Are there some verses that do not indicate attributes, such as His saying, the Exalted: << والسماء بنيناها بأييد >> ?
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The questioner : Shaykh, in other verses, it is not possible to establish some attributes from them.
The Shaykh : For example
The questioner : I mean, for example, regarding the hand, O Shaykh.
The Shaykh : Yes
The questioner : Like His saying, the Exalted:[Adh-Dhariyat 51:47], and it seems similar to this verse.
The Shaykh : Allah is the Greatest, O Zaki. Or shall we say, "Allah is the Greatest over you"? Pass by us, O brother. What did we say regarding His saying, the Exalted:?
The student: With strength.
The Shaykh : With strength, as He, the Exalted, said:[An-Naba 78:12], meaning strong. And did Allah attribute the "ayd" (hands) to Himself? I ask you, do you agree that "ayd" is the plural of "yad" (hand)? Did Allah attribute them to Himself?
The questioner : I say that this verse...
The Shaykh : I am asking you; do not say "I say." Define the answer: Did Allah say "with Our hands"?
The questioner : No.
The Shaykh : So then, how do you say the intended meaning is the plural of "hand"?
The questioner : I am not saying this, O Shaykh. I say that the hand is not established from this verse.
The Shaykh : Because, these were not attributed to Allah. Even if we make it "with hands" (plural of hand), He did not attribute them to Himself. He did not say "with Our hands" as He said: [Ya-Sin 36:71]. And when He said: , is the leg established from this verse?
The student: ...
The Shaykh : Because Allah did not attribute it to Himself. For this reason, the Salaf differed regarding it: is the intended meaning[Al-Qalam 68:42], meaning from severity, or is the intended meaning the leg of Allah? But if you reflect on the verse and reflect on the hadith of Abu Sa'id, you will find that the intended meaning of "sag" (leg) here is the leg of Allah. Thus, its indication is that the leg is the leg of Allah. This is not supported in the Sunnah. The issue is subtle, O Zaki. Understand that a thing does not become an attribute of Allah unless Allah attributes it to Himself.
The questioner : And from the verse, O Shaykh, what about the two eyes?
The Shaykh : No, do not establish many eyes, thousands of eyes, or millions of eyes, or millions of millions, or millions of millions of millions, because the plural has no limit. So what do you establish from this? Do you establish a million eyes? I ask you?
The questioner : The existence of the eye.
The Shaykh : No, "ayn" (eyes). How is the existence of the eye? With one eye? Yes, is correct, one. But this , how many do you establish?
The student: All the eyes.
The Shaykh : Wait, O man. The question is for one... Yes.
The questioner : From this verse.
The Shaykh : I mean, from this verse, how many?
The questioner : We establish an uncountable number.
The Shaykh : Uncountable? So many eyes, uncountable. How do you answer the saying of the Messenger, may Allah's prayers and blessings be upon him, when he mentioned the Dajjal, he said:Jami` at-Tirmidhi 2245Sahih (Darussalam)
The questioner : We answer that Allah, Mighty and Majestic, has an eye. That Allah, Mighty and Majestic, has two eyes. But these eyes do not have a defect. However, these two eyes do not have a defect.
The Shaykh : Yes. And where are the "ayn" (eyes)? If Allah had more than one eye, the excess would be perfection, is that not so? And by it, the distinction intended by the Messenger, may Allah's prayers and blessings be upon him, between the one-eyed Dajjal and the Lord, Mighty and Majestic, would be achieved. He would have said, "He has two eyes," and "Your Lord has many eyes." Since the Messenger, may Allah's prayers and blessings be upon him, did not mention that, it is known that He does not have more than two. For if He had more than two, that would be perfection, and by it, the distinction would be achieved by what?
The student: Between...
The Shaykh : Between the Dajjal and the Lord. And it is not possible for the Messenger to discard perfection and then mention the negation of a defect. This is not possible. For this reason, the scholars of the Salaf used this hadith as evidence that Allah, the Exalted, has two eyes. And this is the truth. Yes.
The Shaykh : For example
The questioner : I mean, for example, regarding the hand, O Shaykh.
The Shaykh : Yes
The questioner : Like His saying, the Exalted:
And the heaven We constructed with strength
والسماء بنيناها بأيدThe Shaykh : Allah is the Greatest, O Zaki. Or shall we say, "Allah is the Greatest over you"? Pass by us, O brother. What did we say regarding His saying, the Exalted:
With strength.
بأيدThe student: With strength.
The Shaykh : With strength, as He, the Exalted, said:
And constructed above you seven strong [heavens]
وبنينا فوقكم سبعا شداداThe questioner : I say that this verse...
The Shaykh : I am asking you; do not say "I say." Define the answer: Did Allah say "with Our hands"?
The questioner : No.
The Shaykh : So then, how do you say the intended meaning is the plural of "hand"?
The questioner : I am not saying this, O Shaykh. I say that the hand is not established from this verse.
The Shaykh : Because
Hands
أيدfrom what Our hands have made, grazing livestock
مما عملت أيدينا أنعاماAnd the Day the leg is uncovered
ويوم يكشف عن ساقThe student: ...
The Shaykh : Because Allah did not attribute it to Himself. For this reason, the Salaf differed regarding it: is the intended meaning
The Day the shin will be uncovered
يوم يكشف عن ساقThe questioner : And from the verse, O Shaykh, what about the two eyes?
The Shaykh : No, do not establish many eyes, thousands of eyes, or millions of eyes, or millions of millions, or millions of millions of millions, because the plural has no limit. So what do you establish from this? Do you establish a million eyes? I ask you?
The questioner : The existence of the eye.
The Shaykh : No, "ayn" (eyes). How is the existence of the eye? With one eye? Yes,
And you shall make it before My eyes
لتصنع على عينيBy Our eyes
بأعينناThe student: All the eyes.
The Shaykh : Wait, O man. The question is for one... Yes.
The questioner : From this verse.
The Shaykh : I mean, from this verse, how many?
The questioner : We establish an uncountable number.
The Shaykh : Uncountable? So many eyes, uncountable. How do you answer the saying of the Messenger, may Allah's prayers and blessings be upon him, when he mentioned the Dajjal, he said:
He is blind in one eye, and your Lord is not blind in one eye
إنه أعور وإن ربكم ليس بأعورThe questioner : We answer that Allah, Mighty and Majestic, has an eye. That Allah, Mighty and Majestic, has two eyes. But these eyes do not have a defect. However, these two eyes do not have a defect.
The Shaykh : Yes. And where are the "ayn" (eyes)? If Allah had more than one eye, the excess would be perfection, is that not so? And by it, the distinction intended by the Messenger, may Allah's prayers and blessings be upon him, between the one-eyed Dajjal and the Lord, Mighty and Majestic, would be achieved. He would have said, "He has two eyes," and "Your Lord has many eyes." Since the Messenger, may Allah's prayers and blessings be upon him, did not mention that, it is known that He does not have more than two. For if He had more than two, that would be perfection, and by it, the distinction would be achieved by what?
The student: Between...
The Shaykh : Between the Dajjal and the Lord. And it is not possible for the Messenger to discard perfection and then mention the negation of a defect. This is not possible. For this reason, the scholars of the Salaf used this hadith as evidence that Allah, the Exalted, has two eyes. And this is the truth. Yes.