Explanation of the author's statement: They are the middle path in the chapter of the actions of Allah between the Jabriyyah and the Qadariyyah
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The Shaykh :"And the middle path in the actions of Allah between the Jabriyyah and the Qadariyyah"
The student: They are the middle path
The Shaykh :"They are the middle path in the chapter of the actions of Allah between the Jabriyyah, the Qadariyyah, and others" is what you have
The student: Yes.
The Shaykh :"Between the Jabriyyah, the Qadariyyah, and others" We did not read this because it is not from the chapter of attributes; it will come to us, if Allah wills, in the chapter of faith in the divine decree. In the chapter of the divine decree, people divided into three groups:
One group believed in the decree of Allah the Exalted and exaggerated in affirming it, to the point that they stripped the human being of his power and choice—pay attention—they exaggerated in affirming the decree, in affirming the decree, and said that Allah, Blessed and Exalted is He, is the doer of everything, so they stripped the servant of his power and choice. They said the servant has no choice and no power, and that he only performs an action because he is compelled to do so. In fact, some of them claimed that the action of the servant is the action of Allah; it is the action of Allah. This is how the people of union and incarnation entered; they entered through this door and said: You say that the actions of the created are the actions of the Creator.
Another group: the Qadariyyah. They said that the servant is independent in his action; Allah has no control over it, and He does not know about the human being or anything until the human being acts, and then He knows about it. Before that, He does not know anything about the human being, nor does He manage the human being or anything, ever. Do you see the first group? The first group exaggerated, and what did they do?
The student: Affirmation
The Shaykh : In affirming the actions of Allah and His decree. They said that Allah the Exalted compels the human being to his action, and the human being has no choice at all. He has no choice at all, my brothers. I sat here and cooked the food, and when the food was cooked, I ate it. They said this was forced upon you, it was compulsion. Fine, I went to pray, for example, in such-and-such a mosque. They said this was forced upon you. I chose to study in such-and-such a school. They said this
The student: Was forced
The Shaykh : Was forced upon you. I chose to sleep early. They said
The student: Was forced
The Shaykh : Was forced upon you. Everything is compulsion for them. The one who descends from the roof, step by step, by his choice, is like the one who is pushed from this step until he tumbles and falls. There is no difference. Correct? This is the reality. The human being says he is compelled in his work; he has no power over himself... absolutely. His movement is like the movement of a feather in the air. For this reason, they say that the human being is wronged. That is, according to their words, we must hold them to this: we say the human being is therefore wronged if he is punished for committing a sin. He says:
"He cast him into the sea bound, and said to him: *** Beware, beware, lest you be wet by the water"
One person bound a man and threw him into the sea and said: Wake up, you will be wet by the water. Can he or cannot he?
The student: He cannot
The Shaykh : He cannot. He will be wet by the water. He wants to be wet, inside and out, his exterior and interior. He wants to swallow its water until he drowns and dies. Is that clear?
The student: Clear.
The Shaykh : But this, and may Allah protect us from it, is their way: the human being is compelled.
So the Qadariyyah came and said: This is not correct. We know the difference between voluntary actions and involuntary actions. We know that the human being under the blanket is shaken by fever involuntarily, and the human being who is sitting moves by his choice, is silent by his choice, and remains still by his choice. Do we or do we not know the difference? The human being is not absolutely compelled. Rather, the divine power and the divine will have no part in it. The human being does what he does: he goes and comes, sleeps and rises, wakes up, prays, fasts, and does everything.
The student: They are the middle path
The Shaykh :"They are the middle path in the chapter of the actions of Allah between the Jabriyyah, the Qadariyyah, and others" is what you have
The student: Yes.
The Shaykh :"Between the Jabriyyah, the Qadariyyah, and others" We did not read this because it is not from the chapter of attributes; it will come to us, if Allah wills, in the chapter of faith in the divine decree. In the chapter of the divine decree, people divided into three groups:
One group believed in the decree of Allah the Exalted and exaggerated in affirming it, to the point that they stripped the human being of his power and choice—pay attention—they exaggerated in affirming the decree, in affirming the decree, and said that Allah, Blessed and Exalted is He, is the doer of everything, so they stripped the servant of his power and choice. They said the servant has no choice and no power, and that he only performs an action because he is compelled to do so. In fact, some of them claimed that the action of the servant is the action of Allah; it is the action of Allah. This is how the people of union and incarnation entered; they entered through this door and said: You say that the actions of the created are the actions of the Creator.
Another group: the Qadariyyah. They said that the servant is independent in his action; Allah has no control over it, and He does not know about the human being or anything until the human being acts, and then He knows about it. Before that, He does not know anything about the human being, nor does He manage the human being or anything, ever. Do you see the first group? The first group exaggerated, and what did they do?
The student: Affirmation
The Shaykh : In affirming the actions of Allah and His decree. They said that Allah the Exalted compels the human being to his action, and the human being has no choice at all. He has no choice at all, my brothers. I sat here and cooked the food, and when the food was cooked, I ate it. They said this was forced upon you, it was compulsion. Fine, I went to pray, for example, in such-and-such a mosque. They said this was forced upon you. I chose to study in such-and-such a school. They said this
The student: Was forced
The Shaykh : Was forced upon you. I chose to sleep early. They said
The student: Was forced
The Shaykh : Was forced upon you. Everything is compulsion for them. The one who descends from the roof, step by step, by his choice, is like the one who is pushed from this step until he tumbles and falls. There is no difference. Correct? This is the reality. The human being says he is compelled in his work; he has no power over himself... absolutely. His movement is like the movement of a feather in the air. For this reason, they say that the human being is wronged. That is, according to their words, we must hold them to this: we say the human being is therefore wronged if he is punished for committing a sin. He says:
"He cast him into the sea bound, and said to him: *** Beware, beware, lest you be wet by the water"
One person bound a man and threw him into the sea and said: Wake up, you will be wet by the water. Can he or cannot he?
The student: He cannot
The Shaykh : He cannot. He will be wet by the water. He wants to be wet, inside and out, his exterior and interior. He wants to swallow its water until he drowns and dies. Is that clear?
The student: Clear.
The Shaykh : But this, and may Allah protect us from it, is their way: the human being is compelled.
So the Qadariyyah came and said: This is not correct. We know the difference between voluntary actions and involuntary actions. We know that the human being under the blanket is shaken by fever involuntarily, and the human being who is sitting moves by his choice, is silent by his choice, and remains still by his choice. Do we or do we not know the difference? The human being is not absolutely compelled. Rather, the divine power and the divine will have no part in it. The human being does what he does: he goes and comes, sleeps and rises, wakes up, prays, fasts, and does everything.