And we believe that His will, the Exalted, is of two types: cosmic, by which His intended purpose is realized, and it is not necessary that it be beloved to Him; this is the type that means the will (mashi'ah), as in His saying

The Shaykh :"And we believe that His will, the Exalted, is of two types" We believe that His will is of two types. Here someone asks: What indicated to us that it is of two types? The answer is that much of this kind of expression indicates it through tracking and induction. That is, we tracked the verses of will and found that they do not fall outside these two types. First, "cosmic will" means He willed this thing as a creation. "By which His intended purpose is realized, and it is not necessary that it be beloved" This cosmic will: the intended purpose is realized by it, and that is necessary. Is it necessary that it be beloved? No. It may be in what He loves and in what He does not love. For example, are the sins of people willed by Allah cosmically?
The student: Yes.

The Shaykh : Yes, they are willed cosmically. Are they beloved? No. As for the acts of obedience, if a servant performs them, are they willed by Allah cosmically? And are they beloved? Yes, they are beloved. So, the cosmic will: the intended purpose is realized by it, and it cannot be thwarted, because the cosmic will does not require that the intended purpose be beloved to Allah, Mighty and Majestic. He may will what He does not love. Do you understand or not? Good.
So if someone asks: How does He will what He does not love? Does anyone compel Him? Because we do not see anyone willing what they do not love except under compulsion. Is that right or not? We say: No one compels Him. But He wills what He does not love for a benefit that outweighs His dislike of it. He wills what He does not love for a benefit that exceeds the harm of His disliking it. Allah, Mighty and Majestic. So the disbelief of the disbelievers is willed by Allah, Mighty and Majestic. It is willed by Allah, Mighty and Majestic. And were it not for that, the wisdom of the entire creation would be nullified. Allah, the Exalted, said: What is it? And were it not for this difference, the command and prohibition would be invalid. It is not possible for the command and prohibition to be effective and beneficial except through the difference of people into believers and disbelievers, sinners and obedient ones. Look at the saying of Allah, Blessed and Exalted: That is, for this difference He created them. And were it not that Allah created them different, the word of Allah would not be fulfilled by filling Hell with the people of Paradise and all of mankind. Is that right? Because it is not possible for one who is not from its people to enter Paradise. My intention is that one who is not from its people enters the Fire. Do I know? Is it clear or not clear?
The student: ... It is clear.

The Shaykh : Good. Now, the cosmic will: does it necessitate the realization of the intended purpose? Yes. And it is not necessary that it be beloved to Allah, Mighty and Majestic. And for that reason, we see sins occurring from the children of Adam. Disbelief occurs from the children of Adam, and it is not beloved to Allah. But did it occur by His will or without His will?
The student: By His will.

The Shaykh : By His will. We raised an objection to this and said: How does Allah will what He does not love? What He does not love? Is there anyone who compels Allah?
The student : No

The Shaykh : So how does He will what He does not love? We said the answer is that He wills it for a benefit that exceeds His dislike of it, or for a benefit that exceeds the harm of His disliking it. And the greatest benefit is that the wisdom in the creation of the creatures not be lost. Were it not for this difference, the creation would have no benefit. Because if all people were one single community, the believer and the disbeliever would be distinguished.
The student: No.

The Shaykh : No, they would not be distinguished. All of them would be believers. All of them would be believers. All of them would be disbelievers. All of them would be disbelievers. The believer is not distinguished from the disbeliever except if one of them is a believer and the other is a disbeliever.
Then, if they were on one single religion, where would the people of Hell be? The creation of Hell would be in vain. And the creation of Paradise would be in vain. Because if they were all on one single religion, it is not reasonable for one person to deviate and disobey.
In any case, the cosmic will of Allah is in what He loves and in what He dislikes. When a man from the Mu'tazilah said: "Glory be to Him who is free from indecency" "Glory be to Him who is free from indecency" in response to the one who says that sins occur by the will of Allah. As for not willing it, that is wrong. He said: "Glory be to Him who is free from indecency," meaning that sins occur without the will of Allah. The Sunni said to him: "Glory be to Him in whose dominion nothing occurs except what He wills" And this is a crushing refutation of him. As long as people are in the dominion of Allah, Mighty and Majestic, if you say that sins occur without His will, then in His dominion there is
The student: What He does not will.

The Shaykh : What He does not will. Glory be to Him in whose dominion nothing occurs except what He wills. Then he said: "What do you say if He keeps me away from guidance and decrees for me ruin?" The Mu'tazili says: "What do you say if He keeps me away from guidance and decrees for me ruin, did He do me good or did He do me harm?" This is a crushing objection. That is, if Allah keeps me away from guidance and I do not find guidance, and He decrees for me ruin, i.e., destruction, did He do me good or did He do me harm? And what is the answer?
The student: He did me good.

The Shaykh : He did me good? That is not correct. He decrees for me ruin and keeps me away from guidance, and it is said He did me good? Then the Sunni said to him: "If He prevented you from what is yours, then He has done you harm. And if He prevented you from what is His grace, then that is the grace of Allah, which He gives to whom He wills" And guidance is a grace from Allah, which He gives to whom He wills. Do you see? For example, if ten poor people were lined up wanting gifts from you, and you gave to five and left five, did you do harm to the other five whom you did not give to, but you singled out the others whom you gave to with your grace? So he crushed the man and put a stone in his mouth. He could no longer say anything. So our creed is that we say: The cosmic will of Allah necessitates what?
The student: The realization of...

The Shaykh : The realization of the intended purpose by it, and it is not necessary that it be beloved to Allah. And look at its examples. Yes. "And it is the one that means the will (mashi'ah)" That is, the cosmic will is exactly synonymous with the will (mashi'ah). Pay attention, my brother. The cosmic will is synonymous with what? The will (mashi'ah). So the meaning of "He willed" is "He willed" (sha'a). An example of this is His saying, the Exalted: See? And Then He said: That is, He does what He wills. That is, He does what He wills. And the will here is cosmic, because their fighting is not beloved to Allah. And everything that is not beloved to Allah is willed by the cosmic will. Good. And He said, the Exalted: This is a will of what?
The student: Cosmic.

The Shaykh : Why?
The student: ...

The Shaykh : Because Allah does not will by the Shari'ah to mislead His servants. Rather, Allah, the Exalted, said: