Discussion of the saying of Allah the Exalted: ((Indeed, Allah was All-Knowing, Wise))

And the question now is: Is the knowledge of Allah (Mighty and Majestic) specific to the past and the present, or is it comprehensive? Muhammad?
The student: ...

The Shaykh : Okay, a question that was not in the explanation. Is the knowledge of Allah (Mighty and Majestic) related to the obligatory, or the impossible, or the possible, or to all of them?
The student: It is related to the obligatory. ...And it may be possible...

The Shaykh : Is it possible for the majority other than Allah? It is not possible. And also Surat al-Mu'minun. This is the impossible. Okay, the obligatory. An example of the knowledge of Allah being related to the obligatory. Hmm? There are many, this is very much.
The student: .

The Shaykh : No.
The student:

The Shaykh : My brothers, everything that Allah informed about Himself is from the obligatory knowledge, because Allah is obligated to have the attributes of perfection. So when He informs about Himself with these attributes, it becomes related to the obligatory. As for the possible, it is like what the brother said: Surat al-Ra'd. Is this from the possible or from the obligatory? Hmm. It is from the possible, because the carrying of the female and the decrease of the wombs and the increase of the wombs is possible, not obligatory, not permissible? Hmm? It is possible. So the knowledge of Allah is comprehensive for everything, in summary and in detail, present and future, past, obligatory, and possible, hmm, and permissible. And for this reason, al-Safarini says in his creed... And knowledge and speech have related to everything, O my friend, absolutely. Yes. Okay. Yes.
The student: The obligatory.

The Shaykh : The obligatory, in their view, is the opposite of the impossible and the possible, because they say that things are of three matters: either obligatory, meaning it must exist, not the obligatory for which its doer is rewarded and its leaver deserves punishment. The obligatory that is necessary, and the impossible that cannot be, and the possible that is permissible to occur or not occur.
Okay. And it is derived from the noble verse the obligation to follow what was revealed to the Prophet (peace and blessings be upon him). Hmm, where is this taken from? The student:
The Shaykh : If you ask, is this general? That is, is it obligatory to follow what was revealed to the Messenger? Hmm?
The student: Yes.

The Shaykh : Then it is obligatory for us to raise our hands in prayer, and it is obligatory for us to glorify more than once.
The student: ...
The Shaykh : So it means that we say this is excepted from what the evidence has established that it is hmm, not obligatory. But what is authentic from the Messenger (peace and blessings be upon him), even if it is not obligatory, it is obligatory to believe in its prescribedness, even if the act itself is not obligatory. Do you understand now? So when believing in the prescribedness and executing this prescribed matter. Executing the prescribed matter is according to what the evidences brought: either obligatory or recommended. And as for believing in the prescribedness of what is authentic, it is obligatory. For example, it is obligatory for me to believe in the prescribedness of separating the elbows from the sides in prostration? Like this. And we believe in the prescribedness of turning in prayer when saying the salam. But doing that depends on the detailed evidences: if the evidences indicate its obligation, it is obligatory; and if they indicate that it is recommended, it is recommended. Yes. And it is derived from the noble verse the establishment of the message of the Prophet (peace and blessings be upon him) and his prophethood. Yes.
The student: Because of His saying

The Shaykh : And what is the beginning of the verse? Yes.