A debate with those who deny the rising of Allah (Glorified and Exalted is He) above the Throne, and the attribute of the speech of Allah (Glorified and Exalted is He).

The Shaykh : ... to be a Salafi; because you and your shaykh, "Mahmud Khatabi," ... are with us on this point, and this is what he used to mention in his books which I have looked into:
"And all good is in following those who came before *** And all evil is in innovating those who came after"
Correct? ... So, as long as it is established from the Salaf ... without any disagreement whatsoever that the interpretation of "istawa" (He rose) means "istala" (He exalted Himself), then we say: , its meaning is "He exalted Himself," and among this is the statement of the Salaf narrated by Imam al-Bukhari, and that is sufficient as a chain of narration.

The questioner : ... .

The Shaykh : If you please.
As for if we say: "Allah knows best," there are two things in that: First: that we do not care about the words of the Salaf, and you are not unaware of the gravity of this. Second: that you admit that Allah (Mighty and Majestic) ... about Him.

The questioner: Of course.

The Shaykh: Yes.
And this is how He described Himself with His servants in His Book and in the hadith of His Prophet (peace and blessings be upon him); this self-description is as if you are saying: it is play, and this is heavy speech, of course, but I ... and I say: as long as you ... .
= -- ... it is not permissible to wipe over torn ... split socks -- =
... Allah knows best; so why did Allah inform us that He rose above the Throne if He wished for Himself? And if you say, for example: Allah knows best; then why did He inform us that He has two hands?! And if, for example, you say ... Allah knows best, and so on ... when you hear "with hands of strength," with hands, with hands, the books of tafsir are before us.

The questioner: I interpreted it, not as a figurative interpretation, with strength, with hands meaning with strength ... .

The Shaykh: No, no, this is not a figurative interpretation, this is following, follow and do not innovate.

The questioner : ... .

The Shaykh: No, be patient, we are not now wanting to state the problems, we want ... may Allah reward you.

The questioner: ... His command is for Allah, .

The Shaykh: Be patient, be patient, wait for my speech, if ... from my speech then I ... to your speech, so please speak.

The questioner: Go ahead.

The Shaykh: All right.
So we say: Allah (Mighty and Majestic) described Himself in dozens of verses, so if we say in every verse: "Allah knows best"; then what is the meaning of: what? ?

Those present : ... .

The Shaykh: , and the verses that relate to the most sacred of sacred things, which is the Lord of the heavens, we say about them: it is not permissible to contemplate them; because they cannot be understood, this is a big problem, O Shaykh, I know what your problem is and the problem of the Asha'irah who are before you? If the verse, for example, mentioned: , He exalted Himself, how did He exalt Himself? Does it mean He sat? Does it mean He established Himself? Does it mean He needs the Throne? We have disavowed these dangers by your saying: "Allah knows best." No, better than this is that we say: "istawa" and the Salaf interpreted it to mean "He exalted Himself," so we say to repel these dangers: He exalted Himself in a manner befitting His Majesty, done? May Allah reward you. And all the attributes of Allah are like this, we affirm them as they came ... their Arabic meaning, as they came in the books of tafsir, the books of the Salaf "Tafsir Ibn Jarir," "Tafsir Ibn Kathir," and these imams like Shaykh al-Islam Ibn Taymiyyah and Ibn al-Qayyim; as this verse came interpreted there, we believe in it with reservation, saying: as befits His Majesty, and this is the text of the Qur'an.

The questioner: I surrender, I surrender.

The Shaykh: When our Lord (Mighty and Majestic) said.

The Shaykh: No, not just I surrender, O Shaykh, I surrender and I know and I do well.

The questioner: And I do well.

The Shaykh: And I do well, yes, this is the knowledge of the Salaf, it is the most knowledgeable and safest and most wise, yes, so we believe in these attributes as they came in the Noble Qur'an, yes, we do not say about them: "Allah knows best"; because then we would be ignorant of our Lord, He described Himself to us so that we may know Him, so if we do not understand much of what our Lord says.

The questioner : ... .

The Shaykh: We are ignorant of our Lord, we are ignorant of our Lord, yes, if I say to you: my son is blond, and you say: what is blond or not blond? Did you understand the attribute of my son?

The questioner : ... .

The Shaykh: You do not understand.

The questioner : ... .

The Shaykh : ... .

The questioner : ... .

The Shaykh: No, but - may Allah reward you - you appear in the appearance of weakness, this is a good position, but it is not good to stop there, the example of this is the example of one who is asked a question; he says: I do not know, is this his blame or his praise? His praise, but if he keeps saying: I do not know, and does not ask the people of knowledge, is he praised or blamed?

The questioner : ... .

The Shaykh: He is blamed, may Allah reward you, excuse me.

The questioner: Go ahead.

The Shaykh: So when you and your group say: "Allah and His Messenger know best." Well, your Lord says: if you are saying this; meaning if I do not know; rather, no, I am telling you: this is not blame; this is praise, but if you keep saying forever: I do not know, and do not seek the help of the people of knowledge whom we named for you "Ibn Jarir," and "Ibn Kathir," and "Ibn Taymiyyah" and "Ibn al-Qayyim" and so on, then you at that time - without offense - are blameworthy; because in this case - may Allah reward you - you allow yourself to remain ignorant of the attributes of your Lord.

The questioner: What do you say about His saying (Glorified and Exalted is He) in the verse of Surat al-Imran.

The Shaykh: ... yes, please.

The questioner : ؟!

The Shaykh: We are now following what is ambiguous in His saying (Glorified and Exalted is He): ?

The questioner: ... the meaning of this is that ... the ambiguous verses we are silent about, we do not speak about them.

The Shaykh: But here we do not speak about them, the speech is about them.

The questioner: Because you say, Your Eminence.

The Shaykh: Glory be to Allah, I return to speak and you push back my speech, I did not understand me why do I say? I say: we do not speak about the verses of attributes, we interpret them as it came from the Salaf ... are you hearing my speech? It did not cut off, we do not speak ... may Allah reward you, so I do not interpret and I do not speak about the verses, but I follow the Salaf in them, as for how the speech happens? How did He rise? This is the speech, and this is what the people of the Salaf do not say, and this is what I transmitted from Imam Malik, and what is amazing now I remember that you transmit the speech of Imam Malik which is an argument against you, and you do not know, and there is no wonder in that, so I was - also - did not know with you ... that, do you know how that is?

The questioner: No.

The Shaykh: You said that the Imam said: so and so. Correct, the Imam said that, he said: the rising is known, and you say: the rising is unknown.

The questioner: No, it is known from the Qur'an.

The Shaykh: Is that what it means?

The questioner: Of course.

The Shaykh : Glory be to Allah.

The questioner: It is known from the Qur'an.

The Shaykh: ... Glory be to Allah; meaning he needs the questioner ... he tells him Malik: that this is the verse you are mentioning? He - may Allah reward you - the questioner is saying to him: O Malik.

The questioner: What do you say?

The Shaykh: Yes.
O Malik, what do you say about the saying of Allah (Mighty and Majestic): ? He said to him: the rising is known, he said: how did He rise? Indeed, so you say: meaning known by the Qur'an? This is not ... if he had said to him like that they would have mocked him; so what about the Imam of the City of Migration, may Allah reward you? So this sentence, if you contemplate it, you will find it an argument for us against you; so he says: the rising is known; so what is known? You say: Allah knows best; so it is not known, so you contradict Imam Malik.

The questioner: No, it is known from the Qur'an, and the how is unknown.

The Shaykh: May Allah guide you.

The questioner: ... we speak.

The Shaykh: Excuse me, excuse me, we are now on the word "known," we ... the etiquette word by word, term by term.
The attribute of rising above the Throne is known. You are saying: It is known that it exists in the Qur'an. The questioner knows... he asked him about the verse present in the Qur'an. He said: O Malik, How did He rise above? He said: The rising above is known, and the how is unknown. Here is Imam Malik, with his knowledge, comprehensiveness, and intellect, answering him in the wise manner as it is said; so on one hand, he answered his question and informed him of something he had not asked about, and you are actually in need of it, as it appears. If he had asked him: How did He rise above? Just as I, if I asked you, may Allah forbid; I do not ask: How did He rise above? And no one from the people of the Salaf asks such a question. But as if I said to you: O honorable shaykh, How did He rise above? And you answer me about something I did not ask, to teach me, and you say to me: The rising above is known, but the how that you were asked about is unknown. And this is a very great manner; why? Because I asked him about something negative; how did He rise above? This is not known, so he benefited me with something positive; he said to me, following the Salaf: The rising above is known, this is what you need, but as for the how.
Yes?

The questioner : ... .

The Shaykh: As for the how, it is unknown; so may Allah bless you, how did I overlook this with you when you mentioned this as an argument for your statement?

The questioner: I did not overlook it.

The Shaykh: When you mentioned it, I overlooked it.

The questioner: Pardon me, pardon me.

The Shaykh: But I overlooked your oversight!! [Everyone laughs!] So may Allah bless you, look, how did you use this verse, this report, to interpret the verse?

The questioner : ... .

The Shaykh: Fine, as you wish.

The questioner: It is known to all that the Qur'an is ancient, the Qur'an is ancient.

The Shaykh: What do you mean by ancient?

The questioner: According to the attributes of the deity, it has no beginning.

The Shaykh: I mean, for example, when our Lord - Mighty and Majestic - addressed Moses, He said to him: , when was this speech?

The questioner: This speech was eternal before the creation of everything.

The Shaykh: And when our Lord addressed Moses, did Moses not hear the speech of his Lord? ... .

The questioner: The Qur'an is ancient, and these verses that were mentioned in the Qur'an ... .

The Shaykh: No, let us ... .

The questioner: All of it, all of it, all of it, Moses and Muhammad and Jibril and Mikail and Ibrahim, all of these, everyone who was addressed by the Qur'an is created and recent.

The Shaykh : How do you mean?

The questioner: Recent, created after non-existence, after it was non-existent.

The Shaykh: What is it, my master? Do not make it too complicated; because we will not understand you, I mean, what does "recent" mean?

The questioner: The recent is that which was created after it was brought into existence from non-existence.

The Shaykh: You and I, for example, fine, but we are now discussing the speech of Allah, so when Allah said to Moses: Is this the speech of Allah?

The questioner: The speech of Allah, certainly.

The Shaykh: Fine, is this an attribute of the attributes of Allah?

The questioner : Absolutely not.

The Shaykh: Fine, did Moses hear this speech?

The questioner: He heard it.

The Shaykh: Huh?

The questioner: He heard it, certainly he heard it.

The Shaykh: Fine, when did Moses hear it?

The questioner: He heard it when he was addressed, but the speech in terms of its existence ... .

The Shaykh: If you please, when did Moses hear it?

The questioner : ... .

The Shaykh: Who addressed him?

The questioner : Allah.

The Shaykh: So at that moment, Allah spoke to Moses with direct speech, do you have a response? I am listening!

The questioner : In my opinion.

The Shaykh: Go ahead.

Another questioner: Forgive me, I ... you hear me ... I want to say, I mean ... I want to benefit ... he sees that the research ... this shaykh, it is possible that this is a specific research, and it is possible ... there are two in the methodology ... .

The Shaykh: ... I am coming with you, I am coming with you, O Mr. So-and-so, listen, O our brothers, I am coming with you but with one condition; which is that you commit to me ... with the shaykh ... .

The questioner : ... .

The Shaykh: No, I cannot, you ... you ... .

The questioner: Send blessings upon the Prophet, send blessings upon the Prophet ... .

The Shaykh: ... this man, where are you, Abu Ahmad ... leave him there now ... let him wait a little.
Yes.

The questioner: The descent of the Qur'an, the descent of the Qur'an ... it is the recent, but ... it is ancient.

The Shaykh: My master, Moses was before the descent of the Qur'an by hundreds of years, may Allah bless you.

The questioner: Yes, He informs us, He informs us about him, He said Moses did such and such ... .

The Shaykh: ... but when Allah said to Moses: Did Moses hear this verse from his Lord?

The questioner: Yes, he heard it, but this verse, this verse was established with His Self - the Exalted - before the creation of Moses or not?

The Shaykh: It was established with eternal knowledge, of course now, we are not talking about the attribute of knowledge, we are talking about the divine speech, this is another attribute, it is not permissible to mix between the two attributes, may Allah bless you.

The questioner: ... the Book of Allah, so His saying: ; also this verse was established with His Self before the creation of the Prophet Muhammad, and before the creation of everything.

The Shaykh: My brother, let us stay with the verse ... .

The questioner: , also this verse was established with His Self - the Exalted - before the creation of the Throne, and before the creation of everything ... .

The Shaykh: This, O shaykh ... .

The questioner: Do not say: Where was the Throne then? Where was the Throne then?

The Shaykh : There is no god but Allah.

The questioner: ... it is the Throne.

The Shaykh: This is an argument against you, O shaykh.

The questioner: No, it is not against me!!

The Shaykh: You are saying how can our Lord say: ... after the Throne there is nothing?

The questioner : Absolutely not.

The Shaykh: Fine, this is an argument against you!

The questioner: No, no, it is not an argument against me, we, Allah knows best, the ambiguous is not ... with the ambiguous.

The Shaykh: Is this ambiguous speech?

The questioner: Of course, the saying of Allah.

The Shaykh: Is this ambiguous?

The questioner: There is no disagreement in this, but His saying - the Exalted - : .

The Shaykh: O master shaykh, may Allah be pleased with you, this meaning now we have mixed Sha'ban with Ramadan.

The questioner: No, no, absolutely not.

The Shaykh: O master, in some verses of the attributes ... the meaning of the hadith was distinguished to the attribute of the divine speech, now you are transferring us to the previous research, your guidance ended with the fact that Malik said: The rising above is known, known means He rose above in a manner befitting His perfection and majesty, you agreed with us on this ... we finished with that, now we are talking about the attribute of the divine speech; is the divine speech ... an eternal attribute of the attributes of Allah - Mighty and Majestic - , is the divine speech, when our Lord speaks to His chosen and noble servants like Moses and Muhammad - peace be upon him - do they hear it? Do they hear it from the Lord of the Worlds?

The questioner: We said the speech of the deity, the speech of the deity.

The Shaykh: Is my speech not clear?

The questioner: But I will say to your honor, just.

The Shaykh: Is my speech not clear?

The questioner : ... .

The Shaykh: ... this is the speech reported about Him ... .

The questioner: The speech of Allah - the Exalted - the speech of the deity has no letters and no sound.

The Shaykh: Fine, and how did Moses - peace be upon him - hear it, let us see?

The questioner: I say: He created in him an understanding of the speech in a way we do not know ... .

The Shaykh : ... .

The questioner: ... the speech of the deity has no letters and no sound, do you agree with this or not?

The Shaykh: Not at all!!

The questioner : Why?

The Shaykh: Because this leads to denying the divine speech.

The questioner : ... .

The Shaykh: Fine, are you not asking me, may Allah bless you?!

The questioner: Go ahead.

The Shaykh: Are you the questioner and the answerer?!

The questioner: No.

The Shaykh: You are the questioner and I am the answerer. Fine, if I want to say: without letters and without sound, it means that our Lord - Mighty and Majestic - when He said to Moses: Moses did not hear anything, our Lord - listen, may Allah bless you - , I cannot say: How does Allah speak? Because we do not have a "how" in the attributes of Allah, so we agree on this, but I am saying ... listen, I am saying ... so when our Lord addressed Moses - peace be upon him - with several verses in one moment, and Moses had the staff in his hand, He said to him: , at that moment he answered immediately, he said: , he said at that moment: to the end, we are not reading the surah to you, to the end. Fine, so Moses means he is hearing the verse that our Lord is speaking to him in directly, he hears it, and if you say otherwise, what is the difference then between Moses, who is the one of the gathering on the Day of Resurrection, the place becomes narrow for them as you know, so they come to Adam, and they come ... they come to Moses - peace be upon him - and say to him: O Moses, are you the Moses whom Allah spoke to with direct speech, what is this distinction that Allah gave to Moses if he, when He spoke to him, did not hear anything, but rather what? He created what? An understanding, He created in the heart of Moses an understanding, so he understood - peace be upon him - .

The questioner: Is the Qur'an not letters?

The Shaykh : Yes?

The questioner: Is the speech not letters?

The Shaykh: Letters, of course.

The questioner: Fine, is the speech of Allah also letters?

The Shaykh : Yes?

The questioner: Is the speech of Allah also letters?

The Shaykh: Certainly letters ... .

The questioner: The speech of the deity is meanings, our Lord - Exalted is His status - understands the addressed person by them without letters and without sound, without, not letters that pass through the senses!

The Shaykh : This statement is incorrect!

The questioner : Why?

The Shaykh : Because today you are listening to the radio, and it has no tongue, no mouth, and nothing else... May Allah guide you, O Shaykh. Say "Ameen"...

The questioner : ... .

The Shaykh : The speech is mine, the speech is mine.

The questioner: Go ahead.

The Shaykh : The speech is mine. You are saying that speech comes from the mouth, from the lips, from the teeth. I will bring you a verse from the verses of Allah, the Exalted, which He created, and it speaks without a tongue, without teeth, without gums, without lips, and without anything else. So if this lowly creation of Allah was able, by the power of Allah, to produce a sound better than my voice and your voice, is the Lord of the worlds incapable of speaking without a tongue and without teeth? Incapable?

The questioner : No, He is not incapable. If we said: He has teeth...

The Shaykh : ...O Shaykh, we did not say: He has lips. Glory be to Allah! Glory be to Allah, O Shaykh! You are saying before me something I did not say. So when you leave, what will you say about me? You are saying before me something I did not say; so when you leave me, what will you say? May Allah protect us and you from adding to each other's words!

The questioner : ... .

The Shaykh : I have not finished my speech, O Shaykh. May Allah guide me and you.

The questioner: Amen.

The Shaykh : When I give you an example: the radio speaks.

The questioner : ... .

The Shaykh : Listen, O Shaykh... it is not the one who is speaking.

The questioner : It transmits the speech of the speaker.

The Shaykh : Half of the speech, O Shaykh, has no speech. Half of the speech has no answer.

The questioner : Please proceed.

The Shaykh : When I tell you: the radio speaks, and it has no lips and no tongue; I mean to say: if we say: Our Lord speaks, and the chosen, righteous people hear His speech, it does not mean that He has a mouth, a tongue, and teeth. I am saying the exact opposite of what you think. And I asked you—may Allah bless you—if this radio, which is a sign from the signs of Allah, and He is All-Powerful over all things, inspired a lowly human being to create this inanimate object that speaks in Arabic, and in all the languages of humans, perfectly, so that every person understands his language from it; this human being was created and brought into existence by the creation of Allah for him. So is Allah, the Exalted, incapable of speaking in Hebrew that the Hebrew understands, in Arabic that the Arab understands, without having lips or a tongue, and without it being necessary that He be like the created beings? Incapable of this?

The questioner: No...

The Shaykh : If that is the case—may Allah bless you—why then do you deny?

The questioner : ...that the speech of Allah has no letters and no sound.

The Shaykh : No, no, no, no.

The questioner : ... .

The Shaykh : Okay, but this is not a religion, may Allah bless you. Tell me: why?

The questioner : Because it is a creed.

The Shaykh : Well done. It is a creed. Well done. But this is not a religion or a creed. Tell me: why? I will explain to you how. You know that creed is taken with certainty. It must be taken from... the Qur'an. Its evidence must be definitive. And if it is a hadith, it must be a mutawatir hadith. This is what the people of kalam say. So do you have evidence from the Book of Allah or the Sunnah of the Messenger of Allah (peace and blessings be upon him) that when our Lord speaks to Musa or Muhammad (peace be upon him), He speaks without letters or sound? Do you have evidence from the Book of Allah and the Sunnah of the Messenger of Allah? Tell me?

The questioner : He, the Exalted, said: .

The Shaykh : Glory be to Allah! This is not... what do we say?

The questioner : .

The Shaykh : What do we say, O my master?

The questioner : ... .

The Shaykh : What do we say? ...

The questioner : ... .

The Shaykh: O our Shaykh.

The questioner: Go ahead.

The Shaykh : ...What do we say? Is there anything like it? Do you think we are saying something contrary to the Qur'an?

The questioner : No... our speech is considered a letter.

The Shaykh : You did not tell me. What do we mean when we say we affirm?

The questioner : I mean, at this time... is it a letter or not?

The Shaykh : If we say it is a sound.

The questioner : If our Lord asks me: is His voice a letter like mine?

The Shaykh : Listen, O Shaykh, no, no.

The questioner : ... .

The Shaykh : ...Be patient, be patient. O my master, the Shaykh, listen to us. O my master... Allah, the Exalted, our Lord.

Another questioner : The Qur'an is the speech of Allah...

The Shaykh : No, he does not doubt this, O Shaykh. He does not doubt that the Qur'an is the speech of Allah now...

The questioner : ... .

The Shaykh : ...O honorable Shaykh.

The questioner : So he wants... to speak to us in speech we do not understand?

The Shaykh : But, O honorable Shaykh.

The questioner : He must speak in speech that we understand. Otherwise, if we say that the speech of Allah...

The Shaykh : O Shaykh, allow me to complete the research. May Allah bless you. Did not Allah, the Exalted, say in the complete verse: ?

The questioner : ... .

The Shaykh : Okay, is the human being not hearing and seeing?

The questioner : Absolutely not.

The Shaykh : So it is likening the Lord of the worlds if you say: He is hearing and seeing!

The questioner : A hearing not like our hearing.

The Shaykh : This, and say: His letter is not like our letter. That is it.

The questioner : And speech not like our speech.

The Shaykh : But this is what we want from you; speech not like our speech, and a letter not like our letter, and a sound not like our sound. Yes, that is enough... His speech is not like our speech, and His sound is not like our sound, and His letter.

The questioner : We do not say: He is above!!

The Shaykh : You said that is enough.

The questioner : We do not say that we compare the attributes of the Divine between...

The Shaykh : Never, never do we compare.

The questioner : He has a hearing, Allah knows best. He has speech...

The Shaykh : His speech is not like our speech, and His hearing is not like our hearing, and His sound is not like our sound, and His letter is not like our letter.

The questioner : ... .

The Shaykh : ...Okay, may Allah bless you, listen, may Allah bless you.

The questioner : Among the attributes of Allah...

The Shaykh : Speech, O my master, does not become speech—may Allah bless you—unless it is heard. Now you—may Allah bless you—you are a jurist, listen to me.

The questioner : ... .

The Shaykh : It is not permissible to interrupt my speech... Glory be to Allah!

The questioner : ... .

The Shaykh : ...Your chest, if Allah wills. You listen to what I say, may Allah bless you. You are a jurist; if one says: Allahu Akbar, and wants to recite al-Fatihah...?

The questioner : It does not suffice.

The Shaykh : ... ؟

The questioner : It does not suffice.

The Shaykh: All right.

The questioner : It is necessary to pronounce it with the articulation points of the letters.

The Shaykh : Very good, this is an argument against you.

The questioner : It is not an argument against me...

The Shaykh : Be patient, may Allah bless you.

The questioner: Go ahead.

The Shaykh : Be patient, may Allah bless you.
On the occasion of... a Shaykh who was in Damascus, by way of a joke, meaning... the honorable Shaykh... we had a Shaykh in Damascus, a learned and virtuous man.

The questioner : ... ؟

The Shaykh: No.

The questioner : ... .

The Shaykh : His name is the Shaykh "Abd al-Fattah al-Imam." He has useful writings, but he was of a hot-tempered disposition. When he would debate with some of the scholars or the common people or the learned persons or the like, his chest would narrow, meaning, he did not have a broad chest and so on. But he was wise and rational... a call like my call. He says: you have now admitted that speech is a letter and a sound; so you have rebelled. And he used to rebel. When he comes to tell a person a claim that is greater than that person, he hardly believes in it. He tells that person: Impossible—he says to the Shaykh—, this speech is impossible, it cannot happen, there is no speech... except the Shaykh, from his mind, tells him: O my brother, be patient, I am... a claim... my claim will be further from possibility than if I said to you: do you see me as a person who is not riding a car or an airplane or anything... I fly in the sky before you; this saying is further from the human, except I am claiming for you a scientific claim. It is permissible... it is possible that I fly in the sky without a machine? He said: No, it is not possible. Okay, so you be long-suffering. So if I tell you: I fly in the sky, do not tell me: possible or not possible, this is impossible. Tell him: Fly. Tell him: Fly. And if you do not fly, my claim falls... we tell him: Fly.
I asked you: you are a jurist, you said in the prayer: Allahu Akbar, and you closed your eyes, I imagine al-Fatihah in my mind in... is this speech?

The questioner: No.

The Shaykh : When does it become speech?

The questioner : It must be spoken with a letter and a sound. This is the speech of humans.

The Shaykh : This is the speech.

The questioner : The speech of humans.

The Shaykh : The speech of Allah (Mighty and Majestic), when He addresses one of the prophets, is also heard, and it is not heard except when it is in letters and sound; because this is the speech, may Allah reward you. But it is difficult for you that a person would say: "The speech of Allah is like my speech"; that is disbelief... On that basis, the speech of Allah is like my speech, and His voice is like my voice; that is disbelief, and His letters are like my letters; that is disbelief. But, may Allah reward you, you are silent about the verse: , how did you walk with us on the straight path and the straight road when I asked you: Is Allah Hearing and Seeing? You said: Yes. Is the human being Hearing and Seeing? You said: Yes. So there is a sharing! Is there likening Allah to the created?! No, you said the correct thing, here you said the correct thing, but you quickly forgot; you said: His hearing is not like our hearing, and His sight is not like our sight, then His hearing is... His hearing is not like our hearing, His sight is not like our sight, His speech is not like our speech, you say with us like this; His speech is not like our speech, His voice.

The questioner : ... .

The Shaykh : Listen, this is recorded against you, recorded, His voice is not like our voice.

The questioner : ... So then.

The Shaykh : No problem.

The questioner : I do not say: He has a voice.

The Shaykh : Okay, I am telling you.

The questioner: It has not come down.

The Shaykh : Okay, has it been reported that He does not have a voice? If you are clinging to that; I asked you a question before and you did not answer me, and a question is recorded here, listen - may Allah reward you - , I asked you: You said just now this is religion, it does not happen that a person speaks like this... The religion is to say that the speech of Allah has no voice and no letters, this is religion, and this is creed; where did you bring this from? Bring the verse and bring the hadith that the speech of Allah is not in letters and not in sound? As for the verse: on the head and the eye; and therefore because so His speech is not like our speech, and His voice is not like our voice.

The questioner : Is it not among His attributes (the Exalted) that He is unlike the created things?

The Shaykh : Glory to Allah! And who says anything contrary to this, O Shaykh?!

The questioner : I am saying He has a voice... .

The Shaykh : What is the difference between the voice and the speech and the hearing and the sight?

The questioner : ... .
...