Repeating the author's (may Allah have mercy on him) statement: And we believe that He

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
The author (may Allah guide him) said "And among His signs is" Yes, "And we believe that He We have discussed this verse
The student: Yes.

The Shaykh : Yes.
The student: Yes.

The Shaykh : Yes, and we explained that this phrase refutes the argument of every one who denies the divine attributes, because most of the arguments of those who deny the attributes rely on this verse. Yes, they argue that affirming it necessitates likening Allah to creation. So we refute them by saying: Allah has an eye, but it is not like our eyes, because Allah says He has a face, but it is not like our faces, because there is nothing like Allah. We emphasize this, namely the affirmation of the essence of the meaning without likening it to tangible reality. We say to these people: Do you have eyes? They will say, yes. We say: Does the donkey have an eye? They will say, yes. We say: Is your eye like the donkey's eye?
The student: He says no.

The Shaykh : Yes
The student: He says no.

The Shaykh : So we say: If this is the difference between created things among themselves, how can there not be a difference between the created and the Creator? The difference between the created and the Creator is clearer, more evident, more distinct, and greater. The difference between created things among themselves is a difference that does not go beyond a variation in form and shape, but the difference between the Creator and the created is a great difference in essence and attributes. And everything... and on this basis, this verse, or this part of the verse, refutes the argument of every one who denies the divine attributes, because most of the arguments of the people of denial is that affirming the attributes in their true sense necessitates likening Allah to creation. So we say: Allah the Exalted says Then we also say: This is a clear refutation of those who liken Allah to creation, who affirm the attributes of Allah (Glorified and Exalted is He) with likening. They say: The eye of Allah is true, but it is like our eyes, because Allah does not address us except with what we understand. So we say to them: This invalidates the noble verse, and what invalidates the truth is invalid, so your statement is invalid. We spoke about the All-Hearing, I think at length, and about the All-Seeing, or not? About the All-Seeing. As for the All-Hearing, we said that the All-Hearing is derived from hearing, and hearing means perceiving the heard and means responding to the heard. We divided perception into categories. As for the All-Seeing, I think we will not speak about it. The All-Seeing is applied to the All-Knowing and is applied to the One who sees. So He is All-Seeing in sight and All-Seeing in knowledge. As for His knowledge-sight, nothing is hidden from Allah the Exalted on earth or in the sky, whether it is seen or heard. As for the sight that is vision, sight of vision, then everything that can be seen, He, Allah the Exalted, sees it. Indeed, there are things that we cannot see with our eyes, but Allah (Mighty and Majestic) sees them. So He is All-Seeing in the sense of what?
The student: Knowledge and vision.

The Shaykh : In the sense of knowledge and vision, or in the sense of the vision of knowledge and the vision of sight. And in this part of the verse is a refutation of those who deny the attributes. If those who deny the attributes say: We affirm that He is All-Hearing and All-Seeing, but without hearing or sight, we say: This is false in all languages. All the languages of the world do not mention a derived word except that its root is established in the one described by it. It is not possible to say to a blind man that he is All-Seeing, nor to a deaf man that he is All-Hearing. Rather, it is not possible to affirm hearing, to affirm these two names, except for one who possesses hearing and sight, in all languages, Arabic and non-Arabic. And if they say: We affirm that He is All-Hearing and All-Seeing, as the Asha'irah say, we say to them: Then affirm that He is the Wise, affirm that He is the Expert, and so on, of what they deny. Because whoever affirms something for Him, it necessitates that he affirms
The student: Its like.

The Shaykh : Its like. As for affirming some and denying some, that is what is believing in part of the Book and disbelieving in part. Meaning the reins of the heavens and the earth are in His hand (Mighty and Majestic). He disposes of them as He wills, because He is not questioned about what He does, and there is no one to turn back His command. Meaning He expands Meaning He restricts. And sustenance means giving, and giving is of two types: giving that the body performs, and giving that the soul performs. The first is like eating, drinking, clothing, and dwelling, and the like thereof. The second is like knowledge and faith. And this is a greater favor than the first, because the first, one can live if... Allah knows your state. But the second, if it dies, it dies upon good, because he has of the knowledge and faith what Allah raises him with, what Allah raises him with. So sustenance is what? Giving, and it is of two types: the first is what the body is nourished by, and the second is what the soul, meaning the heart, is nourished by. The first is like eating, drinking, dwelling, and the like thereof. The second is knowledge and faith. And His saying This occurs frequently in the Noble Qur'an, and also in the Sunnah. It is the suspension of a thing upon the will. Is it a mere will, or a will accompanied by wisdom?
The student: ...

The Shaykh : The second, without doubt, by the saying of Allah (Blessed and Exalted is He) Indeed, Allah was All-Knowing, Wise. So He described Himself with knowledge and wisdom after His saying So it is so. Good.
If someone says: What is the wisdom in His expanding for so-and-so and restricting for so-and-so? We say: The wisdom is that if so-and-so were expanded in his sustenance, it would be a cause for his greed and arrogance. So it is wisdom that Allah restricts him. And as for the one for whom it is expanded, perhaps restricting him is a cause for his turning away from his Lord (Mighty and Majestic), and his dissatisfaction with Him, and His anger at him, so he becomes an apostate, as He the Exalted said: The brother, not in one. Read the verse.
The student:

The Shaykh : Yes
The student: ...

The Shaykh : Trial
The student: ...

The Shaykh : You have done well. Among people is one who worships Allah on the edge. If good befalls him, he is content with it. And if trial befalls him, he turns on his face. And the trial is the doubt, or the loss of what he loves and desires. Many people, when they are struck by the death of a loved one or a relative or the like thereof, turn on their face, and refuge is sought in Allah, and they are dissatisfied with the decree of Allah and dislike the disposition of Allah. And among people is also one who worships Allah on the edge. So when one comes to him who doubts him in the worship, and one who doubts him in the Lord (Mighty and Majestic), he turns on his face. For this reason, ask your Lord for steadfastness always. So among the servants of Allah, who is the one that wealth rectifies?
The student: Poverty.

The Shaykh : Wealth. And among them is one that poverty rectifies. Perhaps Allah strikes a person with poverty after he was wealthy, but he was greedy and arrogant because of this wealth, so the benefit now is in his poverty. And the opposite is the opposite: among people is one who is deviant in his poverty, so when Allah enriches him with wealth, he returns to his Lord. This contains the generality of the knowledge of Allah of everything. Of the entities, or of the attributes? Of the entities and the attributes, and the present, future, and past states. He is All-Knowing of them (Exalted and Majestic is He). Nothing is hidden from Him of them.