An important note on the fact that the actions of Allah are caused, and a clarification of the denial of this by the Jabriyyah.
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The Shaykh : In this verse, there is a note on an important matter, which is that the actions of Allah (Mighty and Majestic) are caused, meaning they have a cause and wisdom. It is impossible for the actions of Allah to be devoid of cause ever; rather, they are caused.
Those who deny the cause are the Jabriyyah, and those who branched off from them among the Asha'irah. They said: "Allah (Mighty and Majestic) does what He wills without wisdom and legislates what He wills without wisdom, because if you said it is for a wisdom, then He would be perfected by this wisdom, and perfected by other things, and He would have a purpose." Therefore, among their words that are beautiful in form but corrupt in meaning is: "Glory to the One who is free from purposes, parts, and attributes. Glory to the One who is free from parts — and what? — and purposes and attributes". When a person hears words that have a resonance, but the intention behind them is corrupt and false. "Glory to the One who is free from parts": they want to deny all the descriptive attributes, such as the Face and the Hands, and the like. These are the parts.
As for the attributes: all the attributes that involve action, such as descending to the lowest heaven, and the like.
And the third: the purposes. It specifies the wisdom. What is the wisdom? It is said: Glory to Allah, does He legislate for the servants a command and a prohibition without benefit? The answer: No, it is impossible. Rather, there must be a benefit, which may be known or may be unknown. Pay attention to this, and say with your tongue and your lips: "The actions of Allah the Exalted are what?" Caused, meaning they have a cause. And if you wish, and it is better, say: "They all have wisdom." Let those of understanding remember. The point of this hadith, yes, the point of this verse is His saying: Because it is not possible for us to reflect on the verses except in order to reach their meaning. Otherwise, there would be no benefit in reflection. It is clear, meaning Allah (Mighty and Majestic) only revealed this Qur'an for it to be reflected upon, meaning to reach its meaning. And if it did not have a meaning that is understood through reflection, this cause would have no value. Good.
Those who deny the cause are the Jabriyyah, and those who branched off from them among the Asha'irah. They said: "Allah (Mighty and Majestic) does what He wills without wisdom and legislates what He wills without wisdom, because if you said it is for a wisdom, then He would be perfected by this wisdom, and perfected by other things, and He would have a purpose." Therefore, among their words that are beautiful in form but corrupt in meaning is: "Glory to the One who is free from purposes, parts, and attributes. Glory to the One who is free from parts — and what? — and purposes and attributes". When a person hears words that have a resonance, but the intention behind them is corrupt and false. "Glory to the One who is free from parts": they want to deny all the descriptive attributes, such as the Face and the Hands, and the like. These are the parts.
As for the attributes: all the attributes that involve action, such as descending to the lowest heaven, and the like.
And the third: the purposes. It specifies the wisdom. What is the wisdom? It is said: Glory to Allah, does He legislate for the servants a command and a prohibition without benefit? The answer: No, it is impossible. Rather, there must be a benefit, which may be known or may be unknown. Pay attention to this, and say with your tongue and your lips: "The actions of Allah the Exalted are what?" Caused, meaning they have a cause. And if you wish, and it is better, say: "They all have wisdom." Let those of understanding remember. The point of this hadith, yes, the point of this verse is His saying: