Discussion of the people's schools of thought regarding the actions of the servants.

And among the benefits of the noble verse is the affirmation of the will for the servant, due to His saying: This constitutes a refutation of whom? Of the Jabriyyah. The Jabriyyah say: The human being is compelled to act and has no will whatsoever in what he does. Astonishing is their claim! He prays without will, performs ablution without will, walks without will, sits without will, believes without will, and disbelieves without will. Glory to Allah! Compelled? He said: Yes, compelled. Compelled, so this movement is natural in him, like burning in fire. Does fire burn by its choice? No, but burning was deposited in it. They say: These actions and movements of the human being are not voluntary, but he was created with them. And they say: His voluntary movement is like his involuntary movement. The descent of a person from the upper stairs to the lower, and his ascent from the lower to the upper, is like one who is rolled down the stairs. And the one who is rolled, does he have a choice or not?
The student: He has no choice.

The Shaykh : They say: It is the same for the one who descends by his choice; there is no difference. So it was said to them: If that is the case, then among the most unjust of injustices is that Allah punishes the wrongdoer, because the wrongdoer says: I am compelled; I have no power and no choice. They said: No, it is not possible. Injustice on the part of Allah is impossible, impossible in itself, not because Allah does not will it, but because it is impossible in itself. Why? They said: Because it is the Creator’s disposition in His dominion, and the one who disposes in his dominion is not a wrongdoer. Is that clear? For this reason, Ibn al-Qayyim said about them: "And injustice is, in their view, impossible in itself". And we say: You have erred, because Allah the Exalted legislated laws, threatened those who oppose them, promised those who comply with them, and gave the human being freedom. Injustice is possible in the right of Allah, but it is impossible for Him by will, meaning that He does not will injustice. If He willed, He would wrong, but He does not will it. And His description is not absolute. Allah the Exalted said: And He said: And Allah the Exalted said regarding the negation of the will to wrong: How can Allah Mighty and Majestic boast of an impossible thing? This is not possible unless injustice is possible; otherwise, the description of Allah with it would not be perfection. So it is possible that He punishes the person who spent his night and day in obedience to Allah. Is it possible rationally or not? It is possible rationally, but Allah the Exalted does not will this. Therefore, their claim is refuted that injustice is impossible in the right of the Creator because He disposes in His dominion. In any case, in this verse is evidence for the affirmation of the will for the servant, and it clearly refutes the Jabriyyah. The astonishing thing is that people rose up against the Jabriyyah and treated the innovation with an innovation. They said: The human being has a will, desire, and choice, but it is separate from the will and desire of Allah the Exalted, independent in action, and Allah has no will in it whatsoever. How? He said: Yes, you are going and coming by your choice, you do not feel that anyone is compelling you or forcing you, so there is no relation of Allah to your action. You act by choice, independent of the Creator’s will. Do you understand now? Good. Which is closer to reason, the Jabriyyah or the Qadariyyah? The Qadariyyah are closer to reason, because every person knows that he does the thing by his choice, and that he is praised for his good action and blamed for his evil action. If it were without choice, he would not deserve to be praised for the good or blamed for the evil. Everyone knows that. For this reason, they are called the rationalists, because they make reason the authority even in such a matter. So we say: The innovation of the Jabriyyah was met with the innovation of whom? The Qadariyyah, who affirmed for the human being an independent will. For this reason, they are called the Magi of this Ummah. The Magi of this Ummah, how? Because the Magi say: Events have two creators: Darkness and Light. All evil in the world, its creator is Darkness. All good in it, its creator is Light. Because the things in the world are all either good or evil, there must be two gods: the God of good and the God of evil. Which is suitable for good? Light, because light has breadth of chest and expansion. And which is more suitable for evil? Darkness. They said: So all that happens in the universe has two creators: Darkness and Light. Darkness creates evil and Light creates good. And in this, al-Mutanabbi says about his eulogized one:
And how many hands of the darkness of night are with you, which tell that the Manichaeans lie.
For the sake of multiplication "How many hands of the darkness of night are with you" meaning from blessings "which tell that the Manichaeans" and they are a sect of the Magi "lie" because the Manichaeans say that Darkness creates evil. And blessings, are they good or evil? Good. He says to his eulogized one: You are generous night and day, which refutes the Manichaeans who say that Darkness creates evil. In any case, we say: The innovation of the Jabriyyah was met with an innovation, and know that an innovation cannot be resisted by an innovation, because