7.5. NOTIONS ABOUT CONTENTMENT (IRIDA) AND WILL (IRADA’)
Two groups of people have gone astray here:
1. The first group: A group of theologians who affiliated themselves with the Sunnah and debated the Qadarites, thinking that the love of Allah, the Truth, as well as His pleasure, displeasure, and anger all go back to His will; this is because unlike the Qadarites, they knew that everything exists only because Allah wants it to exist. Similarly, they said, He loves all of it (the aforementioned evil) as well and wants it to be.
They then began distorting His words and said that “He does not like corruption” actually means that He does not want corruption; to the believers, that is. They also said that “He does not like for His servants unbelief y means that He does not want it for His believing servants.
This is a grave mistake because according to them, one could say that He does not love faith and does not like for His servants faith because that really means that He does not want faith for the unbe- lievers and does not like it for them.
The people of Islam are in agreement that everything that Allah has commanded is lovable and beloved to Him. Some of those things are obligatory and some are recommended whether a person actually does them or not. This has been discussed in greater detail elsewhere.
2. The second group: The erroneous Sufis who drunk from the same fountain; they bear witness that Allah is the Lord of all beings and that He decreed everything by His will, but assume that they will never be truly content and pleased until they are pleased with everything including the unbelief and sinful diso- bedience Allah has decreed. Some of them even said: ‘Love isa fire that burns from the heart everything besides the will of the Beloved, and the entire creation is the will of the Beloved.’
This group is utterly lost by not distinguishing between the univer- sal and the religious will and the universal and the religious sending which we have elaborated on elsewhere.
The beliefs of these people necessitate no separation between orders and prohibitions, between the enemies and friends of Allah, and between the Prophets and regular God-fearing servants. Those who believe and do righteous deeds are thus like those who do mis- chief in the land; the godly servants are one with the sinners and the Muslims are one with the criminals. Similarly, there are no commands or prohibitions and no promises and warnings.
They might call this “the reality, ” and it indeed is a universal reality. This reality alone, however, was recognized even by the idol worshi- pers. Allah says:
“And if you asked them, ’Who created the heavens and earth?’ they would surely say, ‘Allah.’” (Luqman (31): 25)
And
“Say, (O Muhammad), ‘To whom belongs the earth and whoever is in it, if you should know?’ They will say, ‘To Allah.’ Say, ‘Then will you not remember?”’ (al-Mu’minun (23): 84-85)
The idol worshippers admitted that Allah is the creator, lord, and sovereign ruler of everything, so if this is one’s final conclusion about the matter, he is closer to the idol worshippers.
What makes the believer distinct from unbelief is his faith in Allah and His Messengers by affirming what they have said, obeying their orders, and following what pleases Allah. Following the acts of un- belief and sinfulness which He has decreed is not a part of this. A believer is content with the afflictions that befall him but not with his own shameless actions. He seeks forgiveness for his sins and has patience with trials, abiding by the words of Allah:
“So be patient, (O Muhammad). Indeed, the promise of Allah is truth. And ask forgiveness for your sin.” (al-Ghafir (40): 55)
In this way, he combines following orders and bearing the days of difficulty with patience. Allah, Most High, says:
“And if you are patient and fear Allah, their plot will not harm you at all.” (Al-’Imran (3) 120]
And
“But if you are patient and fear Allah indeed, that is of the matters (worthy) of determination.’’ (Al-’Imran (3): 186)
Yusuf (‘alayhis-salam) said:
“Indeed, he who fears Allah and is patient, then indeed, Allah does not allow to be lost the reward of those who do good.” (Yusuf (12): 90)
By Shaykhu’l-Islam Ibn Taymiyyah
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