And He says:

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

“Allah intends to accept your repentance, whereas those who follow their desires want you to deviate greatly.”

“Allah intends to lighten your burden, for mankind was created weak.”

This is discussed at length elsewhere.

The point here is that a command necessarily involves a request, a call for action, and a demand. This holds whether one maintains that there is a prescriptive will and that the Lord has no other will concerning His servants’ actions—as the Mu‘tazilah and similar groups among the Qadariyyah maintain—or maintains that the Lord has no will other than the creative, decretive will, concerning which it is said, “Whatever Allah wills comes to pass, and whatever He does not will does not come to pass.”

According to this latter position, His will is identical to His love and approval; His will, love, and approval relate to everything that actually occurs, whether faith or disbelief, and do not relate to anything that does not occur, whether faith or disbelief. It also holds that a servant has no power that affects the actual occurrence of what lies within his capacity; that created things contain no powers or causes through which Allah creates; and that Allah has no wise purpose for which He creates and commands.

These and similar views are maintained by Jahm ibn Safwān, the leading figure of the Jabriyyah, and by those who agree with him on all or some of these matters: various groups of speculative theologians, some later jurists, and others who affirm divine decree in this manner rather than in the manner of the early generations and the imams, such as Abū al-Hasan and others. Their opposition to the Mu‘tazilī Qadariyyah drove them to deny the reality of commands and prohibitions, promises and threats. Yet those who hold some of these views fall into inconsistency, and one of them may affirm something in these matters that has no substantive reality.