Conversely...

Conversely, the (‘a) School has laid stress on two conceptions of this notion: First : Just as man is ethically capable of perceiving the goodness and evilness of things on the whole, so also can he perceive the evilness of punishing people for deeds that they are compelled to do and the evilness of forcing people to perform some acts and avoid others while they lack any willpower to act. It is this ethical perception that can guide man to many divine facts.

Second : Religious law has come to reveal and define the details of the total awareness with which Almighty Allah has created man. Thus, Divine religious law is not only an obligation through which Almighty Allah practices His absolute authority over man but also represents Divine justice, wisdom, and Almighty Allah’s absolute dispensation of man’s acts. In other words, religious law corresponds to benefits and detriments of existence and progress of man towards perfection in this world.

There is neither compulsion (by Almighty Allah to do things), nor is there absolute delegation of power to man; rather, it is a course in the middle of these two courses. People’s deeds, which are the objects of religious laws, are the result of a person’s will, thus making the person responsible for them.

At the same time, humans are the creatures of Almighty Allah Who has created them with a will, and humans—in their existence, survival and power—are subject to Divine will and power and cannot act without Divine provision of existence and power. The (‘a) have extracted this role of moral standards from the Holy Qur’an.