The General Principles of the Divine Attributes.

The Shaykh :
Or the application of the general principle of the divine attributes to this specific divine attribute:
Right hand, meaning there is nothing like Him. It is true that humans have a right and a left, and Allah described Himself as having a right hand
and a left hand, but there is nothing like Him. From this, it follows that both hands of my Lord are right. This attribute is realized in humans as a right hand
and a left hand, but it is not realized in humans that both their hands are right. Thus, this is a specific attribute among the attributes
of the Lord of the Worlds. So, the explanation of this specific attribute is in His saying, the Exalted: This is the answer to your last question... There is no contradiction, in our view, between the hadiths in which
the Lord of the Worlds is described as having a right hand and a left hand, and the other hadith that explicitly states, "Both hands of my
Lord are right." There is no contradiction between those hadiths and this hadith. Rather, we say that this last hadith, "Both hands of my
Lord are right," is a specification of the Lord of the Worlds' statement in the Noble Qur'an: "There is nothing like Him" This verse contains both transcendence and affirmation, and this is the position that Muslims
must adopt and always maintain. This is the position of the Salaf, unlike the position of many of the Khalaf. I do not say
all of the Khalaf, because the Salaf combined transcendence and affirmation, whereas the Khalaf, in the name of transcendence, do
not affirm, but rather deny many of the attributes of the Lord of the Worlds, such as descending, rising above the Throne, coming, and the hand. Some
of the Mu'tazilah went so far as to deny hearing and sight. These people also went too far by denying the seeing of Allah in the Hereafter and the like.
All this denial of much of what is established in the Book and the Sunnah was at the expense of transcendence, and this is an error, because
transcendence does not necessitate denying the established divine attributes, as evidenced by the previous verse: "There is nothing like Him" So the correct position that we must always and forever maintain is to transcend the Lord
of the Worlds from being like created things, and to affirm for Him of the attributes what He has affirmed for Himself. Thus, Allah, Mighty and Majestic,
described Himself in the previous verse as having hearing and sight, and He described the human being He created from clay, saying:
So what is our position regarding these two attributes by which Allah described Himself on one hand,
and by which He also described His creation on the other hand, namely the All-Hearing and the All-Seeing? He said, "So We made him a hearing and seeing being."
The answer is in the beginning of the previous verse: Meaning that Allah, Mighty and Majestic, is All-Hearing and All-Seeing, as He said
in truth. But His hearing is not like the hearing of those He created, and His sight is not like the sight of those He created. Where did we take this transcendence
from? From the first part of the previous verse: "There is nothing like Him, the All-Hearing, the All-Seeing." Always and forever, this must
be the position: transcendence with affirmation, transcendence without denial of the attributes. Because those who went to extremes
in transcendence, as we mentioned earlier, denied Allah, Mighty and Majestic, of His noble attributes by which He described Himself in
the Book and the Sunnah. The examples you hear from your scholars are sufficient: "Allah descends every night..." No, He does not descend. "Allah's hand"
No, He does not have a hand. Why, people? If we say "hand," does that mean likening Him to creation? If we say "descends," does that mean likening Him to creation? Well,
if we say "All-Hearing," does that mean likening Him to creation? ... The people spent years engaged with the Mu'tazilah in refuting them,
but they do not feel or realize, ever, that when they deny the divine descending, the divine coming, and the
divine hand through interpretations that are the interpretations of the Mu'tazilah, they do not realize, ever, that they are falling into what they refuted the Mu'tazilah for.
Exactly. So that the Muslim is not, first, contradictory within himself, and so that he is not contrary to the Book of his Lord, he must
combine in himself transcendence and affirmation: transcendence without denial. Otherwise, he is either a Mu'tazili or a follower of the later generations. If
we know this rule, then when the Messenger, may Allah's prayers and peace be upon him, described his Lord as having a right hand and a left hand,
this is an attribute of Allah, Mighty and Majestic. As long as He described it thus, He is the Truthful and the Trustworthy, may Allah's prayers and peace be upon him.
But when the other hadith came, "Both hands of my Lord are right," this is, in reality, as they say in modern
expression, putting the dots on the letters: He has a right hand, He has a left hand, but there is nothing like Him. And from this,
it follows that humans are not described as having both hands right; rather, this attribute is specific to the Lord of the Worlds. It is not said, by nature,
how is this? Because the "how" is a branch of our conception of the divine attribute, and this is impossible. Rather, it is upon us to believe
and submit, as stated regarding the rulings of the Shari'ah, let alone what pertains to the divine attributes. And they should submit with submission
But it is sufficient for us to know this truth: "Both hands of my Lord are right." This is an attribute of Allah that no one among the creation of Allah
possesses absolutely. But among the attributes of the creation of Allah, they have a right hand and a left hand. And as long as the Messenger described his Lord as having a right hand
and a left hand, that unique attribute specific to Allah came, and he, peace be upon him, said, "Both hands of my Lord are right," meaning this
realization is by the verse "There is nothing like Him." So the human being who has a right hand and a left hand is not like the Lord of the Worlds who is described
as having a right hand and a left hand, because it is part of the perfection of the attributes of the Lord of the Worlds that both hands of my Lord are right.
What was he going to say?The Shaykh : This hour, may Allah keep you safe. Yes.

The questioner :
In summary, there is a difference between the right hand and the left hand of a human being, but as for Allah, Glorified and Exalted is He, there is no difference

The Shaykh :
and "Both hands of my Lord are right" is an attribute specific to Him, in which no human shares with Him.