The benefits of the saying of Allah the Exalted: << فآمن له لوط وقال إني مهاجر إلى ربي إنه هو العزيز الحكيم >

Among the benefits of the verse—and we begin now— is that Lot (peace be upon him) was among the followers of Abraham (peace be upon him), even though he was a prophet, as He said: even though he was a prophet.
And among its benefits is the virtue of Abraham (peace be upon him) through his migration, for migration is among the best of deeds, because a person leaves behind the familiar, including family and homeland, indeed the homeland itself, to establish the religion of Allah.
And among its benefits is the indication of sincerity in His saying: .
And among its benefits is the affirmation of two of the names of Allah, namely al-Aziz (the Mighty) and al-Hakim (the Wise), and the affirmation of the attributes they entail, because every name of Allah entails an attribute, but not every attribute entails a name; that is, every name entails an attribute, but the reverse is not true, meaning that names are not derived from attributes for Allah, but all of Allah’s names entail attributes. For example, among the attributes of Allah (Glorified and Exalted is He) is plotting against those who deserve plotting, so we do not call Him al-Makir (the Plotter). And among His names is that He is al-Aziz, the One of Retribution This is an attribute, so we do not call Him al-Muntaqim (the Retaliator), as Shaykh al-Islam Ibn Taymiyyah informed us, even though the apparent meaning of Ibn al-Qayyim’s words in al-Bada'i' is the affirmation of the name al-Muntaqim, and he said that it is among the compound names that are not mentioned in isolation; one does not say al-Muntaqim alone, but rather says al-‘Afu al-Muntaqim (the Pardoning, the Retaliator). So, what is the attribute entailed by the name al-Aziz? It is al-‘izzah (Might), which, as the scholars said, has three categories. And what is the attribute entailed by al-Hakim? It is al-Hikmah (Wisdom) and al-Hukm (Judgment), and its explanation has been given previously.
The student: ....

The Shaykh : Al-Jabbar in the Qur'an, even though the name al-Muntaqim is never authentically found in it.
The student: ....

The Shaykh : Yes, indeed. You, may Allah will it, are refuting the Jabriyyah and the Qadariyyah. It also contains a refutation of the claim of compulsion (jabr) in His saying: and in His saying: as well, for migration is an action, and He attributed it to Himself. Praise be to Allah, the refutation of the Jabriyyah is clear. The problem we have now regarding the Qadariyyah is that many people of ignorance may lean toward the doctrine of the Qadariyyah because they see that a person is independent in his action with free will, so they may deny the divine decree. The Jabriyyah do not need to belong to their doctrine or argue with it except people of sins and laziness, who argue with the doctrine of the Jabriyyah. Most of them are people of sins, but people of crafts and trades and the like are more inclined to the Qadariyyah. However, the people of truth, who take hold of every piece of evidence, do not agree with these or those.
The student: .....

The Shaykh : Yes, yes. And among its benefits is the affirmation of wisdom, the wisdom of Allah (Mighty and Majestic), which is taken from . Belief in wisdom necessitates complete submission to the divine decree and destiny, and to the Shari'ah as well. If you believe in the wisdom of Allah, this necessitates complete submission to the divine decree and destiny and to the Shari'ah, because if you know that nothing Allah (Mighty and Majestic) does or legislates is without wisdom, then you undoubtedly accept this and are convinced. For this reason, sometimes someone asks you: What is the wisdom behind the existence of such-and-such? What is the wisdom behind the prohibition of such-and-such? What do we say? We say: The wisdom is that it is the legislation of Allah. For this reason, when Aisha was asked why a menstruating woman makes up fasting but not prayer, and what she cited as evidence, she said: "That used to happen to us, and we were commanded to make up the fast but not commanded to make up the prayer" This is from the wisdom. Yes.
The student: Regarding the prophets, is it permissible for them to ....

The Shaykh : No, there is no indication of this, because some exegetes said that he believed in him along with his prior belief, and this "lam" indicates following. The prophets before their prophethood are protected from what undermines honor and manliness, such as adultery, sodomy, theft, and the like. As for shirk (associating partners with Allah), I do not know that they ever fell into it, even if they lived in a polytheistic environment. The Prophet (peace and blessings be upon him) never worshipped idols.
The student: ......

The Shaykh : .... We need to consult the references.