The Sunnah uses jabala (to endow with an innate disposition), not jabara (to compel).”

For the Prophet, peace and blessings be upon him, said to al-Ashajj of ‘Abd al-Qays: “You possess two qualities that Allah loves: forbearance and deliberation.”

He asked: “Are these two qualities I have cultivated, or two qualities I was created with?”

He replied: “Rather, they are two qualities you were created with.”

He said: “Praise be to Allah, who created me with two qualities that Allah loves.”

Al-Zubaydī and others said: “Only the powerless are coerced,” meaning compulsion in the sense of coercion, as when a woman is forced into marriage. “Allah is far too exalted and great to coerce anyone,” meaning that He creates the servant’s will and therefore has no need to coerce him. Thus, al-Zubaydī and a group of others denied “compulsion,” understanding it in this sense.

Al-Awzā‘ī, Ahmad ibn Hanbal, and others, however, disapproved of saying either “He compelled” or “He did not compel,” because “compulsion” may mean coercion, and Allah does not coerce anyone. Yet it may also mean that He is the Creator of the will, as Muhammad ibn Ka‘b said: “Al-Jabbār (the Compeller) is the One who compels His servants to do what He wills.” “Compulsion,” understood in this sense, is correct.

Mujāhid’s explanation of His words, “He determined and then guided”—“He guided humankind to felicity and misery”—shows that, in his understanding, this falls within His words: “He determined and then guided.”