Review of the previous discussion on the third chapter regarding the methodology of the people of the Sunnah concerning the names and attributes of Allah.

The Shaykh : ... First, know that the people of the Sunnah, as the author stated, are those who agreed to adopt the Sunnah of the Prophet (peace and blessings be upon him) and act upon it, outwardly and inwardly, in speech, action, and belief. These are the people of the Sunnah, which is why we call them the people of the Sunnah and the community, the people of the Sunnah and the community. The term "community" (al-jama'ah) originally means gathering in the Arabic language, but it was transferred from this meaning to refer to the gathered people, to the gathered people. So, the people of the Sunnah and the community are those who agreed to adopt the Sunnah of the Messenger (peace and blessings be upon him). Therefore, we call them the people of the Sunnah because of their adoption of the Sunnah, and the people of the community because of their agreement upon it. With this statement, or this definition of the people of the Sunnah and the community, we know that the Asha'irah and the Maturidiyyah are not included among them, even though some people try to include these two sects in the people of the Sunnah and the community. We say that they are not of the people of the Sunnah and the community in what they hold regarding the names and attributes of Allah and other matters in which they contradicted the Salaf. Are the Salaf of the people of the Sunnah and the community or not? They are the root of the people of the Sunnah and the community. The Salaf are the root of the people of the Sunnah and the community, and the Khalaf are the ones who deviated, as the Shaykh al-Islam said, the ones who contradicted the Salaf. So, these are the people of the Sunnah and the community; they must be acting and adopting the Sunnah of the Messenger (peace and blessings be upon him) and acting upon it, outwardly and inwardly. Outwardly in the actions of the limbs, and inwardly in the actions of the hearts. Outwardly in what is apparent to people, and inwardly in what is hidden from people. Do you understand? So, the hypocrites (mura'oon) have not realized being among the people of the Sunnah and the community, because the people of the Sunnah and the community possess sincerity to Allah (Mighty and Majestic) and following of the Prophet in the most perfect forms.
Now, "in speech and action" know that if action is mentioned alone without speech, it includes speech. If it is mentioned alone, it includes speech. But if it is paired with speech, it is specific to the deed, which is the counterpart of speech. Therefore, we say that prayer consists of words and deeds. So, if you want to divide it, you say words and deeds, and all of it is included; it is encompassed by the fact that they are actions. So, action includes both speech and deed. As for the division, we say that the deed is the counterpart of speech.
As for belief, it is the heart's affirmation of a thing, its acceptance of it, and its acknowledgment of it. These are the people of the Sunnah and the community. Their methodology regarding the names and attributes of Allah, as follows, includes affirmation, negation, and what is silent upon. As for what is affirmed, their methodology is that they affirm it. They affirm what Allah affirmed for Himself in His Book or on the tongue of His Messenger (peace and blessings be upon him). This is because what Allah affirmed for Himself is either in the Qur'an or in the Sunnah. For example, the saying of the Messenger (peace and blessings be upon him) This attribute is not found in the Qur'an, or is it? And his saying Laughter is not found in the Qur'an, but it must be believed in as one believes in what is in the Qur'an. Therefore, when جاءت امرأة إلى ابن مسعود رضي الله عنه وقالت إني فتشت المصحف من فاتحته إلى خاتمته فما وجدت أن المرأة المستوشمة والنامصة والمستوشرة أنها ملعونة في القرآن ، والرسول عليه ... يقول لعن الله الواشمة والمستوشمة ، أين ذلك في القرآن ؟ فقال هو في القرآن وما آتاكم الرسول فخذوه وما نهاكم عنه فانتهوا A woman came to Ibn Mas'ud (may Allah be pleased with him) and said, "I searched the mushaf from its beginning to its end, and I did not find that the woman who tattoos, the one who plucks her eyebrows, and the one who files her teeth are cursed in the Qur'an. And the Messenger (peace be upon him) said, 'May Allah curse the one who tattoos and the one who is tattooed.' Where is that in the Qur'an?" He said, "It is in the Qur'an: 'And whatever the Messenger has given you—take; and whatever he has forbidden you—refrain from.'" what is established in the Sunnah must be believed in as one must believe in what is in the Qur'an. It is not possible for a person who denies something established in the Sunnah from the Messenger (peace and blessings be upon him) to claim that he is a believer in the Qur'an, ever, because he would be a disbeliever in it. Since Allah says Is the one who denies something established from the Messenger a believer in the Messenger? No. So, he was not a believer in the Qur'an, he was not a believer in the Qur'an. So, what is established in the Qur'an and the Sunnah regarding the names and attributes of Allah, we must affirm it without distortion, without denial of the divine attributes, without asking how an attribute is, and without likening Allah to creation. This phrase is the one by which the Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) expressed it in his books. It may be that others before him expressed it, but he (may Allah have mercy on him), when they debated him when he wrote "The Middle Creed", they held sessions with the rulers to discuss it with him. They said, "Why do you say without distortion?" And they know that his saying "without distortion" is to refute the saying of the people of figurative interpretation who interpret the attributes. He said, "I chose distortion because it is what is found in the Qur'an

distort words from their [proper] usages

يحرفون الكلم عن مواضعه

[An-Nisa 4:46]

As for interpretation, the interpretation found in the Qur'an is truth", because the interpretation found in the Qur'an and the Sunnah revolves around two meanings, and there is no third: explanation or the reality to which a thing leads. And this is something I cannot deny. I cannot say "without interpretation," because if I say "without interpretation," it means it is not explained, or it means it has no reality. So, I said "without distortion" because this, i.e., diverting the word from its apparent meaning without evidence, is considered distortion, from distorting words from their places. And there is no doubt that the word "distortion" has a stronger impact on the people of figurative interpretation than the word "interpretation," is it not? Because one might accept that you are an interpreter, but one does not accept that you are a distorter. Yes. "and without denial of the divine attributes, and without asking how an attribute is, and without likening Allah to creation" And we do not explain these meanings because they have an explanation in the book itself. As for negation, their methodology is to negate what Allah negated from Himself in His Book or on the tongue of His Messenger (peace and blessings be upon him). Yes, with their belief in the perfection of its opposite. The people of the Sunnah and the community believe in what Allah negated from Himself, so they negate it from Him. But do they limit themselves to mere negation? No, rather they negate it for the perfection of its opposite in their belief. So, His saying, Exalted is He, does not mean that He does not wrong only, but He does not wrong, why? For the perfection of His justice. Here? He is not touched by fatigue or weariness for the perfection of His strength. for the perfection of
The student: His power

The Shaykh : Yes, and we add His knowledge and His power, because Allah said Because the incapable misses the power for one of two reasons: either due to lack of knowledge or due to lack of power. So, if a layman from the market came to us and we said to him, come, make us a car... make us a car, he said, by Allah, I cannot. Why? Because he is ignorant. He does not say, I can, just bring me some nails... He can ride, but he does not know how to ride. Yes, he might put the steering wheel, a tire, and the car moves on it, for example. So, this man cannot, why? Due to lack of knowledge. Yes, but if we came to a very good engineer in car manufacturing but found him sick, and we said to him, come, get up and make the car, he says, I cannot, I am incapable due to lack of power. Therefore, Allah, Exalted is He, said Now, with one who is unaware, this is negation, why? For the perfection of His knowledge and His watchfulness. Yes, in any case, whatever Allah negated from Himself of attributes, or the Messenger (peace and blessings be upon him) negated from Him, that is only for the perfection of the opposite, not for mere negation. Yes, the Prophet (peace and blessings be upon him) said Why? For the perfection of His life and the perfection of His sustaining. And therefore He said, Exalted is He, Because the one whom slumber takes is deficient in life and deficient in sustaining. If he sleeps, who sustains His servants?! Yes, and therefore, for the perfection of His life and sustaining, no slumber nor sleep takes Him.