Allah the Exalted said: << وربك يخلق ما يشآء و يختار ما كان لهم الخيرة سبحان الله وتعالى عما يشركون >

Then Allah the Exalted said: This verse explains the invalidity of the gods of the polytheists and affirms the divinity of Allah, and this is through affirming creation, for the Creator is the one who must be worshipped, as He the Exalted said: [al-Baqarah: 21] This description is the explanation for the command, for the Creator must be the god who is worshipped, as Allah the Exalted said: If they do not create, how do they deserve to be worshipped? And Ibrahim said to his father: [Maryam: 42] Here he said: to compel these polytheists to worship Him alone. And His saying: Creation is the origination based on measurement, for Allah (Glorified and Exalted is He) measures and then creates, so His creation is based on wisdom. He did not say "whom He wills," even though among the created things there is that which is rational. Why did He say: instead of "whom He wills"? To give precedence to the non-rational, because it is more numerous, and also in order to include both entities and attributes, and attributes are known not to be among the rational. When attributes are mentioned, is used. Look at His saying the Exalted: He did not say: even though the one married is rational, but because a woman is married for her attributes, He said: meaning... they considered the attribute. So here he expressed it with as an expression for the non-rational due to its abundance, and to include entities and attributes. So Allah the Exalted is the Creator of all things, entities and attributes. For this reason, it is the doctrine of the people of the Sunnah and the community that Allah the Exalted is the Creator of the servant and of the actions of the servant, which are his attributes. So Allah the Exalted creates what He wills. And His saying: means what He wills to create, so the object is omitted. And this will, whatever Allah the Exalted mentions regarding an action of His actions that is subject to the will, is accompanied by wisdom, because among the names of Allah the Exalted is the Wise, so He does not create anything in vain and does not judge anything in vain. Everything He wills is accompanied by wisdom. And His saying: The author said: "what He wills" He chooses what He wills, and choosing is taking the best of the two matters, so He (Glorified and Exalted is He) also takes what He sees as better of His actions and judgments. So the depiction of creation returns to the original formation, and choosing returns to the designation based on complete will. So there is no refuting His wisdom and no repelling His decree. He chooses, He chooses what He wills (Glorified and Exalted is He). He created the human being in this form, He chose that it be in this form. He created the ridden beast and chose that it be in this form. Yes, He also chose that His law be such—even if it is not created—in this form. So choosing is broader than creation in one aspect, in that it includes the created and the uncreated. So He chooses (Glorified and Exalted is He) what He wills of the law, so it is broader in this aspect. As for creation, it is broader in that it includes entities and attributes. And His saying: for the polytheists meaning the choice. His saying: Is it a negation or a relative pronoun? Some said: It is a relative pronoun, meaning: He chooses what was the choice for them, meaning what is good for them. He chooses that which is good for them. And on this basis, his saying: is connected to his saying: , because it is an object. And this is the view of the Mu'tazilah, who say that it is obligatory upon Allah to do the best or the good. So they said: He the Exalted does not choose except what is the choice, and what is not the choice, He does not choose. And this means that He (Glorified and Exalted is He) does what is better or what is good. But most of the exegetes, and at their head Ibn Abbas (may Allah be pleased with him), say that is a negation, and as the author said, the meaning is: The choice is not for these polytheists, nor for their idols either. So their idols do not create and do not choose, and likewise they have no right of choice in what Allah willed. And this view is the correct one. And on this basis, the pause is on his saying: you pause, then you start with And this is the correct view in this verse that Allah is the one who has the absolute choice, and no one has a choice. And Allah the Exalted said: [al-Ahzab: 36] So they do not choose from their affairs except what Allah chose. And it has been detailed for us in the book of creed the discussion: Is it obligatory upon Allah to do the best and the good, or is it not obligatory? And we mentioned that it is obligatory upon Him by virtue of wisdom, not by virtue of our minds. For Allah the Exalted, by virtue of His being Wise, does not do except what is good or better. It is not possible for Him to do what is not good or better, because He is Wise. But does that mean that we obligate upon Allah and say this is better than this and He must do such and such? No, but He (Glorified and Exalted is He) does it, and we may not know of this goodness or the aspect of goodness. It is not necessary for us to know. And how many things we think the wisdom is in opposing what Allah commanded or what happens by decree, and the wisdom is in what the Shari'ah brought and what the decree decreed and what Allah the Exalted decreed in His decree. They had no choice, meaning no choice, in anything. So the author explained "choice" as "choice." So is it a verbal noun like this? Why? Because every word that contains the meaning of a verbal noun without its letters is a verbal noun. And the like of "choice" is "superstition," for "superstition" is a verbal noun meaning "taking an omen as a bad sign," and so "choice" is a verbal noun meaning "choice." from their polytheism. His saying: It has been mentioned to us more than once that it is a verbal noun meaning "glorification," and glorification is purifying Allah (Glorified and Exalted is He) from what is not befitting Him. And what is not befitting Him—O Ghanim!—what is not befitting Allah and must be purified from?
The student: ...

The Shaykh : ... deficiency and resembling the created is impossible for Allah, and deficiency is impossible for Him (Glorified and Exalted is He). So upon Him is purifying Allah from everything that is not befitting Him, whether deficiency or resembling the created.
The student: ...

The Shaykh : No, because it may be an attribute of perfection, so if Allah resembled [something] with it, it would become a deficiency. And the matter may have no resemblance to the created at all, and... resemblance means from the attributes specific to Allah. These specific attributes of His, He is purified by them from deficiency. For this reason, Allah (Glorified and Exalted is He) mentioned So He specified the negation of... And He said: So He specified the negation of deficiency. And his saying: He says: "from their polytheism" We benefit from the author's estimation that is a preposition of source, so the purification is from their action. And it is possible that is a relative pronoun, and the return is omitted, and the estimation is: from what they associate with Him. So He is purified from the partners, which are the idols. And his saying is taken from "height," but it conveys the meaning of purification from height, meaning its meaning is He elevated and purified Himself with height, so it is more eloquent than saying , because conveys height, but conveys with height the purification and avoidance of what they associate with Him or from their polytheism with Him. And when Allah (Glorified and Exalted is He) clarified the generality of His creation and that He is the one who has the absolute choice, and no one of His creation has a choice, so the choice is for Him alone—and pay attention to his saying: there will be a discussion, if Allah wills, in the mention of the benefits—he mentioned that He is All-Knowing of everything. Yes.
The student: ...

The Shaykh : Yes, yes, superstition, one takes an omen as a bad sign, taking an omen as a bad sign.
The student: ...

The Shaykh : The meaning of taking an omen as a bad sign.