 تفتّف آدك الأيام فتّى لذلك الامام ابن القيّم انه زنونية الكافية الشافية الانتصار للفرقة الناجية هساد ولقد تقلّد كفرهم خمسون فيه عشر من العلماء في البلدان ولا لكائي الإمام حكاه عنه هم بالحكاه قبله الطبراني هساد ولقد تقلّد كفرهم المجردين يأخذون من بعضهم التكفير من الجهمية خمسون 50 x 10 من العلماء في البلدان 50 x 10 500 ولا لكائي الإمام اللي لكي أبقى سنه وطولا ولا لكائي حكاه عن هم و هم بروطهم بل حكاه قبله الطبراني قبلهم الإمام الطبراني بروطه لذا التكفير من الناس who said that بقالة was the jahmiya and they were they were made takfir of they were made takfir of also anyone who says so the one who says that the Quran is a maqlok he is a kafir also the one who says رفضي بالقرآن مخلوق فهو مكتد عن جهمي anyone who says that my utterance هه my reciting my reading of the Quran is created he is a muqtada he is what? he is a muqtada now if a person comes up to you and says to you رفضي بالقرآن مخلوق can I say that? can I know? the scholars they say this is a ibarah which is what إبارا لا يجوز إطلاقها نفيا ولا إثباتا in terms of affirmation and negation you can't because there is something behind it رفضي my reading the Quran is created it's a tricky word what does that mean? what do you mean by that? do you mean that the Quran is created or do you mean your actions are they created? if what you're saying that your action is created then that's a صح that's a معنى which is صحيح your actions your voice everything is created by Allah but if you mean but if you mean that the Quran that I'm reading is created then that is what? that is the belief of the جهمية so these terminologies and these words because they have they are كلام which are مجمل they are words which are ambiguous and vague the person of the sunnah needs to stay away from it and so the salaf were very harsh on that what do you have? what do you have the choice to say? you could say that قرآن is the كلام of Allah منزل when it came down from him سبحانه وتعالى why would you want it غير مخلوق it's not created why would you say لفتي بالقرآن مخلوق you don't need to say that so أهل السنة believe that الله تبارك وتعالى ya he speaks سبحانه وتعالى بكلام قديم النولى in its essence this is قديم but it's what حادث الآحاد but it's new every time Allah speaks to a person in its essence it's old but every time Allah speaks to a person it's new because this person is created الله يتكلم and he speaks ما تشاء whenever he wants بما شاء wherever he wants كيف الشاء and however he wants that is what we believe about him very good then the شاء رحم الله he said and now he's going to go into the characteristics and the attribute of Allah even though we spoke a bit about it so first part what did he speak about what did he speak about the character what did he speak about the Sahabas and then the second point he was talking about the Qur'an and that falls under Allah's characteristics صحيح and now he's going to carry on regarding Allah's characteristics و جميع آيات الصفات أم و جميع آيات الصفات أم و جميع آيات الصفات أم نعم حقا كما نقل اتراز الأول و أرد عهدتها إلى نقالها و أصونها عن كل ما يتخيله قب حل من نبذ القرآن و راءه و إذا استدل يقول قال الأخطل الشاء رحمه الله المام يبنل تيمه رحم الله قالها all of Allah تبارك و تعالى the verses that have come Allah's characteristics I will go over it I will what I will go over it as it has been كما نقل اتراز الأول as the righteous pious predecessors they transmitted it to us and that the Qur'an has brought to us all of Allah's characteristics How do we go over it as the Salaf used to say ها امروها كما جعت go over it the way it came without doing what without doing we are not tough with of it pay attention this is important من هدوس من هدوس Salaf is what the path of the Salaf is what the path of the Salaf when it comes to Allah تبارك و تعالى his characteristics is to affirm the meaning and to assign the meaning to Allah to assign the how to Allah to affirm the meaning and to assign the how that is present in these characteristics to Allah we don't know how it is how does Allah come down from the throne Allah only knows كيف لا don't ask me how because the how is a fara' of what it's a fara' of the that and I don't know Allah تبارك و تعالى I haven't seen him you see I haven't seen him so I can't tell you how his characteristics are so you can't ask me how and Allah negated for us to even ask سبحانه وتعالى it's a laser it's a chemical it's a thing و هو السميع البصير so من هدوس Salaf is what it is what إثبات الصفات to affirm the characteristics of Allah على حقيقته in its literal meaning و تفوذ الكيفية and the how to do tough with it so Allah knows how it is that is the manhab of what that is the manhab of Salaf the sheikh said I'm going to do that this is what I'm going to do و أردوا اهدتها إلى نقالها واصونها عن كل ما يتخيلوا and I'm going to what و أردوا I will bring back all of the characteristics of Allah whichever of them I will bring them back to what to the ones who transmitted it I will bring it back to the chain of narration I'll say to you فلان ابن فلان who narrates from Fulan who narrates from Fulan this is what he said I'll bring every characteristic of Allah I will bring you قال الله قال الرسول قال الصحابة with its chain that's what I will do and I will also do what و أصونها عن كل ما يتخيلوا and I will also what I will also remove from it I will also protect from it everything that may come to the person's mind in trying to what trying to picture الله's characteristics the way they are I will try to get rid of that by saying to you what by telling you الله تعالى تعالى تعالى's characteristics we don't know the how من غني تشبيه و لا تمثيل I will always tell you to remind you that they don't have who it looks like when it resembles all of that know we don't know it does Allah have a hand yes do you have a family for him yes as it comes in the Quran how does it look like ليس كمثله شي وهو السميع البصير good then the sheikh says رحم الله تعالى قبحا in destruction لمن نبذ القرآن the one who tosses the Quran over his shoulder و رأىه he tosses the Quran over his shoulder and then look what he says to you و this is the deal يقول قال الأخطل and when he wants to use evidence he will say to you أخطل said not like how sheikh was إبنه تعالى و جميع آيات الصفات أمرها كما نقل الطراز الأولو حقا كما نقل الطراز الأولو طراز الأول هو the sahabahs the first noble people the way they've transmitted I'll bring it to you but these people what are they doing I'll bring you the Quran I'll bring you what this سسنة and then I'll also bring you what and I'll bring you the the sahabahs what they said about these characteristics and the self of this ummah I'll bring it to you لكن قبحا and destruction to be to the innovators who do what نبذ القرآن and they tossed the Quran over their shoulders و إذا استدل when they want to use evidence يقول قال الأخطل و أخطل said they turn away from what they turn away from the methodology of the self and they turn towards who الأخطل and who's أخطل أخطل is غيات ابن غيوث الصلت غيات ابن غيوث الصلت and how did they use him as a two ways the issue of كلام he was the one who said a statement the statement which they ascribed to him when it comes to the issue of speech a speech which is inside you is أخطل who said it إن الكلام للفنفؤادي و إنما جوعي للأخطل said the statement and the other statement that is ascribed to him is what قد استوا بشر على العراقي من غير سيف ولا دا من مهراقي بشنس is also ascribed to أخطل when you say to them الرحمن على العرش استوا استوا means على و ارتفع مجاهد أنابو عالية they said this هذا إمة السلف tires predecessors they explained the meaning they didn't say هو الذي أنزل عليك الكتابة منه آياته محكماته هنه أم الكتابه و أخره متشابهات فما الذين في قلوبهم زيغه فيتبعون ما تشابه they didn't add this to the متشابه they said الرحمن على العرش استوا استوا means على و ارتفع مجاهد who knew the Quran who was the one who said عرثت المصحف على ابن عباس I opened the mصحف on ابن عباس و قفوا عند كل آية I stopped him at every verse what does that mean what does that mean ثلاث عرضات he said three times from the beginning to the end he's a man who he said what إذا جاءك التفسير و مجاهد فحسبك به if the تفسير و مجاهد comes to you what don't look for more that's enough مجاهد سنبقى آية what what did he say he said and about the آية that Allah is above his throne استواه he explained that Allah is above his throne أبو عالية the student of عبد الامن عباس and student of عبد الامن عمر عبد الامن مسعود what did he say ارتفع so we have مجاهد على and we have ارتفع أبو عالية no they don't like that they want أخطل أخطل who's who أخطل if you look back at him he's a person who was said that he was a christian he was a nasrani he was a what النصراني who believed in the trinity so they turned away from the book of Allah النسونا and they turned towards a christian هاية who believes in trinity and they take evidences from him and they leave a thought the Arabs ابن العربي رحم الله ابن عربي not the Maliki scholar not the the kafir zindiq ها ابن عربي المانiki صاحب وكتاب القبس when he came to the ar-Rahman على العرش يستوى he said the Arabs don't know يستوى as is-tawla the Arabs don't know that I couldn't Arabic language يستوى I can't come as is-tawla and it's like يمن القيم رحم الله he said in his النونية he said نون اليهود ولا مجه من هما في القرآن زائدتاني the known of the Jews when Allah تباركت على ساته من القرآن ودري ساته الله تباركت على he said to them when you enter بيت المقدس قولوا حطة سيحطة and what did they say حنطة they added an extra note to it these people what did they do يستوى يستوى لا they added an extra note so the known of the Jews and the lamb of the Jahmiah هما في القرآن زائدتاني they are both additional and point added to the Qur'an and this is it falls under what يحرفون كلمة عن مواضعه they distort the Qur'an as they go on so it can't so they take it from that individual you go against ايمة ايمة سلف the third thing that we mentioned as well is that that is mentioned is that it this is not even in the ديوان of هي غياث من غيوث السلط even in his poetry books this line of poetry is not even there after thorough research it was realized that it's not even there it's falsely attributed to him last but not least I'm going to read on you guys the statement of الشيخ العلمة الأصولي والمفسر محمد الأمين بالمخطار الشنقيطي صاحب أضواء البيان he refutes this point listen to what he says he says والبالية الثالثة من البلاية اللازمة لماذها بالخلف he says the problem the third problem from the problems that is that is always attached to the methodology of the خلف not the self but the خلف the latecomers those الشائرة the latecomers is what هم لما دعوا على صفة الاستواء أن ظاهرة غيروا لاقن that when they came to the characteristics of الاستواء and they claim that these characteristics and its apparent meaning is not befitting for Allah ثم نفوها and they negated it من أصليها from its original essence بسبب ذالكة because of that they said we can't affirm it for Allah تباركة على we can't it's apparent meaning it's not befitting for Allah زعموا they started to claim أن معنى استواء على العرش that the meaning that is استواء على العرش it means يستو لا that's what they said علي فجاءوا بالاستواء so they came with the word استواء in the place of استواء that's what they said من تلقائي and force him from them all themselves ونفو الاستواء and they negated the استواء الثابت في القرآن that was found in the Quran that's clear in the Quran they negated that وضربوا ذالكة مثلا and they gave an example a parable for that which is the call of بشر هد استواء بشر على العراق من غير سيف ودمن مهراقي فقالوا they said استواء بشر على العراق بشر this individual he came over what بشر came over العراق he overtook العراق he took over العراق okay معنى هو قد استواء علي استواء هي means استواء he overcame it وإذن فمعنى ثم استواء على العرشي so the meaning of استواء على العرشي means استواء علي he said ونحن نقول we will say to those people and reply to them ايها المستدل all you who is using the evidence of that line of poetry that the word استواء على أن الاستواء معنى هو الاستيلاء that the word استواء means استيلاء try to use that as an evidence ألم تخشى الله أينو أسكير الله ألم تستحي من خالق السماوات والأرض are you not shy of the creator of the heavens and the earth are you not shy of him استعياء يمنعك a shyness that prevents you من أن تشبه استيلاء على عرشي الذي زعمت استيلاء بشر على العراق in which you have resembled الله being above his throne by using the word استيلاء that Allah overcame the throne you are comparing it to Bishr are you not fooling into تشبيه are you not fooling into تشبيه by what by making exactly Bishr him overtaking the throne in Iraq that Allah did the same that's what he said من أن تشبه استيلاء على عرشي that the way that Bishr overcame Iraq and took over الذي زعمت استيلاء بشر على العراق that Allah did the same وهل يقال is it logically accepted in the dunya in this world تشبيه when a a tashbi giving Allah to barak wa ta'ala characteristics resembling him to his creation أشنع من تشبيه استيلاء الله على عرشي بستيلاء بشر من مهران ابن مروان sorry على العراق comparing الله to barak wa ta'ala by this individual بشر من مروان على العراق فعلم أيها الخلفي no oh you خلفي we don't follow this itself أن هذا التشبيه الذي جئت به في الاستيلاء الذي زعمت والبيت الذي استدلت به إنك به أنت أعظم المشبه نصيبا في التشبيه في التشبيه لصفات الخالق بصفات خلقه know that you are the one who is the biggest مشبه by comparing Bishr من مهران مروان تو الله to barak wa ta'ala by being in a line of poetry like that you see how الله to barak wa ta'ala then he goes on saying و بأي دليل من كتاب where's your evidence from the كتاب of Allah oh sunnatin of the sunnah او اجمع او اجمع او عقل سوغت لنفسك أن تشب استيلاق الله على عرشي الذي زعمت باستيلاق بشر من مروان على العراق ثم لم أيها الخلفي أن الاستيلاق الذي جئت به من تلقاء نفسك من أيض اعتماد على وحي السماوين أنه أشد الصفات تواغولا في التشبيه it's a speech والله that really deserves to be really looked in too نعم so that's what they said and لا شكة it goes against آيات الله تبارك وتعالى the way he affirmed that he is above is not just الرحمن على العرشي استوى الله تبارك وتعالى sometimes he says that تبارك وتعالى that's things come down from him things come they come down from الله تبارك وتعالى you see also الله تبارك وتعالى said about the angels that they fear the creator above them يخافون ربهم من فوقهم so Allah used the word من فوقهم from above them وصال الله تبارك وتعالى he said أأمين تمن في السماء do you believe in the one that is high above now they would say تأمين تمن في so you're gonna say الله is in the سماء inside the سماء if you use the word في it's easy to reply to that you see they will say أأمين تمن في السماء do you believe in the one that is above the سماء so we say but they will say inside the سماء so why are you guys using the eyes and evidence the علماء they say that the word من أأمين تمن من في the word في now big language sometimes comes as the word على it does and it's like the آية قلسيروا في الأرضي can you walk inside the earth or do you walk on top of the earth قلسيروا في الأرضي أعالى الأرضي صح نعم so آيات the آيات which I want that either the word فوقية is used فوق which is a high or نزول coming down is used or إستواع is used and others and the حنيث of the جارية which أبي معاوية بحكم سلمي that the مثل صلى الله عليه وسلمة the slave girl when he brought her to the Prophet the Prophet صلى الله عليه وسلم said to him اي لله where is Allah and then she said في السماء then the Prophet said اعتقها فإنها مؤمنة free her she's a believer the Prophet and she's a believer so الله is about his throne scholars wrote books on it أه أن إماموا يذهب يا رحمة الله هي هزبوك كود العلو ليس علي الغفار أن إمام سعج قطني هزبوك قلت هزبوك العلو هو هزبوك القل يت هزبوك قود العلو قلت أصب أبن قدام هزبوك علو that w is about his throne أبن قدام المقدس that w is about his throne أنه فكثف عقائد you will always find الله تبارك وتعالى وذلك I advise you go to كتاب خلق أفعال العباد and he brings a سنة عبدالله من عباس سيد الله تبارك وتعالى is what? it's a buffy throne عبدالله من عباس سيد الله is a buffy throne سبحانه وتعالى then the sheikh goes on to say والمؤمنون يرون والمؤمنون يرون رب والمؤمنون يرون حق الربهم وإلى السماء بغير كيف ينزلوا and the believers they will see this is اعتقاد في رؤية الله ونزوله الله تبارك وتعالى and Allah descending سبحانه وتعالى those two speaking about this part الله تبارك وتعالى or عقيد is what? that Allah who is سبحانه وتعالى he will be seen the day of judgment who are going to see him the believers are the ones that are going to see him سبحانه وتعالى وجوه يوم إذ الناظرة إلى ربها ناظرة الله تبارك وتعالى وبيسين الله تبارك وتعالى وبيسين by the believers he will be seen سبحانه وتعالى the prophet الله عليه وسلم يساله الحديث الجرير وعبد الله البجري which is الصحيحين بخاري المسلم إنكم سترون ربكم you guys will see الله تبارك وتعالى كما ترون الشمس في الظاهرة ليس دونها سحاب وكما ترون القمر ليلة البدري ليس دونه سحاب you will see الله تبارك وتعالى you will see him the way that you see the sun and there is no cloud between you and the sun and you will see الله like the way that you see the moon and there is no clouds between you that's clear how you see him سبحانه وتعالى then the sheikh says وإلى السماء بغير كيف ينزل and Allah تبارك وتعالى he comes down but the sheikh straight away he said بغير كيف without a how that we know we don't know the how we don't know the how we don't know the how أبهرين رضي الله تعالى عنه the Hadith of the Prophet عليه السلام وهي ينزل ربنا our Lord comes down تبارك وتعالى كل ليلة في إلسماء الدنيا الله comes down to this to the earth every last third of the night فيقولوا الله says من يدعوني فأستجيب له who is going to make supplication to me and I accept his dua من يسألوني who is going to ask me فأعطيه I will give him من يغفروني من يستغفروني who is going to ask me for forgiveness فأغفر له I will forgive him so أهل السنة what did they affirm أهل السنة أفهم and they believe that Allah تبارك وتعالى he will be seen سبحانه وتعالى he will be seen the sheikh then went on to say وقر بالميزان والحوض الذي أرجو بأني منه ري ينهلو the sheikh said and now he is talking about الميزان والحوض the scale and the fountain وقر أيفام بأن الميزان أيفام with unwavering conviction that the scale and the fountain الذي أرجو بأني منه ري ينهلو I believe in this fountain and I believe in the scale and the fountain he said which I hope I will be able to drink from it I hope and he is trying to tell us here there is a scale the day of judgment which people's actions will be weighed also the individual will be weighed and also the place where the action was written will be weighed those three the person will be weighed the person will be weighed the action will be weighed and the place where the action was written will be weighed all of them there is evidence for it as for the action being weighed and then action will be put on the scale then the evidences have clearly shown that the actions being weighed نصوص متناثلة they are immense a large number but also what is weighed also the persons and the place where the skull where the actions are written on will also be weighed and that is the حريث which Imam Ahmad narrated in the حريث عبد الله بن عمر رب العاص where the man will come the day of judgment and he has تسعة و تسعين سجلة he has 99 scrolls of sins كل سجل لن every scroll مثل مد البصر how far his eye reaches speak large how far your eye can see and then it will be said to him اتنكروا هذا do you reject anything you see here all that which you have seen اظلمك have they oppressed you كتبتي الحافظون my angels that were writ writing your actions have they transgressed upon you have they wrote false matters about you he will say no لا يا ربي my lord no they will say to him الك عذروا do you have an excuse قال لا يا ربي I have no excuse فيقولوا الله will then say to him بلا yes إن لك عندنا حسانة there is an action rightest action that you have فإن لا ظلم عليك اليوم I know it's going to oppress you today so what would be brought فتخرجوا بطاقة a card would be brought فيها on it is what اشهدوا أن لا إله إلا الله is written on it وشهدوا أن محمد العبد هو رسوله لا سوله سيس and when he sees that he will say ما هذه البطاقة مع هذه السجلات what would this card be in comparison to the 99 scrolls that are waiting me a little card that says اشهدوا الله إلا الله اشهدوا النم محمد عبد هو رسول what's that going to do and then it will be said to him إنك لا تُظلم you're not going to be oppressed today don't worry oppression doesn't exist even that little yes even that little فتُضعوا السجلات في كفة so we learn from the hadith that the scale has two sides pay attention and it will be placed on one side and the 99 scrolls of sins will be placed on one side and the card will be placed في كفة on the other side and what will happen فتاقة السجلات the scrolls will what it will go down and the card will go up not sorry the card would go down and the sjilat goes up the 99 scrolls goes up and it becomes heavy the card that says أشهد أن لا إله إلا الله وشهد أن محمد رسول الله becomes heavy and the prophet الله تباركة علىه he says فلا يتقلوا بعسم الله شيء nothing can be more heavy than Allah's name so this individual what was weight a card the actions are weight and also the person is weight the hadith of the prophet صلى الله عليه وسلم he said that a person will be brought the day of judgment بدين ونسمين a chubby person the person is fat he will be placed on the scale for يوضع في الميزان he will be placed on the scale فلا يزيب عند الله جناحة بعوة and he does it way in the eyes of Allah what a wing of a mosquito he is big but he is nothing why is he not nothing because you know حديث صحيح مصر من حديث أبي غيرا إن الله لا ينظر إلى اجسامكم ولا إلى الصوركم ولا ينظر إلى قلوبكم مع عملكم الله doesn't look at your physique الله doesn't look how big or short or tall no what is looked at is what Allah looks at your hearts and your actions some people would like they just say خي مهار is good the hadith refutes them الله looks at your actions as well it's not enough to just say my heart also وَالْحَوْبَ the fountain we believe that the messenger has a fountain its length is a month its width is a month we believe it نعم anyone who drinks from it which are the believers and they drink from it فمن شريب منه الشربة anyone who drinks a sip from it لم يضع بعدها ابدا he will never ever be thirsty after that أباريق عدد النجوم its utensils that are used are like the stars in number large too much beautiful shining and it's excessively white the prophet said ماءه it's water أبيضه من اللبن it's more whiter than milk and the prophet but also واريحه and it's smell أطيب من المسك it smells better than a musk you see anyone who drinks from it will never be thirsty we ask Allah رب العرش العظيم the load of the throne the one who will judge between his creation and the day of judgment we ask him in sincerity that he makes us from those who drink from it and that Allah makes our weight heavy the day of judgment and anyone the day of judgment who is he's questioned he's questioned the messenger صلى الله عليه وسلم he said to Aisha منوقش عذب anybody who is questioned what's this why did you do this one how did you do this one why because you know why ليس بينك و بين الله ترجمان there's no translation between you and Allah are you with me you can't lie اليوم نختم على أفواه وتكلمون أيديه وتشهدوا أرجلهم بما كانوا يكسبون you can't even lie there's no word you can get away with everything you say if you lie اخسأ فيها ولا تكلموا تبيث ساعدة وتوقف and then your body just starts talking there's no way out of it so a person has to make sure that they work very hard نعم