And the legislative: it does not necessitate the occurrence of what is intended, and what is intended therein is only what is beloved to Him, as He, the Exalted, said:
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The Shaykh :"And the legislative: it does not necessitate the occurrence of what is intended, and what is intended therein is only what is beloved to Him" That is, it is the will of Allah, the opposite of the cosmic will, the opposite of the cosmic will.
The student: Yes.
The Shaykh : Answer, O brothers.
The student: Yes.
The Shaykh : Yes, it is exactly the opposite. It does not necessitate the occurrence of what is intended; rather, Allah may will something legislatively, and it may not occur. Correct.
The student: Yes.
The Shaykh : And what is intended therein is only what is beloved to Allah. It is impossible that Allah would will legislatively from His servants what He dislikes. Rather, what Allah dislikes, He has forbidden for them. An example of this is His saying, the Exalted:[An-Nisa 4:27] The will here, Khalid, yes, the owner of the... raise your hand. Legislative. Good, this is legislative. [An-Nisa 4:27] Because if it were cosmic, it would necessitate that Allah accept the repentance of all people, since the cosmic will necessarily results in the occurrence of what is intended by it. If this were cosmic, all people would have been accepted in repentance by Allah. But means He loves that you repent. This is also the criterion for legislative will: that it is permissible to substitute for it what? Love. That is, it means love. So love and legislative will mean the same thing, and the will (mashiyah) and cosmic will mean the same thing. Good.
Let us take examples of this. The disbelief of Abu Lahab: is it intended or not intended?
The student: It is intended.
The Shaykh : The question is specific: is it intended or not intended? I am asking you, I am asking you by which will? Is it intended or not intended? Good, by which of the two wills? What do you say about the cosmic one?
The student: ... Correct.
The Shaykh : It is intended by the cosmic will, because Allah hates him, and whatever occurs and is among what Allah hates is intended by the cosmic will. Good. The faith of Abu Bakr, Sharaf?
The student: This is intended.
The Shaykh : It is intended by Allah, without doubt... So, which of the two wills?
The student: ...
The Shaykh : Error.
The student: ... The legislative...
The Shaykh : Error.
The student: Intended in the sense of...
The Shaykh : Yes, which of the two wills? The faith of Abu Bakr.
The student: Shaykh, this is intended cosmically and legislatively. It is intended cosmically because it occurred, and intended legislatively because Allah loves it.
The Shaykh : Correct, O brothers.
The student: Correct.
The Shaykh : Good. Why did I say it was a mistake at first? Because he said "both of them" (kullahuma), and the correct word is "both of them" (kullatahuma). Do you understand? If I had said "by the two wills," it would have been correct. But I wanted something else. And some people... The crow wanted to imitate or copy the pigeon in its gait. In its gait. Do you know the difference between the gait of the pigeon and the gait of the crow? So he wanted to imitate it. He tried, he tried, but he was unable to be like it. So he wanted to return to his original gait, but he had forgotten it. So it was said in the proverb: "He lost his gait and the gait of the pigeon" Yes, good. So, the faith of Abu Bakr, O Muhammad?
The student: Intended by both... by both of them.
The Shaykh : Good, by the two wills. Yes, by both wills, the cosmic and the legislative. Good. The disbelief of the disbeliever, yes.
The student: Cosmic.
The Shaykh : The disbelief of the disbeliever: is it intended by which of the two wills?
The student: The cosmic one.
The Shaykh : The cosmic one. Good. The faith of the disbeliever, meaning, did Allah will from the disbeliever that he believe?
The student: ... Meaning the two wills...
The Shaykh : No, leave it. Both of them, O men. By the two wills... What do you say?
The student: ...
The Shaykh : The faith of the disbeliever is intended by the legislative will and is not intended by the cosmic will, because he did not believe. So we say: the faith of the disbeliever, and he did not believe and remained in his disbelief, we say it is intended by the legislative will, because Allah loves that he believe. But it was not intended by the cosmic will because it did not occur. Correct. Good. Let us proceed to the summary, O brothers. The will is now divided into how many?
The student: Cosmic and legislative.
The Shaykh : Its evidence?
The student: The following.
The Shaykh : Following: a cosmic will, which is that by which the intended occurs, and it is in what Allah loves and what He does not love. The word "will" (mashiyah) is synonymous with it. A legislative will, which is that by which the occurrence of the intended is not necessitated, and it is only in what is beloved to Allah, and it is synonymous with love. And therefore, it is strange that we did not mention it unless it was dropped in the copy... It is not in it. "And it means love"
The student: ...
The Shaykh : Yes, in any case, it means love. And it may be understood from our saying: "And what is intended by it is only what is beloved". Its example is:[An-Nisa 4:27] This is a legislative will, not a cosmic one, because if it were cosmic, Allah would have accepted the repentance of all people.
The student: Yes.
The Shaykh : Answer, O brothers.
The student: Yes.
The Shaykh : Yes, it is exactly the opposite. It does not necessitate the occurrence of what is intended; rather, Allah may will something legislatively, and it may not occur. Correct.
The student: Yes.
The Shaykh : And what is intended therein is only what is beloved to Allah. It is impossible that Allah would will legislatively from His servants what He dislikes. Rather, what Allah dislikes, He has forbidden for them. An example of this is His saying, the Exalted:
Allah wants to accept your repentance
والله يريد أن يتوب عليكمAllah wants to accept your repentance
والله يريد أن يتوب عليكمintends
يريدLet us take examples of this. The disbelief of Abu Lahab: is it intended or not intended?
The student: It is intended.
The Shaykh : The question is specific: is it intended or not intended? I am asking you, I am asking you by which will? Is it intended or not intended? Good, by which of the two wills? What do you say about the cosmic one?
The student: ... Correct.
The Shaykh : It is intended by the cosmic will, because Allah hates him, and whatever occurs and is among what Allah hates is intended by the cosmic will. Good. The faith of Abu Bakr, Sharaf?
The student: This is intended.
The Shaykh : It is intended by Allah, without doubt... So, which of the two wills?
The student: ...
The Shaykh : Error.
The student: ... The legislative...
The Shaykh : Error.
The student: Intended in the sense of...
The Shaykh : Yes, which of the two wills? The faith of Abu Bakr.
The student: Shaykh, this is intended cosmically and legislatively. It is intended cosmically because it occurred, and intended legislatively because Allah loves it.
The Shaykh : Correct, O brothers.
The student: Correct.
The Shaykh : Good. Why did I say it was a mistake at first? Because he said "both of them" (kullahuma), and the correct word is "both of them" (kullatahuma). Do you understand? If I had said "by the two wills," it would have been correct. But I wanted something else. And some people... The crow wanted to imitate or copy the pigeon in its gait. In its gait. Do you know the difference between the gait of the pigeon and the gait of the crow? So he wanted to imitate it. He tried, he tried, but he was unable to be like it. So he wanted to return to his original gait, but he had forgotten it. So it was said in the proverb: "He lost his gait and the gait of the pigeon" Yes, good. So, the faith of Abu Bakr, O Muhammad?
The student: Intended by both... by both of them.
The Shaykh : Good, by the two wills. Yes, by both wills, the cosmic and the legislative. Good. The disbelief of the disbeliever, yes.
The student: Cosmic.
The Shaykh : The disbelief of the disbeliever: is it intended by which of the two wills?
The student: The cosmic one.
The Shaykh : The cosmic one. Good. The faith of the disbeliever, meaning, did Allah will from the disbeliever that he believe?
The student: ... Meaning the two wills...
The Shaykh : No, leave it. Both of them, O men. By the two wills... What do you say?
The student: ...
The Shaykh : The faith of the disbeliever is intended by the legislative will and is not intended by the cosmic will, because he did not believe. So we say: the faith of the disbeliever, and he did not believe and remained in his disbelief, we say it is intended by the legislative will, because Allah loves that he believe. But it was not intended by the cosmic will because it did not occur. Correct. Good. Let us proceed to the summary, O brothers. The will is now divided into how many?
The student: Cosmic and legislative.
The Shaykh : Its evidence?
The student: The following.
The Shaykh : Following: a cosmic will, which is that by which the intended occurs, and it is in what Allah loves and what He does not love. The word "will" (mashiyah) is synonymous with it. A legislative will, which is that by which the occurrence of the intended is not necessitated, and it is only in what is beloved to Allah, and it is synonymous with love. And therefore, it is strange that we did not mention it unless it was dropped in the copy... It is not in it. "And it means love"
The student: ...
The Shaykh : Yes, in any case, it means love. And it may be understood from our saying: "And what is intended by it is only what is beloved". Its example is: