Explanation of the author's words: And his saying: "And whoever He wills to misguide, He makes his chest narrow and constricted, as if he were climbing into the sky."

The Shaykh : meaning severe tightness, and refuge is sought in Allah. Then he gave an example, saying: meaning that when Islam is presented to him, it is as if he is straining to climb to the sky. This is why the verse came as and did not say "climbing," as if he is straining to climb with great difficulty. Yes, and this person who strains to climb is certainly going to tire, get bored, and become weary. Let us suppose that a man is asked to climb a high, difficult mountain. If he stands up to climb this mountain, he will strain, his breath will become short, he will rise and pant, because he finds tightness in it. And according to what the later scholars have reached, they say that the one who climbs into the sky, the higher he goes and the more he ascends, the more pressure increases on him, and it becomes more constricted and tight. Whether the meaning is the first or the second, this man to whom Islam is presented, and refuge is sought in Allah, finds constriction and tightness as if he were climbing into the sky.
We take from this noble verse: the affirmation of the will of Allah (Mighty and Majestic). The will mentioned here is a cosmic will and nothing else, because He said: This division does not occur except in cosmic matters. As for the Shari'ah, Allah wants everyone to submit to the Shari'ah of Allah. So the will here is cosmic, and in it is evidence from conduct and worship that it is obligatory for a person to accept Islam in its entirety, its foundation and its branches, what pertains to the rights of Allah, and what pertains to the rights of people. And it is obligatory for him to open his chest to it. If he does not do so, then he is of the second category, those whom Allah wills to misguide. The Prophet (peace and blessings be upon him) said: And understanding in religion necessitates accepting the religion, because everyone who understands the religion of Allah and knows it accepts it and loves it. And Allah the Exalted said: Look how now it is an emphatic oath without an oath by the most specific lordship of Allah (Mighty and Majestic) for His servants. What is it? The lordship of Allah for the Messenger (peace and blessings be upon him). An oath by the specific lordship of Allah for His Messenger regarding the acceptance of what this Messenger brought.
Fourth, here He said: You specifically So whoever seeks judgment from other than the Messenger (peace and blessings be upon him), or rather from other than Allah and His Messenger, is not a believer. Either he is a disbeliever with a disbelief that takes him out of the religion, or he is a disbeliever with a disbelief less than that. Yes.
Second: If they judge, they do not find any constriction in their souls regarding what He has decreed, but rather they find acceptance and expansion for what the Prophet (peace and blessings be upon him) has decreed.
Third: They submit in complete submission. He emphasized the submission with the verbal noun, meaning complete submission. So beware, O Muslim, that faith may be removed from you.
Let us give an example for this: Two men argue about the ruling of a legal issue, so one of them argues with the Sunnah, and the second finds constriction and tightness in that. How does he want to leave his followed opinion to follow this Sunnah? What do you say about the faith of this man? Is it deficient or not? It is deficient, without doubt, in his faith. Because the true believer is the one who, when he finds a text from the Book of Allah and the Sunnah of His Messenger (peace and blessings be upon him), it is as if he has found the greatest spoils, he rejoices in it and says: "Praise be to Allah who guided me to this." We ask Allah to make us and you among them. Unlike, and refuge is sought in Allah, the one who is biased toward his opinion and tries to twist the necks of the texts until they point to what he wants, not what Allah and His Messenger want. Then this person is in great danger.
And after we have completed the verses of the will, as Allah wills, we say that the will is divided into two categories:
One category: Cosmic will. And this will is exactly synonymous with the will (mashiyah). So "He willed" in it means "He intended" and nothing else. This will pertains to what Allah loves and what He does not love. And on this basis, if someone asks: Did Allah will disbelief? Say: With the cosmic will, yes, He willed it. And if Allah (Mighty and Majestic) had not willed it, it would not have happened.
Second: In this will, the occurrence of the intended thing is necessary. Meaning that what Allah willed must occur, and it is not possible for it to fail. Pay attention. So this will has two points of discussion:
The first point of discussion: Is it specific to what Allah loves, or is it general for what He loves and what He does not love? It is general.
Second, the second point of discussion: Is the occurrence of the intended thing necessary in it or not? The occurrence of the intended thing is necessary in it in all cases, whether it is what Allah loves or not.
The legislative will: It is specific to what Allah loves. Allah does not will disbelief with the legislative will, and He does not will open sinfulness with the legislative will. Good.
Second, the second point of discussion in it: That the occurrence of the intended thing is not necessary in it. Meaning that Allah wills something and it does not occur. So He, Glorified and Exalted is He, wants us to worship Him. Is the occurrence of this intended thing necessary? No. We may worship Him, and we may not worship Him. Unlike the cosmic will. So the difference between the two wills is from two aspects:
In the cosmic will, the occurrence of the intended thing is necessary, and in the legislative will, it is not necessary.
The legislative will is specific to what Allah loves, and the cosmic will is not specific; it is general for what He loves and what He does not love.
So if someone asks: How does Allah the Exalted will cosmically what He does not love? Meaning, how does He will disbelief or open sinfulness or disobedience? How does He will that while He does not love it?
The answer is: That this is loved by Allah from one aspect and disliked by Him from another aspect. It is loved by Him because it contains great benefits, and it is disliked by Him because it is disobedience to Him. And there is no harm in something being loved and disliked. Here is the man who presents his child, who is the flesh of his flesh and the fruit of his heart, to the doctor to cut his skin and remove the harmful matter in it. Or not? But if someone comes wanting to cut him with his nail, not with the scalpel, and do something to him? He would kill him. But he goes to the doctor to cut him from his heel to his knee while he looks at him, happy and pleased. He takes him to the doctor to heat the iron on the fire until it glows red, then he takes it and brands his son with it, and he is satisfied with that. Or not? He is satisfied with that. Why is he satisfied with that while the son is in pain and he is healed? Because it is intended for something else, for the great benefit that results from it. Good.
So the intended thing cosmically must occur. The intended thing cosmically may be in what Allah loves, and it may not be in what He loves.
The intended thing legislatively may occur and may not occur. The intended thing legislatively is specific to what Allah (Mighty and Majestic) loves.
Let us give examples for this: What do we say about the faith of Abu Bakr (may Allah be pleased with him)? It is intended legislatively and cosmically. It is intended legislatively because Allah loves it, He loves faith. It is cosmically because it occurred. So if someone asks: To where do we refer if we want to know that this is a legislative will? We say: To the Book and the Sunnah. From where do we know that this is intended cosmically? By its occurrence. So what occurred, we know that it is intended cosmically. Did you understand? But the intended thing legislatively, we know it from the Book and the Sunnah, and the intended thing cosmically, we know it from its occurrence. Good.
What do you say about the disbelief of Abu Talib? It is intended cosmically, not legislatively. The disbelief of Abu Talib, the faith of Abu Bakr is intended legislatively, not cosmically. Like that. Good.
The faith of Abu Lahab. Wait. It is intended legislatively, not cosmically. The faith of Abu Lahab is intended legislatively, not cosmically. Good. Yes, because Allah loves it, He loves that he believes. Or cosmically, this? But if he had believed, it would have been more beloved to Allah. Good. Who gives us an example of something not intended neither legislatively nor cosmically? Not intended neither cosmically nor legislatively.
The student: ... .

The Shaykh : The disbelief of Abu Bakr. Correct. Good. To avoid this actual naming, it is heavy on people, we say: the disbelief of a believer, or what is not fitting for a believer to disbelieve. Like that. Because if you come to someone who disbelieves like Abu Bakr, he would be a common person wanting to hold you. How did Abu Bakr disbelieve? Unless he is a Rafidi, he would be happy. Yes. We seek refuge in Allah. Instead of saying "the disbelief of such-and-such a specific person from the believers," we say: "the disbelief of a believer." Pay attention to this. We say this is not intended neither legislatively nor cosmically. Not legislatively because Allah does not love for a believer to disbelieve, and not cosmically because the believer did not disbelieve; he remains upon his faith. Yes. And Allah knows best.
And upon his family and all his Companions. We have previously explained the affirmation of the will (mashiyah); it is not divided but is a single category. What Allah wills comes to be, and what He does not will does not come to be, whether it is what He loves or what He dislikes, and whether it is His own action or the action of His servants. As for the desire (iradah), it is divided into two categories: cosmic desire and legislative desire. Cosmic desire is synonymous with the will (mashiyah); what Allah desires cosmically comes to be, and what He does not desire does not come to be. There is no difference between His action and the action of His servants, nor between what He loves and what He does not love. Do you understand?
As for legislative desire, it is synonymous with love. In this case, it is specific to what He loves, whether it occurs or not. We have also previously explained that between the two desires, there is a relationship of generality and specificity in terms of aspect, not in absolute terms. They are exclusive in one aspect and differ in another. Yes, they coincide in one aspect and differ in another. And the difference between them is from two aspects:
The first aspect: In cosmic desire, the occurrence of the desired thing is necessary, unlike legislative desire.
Cosmic desire pertains to what He loves and what He does not love, unlike legislative desire. What is the difference? Legislative desire pertains to what He loves, even if it does not occur, unlike cosmic desire.
Now, What type is it? It is legislative, because if it were cosmic, people would never have found hardship, even though hardship exists. Clear. Now, It is cosmic desire, because it is not related to what He loves. The evidence that it is cosmic desire is that Allah expressed it with the word "will" (mashiyah) in its place, saying: Similar to Pay attention, I made a mistake; it is the opposite. مَنْ يَشَإِ اللَّهُ يُضْلِلْهُ نظير وَمَنْ يُرِدْ أَنْ يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقًا وَمَنْ يَشَأْ يَجْعَلْهُ عَلَى صِرَاطٍ مُسْتَقِيمٍ نظير فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ أفهمتم الأن طيب نأخذ أمثلة على الفرق وأظنها إن شاء الله واضحة إيمان أبي بكر مراد شرعا وكونا كفر الكافر مراد كونا لا شرعا كذا ولا لا ؟ كفر الذي هو مؤمن الآن غير مراد لا شرعا ولا كونا تمام طيب كفر المؤمن لا شرعا ولا كونا هي المثل الذي ذكرنا الآن وكفر الكافر مراد كونا لا شرعا طيب الحمد لله .
سألنا سائل : هل الإرادة مرادفة للمحبة ؟ الشرعية مرادفة للمحبة .
سألنا سائل : هل الإرادة مرادفة للمشيئة ؟ الكونية مرادفة للمشيئة ولهذا المؤلف رحمه الله جاء بها على هذا الترتيب أول ما ذكر المشيئة وَلَوْلَا إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ مَا شَاءَ اللَّهُ ثم ذكر الإرادة بعضها في المشيئة وبعضها في المحبة ثم ذكر آيات المحبة فقال طيب قبل أن نتجاوز آيات الإرادة ماذا تفيد معرفتنا للإرادة من الناحية المسلكية ؟ تفيد أمرين :
الأمر الأول : أن نعلق رجاءنا وخوفنا وجميع أحوالنا وأعمالنا بمن ؟ بالله لأن كل شيء بإرادته وهذا يحقق لنا التوكل .
ثانيا : أن نفعل ما يريده الله شرعا فإذا علمنا أنه مراد لله شرعا ومحبوب إليه فإن ذلك يقوي عزمنا على إيش ؟ على فعله، هذا من فوائد معرفتنا بالإرادة من الناحية إيش ؟ المسلكية أن نفوض الأمر إلى الله وأن نعلق أمرنا به وهذا باعتبار الإرادة إيش ؟ الكونية وأن نحرص غاية الحرص على ما يرديه تعالى من الطاعات وهذا باعتبار الإرادة الشرعية طيب نعم .
الطالب : ... ؟

الشيخ : ما هو ؟
الطالب : الإرادة الشرعية تؤخذ من الكتاب والسنة والإرادة الكونية تؤخذ من الوقوع ؟

الشيخ : إي يعني طريقة معرفتها ؟ نعم .
الطالب : ... .

الشيخ : ليش خربنا القاعدة ما دام تعلقنا بالله هذا من الإيمان بالقدر . Whoever Allah wills to misguide, He will misguide him. This is similar to: "And whoever He wills to misguide, He will make his chest narrow." And whoever wills, He will place him on a straight path. This is similar to: "But whoever Allah wills to guide, He will expand his chest for Islam." Do you understand? Now, let us take examples of the difference, and I hope, if Allah wills, it will be clear. The faith of Abu Bakr is intended both in the religious sense and in the cosmic sense. The disbelief of the disbeliever is intended in the cosmic sense, not in the religious sense. Is that right? No, no. The disbelief of one who is currently a believer is not intended, neither in the religious sense nor in the cosmic sense. That is complete. Now, the disbelief of a believer is not intended, neither in the religious sense nor in the cosmic sense. That is the example we just mentioned. And the disbelief of the disbeliever is intended in the cosmic sense, not in the religious sense. Praise be to Allah. A questioner asked: Is "will" (iradah) synonymous with "love" (mahabbah)? The religious will is synonymous with love. A questioner asked: Is "will" (iradah) synonymous with "choice" (mashiyah)? The cosmic will is synonymous with choice. That is why the author (may Allah have mercy on him) presented them in this order. First, he mentioned choice: "And if you had entered your garden, you would have said, 'What Allah wills.'" Then he mentioned will, some of it in the context of choice and some in the context of love. Then he mentioned the verses of love. So, before we move on from the verses of will, what does knowing about the will benefit us in terms of conduct? It benefits us in two ways. The first is that we attach our hope, fear, and all our states and actions to whom? To Allah, because everything is by His will. This establishes reliance upon Allah for us. Second, we do what Allah wills in the religious sense. If we know that it is intended by Allah in the religious sense and loved by Him, that strengthens our resolve to do what? To do it. This is one of the benefits of our knowledge of the will in terms of what? Conduct: that we entrust our affairs to Allah and attach our affairs to Him, and this is in consideration of the cosmic will. And that we strive with utmost effort to do what the Exalted wills of acts of obedience, and this is in consideration of the religious will. Yes. The student: ...? The Shaykh: What is it? The student: Is the religious will derived from the Book and the Sunnah, and the cosmic will derived from its occurrence? The Shaykh: Yes, I mean, the method of knowing it? Yes. The student: ... The Shaykh: Why did we ruin the rule? As long as we are attached to Allah, this is part of faith in the divine decree.