Explanation of the author's statement: And Muslim narrated from Ibn 'Umar, marfu': (Allah folds the heavens on the Day of Resurrection, then He takes them in His right hand, then He says)

The Shaykh : He said: "And Muslim narrated from Ibn 'Umar, marfu'" Marfu' means: attributed to the Prophet (peace and blessings be upon him) The meaning of this has been mentioned previously, and that the intended meaning of folding is actual folding, as Allah the Exalted said: The original form of "folding" (tawi) is "ha"
The student: Tawi

The Shaykh : Tawi, tawi, its original form is, but the waw and the ya' came together in a word, and one of them was preceded by a sukun, so the waw was changed to a ya' and the ya' was assimilated into the ya'. This is a known grammatical rule: when the waw and the ya' come together in a word and one of them is preceded by a sukun, yes, then the waw is changed to a ya', whether it comes before or after. So in "tawi" the waw came before, and in "sayyid" the ya' came before, because the original form of "sayyid" is "sayyud," and so on. And this rule is known among grammarians, and it passed us in the Alfiyyah, in the exceptions to their statement regarding the word... we said if it is in two words, in two words, it did not enter...
All right, he says: He says that as praise of Himself (Glorified and Exalted is He) and to indicate His complete greatness, and He is the Sultan, so He is a King possessing authority. And His saying: This is a question of challenge. He says: Where are the kings who were in the world with authority, tyranny, and arrogance over the servants of Allah? Do they exist at that time at all? No, and refuge is sought in Allah, there is no tyrant there and no arrogant one; all are equal, and the Kingdom belongs to Allah, the One, the Subduer. "Al-ardhin" (the earths) here is a sound masculine plural, or is it an annexed plural?
The student: Annexed

The Shaykh : It is annexed to the sound masculine plural because it is not a proper name, nor an attribute, and it is not masculine either, so it is annexed to the sound masculine plural. He says: And Allah the Exalted has indicated in the Qur'an that the earths are seven, but the number was not mentioned explicitly in the Qur'an; however, it was mentioned explicitly in the authentic Sunnah. In the Qur'an: The analogy here is not valid except in number, because the manner is impossible. Yes, so according to this, is in number. As for the Sunnah, it explicitly stated in several hadiths that they are seven. That is, the seven earths in His left hand. The word "left" (shimal) here is disputed among the narrators; some affirmed it and some omitted it. And they judged the one who affirmed it as anomalous (shadh) because he contradicted two trustworthy narrators in his narration from Ibn 'Umar. And it is known that contradicting one person against two trustworthy narrators...
The student: Anomalous

The Shaykh : ...is considered anomalous. And some said that its transmitter is trustworthy, but he said it from his own alteration, meaning because when he mentioned in His right hand, the mind goes to the idea that there is a left hand. And the original of this is an error, whether we say it is anomalous or we say it is from his alteration. It is established in Sahih Muslim that the Messenger (peace and blessings be upon him) said: So the Prophet (peace and blessings be upon him) affirmed that both, that both His hands are right. And this implies that there is not a right hand and a left hand. But if this word is preserved as "left," then in my view it does not contradict , and the meaning is that the other hand is not like the left hand of a created being, deficient compared to the right hand. Because it is known in the hands of created beings that the left is deficient compared to the right. So he said: "Both His hands are right," meaning there is no deficiency in them. And this is supported by his saying in the hadith, in the other wording, in the hadith of Adam: So when the suspicion goes to the idea that affirming the left means deficiency in this other hand, he said: And this is supported by his saying: For the intended meaning of that is to affirm their excellence and their rank, and that they are on the right of the Most Merciful (Glorified and Exalted is He). And in any case, the hands of Allah (Glorified and Exalted is He) are two, without doubt, two, and each one is other than the other, each one is other than the other. This is a hand and this is a hand. And when we describe the other hand as "left," the intended meaning is not that we affirm it is weaker than the right hand, but rather both His hands are right. And what is obligatory for us regarding this is to say: if this is established from the Messenger of Allah (peace and blessings be upon him), then we believe in it; and if it is not established, we say: both His hands are right.
And it is known among the scholars of rhetoric that if the subject and the predicate are both definite, then that is one of the ways of restriction. He says: Meaning, the one who has absolute ownership, no one competes with Him in it.