Explanation of the author's statement: And that He, the Exalted, is All-Powerful over all things, both those that exist and those that do not exist, so there is no created being in the earth or in the sky except that Allah is its Creator
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The Shaykh : The author (may Allah have mercy on him) said: "And that He is All-Powerful over all things, both those that exist and those that do not exist, so there is no created being in the sky and the earth except that Allah is its Creator".
The author presented the attribute of Power, then began with Creation. This is the second item in the second level, which is faith in the generality of the creation of Allah, Mighty and Majestic, and that Allah the Exalted is the Creator of everything, even the actions of the servants? Eating, drinking, sleeping, going, coming, movement, and stillness are created by Allah? Yes? Created by Allah. What is the evidence? The evidence is the statement of Allah, Blessed and Exalted is He:[Ar-Ra'd 13:16], and the action of man is a thing. And He, the Exalted, said: [Al-Furqan 25:2], and He, the Exalted, said: [Al-Qamar 54:49], and the verses on this matter are numerous.
The verse came as an explicit text on the subject, which is the creation of the actions of the servants.
So Ibrahim said to his people:[As-Saffat 37:96]. [As-Saffat 37:96] Good. [As-Saffat 37:96] "What" is a relative pronoun, meaning what you create and what you carve out of the idols.
So if someone says: How can we say that the verse contains evidence for the creation of the actions of the servants on this assumption, i.e., on the assumption that "what" is a relative pronoun?
The answer is: If the thing acted upon is created by Allah, and the one who did it is? Man, the one who did it is man, the one who carved these idols is man. If these idols are carved and created by Allah, it follows that the action of man is created, because they were brought about by what? By the action of man. If this thing acted upon is created and made by the action of man, it follows from that that the action of man is what? Created. This is on the assumption that "what" is a relative pronoun.
As for on the assumption that "what" is a verbal noun, the matter in it is very clear, because the estimation of the speech on the basis of it being a verbal noun is: By Allah, He created you and your actions and your actions, and at that time it becomes an explicit text that the action of man is created by Allah, Mighty and Majestic. Did you understand now or not?
Good, so what is the evidence for the generality of the creation of Allah for the actions of the servants? We said we have general verses and a specific verse on the subject. The general verses are[Ar-Ra'd 13:16] [Al-An'am 6:101], the specific one is [As-Saffat 37:96].
So if someone says: I object to the indication of this verse for the creation of the actions of man, because the verse may be such that "what" is a verbal noun and it may be a relative pronoun. If it is a relative pronoun, the meaning is: By Allah, He created you and created what you do, and we know that these idols are originally wood or stone created by Allah, Mighty and Majestic. So what is his answer?
His answer is that we say: Hey, since this action is created and it is the result of the action of the servant, the action of the servant that produced this thing is created, yes or no? Yes.
As for on the assumption that "what" is a verbal noun, the matter in it is very clear. The estimation would be: By Allah, He created you and your actions. This is a textual evidence that the action of the servant is created by Allah, Mighty and Majestic.
The rational evidence, which is theoretical, is that we say: The action of the servant arises from two things: a firm resolve and complete ability.
The action of the servant arises from two things: a firm resolve and complete ability. Do you agree with this? Yes? The resolve comes after the will. Good.
An example of that is: I wanted to do one of the actions. This action does not exist until it is preceded by two things, which are:
A firm resolve to do it, because if I had not resolved, I would not have done it.
The second is: complete ability, because if I had not been able, I would not have done it.
So who created in you this ability? Allah, Mighty and Majestic. And the One who placed in you the resolve is Allah, Mighty and Majestic. They said: And the Creator of the complete cause - which here is the resolve and the ability - is the Creator of the effect, as long as this action that appeared and was witnessed is the result of a resolve in me and an ability, and the resolve and the ability in me are what? Created by Allah. It follows that the effect arising from them is created by Allah, because what arises from the created is created. Good. I will show you that it is not possible for the action or the thing acted upon to occur except with a decisive will, with a firm, decisive resolve and complete ability.
If you were told, for example: Carry this stone, and you are strong and active and able to carry it with ease, and you said: No. Does your carrying of it occur? Why? Ah? Due to the lack of resolve.
Good, you were told: Carry this stone. You said: Welcome, I cannot, I am unable to disobey your order, then you come and move it, you want to carry it, you are unable, ah? The resolve is present but the ability is not present, so the action does not occur. The action will not occur.
You were told: Carry this stone, and you said: At your service, welcome, I will carry it. Then you took the stone as if it were a bag, you lifted it until you raised it above your head. Did the action occur or not? From what? From the resolve and the ability.
So the resolve and the ability are created by Allah, Mighty and Majestic. So the Creator of the complete cause is the Creator of the effect.
A second theoretical rational aspect that the action of man is created by Allah, Mighty and Majestic: That we say: The action is an attribute of the doer, is that not so? Good. The action is the movement of man or his stillness or something similar to that. This action is an attribute of the doer, and the attribute follows the one described. So just as man in his essence is created, his actions are created, because the attribute follows the one described.
And this is understood from a rule that passed us in the names of Allah and His attributes, which is that the attributes of Allah are not created, because they follow the one described.
Good. So the evidence that the action of man is created by Allah and included in the generality of creation is textual and theoretical.
The textual evidence is of two types, general and specific, and the theoretical evidence is also of two types, correct? Good.
"So there is no created being" The author (may Allah have mercy on him) said: "So there is no created being in the earth or in the sky except that Allah is its Creator".
The author presented the attribute of Power, then began with Creation. This is the second item in the second level, which is faith in the generality of the creation of Allah, Mighty and Majestic, and that Allah the Exalted is the Creator of everything, even the actions of the servants? Eating, drinking, sleeping, going, coming, movement, and stillness are created by Allah? Yes? Created by Allah. What is the evidence? The evidence is the statement of Allah, Blessed and Exalted is He:
Allah is the Creator of all things
الله خالق كل شيءand has created each thing and determined it with [precise] determination.
وخلق كل شيء فقدره تقديراIndeed, all things We created with predestination.
إنا كل شيء خلقناه بقدرThe verse came as an explicit text on the subject, which is the creation of the actions of the servants.
So Ibrahim said to his people:
While Allah created you and that which you do?"
وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَcreated you and that which you do?"
خلقكم وما تعملونcreated you and that which you do?"
خلقكم وما تعملونSo if someone says: How can we say that the verse contains evidence for the creation of the actions of the servants on this assumption, i.e., on the assumption that "what" is a relative pronoun?
The answer is: If the thing acted upon is created by Allah, and the one who did it is? Man, the one who did it is man, the one who carved these idols is man. If these idols are carved and created by Allah, it follows that the action of man is created, because they were brought about by what? By the action of man. If this thing acted upon is created and made by the action of man, it follows from that that the action of man is what? Created. This is on the assumption that "what" is a relative pronoun.
As for on the assumption that "what" is a verbal noun, the matter in it is very clear, because the estimation of the speech on the basis of it being a verbal noun is: By Allah, He created you and your actions and your actions, and at that time it becomes an explicit text that the action of man is created by Allah, Mighty and Majestic. Did you understand now or not?
Good, so what is the evidence for the generality of the creation of Allah for the actions of the servants? We said we have general verses and a specific verse on the subject. The general verses are
Allah is the Creator of all things
الله خالق كل شيءHe created all things
وخلق كل شيءWhile Allah created you and that which you do?"
والله خلقكم وما تعملونSo if someone says: I object to the indication of this verse for the creation of the actions of man, because the verse may be such that "what" is a verbal noun and it may be a relative pronoun. If it is a relative pronoun, the meaning is: By Allah, He created you and created what you do, and we know that these idols are originally wood or stone created by Allah, Mighty and Majestic. So what is his answer?
His answer is that we say: Hey, since this action is created and it is the result of the action of the servant, the action of the servant that produced this thing is created, yes or no? Yes.
As for on the assumption that "what" is a verbal noun, the matter in it is very clear. The estimation would be: By Allah, He created you and your actions. This is a textual evidence that the action of the servant is created by Allah, Mighty and Majestic.
The rational evidence, which is theoretical, is that we say: The action of the servant arises from two things: a firm resolve and complete ability.
The action of the servant arises from two things: a firm resolve and complete ability. Do you agree with this? Yes? The resolve comes after the will. Good.
An example of that is: I wanted to do one of the actions. This action does not exist until it is preceded by two things, which are:
A firm resolve to do it, because if I had not resolved, I would not have done it.
The second is: complete ability, because if I had not been able, I would not have done it.
So who created in you this ability? Allah, Mighty and Majestic. And the One who placed in you the resolve is Allah, Mighty and Majestic. They said: And the Creator of the complete cause - which here is the resolve and the ability - is the Creator of the effect, as long as this action that appeared and was witnessed is the result of a resolve in me and an ability, and the resolve and the ability in me are what? Created by Allah. It follows that the effect arising from them is created by Allah, because what arises from the created is created. Good. I will show you that it is not possible for the action or the thing acted upon to occur except with a decisive will, with a firm, decisive resolve and complete ability.
If you were told, for example: Carry this stone, and you are strong and active and able to carry it with ease, and you said: No. Does your carrying of it occur? Why? Ah? Due to the lack of resolve.
Good, you were told: Carry this stone. You said: Welcome, I cannot, I am unable to disobey your order, then you come and move it, you want to carry it, you are unable, ah? The resolve is present but the ability is not present, so the action does not occur. The action will not occur.
You were told: Carry this stone, and you said: At your service, welcome, I will carry it. Then you took the stone as if it were a bag, you lifted it until you raised it above your head. Did the action occur or not? From what? From the resolve and the ability.
So the resolve and the ability are created by Allah, Mighty and Majestic. So the Creator of the complete cause is the Creator of the effect.
A second theoretical rational aspect that the action of man is created by Allah, Mighty and Majestic: That we say: The action is an attribute of the doer, is that not so? Good. The action is the movement of man or his stillness or something similar to that. This action is an attribute of the doer, and the attribute follows the one described. So just as man in his essence is created, his actions are created, because the attribute follows the one described.
And this is understood from a rule that passed us in the names of Allah and His attributes, which is that the attributes of Allah are not created, because they follow the one described.
Good. So the evidence that the action of man is created by Allah and included in the generality of creation is textual and theoretical.
The textual evidence is of two types, general and specific, and the theoretical evidence is also of two types, correct? Good.
"So there is no created being" The author (may Allah have mercy on him) said: "So there is no created being in the earth or in the sky except that Allah is its Creator".