Ibn Hajar said in al-Fath: "It is not necessary that describing Allah with elevation be from the side of the senses, for that is impossible for Allah; rather, it is from the side of meaning."

The questioner : The Imam Ibn Hajar al-Asqalani says in Fath al-Bari: "It is not necessary that our saying that Allah, Mighty and Majestic, is described with elevation be from the side of the senses, for that is impossible for Allah, Mighty and Majestic.

The Shaykh : that this is from the side of

The questioner : It is not from the side of the senses, and it is not necessary that our saying that Allah, Mighty and Majestic, is described with elevation be from the side of the senses, for that is impossible for Allah, Mighty and Majestic, but rather it is from the side of meaning." So, whatever is said about Hasan al-Saqaf is said about Ibn Hajar al-Asqalani, because it is the same statement, and also many scholars said this.

The Shaykh : No, did Ibn Hajar say that Allah is neither inside the world nor outside it?

The questioner : We wanted this statement.

The Shaykh : No, I want this statement. I am asking you now: which of the two statements is more dangerous?

The questioner : Both are dangerous, and all of them.

The Shaykh : You have not answered. I agree with you that both are dangerous, but one is dangerous and the other is more dangerous, correct?

The questioner : There is no difference between the two...

The Shaykh: No...

The questioner : I do not know.

The Shaykh : Okay, now you are the one asking. Do you believe that the non-existent is neither inside the world nor outside it?

The questioner : Yes.

The Shaykh : Is Allah existent or non-existent?

The questioner : Yes, He is existent.

The Shaykh : Where is He?

The questioner : But there are things...

The Shaykh : But that is an explanatory clause, may Allah reward you. I did not speak; I was asking you where He is. And you say to me: "But." What is the explanatory clause referring to? You need to be patient with me. I repeat the question: Where is He? Since you agree with us that the non-existent is what is neither inside the world nor outside it, and we asked whether Allah is non-existent or existent—far be it from Him, He is existent—where is He? I am waiting for the answer.

The questioner : On the basis of the rational question: Where is He?

The Shaykh : In your body.

The questioner : Where is the knowledge?

The Shaykh : In your body.

The questioner : But it is not described as being inside the thing or outside it.

The Shaykh : You have just now... I answered you to accommodate and follow you, but I thought you would treat me according to the principle: "What is the reward for goodness except goodness?" Just as I followed you, you do not follow me, but answer me: Where is He?

The questioner : I say, as Ibn Hajar al-Asqalani said, that it is impossible for this to be from the side of...

The Shaykh : This is a deviation, and I say, as he said...

The questioner:

The Shaykh : Okay, but you say that Allah, Exalted is He, is above the Throne, having risen above it?

The questioner : In the meaning that He intended.

The Shaykh : In the meaning that He intended and made His servants understand, or did He obscure it from them?

The questioner : Of course, He made them understand it. Allah knows best.

The Shaykh : ... Allah knows best... Good, good... In any case, this exchange will yield some good, if Allah wills. Do you not feel with me that you are ignorant of your creed, which is the foundation of Islam and faith? Here the dangerous and very dangerous effect of the scholars of kalam (theology) appears. Is Allah, Exalted is He, not as He said:

The questioner : Yes.

The Shaykh : Okay, is He not as He said: I am asking you a question now, but I hope your position is not the previous one. Are you Hearing and Seeing, or are you Deaf and Blind?

The questioner : Hearing and Seeing.

The Shaykh : Okay, is there any distortion? Answer?

The questioner : Allah knows best.

The Shaykh : So where is the creed? Where is the creed, O Abu Man?

The questioner : Abu Talhah.

The Shaykh : Abu Talhah, what Allah willed. May Allah be pleased with Abu Talhah.

The questioner : Allah, Exalted is He, hears and sees, but not with a pupil or an organ...

The Shaykh : Okay, I ask you a question, and I hope it will not be like the others. Who said that Allah sees with a pupil?

The questioner : ...

The Shaykh : Why do you not speak? There is no power or strength except in Allah. O people, this man has misled you. By Allah, he has misled you with the slip of his tongue and the poor quality of his expression. But where is the one who understands this poor quality? There is no one among the Muslims who says that Allah sees with a pupil, and by Allah, hears with an ear. No one says this statement. But this man makes a love into a dome and a raisin into a tavern. He magnifies the small and diminishes the great. We seek help from Allah...
Two matters, which are of great importance. Then he does not distinguish between a matter that the Messenger approved, which is not approved in error, and a matter in which one acts. I do not say he is the most knowledgeable of people and is prone to error, but rather the most ignorant of people, naming it a good innovation. Then you find this man going around the hadith of the addition: in the first taslim, and he denies it. Why? Because it does not agree with his desire, even though he could have approved it according to his deviated madhhab. This is an addition. In any case, break your fast now, and as we say, a tooth and a molar do not meet.