Explanation of the author's statement: "And the servant is the believer and the disbeliever, the righteous and the wicked, the one who prays and the one who fasts."

The Shaykh :"And the servant is the believer and the disbeliever" and so on. The intended meaning of the phrase "and the servants are true doers, and Allah is the Creator of their actions" is a refutation of whom? The Jabriyyah and the Qadariyyah. Specifically, the Qadariyyah, because the Qadariyyah say that Allah is not the Creator of their actions, and the Jabriyyah say that the servant is not a true doer, because he is compelled.
He said: "And the servant is the believer and the disbeliever, the righteous and the wicked, the one who prays and the one who fasts"
The servant, in reality, when he said that Allah is the Creator of the servant's actions, he mentioned among them faith, disbelief, righteousness, wickedness, prayer, and fasting. Do we not add? And zakah, Hajj, and others.
So the servant is the disbeliever. We say: Is the servant a believer or not a believer? Is the servant a disbeliever or not? The servant, yes? He is the disbeliever who is described by the action and by the effects of the action.
Now, the intended meaning of "servant" here is general servitude, because servitude is of two types: general and specific. And the specific is divided into more specific and less specific:
The general is like Allah's saying, "O 'Abd al-Rahman"?
The student: ... .

The Shaykh : No, that is an example of it. Badr?
The student: ... .

The Shaykh : And He forgives him, it includes.
The student: ... .

The Shaykh : The disbeliever and the believer Good.
And he says: "And the servants have power".
The second type: specific servitude. The specific servitude is for the believers, and this is divided into more specific and less specific. This is specific, specific because it contains "they walk upon the earth with humility." Good. More specific: This is the most specific servitude. Good.