The Impact of the False Faith of These Sects.

The Shaykh : All these conditions in interpreting the texts and interpreting them with a false interpretation resulted from their incorrect understanding of the divine decree. They said that the decree is equivalent to compulsion, and the matter ended there. They claimed that all these obligations are dispensed by Allah by virtue of His might; He is the Doer of what He wills, the Compeller. So where is the transcendence, or the exalting of the Divine? We, in our capacity as believers in what He has described Himself with, hold that He does not wrong people in any way. Why? Because He is capable of wrongdoing, so He is exalted above it. But if it were not conceivable that He could wrong, what would be the meaning of exalting Himself from it? Then what is the meaning of His being, (peace be upon him), in the Qudsi Hadith: ? This is an explicit text that the One who forbids something for Himself is capable of it. Divine perfection is not manifested unless we conceive that He is capable of wrongdoing; otherwise, it would not be perfection. If a person is unable to take his right from his wrongdoer, and then he says, "Go, I have forgiven you," he has no merit in that at all, because he is incapable. But what is the pardon when one has the power? Allah (Mighty and Majestic) is capable of punishing whomever He wills of His servants, whether by right or by wrong, but He is far from punishing by wrong, because He has exalted Himself from it. To conceive that Allah (Mighty and Majestic) punishes a person without right is a mental conception regarding its connection to divine power. As for its connection to the divine will, which is not separated from justice and wisdom, that is an impossible matter. Therefore, we must understand this issue by combining the belief in the decree with the ruling of the falsity of compulsion, because obligation and compulsion do not coexist. But we observe on the other side that there are other matters that happen to a person against his will, and this exists in the course of human life often. Some of us plan for something, plan for a trade, plan for an industry, and exert our effort to succeed in it, and then the divine decree intervenes and diverts it to where he does not want and does not even cross his mind. This person is, of course, compelled in such a case. But as for saying, "Who is it that holds you accountable and advises you, 'My brother, you do not pray, and even Allah wills it'?" How can you say, "Even Allah wills it"? Allah (Mighty and Majestic) does not will for His servants anything but good, and He said: . So you do not pray, and you are able to pray, so why do you not pray? If it is decreed upon me to pray, I will pray; otherwise, I am unable to pray. If it is decreed upon me not to pray, the Sunnah now confirms this correct logic, which is that a person acts according to the divine decree, which, as we said, is of two types: a decree in which it is written that a person does such-and-such a thing by choice, and such-and-such a thing he does by compulsion. So, does the one who does not pray feel that he is truly forced not to pray forever? Therefore, he (may the prayers and blessings of Allah be upon him), when he mentioned that a person has been recorded as happy or wretched, the traditional question came: If the matter is so, Since happiness and wretchedness are recorded in the divine decree from eternity, what is the benefit of action? He (may the prayers and blessings of Allah be upon him) said: . Thus, our Lord (Mighty and Majestic), along with the divine decree, has enabled a person to be, according to his choice, righteous or wicked. He enabled him for that and made for him a sign, which is . Thus, there is a distinguishing sign between the people of happiness and the people of wretchedness. What is this sign? Righteous action and wicked action. Based on this, it came in some authentic hadiths in "Al-Mustadrak" by Al-Hakim and others: that a man asked the Prophet (may the prayers and blessings of Allah be upon him and his family), saying to him: "O Messenger of Allah, am I able to know?!" . The meaning of the hadith now, I do not remember its exact wording: "Is it within my ability and capacity to know myself if I am a doer of good or a doer of evil?!" He said: meaning those who know you and deal with you . So this hadith linked a person's happiness to his action and his wretchedness to his action. The recording that people argue with, that wretchedness is written upon him, what does action benefit him? And happiness is written upon another person, what does action harm him? The answer is that happiness was written, and it was observed that he performs the actions of the people of happiness. Wretchedness was written, why? Because it was observed that its owner performs evil actions. Therefore, he (peace be upon him) said: . On this basis, it came that actions are causes: either for entering Paradise or for entering the Fire. This is explicit in the Noble Qur'an, in His saying (Mighty and Majestic) about the people of Paradise: by the divine decree, not . But this action is undoubtedly recorded in the divine decree, because He encompasses everything, as we said about the Messenger (may the prayers and blessings of Allah be upon him): . And in the other Qur'anic text: . Here usually arises a difficulty that some people imagine between this verse and that one, on the one hand, and another hadith that came... . They said: "And you, O Messenger of Allah?" He said: .