 تشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دادا دالا وياله من شراف عظيمي بابو ذكروا إثبات الرجلي لله عز وجل وإرغمة أنوف المعطيلة الجهمية وإرغمة أنوف المعطيلة الجهمية even if the nose of the جهمية become dusted the معطلة those who reject Allah's characteristics and attributes الذين يكفرون بسفات خالقنا who disbelieve in Allah's characteristics الذين يكفرون بسفات خالقنا who disbelieve in Allah's characteristics عز وجل التي أثبتها لنفسي that which Allah affirmed for himself في محكم تنزيله in his book وعلى لساني نبي صلى الله عليه وسلم on the tongue of his messenger صلى الله عليه وسلم شيخ الاسلام ابن تيمية رحمه الله he took the path of the aim of that one before him and what did he do بواب الشيخ الاسلام من تيمية في عاقيدة الواسطية في his book عاقيدة الواسطية he chapter the bab and this is the bab he called it he called it اثبات الرجلي والقدم والله سبحانه وتعالى في سنة المطهرة he's a chapter he says a fam so he wrote a chapter and he says a faming for Allah a leg or a foot from the prophetic the pure prophetic sunnah and then he started to bring وساقل حديث and then he started to bring وساقل حديث and he started to bring the chain of hadith and I advise every طالب العلم to go and look at this explanation of الشيخ محمد المصالح عثيمين on that chapter you'll find a lot of a way إن شاء الله وتعالى الحافظ من حجر العسقلاني إن فتح الباري حافظ من حجر العسقلاني ورحمه الله إن الفتح الباري رحمه الله he says وقتوليفة في المراد بالقدم إليها it has been disputed in the intent by the word القدم it's been disputed what it means there's a خلاف the خلاف he's talking about is the خالف not the Salaf because look what he says after that I mean what the Salaf did not differ upon this they knew what it meant he's going to tell you what it means are you with me brothers what is it فطريق السلافي the طريق of the Salaf was what فيها تبتيني to Allah's foot وغيره and also other characteristics of Allah the path of the Salaf is مشهورة when it is well known it's well documented their stance is regarding Allah's attributes and Allah's characteristics whether it be these characteristics القدم or whether it be any other characteristics it's very well known their position which is what وهو أنت مرر كما جاءت it's to go over it as it has come what is it to go over it as it has come this issue this particular issue امروها كما جاءت I want to stop over a bit لأن الشيخ I have to mention a powerful statement here right now which is طريق السلاف when he comes to Allah's characteristics he says their position is very well known أليس كذلك it's very well known he said صحيح it's known the خلاف that he mentioned before is not Salaf it's Qalaf and he's going to bring it later إن شاء الله و تعالى the views that they have taken regarding it وما سالف وهادي الأمة their position was clear from the get go what was their position و تمكورة كما جاءت you go over these characteristics as they have come what does it mean to go over it as it has come and there are some people who use this as an argument to say تفوذ المعنى تفوذ المعنى here it is سلاف وهادي الأمة what they used to do what's tough with I mean go over it to me go over it مروح كما جاءت to go over it as it is means say Allah knows what it means and that is not the reality of it that is not the reality if you go to the Kitab أبو بخر الخلال Kitab Al Sunnah are you with me brothers he brings the statement of إمام الأوزاعي رحمه الله and the statement of إمام مكحول زهري that they all said أمروها كما جاءت and also الوليد ابن مسلم he said I asked Malik Ibn Anas سفيان الثوريو ليث ابن ساعد أوزاعي all of them I asked them عن الأخبار التي جاءت في الصفاتي say attention الوليد ابن مسلم is saying I asked الإمام مالك ابن العنس سفيان الثوريو الليث ابن ساعد الوزاعي I asked all of them عن الأخبار التي جاءت في الصفاتي all of the narrations that have come pertaining to Allah's characteristics and attributes I asked فقالوا they said all of them said أمروها كما جاءت go over them as they have come وفي رواية وفي رواية وفي رواية وفي رواية and in a narration قالوا they said أمروها كما جاءت go over it as it has come بلا كيفن without a without a without a how don't try to give it a how don't try to give it a كيفية now if you look at أمروها كما جاءت لاسا ردوا على المعطلة are you with me brothers أمروها كما جاءت is a ردوا على المعطلة as sheikh al-Islam Taymi mentioned in his الحموية is a refutation who the معطلة بلا كيفن is a refutation on what الممثلة the people who do تمثيل of Allah's characteristics are you with me brothers and this statement of course as I said to you ألمان مارك said it سفيانة ثوريو said it ليتبن السعر said it أوزاعيو said it also حمادي ملوزين حمادي ملوسلمة and all of them these أئمة to the dunya of their time they were the أئمة of their time but let's بحن ده here أمروها كما جاءت بلا كيفن and this is something شيخه الإسلام من تيبيا أسفا أسفا أسفا أسفا أسفا and that is أمروها كما جاءت is like the statement of Imam Malik before and I thought of this سلف رحمه الله and what they said if you bring them all together you will have a better understanding and Imam Malik رحمه الله the very famous statement of his and also his attribute التربيعة الرأي رحمه الله وتعالى the sheikh of Imam Malik Imam Malik's teacher that they both said الإستواق غير مجخولن الإستواق is not unknown to us والكيف غير معقولن and that how is not something we have comprehended والإيمان به واجبن and believing it is what obligatory that statement is exactly أمروها كما جاءت بلا كيفن they go hand in hand look at this self negated here بارك الله فيكم what is it that the self negated نفع علم الكيفية they negated the the knowledge of the how look what they said الإستواق غير مجخولن والكيف غير معقولن the cave is unknown to us so what did they negate they negated they negated the how don't say that that's wrong الله has a how in his characteristics they negated the knowledge of the how we don't know it but but why did they negate حقيقة صفحة the reality of the characteristics why didn't they say we also don't know the characteristics as well you would be brother this is powerful رضا the fact that they said أمروها go over it بلا كيفن means and he can't have any other meaning الشيخ المسام he said is because once I give you what the meaning is and the once the meaning is known don't get fooled and start to compare it with other characters to compare it with the creation or give it a how now that you know the meaning of what إستيوان means don't try to compare that characteristics to the one of you see so بلا كيفن comes بعد إثبات حقيقة صفحة after you've affirmed the reality of the characteristics then and only then can I say to you بلا كيفن without a how but if you've negated أصل صفحة the original essence of the characteristics بلا كيفن saying it is what is without a purpose it has no meaning to it rather أل إستيوان غير مجهول إستيوان is not unknown to us we know it in another some of the what does it say أل إستيوان معلوم إستيوان is معلوم to us is well known to us so أل إستيوان is saying we know what إستيوان means we know it in what way في اللغة في اللغة العرب is known as الإستواء على ورتفع that is high and it's above referring to the statement of Abu Aliyah رحمة الله تعالى who mentioned that it is you see so شيخ ولسامي بلوتيميا here he made he elaborates on that point go to his his حماوية also go to his مجموع الفتاة the fifth value page 39 to page 42 you'll find a it benefits from there you'll find a lot of very powerful statements ابن القيم and his مدالج السالكين very beneficial points that he brings so I think that statement of إيمام الحافظ من حجر the reason I went I went off topic here right now is to mention that when حافظ من حجر سن وقتولي ففي المراد بالقدم فطريقة السالف في هذا وغير مشهورة وأن تمر كما جاءت you know what it means تمر كما جاءت it means go over it without a how affirm the meaning in it but don't try to go deep into the how don't try to have the desire to do that you see go over it like that and he himself look at this الله أكبر حافظ من حجر بالسالف his own tongue he says the following he says وقتولي ففي المراد بالقدم فطريقة السالف في هذا وغير مشهورة وأن تمر كما جاءت ولا يتعرض لتأويله and that the person does not indulge in the distortion of these characteristics ولا يتعرض لتأويله don't you take will of it هذا الطريقة تسالف بل نعتقد استحالة ما يوهب النقص على الله رادة what we believe is that the impossibility of any deficiency that will be attributed to Allah's characteristics or any this deficiency that will basically be connected to Allah that Allah is not deficient in any way in formal shape that we believe that's impossible قاسم السلام as Imam Behaqi brings in his Kitab الأسماء والصفاد that Imam Abu-Raid قاسم السلام ودريسي نحن we نروي هذه الأحاديث we will narrate these أحاديث ولا نزيغ لها المعاني and we will not also deviate for it a meaning we won't start to play around with these words and just start making up meanings for it and place meanings in it as we go by and we're going to see that later how they try to distort these characteristics of a قدم ألمام يحيب المعين ألمام يحيب المعين the great Imam that we know he said شهدتو زكريبنا عدي سأل وكيعا يحيب المعين said I was present okay زكريبنا عدي asking وكيعن جرح الرؤاسي he was asking him فقاله he said to him زكريبنا عدي سأل to وكيع يا أبا سوفيان أو أبو سوفيان هذه الأحاديث أو هذه الأحاديث referring to the حديث of القرسي موضع القدماني that the the the the the statement of عباس that the the the place of for Allah's for Allah's for Allah's for Allah's for Allah's for Allah's for Allah's for Allah's وكيع responded by saying أدركنا اسماعيل من أبي خالد وسوفيان ومسعرن we came we we met اسماعيل من أبي خالد and also سوفيان and also مسعرن all of them يحدثون بها these they were all they were all narrating these أحاديث ولا يفصيرون الشيء and they will not give it meanings from themselves from their own selves very good that is in terms of the أئمة to سلف رحمه الله جميعا and what they said regarding this characteristic of Allah now what have the rest said about this and where did they go wrong regarding this so we're now going to falsify the argument of those who try to distort these characteristics by giving it false meanings by giving it false meanings حافظ المحجر in فتح الباري and this is إن شاء الله he brings these after he brings the call of this أئمة to سلف we just mentioned it right now حافظ المحجر mentions the طريقة to سلف and they have methodology that they believed what من روها كما جاءت بلا كيفن that was the methodology in this particular issue very good for others and their position now some of them is what the following there are about five six of views five is views regarding what the word قدر means حافظ المحجر said وخاد كثير من أهل العلم في تقويل دالكة he said a lot of people of scholars and people of knowledge they indulged in the meaning of the interpretation of what the characteristics what the characteristics means قدر what it means the first opinion that was put forward which is المراد إدلاله جهنم الله is humiliating جهنم فإنه إذا بالغت because of جهنم has reached فيطو غياني in its transgression and it is requesting extra to be added onto it إذا الله الله تباركه إذا يحملية فوضاعها تحت القدم and Allah places it under the foot وليس المراد حقيقة القدم and this is not the reality this is not the literal meaning of the word قدم means Allah just belittles it when you belittle somebody say أخي you just put me under the foot man yeah so it's basically إدلاله جهنم it just means Allah is humiliating جهنم does that make sense that's the first group the second one's second group on the second opinion that was suggested or interpretation that was put forward was that that what is meant by it is those who Allah has put forward when قدم means here Allah is going to play in جهنم those who he has what he has قدمه he's put forward من أهل العلام from the people of punishment in the Quran do we not say that it will be my قدم at AD that's what you have for forward the third is that the word قدم here is some of the creations of Allah it's a group from the creation of Allah so they're the ones that are going to be thrown into there another opinion is that there's an actual creation whose name is there's a particular individual whose name is called قدم there's a مخلوق a creation whose name is called قدم another opinion is that the word القدم is the last just like the foot are you with me the Arabs would they say قدم الشيء آخر الشيء that's what they mean the last of things so it means Allah is going to place in the house fire the last of its people also from those who they have to refute him as well is ابن فوراك or ابن فوراك have to refute him which is that he said that the regal the leg that wading غيره ثابتة عند أهل النقلي ابن فوراك who is not known for علم الحديث even though he's the teacher of Imam al-Bayhaqi and Bayhaqi didn't take علم الحديث from him but he took from ابن فوراك or ابن فوراك was علم الكلام he was from the Mutakellim so he speaks about a field that he doesn't know and he goes on to saying that this wading الرجل غيره ثابتة عند أهل النقلي it is not affirmed and it is not transmitted correctly according to the scholars of Hadid half of the Hadir says وهو مردود اللي تبوتها that is a rejected and a refuted argument because it's present في الصحيحي بخاري مسلم we find the wading الرجل that wading in صحيحي بخاري مسلم that argument is very weak and this is how these Mutakellim mean that's how they were towards the Hadith of the Messenger عليه الصلاة و السلام they ignores حديث that in بخاري مسلم they was rejected or they wouldn't even affirm it و لذلك the Saqaf that I spoke to about حصلت سقاف هداه الله what did he do he goes if we find in بخاري and مسلم then أتبارقه تحاله زقد من الرجل you won't take it so you won't take what's in بخاري what's in مسلم then what are you going to take what are you going to take that's where the desire takes you to the end والله it will push you it will push you it will take you to that point like the man who said if I hear my teacher and I think he said if I hear if I hear أعمش narrate this Hadith he said I won't take it and if Aamash narrates from his teacher he sees when he goes he says until he goes to the prophet he says the prophet I want to take it from him even if Allah says I want to take it from him if Allah says it حتى I will I will question الله and that's how the methodology was like these arguments they've always been responded for they've all been responded to because شيخو الإسلامي بلوتيميا in his noble book الفتاة المصرية الفتاة المصرية when the اعترادات was brought forward to him شيخ رحمة الله تعالى سوعز to those who say what the meaning of the word رجل means some argued they said رجل it means in the Arabic language رجلون من هالجرد so the word رجل is طائف is Tajif in the Arabic language لقد قلت هذا ما يعنيه جيد شاكو الإسلامي بلو تايمي يقول يقوم بعمل بعمل بسبب ذلك الذين يقوموا بعملهم لا يجعلوا بعمل لأن الله تعالى يقول حتى يضع حتى يضع وقاموا بعمل مرحبا يقول حتى يضع وقاموا بعمل حتى يلقع حتى يلقع هل أنت معي؟ يقوم بعمل ما هو our one say you say what لا يلقع في الناري وتقول هل من مزيد حتى يضع until Allah تعالى places and not until he throws in لأن يلقع it means that's a creation now that can be used يضع is your placing something in there that gives it a total meaning look at what Allah used are you with me? pay attention when he was talking about the creation what did he say لا يزالوا يلقع فيها at the beginning this one narration the other narration says لا يزالوا but this one says يلقع في الناري people will be thrown to the hellfire so this is a creation you're taking them and you throw them you're taking them and you throw them that's the creation but then when it came to his foot what did he say حتى يضع رجله he didn't say حتى يلقع رجله because if he said حتى يلقع there's a discussion open here now because Allah is placing a creation in there صحيح the argument has no basis also the statement of the messenger صلى الله عليه وسلم قدمه are you with me قدمه if we say قدم here is a type of the creation are you with me are you with me brothers then that would mean Allah attribute this creation to himself because if he goes back to the creation حتى يضع قدمه until Allah places his foot قدمه so if we say حتى يضع until Allah places a group into the hellfire that the fact that Allah brings them back to him because if we say قدمه it means خلقه his creation صحيح and the fact that Allah attributed the creation to him is not من التشريف honoring them are you with me when we say بيت الله for example ناقة الله Allah is ناقة is not من التشريف so if Allah is honoring them why is he throwing them into the hellfire صحيح so according to that لا حقيقة ولا مجاز it doesn't لا يستقين and to say that they're the first or the last are you with me the سياق of the hadith doesn't allow that because what does it say لا يزال يولقة the people will be thrown in there حتى يضع عارج له that shows you that the pouring the people that are being poured into the hellfire had to come to an end because Allah said I did this until he had to place his foot in there meaning the creation finished the creation finished it wouldn't make sense to say حتى للغاية the حتى شوز غاية it wouldn't make sense to say I threw a creation in there until I threw a creation in there لا يستقيموا it doesn't make sense لا يستقيموا it doesn't make sense and Allah had to do something else to make جهنما فل so my beloved brother and sister الشيخ من العثيمين as I said to you if you go to his شر حقيقة الاصطية I'm doing it with Darin he's مؤسس الخيرية go to the second volume page 452 الشيخ من العثيمين he does also response also if you go to الفتاة والمصرية by sheikh and islam من العثيمين he also responds to these arguments and these points that these individuals brought forward and I think that إن شاء الله تعالى gives us a good understanding that this characteristic is the characteristics of Allah إثباتون we affirm it بلا تعطيل we affirm these characteristics of Allah without any تعطيل وتنزيهون and we also negate from him بلا إثباتون بلا تعطيل وتنزيهون بلا تعطيل now is it we affirm إثباتون we affirm for Allah these characteristics بلا تعطيل without resembling to his creations وتنزيهون with negate from Allah بلا without تعطيل إن شاء الله تعالى we're going to conclude there in the life of today's class سبحانك اللهم بحمدك أشهد أن لا إله إلا الله أستغفرك وأتوب إلي