Discussion of the interpretation of the ambiguous verses by the people of desires, and clarification of the reality of the attributes of Allah.

Know that many of the people who speak about the creed have interpreted the ambiguous verses with the verses of the attributes. They said: The ambiguous verses are the verses of the attributes. But there is no doubt that interpreting the ambiguous verses with the verses of the attributes in an absolute sense is not sound and not correct. This is because the verses of the attributes are known and unknown; known and unknown. So, in terms of meaning, they are known, and it is not possible for Allah (Mighty and Majestic) to address us and inform us about Himself with an unknown matter from which we benefit nothing, and which is for us nothing but the ratio of the alphabetic letters that have no meaning. This is absolutely impossible. Yes, they are unknown from another aspect, which is the reality and the manner in which they are. This is unknown to us; we do not know the manner of Allah, nor do we grasp His reality. We do not know how the Face of Allah is, nor do we grasp its reality. We do not grasp the reality of the knowledge of Allah (Mighty and Majestic), nor do we grasp all His attributes; we do not grasp their realities. Because Allah says: So whoever claims that the verses of the attributes are among the ambiguous verses in an absolute sense has erred. So what is obligatory? The obligatory is to distinguish. We say: If you mean by their being among the ambiguous verses the ambiguity of the reality in which they are, then you are correct. And if you mean by the ambiguous the ambiguity of the meaning, and that their meaning is unknown to us, then you are in the greatest error. And some of the people have gone to this, saying: The verses of the attributes and their hadiths are unknown; we do not know them. The Messenger of Allah (peace and blessings be upon him) does not know them, nor Abu Bakr, nor 'Umar, nor 'Uthman, nor 'Ali, nor Ibn Mas'ud, nor Ibn 'Abbas, nor the jurists of the Companions, nor the jurists of the Tabi'un, nor all the Imams of Islam; they do not know their meaning. You say to them: What is the meaning of "He rose above the Throne"? He says: Allah knows best. You say to them: What is the meaning of: ? He says: Allah knows best. What is the meaning of: ? Allah knows best. Everything is: Allah knows best. Everything related to the attributes of Allah, he says: Allah knows best. And the strange thing is that this group is at the lowest point of descent, even though some people think that it is the methodology of the people of the Sunnah, or that it is the methodology of the Salaf, until it led them to this false statement: "The way of the Salaf is safer, and the way of the Khalaf is more knowledgeable and more wise." This phrase and this issue is among the most false issues: that the way of the Salaf is safer and the way of the Khalaf is more knowledgeable and more wise. But we say: The way of the Salaf is safer, more knowledgeable, and more wise. The important thing is that some people think that the methodology of the Salaf is tafwid (delegation) and not knowing the meaning and not speaking about it, until the Prophet (peace and blessings be upon him), in their claim, says: If you asked him, you would say: O Messenger of Allah, what is the meaning of "laughs"? He would say: I do not know. If you asked him, what is the meaning of "descends"? He would say: I do not know. And I am amazed how the tongue of a person can be straight who claims that this is the methodology of the Salaf from the Companions and the Tabi'un and those who followed them until the Day of Resurrection. This is far from the truth. So we say: The verses of the attributes are among the ambiguous in the reality and the manner in which they are, because man is a human being and cannot grasp these great attributes. But in the meaning, they are clear and known, and are not hidden from anyone. We all know what the meaning of knowledge is. We all know what the meaning of rising above is. We all know what the meaning of the Face is. What is the meaning of the Hand? For this reason, Imam Malik (may Allah have mercy on him) said his famous statement, which was narrated from his Shaykh: "The rising above is not unknown, and the manner is not conceivable, and belief in it is obligatory, and asking about it is an innovation". But if you said: Did you understand? And some of you said yes and the rest remained silent, it means that they all understood. The obligatory for the one who does not understand is... No, if you said: I understood its meaning, the speech of the... is cut off. So if you said you understood and you did not understand, you must clarify. I say, for example: Do we know the meaning of the eye or not? But is the reality of the eye of Allah and its manner known or unknown? Unknown. Even though our eye is known, composed of multiple layers and veins and so on and so on and so on, it is known. But the eye of Allah, you cannot say it is like this. It is unknown to you. So its reality is unknown, but the meaning of the eye, which is that by it sight and vision occur, is a known matter. Is the Hand of Allah (Mighty and Majestic) known or not? Known, in reality. The hand is known, the fingers are known, grasping with the hand is known, and taking with the hand is known or not? But the reality of this hand and how it is, you do not know; we cannot speak about it. And whoever claims knowledge of it is a disbeliever. Whoever claims knowledge of this is a disbeliever. This is the meaning of the realities. So the realities are one thing and the meanings are another. If we say that we do not know the meanings of the verses of the attributes, we would miss thirty percent of the meanings of the Qur'an or more, because you will not find a verse except that it contains a name of the names of Allah or an attribute of His attributes. Yes? Good.