Does the noble verse: ﴿And when We intend to destroy a city, We command its affluent ones, so they defiantly disobey therein; then the word [of torment] becomes true upon it, and We destroy it with [complete] destruction﴾ [Al-Isra: 16] indicate that Allah Almighty directs the affluent to commit wickedness? And what is the explanation of the noble Hadith: "Indeed, one of you is created in his mother's womb for forty days as a drop of fluid, then he becomes a clinging clot for a similar period, then a piece of flesh for a similar period. Then an angel is sent to him to breathe the soul into him, and he is commanded with four words: to write down his provision, his lifespan, his deeds, and whether he will be wretched or سعaీद (blessed). By Allah, besides Whom there is no other god, indeed one of you may perform the deeds of the people of Paradise until there is nothing between him and it except a cubit, then what is decreed overtakes him, so he performs the deeds of the people of Hellfire and enters it. And indeed one of you may perform the deeds of the people of Hellfire until there is nothing between him and it except a cubit, then what is decreed overtakes him, so he performs the deeds of the people of Paradise and enters it" in relation to divine decree and destiny (Al-Qada wal-Qadar)?
The interpretation of the verse mentioned in Fatwa no. 71692 indicates that the command therein refers to the Shar'i (Islamic legal) command of obedience, not to the pre-ordained (Qadari) command, and that those who disobeyed this command are disobedient (fasiqoon).
As for the Hadith, it can be understood in two ways: either a person performs actions that outwardly appear to be those of the people of Paradise but are, in reality, actions of the people of Hell; or, that the ultimate outcome matters, meaning whoever has a good ending will be among the people of Paradise, even if they lived as a disbeliever, and vice versa.
The Hadith's relation to divine decree (Qada' and Qadar) lies in its mention of writing as one of the four levels of Qadar, which are: knowledge, will, writing, and creation. This topic has been extensively discussed in the referred fatwas.
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