And these four ranks encompass what is from Allah the Exalted Himself, and what is from the servants, so everything that the servants do in terms of words or actions or
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The Shaykh :"And these four ranks encompass what is from Allah the Exalted Himself, and what is from the servants. So everything that the servants do in terms of words or actions or omissions is known to Allah the Exalted, recorded with Him, and Allah the Exalted has willed it and created it"
"Everything that the servants do in terms of words" Like what?
The student: Tasbih, tahlil.
The Shaykh : Tasbih, takbir, tahlil, and reciting the Qur'an.
"Or actions" Like prayer, bowing, prostration, standing, and sitting.
"Or omissions" Like leaving zina, leaving intoxicants, leaving riba, and the like.
So if someone asks: Is omission an action?
We say: Yes, because omission is restraining the self from action, so because it is a restraint, it becomes an action. Therefore, it is created by Allah the Mighty and Majestic. So your action is created, and your omission is created.
He said: "So it is known to Allah, recorded with Him, and Allah the Exalted has willed it and created it".
We, praise be to Allah, believe in this, contrary to those who said that the actions of the servant are independent of the servant in will and creation, and there is no will of Allah in the actions of the servants, and no creation of Allah in the actions of the servants. Who are these?
The student: The Qadariyyah.
The Shaykh : The Qadariyyah, the Qadariyyah who are the Mu'tazilah say this. And it is strange that the Qadariyyah are brothers to the Jahmiyyah and enemies to the Jahmiyyah. Sometimes they are brothers, and sometimes they are enemies. They are brothers in the chapter of attributes; in the chapter of attributes, they are brothers, all of them saying that Allah is denied of attributes. In the chapter of qadar, what? Enemies. The Jabriyyah say that all of this is the action of Allah the Mighty and Majestic, and the servant has no action, and actions are only attributed to him figuratively, just as burning is attributed to fire. So the fire does not burn by itself, meaning it does not will the burning. Similarly, the servant; they make the action of the servant like the burning of fire, completely without the will of the servant. And these are the Jabriyyah, and they are the Jahmiyyah, and they are at opposite extremes with the Mu'tazilah, with the Mu'tazilah, the Jabriyyah with the Mu'tazilah.
The Mu'tazilah say: The human being is independent, independent in his action, and perhaps we will refer to this later.
He said: "He has willed it and created it" What is the evidence?[At-Takwir 81:28] So he attributed the will to the servant and the action to the servant. Where is the attribution of the will, brother, to the servant? [Al-Muddaththir 74:37]. And where is the attribution of the action to the servant? .
He said:[At-Takwir 81:29]. It is not possible for us to will straightness or deviation, and may Allah protect us, except by the will of Allah the Mighty and Majestic.
If a person wanted to be upright and Allah the Exalted wanted to misguide him, what would happen?
The student: He would not be upright.
The Shaykh : Yes, he would not be upright.
If he wanted to be misguided and Allah the Exalted wanted him to be upright?
The student: He would be upright.
The Shaykh : He would be upright and not misguided. Allah the Exalted said:[At-Takwir 81:29].
This verse was used as evidence by the Jabriyyah, because it says that the human being does not will except that Allah wills, and in reality, it is an argument against them, because the Jabriyyah deny the will of the servant, and the verse establishes it.
And Allah the Exalted said:[Al-An'am 6:137], and Allah the Exalted said: [Al-Baqarah 2:253], and Allah the Exalted said: [As-Saffat 37:96]. From whom did Allah quote this statement? Ibrahim, Ibrahim (peace be upon him) said to his people: [As-Saffat 37:95-96]. So the verse is explicit that Allah created the human being, and explicit that Allah created his action, if we consider "ma" to be a source noun. Good.
The verse[As-Saffat 37:96] We say: He created you and created your actions, based on what? Based on "ma" being a source noun, meaning: He created you and your actions. And as a source noun, it is clear that Allah created the action of the servant. But there is a possibility that "ma" is a relative pronoun, meaning: He created you and created what you do, meaning He created your object of action. And it has been said: When a possibility arises, here? The evidence is gone. With a possibility, there is no evidence.
So we say: Even according to the view that "ma" is a relative pronoun, meaning: He created what you do, it indicates that the action of the servant is created, because if its object is created, then its action is even more so in reality, since the created thing is the result of a created thing, so this is evidence that the action of the servant is created from both angles.
And in it is a refutation of the Qadariyyah, and yes, but with that, with this belief in the four ranks, and the four ranks are the...? How many are the four ranks of qadar? And they are?
The student: Knowledge.
The Shaykh : Yes.
The student: ... .
The Shaykh : And the second?
The student: The second: knowledge and will.
The Shaykh : No, order them, order them.
The student: Knowledge.
The Shaykh : Yes.
The student: ... .
The Shaykh : No, it is not the last thing, even this is wrong, and we do not want you to jump from the first thing to the last thing.
What do you think if we asked you to stand up and perform wudu, or at least wash your face, is that possible? Yes? Good. To get you active.
Who says it in order? Yes.
The student: Knowledge, recording, will, and creation.
The Shaykh : Yes. Knowledge, recording, will, and creation. These four ranks were gathered in a verse:
"The knowledge and recording of our Lord, His will *** And His creation, which is bringing into existence and formation".
I repeat it the second time:
"The knowledge and recording of our Lord, His will *** And His creation, which is bringing into existence and formation".
And for the third time, and it is one verse:
"The knowledge and recording of our Lord, His will *** And His creation, which is bringing into existence and formation".
Who memorized it? One, two, three, four, five, six, seven, eight.
I do not allow the one who memorized it first to say he memorized it now. Who memorized it now? Nothing, may Allah. Was he a perfect memorizer before?
The student: No.
The Shaykh : Correct?
The student: Yes.
The Shaykh : Read
The student: Knowledge, recording, the will of our Lord.
The Shaykh : A mistake.
The student: "The knowledge and recording of our Lord, His will *** And His creation, which is bringing into existence and formation".
The Shaykh : Correct, correct. Read.
The student: "The knowledge and recording of our Lord, His will *** And His creation".
The Shaykh : And His creation.
The student: It is bringing into existence.
The Shaykh : And bringing into existence and formation. Good. Did you memorize it first?
The student: If Allah wills.
The Shaykh : First?
The student: With repetition.
The Shaykh : Did you memorize it today? Before you memorized it? Come on, read.
The student: The knowledge and recording of our Lord and His creation.
The Shaykh : A mistake.
The student: "The knowledge and recording of our Lord, His will *** And His creation, which is bringing into existence and formation".
The Shaykh : Correct? Anyway, it is one verse, but it shows you the things in order.
He said: "But with that" meaning with our belief in these four ranks. "But with that, we believe that Allah the Exalted has given the servant a choice and a power by which the" action is done. Is the time up?
The student: Yes.
The Shaykh : Yes, we stop here. Yes.
"Everything that the servants do in terms of words" Like what?
The student: Tasbih, tahlil.
The Shaykh : Tasbih, takbir, tahlil, and reciting the Qur'an.
"Or actions" Like prayer, bowing, prostration, standing, and sitting.
"Or omissions" Like leaving zina, leaving intoxicants, leaving riba, and the like.
So if someone asks: Is omission an action?
We say: Yes, because omission is restraining the self from action, so because it is a restraint, it becomes an action. Therefore, it is created by Allah the Mighty and Majestic. So your action is created, and your omission is created.
He said: "So it is known to Allah, recorded with Him, and Allah the Exalted has willed it and created it".
We, praise be to Allah, believe in this, contrary to those who said that the actions of the servant are independent of the servant in will and creation, and there is no will of Allah in the actions of the servants, and no creation of Allah in the actions of the servants. Who are these?
The student: The Qadariyyah.
The Shaykh : The Qadariyyah, the Qadariyyah who are the Mu'tazilah say this. And it is strange that the Qadariyyah are brothers to the Jahmiyyah and enemies to the Jahmiyyah. Sometimes they are brothers, and sometimes they are enemies. They are brothers in the chapter of attributes; in the chapter of attributes, they are brothers, all of them saying that Allah is denied of attributes. In the chapter of qadar, what? Enemies. The Jabriyyah say that all of this is the action of Allah the Mighty and Majestic, and the servant has no action, and actions are only attributed to him figuratively, just as burning is attributed to fire. So the fire does not burn by itself, meaning it does not will the burning. Similarly, the servant; they make the action of the servant like the burning of fire, completely without the will of the servant. And these are the Jabriyyah, and they are the Jahmiyyah, and they are at opposite extremes with the Mu'tazilah, with the Mu'tazilah, the Jabriyyah with the Mu'tazilah.
The Mu'tazilah say: The human being is independent, independent in his action, and perhaps we will refer to this later.
He said: "He has willed it and created it" What is the evidence?
For whoever wills among you to take a right course.
لمن شاء منكم أن يستقيمTo whoever wills among you
لمن شاء منكمThat he may be upright
أن يستقيمHe said:
And you do not will except that Allah wills - Lord of the worlds.
وما تشاءون إلا أن يشاء الله رب العالمينIf a person wanted to be upright and Allah the Exalted wanted to misguide him, what would happen?
The student: He would not be upright.
The Shaykh : Yes, he would not be upright.
If he wanted to be misguided and Allah the Exalted wanted him to be upright?
The student: He would be upright.
The Shaykh : He would be upright and not misguided. Allah the Exalted said:
And you do not will except that Allah wills - Lord of the worlds.
وما تشاؤون إلا أن يشاء الله رب العالمينThis verse was used as evidence by the Jabriyyah, because it says that the human being does not will except that Allah wills, and in reality, it is an argument against them, because the Jabriyyah deny the will of the servant, and the verse establishes it.
And Allah the Exalted said:
And if Allah had willed, they would not have done so. So leave them and that which they invent.
ولو شاء الله ما فعلوه فذرهم وما يفترونIf Allah had willed, those [generations] succeeding them would not have fought each other after the clear proofs had come to them. But they differed, and some of them believed and some of them disbelieved. And if Allah had willed, they would not have fought each other, but Allah does what He intends.
ولو شاء الله ما اقتتل الذين من بعدهم من بعد ما جاءتهم البينات ولكن اختلفوا فمنهم من آمن ومنهم من كفر ولو شاء الله ما اقتتلوا ولكن الله يفعل ما يريدWhile Allah created you and that which you do?"
و الله خلقكم وما تعملون(95) He said, "Do you worship that which you [yourselves] carve, (96) While Allah created you and that which you do?"
أتعبدون ما تنحتون والله خلقكم وما تعملونThe verse
created you and that which you do?"
خلقكم وما تعملونSo we say: Even according to the view that "ma" is a relative pronoun, meaning: He created what you do, it indicates that the action of the servant is created, because if its object is created, then its action is even more so in reality, since the created thing is the result of a created thing, so this is evidence that the action of the servant is created from both angles.
And in it is a refutation of the Qadariyyah, and yes, but with that, with this belief in the four ranks, and the four ranks are the...? How many are the four ranks of qadar? And they are?
The student: Knowledge.
The Shaykh : Yes.
The student: ... .
The Shaykh : And the second?
The student: The second: knowledge and will.
The Shaykh : No, order them, order them.
The student: Knowledge.
The Shaykh : Yes.
The student: ... .
The Shaykh : No, it is not the last thing, even this is wrong, and we do not want you to jump from the first thing to the last thing.
What do you think if we asked you to stand up and perform wudu, or at least wash your face, is that possible? Yes? Good. To get you active.
Who says it in order? Yes.
The student: Knowledge, recording, will, and creation.
The Shaykh : Yes. Knowledge, recording, will, and creation. These four ranks were gathered in a verse:
"The knowledge and recording of our Lord, His will *** And His creation, which is bringing into existence and formation".
I repeat it the second time:
"The knowledge and recording of our Lord, His will *** And His creation, which is bringing into existence and formation".
And for the third time, and it is one verse:
"The knowledge and recording of our Lord, His will *** And His creation, which is bringing into existence and formation".
Who memorized it? One, two, three, four, five, six, seven, eight.
I do not allow the one who memorized it first to say he memorized it now. Who memorized it now? Nothing, may Allah. Was he a perfect memorizer before?
The student: No.
The Shaykh : Correct?
The student: Yes.
The Shaykh : Read
The student: Knowledge, recording, the will of our Lord.
The Shaykh : A mistake.
The student: "The knowledge and recording of our Lord, His will *** And His creation, which is bringing into existence and formation".
The Shaykh : Correct, correct. Read.
The student: "The knowledge and recording of our Lord, His will *** And His creation".
The Shaykh : And His creation.
The student: It is bringing into existence.
The Shaykh : And bringing into existence and formation. Good. Did you memorize it first?
The student: If Allah wills.
The Shaykh : First?
The student: With repetition.
The Shaykh : Did you memorize it today? Before you memorized it? Come on, read.
The student: The knowledge and recording of our Lord and His creation.
The Shaykh : A mistake.
The student: "The knowledge and recording of our Lord, His will *** And His creation, which is bringing into existence and formation".
The Shaykh : Correct? Anyway, it is one verse, but it shows you the things in order.
He said: "But with that" meaning with our belief in these four ranks. "But with that, we believe that Allah the Exalted has given the servant a choice and a power by which the" action is done. Is the time up?
The student: Yes.
The Shaykh : Yes, we stop here. Yes.