The Shaykh’s continuation of the answer to the previous question regarding the belief of the Companions in the attributes of Allah the Exalted?

The Shaykh : Yes, we return to our previous discussion; we must take a point of convergence; His saying - the Exalted - : , the All-Hearing and the All-Seeing are two attributes of Allah - Mighty and Majestic - , what do those who interpret the hand and the rising, and so on, say about these two attributes? Or is it not this phrase, hey, we repeat your question to you; in the reports from the Companions, did they interpret hearing or seeing with what the Salaf and the Khalaf agree on interpreting them with? The answer: there is nothing... .

The questioner : I believe that there is no statement from the Companions and the Successors in interpreting this verse.

The Shaykh : Very good, so how did the Salaf and the Khalaf agree in this way on not interpreting?

The questioner : I mean they agreed in this way.

The Shaykh : By chance?

The questioner : ... so that we proceed with the Shaykh.

The Shaykh : I mean without knowledge?

The questioner : Glory be to Allah! I mean the hearts gathered.

The Shaykh : Yes, without knowledge?

The questioner : I do not know.

The Shaykh : You don’t know, yes, you don’t know, the shin must be read properly, sh’!!
The matter is actually clearer than you imagine, does Allah - Mighty and Majestic - have an existence?

The questioner : Of course.

The Shaykh : Of course, is there a text from the Salaf?

The questioner : It is stated in the Qur’an, the hadith, the Sunnah, the revealed Qur’an, the creation of the heavens and the earth, all of these are evidence, that is sufficient.

The Shaykh : But you have now contradicted your method, and this is the Qur’an ?!

The questioner : It is known, there is nothing like Allah - Mighty and Majestic - .

The Shaykh ? Complete it.

The questioner : .

The Shaykh : The All-Hearing and the All-Seeing, is their meaning understood?

The questioner : Of course, He hears with a hearing befitting Him, I do not know how He hears.

The Shaykh : Okay; did the Companions say this?

The questioner : No, they did not say this, but when they say to you .

The Shaykh : My dear, do not lengthen the explanation, did the Companions say this?

The questioner : No no, from my understanding, understanding... from Ibn Taymiyyah and coming.

The Shaykh : It is not your understanding, it is the understanding of everyone, we are saying the Salaf and the Khalaf, meaning all Muslims agree on interpreting the verse according to its apparent meaning.

The questioner : I mean even the deniers of the attributes?

The Shaykh : Why didn’t you ask now about the Salaf and where are their reports? Why did I ask you, does Allah exist? Does this need a question? You are right, but I returned to the Qur’an and to the decisive evidence in the matter, but this decisive evidence is decisive evidence for some people and not decisive evidence for others; because the tool of interpretation is applied to it, so this verse is we said: there is no disagreement among Muslims, Salaf or Khalaf, they all believe that Allah is All-Hearing and All-Seeing, here why was it not interpreted? First question, and why was it not delegated? Why here do we not apply the tool of destruction in the name of interpretation or in the name of delegation?

The questioner : By Allah, because of the clarity of the verse, the verse is clear as the clarity of the sun, ... .

The Shaykh : You didn't answer me. May Allah guide you.

The questioner: Go ahead.

The Shaykh , I am humming about the complete verse, you are humming about its beginning, there are two attributes here there is no dispute between a Salafi and a Khalafi, they all purify Him, but the dispute is in the affirmation, does mean to seize or to be above? This is the dispute, as for the fact that the verse in the Qur’an is three or four verses in the Qur’an there is no disagreement, likewise there is no disagreement in purification: , but is there a disagreement in the complete verse: ? The answer: no, no disagreement, why are you ignoring this issue here? So now what do you say about this verse when you believed in it, you did not negate it by interpretation nor did you deny its meaning by delegation?

The questioner : This is a refutation of the deniers of the attributes.

The Shaykh : Of whom?

The questioner : Of the deniers of the attributes; how did they understand this verse and their understanding agreed with the understanding of the Salaf while they deny the attributes?

The Shaykh : You want to defend delegation, you are adopting the method of defense, it is not I who want to defend, I want to destroy it; because it is against the Book and against the Sunnah, when I asked you earlier: does Allah exist? Yes, you said: He exists. Okay; do you exist or are you missing?

The questioner : Even if I exist... .

The Shaykh : You exist, okay; how did you make yourself a partner with Allah in existence?

The questioner : He exists, He is not like our existence... .

The Shaykh : Apply it and be at ease, all the verses are like this, what is the problem if you say in His saying - the Exalted - : His hands are not like our hands, and the matter is over, what is standing in the way?

The questioner : That the Salaf did not understand this understanding.

The Shaykh : And the Salaf did not understand this understanding !

The questioner : And I mean by the Salaf, how the Salaf? The Companions of course.

The Shaykh : No, I mean what you intend, what is the difference?

The questioner : I mean this detail is from the later eras and you are coming.

The Shaykh : He is still building !! The Companions did not speak about the All-Hearing and the All-Seeing, why are you speaking and saying: we will clarify the meaning?

The questioner : I say hearing, meaning befitting Him, and we are done.

The Shaykh : This is what we want, in all the attributes, but we are asking you: why here do you say: it is clarified, and it is ? And there you kill it: why don’t we interpret? Why do you interpret?

The questioner : ... Professor, from your saying that we understand these names and these attributes based on the concepts of the Arabic language, the Arabic language allows both meanings; hand means power and hand means the physical hand!

The Shaykh : This is not always the case, may Allah guide us and you; because when you interpret His hands you cannot say: His powers.

The questioner : Of course, not always.

The Shaykh : Of course, of course, so what is the meaning of His hands? , and then: authentic and explicit hadiths, these are not interpreted here, they are not interpreted as power nor interpreted as a blessing from any interpretation of the interpretations that the later scholars or the interpreters or the deniers of the attributes resorted to, they are not interpreted here, it is possible to interpret in some places, but the interpretation there does not negate the attribute, and therefore I remember that I asked you: do you believe that Allah has two hands? I did not hear an answer from you, even though this verse is not interpreted, , and among the wonders of the hadiths of the Messenger of Allah - peace be upon him - when he said, and I was often asked about this saying: ; how? It was.

The questioner : ... .

The Shaykh : No. My answer was: this question is what Imam Malik denied.

The questioner : How?

The Shaykh : How, you are asking how, this is first, and second: this hadith confirms the generality of the Qur’anic text: , humans have a right and a left, but Allah is not like anything, so both hands of my Lord are right; this is a confirmation of purification, so Allah has two hands that do not resemble... okay; I understand from this phrase that he does not interpret... let it pass as it came... I say: let it pass as it came means without interpretation, meaning do not distort it according to its apparent meaning, what do you understand from it? This is the Arabic meaning, and this agrees with the saying of Malik: the rising is known and the how is unknown.
Yes?

Another questioner : He is with the saying of the Salaf.

The Shaykh : He is the Salaf, they are from the imams of the Salaf.

The questioner : I am the one who is truly comfortable with, regardless of my tongue, what my heart is comfortable with is the second saying.

The Shaykh : Which one?

The questioner : Which is letting it pass without negation or interpretation.

The Shaykh : Yes yes, interpretation is the brother of negation.

The questioner : Letting it pass without negation.

Another questioner : So...
...

The questioner : ... a denier of the attributes, by Allah, I tell you: now if someone asks me, I never say that Allah has a hand! I am not lying.

The Shaykh : ... it is recorded against you, pay attention!

The questioner : ... certainty, this is not a thing... .

The Shaykh : ... .

The questioner : ... may Allah will that I am wrong, Allah - Mighty and Majestic - ... .

The Shaykh : We know him, we ask about him.

Another questioner : It is established from al-Nawawi - may Allah have mercy on him - that he says, meaning laughter is satisfaction?

The Shaykh: Yes.

Another questioner : It is established from him.

The Shaykh : My brother, these later scholars, as I said: sometimes they are Salafis who do not interpret, and sometimes they interpret, they are of the later understanding, so satisfaction, anger, surprise, descending, and rising, all of these they interpret, our argument against them is why are you interpreting these things? Yes, for Allah - Mighty and Majestic - , anger for us is the boiling of the blood and the swelling of the neck veins and so on. For you, people, fear Allah!! This is the anger of the created being, but since anger is attributed to Allah, then ... .

The questioner : It is permissible to object all the time, glory be to Allah!! It is permissible to object.

Another questioner : ... even to the lowest of created beings... .

The Shaykh: Glory be to Allah!

Another questioner : May Allah reward you with good, Professor.

The Shaykh : If Allah wills.

Another questioner : ... I am inquiring about this topic, as everything I have heard and read regarding the views of the Salaf on this matter, and on the topic of ... the Above, the seventh heaven, above the Throne, above the seventh heaven, and so on ... ... there is no doubt that the Most Merciful ... .