to do it, nor does He will it in this respect. The Prophet commands him to have faith, which Allah loves, is pleased with for him (1), and wills in this respect.
The fourth response is that this question (2) rests upon a fundamental principle: namely, (3) whether love and pleasure are identical to the will or are attributes distinct from it. Many speculative thinkers among the Mu‘tazilites and Ash‘arites, as well as the jurists who follow them from among the adherents of [Imam] (4) Ahmad, al-Shāfiī, and others, regard the two (5) as a single category.
The Qadarites then say: “Rather, He does not love disbelief, wickedness, or disobedience, and therefore He does not will it (6).” Those who affirm divine decree say: “Rather, He wills that, and therefore He loves it and is pleased with it.”
The former interpret figuratively the verses affirming His will concerning these occurrences, such as His statement, Most High:
“Whomever He wills to lead astray, He makes his breast tight and constricted.”
[Surah Cattle: 125]
And [His statement] (7):
“If Allah wills to lead you astray.”
[Surah Hud: 34]
The latter interpret figuratively the verses denying Allah’s love for and pleasure with them (8), such as His statement, Most High:
“Allah does not love corruption.”
[Surah the Cow: 205]
“He is not pleased with disbelief for His servants.”
[Surah the Companies: 7]
And His statement (9):
“When they devise by night words that do not please Him.”
[Surah Women: 108]