Between the preordained cosmic will and the legitimate religious will, the meditator stands confused in distinguishing between them, especially since both of them are mentioned in the Book of God Almighty. In the context of this, Dr. Ali Al-Sallabi tells us about the difference between them in his tweet that he wrote to Al-Jazeera blogs.
God Almighty gave man a will, but his will remains limited to what God Almighty gave him of ability and potential, and he must use that ability and potential for good. God Almighty has a complete and comprehensive will for everything, so whatever He willed was and what He did not will was not; We prove it as he proved it for himself, and we do not delve into anything more than that, and the Sunni scholars say: There are two types of will in the Book of God: a preordained universal will, and a legitimate religious will. The universal, preordained will is the general will that includes all creatures, whether righteous or immoral, good or bad, and it is the will of God Almighty to do it, whether the effect is loved or unloved, whether it pleases Him or not. God Almighty does what He wills, and He does not will anything except after He wills it, and everything that is from Him has nothing but beauty, majesty, and goodness in it. As for the actions of the servants, they are divided. There are good and bad, and the servants do not have the right to do whatever they want. Rather, they do what they are commanded to do in compliance and completion, and this is what is good among them. And that will is related to creation, and it is one of the requirements of divinity. Whatever He willed was and what He did not will was not, and this will includes the creation of the strong and the weak, the poor, the unbelieving believers, the angels and the devils, the creation of good things and virtues, the creation of evil deeds and good deeds, the creation of success and disappointment, the creation of strength and inability, dullness and intelligence. – Verses that indicate the universal will: – The Almighty said: “And if your Lord had willed, they would not have done it” (Al-An’am: 112). – And God Almighty said: “And if God had willed, they would not have fought, but God does what He wills” (Al-Baqarah: 353). – And God Almighty said: “And if your Lord had willed, whoever is within me would have believed. He would have satisfied all of them together” (Yunus: 39). – And God Almighty said: “And if God had willed, He would have given them power over you, so they would have fought you” (An-Nisa: 90). – And God Almighty said: “Whoever God wants to guide, He opens his breast to Islam, and whoever He wants to lead astray, He makes his breast narrow and constricted, as if he were ascending into the sky.” (Al-An’am: 125). – And God Almighty said: “And my advice will not benefit you if I wanted to advise you, if God desires to mislead you” (Hud: 44). – And God Almighty said: “And if God had willed, they would not have fought, but God does what He wills” (Al-Baqarah: 253). – And the Almighty said: “And had it not been that, when you entered your Paradise, you said, ‘God willing, there is no power except in God’” (Al-Kahf: 39). – And God Almighty said: “And if We had willed, We could have given every soul guidance” (Al-Sajdah: 13). And God Almighty said: “And you do not will except that God wills. Indeed, God is All-Knowing.” Wise” (Al-Insan: 30). – And the Almighty said: “Whomsoever God wills, He causes astray; and whomsoever He wills, He places on a straight path” (Al-An’am: 39). – And the Almighty said: “His command is only when He desires something. That He says to Him, “Be,” and it is” (Yasin: 82). And it is this will and that will that necessitates the occurrence of what is desired, and what is intended is either a desire for its own sake that is beloved to God Almighty, and that is because of the goodness in it, such as the creation of the prophets and the righteous, as well as all virtues and good deeds, or a desire for something else, and this refers to disbelief and all evils and sins, for it is not intended for its own sake, but rather it is intended for something else that is beloved to Him. God Almighty. The truth is that all of His actions and laws have rulings and purposes, for which they are legislated and acted upon, and if creation does not bring them into effect, then their lack of knowledge of them does not necessitate their absence in themselves, and the result of the universal will is the affirmation of the absolute will of God Almighty in creating all creatures and their different types and forms, and their varying virtues and evils, and their beauty, and their ugliness, and their helplessness, and their disbelief, and their faith, so whatever God wills is, and what He does not. He wills it not, for God has power over all things, and nothing falls into His possession except what He wills, and nothing falls into it against His will. He is the one who wanted the faith of the believers, and He is the one who wanted the disbelief of the unbelievers, and all of that is in His prior knowledge, and no one can deviate from His knowledge, and His knowledge requires the confirmation of His power, and in the universal will, God Almighty may hate the obedience of the sinner and not help him in it after guidance, advice, and clarification, and that is because His wisdom is great and majestic, as God Almighty said in the verse. The hypocrites who stayed behind with the dissenters in their homes, and abandoned going out for jihad with the Prophet, may God bless him and grant him peace, as in the Battle of Tabuk: “And if they had wanted to go out, they would have prepared for it, but God disliked their resurrection, so He discouraged them, and it was said, ‘Stay back.’” With those who sit” (At-Tawbah: 46), and God Almighty explained the wisdom in His hatred of obedience to Him, saying: “If they were to revolt among you, they would not add to you anything but confusion, and they would put in the midst of you, seeking to cause strife against you, and among you We are listeners to them, and God is All-Knowing of the wrongdoers” (At-Tawbah: 47). And He, Glory be to Him, says: “He will not be asked about what he does, but they will be asked” (Al-Anbiya’: 23), and that is because he disposes of his property, and there is no injustice in it, but the injustice in reality is due to the disposer’s behavior. What he does not have, and withholding what he deserves from what he deserves, and God Almighty does not oblige him to do anything to anyone until he is held accountable for what he restricted and forbade, and for what he humiliated and let down. Rather, it is profound wisdom, vast mercy, and upright justice. The legitimate religious will is the will of God Almighty for His legitimate religious command, and it is the one for which he sent the messengers, and for which he sent down the books, and it is not. It requires the fulfillment of what is desired along with the fact that it is beloved by God Almighty, unless it is related to the universal will, and the religious legal will clearly indicates that He, Glory be to Him, does not like sins, disobedience, misguidance, and disbelief, nor does He command them nor approve of them, even if He willed them out of creation, appreciation, and creation, and that He, Glory be to Him, the Most High, is pleased with and loves everything related to this legitimate religious will and rewards those who do it, and admits them to Paradise and supports them in this life and in the hereafter. He is victorious through it, meaning: the legitimate religious will of the servants of His pious saints, His successful party, and His righteous servants. – Verses indicating legal will: – God Almighty said: “God desires ease for you and does not desire hardship for you” (Al-Baqarah: 185). – And God Almighty said: “God does not wish to place upon you any hardship” (Al-Maeda: 6). – And God Almighty said: “And God desires to turn to you in repentance, and those who follow lusts desire that you turn away with a great inclination” (An-Nisa: 27). – And God Almighty said: “God desires to lighten the burden for you, and man was created weak” (An-Nisa: 28). – And the Almighty said: “Allah only desires to remove uncleanness from you, O People of the House, and to purify you with a thorough purification” (Al-Ahzab: 33). – And God Almighty said: “If you disbelieve, then surely God is Free from you, and He does not approve of disbelief for His servants, but if you are grateful, He is pleased with you” (Az-Zumar: 7). The difference between the two wills – the universal will requires the occurrence of what is desired, and the legal will does not require it. – The legal will is specific to what God loves, and the universal will is general to what He loves and what He does not love. What was in the sense of will is a universal will, and what was in the sense of love is a legal will. – God wants sins as a form, not as a law, because the legal will means love, and God does not love sins, but He wants them as a form, that is, a will, so everything in the heavens and the earth is by the will of God. The attachment of the two wills to the creatures. Creatures are divided in terms of their attachment to the two administrations into four categories: 1) The first: what the two wills are attached to, which is the good deeds that occurred in existence. God wanted them to be the will of religion and law, so He commanded, loved, and pleased Him. He wanted them to be the will of a universe and it occurred, and had it not been for that, it would not have occurred. 2) The second: What is attached to the religious will only, which is what God has commanded of good deeds, so he disobeys the infidels and the ungodly, so all of that is the will of religion, and he loves it and is pleased with it, whether it occurs or not. 3) Third: What is attached to the universal will only, which is what God has destined and willed of events that He did not command, such as permissibility and sins, for He did not command them, nor did He approve of them, nor did He love them, since He neither commands immorality nor approves of it. For His servants is disbelief, and had it not been for His will, His power, and His creation, it would not have existed and it would not have existed. For what God willed, it happened, and what He did not will, did not happen. 4) Fourth: Unless this will or this is attached to it, this is what has not occurred and does not exist of the types of permissible and sinful actions. The happy servant of God is the one from whom God intends to appreciate what He intends for him to legislate, and the wretched servant is the one whom God intends to appreciate him unless he intends to legislate for him.
The post was published for the first time on the Al Jazeera Blogs website
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