The Shaykh’s talk on the danger of the Qadariyyah’s faith.

The Shaykh : The Qadariyyah, when they believe in divine decree (qadar) and that it is necessary that the one decreed upon is compelled to what was decreed for him, thereby invalidate the Shari'ahs. That is, they attribute to Allah (Mighty and Majestic) legislation that necessitates the sending down of books, the dispatching of messengers, and the imposing of obligations on the servants regarding what was sent down and what was sent. This means attributing recklessness and lack of wisdom to Allah (Mighty and Majestic). If they say that man is compelled, how does the divine law rise in the minds of the rational jurists? How do obligation and compulsion meet in the minds of these people? How can one say to the one bound in shackles, "Walk, do, pray, perform ablution," when he is compelled and unable to do so? If a created person had a slave whom he tied to a tree and then ordered him to go to a certain place, what would people say about this master? Undoubtedly, he is a wrongdoer, because he ordered his slave to do something while he had bound him, i.e., prevented him from being able to obey his master. Undoubtedly, all rational people attribute this master to injustice. This is exactly what the Qadariyyah believe about the Creator (Glorified and Exalted is He). One of their poets said:
"He threw him into the sea with his hands bound, then said to him: 'Beware, beware of being wet by the water.'"
This is their description of Allah, and they have lied. For if Allah (Mighty and Majestic) were like that, He would be the very embodiment of injustice. And Allah (Mighty and Majestic) has explicitly stated in more than one verse that He does not wrong people in the least. And He said in the Holy Hadith: . Do you know what the answer of the Qadariyyah was regarding these divine reports that explicitly exonerate Allah from injustice? What did they say? Their habit, always and forever, is the habit of the ta'til (denial of attributes) and ta'wil (figurative interpretation) people: they strike at the texts to make them agree with their wrong concepts. They said, "It is inconceivable that Allah is a wrongdoer." The truth of their statement is, "It is impossible for Allah to be a wrongdoer." This is a matter of precision and danger. Yes.

The questioner : ... .

The Shaykh : Yes, this is from one side. And from the other side, our Lord exonerates Himself from injustice. This means that if He willed, He could wrong, but He is too high for that, and this is perfection. But to imagine that Allah (Mighty and Majestic) cannot wrong—how is it impossible in the expression of the Qadariyyah? They said, "Injustice is a person’s dealing with the property of another. But Allah (Mighty and Majestic) deals with His creation. So He does not deal with the property of another. Therefore, it is inconceivable that injustice occurs from Him." They do not say, "It is inconceivable that injustice occurs from Him because He is just and because He is exonerated from injustice," as you heard specifically in the hadith. Rather, they say it is because this is impossible. The cause of this false ta'wil (figurative interpretation) is that they understood from qadar (divine decree)... What is the evidence? , . This invalidates many, and very many, texts of the Shari'ah, all of which revolve around exonerating Allah (Mighty and Majestic) from what is not befitting Him, such as His saying (Blessed and Exalted is He): . What do the Asha'irah answer regarding this explicit text that Allah (Mighty and Majestic) is exonerated from treating the pious like the criminals? They say, "This is a ruling of the Shari'ah, but reason says that it is permissible for Allah (Mighty and Majestic) to place the good in the place of the bad and the bad in the place of the good." It was said to them, "Ah, so reason is contrary to the Shari'ah, and the Shari'ah is contrary to reason." Finally, they return and say, "Meaning, Allah (Mighty and Majestic) is capable of tormenting the obedient and rewarding the disobedient, but what? He does not do it." The question returns: Does He not do it by reason or by Shari'ah? They say, "By Shari'ah. But by reason, it is permissible." Why? Because if He did it, He would not be dealing with what is not His property, so He is the Doer of what He wills. So it is as if they are saying that it is permissible for Allah (Mighty and Majestic) to do an action that in the custom of all people is injustice, but if it occurs from Allah, it is not injustice because He is dealing with His property. In that case, what is the meaning of the previous hadith from the words of Allah (Mighty and Majestic): ? What is the meaning of ? The meaning is that He is actually capable of wronging people, but far be it from Him (Blessed and Exalted is He) that He should wrong people by the weight of an atom!