Explanation of the author's statement: "And He does not command immorality, nor is He pleased with disbelief for His servants, nor does He love corruption. The servants are true doers, and Allah is the Creator of their actions."

The Shaykh :"And He does not command immorality", right? , because if they commit an immoral act, they argue with two things. - Listen - if they commit an immoral act, meaning the disbelievers, they argue with two things. So Allah the Exalted said: . And He remained silent regarding their saying: Why? Because their saying: is true and cannot be refuted, but is a lie. For this reason He said: . And He did not say: "And they did not find their fathers upon it," because they did find their fathers upon it. Good.
He said: "Nor is He pleased with disbelief for His servants".
. Yes, He is not pleased for His servants that they disbelieve, but He decrees that they may disbelieve. And it does not follow from His decreeing disbelief that He is pleased with it, Glorified and Exalted is He. Rather, He decrees it while He hates it and is angry with it.
"Nor does He love corruption", right? .
The author repeated such phrases to clarify that it does not follow from His willing something that it is beloved to Him. Did you understand? And it does not follow from His hating something that it is not willed by Him by cosmic will. Rather, He, Mighty and Majestic, hates the thing and wills it by cosmic will. Did you understand? And He brings the thing about, and He is not pleased with it, nor does He love it, nor does He will it by legislative will.
If you say: How does He bring about what He is not pleased with and what He does not love? And is anyone forcing Him to bring about what He does not love and is not pleased with?
The answer is: No. So how does He bring it about while He is not pleased with it? If you did not approve of something, you would not do it. If you did not love something, you would not do it.
The answer is: This thing that occurs from His action, Glorified and Exalted is He, which is hateful to Him, is hateful to Him from one aspect and beloved to Him from another aspect. So Allah the Exalted brings this thing about, and it is hateful to Him, but it is beloved to Him from another aspect because of the great benefits that result from it.
Let us give an example of this. First: Faith and disbelief. Faith is beloved to Allah, and disbelief is hateful to Him. How does He bring about disbelief while it is hateful to Him? For a great benefit, because if disbelief did not exist, faith would not be known. Things are clarified by their opposites. This is one point.
If disbelief did not exist, a person would not know the value of Allah's blessing of faith upon him.
If disbelief did not exist, enjoining good and forbidding evil would not be established, because all people would be upon what is right.
If disbelief did not exist, jihad would not be established, because jihad does not occur except with disbelievers, right?
If disbelief did not exist, the creation of the Fire would be in vain, because the Fire is the abode of the disbelievers. And Allah, Glorified and Exalted is He, said to it: Yes, these are five. Is there more?
If disbelief did not exist, people would be one community, and they would not know what is right nor disavow what is wrong. And this undoubtedly disrupts human society.
If disbelief did not exist, the close friends of Allah would not be known in reality, because part of the friendship of Allah is to hate the enemies of Allah and to love the close friends of Allah. So whoever claims to be a close friend of Allah while he loves His enemies is a liar. For this reason Ibn al-Qayyim said:
"Do you love the enemies of the Beloved and claim *** love for Him? That is not possible".
Is that correct or not?
"Do you love the enemies of the Beloved", meaning your Beloved.
"Do you love the enemies of the Beloved and claim *** love for Him? That is not possible".
It is never possible for the love of the Beloved and the love of his enemy to coexist, even among children. If one child does something to another, one of them comes to the third and says, "Come, are you with me or with him?" Yes? He says, "I am with you." He says, "Good." So that one gets angry. Don't mess around. If he steals from him and goes to mess with him, he comes down and says, "How can you say you are with me and then go mess with him?" Yes? He does not say "Mohammed is messing with him" because he is angry with him and cannot mention his name. Yes.
So this is something in the innate disposition. It is never possible for a person to claim to love something and then love the enemies of that thing.
So if disbelief did not exist, a person's love for Allah, Mighty and Majestic, would never be sincere, nor would it be known to be sincere.
So the important point is to say that this matter is hateful to Allah, and despite that, it has these great benefits and great interests.
Yes, we move on to matters other than faith and disbelief.
Health and sickness. Health and sickness. Health is beloved to a person and suitable for him, right? And the mercy of Allah the Exalted is apparent in it. But sickness? Sickness is hateful to a person, and it may be a punishment from Allah for him. And Allah, Mighty and Majestic, says in the Qudsi Hadith: The point is that He hates harming him, yet he must have it. Praise be to Allah. Good. This matter that Allah hates, how does Allah bring it about while He hates it? How does Allah make His close friend sick? Yes? And His close friend hates sickness, and Allah the Exalted hates harming him. What is the answer?
The answer is: Because of the great benefits in it.
How many people, when Allah bestows upon them the blessing of health, wealth, children, a house, and a vehicle, become arrogant, raise their noses, and become haughty, thinking they are self-sufficient with what Allah has bestowed upon them and do not need to obey Allah, Mighty and Majestic? . Is this a harm or a benefit? It is a great harm. This is poverty. Poverty is not that you do not find dirhams and dinars. That is poverty. A person's poverty is his humility before Allah. That is poverty. So when Allah, Mighty and Majestic, wants to return this person to his place, He tests him. He tests him by taking his wealth, taking his children, his house collapses, his car breaks down, his health fails. At that point, what does he do? Right? He returns to Allah, Mighty and Majestic. And the proof of this is His saying, the Exalted: . Look how the matters that Allah hates, Allah decrees them, but for great benefits. So are they willed for their own sake or for something else? Right? They are willed for something else. They are willed for something else.
And you, O human being, if you think this correct thought about the decrees of Allah, Mighty and Majestic, you will know the wisdom that He, Glorified and Exalted is He, has in what He decrees of good or evil. And that Allah, Glorified and Exalted is He, creates what He hates and decrees what He hates for great benefits. You may encompass them, or you may not encompass them and someone else may encompass them, or neither you nor anyone else may encompass them, but we know that they are for benefits.
You sometimes want something, and the decree of Allah stands between you and it. Then you find a person's chest narrows because that thing did not happen. Then it becomes clear that it was good. Not just religious good, but worldly good.
For example, a man wanted to buy a house and did the necessary things, but the price increased, and they were almost selling it to him. Then a stronger man came and said, "Come, how much is it?" He said, "One hundred thousand." He said, "Two hundred thousand." He said, "A disaster." Then the first buyer is sad about how he missed it. Then it turns out the house is built on the edge of a crumbling cliff, right? The foundations are not solid, and it collapses. What happened to this thing that he initially hated? Did it become good or not? It became good. Yes? He proposed to a woman and they were almost accepting him, but they rejected him. Then this woman becomes, right? Bad in character or deficient in religion.
So is he happy or not? He is happy, even though he initially hated that. So if you look at the decree of Allah, Mighty and Majestic, you are, as the common people say: "Do not love and do not hate". We ask Allah to decree good for us and for you.
And Allah may love what He does not will, and He may will what He does not love.
This is the cosmic will. As for the legislative will, it means love. So everything that is willed by Allah legislatively is beloved to Him, and everything that is not willed legislatively is not beloved to Him.
Good. It has been mentioned to us that people divided into two groups regarding the actions of the servants: I think it was mentioned before, right? Yes? Into the Jabriyyah and the Qadariyyah.
We know that the Qadariyyah are divided into two groups: the extremists and the non-extremists. Extremists means they exaggerated in what they held. And the non-extremists did not exaggerate.
So the extremists said that Allah does not know the actions of the servants, nor does He will them, nor does He decree them, nor does He create them, and they are not written in the Preserved Tablet. The actions of the servants come from themselves, and Allah does not know them except when they occur. And the Salaf declared these people disbelievers.
But the second group among them are those who affirmed the doctrine, and the doctrine settled on their view. They said: Allah is All-Knowing of the actions of the servants and has the power over them and records them, but He does not will them. Allah, Mighty and Majestic, does not will them, and they are not created by Him. He does not will them, and they are not created by Him. Rather, it is the human being who wills and it is the human being who acts. So he is the true willing agent and the true doer. As for Allah, Mighty and Majestic, He does not... These people are undoubtedly less evil than the first group, but they are also misguided, misguided in both hearing and reason:
As for hearing, the author will mention it. As for reason, it is because if you say that Allah willed them and created them, if you say that Allah knew them and recorded them, you have contradicted your statement that He did not will them and did not create them. For this reason, the Salaf said, and at their head was al-Shafi'i (may Allah have mercy on him), they said: "Argue with them using knowledge; if they acknowledge it, they are defeated, and if they deny it, they are disbelievers" If they deny it, they are disbelievers. That means if they say that Allah does not know the actions of the servants except when they occur, they are disbelievers, there is no doubt in that. But how do we say: if they acknowledge it, they are defeated? Yes, because if they acknowledge that Allah is All-Knowing of them, we say: All right, did they occur contrary to His knowledge or in accordance with His knowledge? If they say contrary to His knowledge, they have denied knowledge, they have denied knowledge. And if they say in accordance with His knowledge, we say: Have you now admitted against yourselves that it is by His will? That means it occurred in accordance with what it came as, He knew it would occur at a specific time, and it occurred. So it has been willed by Him, because if it were by a will independent of Allah, He would not have known it. How can He know what another wills with an independent will?
So the Jabriyyah came to us and said: We are the ones on the truth, and the Mu'tazilah are these misguided ones. What is the truth? They said: The truth is that Allah is the Creator of everything, All-Knowing of everything, and All-Powerful over everything. The actions of the human being are among these things, so they are created by Allah, willed by Him, and within His power, created by Him. Do you deny this? No, we do not deny this, because this is the truth. So the human being is compelled in his action, he is forced to commit zina, steal, kill, and drink intoxicants, he is forced. He is forced to pray, give zakah, and fast. He is forced to eat and drink and go and return against his will, it is not by his choice. Glory be to Allah, how... Allah is the Creator of everything and the action of the human being is among the things, so Allah is its Creator. The human being has no control over it, just as he has no control over making the fire stationary or the day dark... Can he do this or not? He cannot. So this is the same thing. The human being cannot do or not do. So the one who descends from the roof to the ground step by step calmly until he reaches the ground is like a person rolled from above, someone hits him from the top step... on his face until he rolls... He says: It is all the same. Why? Because none of them has will, choice, power, or anything. Does anyone agree with that? No one agrees with this, no one agrees with this, neither in his religious actions nor in his worldly actions, nor in his action regarding himself, nor in his action regarding others.
It is apparent that if one of you grabbed one of them and struck him, he would say: Why? He would say: By Allah, I am compelled to this, I have no choice, I am compelled. Would you accept that or not? You would not accept it. No one accepts this at all. Why do you accept this regarding your Lord? You cannot accept it regarding your Lord, nor do you accept it regarding anyone other than Allah. For this reason, it is mentioned that the Commander of the Faithful, 'Umar (may Allah be pleased with him), had a thief brought to him, and he ordered his hand to be cut off. The thief said: Wait, O Commander of the Faithful. By Allah, I did not steal except by the decree of Allah. Is that correct? By Allah, I did not steal except by the decree of Allah. 'Umar said to him: Yes, so the man was defeated.
This doctrine, if you reflect on it, you will find it one of the most corrupt doctrines. Then they were asked: If you hold this view, what is the difference between the obedient and the disobedient? Both are compelled. How is the obedient rewarded and the disobedient punished? They said: This is merely will. Allah willed to reward the obedient and punish the disobedient, and the actions of Allah are not attributed to causes and have no wisdom. He does what He wills without wisdom and leaves what He wills without wisdom.
They were told: We grant you that and we say that Allah does what He wills. But is it not injustice to punish this sinner when He is the one who compelled him to sin? Is this not like what the poet said:
"He threw him into the sea bound and said to him ** Beware, beware of being wet by the water"
This one was thrown into the sea bound and told: Stay dry, stay dry, do not get wet by the water. Will he get wet or not? He gets wet. This person is like him, is this not injustice? They said: No, it is not injustice. Why? They said: Because injustice is dealing with the property of another without his permission, and Allah, Mighty and Majestic, dealt with His own property, . All right, Allah says: They say that Allah has forbidden injustice upon Himself, which is forbidden in its essence, but this is not forbidden in its essence, so it is permissible in the case of Allah.
All right, this doctrine. I told you that no one can possibly rely on it at all. And if not for the debate opened by the theologians and others, no one would ever think that someone would say this. That is, one of us is sick and says so... from the illness, and another... by his choice. They say all of them are the same, yes? If you prostrated... or... or...? It was forced on you, forced on you, even if you knew that you should follow...? By your will, people... ask people harshly, do not seek... he trembles because he is sick. There is a difference between this one who acts like this and a person whom illness has exhausted and he has become trembling. The result is that the doctrine of the Jabriyyah is invalid, invalidated by the Book, the Sunnah, and reason. All right.
- Listen - He says: "And the servants are true doers" Is this correct? "The servants are true doers" For example, if I take this? Hmm? I am the one who lifted it. The Mu'tazilah, who are the Qadariyyah, agree with that. The servant is a true doer and independent in his action. Do the Jabriyyah agree with us? No, this does not indicate that. He is forced, but it is attributed to the servant by way of figurative speech. Otherwise, the true doer is Allah.
That is, this statement leads to the statement of the unity of existence, and that every created thing is Allah. If you make the action of the created thing the action of Allah, then the created thing is Allah.
Then it leads to the statement of those who invalidated the invalid, because among the servants are the fornicator, the thief, the drinker of intoxicants, and the one who transgresses with injustice. Do you say we attribute these actions to Allah? Far be it, and no. But they, and may Allah protect us, from their corrupt origin, say that the action belongs to the Creator but is attributed to the created thing by way of figurative speech. For this reason, the author mentioned the phrase in response to them.
He said: "The servants are true doers"
Also, it can be included in the refutation of the Asha'irah, who say that the action of the servant is not a reality, but it is acquisition (kasb), so it is a sign and not a cause. Because, unfortunately, they deny causes. They deny causes and say: Causes do not affect by themselves, but the one who affects is Allah, and they are made a sign, a sign that this thing which may occur as an effect of them will occur.
For example: If I throw a stone at a glass and break it, they say the glass did not break, yes, yes, the stone did not break the glass. What broke it? They say: The one who broke it is Allah, but the breaking occurred when the stone met the glass, without it.
I threw a paper into the fire, what does it become? It burns? He says: The paper did not burn by the fire. It is not possible. If you made the paper burn by the fire, you have established a creator alongside Allah, because the fire changed it from paper to ash, and no one can change entities except Allah. So if you made the fire a burner and the stone a breaker, hmm? It means you have established a creator alongside Allah. I seek refuge in Allah. But we say to them: This is a word that a child would laugh at. If you say that the breaking occurred at the stone without it, we answer: Take the largest stone possible and it falls on a glass, hmm? Does it break? No, it is... on the ground, it does not break, it does not break. Why does it not break with this large stone, and it is thin, ... a thick glass, twice or three times thicker than this, does it break or not? It breaks... without it.
The fire burned it—Glorified is Allah the Magnificent—... turning a sheet of paper into ash, and this does not happen except by the Creator. We tell them simply: the fire turned the paper into ash, but by the permission of Allah. Had Allah the Mighty and Majestic willed otherwise, this fire would not have burned it. Allah said to it when Ibrahim was thrown into it and it became coolness and peace. Had He said, "Be coolness upon Ibrahim..." it would have been coolness, but He said "peace," meaning there was no death for Ibrahim, and this fire became cold.
So we say: it has an effect, but by the permission of Allah. And in that case, have we established a Creator alongside Allah? No, by Allah, we have not established that; rather, we have established the wisdom of Allah the Mighty and Majestic, and that He linked the causes to what? To the effects.
We return to the author's words. He says: "And Allah is the Creator of their actions" Correct. "The Creator of their actions" What?
The student: ... .

The Shaykh : ... No, the correct form is "Creator." Good.
I have ...
We have previously established that the actions of the servants are created in two ways:
The first way: Is the action of the servant an attribute of his? No? The first way is that the action of the servant is an attribute of his, and the Creator of the one possessing the attribute is the Creator of the attribute, because the attribute follows the one possessing it. You say Allah is the Creator of the servant, so the actions of the servant are created by Allah because they are among His attributes. Just as Allah is the Creator of height, shortness, whiteness, blackness, the roundness of the face, its elongation, and the like, He is the Creator of these actions, because the action is his action.
Second, we say the second way: that the action of the servant arises from two things: a firm resolve and a decisive will, and also complete power. A decisive will and complete power, a will and a power.
Good, who created the will and the power? Allah the Mighty and Majestic. And the Creator of the cause is the Creator of what results from it, which is the effect. So Allah the Exalted is the Creator of our actions. Good, when I come to the wood and saw it and carve it, who is the carver? I am, and my action has a direct effect on the wood, yes? A direct effect? Yes, a direct effect. And yet we attribute it to Allah as creation, and we say: Allah is the one who created this, but by considering the creation of the cause, which is the action of the servant . Good, he said: "And Allah is the Creator of their actions"