from the servant, from Allah (1), or from them both (2). If it proceeds from Allah, then He is too just and equitable to wrong His servant and hold him accountable (3) for what he did not do. If the act of disobedience proceeds from them both, then He is the servant’s partner in it, and the stronger party is all the more bound to deal fairly with his weaker servant. If the act of disobedience proceeds from the servant (4) alone, then the command (5) applies to him, and praise and blame are directed (6) toward him. He is the more fitting recipient of reward and punishment, and either Paradise or Hell becomes his due (7) (8).’ Abū Hanīfa then said, ‘Descendants, some of them from others.’”

In response, it may be said:

First, no chain of transmission was cited for this report, so its authenticity is unknown. Reports (9) can be authenticated only through established chains of transmission, particularly given the prevalence of fabrication in this area. Indeed, the signs of fabrication in this account are plain, for Abū Hanīfa (10) affirmed divine decree, by consensus of those familiar with him and his doctrine, and his discourse in refutation of