by divine decree, is not unjust. For if one person punishes another for his misdeeds and secures redress for the wronged against the wrongdoer, all rational people agree that this is not injustice on his part. Rather, it is praiseworthy, and no one says that the wrongdoer is excused on account of divine decree. So when the Lord of all worlds secures justice for some of His servants against others and recovers the rights of the wronged from their wrongdoers, how could this be injustice on His part on account of divine decree?

Likewise, when a servant puts everything in its proper place, placing the pure with the pure in a place suited to it, and the impure with the impure in a place suited to it, this is justice and wisdom on his part. The same applies when the Lord of all worlds puts everything in its proper place and does not treat those who believe and do righteous deeds like those who spread corruption on earth, nor the God-fearing like the wicked, nor Muslims like criminals.

Paradise is pure, and only one who is pure is fit to enter it. Hence, no one enters it until after the settling of claims that cleanses them of impurity, as authentically reported from Abū Sa‘īd, from the Prophet, may Allah bless him and grant him peace:

“When the believers have crossed the bridge—that is, the Sirāt stretched across Hell—they will be stopped on a bridge between Paradise and Hell. Redress will then be exacted from some on behalf of others for wrongs committed among them in this world. Once they have been purified and cleansed, they will be permitted to enter Paradise.”

These matters are discussed at length elsewhere.

The point here is that the Qadariyyah’s assertions concerning injustice and justice, by which they draw an analogy between the Lord and His servants, are among the innovations through which they have gone astray and contravened the Book and the Sunnah