Explanation of the author's statement: "There is nothing in His dominion that He does not will"

The Shaykh : The author (may Allah have mercy on him) said: "There is nothing in His dominion that He does not will" "There is nothing in His dominion" meaning it is a mistake. How was it accepted ten years ago? Was it established ten years ago or five years ago?
"That He does not will". This phrase requires clarification in reality. There is nothing in His dominion that He does not will in terms of cosmic will. As for legal will, there is in His dominion what He does not will.
And thus, we need to divide will into two categories: cosmic will and legal will.
The two wills differ in their implications and in their objects; the two wills differ in their implications and in their objects.
First: regarding the object:
Cosmic will pertains to what has occurred, whether He loves it or hates it, and legal will pertains to what He loves, whether it has occurred or not. Do you understand? Good.
Regarding their implications:
In cosmic will, the intended thing occurs or its occurrence is necessitated. In legal will, the occurrence of the intended thing is not necessitated. So these are two differences between the two wills. Good.
If someone asks: Is there anything in Allah's dominion that He does not will?
If you say: Yes, you are wrong. If you say: No, you are wrong. If you distinguish, you are correct. Is that clear?
Good, how is this distinction made? If you mean by will the cosmic will, your statement is correct. There is nothing in Allah's dominion that He does not will. And if you mean legal will, this is incorrect because there is in Allah's dominion what He does not will legally. So the sins that occur are willed by Allah cosmically, but not willed legally. Thus, they are in Allah's dominion even though He does not will them legally. Is that clear? Good, I hope you are paying attention now.
We say that will is divided into two categories: cosmic will and legal will. How do the two wills differ? In their objects and in their implications. How is the difference? Cosmic will pertains to what has occurred, whether Allah loves it or hates it. And legal will pertains to what He loves, whether it has occurred or not.
The implication: In cosmic will, the occurrence of the intended thing is obligatory, and in legal will, the occurrence of the intended thing is not obligatory. Is that clear, everyone? Good and the second one .
Then he said (may Allah have mercy on him): "The writing can be general and it can be detailed" and he referred to what happens while the fetus is in its mother's womb, saying: "And when the body of the fetus is created before the spirit is breathed into it, an angel is sent to it" meaning one of the angels. What do we say about the fourth and fifth? Because it is one of two, so it is four words.
He writes his provision, neither increasing nor decreasing it. He writes his lifespan, neither increasing nor decreasing it. He writes his deeds, whether good or corrupt. He writes his outcome, whether wretched or happy. So nothing is added to it or subtracted from it.
As for his saying (peace and blessings be upon him): His matter has been written and concluded, and this is not a matter that increases after being written as incomplete.
If someone asks: If we interpret the hadith with this meaning, what is the benefit of his saying (peace and blessings be upon him): , so if you say that this was written, what is the benefit?
We say: The benefit of that is to encourage the person to perform the cause which Allah knows that he will perform, and He has written his lifespan and provision based on this cause that he will perform.
The equivalent of that is, we say: Whoever wants to have a child, let him marry. Whoever loves to have a child born to him, let him marry. And this is a written matter from before, that this person will marry and a child will be born to him. But I say that from the perspective of encouraging him to marry.
So this issue has no difficulty. I mean, I am amazed how the difficulty arose for many scholars in this issue? How can his lifespan be increased when it is predestined? And how can his provision be expanded when it was predestined from before?
We say: The matter has no difficulty. The matter has not changed. It has been written in Allah's knowledge and in the Preserved Tablet that he will maintain family ties, that his provision will be expanded because of it, and that his lifespan will be delayed because of it. But is he aware of that or not aware? He is not aware. So the Messenger (peace and blessings be upon him) wanted to encourage the person to perform the cause of which he is not aware, nor of its results. Otherwise, provision, lifespan, deeds, and all things are predestined from before, with no increase and no decrease.
Good, he said: And Allah, Glorified and Exalted is He, has divided people into two categories: the wretched and the happy. As Allah the Exalted said: meaning: and among them are the happy ones, as in His saying: So people do not go beyond these two categories: disbelief and faith, wretchedness and happiness.
Good, this writing includes the annual writing. When does it occur? On the Night of Decree. And the evidence for that is the saying of Allah the Exalted: .
And there are daily writings in which deeds are written, which came in the authentic hadith: But this is a writing of deeds so that one is rewarded for them or punished.
He said: "So this predestination was denied by the extremists of the Qadariyyah in the past, and its deniers today are few" This is in the era of Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him). He says: The deniers of this predestination, which is knowledge and writing, were few. But when the Qadariyyah first appeared, they denied knowledge and writing. Then when they saw that people had condemned them and saw that this was disbelief, they shifted from that to denying the will and creation, and they said: Allah, Mighty and Majestic, does not will or create the actions of the servants, as will come later.
"As for the second level, it is the effective will of Allah and His encompassing power, which is the belief that what Allah willed came to be, and what He did not will did not come to be" I read this to you. "And that there is nothing in the heavens or on the earth, whether in motion or at rest, except by the will of Allah, Glorified and Exalted is He".
And we mentioned in the course of that that the will of Allah pertains to His actions and the actions of creation.
And we mentioned the evidence for this, so we said the evidence for the perturbation of Allah's will to His actions, or one of the evidences for the perturbation of Allah's will to His actions, is the saying of Allah the Exalted: and so on from the many verses indicating that the action of Allah occurs by His will.
As for the evidences that the action of the servant occurs by His will, they are also many, among them and among them the saying of Allah the Exalted: and His saying: .
Then we spoke about the author's statement: "And there is nothing in His dominion that He does not will" and we said if the author means by "what He does not will" the cosmic will, then this? is correct and true, for it is not possible for there to be in Allah's dominion what He does not will cosmically. And if he means what He does not will legally, then this is not correct. But the author certainly does not mean this, because we know his choice (may Allah have mercy on him). So the intended meaning of his saying: "And there is nothing in His dominion that He does not will" is cosmic will.
And we also mentioned the difference between cosmic will and legal will in their object and in their implication.
So we said: Cosmic will pertains to what has occurred, whether it is loved or not loved. And legal will is only in what is loved.
As for the implication: In cosmic will, the occurrence of the intended thing is necessary, and in legal will, the occurrence of the intended thing is not necessary. Do you know this? Good.
So if someone asks us: What do you say about the faith of Abu Bakr? Is it willed by cosmic will or by legal will? The answer: By both cosmic and legal will. By cosmic will because it occurred, and by legal will because it is loved by Allah, because it is loved by Allah, Mighty and Majestic.
And if he said: What do you say about the disbelief of Abu Lahab? We say: It is willed by cosmic will, not willed by legal will. By cosmic will because it occurred, not by legal will because Allah does not love it. Is that so? Good.
And if someone asks: What do you say about the faith of Abu Lahab? Meaning what is required of him? We say: It is willed legally, not willed cosmically. Not willed cosmically because it did not occur. Willed legally because Allah wants him and others to believe.
Good, what do you say about the disbelief of a believer? About the disbelief of a believer? We say: This is not willed, neither legally nor cosmically. Not willed legally because Allah does not love it, and not willed cosmically because it did not occur. Good.
Then he said: "And that He, Glorified and Exalted, is capable of everything, whether it exists or does not exist". Look, "capable of everything," everything—Allah is capable of it. If it exists, He can annihilate it or change it; if it does not exist, He can bring it into existence. So capability relates to the existent by bringing it into existence, to the existent by changing it, and to the non-existent. Is that clear? Good.
For example: regarding the existent, is He capable of annihilating it or not? And is He capable of changing it? And by changing it, I mean transferring it from one state to another.
Regarding the non-existent, He is capable of bringing it into existence, whatever it may be.
Good. This capability is comprehensive . Some scholars mentioned an exception to this, saying: "Except for the Essence of Allah, for He is not capable of it."
And we said to him: What is the evidence for your specification? He said: Reason. He said: Reason. Is this correct? Huh? Not correct? Huh?
We say: What do you mean by saying He is not capable of His Essence?
If you mean that He is not capable of making a deficiency in His Essence, then we agree with you that Allah the Exalted is not subject to deficiency. But we do not agree with you that this is something to which capability relates. Why? Because capability only relates to the possible. As for that which is obligatory in its existence or impossible in its existence, capability does not relate to it.
For example, if someone said: Do you say that Allah is capable of annihilating Himself, Glorified and Exalted is He? What do we say? This is an impossible thing; its non-existence is impossible, and its existence is obligatory. So from both sides, capability does not relate to it, because that which is obligatory in its existence is prevented from non-existence.
And thus, the existence of Allah, Mighty and Majestic, is among the obligatory matters that do not accept non-existence in any way, and His non-existence, Mighty and Majestic is He, is an impossible matter.
And if you mean by your saying "He is not capable of His Essence" that He is not capable of acting, not capable of coming, not capable of rising above the Throne, not capable of descending to the lowest heaven, then this is an error and not correct. Rather, He is capable of that and is the Doer of it. If we said that He is not capable of such actions, that would be among the greatest deficiencies by which we describe Allah.
So this statement, "The Essence of Allah is not related to by capability," is an incorrect statement in general terms, but in detailed terms, the false is distinguished from the true in it.
This is what we say if there is someone in front of us who addresses us with such an expression. Otherwise, the safest thing, without doubt, is not to respond to this expression at all, meaning we say He is capable of everything, and we do not say "except the Essence, for He is not capable of it." Rather, we say He is capable of everything, and we remain silent. Is that clear?
The author (may Allah have mercy on him) says: "And that Allah is capable of everything, whether it exists or does not exist".
And he specified this to clarify the refutation, or as a refutation of the Qadariyyah who said: "Allah is not capable of the servant's action, and the servant is independent in his work. Allah has no capability in it, may Allah protect us from that." But what is in the Book and the Sunnah regarding the comprehensiveness of Allah's capability refutes them.
He said: "So there is no created thing in the earth or in the sky except that Allah is its Creator, Glorified is He".
Is this restriction correct or not correct? Correct. "There is no created thing in the earth or in the sky except that Allah is its Creator"; no one else created it. Allah the Exalted said: And He the Exalted said: . So it is not possible for anything to exist in the sky and the earth except that Allah is its Creator alone.
And Allah challenged the worshippers of idols, challenging them with a challenge that we were commanded to listen to, and He said: We have heard and obeyed . And it is known that those who are invoked besides Allah are at the top, because they took them as lords. So if these top ones are unable to create a fly, which is the lowest and worst of things, then what is above it is even more so. Or you say: Is the one who is unable to create a fly capable of creating a camel? Huh? No? Yes, the one who is unable to create a fly, how can he create a camel? He is not the Creator of anything ever. Add to that So they are even unable to repel the fly and take their right from it. How does the fly rob these idols?
Some scholars said: This is from the category of estimation, meaning on the assumption that the fly robs them of something, they cannot retrieve it from it. And some said: Rather, the meaning is what the fly robs from the fragrances that are placed on these idols. The fly lands on these idols and scratches them and eats what is in them. Yes? Do the idols run after this fly, saying "Come, catch it"? They come out and eat it all, or is it not possible? It is not possible.
They cannot retrieve it from it. Allah the Exalted said: . So there is no created thing in the sky and the earth except that Allah is its Creator. And no one claims to be a Creator with Allah. If someone claimed it, we would say to him: Come, you are a Creator with Allah? Create a fly. He cannot. Create a mosquito, he cannot. Yes? Or bigger or smaller, it is not possible for him to create. So there is no created thing in the sky and the earth except that Allah is its Creator, no Creator other than Him, and no Lord besides Him. Yes, and it was previously mentioned that he (may Allah have mercy on him) indicated that the second degree contains two things: will and creation, will and creation.
And he (may Allah have mercy on him) indicated intention, and we mentioned that intention is divided into two types: legislative intention and cosmic intention, and that the difference between them is in terms of the object and the implication.
The object of cosmic intention is what has occurred, whether it is loved or not loved. The object of legislative intention is what He loves, whether it has occurred or not.
The implication of cosmic intention is that the occurrence of the intended thing is obligatory in it. And legislative intention? Huh? The occurrence of the intended thing is not obligatory in it.
And to this, if someone asks you: Did Allah will evil? Say: Cosmically, yes; legislatively, no.