 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي الحمد لله رب العالمين له الحمد الحسن والسلاء الجميل وشد الله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل وشد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسانين إلى يوم الدين أما بعد إن شاء الله تعالى هذا هو the second part in the explanation of the book كتاب الصفات للإمام الدار قطني ورحمه الله this book from its name كتاب الصفات as we spoke about yesterday it deals with Allah's characteristics and attributes and this book the way it's structured is that the author he brings narrations and evidences for every characteristics which he states but what we have to understand is that he doesn't speak about all characteristics you see he doesn't speak about all characteristics he only sufficed himself with some of the characteristics and the reason why he did that is because the reason why he did this is because he just wants to show you the correct way in which أهل السنة والجماعة deal with الله تعالى as names and attributes or his characteristics and his attributes and the قاعدة كولة أهل السنة والجماعة is what القول في بعضها قول في الكل whatever you say about some of Allah's names if you affirm some of his names then you should affirm the others just like you have affirmed this one so he doesn't need to do all the characteristics of Allah if he gives you some and he shows you that these are characteristics of Allah and that they should be affirmed if he does that for you then as you would say the rest is like that the rest is like that so he brings these characteristics he wants you to affirm them without any as we said before is what إثباتن من غير تمثيلن بلا تمثيلن وتنزيهن بلا تعطيلن and that you also surrender to the texts the نصوص الوحيي in the Kitab and the Sunnah and that you surrender to it and that you do not oppose it with your own intellect and say oh how can we affirm these characteristics for Allah سبحانه وتعالى so any evidences that he provides which is authentic and is صحيح then it's something that a person should affirm and that is why he did not mention all the characteristics of Allah but he mentioned some the ناسخ the one who wrote this book and bought it together he says the following he says so he starts the book by saying بسم الله الرحمن الرحيم in the name of Allah the most merciful the most gracious we spoke about the word that the Salah means what we said that the Salah means تناق الله we took the opinion of we took the opinion of أبو عالية الرياحي the statement in which Imam Al-Bukhari who wrote it in his Sahih بسيغة الجزير وصل الله على سيدنا محمد وآله on our master نبي الله محمد the prophet is he is the children of Adam he is the master of the children of Adam عليه الصلاة والسلام وآله and also made the Salah be upon the family of the messenger صلى الله عليه وسلم وصحبه and his companions وسلمة and may peace be upon them as well and then he says I recited I recited I read على الشيخ الإيمام الحافظ أبي الحسن علي ابن معالي ابن عبئى ابن عابي عبد الله أر وصافي يوم الخميس أول ربيع الآخر سنة أربع واربعين وستمئة he says I read on الشيخ الإيمام الإيمام الحافظ أبي الحسن علي ابن معالي ابن عبد الله الرصافي I read on him يوم الخميس I read on a Thursday أول ربيع الآخر the first of ربيع الآخر when the year was what سنة أربعين وستمئة 644 when I was reading on him الناسخ he saying he said I said to him أخباركم الشيخ you were told and informed by أبو محمد عبد الخالق ابن عبد الوهاب ابن الصابوني وانت تسمعوا you read on him I mean he read on you قراءة عليه reciting on him وانت تسمعوا you are listening في ذلقاعدة من سنة ثنتين وتسعين وخمسمئة when the year was 592 قال he said أخبارنا أبو العز أحمد ابن عبد الله ابن كادش قراءة في صفر 19 وخمسمئة and he he read on him when it was the month of Safar the year 590 ابن كادش is أحمد ابن عبد الله أبو العز أحمد ابن ابن كادش he is very well known he is from the author of the the author of the the author of the is his teacher as mentioned in his he he found that he fabricate in narrations before and he repented from it and he came back that is if we accept if we take the opinion This is the one who we spoke about yesterday, the issue pertaining to it. قال أخبارنا أبو طالب محمد ابن عالي ابن الفتح ابن محمد ابن الفتح المعروف بالعشاري في ربيع الأول سنة خمسين واربع مئة. قال أخبارنا الشيخ and here it is now. عشاري he said I was told by عشاري هذه كان فقيها حمبليا and he was a faqih, a jurist. He was of the حمبلي مدهب. خييرا a noble individual عالما زاهدا. That is what his tarjama says in شذورات الدهب بالمعامد and he lived for 85 years and he was a very tall individual. That is why they called him عشاري. A very long, it was very tall. He said قال that's why they called him that name عشاري. قال أخبارنا الشيخ أبو الحسن عالي ابن عمر ابن أحمد ابن مهدي الحافظ الدار قطني يقال. So remember the Darakutni here now. This is where the book starts from. So all of that men were before Darakutni. You see this is what concerns us now. This is what we love to observe and give importance to in terms of chain. Is what Hafظ الدار قطني says from this minute onwards. You see. إثبات القدمين لله تعالى. The chapter here Insha'Allah تعالى is أفامي 2 فوت فالله تباركة والتعالى. How are we going to do that? First of all, I'm going to go through this. I'm going to do it with 4 stages Insha'Allah تعالى. The first one is I'm going to give you the evidence. And I'm going to bring it from the book itself. The evidence that we affirm for Allah تعالى قدم. I'm a قدمين. Second thing is I'm going to also speak about I'm going to speak about I'm going to also speak about what the Sahab has said pertain to this particular issue. Regarding this particular issue. That's the second. The third one is The كلام of the عرولة ماب أهل السنة. The fourth which is the last one is إبطالوا تقويلات المعطلة. Those who have come who have negated and rejected the characteristics of Allah تعالى تعالى or this particular characteristic falsifying the interpretation. So let me start with giving the evidence first. ألمام الدار القطني رحم الله يسأل حدثنا عبد الله يبنو محمد عبد العزيز إملاع من لفظه. So he dictated it for us from its wording. He said حدثنا عبد الله يبنو عمر القواريري. Pay attention. I looked at some of the نسخ. You see the مخطوطة the manuscript of this كتاب الصفات that is in جامع إسلامية. جامع إسلامية. What it does is that it misses this part in brackets. You see الشيخ عبد الله العلمة فضيلة الشيخ عبد الله يبنو محمد ونيمان. حفظه الله وتبارك وتعالى شيخنا أو تيشا who now resides in قصيم. He done a تحقيق of this particular book. You see he has a تحقيق on the كتاب كتاب الصفات. And mashallah what he did was he made sure that he brought the senate from the play from some of the because as I said the senate that is the copy of the مخطوطة in جامع إسلامية there's a سقط. There's a سقط من الأص. From the original there's a missing narration. And I'll explain a bit about that when I come to it. الشيخ عبد الله عبد الله يبنو عبد الله يبنو ونيمان. عبد الله يبنو محمد ونيمان. الشيخ عبد الله يبنو محمد ونيمان. What he did was he realized that this is missing and in his after his his recent copies he's made sure that he corrected this even he got it wrong at the beginning in his old copies you see and also some نسخ even till today they have them this mistake which is that the senate straight away starts from حرمي ابنو عمارة حرمي ابنو عمارة حرمي ابنو عمارة but he says straight away حدثنا حرمي ابنو عمارة قال حدثنا شعبة عن قتادة من الدعمة السدوسية عن أنس ابنو مالكة رضي الله تعالى عنه when in reality حرمي ابنو عمارة and دارقوتني between them is بينهما مفاوز تنقطع دونهما أعناق الإبل there's between them a very long distance for example دارقوتني was born according to the opinion that we took was what 300 and what 306 some scholars they said no it's 307 so you have 306 or 307 حرمي he died 201 and دارقوتني was born when 306 and حرمي ابنو عمارة died 101 how much is between them 100 years and what 105 years 105 years if this is a مفاوز تنقطع دونهما أعناق الإبل so the correct is this Senate which is حدثنا عبد الله ابنو محمد ابنو عبد العزيز إمنا أم من لفضه حدثنا عبيد الله ابنو عمر القواريري هذا مده صحيح حدثنا حرمي ابنو عمارة قال حدثنا شعبة عن قتادة شعبة إسهو شعبة ابنو حجاج أبو البصطام العتك يا رحمه الله تعالى عن قتادة تمنى الدعمة السدوسية عن أنس ابنو مالك رضي الله تعالى عنه عن النبي صلى الله عليه وسلم now you might question yourself and ask yourself this question because we already took it قتادة is a what he is a tabi' but what did he narrate this حديث with he narrated it with عن right and we took that قتادة is from the مدلسين he is a modulus and he narrated this with what عن عنة so what do we do with عن عنة of قتادة من الدعمة السدوسية how do we deal with it the way we deal with عن عنة of قتادة is that as berdiji رحمه الله says أصحح الناس رواية berdiji رحمه الله he says the most authentic person in the narrations of قتادة is شعبة شعبة ابنو حجاج أبو بصطام العتكي لماذا why كان يوقف قتادة عن الحديث he used to what he used to stop from the narrations that قتادة then to release on he would authentic he would ask him did you drop anyone out he wouldn't just take it based on his عن عنة but that or he would leave him also the termini he needs a ilal ابنو رجب explained it ابنو رجب الحمبلي has an explanation of what when the ilal is termini he rather has an explanation of the old kitab جامعه termini but we didn't find it it's مفقود so far it hasn't been seen but only what was found was what the ilal the explanation of the ilal in termini ابنو رجب brings in his ilal he says this statement he says أحديث الشعب عن قتادة عن أنس عن النبي صلى الله عليه وسلم كلها صحة all of them authentic all the narrations of شعبة عن قتادة عن أنس authentic all of them الحافظ في حجر سنة نفتح الباري 11th volume page 146 لأن الشعبة ما كان يحدث عن أحد من المدلسين إلا بما يكون ذلك المدلس قد سميعهم الشيخي because شعبة's methodology and his way was that he would not narrate from anybody who were from those who don't تدليس unless لأن مدلس هتهدأ from his شخ بيهقين كتاب المعرفة he says that شعبة said شعبة said كفيتكم I suffice to you from تدليس وثلاثة three men's تدليس I suffice to you from it meaning I verified it الأعمش سلماني بالمهران الأعمش الأبيس حق يعني أبيس حق السبيعي أن قتادت من دعمة السدوسي all three of those I have suffice to you from them in other words I have verified which one is he narrated with عن عالة and he was doing to the least on and those which he wasn't also إن مقدمة من جرح التعديل من أبيحاتهم الرازي رحمه الله an authentic chain it says that شعبة he used to say كنت أتفقد فما قتادة شعبة said I used to check whenever came out of the mouth of قتادت من دعمة شعبة say this فإذا قال if he says سمعتو أو حدثنا حفثتو if he would say I had or I حدثنا or he told us he said I would memorize that from him وإذا قال if he says حدثة فلان so said من إذا تدليس تركتو I would leave him I would leave him he said so this narration of قتادة عن عنا there's nothing to worry about okay there's nothing to worry about قتادة who's name what's his name قتادة من دعمة السدوسي أبو الخطاب and Anas Ibn Malik رضي الله تعالى عنه the noble companion Anas Ibn Malik غنيون عن التعريف he don't need to say who he is very rich we know him very well عن النبي صلى الله عليه وسلم from the message of Allah يُلقى في النار a group of people are going to be thrown into the house fire يُلقى في النار a group of people are going to be thrown into the house fire وتقول وتقول I will say who will say this who will say this هل من مزيد is there any extra that are going to be thrown into house fire هل من مزيد is there any ziyada is there any additional the house fire I will say حتى يضع عارج له فيها until Allah places his leg in there قدامه or he places his foot in there فتقول and it then says قط قط the month of qat is two ways the Arabs they say it two ways and there's two words to say it you can say قط بفتح القاف you can say بكسر القاف you can say قط that's a witch it's a way that the Arabs would say it and what it means is that حس بي كفاني enough suffices me suffices me what ما أقول قيا فيها فليسة فيها ما أقول قيا فيها فليسة فيها متسر anything that has been thrown into me I have no place for it whatever has been put in me I have no place for it like I'm overloading now that's what it says that's what it that is what it says when Allah تعالى places his foot inside it or his leg then this is the response that it gives so this حديث is an it's an evidence that Allah تعالى has a what he has a قدام أهل السنة والجماعة they have found that for him سبحانه وتعالى because the issue was what الإثبات أو ما نثبت لله ما أثبته لنفسه that we affirm for Allah that which he affirmed for himself we also affirm for Allah that which his message affirmed for him and that we also affirm that we also negate from Allah that which he negated from himself and that which his message negated from him so the قاعدة كنت أهل السنة was what لا يتجاوز القرآن والسنة we cannot surpass the Quran nor the sunnah when it comes to what when it comes to Allah's names and attributes and these characteristics so we have here a clear cut evidence we have a clear cut evidence of Allah تعالى وتعالى is what the characteristics of القدام so we affirm it based on that حديث and many other evidences are going to come to us إن شاء الله تعالى to expand on that more the Sahabah is the second point now we gave the evidence the second evidence is what the Sahabah is what is their موقف how are they like do you have any أثار موقوفة statements of the Sahabahs pertaining to this particular characteristics of Allah and what did they say did they say does it have a قدم or did they say he does do you see rather we have أثار from عباس you see that they and all of them are authentic you see they are all authentic ضر الله تعالى has two foot two قدميني they have found and they said it was two such as ibn abbas رضي الله تعالى عنه he says الكرسي بين يدي العرش the kursi is in front of Allah's عرش so what's the kursi و هو موضع القدميني and it is the place where Allah plays the place for Allah's foot but it says أل قدميني two foot this even though it is موقوفة لفضن it's مرفوح حكمن even though it is the statement of ibn abbas statement you see but then the the ruling that it takes is موقوف sorry مرفوح it is موقوفة لفضن صحيح but it's مرفوح حكمن in terms of its حكم it's مرفوح meaning it is the Sahabi's statement but it takes the ruling of the Prophet صلى الله عليه وسلم the reason why it does is because the characteristics and the attributes of Allah are what as I said لا يتجاوز القرآن و السنة you cannot surpass the قرآن و السنة و صحابي will not affirm a characteristics unless he has evidence from the قرآن و ده سنة so this as I said it is موقوفة لفضن مرفوح حكمن and it is also from what it is also from the غيبيات the unseen and you can't speak about the unseen based on اجتهاد لا مجالة لي اجتهاد there's no place for اجتهاد in this so where did this come from it came from the Prophet صلى الله عليه وسلم عليه that Ibn Abbas got it from and this statement of Ibn Abbas is authenticated by أبو الحاكم النسابوري and his مستدرك and he said و صحاحوا على الشرط الشيخيني pay attention it's not only that he authenticated it but he said it's upon the conditions of بقارية المسلم and the heavy agreed with him on this and Al-Bani agreed with him in his مختصر العلو ليعلي الغفار he agreed with him on it and also بيها قيبو that statement in the كتابة اسماء والسفات and the محق of the كتابة اسماء والسفات عبد الله also ابن خزيما brings it in his كتابة التوحيد and it's a statement of Ibn Abbas as for the statement of أبو موسى الأشعري as for the statement of أبو موسى الأشعري حافظ من حجر brings it in فتح الباري إن كتاب التفسير the chapter بابو فإن خفتم فريجالا أو ركبانا and when he brings it this is the statement that he says after he brings it he said و روابن المنذر بإسنادن صحيح from أبو موسى الأشعري that he said something like the كلام of Ibn Abbas something like it are you with me so we now have two noble companions of the message of صلى الله عليه وسلم we have أبو موسى الأشعري and we also have أبو موسى الأشعري رضي الله تعالى عنه half brings it unauthenticated half of أبو موسى الأشعري and we also have أبو موسى الأشعري he goes و روابن المنذر بإسنادن صحيح على أبو موسى الأشعري this is half of the say this very good now let's look at the أمام أهل السنة the statements of the أمام أهل السنة what they said regarding this particular characteristics أفامي سفة القدم or الرجل can we affirm any of these two characteristics for they call أمام أهل السنة كتاب كتاب التوحيد the second volume page 202 he chapters a chapter and he says this is where he says these chapters