Explanation of the author's statement: (… and whatever He willed, He did, for the particle *law* opens the door to the work of Satan).

The Shaykh : He said: This is a conditional sentence beginning with the conditional *ma* (what). Where is the condition? *Shaa* (willed) is the condition, and *fa'ala* (did) is the response to the condition. That is, whatever Allah willed, He did, for He, Glorified and Exalted is He, has no one who can repel His decree or reverse His judgment, as Allah the Exalted said: and He is the All-Hearing, the All-Knowing. Is that so?
The student:

The Shaykh :, So, whatever He willed, He did. We have previously established a rule in this chapter, which is that every action conditioned by the will is accompanied by wisdom. Allah does not do anything or legislate anything except for a wisdom. There is never anything conditioned by a bare will; rather, every action occurs by the will of Allah, but it is a will that follows wisdom. A human being may do something by will but without wisdom, but Allah, Mighty and Majestic, does all His actions for a wisdom. Therefore, we say "whatever He willed, He did," but it is an action connected to wisdom. So, do we understand that the will necessitates the occurrence of the willed thing, or not?
The student: Yes.

The Shaykh : Yes. That is why all Muslims say, "What Allah willed came to be, and what He did not will did not come to be." Does the will (iradah) necessitate the occurrence of the intended thing?
The student: ...

The Shaykh : If you say no, that is a mistake.
The student: ...

The Shaykh : It depends on the details. The legislative will (iradah shar'iyyah) does not necessitate the occurrence of the intended thing, but the cosmic will (iradah kawniyyah) does necessitate the occurrence of the intended thing. The legislative will, which means "He loves," does not necessitate the occurrence of the intended thing, for Allah the Exalted may will something and it may not occur, or not? What is an example?
The student: ...

The Shaykh : No, we want an example from the Qur'an of a legislative will.
The student: ...

The Shaykh : The will, the intention.
The student: ...

The Shaykh : Yes, correct. means He loves, not that He wills in the sense of causing it to happen. If it meant "He wills" in the sense of causing it, Allah would have accepted the repentance of all people, but its meaning is that He loves. Similarly, His saying, the Exalted: and His saying: These are negated wills, while the two previous verses are affirmative legislative wills. Yes.
The student: ...

The Shaykh : The hadith is in Muslim.

The questioner : ...

The Shaykh : As long as it is not reported except as the decree of Allah, we follow the wording. Yes. When the Prophet (peace and blessings be upon him) explained the ruling, he explained the cause. He said: Who can explain the *law* (if) to me?
The student: The name of *in* (a particle introducing a negative statement).

The Shaykh : The name of *in*? How? A particle is not subject to grammatical case.
The student: The wording.

The Shaykh : The wording was intended. Fine, but was the wording intended, or was it cited? That is, if you say "the wording," he said, "For *law* opens the door to the work of Satan," as the author said in the chapter on what was reported regarding *law*. But the intention was to cite it. That is, this wording opens the door to the work of Satan. What did it do? It did what it casts into the heart of a person: regret, remorse, and sadness. For Satan, my brothers, loves for a person to be sad, loves for him to feel remorse, and loves for his affairs to become narrow. Allah the Exalted said: Even in dreams, he comes to a person in his sleep and shows him distressing, frightening dreams, all in order to disturb his tranquility. For when a person's mind is disturbed, he does not devote himself to worship as it should be and as is required of him. For a human being is a human being. Therefore, the Prophet (peace and blessings be upon him) forbade prayer in a state of mental disturbance, because one cannot perform the prayer as it should be. The result is that the work referred to by the Messenger (peace and blessings be upon him) in this is what he casts into the heart of a person: regret, remorse, and sadness. So, if a person is pleased with Allah as his Lord and says, "This is the decree of Allah and His destiny, and it is absolutely impossible for the matter to occur other than how it actually occurred," meaning, no matter what, do not think except that the matter occurred as it did. If you know this, you will be at peace. Even if you suppose that you do not have sufficient faith in the divine decree, with your mind you say, "It is impossible for the matter to occur other than how it happened," and do not think otherwise. If you believe in this, you will be at peace, your chest will open, and you will know that the current station is one of patience and submission, and no other station. Several benefits are derived from this hadith, among them: affirming love for Allah, Mighty and Majestic, as in His saying:
The student: ...

The Shaykh : His saying:
Among the benefits is the difference among people in the strength and weakness of faith, as in the saying "the strong and the weak." And among the benefits is the increase and decrease of faith. Yes, because strength is an increase and weakness is a decrease. This is the correct view held by the majority of the people of the Sunnah, that faith increases and decreases. Although some of the people of the Sunnah say it increases but do not say it decreases, that is a weak view. They say it increases because it is mentioned in the Qur'an: , but they do not say it decreases because it is not mentioned in the Qur'an. But we say that increase and decrease are opposites; one cannot exist without the other. If this increases over that, it necessitates that this decreases from that. It is not conceivable to have an increase without a decrease from the rational perspective.
As for the evidential perspective, it is established from the Prophet (peace and blessings be upon him) that he said to the women: Thus, he affirmed the decrease of religion. And this is the stronger view among the views of the scholars that faith increases and decreases. But does it increase in quantity, in quality, or in both? Yes, it increases in both. And does it not increase in the apparent actions, such as the words of the tongue and the actions of the limbs, or even the hidden actions, such as the actions of the hearts?
The student: ...

The Shaykh : Both? Fine. The actions of the hearts differ, increasing and decreasing. Do the words of the hearts, which are the affirmations of the heart, also do so?
The student: Yes.

The Shaykh : Yes? Are you sure? So it means that faith, in all its aspects, increases and decreases. The faith that is the affirmation of the heart and its confirmation undoubtedly increases and decreases, is that not so? Your faith in what you see is not like your faith in what you are told about. Which is stronger? What you see. Therefore, Ibrahim (peace be upon him) said: And when a trustworthy person tells a person a report, and then another person tells him the same report, his certainty increases. If a third person comes, his certainty increases further. Therefore, the scholars said: The mass-transmitted report (mutawatir) provides certain knowledge. Some said it provides definitive knowledge. This is evidence that hearts differ in affirmation. As for actions, their matter is apparent. So, whoever prays two units is less than whoever prays four units, and whoever glorifies Allah a hundred times is more than whoever glorifies him eighty times, for example. Yes.

The questioner : ...

The Shaykh : And among the benefits of the hadith is that the believer, even if his faith is weak, is good, or there is good in him, as in his saying:
And among the benefits of the hadith is that the Shari'ah came to perfect benefits and realize benefits, as in his saying: This means that this is a Shari'ah. If you strive for what benefits you, you have obeyed the command of the Messenger (peace and blessings be upon him), so it is worship. Therefore, the religion came to perfect benefits and realize benefits.
And among the benefits of the hadith is that it is not befitting for a person of intellect to spend his effort in what does not benefit him. This is derived from his saying: "Strive for what benefits you."
And among the benefits of the hadith is that it is befitting for a person to have patience and perseverance and not to be bored, as in his saying: So, what is befitting is that you have patience and persevere as long as you are in a matter that benefits you; do not become weak.
And among the benefits of the hadith is that for what a person has no power over, he may argue with the divine decree, is that not so? As in his saying: So, the thing that you cannot do, you may argue with the divine decree, but for what you can do, there is no argument in the divine decree; do not argue with the divine decree. If I ask you, what do you say about the argument of Adam and Moses? Moses argued with Adam (peace be upon him) and rebuked him, saying: Is this an argument with the divine decree or not?
The student: ...

The Shaykh : This is an argument based on divine decree, but the Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) mentioned that those who do not argue with divine decree, such as the Qadariyyah, deny this hadith entirely. They say this hadith is not authentic and is fabricated against the Messenger (peace and blessings be upon him). This is because it is the habit of the people of innovation that whatever contradicts their innovation, if it can be denied, they deny it, even if the possibility is only logical; and if it cannot be denied, they distort it. So regarding this, they said it is not from the Qur'an, so leave it; this hadith is fabricated. However, the authentic hadith is established in the two Sahihs and others. But the Shaykh al-Islam (may Allah have mercy on him) says: "Musa did not argue with Adam regarding the sin that was the cause of the exit; he argued with him regarding the exit itself". Yes, meaning that your action became the cause of our exit. Otherwise, Musa (peace be upon him) is too far from blaming his father for a sin from which he repented. He is his father, and he repented from the sin, and his Lord chose him and guided him afterward. How could he blame him? This is far-fetched. So he is blaming him, or rather objecting to this calamity that occurred. Adam (peace be upon him) may not have known that with this sin he would exit Paradise; he may have thought the punishment would be less than that, so he would not be an actor who is certain that he is causing the exit from Paradise. For this reason, he left the matter to divine decree and destiny. So the Shaykh al-Islam says: "This is from the category of arguing with divine decree regarding calamities, not regarding defects". And according to the opinion of the Shaykh al-Islam, the issue applies to this hadith: This is a calamity I did not intend. As for Ibn al-Qayyim, he went to another aspect of the hadith and said: "Adam (peace be upon him) argued with divine decree after he had repented from it, because he was finished with it; it is not like the state of those who argue with divine decree to remain in the disobedience of Allah". So the polytheists, when they said: Yes, they do not argue regarding something that has passed, and they say we have repented to Allah, but they argue regarding continuation and persistence. For this reason, Allah the Exalted refuted them. So the result is that the scholars differed in deriving the ruling from this hadith, but according to one of the derivations, which is the derivation of the Shaykh al-Islam Ibn Taymiyyah, it is from the category of "It is the decree of Allah, and what He willed happened," not what we intended.
It is derived from this hadith that Satan has an influence on the children of Adam, due to his saying: There is no doubt that he has an influence on the children of Adam, to the extent that the Messenger (peace and blessings be upon him) says: Look how it flows like blood. That is, the channels of blood; now Satan enters them, he enters them. And although some scholars said that this is from the category of whispers, meaning he casts whispers into the heart of the person and these whispers flow in his veins, the apparent meaning of the hadith is that Satan himself flows in the son of Adam like blood. And this is not far from the power of Allah the Exalted. The soul flows from you like blood, and it is a body. The proof that it is a body is that when it is taken, it is shrouded and embalmed, and it is raised, and it is taken and the person dies. Yes, so the result is that Satan has an influence on the heart of the son of Adam. But from the grace of Allah is that this power has what opposes it, which is the touch of the angel. So Satan has a touch in the heart of the son of Adam, and the angel has a touch. And if the person is guided, may Allah grant you and us success, the touch of the angel overcomes the touch of Satan. So they are always struggling: a soul at peace, a soul that commands evil, and a soul that rebukes, or not? The souls are three: one that commands evil, one at peace, and one that rebukes. Which one is the one that rebukes? Hmm? Is the one that commands evil the one that rebukes, or the one at peace?
The student: The one at peace.

The Shaykh : Ah, ... both souls, the one that rebukes ... both souls ...