Hence, although Allah has enabled man to act by virtue of...

Hence, although Allah has enabled man to act by virtue of the capacity with which He has endowed him, nevertheless, He has imposed with these restrictions, has delineated man's course of action, and has admonished him against abominable acts, through intimidation, and by His promises and threats; by thus enabling them, He does not constrain them to particular actions.

On the other hand, as He forbids many actions to men, and places limitations on them and commands them to do good and admonishes them against evil, (this shows that) He does not delegate the performance of their actions to them completely. This is the distinction between Compulsion and Delegation, as we have made it clear above. [^1]: See p.89. [^2]: 11 Prof. Nicholson gives the following explanation for the word zaddiq: "Zaddiq is an Aramaic word meaning 'righteous'.

Its etymological equivalent in Arabic is siddiq, which has a different meaning, namely 'veracious'. Zaddiq passed into Persian in the form zandik, which was used by the Persians before Islam, and zindiq is the Arabicised form of the latter word". See A Literary History of the Arabs, p.375. Also, cf., Prof. Browne's A Literary History of Persia, (vol.1, pp.159-60). This interpretation, however, is not accepted by some scholars like Prof.

Massignon, L., see E.I, vo1.4, put out a new and non-orthodox explanation (zand) of the Avesta, and which p.1228. "Under the Sasanids, originally, this name branded anyone who dared was then applied to Manicheans and Mazdakites in particular". See Brockelman, C., History of the Islamic Peoples, Eng. Transl., p.113. "In Islam, it denotes", says Prof, Tritton, "a Manichee, any Dualist, a Buddist Monk and, later on, any free-thinker". See Islam, Belief and Practices, The Glossary, p.190.

The movement during the second part of the second century of the hijrah represented both a religious and political danger to Islam, which compelled Islam to combatit, politically by practical measures carried out by the government itself, and theologically, in the form of an intellectual revolt against dualist ideas in religion; this was left for the Mu‘tazilah who represented – as the late Michelangelo Guidi observed, "The militant wing of the orthodoxy against the dualist heresies".

See Gibb, H.A.R., Studies on the Civilization of Islam, article no.4, 'The Social Significance of the Shuubiya', p.67. For a similar opinion, see al-Khayyat, Kitabu 'l-Intisar, the Introduction by the Editor, Nyberg, H.S. Previous…