The first is exemplified by His statement, Most High:

“Allah intends ease for you and does not intend hardship for you.”

[Surah the Cow: 185]

And His statement, Most High:

“Allah intends to make things clear to you, guide you to the ways of those who came before you, and turn to you in mercy.”

[Surah Women: 26]

This continues through His statement:

“Allah intends to lighten your burdens.”

[Surah Women: 28]

And His statement:

“Allah does not intend to impose any hardship upon you, but He intends to purify you and complete His favor upon you.”

[Surah the Table Spread: 6]

And His statement:

“Allah only intends to remove impurity from you, O people of the Household, and to purify you completely.”

[Surah the Confederates: 33]

The second is exemplified by His statement, Most High:

“Whomever Allah wills to guide, He opens his breast to Islam; and whomever He wills to lead astray, He makes his breast tight and constricted.”

[Surah Cattle: 125]

And Noah’s statement:

“My counsel will not benefit you, even if I wish to counsel you, if Allah wills to lead you astray.”

[Surah Hud: 34]

Of this second kind is the Muslims’ saying: “Whatever Allah wills comes to pass, and whatever He does not will does not come to pass.” Of the first kind is their saying about someone who commits reprehensible deeds (1): “This man does what Allah does not will.” If (2) that is so, then disbelief, wickedness, and disobedience are not willed by the Lord in the first respect. Obedience consists in conforming to that will, or in conforming to the command (3) that necessarily entails that will. Merely conforming to the second kind, however, does not make one obedient. The Prophet then says [to him] (4): “Rather, the Lord hates your disbelief (5), does not love it, and is not pleased with it for you