أ--- نعم، لهم قدرة ومشيئة على أفعالهم. وأفعالهم في الحقيقة منسوبة إليهم. وهم مكلَّفون بها، ويُثابون ويُعاقبون بحسبها، ولا يكلّف الله إلا ما يُطيقون. وقد أثبت ذلك في كتابه العزيز وفي سنة نبيه ﷺ.

A--- Yes, they have ability and will over their acts. Their acts are actually attributed to them. They are charged therewith, rewarded and punished with accordance thereto, and Allah charged only with what they can afford. He affirmed this in His Glorious Qur'an and the Prophetic Sunnah.

لٰكِنَّهُمْ لَا يُظْهِرُونَ القُدْرَةَ إِلَّا فِيمَا أَقْدَرَهُمْ عَلَيْهِ، وَلَا يُظْهِرُونَ الْمَشِيئَةَ إِلَّا فِيمَا شَاءَهُ، وَلَا يَفْعَلُونَ إِلَّا مَا يَجْعَلُهُمْ فَاعِلِينَ لَهُ. وَكَمَا أَنَّهُمْ لَمْ يَسْتَطِيعُوا أَنْ يَخْلُقُوا أَنْفُسَهُمْ، فَلَا يَسْتَطِيعُونَ أَنْ يَخْلُقُوا أَفْعَالَهُمْ. وَعَلَيْهِ فَإِنَّ قُدْرَتَهُمْ وَمَشِيئَتَهُمْ وَأَفْعَالَهُمْ تَابِعَةٌ لِقُدْرَةِ اللهِ وَمَشِيئَتِهِ وَفِعْلِهِ، إِذْ هُوَ خَالِقُهُمْ وَخَالِقُ قُدْرَتِهِمْ وَمَشِيئَتِهِمْ وَأَفْعَالِهِمْ. وَقُدْرَتُهُمْ وَمَشِيئَتُهُمْ وَأَفْعَالُهُمْ لَيْسَتْ مِثْلَ قُدْرَةِ اللهِ وَمَشِيئَتِهِ وَفِعْلِهِ، كَمَا أَنَّهَا لَيْسَتْ هُوَ نَفْسُهُ. اللهُ تَعَالَى أَعْلَى وَأَجَلُّ مِنْ ذٰلِكَ! وَلٰكِنَّ أَفْعَالَهُمُ المَخْلُوقَةَ تُنَاسِبُهُمْ، وَهِيَ مَنْسُوبَةٌ إِلَيْهِمْ فِي الحَقِيقَةِ.

But, they show ability only for what He enabled them, they show will only for what He willed, they can do only what He makes them doers thereto. Just as they could not create themselves, they can not create their acts. Thus, their ability, will, and acts follow His Ability, Will and Acts, as He is their Creator and the Creator of their ability, will, and acts. Moreover, their ability, will, and acts are not the same as Allah's Ability, Will, and Act, just as they are not Him Himself. Allah the Almighty is far above this! But, their created acts suit them and are actually attributed to them.

الله هو الفاعل الحقيقي، والعبد هو المتأثِّر (المخلوق) الحقيقي، والله هو الهادي الحقيقي، والعبد هو المهتدي (المخلوق) الحقيقي، وبذلك أضاف كل واحد من الفعلين إلى فاعله. يقول تعالى: {مَن يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ} (الكهف: 17)، فأضاف الهداية إلى الله، وإصابة الهداية إلى العبد. وكما أن المُعطي للهداية يخالف المُتلقِّي للهداية، فإن الهداية تخالف تلقِّي الهداية. وعلى هذا القياس، يُضِلُّ اللهُ تعالى من يشاء، ويُرى ذلك العبد ضالًّا حقيقةً. وهذا هو فعل الله بعبيده. فمن نسب الفعل والتأثير إلى العبد صار كافرًا، ومن نسبهما إلى الله صار كافرًا، ومن نسب الفعل إلى الخالق والتأثير إلى المخلوق فهو المؤمن الحق.

Allah is the real Doer, and the slave is the real influenced (creature), Allah is the real Guide, and the slave is the real guided (creature), thus, He attributed each of the two acts to each doer. He says: {He whom Allah guides, he is the rightly guided}. (Al-Kahf, 17) By attributing guidance to Allah and receiving guidance to the slave. As the guidance-giver is unlike the guidance receiver, the guidance is unlike receiving guidance. By the same token, Allah the Almighty misleads whomsoever He wills, and that slave is seen as a real astray. This is the same of Allah's Acting regarding His slaves. So, he who attributes the act and the influence to the slave, he becomes a disbeliever; and he who attributes both to Allah, he becomes a disbeliever; and he who attributes the act to the Creator and the influence to the creature, he is the true believer.