 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 والثناء الجميل وشدوا اللى إله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل وشدوا أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد إن شاء الله تعالى today we're going to start the explanation of the book كتاب الصفات written by الإمام الحافظ أبي الحسني علي ابن عمر ابن أحمد الدارة قطني رحمه الله so we're going to start the explanation of this book بإذن الله الكريم but before we start the book I want to talk about a couple of things the first thing that I want to speak about is what is it that we need to know about the characteristics and the attributes of Allah the second thing that I will speak about is the biography of the author and the third thing إن شاء الله تعالى is about this book and the attribution of this book to the author الإمام الدارة قطني رحمه الله so if I repeat that again three things that we're going to be doing بإذن الله الكريم in the explanation of today's session إن شاء الله تعالى as an introduction before we go into the book the first thing we're going to be speaking about is the name كتاب الصفات what is صفات and what is it that we need to understand about الله تعالى as names and attributes the second thing that I'm going to be speaking about is the name of the author that wrote this book الإمام الدارة قطني رحمه الله is biography and the third thing that إن شاء الله تعالى I'm going to be speaking about is this book attributing it to إمام الدارة قطني whether it is or whether it's not and the discussions pertaining to that if I start with giving you an understanding of what it means to believe in Allah's names and attributes الله سبحانه وتعالى on the tongue of our messengers صلى الله عليه وسلم he legislated in the long famous حليث of جبريل when jibreel came to the messenger صلى الله عليه وسلم when jibreel said to the messenger فأخبرني عن الإيمان tell me about إيمان so he wanted him to tell him the articles of faith so our messenger صلى الله عليه وسلم he said الإيمانو أن تؤمن بالله إيمان is to believe in Allah so what does it mean to believe in Allah to believe in Allah سبحانه وتعالى it means that you believe in his ربوبية and it means to believe in his ألوهية and it also means to believe in his names and attributes we're not going to be speaking about believing in Allah's ربوبية and we're not going to be speaking about believing in Allah سبحانه وتعالى ألوهية but what we're going to be speaking about is what does it mean to believe in Allah's names and attributes because this is what this book that we're going to go through إن شاء الله تعالى is talking about to believe in Allah تبارك وتعالى it stands on على ثلاثة أسس it stands on three foundations the first of the three is إثباته to affirm ما أثبته الله لنفسه to believe in Allah's names and attributes it stands on three foundations so if you don't have these three foundations you're not coming with believing in Allah in his names and attributes and if you're not coming with believing in Allah's names and attributes you're not coming with what believing in Allah so it's a very concerning topic it's very important so the first of the three is which is a foundation it stands on is إثباته to affirm ما أثبته الله لنفسه to affirm whatever Allah has affirmed for Himself أو نفي or it's to negate ما نفاه الله عن نفسه to negate from Allah that which He negated from Himself so the first one is أفام for Allah for what He's affirmed for Himself negating from Allah that which He negated from Himself that's the first the second is the second is نفي المثالة في الخصائص نغيطing from Allah any resemblance in these unique characteristics of His I'm going to explain each one properly the third one is قطر طبع get rid of the desire of wanting to know عن معرفة كيفية أسماء الله وصفاتي get rid of the desire of wanting to know how Allah is characteristics and names are the how to the characteristics and the how to these names of Allah so let me go back to the first of the three foundations which was what affirming for Allah that which He affirmed for Himself and negating from Allah that which He what negated from Himself every name of Allah and every characteristics of Allah in which we say this is Allah's name or we say this is Allah's characteristics it has to have come to us from what it has to have come to us from the Quran or the sunnah because if you're saying Allah سبحانه وتعالى we're affirming for Him that which He affirmed for Himself and then the names of Allah and the characteristics of Allah لا يتجاوز القرآن with sunnah you're not allowed to go outside the Quran and the sunnah so if you say this is Allah's name I'm going to say to you where did you get it from you have to bring an ayah from the Quran or you have to have a hadith of the Messenger صلى الله عليه وسلم the same applies with negation you're not allowed to negate something from Allah and you are not allowed to huh you are not allowed to negate something from Allah unless you have it from the Quran or the or the sunnah so as much as affirmation requires Quran and Sunnah so does negation require Quran and Sunnah an example for affirming a characteristic I can now come and say Allah is High and His قيوم Allah is High one who is alive قيوم one who stands for the affairs of His creation I am allowed to affirm that characteristic why am I because I have ayah 255 صورة البقرة while Allah سبحانه وتعالى says الله لا إله إلا هو الحي القيوم so this verse tells me that Allah is High and His قيوم آية القرسي so I'm allowed to affirm these characteristics for Allah I'm also allowed to affirm the characteristics mercy because I have ayah 133 صورة الأنعام وربك الغني يذرحمة وربك الغني يذرحمة الله is one who is rich and He is one who is merciful so I'm allowed to affirm ماسفة الله تباركة وتعالى the second one is negation I'm also allowed to negate from Allah تباركة وتعالى what I'm allowed to negate from Allah تباركة وتعالى no sleeping and I'm also allowed to negate from Allah تباركة وتعالى سنة سنة and a known I can negate those from Allah and سنة means نعاس it is the introduction of sleeping before you want to go to sleep you start you get tired and you start yawning and you feel a bit you know tired and what not this is called a سنة and known means the actual sleep I can negate that from Allah based on what ayah ayah 255 صورة البقرة which is what لا تأخذوا سنة ولا نوم Allah does not feel سنة nor does He feel known so I negated I brought evidence for it I affirm I brought an evidence for it and those are the pillars those are the pillars أهل الشنة والجماعة mention when it comes to Allah تباركة وتعالى is what He's ألوهية He's ربوبية and He's أسماء والسفات because لا إله إلا الله it stands on what إثبات and نفي affirmation and negation very good what's the second thing that it stands on the second one is نفي المماثلة you negate any resemblance في الخصائص in the things which Allah تبارك وتعالى is unique or even the characteristics which He has we don't say that these characteristics are like the characteristics of the creation even once we affirm it now for instance what were the characteristics that we affirm for Allah right now for example حيات we affirm the characteristics حيات صح does Allah تبارك وتعالى have these characteristics حيات نعم where's the evidence for it I gave it الله لا إله إلا هو الحي القيوم good do the creation live are they alive do they have these characteristics of حيات you see but then the second pillar tells me what that I'm not allowed to make Allah's characteristics resemble the characteristics of the creation so what do I say حيات الله جل وعلا Allah's حيات ليس حيات المخلوقين it is not like the life of the مخلوقين it's not like the حيات of the مخلوقين also I can give the characteristics of mercy to the creation so it's very merciful and so is Allah merciful but I say ورحمة الله جل وعلا Allah's رحمة ليس كرحمة المخلوقين it is not like the mercy of the creation and where's the evidence for this the second pillar is قوله تعالى the verse of Allah in Surah Al-Shura ayah 11 ليس كمثله شيء وهو السميع البصير if you look at this ayah 11 in Surah Al-Shura الله is refuting two groups of people the first group of people who have been refuted here is ليس كمثله شيء they are the ones who what who take Allah's characteristics and they make the characteristics of Allah like the characteristics of the creation they are the مشبهة they are what? the مشبهة so Allah is refuting the مشبهة in the first part the مشبهة أنه أهو the ones who take Allah's characteristics and they make it seem like it is exactly the characteristics of the creation Allah refuted them by saying ليس كمثله شيء there's nothing like him Allah also refuted the معطلة the second group of people who say Allah who say Allah does not have any characteristics and they negate Allah's characteristics Allah refuted them by saying وهو السميع البصير or even if they negate some of Allah's characteristics they are still معطلة they are still what? معطلة so here أهل السنة والجماعة understood something from this verse which what the other deviated groups didn't understand from it which is أهل السنة took the middle part which is which is إثباتون بغيلي تشبيه affirmation without falling into تشبيه when f you negation من غير تعطيل a negation without falling into تعطيل are you with me where did they get that from? they got that from the ayah this is a very important point number the third foundation which it stands on the third foundation which it stands on which is قطع طمع get rid of the desire of wanting to know how Allah's characteristics are don't even think about wanting to know why? because to know Allah's characteristics how it is you would need the following number one you would either need to see Allah which in this case no one has or you would need somebody who has seen him to tell you of him which in this case we don't have and the third one is he tells you how he looks which in this case we don't know the how he hasn't told us the how of these characteristics so for that reason get rid of the desire of wanting to know the how stick to what? to stick to what he has told you سبحانه وتعالى in the affirmation and stick to what he has told you in the negation now that we have told and we spoke about now that we've spoken about the three pillars that he stands on the three pillars that Allah's names and attributes if you want to believe in it you have to come with these three now that we've spoken about it we need to know نواقض توحيد الأسماع والسفات what is it that nullifies it? what is it that if I come with I will automatically go against believing in Allah's names and attributes in the correct methodology by being according to the path of أهل السنة والجمع two things if you do they are نواقض they will nullify two things if you do or if you come with you will nullify your belief of Allah's names and attributes the first one is التمثيل for example تمثيل means what? وجه الله Allah's face كوجه المخلوقين is like the face of the creation استواء الله الله being above is like استواء المخلوقين is like that creation is one and coming with this by doing مماثلة making Allah's characteristics attributes like the characteristics of the attribute and the characteristics of the creation by making it the same is كفر on this belief why? لأن المخلوق ناقص لأن المخلوق we are the creation and we are deficient and الله تبارك و تعالى it is complete so comparing the complete one الله تبارك و تعالى with the deficient creation is a what is a family for Allah's deficiency and it is also going against the verses of Allah فلا تضربوا لله الأمتال do not make anything الله تبارك و تعالى ليس كمثله شيء there is nothing like him and I am going to remind you one thing this is very important every single group that went against أهل السنة كل فرقة خالفت أهل السنة والجماعة في باب الأسماء والصفات وقعت في التمثيل every group who went against أهل السنة والجماعة in the names and attributes of Allah they fell into التمثيل all of them the second one second one that if a person comes with he goes against الإيمان بأسمائه و صفاته believing in Allah's name and attributes is التعطيل تعطيل means what it means to reject Allah's names and His characteristics or it means to reject some of Allah's names and some of Allah's characteristics for example that person says to you لا يستوي على عرشي Allah is my buffy throne وليسل الله و شون الله does not have a face that befits him he doesn't have that and the list goes on so we say to this معطل who just did that who said Allah does not go against Allah is not a buffy throne or Allah does not have a face that befits His Majesty he says no I don't believe that no that's not true we say to that person الله يثبي too Allah affirmed it for Himself وانت تنفي and here you are coming here now and you are negating it أنت أعلم أم الله are you more knowledgeable or is Allah more knowledgeable than you the scholars of Ahlus Sunnah and the people of Jama'a say that the معطلة the people who have rejected Allah's names and attributes maybe all of it or even some of it they have become like the disbelievers they become like the disbelievers they resemble the disbelievers how do they resemble the disbelievers? didn't the disbelievers reject the name of the mercy وزالله سهل الصورة الرعاة آية ثاتي وهم يكفرون بالرحمان they disbelieve in the mercy وديهم أمين وهم يكفرون بالرحمان أي لا يتبوتون اسم الرحمان they refuse to affirm the name of the mercy you remember when the Prophet صلى الله عليه وسلم الصلحة والحديبية صحيح when he said بسمك الله همه are you with me and then سهيل الملعمر and he said اكتب and now the Prophet صلى الله عليه وسلم روح بسم الله الرحمن الرحيم and then سهيل الملعمر وديه سي he said right بسمك الله همه سهيل الملعمر he said right بسمك الله همه we don't know this الرحمن الرحيم you're talking about so they rejected it so this is the same thing that these معطلة are falling into rejecting Allah's names and attributes that تعطيل two things fall under it the تعطيل it happens in two ways basically it for happens in the way of تقويل and the way of تفويل it happens by تقويل and it also happens by تفويل تقويل means نفع ظاهر in نص وإثماتو معن جديد الله the تقويل basically means you negate the apparent meaning that it has and you affirm a brand new name meaning for instance you say الرحمن على الأرش استواء you say استواء has an apparent meaning which is above according to the Arabic language there's no other meaning that it carries استواء means على ورطفع okay so they want to go against the apparent meaning that this ayah has and so what do they do they change that meaning to a brand new meaning by saying استواء إنما معنىه استواء استواء هي means استواء so they gave a different meaning to it from what it was before this is what تقويل means and as we know my beloved brothers and sisters the way we should understand الله's names and attributes are based upon it's apparent meaning this is قاعدة أهلي سنة والجماعة and نفهم أسفات الله that we understand الله's characteristics and attributes على ظاهرها at its apparent meaning على ظاهرها meaning what at its apparent meaning مقتضة لغة العرب what the Arabs know this word to mean this is أقيدة أهلي سنة والجماعة according to the Arabs the word استواء has the meaning على ورطفع these are from the meanings that are in the word استواء they don't know it anywhere and they don't know it in any other way so you have to stick with the apparent meaning that the Arabs have that is what's meant by that we affirm the characteristics of الله تباركه تعالى at its apparent that's what goes against تقويل it goes against it goes against that concept goes against تقويل the second one is at تفويل at تفويل تفويل means negating the apparent meaning so the person what does he do he negates the apparent meaning but he does not assert a new meaning in other words he says I don't know and this this second one falls under تقويل just like تقويل falls under تقويل which is rejecting Allah's names and attributes but as sheikh و الاسلام ابنه تيمي has said that تفويل is worse than تقويل because تفويل means the messenger of Allah was ignorant the companions were ignorant of verses of the Qur'an which they were reciting it is accusing سرف هذه الأمة by being donkeys that are carrying scrolls مثل الذين حملوا التوراتة ثم لم يحملوها كمثل الحمار يحملوا أسفارة that they are ones who carry scrolls they don't know what they're reading they're just praying in Salah when they say والله بما تعملونا بسيط والله بكل شيء علي they just don't know what they're saying they're just saying it and this one is worse سرف هذه الأمة they did not know and they did not do تفويل المعنى they knew the meaning what they did do like it is تفويل الكيف as for the how they didn't know and they mentioned that الله أعلم بمراده الله knows what he means by sorry الله knows the key فيها and the famous statement of إمام الشافع رحمه الله إمام مالك رحمه الله أن استواء معلوم والكيف مجهود like how is unknown to us the how is unknown to us إذن كل من التأويل والتفويل التعطيل لانس قاعدة بوث تأويل أن تفويد التعطيل they are rejections of Allah تباركوه تعالى his names and attributes so if they are if تأويل and تفويد is تعطيل تعطيل فوزانده الحد and الله تباركوه تعالى he says وَذَرُ الَّذِينَ يُلْحِدُونَ فِي أَسْمَائِهِ سَيُجِزَوْنَ مَا كَانُوا يعملون الحد means what الهد means deviating diverting from that which was obligatory upon you in terms of Allah's names and attributes you are turning away from the path that you should have been on in regards to Allah's names and attributes so ذا pay attention be what you call it the مفوض and the مؤول أمعطلة and أمعطل he is thrown into الهد and the ayah applies on him which الله سبحانه وتعالى he says وَذَرُ الَّذِينَ يُلْحِدُونَ فِي أَسْمَائِهِ سَيُجْزَوْنَ مَا كَانُوا يعملون they will be rewarded the day of judgment for the evil in which they have done so واستخلاصة in Allah's names and attributes the way we deal with it it is إثباتون بلا تمتيل affirmation without any resemblance وتنزيهن and negating from Allah بلا تعطيل without falling into تعطيل هدى أقيد تهلي سنة والجماعة and that is what summarizes this point that we are mentioning now we have an understanding of what it means to affirm Allah's names and what? attribute now we have an understanding of what it means to affirm الله تبارك وتعالى as names and attributes we now move on to the second point which is who is the author of this book who is الإمام الحافظ الدعر قطنيه رحمه الله