The independence of the free human being's ability from God's ability, in the jurisprudential imagination, necessarily meant that man would emerge from under the guardianship of the clergy; and accordingly, theological determinism relied on the absolute divine power, to deny the existence of human freedom of will in a way that sometimes negates human will completely, on the grounds that the divine will must necessarily be fulfilled, since everything that man does is inevitable. This is consistent with Hassan Hanafi's description: "Man here is a recipient and a recipient only, according to the principle of the slavery of the will."

Therefore, it was natural for the jurisprudential system to look at the institution of slavery, since its structure would never triumph for human freedom, as its call practiced all forms of interpretation; to deny human ability to act, and attributed the whole matter to the one God "the Dominant over His servants."

Abu Hanifa was one of those who believed in predestination, as he referred to a narration by Ibn Masoud that says: “The sperm remains in the womb for forty days, then it becomes a clot for forty days, then it becomes a lump of flesh for forty days, then its creation is created… and it says, O Lord (!), male or female? Wretched or happy? What is his provision?” This is what Al-Tahawi decided, in what he transmitted from Abu Hanifa and his followers, saying: “And the happy one is the one who is happy with the decree of Allah Almighty, and the wretched one is the one who is wretched with His decree.” Ibn Taymiyyah confirmed this, saying: “Abu Hanifa is one of those who acknowledge predestination, according to the consensus of those who know it and its doctrine, and his words in refuting the Qadarites are well-known in Al-Fiqh Al-Akbar, in which he elaborated the arguments in refuting them in a way that no one else did.” In dealing with the set of statements that seem to contradict Abu Hanifa, it can be said that he believes in the metaphorical will of man, a statement in which he agrees with the Ash'aris, and the evidence for that is his saying: "The ability with which the servant commits sin is the same as being suitable for him to commit obedience, and he is punished for spending the ability that God created in him, and ordered him to use it in obedience and not in disobedience." But he quickly reverts to the saying of absolute compulsion, when he was asked: "Is it possible for any of the creatures to do in God's kingdom what He has not decreed? He said: No, except that the decree has two aspects, one of which is a command, and the other is power. As for power, He does not decree or predestine them to disbelieve and He did not command it. Rather, He forbade it. The command is of two types: the command of being, if He commands something, it will be, and it is not the command of revelation." Then Abu Hanifa finally goes on to close the door of thinking about the entire issue, where he says: “Did you not know that the one who looks into destiny is like the one who looks into the sun’s rays, the more he looks the more confused he becomes.” When someone asked him: “How does God decree all matters, and proceed according to His destiny and decree, and hold people accountable for the work they do?”; He said: “This is an issue that is difficult for people, so how can they bear it (!), this is a locked issue, the key to which has been lost, and if he finds its key, he will know what is in it, and it will not be opened except by an informant from God who brings what he has and brings evidence and proof.”

For his part, Imam Malik invoked the term “God’s eternal knowledge” resulting from God’s will and desire; which frames everything, to deny the freedom of man and his ability to create his actions. In turn, Al-Shafi’i says that “the will of the servants is up to God Almighty, and they do not will except that God, Lord of the Worlds, wills, for people did not create their actions, and they are from the creation of God Almighty.”

Imam Ahmad ibn Hanbal is an example of the tendency of the people of Hadith towards determinism. He believed in destiny, both good and evil, and that what a person does is by the power and will of Allah. Nothing falls into his possession except what he wants, and nothing comes from the servant that Allah did not prepare for him. Therefore, he was harsh on the Qadarites and did not approve of praying with them. Imam Ahmad acknowledged absolute determinism, which was clearly demonstrated in his book “The Creed of the People of the Sunnah,” which he dictated to Judge Abu al-Husayn Muhammad ibn Abi Ya’la. “Decree, good and evil, little and much, apparent and hidden, is from Allah, a decree that He decreed and a destiny that He ordained. All people will end up with what Allah created for them. Adultery, theft, drinking alcohol, killing a person, eating unlawful money, associating partners with Allah, and all sins are by destiny and fate, without any of the creation having an argument against Allah. Rather, Allah has the conclusive argument against His creation. Allah knew obedience from the people of obedience and created them for it. And everyone works for what he was created for, and will become what he was decreed and known for, and Allah is the doer of what He wills, the doer of what He wills.” Ibn Hanbal insists that man is compelled to evil, saying: “Whoever claims that adultery is not predestination, it is said to him: Have you seen this woman, she became pregnant from adultery and gave birth to a child, did Allah the Almighty will to create this child? And did it occur in His foreknowledge? If he says: No, then he has claimed that there is a creator with Allah, and this is explicit polytheism. Whoever claims that theft, drinking alcohol, and eating unlawful money are not predestination, then he has claimed that this person is able to eat the sustenance of another, and this is the explicit statement of the Zoroastrians.”