Explanation of the author's statement: "Chapter Fifteen: The Hands of Allah, Mighty and Majestic. The position of the people of the Sunnah and the community is that Allah, the Exalted, has two hands, extended in giving and blessings."

The Shaykh :"… The Hands of Allah, Mighty and Majestic. The position of the people of the Sunnah and the community is that Allah, the Exalted, has two hands". "Yadayn" is in the accusative case because it is a noun with a delayed verb. "Extended in giving and blessings". The evidence for this is the statement of Allah, Blessed and Exalted is He: . If He had more than two hands, He would have said, "Rather, His hands are extended," because the context is one of boasting about the abundance of giving, and the more instruments of giving there are, the greater the giving. When Allah mentioned only two hands, it indicates that He does not have more than two. It will come to us, if Allah wills, that Allah said: , thereby affirming the plural. The answer to this, or the response regarding it, will come later, if Allah wills.
He said: "They are among His essential attributes, established for Him in reality in the manner befitting Him". What are essential attributes? They are those with which He has always been and will always be described. However, we previously stated that essential attributes are either conceptual or descriptive. The conceptual ones are like hearing, sight, knowledge, and power. The descriptive ones are like the Face, the Hand, the Eye, the Foot, the Shin, the Forearm, and the like. These are among the descriptive essential attributes.
And his statement: "Established for Him in reality in the manner befitting Him". Our saying "in reality" is in contrast to those who say "figuratively." For they are real, established for Allah, Mighty and Majestic. He has two real hands. Does affirming this in reality necessitate that Allah, the Exalted, resembles creation? No, it does not. It does not necessitate it. We say to the one who insists on this and says, "If you affirm a real hand for Allah, it necessitates that He is similar to the created," we say to him, very simply, and in contrast to those who are drowsy—yes, we say to him very simply: What? Do you affirm a Self for Allah? He will say, yes. Does affirming the Self necessitate that His Self is similar to the created? No. If you say this, why do you not affirm attributes that do not resemble the attributes of the created? Because the statement regarding attributes is a branch of the statement regarding the Self. This is a simple answer, and a compelling answer from which there is no escape. This is one point.
Second, we say that it does not follow that two things which are equal in name are equal in reality, is that not so? If he says, "It does not follow that their equality in name necessitates their equality in reality," we say: In the name of Allah, the Most Merciful, the Bestower of Mercy. Do you have an eye? He will say, yes, I have an eye. Does the camel have an eye? He will say, yes, it has an eye. Is your eye like the eye of the camel? What will he say? Or should I say, "Put your eye on it; this is big"? Yes, he will say, no. We say: Do you have a hand? He will say, yes. Does the cat have a hand? He will say, yes. Okay, is your hand like the hand of the cat? Yes or no? He will say, no. Otherwise, it would be scratching the wall and climbing without doors, or not? So we say: We respond to this man from two angles:
The first angle is that you affirm a Self for Allah and believe that it does not resemble the Selves of the created, and the discussion regarding attributes is like the discussion regarding the Self.
Second, you are now admitting that if two things are equal in name, it does not follow that they are equal in reality, is that not so? So what prevents you from saying that Allah has a real hand that does not resemble the hands of the created? What prevents it? And I say the most correct is also that we do not express it as… We expressed it as "resemblance"…? It is better to say "does not resemble the hands of the created" because this is the Qur'anic expression: . Do you understand? And because resemblance from some aspects must be in what they agree upon in reality; there must be resemblance from some aspects. So the hearing of Allah and the hearing of man have a type of resemblance, or not? In perceiving the heard, they resemble each other, but in reality and degree, they do not resemble each other, without doubt. But we say the expression of non-resemblance is preferable because it is the Qur'anic expression and because it is negated absolutely in all cases. Okay, so we say to the brother, or to this one who distorts: We say to him, "You are likening. Why do you not affirm for Allah a real hand that does not resemble, or more correctly… does not resemble, does not resemble the hands of the created?" Or not? Is there any defect in saying that Allah has a great, noble hand, extended in giving and blessings, with the seven heavens and the seven earths in the palm of the Most Merciful, like a mustard seed in our palm? Is there any deficiency? I ask you by Allah, is there any deficiency?
The student: No, there is no deficiency.

The Shaykh : There is no deficiency, there is no deficiency. If there is no deficiency, why do we deny what Allah affirmed for Himself and say, "We know You better than You know Yourself, O our Lord"? Yes, you see that the reality of the matter is that those who deny what Allah described Himself with, their inner state says, "We know You better than You know Yourself, O our Lord," or not? And the Messenger of Allah (peace and blessings be upon him) said: . We say: No, we are the ones who know the praise for You. You say, "You have a hand," but you do not have a hand. The intended meaning of "your hand" is these blessings that we eat, drink, and wear. This is the intended meaning of "your hand." We ask Allah for safety.