From the ayat, "You wish only what Allahu ta'ala wishes!" which is in Dahr Sura, Imam Abul-Hasan-i Ashari inferred the meaning, "Unless Allahu ta'ala decrees that you wish you cannot wish anything!" That is, he meant that unless Allahu ta'ala wills, the slave (man) cannot use his irada-i juziyya. So, according to the Ashari Madhhab, slaves (men) are compelled in using their irada-i juziyya (partial will). For, when Allahu ta'ala wishes that a person will do some action, the person has to do the action. Accordingly, the irada-i juziyya exists and is a creature. Then, if Satan says to man, "O you slave! Why are you taking pains? Unless Allahu ta'ala decrees an action of yours, you cannot wish the action!" man will not be able to answer Satan. Man will not be free in his actions. There will not be rewards for his worships or torment for his evil. The slave will wish what Allahu ta'ala wishes and is merely a means for the accomplishment of the action.

Abu Mansur-i Maturidi explained what Imam-i azam Abu Hanifa had inferred and said, "Irada-i juziyya is not a being. Something which does not exist is not something created. Irada-i juziyya is a state in the slaves. It is to use one's power in doing and not doing something. Slaves are free in using their irada-i juziyya. They are not compelled. According to this Madhhab Satan can be answered: "Irada (will) is a state in me. If I use it in goodness, Allahu ta'ala creates goodness. If I spend it in evil, Allahu ta'ala creates evil. If I don't use it either way, He creates neither of them." It is possible for Allahu ta'ala to create without man's wish, too, yet He has made man's will a means for creating optional deeds. It is from Allah's will, again, that our irada-i juziyya is a means. When man wishes to do something, Allahu ta'ala creates it if He, too, wishes it. If man does not wish it, He does not create the action, which is optional. Then, if man uses his irada-i-juziyya in worshipping, Allahu ta'ala creates the worship. If he uses it for sins, He creates the sins. Then man becomes evil and will be tormented in the next world. Satan can say nothing to a person who knows that this is so.

Abu Mansur-i Maturidi explains the meaning of the above mentioned ayat as follows: "Your optional actions do not happen with your will only. After your will, Allahu ta'ala wills those actions and then creates them. As it is seen, the slaves are not independent in doing their actions.

Those who are in the way of Mutazila say that man creates all his actions himself. They make slaves partners with Allahu ta'ala in creating actions. [In Iran, those people who name themselves Shiites believe in qada and qadar as the group of Mutazila do. So they separate from the way of Ahl as-sunnat scholars. Deriving from valuable books, I have given long answers to their abominable slanders and explained the knowledge of qada and qadar in my Turkish books Hak Yolun Vesikalari and Ashab-i Kiram. The book Mawahib-i ladunniyya gives detailed information about Irada-i juziyya in its chapter which reports the holy war of Badr. There is a pamphlet titled Irada-i-juziyya by the great savant and Waliy- yi- kamil Mawlana Khalid-i Baghdadi 'rahmat Allahu ta'ala 'alaih' in the book Ashab-i Kiram. The pamphlet Irada-i juziyya was published in the ninth letter of the book Bugyat- ul-wajid, by Muhammad Asad, the son of Mahmud Sahib, who was the brother of Mawlana 'rahmatullahi alaihim'. The book was printed in Damascus in 1334 [1915 A.D.]. The annotations to the pamphlet and the names of the annotators are also reported in the book. In his book Iqdul-jawhari, Mawlana Khalid-i Baghdadi 'rahmat Allahu ta'ala 'alaih' gives detail information about man's option and his irada-i juziyya. An annotation to this book was written by AbdulHamid Harputi and printed with the title Simtul' aqbari in Istanbul in 1305 [1888 A.D.].

There are four factors in the realization of man's optional actions: 1) Imagining, remembering the action; 2) Enjoying the action; 3) Then using the irada-i juziyya, that is, beginning the action; 4) The bringing about of the action. The first and the second are created by Allahu ta'ala. For imagination and desire are creatures. Something which exists needs to be created. Irada-i juziyya is from the slave. The action is created by Allahu ta'ala. The happening of the slave's will also owes only to the creation of the imagination and desire first. For example, if a person imagines giving alms and its reward, desire or hatred forms in him. So he wills it or not. Desire does not mean will. Nor does hatred mean not to use one's will.

Allah's qada, His decree and His recording in Lawh al-Mahfuz are suitable with His eternal knowledge. And His knowledge is dependent upon the things He knows. That is, whenever and however everything would happen or would not happen in the future, He knew it so. He decrees and records what He knows. So there is no compulsion. If the future happenings were dependent upon His knowledge, compulsion would be necessary. If Allah's knowledge necessitated the creation of things and their attributes and states, there would be compulsion. But it is not the case. It is the other way round. Here we end our discourse with the help of Allahu ta'ala.

The author of the annotation to the book Durr-i yakta 'rahmat Allahu ta'ala 'alaih' says, "All the actions that men do with their hearts and bodies and every event occurring in the living and in inert matter come into being with Allahu ta'ala's knowing, decreeing, and creating them in the eternal past; this case is termed qadar or takdir. Man opts, wills to do or not to do something; that is, he uses his power. If Allahu ta'ala, too, wills it and uses His power, that thing comes into being. The former two are called kasb (acquiring), and the latter two are called khalq (creating). If Allahu ta'ala likes that thing, it is termed taat. Man will be given thawab for taat in the Hereafter. If man does an act of taat with the intention of earning thawab, this act becomes qurbat. If Allahu ta'ala does not like that thing, it is termed masiyyat. Man will be subjected to itab (reproach) and iqab (punishment) for it in the Hereafter. A person who commits acts of makruh or omits acts of sunnat-i-muakkada habitually without an 'udhr (a good, valid excuse) will be reproached (in the Hereafter). If a person omits an action of fard or commits a haram and then dies without having made tawba and then does not attain shafaat (intercession) or forgiveness, he will be subjected to iqab; he will be exposed to fire. A person who denies the existence of option, will and power, that is kasb, in man, becomes a renegade.