Discussion of third level of Al-Qadr – al-mashee’ah – belief in Allāh’s will and that it encompasses everything, such that the existence and non-existence of things, whether small, large, hidden or apparent, are only through His will. His actions occur through His will and the servants do not act, except under His will.
Shaykh ‘Uthaymeen’s (رحمه الله) commentary on this statement of belief including mention of textual evidences supporting this such as [2:74], [81:28-29] and [2:253].
Discussion of fourth level of Al-Qadr – al-khalq – belief in Allāh’s creative power, through which things come to be. This is to believe that Allāh is the Creator of all things, small, large, hidden or apparent. It includes all entities, their attributes and whatever emanates from them of speech, actions and effects.
Examples provided to help understand this such as the sun which has attribute of being hot and giving light. Light and heat is something Allāh put in it, He created it with these attributes.
Mention of two angles through which we can say everything is from the creation of Allāh.
Reply to the doubt along the lines of “If I made something out of wood (like a door), is this construction also a creation of Allāh even though it was done by myself?”
What is the evidence that Allāh’s action is by His will? Some revealed and rational evidences are provided.
A look at some deviation in issue of Al-Qadr like those trying to use Al-Qadr to justify sin and disobedience.
What is meant by the following statement made by scholars: “Do not be a Jabarī when it come to acts of disobedience (sinning) and do not be a Qadarī when it comes to obedience”? An explanation of the misguidance and deviation of two sects who erred in the issue of Al-Qadr.
How do we believe in Al-Qadr? Scholars of the Muslims have looked into the Qur’ān and the Sunnah and found that Allāh (عز و جل) decreeing everything in creation has four steps/levels which comprises Al-Qadr.
The first two are discussed and covered in this lesson; 1) al-‘Ilm and 2) al-Kitābah.
Regarding al-‘Ilm, four verses from the Qur’ān provided as evidence showing Allāh’s knowledge encompasses every single thing.
What is the fruit of having this knowledge/belief?
Regarding al-Kitābah, no detailed knowledge has come in Qur’ān or Sunnah pertaining to al-Lawh al-Mahfoodh (The Preserved Tablet) so we don’t know how it is i.e. its reality.
What is important to understand though is that every single thing has been recorded.
Why is the Tablet called Mahfooz?
There’s another record which is in the hands of the angels wherein things are written and if someone sins and then repents it is erased so things are changed and raised unlike in al-Lawh al-Mahfoodh.
No one can access al-Lawh al-Mahfoodh and look into it contrary to the claim of those who believe that Sufī shaykhs have access to al-Lawh al-Mahfoodh and can peek into it!
Did Allāh write decrees of al-Lawh al-Mahfoodh with His own hands?
What is meant by “keys of the Ghaib” (in Qur’ān 6:59)?
Was the Pen (Al-Qalam) the first thing created?
Answers to questions above provided in this lesson are leading up to important question that’s going to be answered as we progress though these lessons which is: Is there a conflict between Al-Qadr and legislation?
A word regarding all the previous lessons – they should provide a good, solid, clear understanding of position of Salaf of Ahlus-Sunnah with regards to Names and Attributes of Allāh إن شاء الله in opposition to the opposers from people of Kalām and philosopy and how they speak about Allāh, making mistakes and falling into error, violating the foundational principles mentioned.
Introduction to second part/topic of the book: Al-Qadr wa Sharr’ (the decree of Allāh and His legislation) and how this is connected to Tawheed (Ruboobiyyah, Names and Attributes of Allāh and Uloohiyyah).
Allāh gave everything its form, properties e.g. water is pure and purifying.
Allāh has legislated (according to His wisdom) certain things based on what He has created. Allah created man and woman, marriage which is means through which mankind reproduces, procreates. Ties of kinship, lineage, basis of inheritance and property rights follow on from this.
Some things He made to be tayyib (good, wholesome) and some things to be khabīth (harmful, evil), decreed this upon wisdoms.
Among mankind are those who believe there is a Creator but that once the Creator created he abandoned His creation and made no communication or conveyed nothing to His creation so therefore there is no such thing as revealed religion, organised religion as they say. These are called deists. They believe there is a Creator but don’t believe in organized religion, don’t believe in revealed Books i.e. deny legislation. This is a ridiculous assertion.
Start of the main text wherein Shaykhul-Islam Ibn Taymiyyah (رحمه الله) mentions: Chapter regarding al-Qadr and legislation of Allāh.
Shaykh Uthaimeen’s (رحمه الله) explanation and commentary regarding this including mention of 1) Allāh’s legislated judgement and 2) Allāh’s creational judgement.
What do we mean by Al-Qadr? It is Allāh determining or decreeing what was and what is to be, both in past eternity and future eternity.
Principle: having Eemān in Al-Qadr (decree) and al-Sharr’ (legislation) and to single out Allāh in issue of legislation. Can rephrase this principle by saying: “Singling out Allāh (the Exalted) with the creational judgement and the legislative judgement”.
The four levels to understanding Qadr of Allāh, what He has decreed for His creation.
The importance of belief in Al-Qadr and how it’s connected to Tawheed ar-Ruboobiyyah because it revolves around issue of Allah controlling and regulating the creation. Allah is the Maker, Creator, Regulator and Legislator.
Implications of belief in Al-Qadr. What does it lead to and how does it affect the believers?
Discussion regarding research into suicide rates around the world. See paragraph following the link to the lesson audio below.
Conclusion of Principle/Rule 6) – in particular the correct way of affirming attributes for Allāh.
Key sentence and belief – “When it comes to affirming for Allāh, we affirm for Allāh what He affirmed for Himself of the attributes of perfection in a way in which there is no deficiency in them whatsoever“.
What is the evidence for this?
When negating death for Allāh for example, this also implies the perfect opposite.
How the one who says: “I affirm for Allāh whilst negating any resemblance’ is in error.
The only things that can be ascribed to Allāh are attributes of perfection.
Some of the Shi’ah of the past gave Allāh human qualities, نعوذ بالله.