(Affirming the Attributes of Allah and Clarifying the Meaning of Dislike and Love Pertaining to Allah, Mighty and Majestic, and Refuting Those Who Oppose This) But you claimed that your Lord is

The Shaykh : All of these matters are from the methodology of the people of the Sunnah and the community. We believe in them, but he says "claimed" because he does not accept this. He says that Allah is separate from His creation and that there are two existents, a Creator and a created being. We believe that Allah is above the Throne, that He rose above it, and that the Footstool is the place of His feet. We believe that Allah the Exalted hears His creation, even if they are in the depths of the seas. We believe that Allah, Mighty and Majestic, sees them from above seven heavens, and He is on His Throne, Glorified and Exalted is He, and nothing of their actions is hidden from Him. We believe that the Qur'an is His speech, that it originated from Him and to Him it returns. It originated from Him because He began with it and spoke it initially, and to Him it returns in the last of times, as mentioned in some narrations that it will be lifted from the mushafs and the hearts until the people will have no Qur'an before them and no Qur'an in their hearts. This will happen when people turn away from it completely, with no recitation, no action, and no acceptance. Then Allah the Exalted will honor His speech by not leaving it among people in such a state. This is similar to the appointment of the Abyssinian to destroy the Ka'bah, stone by stone, without it being harmed, even though Allah the Exalted protected it from Abraha, the king of Abyssinia, when he came to destroy the Ka'bah. But in the last of times, when people violate the sanctity of this House and it means nothing to them, He will appoint this Abyssinian man to demolish it, stone by stone, until his soldiers carry its stones from Makkah to the sea. Yes.

The questioner : Before the Mahdi?

The Shaykh : No, no, after him. He said: "And to Him it returns in the last of times" "And to Him it returns in the last of times" We also believe that Allah the Exalted is described with hearing and sight, but he says that hearing and sight cannot exist except for one who has a body, meaning except for a physical form. We also believe that among His attributes are will and power. The Asha'irah also believe in will and power, and they believe in hearing and sight. But we also believe that He dislikes; among His attributes are dislike and love; He dislikes and He loves. Is there anything in the Qur'an that indicates dislike? For example: And love, as in His saying: The Asha'irah and others from the people of denial of the divine attributes deny dislike and love. How do they interpret them? They interpret them either as the created thing or as will. They interpret them as will because they affirm will, or as the created thing because they affirm every created thing. So they say that Allah dislikes, meaning He punishes the disbelievers, for example, He punishes the disbelievers. Did you understand? And they say, or they say, He wills their dislike, or He wills their punishment. He wills their punishment. They do not affirm dislike. But we say to them, what do you say about His saying: Can "dislike" be interpreted as "punished"? "Punished their rising up"? That does not make sense. Or "He wills the punishment of their rising up"? That does not make sense. Well, they say that reason does not indicate it. It does not indicate that Allah is described with dislike. What do we say to him? Well, we say to him, the answer is from two angles:
The first is: If we assume that reason does not indicate it, then the hearing, meaning the Book and the Sunnah, indicates it, does it not? The evidence is not restricted to a single proof; a thing may have several proofs. For this reason, one of the known principles among them is that the absence of a specific proof does not necessitate the absence of the indicated thing, because if this proof is absent, it is not impossible that the thing is established by another proof. Yes. For example, how many roads are there to Makkah? Many roads. If we assume that this road is blocked, does it mean that reaching Makkah is impossible? No, there are other roads. So if we assume that reason, as they claim, does not indicate dislike, does not indicate... dislike, we have the transmitted evidence, the hearing.
Another answer is to say: Rather, reason indicates the establishment of dislike for Allah. For the fact that Allah the Exalted takes revenge upon the sinners indicates a dislike of the sin. If He loved it, would He punish them? Absolutely not. And we say the same regarding love. For this reason, the Asha'irah and others who judge by reason regarding the attributes of Allah are, without a doubt, contrary to reason. They are contrary to reason, because the fact that reason is a proof was not established except by the way of the hearing. So if they deny the indication of the hearing, it necessitates the denial of the indication of reason. The way reason is a proof for the hearing: look, Allah the Exalted always says: and the like. This indicates it.