Explanation of the Book of Tawhid-05a

The reader: Ibn Abi al-Aswad narrated to us, he said, Harimi narrated to us, he said, Shu'bah narrated from Qatadah from Anas (may Allah be pleased with him) from the Prophet (peace and blessings be upon him) who said: And Khalifah said to me.

The Shaykh : You have known that Qatadah is among those who practice concealment (tadlis). How can he be among those who practice concealment when he is in al-Bukhari and Muslim? What is the answer? It is understood as hearing due to Qatadah's frequent companionship with Anas, so it is very unlikely that he would report from him without a direct connection. This is the reason. And on this basis, the statement that the concealment (i'nanah) of one who practices concealment is rejected in general is not sound. What is said is that the concealment of one who practices concealment is examined; there are circumstances surrounding it that necessitate that the concealment be with a connected chain.
The reader: And Khalifah said to me.

The Shaykh : For this reason, the scholars said regarding the concealment of Qatadah in the two Sahihs, they said, "The chain is connected."
The reader: And Khalifah said to me, "Yazid ibn Zura' narrated to us, Sa'id narrated from Qatadah from Anas, and Ma'mar said, 'I heard my father from Qatadah from Anas (may Allah be pleased with him) from the Prophet (peace and blessings be upon him) who said: ."

The Shaykh : Allah is the Greatest. The wonders of this hadith! Is "hal" a question particle from the extra letters, or is it a particle that is extra in form but meaningful in sense? Is this question for seeking or for negation? There are two opinions among the scholars. Some said it is for negation, meaning "No, there is no more to what I have," implying that it is full. Others said it is for seeking, meaning "Give, add to this." This second opinion is the correct one, because the hadith indicates that it seeks more. and so on, indicates that it seeks more, because Allah the Exalted has promised it, and He is the truest of speakers in His promise. He promised it that He would fill it. So when it is asked, "Have you become full?" it says, "Is there any more?" When it is asked, "Have you become full?" it says, "Is there any more?" meaning, "Give us, add to us." Then the Lord of the worlds places His Foot upon it, and it contracts, some of it to some. Then it says, "Qati, qati." In another narration, it is "Qat, qat." These are two known dialects for this word, and its meaning is "enough," meaning "it is sufficient." It seeks nearness to Allah by His Majesty and His Generosity that He not place His Foot upon it more than He has, because it contracts, some of it to some. It closes in, because the placing of the Foot of the Lord of Majesty upon it is not a light matter. It contracts, some of it to some, and it narrows and tightens until it says, "By Your Majesty and Your Generosity." It sought nearness by the Majesty, which is overpowering, and the Generosity, by which is the favor, that He not place His Foot upon it. The proof from this hadith is its saying: "By Your Majesty." The Fire says, "By Your Majesty." And the Prophet (peace and blessings be upon him) reported it, and it is established for him. In it is also another proof for one of the informational attributes of Allah, which is the Foot. In a narration, it is "Leg." According to the people of the Sunnah and the community, based on the known rule, we make the Leg and the Foot, O Mansur, real, or not real? Real. Leg and Foot mean one real meaning that befits Allah Mighty and Majestic, like the Hand. The evidence for this is that it contracts, some of it to some, from the intensity of what was placed upon it and its greatness. This is the doctrine of the people of the Sunnah and the community. But does this Leg resemble the legs of the created beings? No. How? No. Why? Did you not say "Allah knows best"? It may resemble, and it may not resemble. Yes, you assert that it does not resemble. What is the evidence? And this verse is considered a rule for every attribute. And reason indicates that it does not resemble, for there is no resemblance between the Creator and the created. Just as the Creator has no like in His Essence, so He has no like in His Attributes. For this reason, the scholars said that the discussion of the Attributes is a branch of the discussion of the Essence. Just as the Essence has no like, so the Attributes likewise have no like.