create anyone’s action.

As for Ahl al-Sunnah, they hold that He is the One who made the righteous righteous and the Muslims Muslims. According to them, whoever He commands and makes a doer of what is commanded becomes a doer of it; but if He does not make him a doer [of it] (1), he does not become a doer of it (2). Thus, He willed the faith and obedience of the people of faith and obedience by way of both command and creation: He commanded them to do so, aided them in it, and made them do it (3). Had He not aided them in obeying Him, they would not have obeyed Him.

As for the people of disbelief and disobedience, He commanded them but did not make them obedient. Thus, He did not will to create their obedience, although He commanded them to obey and willed it of them with a legislative, religious will, because it would benefit them and serve their welfare if they did so. He did not, however, will to create it, because of the wisdom in that. Even if He loves it on the supposition that it exists, its existence may entail something He hates or the loss of something dearer to Him than it, while averting that consequence is dearer to Him than attaining the beloved thing. In that case, leaving this beloved thing in order to avert what He dislikes is dearer to Him than its existence. Conversely, the existence of a disliked thing that necessarily leads to the existence of a beloved thing causes the disliked thing to be willed for the sake of the beloved—when His love for the latter is greater than His love for the absence of the disliked thing that serves as its means (4).

It does not follow that you must assist everyone whom you counsel verbally in carrying out the action you have commanded him to perform. The prophets and the righteous continually counsel people, command them, and direct them to what would be beneficial for them if they did it, yet they do not assist them in carrying out their actions. They may well be capable of doing so, but their wisdom requires them not to do so for various reasons.