The Shaykh read the hadith of the girl and explained it from the book al-Tamhid and its commentary.

The Shaykh : The hadith of the girl, there is no need to repeat it for your ears.

The questioner : We will read the entire research.

The Shaykh : Well, he says, "Where is Allah?" She said, "In the sky." He said, "Who am I?" She said, "You are the Messenger of Allah." He said, "Then she is a believer." So he freed her. What does the author of al-Tamyiz say? Briefly, I have summarized it from the long hadith narrated by al-Awza'i, and it is also from the hadith of Malik, and it will come in its place in our book, if Allah wills. As for their argument that if He were in a place, He would resemble the created things, because whatever is surrounded by places and contained in them is created, this is something that is not binding and has no meaning, because (Mighty and Majestic) He is not like anything of His creation, and He is not compared to anything of His creation. He is not grasped by analogy, nor compared to people. There is no god but Him. He was before everything, then He created the places, the heavens, the earth, and what is between them, and He is the Everlasting after everything and the Creator of everything, with no partner. And the Muslims have said: Every person of intellect knows that it is not conceivable for an existent to be in a place, or to have been in a place, and what is not in a place is non-existence. And it is established in reason and proven by clear evidence that He was in eternity not in a place, and He is not non-existent. So how can He be compared to anything of His creation? To the end of his words. And you heard recently that he denies place. Did you hear? He denies place.

The questioner : Correct.

The Shaykh : Okay, listen to the commentary.

The questioner : Who is the commentary from?

The Shaykh : Ah, I almost made a mistake with you, especially when I say "Shaykh, your Shaykh." I almost made a mistake, so do not take the exact wording. I almost said that this one said, "This commentary you will hear now is from your Shaykh," but I did not say it, and praise be to Allah. What? Who is the editor?

The questioner : The Imam...

The Shaykh : Listen to what this verified Imam says in his takhrij under the narration of Muslim, Abu Dawud, and al-Nasa'i. Listen now to the accusation of the trusted narrators from Muslim, from Malik, from Ahmad, from all the Imams we mentioned previously. It was narrated by Muslim, Abu Dawud, and al-Nasa'i, and the narrators altered its wording. God is Great.

The questioner : ...al-Kawthari...

The questioner : Al-Kawthari did not appear to you...

The Shaykh : It was narrated by Muslim, Abu Dawud, and al-Nasa'i, and the narrators altered its wording, so it was narrated with this wording. What does "narrated" mean?

The questioner : Weakening.

The Shaykh : Weakening, weak. It was narrated by Muslim and verified by al-Bayhaqi, al-Hafiz Ibn Hajar al-Asqalani, al-Nawawi, and many others, too many to count. What, what, regarding the Turk's statement? And the narrators altered its wording, so it was narrated with this wording as here, and with the wording and with the wording . Look, if someone opposite to you, other than me, as you heard just now, said, "Why do we not reverse it?" He would say, "This one said, 'Who is your Lord?' She said, 'Allah is my Lord.' He said, 'Do you testify that there is no god but Allah?' Why is it not said that these narrators altered it?" Rather, we attributed the alteration to the most authentic narration in the world regarding the story of the girl. This, if Allah wills, will be the decisive refutation of the illusions. She said, "Yes," and al-Hafiz al-Bayhaqi has encompassed those wordings with their chains in al-Sunan al-Kubra, such that one who stands upon them can be certain that the wording mentioned here is narrated by meaning according to the narrator's understanding. What do you think of this statement now? This is what they attribute to al-Sunan al-Kubra of al-Bayhaqi? What do you understand now? As far as I can see, you are, praise be to Allah, free from bias to a great extent, if Allah wills. What do you understand now from his statement: "And al-Hafiz al-Bayhaqi has encompassed those wordings with their chains in al-Sunan al-Kubra, such that one who stands upon them can be certain that the wording mentioned here is narrated by meaning according to the narrator's understanding"?

The questioner : It means that from this statement, we understand that al-Bayhaqi in his al-Sunan al-Kubra mentioned all the narrations and narrated them with the chains, and clarified that the narration of the girl is an alteration.

The Shaykh : It is what?

The questioner : It is an alteration by the narrators.

The Shaykh : Yes.

The questioner : This is what we understand.

The Shaykh : What do you think if al-Bayhaqi said in the narration that we are verifying, its chain is authentic?

The questioner : He might say its chain is authentic.

The Shaykh : No, I am not asking you about what is in your mind. I am not asking you "maybe" or "no." Is it correct to say this statement at that time?

The questioner : Maybe if...

The Shaykh : Be objective. Ah, you have reached objectivity. I advise you to fear Allah.

The questioner : Yes.

The Shaykh : Fear Allah, be objective.

The questioner : O Allah, make us among...

The Shaykh : Be objective.

The questioner : I wish you would just repeat the question for me.

The Shaykh : May Allah bless you, this is good, even if it costs us.

The questioner : May Allah reward you with good. You are among the most rewarded people.

The Shaykh : I say, May Allah bless you, after hearing this text, does it occur to your mind that al-Bayhaqi verifies the narration "Where is Allah" from this text?

The questioner : He might verify its chain, but he says the narrators altered it.

The Shaykh : Do not name, do not name.

The questioner : That is what occurs to me.

The Shaykh : My brother, I am not asking you "maybe" or "impossible" so that your answer is "maybe." I am asking you, does it follow from this statement that al-Bayhaqi says the chain of the narration "Where is Allah" is authentic?

The questioner : Its chain might be authentic...

The Shaykh : He will come back and say "maybe." Okay, no problem, no problem. We will give you, my brother, a few days to think about what you hear.

The questioner : May Allah reward you with good.

The Shaykh : And do not answer like that, as we say in Syria, "from the rooftops."

The questioner : I will tell you what is going through my mind. I will say "maybe"...

The Shaykh : You are answering a question that was not asked, my brother. Yes, you are answering, but not the question that was asked. I am saying that he might verify it and he might not verify it, but does this statement, which he attributed to al-Bayhaqi, who verified the first narration "Where is Allah" and provided a reason for some of the other narrations, now I will add to it, because one hadith leads to another, he provided a reason for some of the other narrations with the reason of being mursal.

The questioner : It means maybe...

The Shaykh : Maybe means, okay, listen to the completion and the rest is with you. And that which supports this is that what is known from the state of the Prophet (peace and blessings be upon him), established by mass transmission, is that he used to test a person's Islam by asking him about the two testimonies, which are the foundation of Islam and its proof. Now, you undoubtedly believe in this statement, which is his saying: "And that which supports this is that what is known from the state of the Prophet (peace and blessings be upon him)

The questioner : (peace and blessings be upon him)

The Shaykh : established by mass transmission, is that he used to test a person's Islam by asking him about the two testimonies.

The questioner : Yes.

The Shaykh : Where is this test? The mass transmission is in two questions. First, where is this mass-transmitted question? Then we lower the degree. Where is the authentic, non-mass-transmitted question? Did you understand the question?

The questioner : So what is required of Sayyid Abdullah is that he clarifies where this narration is and whether it reached the level of being narrated.

The Shaykh : Do you see where he is answering from the rooftops?

The questioner : No, I will say it is authentic, I will say...

The Shaykh : My brother, may Allah guide you, answer my question.

The questioner : I would need an argument. And from my side, I do not know. But actually, it is required of the one who wrote this statement to prove to us where it is and whether it is mass-transmitted, correct?

The Shaykh : Correct, this statement.

The questioner : I have what I do not know.

The Shaykh : Excuse me, this statement is dragging you into deviation from the Sunnah.

The questioner : No, by Allah, we...

The Shaykh : Excuse me, excuse me. Who am I talking about? About the second group of Muslims, may Allah guide you, do not forget. , this.The Shaykh : Abdullah al-Siddiq, is he not from the group of scholars?

The questioner : Yes.

The Shaykh : Okay, and the second group, which is you, do you not see that this statement is dragging you into what he says?

The questioner : Correct.

The Shaykh : Why are you telling me? Why are you being stubborn?

The questioner : We understood, ah.

The Shaykh : This is not permissible, my brother.

The questioner : May Allah reward you with good.

The Shaykh : Our Lord (Mighty and Majestic) said: meaning, for whom are you striving yourselves? You do not set before your eyes that we do not want to follow...The Shaykh : We want to follow...The Shaykh : Or with the young ones, no, with the truth wherever it is. So I am now saying that this man says, "It is established by mass transmission that he used to test a person's Islam." This statement has no basis at all. This is just, what do they call it in language? Just rhetorical.

The questioner : A stroke of the pen.

The Shaykh : Ah, this is a rhetorical device. What is its purpose? To convince people that this authentic hadith, which they misunderstand, is invalid. They want to invalidate it with this claim that it is established by mass transmission (tawatur). They say the Messenger of Allah (peace and blessings be upon him) used to test him. We only have the hadith of the girl, where he tested her with these three questions. Did he test people by mass transmission? No one said that before him. Why? Because he wants to support his innovation. Now listen to the complete statement. As for the belief that Allah is in the sky, Allah is the Greatest, Allah is the Greatest, this is a belief of negation (ta'til). As for the belief that Allah is in the sky, this was the belief of the Arabs. Did our companion not repeat this statement from the beginning? This is where it comes from. As for the belief that Allah is in the sky, this was the belief of the Arabs in the pre-Islamic age of ignorance (jahiliyyah), and they were those who associate partners with Allah (mushrikun). How can this be evidence for Islam? Is the belief of the Arabs in the pre-Islamic age of ignorance evidence for Islam? Or did Allah say: ? By your life, it is not you, it is not you, it is those who are saying this.

The questioner : You have clarified for us the point that if a disbeliever says something, it does not mean that it is wrong.

The Shaykh : May Allah bless you. The Jews and the Christians believe that this universe has a Creator, but they are those who associate partners with Allah (mushrikun).

The questioner : Correct.

The Shaykh : So do we deny the Creator because they associated partners with Allah? No, we take the truth wherever it is found, as is the etiquette of Islam. So here he says, "As for the belief that Allah is in the sky, this was the belief of the Arabs in the pre-Islamic age of ignorance, and they were those who associate partners with Allah, so how can it be evidence for Islam?" This is the belief that your Shaykh, or perhaps not your Shaykh, you know better, you know better, he kept going on about in all his comments on refuting the doubt of likening Allah to creation (tashbih) by Ibn al-Jawzi. And it suited me now, I am one who ascribes a body to Allah (mujassim), and you know my creed. He said, "The one who ascribes a body to Allah (mujassim) in his authentic collection," he said, "The one who ascribes a body to Allah (mujassim) in his authentic collection." Is this Muslim? This person who accuses the innocent, contrary to His saying, how is the verse? Remind me of it?

The questioner :

The Shaykh : Allah is the Greatest. We fight ascribing a body to Allah (tajsim) just as we fight denial of the divine attributes (ta'til). And yet he says, "The one who ascribes a body to Allah (mujassim) in his authentic collection," "The one who ascribes a body to Allah (mujassim) in his authentic collection." And that was not enough, so know, O brothers, if a man has knowledge, and I testify by Allah that he has no knowledge, he is only a woodcutter. Do you know what a woodcutter means? It means he gathers firewood from here and there, as Imam al-Shafi'i said, and then throws it behind his back, and in it is the viper, and it bites him, and he does not feel or realize it. The man is a gatherer, a woodcutter, and apparently somewhat dedicated to the end. Where is his basis for saying that he is one who ascribes a body to Allah (mujassim)? Ibn Taymiyyah is one who ascribes a body to Allah (mujassim), and Ibn al-Qayyim is one who ascribes a body to Allah (mujassim), and they are the two who raised the banner of the oneness of Allah (tawhid) and the refutation of both the likeners (mushabbihah) and the deniers (mu'attilah) together.

The questioner : There is evidence.

The Shaykh : You, who want to speak, what is your opinion? Will your Shaykh accuse you of ascribing a body to Allah (tajsim) after what you have heard?

The questioner : You said

The Shaykh : Of course, you will not answer.

The questioner : No, I want to answer.

The Shaykh : Even if the gazelle flies. Therefore, I beg you, I beg you, to correct me. I am telling you, you did not understand me, you did not understand me.

The questioner : Will you let me finish my speech?

The Shaykh : I beg you to correct me. I am saying, even if the gazelle flies. I beg you to correct me. Is my speech understood up to here?

The questioner : Okay, okay.

The Shaykh : He is not giving an answer, and this does not bode well for me. Is my speech understood?

The questioner : Understood, understood.

The Shaykh : What is my speech?

The questioner : I want

The Shaykh : What is my speech?

The questioner : Your speech is that the man accused you of ascribing a body to Allah (tajsim).

The Shaykh : Yes.

The questioner : You and Ibn Taymiyyah and Ibn al-Qayyim.

The Shaykh : Yes.

The questioner : Beautiful speech?

The Shaykh : No, I have not finished yet.

The questioner : What

The Shaykh : Did you see how? Did you see how?

The questioner : I did not see.

The Shaykh : I am telling you, I beg you to correct me in my accusation that your answer will be in the manner of "even if the gazelle flies."

The questioner : No, you do not know my answer yet. Later, you will judge, and those sitting will judge.

The Shaykh: Did you understand me?

The questioner : Listen to my answer. First, it is still for when he says, "Please, speak," I will tell him, because we did not interrupt.The Shaykh : And he is speaking. Then he asks us about our creed. We tell him what our creed is, and we spare him the whole issue.

The Shaykh : Ha, East and West now.

The questioner : I did not go East. I am still on the subject. Now we come to the accusation.

The Shaykh : East and West.

The questioner : As for

The Shaykh : Now listen, did you understand me?

The questioner : I understand what you mean.

The Shaykh : I testify that you did not understand me. Tell me now, let's see.

The questioner : No, there is a mistake here. I testified to a mistake.

The Shaykh : How is this?

The questioner : The issue you are talking about, I understood it.

The Shaykh : Which one?

The questioner : That I want to answer you in the manner of "even if the gazelle flies." No, I want to answer you, not in the manner of "even if the gazelle flies."

The Shaykh : It is not my fault, it is not my fault, look at me.

The questioner : Yes.

The Shaykh : We removed it.

The questioner: Yes

The Shaykh : On the principle of "if it does not come with you, go with it."

The questioner : Good.

The Shaykh : You are not satisfied to walk with me. I hope, now I say I hope, that your answer is not "even if the gazelle flies." I hope. My question to you, after you heard your Shaykh, does he have the right to accuse me and say about me that I am one who ascribes a body to Allah (mujassim)?

The questioner : Regarding the speech we heard, by Allah, your speech is beautiful. No, do not make a mistake.

The Shaykh : May Allah reward you with good. That is it. You, praise be to Allah, my suspicion was in its place, you did not make a mistake.

The questioner : May I ask another question if you allow me, because he is holding back a word. I say, regarding the speech we heard.

The Shaykh : The speech may be booby-trapped. We do not burden him with more than this. It may be booby-trapped, it may be booby-trapped, yes, yes, but he is our brother. It is as if he wants us to ask you a second question. But I would like to avoid directing this question to you, because he consideredThe Shaykh : one of the Shaykhs, unlike me, do you see? There is a difference. He considered you a Shaykh from among the Shaykhs, unlike me. What did he notice? He noticed a rule among the jurists. They say, "The implications of the Shaykhs are considered." So your implication gave him a reaction that when you say "according to what we heard," this is a speech with an implication.

The questioner : Yes, it is an implication and sound...

The Shaykh : That is it. And so, this is it. They said "based on," and he considered you from among the Shaykhs. I did not consider you from among them.

The questioner : I also.

The Shaykh : And so I did not consider this implication. If you want, let us ask him. He and the responsibility is on him. Since he considered you from among the Shaykhs, what is your observation regarding this consideration of you?

The questioner : Allow me my observation.

The Shaykh : Which one?

The questioner : So he said, to whom I asked this question, he said, "It is implied, correct." So he understood our Shaykh Muradi from the question that if you say "based on what I heard," then based on what you did not hear, did you judge in agreement with that that our Shaykh is one who ascribes a body to Allah (mujassim)?

The Shaykh : Yes, this question is returned to you now with his implication, considering that you are a Shaykh from among the Shaykhs.

The questioner : We complete the first answer and move to the other answer.

The Shaykh : What is the first answer?

The questioner : The answer of Ibn Taymiyyah and Ibn al-Qayyim.

The Shaykh : No, no, before this, I care about me. That is a nation that has passed away with what it earned.

The questioner : Meaning, you do not want to know our opinion of Ibn Taymiyyah and Ibn al-Qayyim?

The Shaykh : No, I do not care. When you understand, and I am a student of Ibn Taymiyyah, you will understand what Ibn Taymiyyah and Ibn al-Qayyim are.

The questioner : Good.

The Shaykh : It is not on me, but you, and the responsibility is on him first and on you second, that you accepted from him and considered you from among the Shaykhs. You must answer his question.

The questioner : Yes.

The Shaykh : Answer his question now, the one that concerns me.

The questioner : I want to answer you about his question, or will you tell him, "You are wrong, I am not from the Shaykhs"?

The questioner : No, I did not consider myself from the Shaykhs. He asked me a question, we need to see the consideration on him.

The Shaykh : The man is confused.

The questioner : Meaning, you authenticated some books.

The questioner : No, no, never mind, I authenticated some books of Ibn al-Qayyim.

The Shaykh: Who?

The questioner: You...

The Shaykh: Yes

The questioner : And some of the books have a type of ascribing a body to Allah (tajsim), and it does not mean that you should have put some comments to understand some means.

The questioner : The Shaykh : Did you authenticate for Ibn al-Qayyim?

The questioner : What is its name? "Mukhtasar al-'Ulum" (Summary of Sciences). He summarized it. Meaning, no, for al-Dhahabi. Sorry, sorry. The book "Al-'Ulu" (The Height) has a type of...

The Shaykh : From what do you judge that you are not really from the Shaykhs?

The questioner : Okay, okay.

The Shaykh : laughs

The questioner : Never mind, I told you I am not from the Shaykhs. But for example, you.

The Shaykh : Did you read the introduction to the Summary?

The questioner : Ah, I read it, we read it.

The Shaykh : And did you see me as one who ascribes a body to Allah (mujassim)??

The questioner : No, we did not see you.

The Shaykh : Then why do you judge based on hearsay that I am one who ascribes a body to Allah (mujassim), while you are a reader?

The questioner : I did not judge, I did not judge.

The Shaykh : Based on the implication, ha, on the implication.

The questioner : I did not judge, I did not judge.

The Shaykh : Your speech, considering you from the Shaykhs, makes it feel that you judged. Meaning, but what I heard now is different from what we heard there.

The questioner : I am the one who described it this way because I want to clarify my words for you. Why? Because we have not read your books well enough to say whether you are a *mujassim* (one who ascribes a body to Allah) or not.

The Shaykh : So, did your Shaykh read my books well?

The questioner : By Allah, we do not know.

The Shaykh : Wake up!The Shaykh : He is watching you, so wake up.The Shaykh : He has eyes, so be careful.

The questioner : My lord, there is a point. As for me, regarding what is correct, some matters that the Sufis believe, such as the soul...The Shaykh : ...circulating around the disciple. In my opinion, all of this talk is nonsense.

The Shaykh : May Allah guide you, may Allah guide you.

The questioner : It may lead to *shirk* (associating partners with Allah), so I hope you do not imagine that we hold these beliefs.

The questioner : The Shaykh : He said it jokingly. May Allah reward you.

The questioner : No, from the perspective that we also want to be aware of this matter, that we do not believe that...The Shaykh : ...there is any influence on the disciple or such. We believe that the relationship with the disciple is one of guidance only. As for what the Sufis claim...The Shaykh : The relationship with the murid is one of guidance only, as for what the Sufis claim about it

The Shaykh : We are now, my brother, facing an experiment. So what you are saying is correct, but we need to see if the experiment supports the statement or contradicts it.

The questioner : No, do not be afraid, this man...

The Shaykh : This is the story. We have an experience with this man. He is a Shaykh, and the matter concerns...The Shaykh : ...the fact that he made a mistake. He is not an infallible man who does not err. Therefore, we are asking you based on... Now the question has developed a bit after you gave us this information. Based on what you have heard and read, is it permissible...The Shaykh : ...for Al-Albani to say that [someone] is a *mujassim* (one who ascribes a body to Allah)? And to repeat it time and again, and again and again?

The questioner : There is a point where I might be able to take the answer from him.

The Shaykh : No, if you are representing him and acting as his lawyer, that is fine.

The questioner : No, not as a lawyer.

The Shaykh : But answer, since you are not a lawyer, answer.

The questioner : But the idea is shared...

The Shaykh : Never mind, you answer.

The questioner : My lord, regarding the Shaykh and his statement about you regarding *tajsim* (ascribing a body to Allah), the matter comes down to whether you agreed with Ibn Taymiyyah on his statements. It is certain that you have looked into them, that Ibn Taymiyyah explicitly states *jismiyah* (that Allah the Exalted is a body).

The Shaykh : What can I say in defense of the Shaykh of Islam? It is a lie.

The questioner : How?

The Shaykh : It is a lie about the Shaykh of Islam.

The questioner : We say it, by Allah, I have seen it with my own eyes in the books.

The Shaykh : It is a lie. This is a lie by your Shaykh about the Shaykh of Islam.

The questioner : It is in the book, I am telling you.

The questioner : *Al-Ta'sis wa al-Taqdis* explicitly states *jismiyah* (that Allah is a body).

The Shaykh : It is a lie, a lie.

The questioner : Well, let us open the book.

The Shaykh : It is a lie, a lie. Fear Allah, the man is dead.

The questioner : But you are wasting time.

The questioner : No, no, the first volume.

The questioner : Excuse me, our Shaykh, let such matters be discussed with Brother Ali later, when they visit each other.

The questioner : By Allah, I wish that were the case. By Allah, we came to investigate a matter.

The questioner : And we have not even entered it yet, until the scholar presented the type.

The Shaykh : What?