A group of the followers of Mālik, al-Shāfi'ī, Ahmad, and others agreed with them on this. Yet most of the jurists who agree with them on this point in works of speculative theology maintain the opposite in questions of jurisprudence, tafsīr, hadith, and legal proofs. In their discussions of legal theory, they sometimes agree with one side and sometimes with the other.

However, the majority of Ahl al-Sunnah within these groups and others affirm divine predestination, [and affirm] wisdom [as well] and mercy (1), and that His acts have a beloved end and a praiseworthy outcome. This is an exceedingly important question that has been discussed at length elsewhere.

In short, the Mu'tazilites and the Shia have never affirmed any form of wisdom and mercy without the leading scholars of Ahl (2) al-Sunnah affirming something more perfect and sublime, while also affirming Allah’s perfect power, His will that unfailingly takes effect, and His creation of all things (3).

These groups do not affirm all this. The early Shia theologians, such as the two Hishāms and others (4), affirmed divine predestination just as others did. Likewise, among the Zaydīs are some who affirm it and others who deny it. The Shia therefore hold two positions concerning divine predestination, just as those who affirm the caliphate of the three caliphs hold two positions [concerning divine predestination] (5).

Thus, there is no weak position held by any of Ahl al-Sunnah without someone among the Shia espousing it and also espousing—