The Shaykh’s remarks on the Jabriyyah sect and a mention of some evidence for the invalidity of their doctrine.

The Shaykh :, and indeed some scholars of Qur'anic exegesis, such as Ibn Jarir al-Tabari and others, have narrated that this verse was revealed regarding 'Amir ibn Yasir (may Allah be pleased with him), when the polytheists tortured him just as they tortured Bilal. Then it appears that they sensed some weakness and relaxation from him, so they offered him that he disbelieve in Muhammad (peace and blessings be upon him) and say of him: "He is a liar, he is a sorcerer, he is a poet." They said to him: "If you say this, we will release you." So, seeking relief from this offer, he said these words, and they released him. He then came to the Messenger (peace and blessings be upon him), and after the relief he had found, his reason returned to him, and his soul rebuked him: "How could I have said of the one through whom Allah guided me that he is a liar, a sorcerer, and a poet?!"
So he complained of the matter to the Prophet (peace and blessings be upon him), hoping that his soul would be relieved from the error that had come out of him. He said to him (peace and blessings be upon him): meaning: Are you at peace with these words, which are disbelief itself, and do you deny my truthfulness and my prophethood, and so on? He said: .
So now, who among the people of intellect, who has been given even a particle of reason and sense, equates the disbelief of 'Amir ibn Yasir with the disbelief of Abu Lahab and Abu Jahl? Are they equal in example? The answer is: No. But both of these disbeliefs are recorded in the Preserved Tablet, because Allah said: . But this recorded matter is what actually happened. So why do these Jabriyyah take the prior writing as evidence that the one to whom it is written is compelled to it? The written matter has details: sometimes it is written as compelled, and sometimes it is written as chosen. So the divine decree itself corresponds to reality. What was compelled, there is no blame, as in the story of 'Amir ibn Yasir. And what was chosen, as in the story of Abu Lahab and Abu Jahl and their like among the disbelievers, by this one can refute these Jabriyyah.
It is sufficient for you to know the danger of their doctrine and the foolishness of their minds by what the poet said about them, representing how they believed in their Lord the injustice from which even the most unjust of people is exempt, where they described their Lord by saying, as the poet said:
"He cast him into the sea bound, then said to him: *** Beware, beware, lest you be wet by the water"
Does the most unjust of the unjust do this? He binds him with shackles, then throws him into the sea and says to him: "Be careful, lest a drop of water hits you." The most unjust of people does not do this. But they have described their Lord with what is not fitting for the most wicked and ugliest of people:
"He cast him into the sea bound and said to him: *** Beware, beware, lest you be wet by the water".
As for Allah (Mighty and Majestic), He has explicitly stated that He does not wrong people in anything, but people themselves wrong themselves. And in the Holy Hadith, Allah (Blessed and Exalted is He) said: . Does this hadith, from its beginning to its end, indicate that man does not have control over his actions, that he does not have the ability to be righteous, and that it is not possible for him to be wicked? If he is wicked and the Lord of the Worlds tortures him, while He says: meaning: The injustice that you know among yourselves as injustice is injustice with Me, so purify Me and do not attribute injustice to Me. If we return to that verse that described the belief of the Jabriyyah:
"He cast him into the sea bound, then said to him: *** Beware, beware, lest you be wet by the water":
Is this, in the custom of humans, justice or injustice?
It is injustice. So our Lord (Mighty and Majestic) knows that people know He is the purest from wronging people in anything, but people themselves wrong themselves.