A review.
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The Shaykh : And prayers and peace be upon our Prophet Muhammad, and upon his family and all his Companions.
We have previously stated that the people of the Sunnah and the community believe in divine decree, both its good and its evil. We have also previously stated that the rank of belief in divine decree is one of the six pillars of faith. And we have previously stated that belief in it is obligatory.
We have also previously explained the difference between qada' (divine decree) and qadar (divine destiny) when they are mentioned together, noting that they are distinct when mentioned together and synonymous when mentioned separately.
The difference between them is that qada' is what Allah decrees in creation, whether it be bringing something into existence, destroying it, or changing it. As for qadar, it is what Allah decreed in eternity, meaning He decreed that it would happen.
Based on this definition, qadar is what? It precedes qada'. Good. And we have previously stated that qadar, when used in a general sense, includes qada', and qada', when used in a general sense, includes qadar.
We have also previously addressed the issue with the word "evil." The "good" is clear, but what about "evil"? How can there be evil in the decree of Allah the Exalted? And how do we reconcile this with the saying of the Messenger of Allah (peace and blessings be upon him):? Here there are two questions: The first question is: How can there be evil in the decree of Allah the Exalted? And the second question is: How do we reconcile this with the saying of the Messenger of Allah (peace and blessings be upon him): ? We explained that evil is never attributed to Allah, as the Messenger of Allah (may Allah's prayer and peace be upon him) said: . The evil in his statement is with respect to the created thing, the decreed matter, not with respect to the decree itself. Therefore, to what is the evil attributed? To the decreed matter, not to the decree of Allah, which is His action. For Allah did not decree this thing, even if it is disliked and evil, except for a profound wisdom. Therefore, in this regard, it is what? It is good.
In other words, to clarify the point, we say: The decree of Allah the Exalted has two aspects:
The first aspect: Looking at it as something that has occurred from Allah.
The second aspect: Looking at it as something that has occurred, meaning it was decreed.
In the first case, it is good. In the second case, it contains both good and evil. Is that clear? Good. We have previously stated that belief in divine decree has great and noble fruits, and we mentioned six or seven of them. The first benefit, O Badr? The first fruit?
The student: ... .
The Shaykh : Huh?
The student: ... .
The Shaykh : Tranquility, the tranquility and comfort of the person. For if you went looking for where tranquility is to be found, we would tell you it is through belief in divine decree. This is because the Messenger of Allah (peace and blessings be upon him) informed us. So when a person walks with qada' and qadar, up and down, right and left, back and forth, he finds rest and tranquility. This is one fruit. What is the second fruit?
The student: It eases calamities for the servant.
The Shaykh : Yes. It eases calamities for the servant, for when he knows that they are from Allah, he is pleased and submits. What is the third benefit?
The student: It is part of the completion of faith in the Lordship of Allah.
The Shaykh : Well done. It is part of the completion of faith in Lordship, because your belief that He is your Lord, Mighty and Majestic, necessitates your submission to His decree and destiny. What is the fourth? What is the fourth?
The student: ... the decreed matter.
The Shaykh : ... This one.
The student: Completing the faith of the person.
The Shaykh : Huh?
The student: Completing the faith of the person.
The Shaykh : Increasing the faith of the person, increasing the faith of the person, or completing his faith, completing his faith, correct? Because it is one of the six pillars of faith. Yes?
The student: Not being arrogant in times of blessing.
The Shaykh : Yes. The person restrains himself to what is obligatory upon him, which is thanking Allah for His blessings and being patient with His trials. Good.
The student: The person's attachment to Allah.
The Shaykh : Correct. That the person is always attached to his Lord, because he knows that everything is by His decree and destiny, so he is attached to Allah, asking only Allah and seeking help only through Him.
The student: Not relying on causes.
The Shaykh : Yes, not relying on causes in a purely abstract way. For this reason, we find some people who have a deficiency in faith relying on causes. You find them thanking a man when he gives or gifts them something, with a thankfulness that causes them to forget thanking Allah. And this is wrong, yes.
The student: Boldness and courage.
The Shaykh : Yes, this is also one of its fruits: boldness, courage, and decisiveness, because he believes that everything is by the decree and destiny of Allah the Exalted. This is one of its fruits. And we told you in the previous lesson that it may have other fruits; if a person reflects on them, he will find many, all stemming from belief in qada' and qadar. Good.
Also, regarding belief in divine decree, both its good and its evil, we should consider whether we are obligated to believe in the entire decreed matter or not? We mentioned that we are obligated to believe in the decreed matter insofar as it is the decree of Allah, Mighty and Majestic. However, insofar as it is attributed to other than Allah, we may be pleased with it or we may not be pleased with it.
If disbelief occurs from a person, are we pleased with the disbelief of this person? No. But we are pleased with the fact that Allah caused it to happen. We are not pleased with the fact that this man commits disbelief or open sinfulness or the like.
And when these matters become clear to a person, many of his doubts are removed.
For this reason, one of the Mu'tazilah entered upon Abu Ishaq al-Isfara'ini, who was sitting with al-Sahib ibn 'Abbad, and al-Sahib ibn 'Abbad was also a Mu'tazili. When the Mu'tazili entered, he sat down and said: "Glory be to Him who is free from indecency." That is good speech. "Glory be to Him who is free from indecency." So al-Isfara'ini, Abu Ishaq (may Allah have mercy on him), understood what he intended: that he intended the doctrine of the Mu'tazilah, who say that Allah has no involvement in the actions of the servants. So he said: "Glory be to Him in whose dominion nothing occurs except what He wills". Do you understand? "Glory be to Him in whose dominion nothing occurs except what He wills". Correct? Whether it is indecency or not indecency, yes or no?
So the Mu'tazili said to him: Does our Lord want to be disobeyed? Does our Lord want to be disobeyed? What is the answer? He answered, but when a person hears the first part of the question, he thinks that it is not possible for Allah to want to be disobeyed. But with the cosmic will, He does want it, yes.
So Abu Ishaq said to him: "Is our Lord disobeyed by force?" What is the answer? No, it is not possible to be disobeyed by force. It is not disobeyed except by His will, but the will is what? The cosmic will. So he said to him: What do you think if He decrees ruin for me? What then? If He withholds guidance from me and decrees ruin for me, does He do me good or harm? So he said: "If He withholds from you what is your right, He has done you harm. But if He withholds from you what is His favor, then the favor of Allah is given to whom He wills". The man was silenced and was unable to speak.
Therefore, the whole thing is by the will of Allah, Mighty and Majestic, but the intended thing may be beloved to Allah or it may be disliked by Allah, yes. "The decree, its good and its evil"
We have previously stated that the people of the Sunnah and the community believe in divine decree, both its good and its evil. We have also previously stated that the rank of belief in divine decree is one of the six pillars of faith. And we have previously stated that belief in it is obligatory.
We have also previously explained the difference between qada' (divine decree) and qadar (divine destiny) when they are mentioned together, noting that they are distinct when mentioned together and synonymous when mentioned separately.
The difference between them is that qada' is what Allah decrees in creation, whether it be bringing something into existence, destroying it, or changing it. As for qadar, it is what Allah decreed in eternity, meaning He decreed that it would happen.
Based on this definition, qadar is what? It precedes qada'. Good. And we have previously stated that qadar, when used in a general sense, includes qada', and qada', when used in a general sense, includes qadar.
We have also previously addressed the issue with the word "evil." The "good" is clear, but what about "evil"? How can there be evil in the decree of Allah the Exalted? And how do we reconcile this with the saying of the Messenger of Allah (peace and blessings be upon him):
Evil is not from You
الشر ليس إليكAnd evil is not with You.
والشر ليس إليكAnd evil is not with You.
والشر ليس إليكThe decree, its good and its evil
القدر خيره وشرهIn other words, to clarify the point, we say: The decree of Allah the Exalted has two aspects:
The first aspect: Looking at it as something that has occurred from Allah.
The second aspect: Looking at it as something that has occurred, meaning it was decreed.
In the first case, it is good. In the second case, it contains both good and evil. Is that clear? Good. We have previously stated that belief in divine decree has great and noble fruits, and we mentioned six or seven of them. The first benefit, O Badr? The first fruit?
The student: ... .
The Shaykh : Huh?
The student: ... .
The Shaykh : Tranquility, the tranquility and comfort of the person. For if you went looking for where tranquility is to be found, we would tell you it is through belief in divine decree. This is because the Messenger of Allah (peace and blessings be upon him) informed us
That the believer, if good befalls him, gives thanks, and if hardship befalls him, is patient
يأن المؤمن إن أصابه خير شكر وإن أصابه ضراء صبرThe student: It eases calamities for the servant.
The Shaykh : Yes. It eases calamities for the servant, for when he knows that they are from Allah, he is pleased and submits. What is the third benefit?
The student: It is part of the completion of faith in the Lordship of Allah.
The Shaykh : Well done. It is part of the completion of faith in Lordship, because your belief that He is your Lord, Mighty and Majestic, necessitates your submission to His decree and destiny. What is the fourth? What is the fourth?
The student: ... the decreed matter.
The Shaykh : ... This one.
The student: Completing the faith of the person.
The Shaykh : Huh?
The student: Completing the faith of the person.
The Shaykh : Increasing the faith of the person, increasing the faith of the person, or completing his faith, completing his faith, correct? Because it is one of the six pillars of faith. Yes?
The student: Not being arrogant in times of blessing.
The Shaykh : Yes. The person restrains himself to what is obligatory upon him, which is thanking Allah for His blessings and being patient with His trials. Good.
The student: The person's attachment to Allah.
The Shaykh : Correct. That the person is always attached to his Lord, because he knows that everything is by His decree and destiny, so he is attached to Allah, asking only Allah and seeking help only through Him.
The student: Not relying on causes.
The Shaykh : Yes, not relying on causes in a purely abstract way. For this reason, we find some people who have a deficiency in faith relying on causes. You find them thanking a man when he gives or gifts them something, with a thankfulness that causes them to forget thanking Allah. And this is wrong, yes.
The student: Boldness and courage.
The Shaykh : Yes, this is also one of its fruits: boldness, courage, and decisiveness, because he believes that everything is by the decree and destiny of Allah the Exalted. This is one of its fruits. And we told you in the previous lesson that it may have other fruits; if a person reflects on them, he will find many, all stemming from belief in qada' and qadar. Good.
Also, regarding belief in divine decree, both its good and its evil, we should consider whether we are obligated to believe in the entire decreed matter or not? We mentioned that we are obligated to believe in the decreed matter insofar as it is the decree of Allah, Mighty and Majestic. However, insofar as it is attributed to other than Allah, we may be pleased with it or we may not be pleased with it.
If disbelief occurs from a person, are we pleased with the disbelief of this person? No. But we are pleased with the fact that Allah caused it to happen. We are not pleased with the fact that this man commits disbelief or open sinfulness or the like.
And when these matters become clear to a person, many of his doubts are removed.
For this reason, one of the Mu'tazilah entered upon Abu Ishaq al-Isfara'ini, who was sitting with al-Sahib ibn 'Abbad, and al-Sahib ibn 'Abbad was also a Mu'tazili. When the Mu'tazili entered, he sat down and said: "Glory be to Him who is free from indecency." That is good speech. "Glory be to Him who is free from indecency." So al-Isfara'ini, Abu Ishaq (may Allah have mercy on him), understood what he intended: that he intended the doctrine of the Mu'tazilah, who say that Allah has no involvement in the actions of the servants. So he said: "Glory be to Him in whose dominion nothing occurs except what He wills". Do you understand? "Glory be to Him in whose dominion nothing occurs except what He wills". Correct? Whether it is indecency or not indecency, yes or no?
So the Mu'tazili said to him: Does our Lord want to be disobeyed? Does our Lord want to be disobeyed? What is the answer? He answered, but when a person hears the first part of the question, he thinks that it is not possible for Allah to want to be disobeyed. But with the cosmic will, He does want it, yes.
So Abu Ishaq said to him: "Is our Lord disobeyed by force?" What is the answer? No, it is not possible to be disobeyed by force. It is not disobeyed except by His will, but the will is what? The cosmic will. So he said to him: What do you think if He decrees ruin for me? What then? If He withholds guidance from me and decrees ruin for me, does He do me good or harm? So he said: "If He withholds from you what is your right, He has done you harm. But if He withholds from you what is His favor, then the favor of Allah is given to whom He wills". The man was silenced and was unable to speak.
Therefore, the whole thing is by the will of Allah, Mighty and Majestic, but the intended thing may be beloved to Allah or it may be disliked by Allah, yes. "The decree, its good and its evil"