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The Shaykh : Yes, among the tenets of the people of the Sunnah and the community is the belief that Allah the Exalted is not like anything, and He is the All-Hearing, the All-Seeing. The predicate of the noun "nothing" is postponed, and its predicate is advanced.
The scholars differed regarding the letter "kaf" (in the phrase "not like anything"): is it superfluous or what? Some said it is superfluous, and some said it is not superfluous. Those who said it is not superfluous are required to interpret "like" (mithl) in a way that makes the "kaf" not superfluous. They said, yes, "like" here means "attribute," meaning nothing is like His attribute. They said that "like" (mithl) and "likeness" (mithal) come to mean the same thing, and "likeness" has come to mean "attribute" as in the saying of Allah the Exalted: to the end of it, meaning
The student: Attribute.

The Shaykh : Attribute. So they said that "like" here means "attribute," and on this basis, is the "kaf" superfluous or not superfluous? Not superfluous. Nothing is like His attribute. Some said that "like" means "self" (nafs), i.e., essence, meaning nothing is like His essence. And on this basis, the "kaf"
The student: Is not superfluous.

The Shaykh : Here, it is not superfluous. Good. And some said that "like" means "likeness" (mumathalah). On this basis, the "kaf" is superfluous, because if you say meaning "likeness," you affirm for Him a likeness, and that the likeness has no likeness, is that not so? And this does not hold. They said, then the "kaf" is superfluous for emphasis, just as the "ba" is added, and just as "min" is added for emphasis, so here the "kaf" was added for emphasis. What is the emphasis? They said the emphasis is the negation of likeness, emphasizing the negation of a likeness, meaning that Allah has no likeness. And even if He were to have a likeness, His likeness would have no likeness. And on this basis, the "kaf" is superfluous for emphasis. And all this is because the Muslims agree that Allah, Glorified and Exalted is He, has no likeness, as indicated by explicit verses, such as the saying of Allah the Exalted: and His saying: and His saying: This is an attribute among the negated attributes. So why was likeness negated? Because of His perfection and the fact that no one is associated with Him. So because of His perfection, there is absolutely no one like Him. Not because He does not exist, but because He exists, yet no one is like Him. And in this phrase is a refutation of the anthropomorphists (mumathillah) who say that Allah the Exalted has a likeness, and they liken Allah to creation, may Allah protect us. Until some of them stood as a preacher and said: "Ask me about anything and I will inform you, and excuse me from the private parts and the beard" We ask Allah for well-being, because the private parts are not needed except by one who needs offspring, and the beard, in his claim, conflicts with beauty, because the beardless one is more beautiful than the bearded one. So he said, excuse me from this; the rest I am ready to liken to him. I say, the hand is like your hand, for example, the face likewise. And this is the opinion of whom? The misguidance of the anthropomorphists who worship the idol. Ibn al-Qayyim (may Allah have mercy on him) said in the introduction to his poem al-Nuniyyah: "The denier (mu'attil) worships non-existence, and the anthropomorphist (mumathtil) worships an idol" Correct, the anthropomorphist worships an idol because he says Allah is like such-and-such, and the denier worships non-existence because the result of their denial is that there is no existence for Allah. Good, the important thing is that this verse contains an explicit refutation of whom? The anthropomorphists.
The All-Hearing is among His names, and the All-Seeing is among His names, Mighty and Majestic. The All-Hearing is among His names. The scholars said it is divided into two categories: hearing of response and hearing of perception. Meaning that the hearing of Allah is divided into two: hearing of response and hearing of perception. Of hearing of response is the saying of Allah the Exalted: The meaning is: He is a Hearing One and a Responding One.
The student: A Responding One.

The Shaykh : Why? Because mere hearing does not carry that praise. And this is seeking nearness to Allah, Mighty and Majestic, that Allah responds to the supplication. Seeking nearness to Allah the Exalted by His mere perception of the sound is not, in reality, a means. Seeking nearness to Allah by His being a Responder to supplication, so He responds to the supplication of this questioner. And from this is also the saying of the one praying: "Allah hears the one who praises Him," "Allah hears the one who praises Him," meaning Allah responded to the one who praised Him. And hearing of perception: hearing of perception is divided into sections. Sometimes it is for support, sometimes for threat, and sometimes to indicate the comprehensiveness of His perception, Mighty and Majestic. Did you hear now?
The student: Yes.

The Shaykh : How many sections? Threat, support, and indicating the comprehensiveness of His hearing, Mighty and Majestic, for everything. So in the saying of Allah, Blessed and Exalted is He: This is for threat, as indicated by His saying: And like the saying of Allah the Exalted: This is also for threat, due to His saying: And sometimes it is for support, like His saying to Moses and Aaron: What?
The student: I hear and I see.

The Shaykh : This is not intended to be merely informing Moses and Aaron that Allah hears them and sees them, but the intended meaning is what? Support and victory, and the like. And sometimes it is intended to indicate the comprehensiveness of Allah's hearing for everything, like His saying: For this reason, Aisha said: And Allah, Mighty and Majestic, is above the seven heavens, hearing this. The intended meaning is to indicate the comprehensiveness of Allah's hearing for everything. If you speak in your house, Allah hears you. If you speak in a gathering, Allah hears you. If you speak to yourself, Allah hears you, or knows.
The student: Knowing

The Shaykh : If you speak to yourself,
The student: Knowing

The Shaykh : Then Allah knows. If you move your tongue until it becomes speech, then Allah hears it, even if it is hidden. For this reason, Allah said in the Holy Hadith: Good, so hearing is first divided into
The student: Two categories.

The Shaykh : The first meaning is affirmation, and the second meaning is perception. And perception is three sections, or rather three types. As for His saying: Its meaning is the One with sight. But "All-Seeing" (Basir) can be All-Seeing in knowledge, or All-Seeing in vision. Is the intended meaning this or that, or both? Yes, the intended meaning is both. So He, Exalted and Majestic is He, is All-Hearing, All-Seeing, meaning sight/vision: He sees everything, even if it is hidden or far away. Yes, He, the Exalted, sees it; nothing is hidden from Him. Likewise, sight in knowledge, like His saying: and the like. The meaning is: He is All-Knowledge of them. For this reason, it came with the preposition "ba" (by): "All-Seeing by such-and-such." If "sight" here meant vision, He would have said "All-Seeing" (Basir) or "He sees them," not "He sees by them." Good, so His saying: Where is the sight in this?
The student: ...

The Shaykh : The apparent meaning includes both matters. Even if someone might say that when He mentioned hearing, this indicates that it is sight of vision. But its being comprehensive is better. In this noble verse, affirming "All-Hearing" as a name of Allah, and "All-Seeing" as a name of Allah. Are these two names related to belief in them by three things or two things?
The student: Three things.

The Shaykh : Three things, because they are transitive. So we believe in "All-Hearing" as a name, and in "hearing" as an attribute, and that He hears as a ruling and effect. And the same is said for sight. Does affirming hearing necessitate affirming an ear?
The student: No.

The Shaykh : It does not necessitate it. Does affirming sight necessitate affirming an eye?
The student: No.

The Shaykh : No, it does not necessitate it.
The student: ...

The Shaykh : It does not necessitate it. For this reason, we say we do not affirm an ear for Allah, because it has not been reported that Allah has an ear. And we affirm an eye for Allah, not by this verse, but by another verse, like His saying: and His saying: Clear, my brothers. Good.
If someone asks, why do you not say that the necessity of hearing is the affirmation of an ear? We say we do not say that. Does not the earth report its news?
The student : Yes

The Shaykh : And what is done upon it of good or evil, or speech or action? And does it have an ear?
The student: No.

The Shaykh : No. Good. If someone asks, what do you say about the saying of the Prophet (peace and blessings be upon him): He said: We said, "ear" here means "listen," meaning "listen." And it can be said that "ear" here means the divine, cosmic permission, not the meaning of listening. But the first is more correct: that "ear" means "listen." And listening does not necessitate the affirmation of an ear, only hearing. As for affirming an ear, the ear is something else above hearing. And therefore, if you cut off the ear of one who hears, does he hear or not?
The student: He hears.

The Shaykh : Pay attention.
The student: Hearing is light.

The Shaykh : You cut off his ear, my brother.
The student: He hears.

The Shaykh : He hears, if you cut off his ear, and even if you gouge out his eye.
The student: He does not see.

The Shaykh : Good, why do we not say if you cut off his ear, he does not hear?
The student: Because hearing is from the inside.

The Shaykh : Because hearing is from the inside. And this ear was in this form in order to regulate the entry of air to the eardrum. Because you know that sound has air. Do you think my voice now has no air pushing it? No, it has air. If sounds came to the ear and it were just a hole without these curves, it would affect it. Because a person always hears sounds. But from the wisdom of Allah, Mighty and Majestic, Allah made curves so that the sound turns right and left and enters the eardrum gently. And this is clear. And therefore, you find that if a person's ear is cut off, the pains from the inside increase for him. The pains from the inside increase for him, because the air comes with force and disturbs the internal hearing. Good.
And he said: "And we believe that He has the reins of the heavens and the earth

He extends provision for whom He wills and restricts [it]. Indeed He is, of all things, Knowing.

يبسط الرزق لمن يشاء ويقدر إنه بكل شيء عليم

[Ash-Shuraa 42:12]

" Al-Maqalid is the plural of muqallad, which means a necklace, meaning that the crises of affairs are in the hand of Allah (Mighty and Majestic) in the heavens and on the earth. So we ask Allah the Exalted to ... firm our faith in this, because when a person truly believes in this, he is pleased with Allah in good times and in bad. For this reason, he (peace and blessings be upon him) said:
If you believe in this with complete faith, you will be at peace when Allah strikes you with harm ... Who are you? Are you not the servant of Allah? Does not Allah have the reins of the heavens and the earth? Does not Allah do what He wills? And praise be to Allah that if He tests me with harm, He rewards me for it, and if He tests me with ease, He also tests me with that. What?
The student:

The Shaykh : For this reason, we may sometimes say that the trial through blessings is harder than the trial through hardship, because the blessing ... leads to arrogance and transgression, and few are able to stand up to it. Until he (peace and blessings be upon him) said: And the Messenger (peace and blessings be upon him) spoke the truth, for a person sometimes feels that being poor, counting on Allah, and patient is better than being rich, luxurious, and heedless. In any case, I say that if a person believes that Allah has the reins of the heavens and the earth, he will be completely at peace, pleased, and calamities will be light for him. And look at how Allah (Glorified and Exalted is He) makes us patient, and to Him belongs the grace and the favor. If you know that it is by the permission of Allah, what do you say?
The student: I believe.

The Shaykh : Wonderful. I say, "I believe in Allah, and I am His servant, and He does what He wills." For this reason, he said: 'Alqamah (may Allah have mercy on him), who was one of the great companions of Ibn Mas'ud, said: "He is the man who is struck by a calamity, and he knows that it is from Allah, so he is pleased and submits."
He expands He restricts, as He the Exalted said: And His saying: Is it merely a will that Allah expands and restricts? We say no, it is not merely a will, but a will accompanied by wisdom, as He the Exalted said: Complete So He (Exalted and Majestic is He) wills things, and no one can turn Him back, but His will is subject to His wisdom. So if the wisdom of Allah dictates that He expand his provision, He expands it, and if His wisdom dictates that He restrict his provision, He restricts it. For this reason, He concluded it with knowledge, saying: