The Shaykh spoke on questions regarding: (that Allah is in the sky) and the verse (Are you secure from the One in the sky).

The Shaykh : And you admitted that the subject I am not working on is more important than the subject you are working on. Therefore, I tell you, and this is the conclusion of your argument: "Knowledge, if you seek it, is vast, and life is short for acquiring it, so prioritize the most important over the less important." So you remain holding onto the secondary aspect and leaving the essential aspect. You might say, "The Messenger of Allah said it," but it is not authentic. You would be fabricating against the Messenger of Allah without knowing. As for so-and-so, is this statement a contradiction or not? It does not concern you; it is of secondary or tertiary or tenth importance. The first importance is to know whether this hadith is authentic or weak. Does it matter to you that al-Dhahabi said it is weak one time and authentic another time? Is this a contradiction or not? This is not important. I will tell you, I will change the wording for your sake: When al-Dhahabi said here that it is authentic, I say he erred, and when he said it is weak, he was correct. Is that acceptable?

The questioner : Yes, but

The Shaykh : But you did not know whether he erred or was correct.The questioner : But

The Shaykh : Peace be upon you. I have no time to argue with a person who has no knowledge and does not care about the most important over the less important. May Allah guide you. And he says, "It is not just Sqaaf."

The questioner : By Allah, my Shaykh, this is like a copy

Another questioner : This is Ilyas

The Shaykh : Who is Ilyas?

Another questioner : He came to you and gave you a book, saying, "This is a gift from Sqaaf. Work for me for a period."

The Shaykh : It was not clear that he was saying Sqaaf and more.

Another questioner : Our Shaykh, a man came here and sat down once.

The Shaykh : Yes, this is the one who was here. You are Abu al-Yaman al-Thani, and he sat here.

Another questioner : I think, for the most part,

The Shaykh : Were you here when he came?

Another questioner : I was here.

Another questioner : I was present, my Shaykh.

The Shaykh : Did you recognize the one he means?

Another questioner : Our Shaykh, the voice is similar, but I am not sure.

The Shaykh : is it

Another questioner : I was almost certain it was him. I know him, and he worked for me for a period as a teacher.

The Shaykh: Okay

Another questioner : He hid his identity a lot, a lot. And then he told me that he went to visit you and gifted you the book. My brother Hussein told me.

The Shaykh : Argumentation is for argumentation, not for knowledge. This started with a question where you asked me, and indeed, there is movement among the women that causes some commotion. He moves and causes the women to move. More than one woman asked me about the topic that Allah, Mighty and Majestic, rose above the Throne, and the verse . This is also certainly Sqaafi. It might be his wife or his sister; I do not know. The point is, is it true that a woman asked you about the saying of Allah, the Exalted: ? You answered that Allah, Mighty and Majestic, is above the Throne. I said: Yes, it is so. You began to argue, as you know, from the argumentation of the innovators. I said to her: If a questioner asked you, "Where is Allah?" what would be your answer? Immediately, you speak more boldly than a man. This is one of the wonders of things. More bold than a man. You say it is not permissible to ask, "Where is Allah?" I said to her: How is it not permissible, when the Messenger of Allah established for us the Sunnah of asking, "Where is Allah?" What did the wicked one say? She was coached and had memorized her lesson, unfortunately, but she does not succeed in this dialogue. She said: The Messenger asked the slave girl because she knew the Arabic language, so she knows what the Messenger meant by the question. I, of course, did not want to ask her what the Messenger meant, because immediately I wanted to grab her by the throat. I said to her: Well, she knew the Messenger's intent and answered with the verse. She said: "Allah is in the sky." So you testify that she was knowledgeable, and therefore it was permissible for her to answer by saying "in the sky." So are you knowledgeable or ignorant? She said: I am knowledgeable. Well, why do you not answer as the knowledgeable slave girl answered? Why do you not answer? I am asking you. Why do you not answer with the answer of the slave girl, which is stated in the Noble Qur'an? Immediately, she says, "I want to ask you." I said to her: It is not permissible for you to ask, and I am asking you. Why are you now contradicting your testimony regarding this slave girl that when she said "Allah is in the sky," she was knowledgeable? So either you are ignorant and therefore do not answer with the answer of the knowledgeable, or you are knowledgeable but you are arguing with falsehood. And the wicked one, out of her boldness, when she opened the phone, said, "Peace be upon you, and upon you be peace." She said, "Do not hang up the phone on me." It reminds me of the incident here.
Al-Halabi: It is herself.

The Shaykh : It is the same. I said to her: I do not hang up the phone on a person who is searching for scientific knowledge and is calm. If you are like this, then I do not close the phone in front of you. And we began. When we reached this point, and I repeated to her, "Why do you not answer the question and want to direct the question and argue about it," at least three times, at that time she hung up the phone. So, glory be to Allah, they are all on the same wavelength. If a person wants to search for the sake of searching and reaching the truth, as long as you testify that the slave girl answered with this answer because she knows this correct meaning from the verse, well, you are knowledgeable, so answer with the same answer. Why do you contradict the answer and say it is not permissible to say that Allah is in every place, and it is not permissible to say that Allah is not in a place?
Al-Halabi : She says it is not permissible to say that Allah is not in a place.

The Shaykh : This is an opinion.The Shaykh : This is the opinion of the wicked one.
Al-Halabi : is it

The Shaykh : It is a new verbal innovation.
Al-Halabi : is it

The Shaykh : This is equivalent, and a thing is mentioned alongside its counterpart. Perhaps there is benefit in that, if Allah wills. Perhaps you remember that Ibn Taymiyyah said, may Allah reward him with good for Islam, that it is not permissible to say that Allah is in a direction, and it is not permissible to say that Allah is not in a direction. We do not say that Allah is in a direction, and we do not say that Allah is not in a direction, except after we understand what the one who denies intends and what the one who affirms intends. Because the one who says that Allah is in a direction may intend a direction from the known directions, meaning that He is in a created place, and this is not permissible and is not befitting of Allah (Mighty and Majestic). And the one who says that Allah is not in a direction may mean the denial of the attribute of elevation for the Most High, the Most Exalted, in which case he is mistaken. As for the one who says that Allah is in a direction, meaning that He has the attribute of being above all His creation, we accept this meaning from him, but we reject the wording because the intention is doubtful. Likewise, the reverse is the reverse. This wretched man has come up with a new trick. Now he does not say that Allah is in every place, because he cannot argue with the Salafis when they say that Allah is in every place! What intellect would accept that its Lord is crowded into caves and bathrooms? Glory be to Allah above what the wrongdoers say, greatly. If we follow the Salafis and say it is not permissible to say that Allah is in a place, then Allah is not in a place either. We do not say He is in a place, and what else? He is not in a place. Why? Because if we say, according to their claim, that Allah rose above the Throne, we would have placed Him in a place, and the matter would return to that prince, the Prince of Damascus in his time, who debated Ibn Taymiyyah with scholars who opposed him in his presence. When he heard the scholars' words and Ibn Taymiyyah's refutation of them, he said plainly: "These are a people who have lost their Lord." And the truth is, I heard this description of "losing" on the minbar from one of my shaykhs, Sa'id al-Barhani, from whom I received the principles of Hanafi jurisprudence. On the minbar, he used to say: "It is not permissible to say that Allah (Mighty and Majestic) is above, or below, or on the right, or on the left, or in front, or behind, or inside the world, or outside it." This is the meaning of that prince's statement: "These are a people who have lost their Lord." Not inside the world and not outside it; this is the attribute of non-existence. But when the Muslim says, as Allah said: , then He rose in a manner befitting His majesty and greatness. And as you know from my debate with that Azhari, and I was in Mina, when I said to him, "Yes, we were in Mina during one of the seasons of Hajj, and around me were some Egyptian and Syrian pilgrims and others. This Azhari passed by, and he understood from the context of the conversation that I am one of the group they call Wahhabis. He said, 'You say: ' I said, 'Do we say this? Allah says this, O Shaykh. You say, "We say this"?? This is the word of Allah (Mighty and Majestic).' He said, 'Yes, this is the word of Allah, but you say that Allah is above His Throne with His essence.' We said to him, 'Yes, this is the word of the Imams of the Salaf. What is wrong with that?' He said, 'That means you have placed Him in a place, confined Him to a place, and given Him a body.' I said to him, 'Far be it from Allah. And now listen to me: Is the place created or uncreated?' He said, 'Created.' I said, 'Is it not derived from existence (kawn)?' He said, 'Yes.' I said, 'Is existence confined or unconfined?' He said, 'Confined.' Okay, now what is above us? He said, 'The sky of this world.' We said, 'Okay, and above that?' The second, the seventh, and above the seventh sky, what is there? He said: 'The Throne.'