If the invalidity of this statement becomes clear, it is established that the truth is the second statement, which is that Allah the Exalted is with His creation in a presence that necessitates His encompassing them

The Shaykh : For example, a man sitting says to the soldiers, "I am with you," while he is far away in the command room. Everyone says, "The moon is with us." He says, "A prisoner is with us, and the moon is with us, or on our right and on our left. Where is its position?" It is in the sky, and it is one of the smallest of the signs of Allah the Mighty and Majestic.
"If the invalidity of this statement becomes clear, it is established that the truth is the second statement" The truth is the second statement, with the accusative case, not the nominative? The statement, with the accusative case, because "he" here is a demonstrative pronoun, and the demonstrative pronoun does not affect the case, as Allah the Exalted said: and the victors? You will find that the demonstrative pronoun did not change the case, because "he" is a letter that has no place in the case system.
He says, "It is the second statement: and that is that Allah the Exalted is with His creation in a presence that necessitates" Pay attention to the word "necessitates," because what is reported from the Salaf is that they are with them by His knowledge, interpreting it by its implications and consequences, not by the literal reality of its meaning. What led them to this is that the Jahmiyyah at that time had a boldness, saying to the common people that Allah is with them Himself on earth. When the common person reads: Then it is said to him, this meaning confuses the matter, or not? It confuses the matter without doubt, and the minds of the common people cannot comprehend that it is said that Allah is with them in reality while He is in the sky; they cannot comprehend this. Therefore, the Salaf, and my meaning is those after the Companions, although something like this statement was reported from Ibn Mas'ud, that the meaning of is that He is knowledgeable of them, but they turned away from that in order to facilitate understanding for the common people. So if it is said to the common person, "He is with you," meaning by His knowledge, meaning He knows you, your affairs are not hidden from Him, be reassured and know Him. But if it is said to him that He is with you in reality while He is in the sky, he may not be able to visualize this, and his mind may not be able to accept this. Yes, and his mind may not be able to accept this. And when we interpret it by the established implication, we do not depart from its meaning, because it has preceded us that the implication of the statement of Allah and His Messenger is truth, and that it is from the statement of Allah and His Messenger. And from here we know that the fatwa may change according to the situation, but this is not a change in the original ruling, because rulings cannot change, but rather due to the change of the causes that necessitate the ruling. So we say, if He is with His creation in a presence that necessitates His encompassing them in knowledge, power, hearing, sight, management, and dominion, and other things that His lordship necessitates, along with His being above His Throne, above all His creation, Mighty and Majestic. Ibn Kathir (may Allah have mercy on him) pointed to this in his tafsir, and Ibn Rajab (may Allah have mercy on him) also pointed to it, stating that He is not with them by knowledge only, but by knowledge, hearing, sight, power, dominion, and other things that lordship necessitates. And this is the apparent meaning of the two verses without doubt. What are the two verses? The verse of al-Hadid and al-Mujadilah. Yes.
"Because they are truth, and the apparent meaning of truth cannot be anything but truth, and it is impossible for falsehood to ever be the apparent meaning of the Qur'an" What is the falsehood? The statement that He is with us in place. This is a false statement. And if a person knows the meaning of being above and insists that He is on earth, he is a disbeliever, because he is denying Allah and His Messenger. This ambiguous verse is carried to what? It is carried to the clear verse, my brothers. Every ambiguous verse, every ambiguous hadith, we carry it to the clear one that is not ambiguous. Do not be like those in whose hearts is deviation, who follow what is ambiguous and strike the Qur'an or the Sunnah with one another.