 فبطه آدك الأيام فتا أحاط بكل شيء علمة لذا الآخر now is talking about الله تبارك والتعالى is he has knowledge of everything because the previous point the sheikh has just mentioned that Allah is above his throne and because Allah is above his throne it doesn't mean that he's not aware of what's below he's not aware of everything and he has knowledge of it and Allah is never heedless of his creation راذا الله تبارك وتعالى بل هو مطلع عليه الله is one that's looking over them علمهم بهم he is aware of them يطلع على حركاتهم الله looks and observes their movements and their silences and matters which are very hidden about the affairs of the creation الله knows it سبحانه وتعالى as he said in the Quran الله تبارك وتعالى he says that we are the ones who created the humans and we know that which their soul whisper to them we know it and الله تبارك وتعالى he then says we are more closer to them than the worries we are more closer to them so this being what the closeness here means knowledge علم it doesn't mean الله تبارك وتعالى it doesn't mean it means it means it means it means it means الله تبارك وتعالى because Allah is a buffy throne so Allah is close to His creation by knowledge He knows everything ابن جرير الطبري رحمه الله in the ayah of Surah Al-Talaq وأن الله قد أحاط بكل شيء علمه the last ayah of Surah Al-Talaq ابن جرير الطبري رحمه الله in that ayah when he was commenting on it he said he said يقولوا جل ثناؤه الله تبارك وتعالى he says ولي تعلموا أيها الناس oh people you need to know أن الله بكل شيء that Allah تبارك وتعالى everything he has encompassed from his creation knowledge سبحانه وتعالى لا يعزوب عنه مدقال ذرط في الأرض ولا في السماء and nothing is hidden from him there is nothing that he is not aware of سبحانه وتعالى he knows everything from the affairs of his his creation سبحانه وتعالى ولا أصغر من ذلك ولا أكبر nothing little and nothing big is hidden from him يقولوا جل ثناؤه الله says in that vest and what he means by it is what فاقافوا أيها الناس oh people be scared of him because he knows everything be scared of him by opposing his command because he is going to punish you and he is aware of it فإنه لا يمنع من عقوبتك المانع and if Allah wants to punish you there is nothing out there that is able to stop him from punishing you there isn't and he is able to do so ومحيط أيضا and Allah has also encompassed سبحانه وتعالى your actions in time he knows every action which you do فلا يخفى عليه ما منها خافن وهو محصيها عليكم ليجازيكم بها يوم تجزى كل نفس ما كسبت لأن الله تبارك وتعالى he is one that's going to reward you based on the actions and the things that you put forward so Allah knows everything there is nothing hidden from him سبحانه وتعالى even though he is what he is above his throne نعم ليس كمثله شيء وهو السميع البصير the author here now he is talking about الله's characteristics the way that أهل السنة والجماعة أفهم الله's characteristics is between what بين نفين وإثبات negation and affirmation أهل السنة they negate from Allah that which he negated from himself and that which his prophet negated from him and أهل السنة أفهم for Allah that which he affirmed for himself and that which his messenger affirmed for him that is من هجو أهل السنة and that is طريقة their path in which they deal with آيات الصفات حادث الصفات what do they negate from Allah that which he negated from himself which is what كيفية والمماثلة الله تبارك وتعالى we negate from it anyhow number one we negate from it what how number one and the second one is what المماثلة we negate from it that Allah's resemblance of his characteristics towards the creation we negate that from Allah سبحانه وتعالى أهل السنة also do what they affirm they affirm for Allah characteristics what characteristics do they affirm for Allah that which Allah has affirmed for him أهل السنة they affirm it for him they affirm it for him good and wherever his prophet has affirmed for him they also affirm for him so their affirmation comes to them through what it comes through to them by the كتاب and the سنة and the negation of theirs comes through to them by what way by the كتاب and the سنة they don't say from Allah wherever our logic doesn't accept and they don't say that we affirm for Allah everything that our logic accepts they don't say that أهل السنة their نفي and their إثبات is from the كتاب and the سنة that is very important that a student of knowledge he learns that قاعدة also what we need to know is that the methodology and the path in which the Quran is up on when it comes to Allah's characteristics is that is the قاعدة you need to memorize that the affirmation the إثبات is what مفصل the إثبات is what detailed Allah's the characteristics that we affirm for Allah we go detailed when we are affirming these characteristics for Allah the negation how do we do it مجمل we make it general we don't go detailed in the negation so for example when we negate from Allah we say ليس كمثله شيء there is nothing like Allah we also say لم يلد ولم يولد ولم يكله كوفو one أحد we also say رب السموات والأرض وما بينهما فعبد هو استبر العبادة هل تعلم له سمية all of those verses do you know anyone who is equal to Allah all of those are negation which are general never do you find in the Quran will you find that the negation is detailed the nephew is never مفصل in the Quran when it comes to Allah's characteristics إلا except if there is an إثبات an affirmation that was before it in which it is then coming detailed such as آية الكرسي الله لا إله إلا هو الحي القيوم لا تأخذه سنة ولا نوم لا تأخذه سنة ولا نوم is a nephew مفصل it's a negation it's detailed yes but before it what was it حي انقيوم حي انقيوم which are if Allah is حي انقيوم لا تأخذه سنة ولا نوم so when you want to do a detailed negation you have to have before it what an affirmation which is detailed but to just say like the أهل البدع do Allah is not above Allah is not below Allah is not on the right Allah is not on the left Allah is not in where did you get it from you see also negation brothers is not praiseworthy if you had that yes it's not praiseworthy negation in and within itself is not what it's not praiseworthy because negation it shows عدم القدرة and I give you an example this wall right now does it oppress does this wall oppress right now the answer is no why doesn't this wall oppress right now the reason is because it doesn't have the ability to oppress it doesn't it can't do anything so is it praiseworthy for him that he can't oppress no it's not rather it's weakness that you are ascribing to him does that make sense when he does what do they do when they say they say Allah is able to oppress if he wants to he has the ability because stripping from Allah is not praiseworthy in and within itself does that make sense because there are those who don't oppress because they can't they are not able to oppress نعم and insha'Allah تعالى we're going to speak about these قواعد pertaining to اللسماء والصفات more insha'Allah تعالى in كتاب الطحاوي when we explain it insha'Allah تعالى so the author he got here now the ayah ليس كمثله شي وهو السميع البصير it's ayah from the Quran صورة الشورة ayah 11 صورة الشورة ayah 11 that's where he got it from the first part of the ayah is رد على المشبهة it's a refutation on who the مشبهة those who make Allah's characteristics the same as the characteristics of His creation Allah has refuted them what did He say to them ليس كمثله شيء there is nothing like Allah the next part of the ayah is what وهو السميع البصير is a refutation on who على المعطلة those who have what who have negated Allah's characteristics who have chosen not to affirm a characteristic for Allah that verse is refuting them and then الله تبارك وتعالى characteristics what are the pillars for it إثباتون ونفيون إثباتون ونفيون affirmation and negation ليس كمثله شيء there is nothing like Allah and then Allah affirmed something for Him said and what did He say وهو السميع البصير وهو السميع البصير نعم وأنه تبارك وتعالى يراه في الآخرة يراه أهل الجنة بأبصارهم ويسمعون كلامه كيف شاء وكما شاء الله سبحانه وتعالى هو بيسين نديف ججمد عكيدة أهل سنة أن الشيخ ساد وأنه وتبارك وتعالى هي الله تبارك وتعالى يراه هو بيسين في الآخرة إن يديف ججمد هو بيسين يراه أهل الجنة يراه أهل الجنة أهل الجنة ويشاهدهم كيف يشاهدهم بأبصارهم بأبصارهم بأبصارهم لا one has ever seen الله with their eyes لا one has ever seen الله with their eyes الله has not been seen with eyes no one has ever نعم but can Allah be seen in this world نعم in a dream and the Sunnah believe Allah can be seen in the dream نعم الله can be seen but Allah cannot be seen with the apsar the eyesight and insha'Allah we are going to elaborate on this part that Allah can be seen in the dream when we go to أصول السنة by Imam Muhammad Imam Muhammad speaks about it there and when we explain it they will speak about it in more details نعم so Allah is about the author the reason why he added that part to it which is what يراه أهل الجنة the people of Jannah are going to see Allah بأبصارهم with their eyesight with their eyesight he is trying to get out of what that this is something that happened before no one has seen Allah with their eyesight good and also those who believe Allah won't be seen سبحانه وتعالى like innovating and those who are corrupted but Allah the sheikh said who are the ones who are going to see Allah the people of Jannah the people of Jannah أهلو نار won't see Allah because Allah said صورة المطففين آية 15 كلا إنهم عال ربيهم يومئذي لما حجوبون آية 15 صورة المطففين Allah says about the disbelievers that they are محجوبون they are veiled from seeing الله تبارك وتعالى they won't be given that opportunity to see who to see Allah سبحانه وتعالى whereas the believers will be permitted to see Allah because Allah said السورة القيامة وجوه يومئذي ناظرة that day faces will glow the faces of the righteous people and the أهلو جنة will glow you see and look إلى ربها they will what they will be looking towards and also the آية in سورة يونس آية 26 الله says للذين أحسنوا الحسنة the people who have done what and who have done what have they done the ones who have done good الله تبارك وتعالى he is prepared for them what جنة and also what حسنة also حسنة sorry زيادة الله is prepared for them just as a side benefit which is there is a فائد الله طيفة which is the جار and the مجرور the جار and the مجرور are مقدم they have been put forward and where are they sitting the جار and the مجرور which is للذين the لام which is حرف جر and اللذي which is اسم موصول which is اسم مجرور here and مقدم it was meant to be مبتد أن لا خبر here what happened the خبر has come forward before the مبتد قيل before the مبتد the فعل is what أحسنو so this is what is connected to أحسنو في عمالهم they have done righteousness in terms of their actions meaning they follow the كتاب they follow the سنة they done it with sincerity they follow the بروفس عسنة and everything where is the مبتد it's a مبتد which is مؤخر which is جنة and then what's the زيادة the زيادة is معطوفا على it's connected to what الحسنة it's معطوفا على الحسنة and this has to be something this has to be something other than the حسنة it has to be something other than the حسنة what is it الله has been seen سبحانه وتعالى so they're going to get an additional thing to جنة that they're already in they have to get something more which is what seeing Allah تبارك وتعالى seeing Allah تبارك وتعالى and it's like the verse of Allah لهم ما يشاءون فيها ولدينا مزيد مزيد here is what رؤية الله تبارك وتعالى ولهم ما يشاءون فيها they have whatever they want in جنة that's جنة ولدينا مزيد is what الله تبارك وتعالى is going to unveil from himself and they're going to see him سبحانه وتعالى so the seeing of Allah is an additional reward it's an additional reward it is better than the جنة that they're already in because Allah is referring to it as what زيادة زيادة بسعيد الخذري رضي الله تعالى عنه he narrated in the حديث صحيح البقاري that the prophet صلى الله عليه وسلم he said that بسعيد الخذري that في زمن النبي صلى الله عليه وسلم that a group of people at the time of the prophet they said to him يا رسول الله oh messenger of Allah هل نرى ربنا يوم القيامة are we going to see الله the day of judgment the prophet صلى الله عليه وسلم I said نعم yes you will هل تضارون في رؤية الشمس بالظهيرة is there anything the sun when it's daytime it's clear is there any clouds is there anything between you is it so clear can you see it do you doubt it is everything there they said they said they said ضوء اللي سفيها صحاب is there any clouds anything they said no يا رسول الله it's clear we can see it then the prophet صلى الله عليه وسلم he said عليه الصلاة والسلام the way that it's that clear and that you can see the day the sun like that you will see your load the day of judgment يوم القيامة the way that you see the sun or the full moon some narration say the full moon the way you see it and it's out there and there's no cloud between it it's the same way you're going to see الله تبارك وتعالى the day of judgment now some people are ignorant and are unaware of what the prophet compared here did he compare the moon to Allah or did he compare the seeing to the seeing he compared the seeing of the creation here with the comparing of the seeing of the day of judgment the way that it's clear here it's going to be clear the day of judgment that not saying that the moon is like Allah فتنبه be alert and aware of that نعم والجنة حق والنار حق ألو سنة also believe as the author mentioned that والجنة حق والنار حق ألو سنة believe what from the Eman of the things that they believe is that what that the jannah and the naar and know them موجودة تاني that they are both they are present right now as we speak and that they are both created by Allah لا تفنعني and they will never perish the jannah is what it's a place Allah created سبحانه وتعالى for his allies for his people and the naar Allah created it a punishment for the people of sinners the sinners and the wrongdoers and the criminals Allah created it for them whoever Allah wills he doesn't take him to the jannah even though he's a criminal even though he's a criminal Allah if he wants he won't take him to the hellfire he will take him to what to the jannah عدلا منه based on his justice سبحانه وتعالى إمام أحمد بن محمد إمام أهل السنة والجماعة إمام أهل السنة والجماعة إمام أحمد بن محمد as طبقات الحناب أبو يعلى narrated from him where he said وإن الله خلق الجنة Allah created the jannah قبل الخلق before the creation before Allah created the human being Allah created what جنة جنة جنة وخلق لها أهلا and Allah created for it a people ونعيمها دائم and it's what it's bless and the greatness in jannah and the blessings of Allah in jannah are forever to be ومن زعم anyone who claims أنه يبيد من الجنة شيء وكافر anyone who claims that the blessings that are in jannah are going to finish and it's going to come to an end he's a kafر وخلق النار Allah also created the fire قبل خلقه الخلق before Allah created the creations he also created the hellfire وخلق لها أهلا Allah also created for it a people وعذابها دائم and it's punishment is forever remaining it's punishment is forever remaining ألمام الطحوي also said in his عقيدة he said والجنة والنار مخلوقتان لا تفنيان أبدا ولا تبدا the jannah and the fire are both created they will never perish and they will لا تفنيان أبدا ولا تبيدان فناء تبيدان is both the same meaning it will never come to an end الإمام البربهال رحمه الله he said the same وكل شيء مما أوجب الله عليه الفناء يفناء everything Allah has made for it to perish and perish إلا الجنة والنار except the jannah and the fire والعرش الله is thrown والكرسي and the curse والصور والصور the trumpet والقلم the pen واللوح the لوح المحفوض ليس يفنى شيء من هذا أبدا none of those will perish ever الإمام الأجور he said the same وقد ذكر الله عز وجل في كتاب الله has mentioned in his book أهلا النار the people of the house fire الذين هم أهلها the people who are the people of house fire الله mentions in the Quran they are what يقولوا دون فيه أبدا that they will stay in the house fire forever وأن أهلا النار الذين هم أهلها and that the people of the house fire that are made for it they are what في العذاب الشديد أبدا that they are in severe punishment forever الله تعالى الله تعالى تعالى told us the same way الإمام الصابوني he said it إبنو حزم رحمه الله in his book الفصل في الملل والأهواء والنحل إبنو حزم he transmitted إجمع and an ittifak that the الجنة النار ever gonna remain he said الجنة والنار باقي تاني لا تفنياني he said إتفقت فرق الأمة كلها على أنه لا في نائل الجنة ولا لنعيمها ولا للنار ولا لعذابها إبنو حزم رحمه الله he said it is agreed by all of the فرق of the all of the groups all agreed that what that the جنة will not come to an end and its blessings and the fire will not come the hellfire will not come to an end and its punishment he also brought another إجمع in his marat he brought إجمع and this is عقيدة أهل السنة that they all gonna remain same حافل عبدالغاني عبدالواحد المغدسي he also said the same in his عقيدة book ابنو قدام in his لمعة العتقاد he said الحمبلي حافظ الحكم رحمه الله all of them they all spoke about the hellfire coming to a never coming to an end that the hellfire will never come to an end and that the جنة will not come to an end they all spoke about دعماته and مفصلن detail نعم وصراتوا حق the author now is talking about a سرات what is the سرات the سرات is a bridge who will just through it's a bridge that is over the hellfire it's a bridge on top of the hellfire every person will go over it even the مواحد even the مواحد the person of توحيد is going to go over that bridge نعم and everybody is going to go over that bridge على قدر أعماله everyone is going to go over it in accordance to their actions ويسقطوا فيه من سقط and whoever drops will drop into the hellfire you see anyone who drops will drop in it نعم and anyone who wants to know how he is going to make it on that bridge the day of judgment let him look at the way he treads on the road of this dunya today which road the road of the messenger صلى الله عليه وسلم look at yourself today where you are when it comes to the Prophet صلى الله عليه وسلم his path and how you are towards it that's the same way you're going to be on the path or the bridge of the the day of judgment the Prophet صلى الله عليه وسلم the ayah الله said to him say to the people say to them وأن هذا صلاطي مستقيما فالتبيعو ولا تتبعوا السبول فتفرق بكم عن سبيل كل هذه سبيل ادعوا إلى الله على بصيرات أنا وما نتبعني so this is like that all of them are what that this path that the messenger أن هذا صلاطي مستقيما فالتبيعو ولا تتبعوا السبول فتفرق بكم عن سبيل ذلكم وصاكم بهلعلكم تتقون the path of the messenger that he was upon was what the path of ترحيد عليه الصلاة والسلام and the sunnah in which you call to you call to the sunnah as well you don't call to innovation you don't call to sinning and you also stay away from a shirk and anything related to it so wherever you are and however you are on that path is the way you're going to be on the path of the Salat of the day of judgment the people who are going to make it or make it through the Salat the Salat الله told us the only people who gathered one characteristics الله said اي منكم إلا واريدها كان على ربك حتما مقضية ثم نجل الذين تقوا ونضروا ظاليمنا فيها جيثية in that verse Allah says اي منكم إلا واريدها there is not a person except he's going to go on that bridge he's going to go on the Salat everybody and then Allah told us ثم نجل الذين تقوا the people were going to give safety and prosperity and who are going to make it through اهو الذين تقوا the people of Taqwa اي من who are the people of Taqwa go back to the definition of طلق من حبيب that's the best definition جامع المانع it's a very comprehensive definition a definition that gives a whole meaning the word it's correct meaning طلق من حبيب you will find it in ابن راجب حملي he's كتاب جامع علوم الحكم I think he brings it in the Hadith of إرباظ المنسارية or he brings it in the Hadith of أبيضر which is إتق اللي حيث ما كنت or in the Hadith of إرباظ المنسارية وعدنا رسول الله صلى الله عليه وسلم المعظه he brings the أقوال there and the definitions are regarding the word تقوى الإمام الأصبهاني رحمه الله there are two ways to say الأصبهاني الأصبهاني is قوام الحجة أبو قاسم تيمي the author of the كتاب الحجة في بيان المحجة you can say أصبهاني with a back and you can also say أصفهاني back or if is the same both are said الإمام أبو قاسم التيمي قوام السنة قوام السنة he has a book called الحجة في بيان المحجة دار الراية published it دار الراية he said والصرات حق the the is what يجوز عليه من شاء الله he would go over it the one who he would go through it makes it ويصقط في جهنما من شاء الله and he would drop in the hellfire whoever Allah wills for him ولهم أنوار على قدر عمالهم and the people have light and they glow that day based on their actions you see how seriously it is also إمام محمد said the same thing in his in the there's a a narration of خلال أبو بكر الخلال he has a narration where he narrates from who إمام محمد محمد he said إمام محمد said والصراط حق وطع على سواء جهنما that the الصراط is حق and it's been placed on top of جهنما ويمر الناس عليها and the people will go over it ويمر الناس علي والجنة من وراء ذلك and جنة is after after the after the after the after all of that نسأل الله السلام إمام محمد said we ask that he makes us safe it is something we ask الله in our five daily prayers every time إهدن الصراط المستقين Oh Allah guide us on a straight path why are we saying Oh Allah guide us on a straight path the reason why we do is because we want to be those who do not drop on the صراط of the day of judgment الله also said in صورة الفتح إنا فتحنا لك فتح مبينة ليغفر لك الله ما تقدم و يتم نعمته عليك و يهديك صراط المستقيمة و ينصورك الله نصلا عزيزة و يهديك ف الله تجايد أم محمد صراط اي باث that is صورة الفتح I want to I want to I want to I want to I want to I want to I want to I want to I want to I want to I want to I want to I want to I want to I want to I want to I want to I want to I want to I want to I want to I want to I want to I want to I want to I want to I want to I want to I want to I want to I want to I want to I want to I want to I want to I want to I want to I want to I want to I want to I want to I want to وَالمِزَانُوا حَقٌّ لَهُ كِفَّةَانِي المزان هو حق المزان هو ماذا؟ إنه مخصوص في which Allah scales things أهلُ سُنَّة have transmitted that there are things Allah scales there are what? there are things from them are actions are scale are weighed on it on the day of judgment what is weighed on it is عمال people's actions the person's action is taken and it's weighed also the individual is weighed narrations that say أمان would be brought the day of judgment يُتَابِ رَجُنِ يَوْمَ الْقِيَامَةِ السَّمِينُ الْبَدِينِ the person who is chubby and big فَا يُضَعُ فِي الْمِزَانِ he is placed on the scale فَلَ يَزِنُ عِنْدَ اللَّهِ جَنَا حَبَعُوضًا and he doesn't weigh in the eye of Allah a wing of a mosquito so he's weighed this guy is big he's chubby he's placed on the scale and he doesn't weigh in the eyes of Allah a wing of a mosquito also what he's weighed is the scrolls in which the actions were written on and the evidence for that is the حديث of بطاقة the حديث of the man who لا إله إلا الله saved him the card that had said it said لا إله إلا الله in it then the hadith says he has on the scale تسعة و تسعين سجلة 99 scrolls are on the scale and then a card is brought out and it said to him this card and then he said يا رب what will this card do in comparison to the scale what's already there the 99 scrolls of sins and then Allah said no one is oppressed today everyone will be fairly judged and so what is taken then the card is then placed on the scale and it outweighs all his sins so what's weighed now the place that the actions were written on all of those are what all of those are the weighing that are done on the day of judgment so the sheikh said والميزان the ميزان حق له كفة تاني كفة ميزوات it has two sides it's got two sides in which the scale it would be weighed and evidence for that is صورة القارع on ayah 6 to ayah 9 ونضع الموازين القصة اليوم القيامة فلا تظلم نفس شيئا وإن كان مثقال حبة من خردل اتينا بها وكفى بنا حاسبين الله also says فأما من فأما من تقولت موازينه فهو في عيشة الراضية وأما من خفة موازينه فأمه هاوية وما أدرى كما هي نور حامية الإمام الإمام القيرواني رحمة الله إذا مقدمة of his رسالة عقيدة بوك which is the introduction it was a matter of عقيدة الإمام القيرواني he's from the Ayma of Malikia he's from the Ayma of Malikia he was عقيدة وازوات it was عقيدة أهل سنة والجماعة he said وطوبع الموازين اللي وزني أعمال العباد he said that the scale will be placed and what will be put on it the day of judgment what will be put on it and the actions of the people the actions of that people will be put on it and as I said that's one of the things that are weighed the day of judgment that is what's weighed the day of judgment and also the body of the person I told you the hadith of the man who is going to be brought also the hadith of عبدالله عبدالله من المسعود when the Sahabas they laughed at him how he is what and they laughed at him إلى دقة ساقيه إلى دقة ساقيه how small and little his shin was when they looked they laughed at him and then the Prophet ﷺ he said أتعجبون من دقة ساقيه are you guys laughing and how small his shins are أما إنهما في الميزان الأفقال من جاب الإحدين the Prophet ﷺ he said for verily he's sacks which are very little in size are heavy in the in the scale of Allah ﷺ the day of judgment then the mountain of then the mountain of أحد so that shows you that people are going to be weighed the day of the day of judgment نعم also the houd the fountain والحوض المكرم the honorable houd the honorable fountain which our Prophet ﷺ is حوض it's for him عليه الصلاة والسلام in which ثورة الكوثر speaks about الله تبارك وتعالى يسأل إنه أعطينا كالكوثر فصل لي لي ربك وانحر إن شانئك هو الأبتر الله تبارك وتعالى he told us إنه عباس that he has given نبي الله محمد الحوض the kowther is his the Prophet ﷺ also told us himself إنه حديث صحيح البقاري من حديث عبدالله من عمر العاص that he الله gave him a houd and the Prophet described it for us صلى الله عليه وسلم he told us that that طوله the width and the length are both the same طوله كعارضه it's length and it's width are the same كل منها كل منهم each and every one of them is مصافة شهر it's a traveling of a month the Prophet told us أباريقه أعدد نجوم السماء the utensils are like the sky