Bukhari

Hadith Commentary:
That is, the one for whom Paradise is destined will, by himself, be granted the ability (tawfiq) to perform righteous deeds; he will be inclined towards good actions. And the one for whom Hellfire is decreed will have aversion to good deeds and inclination towards evil actions.
Both these ahadith have already been mentioned above.
Here, they are brought due to the relevance of the word "taysir" (facilitation).

Hadith Footnote:
Rashk, with a kasrah, is the title of Yazid; his beard was extremely long.
The meaning of the hadith is that every person must strive for righteous deeds and also supplicate to Allah to be among the people of Paradise, because Allah is pleased with supplication, and making supplication is also from predestination (taqdeer).

Hadith Commentary:
(1)
From this hadith, it is understood that the real judgment is that which has already been decreed regarding a person by divine decree (qada wa qadar); as for our outward actions, they are merely apparent signs of a person being good or bad. From good deeds, there is certainly hope for a good end, and from evil deeds, there is certainly fear of an evil end. This is further clarified by the following hadith.

(2)
It is narrated from Imran ibn Husayn radi Allahu anhu that two men from the tribe of Muzaynah asked: "O Messenger of Allah! The deeds that people are doing today and for which they are striving—are these something whose decision has already been made and the decree (taqdir) already enforced, or are they heading towards something which their Prophet has brought to them and against which proof has been established?" He (sallallahu alayhi wa sallam) replied: "No, rather it is something whose decision has already been made regarding them and the decree (taqdir) has already been enforced regarding them. And the confirmation of this is in the Book of Allah, the Exalted: 'And by the soul and Him Who proportioned it! Then inspired it with its wickedness and its righteousness.' () (al-Shams 91:7-8, and Sahih Muslim, al-Qadr, Hadith: 6739 (2650))"

(3)
It should be clear that in other ahadith of this meaning, the people of goodness are given glad tidings and hope to a certain extent, and for others there is a warning and an invitation to repentance. In any case, it is necessary for every person to strive for righteous deeds and to continue supplicating to Allah, the Exalted, to be among the people of Paradise. And Allah is the One whose help is sought.

Hadith Commentary: Benefits and Issues: From this hadith, it is understood that Allah, the Exalted, has granted every human being the ability and consciousness to distinguish between evil and piety, and by utilizing this, he performs good or evil deeds. However, Allah already knows whether he will do good or evil, so according to His knowledge, He has written what deeds he will perform, and accordingly, he is acting. Therefore, this is not compulsion such that it should be considered oppression. Even if, hypothetically, He were to compel, it would not be oppression, because He is the Creator and Owner of everything, and thus He is not answerable to anyone. Man, being a creation, is answerable for his actions; he will be questioned, "Why did you do this deed?" "He is not questioned about what He does, but they will be questioned." (21:23) ()

Benefits and Issues:
In this hadith, predestination (qadar) has explicitly been defined as (Allah’s) knowledge. In hadiths of this meaning, the people of goodness are given glad tidings and hope to a certain extent, while for others there is a warning and an invitation to repentance.

Takhrij:
[صحيح مسلم 6739]

Fiqh al-Hadith:
➊ It is understood that predestination (qadar) is predetermined, and man is not absolutely compelled, rather he has free will in his actions.
➋ The hadith and the Qur'an affirm each other.