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The same applies to “will” and “love,” as in His words, Exalted is He:

“His command, when He wills a thing, is only to say to it, ‘Be,’ and it is.”

And His words:

“Never say of anything, ‘I will do that tomorrow,’ unless Allah wills.”

“You will surely enter the Sacred Mosque, if Allah wills, in safety.”

“When We will to destroy a town, We command its affluent inhabitants, but they defiantly disobey within it, so the decree becomes due against it.”

“When Allah wills harm for a people, none can avert it.”

“When We will, We shall replace them entirely with others like them.”

“If We so will, We shall surely take away what We have revealed to you.”

There are many similar passages in the glorious Quran. The particles that put the imperfect verb into the jussive or subjunctive make its reference exclusively future, such as in (“if”) and an (“to”). Likewise, idhā (“when”) is an adverb referring to future time. Thus, His words “when He wills,” “if Allah wills,” and similar expressions entail the occurrence of an act of willing in the future.

The same applies to love and pleasure. Allah, Exalted is He, says:

“Say: ‘If you love Allah, then follow me; Allah will love you.’”

This indicates that when they follow him, Allah loves them. He puts the expression “will love you” into the jussive as the consequence of the imperative, which carries a conditional meaning. Thus, the meaning is: “If you follow me, Allah will love you.” It is well known that the consequence of a condition or command comes only after it, not before it. Allah’s love for them therefore comes only after their following the Messenger.

Among those who dispute this, some say: “There is no