 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دادا دالا وياله من شراف عظيمي او حديث الذي يستخدمه هو حديث عبد الله ابن عمر رضي الله تعالى عنه مرفوعا الحديث هو حديث صحيح مسلم يطول الله عز وجل السماوات يوم القيامة ثم يأخذ هن بيده اليومنا ثم يقول انا الملك اين الجبارون اين المتكبرون ثم يطول اراضينا بشمالي ثم يقولوا يستخدم هذا الحديث حديث يقول الله is going to fold the earth الله is going to fold the samawat the day of judgment and he is going to take it with his right hand and then he will say انا الملك اين المتكبرون where are the tyrant where are the ones who are arrogant ثم يطول اراضينا then الله will fold the earth بشماله with his left so they used this hadith as an evidence by saying Allah states بيده اليومنا بشماله with his left and this hadith is what they used the second evidence which they used is the hadith of the prophet صلى الله عليه وسلم in which one of the hands of Allah was described as what بيده الاخرى the other hand there is a narration which states you see when the right was mentioned then it was said وبييده الاخرى when the right was mentioned it said وبييده الاخرى so they used this hadith to say the opposite of the right is the left and as I said this is the opinion held by who الامام ابو سعيد الداريم رحمه الله ابو يعل الفراء صديق حسن خال محمد خليل الهراص عبد الله ابنو محمد الغنيمن and that is the evidence and that is from the evidence which they used the other group the other group such as الامام ابنو خزيما الامام احمد البيه رحمه الله the argument is the hadith of the prophet الله عاليس المجتمع صحيح مسلم وضي أثوره عبد الله عمر بالعاص رضي الله تعالى عنهما may Allah be pleased with both of him إن المقصطين عند الله على منابري من نور that just the noble people are an appropriate of light عن يمين الرحمن on the right of Allah عز واجأ وكل تاية يمينوا they use this hadith they also use the hadith which is صحيح البخارية المسلم يمين الله ملأة الله is hands are full لا يغيضها نفقة وبيده الأخرى القبض يرفع ويخفض so they use this hadith which is يمين الله الله is right but then afterwards they say وبيده الأخرى and the other hand so Allah's right hand is full الله has got the treasures and everything in there giving it will not decrease لا يغيضها نفقة giving it to the creation does not reduce anything from him سبحانه وتعالى and the narration goes وبيده الأخرى وبيده الأخرى they use this as an evidence the way they use this as an evidence is because it's that Allah didn't refer to as a left you see or the Prophet didn't refer to it as a left but he referred to it as the other hand you see and he said the narration وكلتها يدي يمين show that they're both right ولذلك ابن خزيمة رحمة الله إن كتاب كتاب التوحيد he says بابوا ذكر السدنة ثامنة تبين وتوضح أن لخالقنا جل وعلا يديني كلتاهما يميناني لا يسار لا يسار لخالقنا عز وجل يدي ليسار من صفة المخلوقين فجل ربنا عن أن يكون يقول أنه الثاني أن يكتب أن يكون الله سبحانه وتعالى يوجد دعا ونحن أن يكون right والله لا يوجد لفت لأن لفت يوجد خلق والله أكبر than having a left hand ألمة محمد رحمة الله ما قال من ضبقات الحنابلة أمامه أمام أحمد بل حمد يقول كما صحح الخبر عن رسول الله صلى الله عليه وسلم أنه قال وكل تا يديه يمين الإيمان بذلك فمن لم يؤمن بذلك ويعلم أن ذلك حقم رسول الله صلى الله عليه وسلم فهو مكاذب برسول الله صلى الله عليه وسلم أمام أحمد يقول as the narration has come from the prophet صلى الله عليه وسلم that he said وكل تا يديه يمين on both of the hands of Allah are right الإيمان بذلك that we have to believe in it and the person who doesn't believe in it and doesn't know that Allah has a and doesn't know that this is the rights of Allah he doesn't know that it's the rights of Allah to be firmness for him فهو مكاذب برسول الله on the messenger صلى الله عليه وسلم الشيخة للبان رحمة الله was asked كيف نوفق بين الرواية بشماله how do we reconcile between the narration that says left that is in the hadith عبد الله من العمر which is in Sahih Muslim and the narration that says وقولوا رسول الله صلى الله عليه وسلم وكل تا يديه يمين on and the narration of the prophet صلى الله عليه وسلم that says both of his hands are right how do you reconcile between it شيخة للبان لا تعارض بين الحديثين بادي أبدا شيخة للبان لا تعارض بين الحديثين بادي أبدا there's no contradiction between the two narrations for the first point take that in mind first first point that you need to keep in mind is those two narrations are not contradicting one another فقولوا رسول فقولوا فقولوا صلى الله عليه وسلم وكل تا يديه يمين تأكيدوا اللي قوليه تعالى ليس كمثل يشيءوا وسمعوا البصير both of the hands of Allah are right is actually strengthened by the statement of Allah ليس كمثل يشيءوا وهو السميع البصير there's nothing like him سبحانه وتعالى and he is the hero and the one who sees فهذا الوصف الذي أقبر به رسول الله صلى الله عليه وسلم تأكيدوا للتنزيه فيدوا الله ليس كي يدي البشر says this description that the Prophet صلى الله عليه وسلم told us about الله تبارك وتعالى is an emphasis that Allah تبارك وتعالى is exalted from what for his hand to be like the hand of the creation because the creations hands are what left and right as for Allah ولكن كلت يديه سبحانه ويمين يمينيني وكلت يديه سبحانه ويمين as for Allah both of these hands are right this is the difference ليس كمثل يشيء there's nothing like him because both of his hands are right وأمر أخرى the second point is أن رواية بشماله generations that says بشماله شاذ so as you can see شغل الباني رحمة الله he said أن رواية بشماله شاذة the rwaya in which إمام مسلم بروتيني الصحيح عبد الحديث عبد العمار الشاذة شغل الباني كما بينتها as I clarified it in my تقريج المصطلحات الأربعة الواردة في القرآن باية المودودي شغل الباني as I clarified it there so what is it شغل الباني is referring to when he says that حديث الشاذ حديث عبد الله ابن عمر is in صحيح مسلم and as I read it right now when I spoke about the evidence it has in it it has the usage of the word شمال is in there that word الشمال the only person who used that word is عمر ابن حمزة ابن عبد الله ابن عمر ابن الخطاب who narrated from Salim who then narrated from عبد الله ابن عمر and the problem here is who is the problem عمر ابن حمزة he is weak we have the same hadith in صحيح البقاري we have the same hadith in صحيح البقاري but this time not from the طريقة of عمر ابن حمزة we have it from the طريقة of عبد الله ابن مقسم عن نافع عن ابن عمر we also have it from إمام مسلم himself من طريقة عبيد الله ابن مقسم عن ابن عمر and both of them they don't have the رواية of what we don't have the رواية of what the word شمال is in there وذلك he says in his book الاسماء وصفات he says ذكر الشمال فيه تفرد به عمر ابن حمزة عن سالم وقد روا هذا حتيث نافع وعبيد الله وعبيد الله ابن مقسم عن ابن عمر لم يذكره فيه الشمال so we have two people who have narrated this حديث from سالم we have three sorry how many people we have narrated from سالم three people we have عمر ابن حمزة we have نافع and we have عبيد الله ابن مقسم صح you see all three of them who narrated it from سالم only one opposed who is the one who opposed عمر ابن حمزة he actually went against to and who did he oppose he opposed نافع and he also opposed to and he also opposed عبيد الله ابن مقسم very good that's what they both didn't mention now وروا ذكر الشمال في حديث الآخر في غير هذه القصة إلا أنه ضعيف نعم then we have another one which is this حديث that is narrated in سنه با ابن أبي عاصم أنا بموسى الأشعري رضي الله عنه يسادة د. س. سلم I said إن الله يوم خلق آدم when Allah created آدم قبضا قبضتيني الله grabbed him two grabbings فوقع كل طيب بيمينه everything that was good fell on Allah's right وكل خبيثي بشماله and everything that was that is evil went towards his left this حديث is from the طريقة of يزيد ابن أبان الرقاشي from the طريقة of who يزيد ابن أبان الرقاشي you see and another رواية that tries to support it is from the chain of جعفر ابن زبير so you either gonna have جعفر ابن زبير or you're gonna have يزيد ابن أبان الرقاشي as for جعفر ابن زبير the same he's متروق الحديث he's حديث is not taking على كل حال what we can see from this is and this is the call which seems to be strongest is that لفظ الشمال فالأقرب أنها الشاذة that is شاذ that's it and then شاذ is from the ضعيف ضعيف فلاح تجبي so you can't use that as an evidence so what do we say in this regard in this regard what we say is that الله سبحانه و تعالى one of his hands is right and the other one we refer to it as what وبيده الأخرى we say his other hand we don't say left no do we say right now one may say but where have you gone with the حديث of the prophet وكل تاية ديه يمينون all of his hands are right so what I want for you to understand here is do both parties agree that Allah has two hands نعم do both parties agree that one of the hands is right they only differ on the other hand is it a left or is it a what or is it a right do they also agree on calling it the other hand they do they don't deny that but they then is it the other hand which is a right or is it the other hand which is a left what we will say is we want to stick with what is a Tifaq both parties agree upon that some حل تفاق بين الطرفين between the two parties and as for the حديث وكل تاية ديه يمينون yeah it doesn't mean that both of his hands are right it means دفع للتواه من نقص it's actually trying to repel the thought of thinking that the other hand of Allah is weak do you see or that you might think to yourself it's a weakness and that is not تأويل that is not تأويل because we're trying to bring all the narrations together that's what's making us explaining like this this is actually what جمع النصوص بعضوها إلى بعضو we're bringing the narrations together to reconcile between them so we can understand them properly which of the hands of Allah is best the question now here ايوه معفضل which of the hands of Allah is better the right or the left can we ask this question تفاضل بين صفات الله of course we can we can of course we can ask ourselves but what you have to remember is that تفاضل one being better than the other is not بين كامل ونقص that one is complete and one is deficient it doesn't mean that it means كامل وكامل one that's complete and another one that's complete and there's evidences for there are evidences to prove the issue of تفاضل بين الصفاته that one's character of Allah is better than the other there's evidences for it for example if you look at the hadith of Sahih Muslim the hadith what Sahih Muslim that the Prophet ﷺ said اللهم إني أو الله I عودوا I seek refuge in what بريضاك من صخاطك I seek refuge in your you're pleased you've been pleased with me then you've been angry with me so which one are we giving a virtue to which one are we choosing of which we were choosing the رضاء of Allah which is his characteristics over the characteristics of صخط so we say اللهم إني أعودوا بك I seek refuge بريضاك من صخاطك and also what shows and this is what we say is the characteristics of Allah can have virtue between one another especially this characteristics of Yad we say the right one is better than the other character the other one the evidence for that is the hadith narrated by Tirmini the hadith that the Prophet ﷺ he said لما خلق الله آدمة when Allah created Adam ونفق فيه الروحة and Allah blew the soul into him وعطص فقال he what he sneezed maybe you lie Adam فقال الحمد لله he said الحمد لله فحمد الله بإذنه he praised Allah with Allah's permission فقال الله then says to him رحمك الله يا آدم may Allah have mercy upon you Adam الله then says to him إذهب إلى أولائك الملائكة go to those angels so here look what did Adam do to the Prophet as soon as he the soul is blown into him what did he what happened to him he sneezed what did he say what was the first thing he said what's the first thing he says الحمد لله what's the last thing that that that we the people of Jannah say وآخر دعوه أنا الحمد لله يا رب العالمين so the first and the last is what the first and the last is what the first thing that we say this is all in the hereafter this wasn't in this dunya when Adam I'm first thing he said was what in Jannah and that day when we come to Jannah what do we say الحمد okay when a person comes into Islam what's the first thing they have to say لا إله لله the Shahada right what is the last thing that they need to say before they leave this world in order to get status لا إله لله it doesn't matter it doesn't matter اذا момح الشكل the University the first thing in this dunya is لا و chuckle and the last thing is لا and the first thing in the dunya آخر is الحمد لله so when Adam when he said these إلى ملاعين to a gathering من homeجلوسين who were sitting فقول سيد� بيم السلام عليكم قالوا đã يساتهم وsky ذلك و70 생각 فقال إن هذه تحييتك وتحييت بنيك this is that you're greeting الله says to him this is your greeting إن هذه تحييتك this is your greeting وتحييت بنيك and it's the greeting of your lineage فقال الله له الله then says to Adam ويداهم مقبوظة تاني and both of the hands of Allah are folded الله says to him اختر أيهما الشيء to choose whichever of those we were to Adam قال اختر to Yameen ربي I have chosen the right of my Lord وكلت يدي ربي يمين المبارخة I have chosen the right and both of the hands of my Lord is right so which hand did he choose here he chose the right hand why did he choose that على فضليها عن اليد الأخرى because of the virtue of the hand of Allah the right hand over the other one very good the other point that we need to speak about is that there's a شبهة متعلقة بصفة اليد والجواب عنها these characteristics of the Yad are you with me there's this characteristics of Yad there's a شبهة الهل البداع try to push forward they all say to you you guys believe حد of Allah when you find it the way it is where are you going to take the verse and surah to the Dariah ayah 47 where Allah says Allah says I created the Samawat بايدن with what بايدن and the aid here right now means what strength and this is بجمع المفصيرين this is a consensus by the مفصيرين that the aid here is قوة it's actually meant by strength it's meant by قوة so this is their argument they're going to say to you they'll say to you that this is an evidence for us to say that the word Yad is actually meant by strength and it's not meant by what you guys give Allah affirming a characteristics of them the answer that we give them is as follows we say to them أن اليد هنا يدس in this ayah ليس جمع يدن the word يد that's here أن اليد هنا that the aid here is not ليس جمع يد it's not the plural of يد وإنما هي من آد it's from the مزدر آد يأيد وإيدن that's where it's from and the scholars of the language said this you can go to the books of the language you'll find it there look at for example الخليل يبن أحمد الفراهيدي he was the sheikh of Imam Musib Awayd right يزبقوا كتاب العين you'll find his statement look at the kalam or إن كتاب مختصر الصحاة you'll find it there as well even أبو الحسن الأشعري إن كتاب الإبانة في أصول الديانة he explains that the word هنا it's not the شمع of the word يد but it's the مزدر آد يأيد وإيدن so this argument is very what even if you look at جلالين the جلالين تفسير الجلالين which is the تفسير of جلال الدين المحلي and the تفسير of جلال الدين السيوطي and جلال الدين المحلي he actually done the تفسير of صورة الكاف إلى صورة الناس and also صورة الفاتحة whereas الإمام السيوطي you came and then he took it from صورة البقرة up to صورة الكاف you see did سيوطي أن محلي meet one another and they did did he take a lot of knowledge from him this is a discussion amongst the علماء so this is a very important point that we have to understand that this شبهة أوها من بيط العنكبوت it's a very weak argument it's very now I want to speak about another issue pertaining to the word حد and that is لفظ اليديني بصيغة تثنية لم يستعمل في النعمة ولا في القدرة this is a طابد you have to very well understand and that is the usage of the word يديني as a تثنية as a تثنية as a دول the word يديني this usage of as a دول has never ever been used in the Arabic language as نعمة أو قدرة never the Arabs have never used the word يديني the دول of the word يد they've never done it as a تثنية and they meant by نعمة أو قدرة the Arabs have never done that that's very important and as we know we mentioned previously that the تثنية is نصن في في مسماة صح we took that before what do we mean by when we say التثنية نصن في مسماة what we mean by that is that فهي تدل that it shows على العدد المحصور لا غير for example if you said right now جاء رجلاني two men came can you say I meant only one man but you can't say that فلا يسوغ لك أن تقول جاء رجلاني you can't say two men came وأعني بذلك رجلا واحدا لا بذلك it's wrong و لا يجوز لك أن it is أوصر not allowed for you to say for instance جاء رجلاني two men came وأعني بذلك رجالا that two men came and I mean by it or a lot of men came you can't لأن تثنية نصن في مسماة لا يتجاوز بها you can't move out from it so when we look at the قرآن and we find الله تباركه تعالى saying فهي زابه the ayah بل يداه يداه مبصوطة تاني مبصوطة تاني أو الله سبحانه وتعالى سي قال يا إبليس ما منعك أن تسجد لما خلقت بيديا these both verses are giving us what تثنية when did it show us here that it is is a نصن في مسماة and that Allah تباركه تعالى he means by it اليد الحقيقية it can't be النعمة and it can't be that's what we took from it بيصد قاعدة لفضل لفضل يدين بسغة تثنية لم يستعمل شن نعمة ولا في القدره because if you look at something قدره النعمة قوة whatever you want to say لا تثنى ولا تجمع في ذات واحد again you have to remember this بس اجمع لا كلاف فيه لا عقلا ولا شرع نعمة قدره قوة all of them you can't do جمع of it في ذات واحد you're talking about one person but you're using plural of the word what or dual is used sorry what did I say you can't do يديني for example and what you mean is قدره and قوة because قدره and قوة cannot be made into a تثنية and a plural if you do make it as well and you're only intending one individual it can't happen in the Arabic language for instance you're talking about one individual I'm speaking about one person I can't use the جمع of the word I cannot use قوة I can't say قوة I can't make it تثنية since I'm only talking about one person you can't say رأيت قوة تينية I saw two strengths and you mean by this one person no if you say to me I saw two رأيت قوة تينية what am I going to understand from here two individuals two separate individuals but you can't say to me no I meant two different people صحيح so I meant one person ذات واحد لا يسح does that make sense so since the word تثنية was used as a yet you can't show قوة and you're talking about الله alone you can't say الله قوة تينية so what we're trying to say is بالجمع أن القدرة والقوة لا تثنة ولا تجمع في ذات واحد في ذات واحدة does that make sense as for نعمة specifically the reason why we say you can't do a technique of it is الله تبارك وتعالى already said وإن تعدوا نعمة الله so if you say it's dual you actually restricted والله تبارك وتعالى said it cannot be counted are you trying to say الله's blessings are too so you restricted it that's one thing we have to understand a last point that we need to إن شاء الله تبارك وتعالى take from here before we conclude is they use it يد القدرة patent is very important as well يد القدرة والنعمة عربز use يد as قوة أنا نعمة no doubt they do but يد meaning القوة أنا قدرة لا يعرف استعمالهما اما لا يعرف استعمالها استعمالها the usage of it is not known إلا في حق مله يد حقيقية the Arabs it is not known by them to use يد and قدرة except for a person who actually has a yet أنا قدرة am I making sense the yet that means قدرة أنا نعمة the yet that means or that's used قدرة أنا نعمة it is not known for it to be used except for a person who's actually got a actual hand once a person's got a hand sometimes metaphorically you can use for them yet which means قدرة أنا a yet that means قدرة or أنا نعمة صحيح this is what this is a refutation on those who try to attribute to Allah by saying oh this yet here right now is mean قوة or أنا نعمة even if even if they accept that from you that usage of قدرة أنا نعمة is only permitted for what for a person who for for something that's already got a hand with those and those principles it allows us إن شاء الله to move into the book read the حديث and extract so much benefits from it anything that I have said that was wrong or incorrect is from me الشيطان and Allah and His messenger are free from it سبحانك اللهم بحمدك أشدو الله إله إله إلا الله أستغفروا كواتو