 فبطه آدك الأيام فتا لشغسل لأنه لأنه هي إذا تعليل it's a تعليل for what لما سبقى تعليل is reasoning the sheikh is given a reason why he Allah تبارك وتعالى he has no كيفية or we can't do تكيف of him because he previously said ولا يكيفون ولا يمثلون صفاته بصفات خلقه that the people of Ahlus Sunnah they do not do تكيف they do not تمثيل of Allah with the characteristics of the creation we took that previously so the reason why they don't do تكيف and the reason why they don't do تمثيل of Allah's characteristics to the characteristics of the creation the reason is so this is the لأنه سبحانه because he سبحانه is a مزدر is a verbal noun it's like the word غفران it's similar it's like the word غفران and it comes from the word من التسبيح it comes from تسبيح and تسبيح means هو التنزيه it is to exalt it is to exalt so the sheikh said لأنه سبحانه because he الله سبحانه وتعالى لا سمية له he has سمية means لا نظير له there is nothing equal to him يستحق مثل السمه that deserves and has the right of the likes of Allah's name سبحانه وتعالى as he said إنه قرآن in ayah 65 سورة مريم هل تعلموا له سميا and this is it's called the إستفهم it's an إستفهم إنكاري it's called the إستفهم إنكاري الله is trying to إستفهم إنكاري means when you're trying you ask a question but you're really negating something it's called the إستفهم إنكاري it's when you ask a question and you're rejecting it you're rejecting the validity of this question itself and Allah is saying this هل تعلموا له سميا do you know anyone like Allah is trying to say no you don't and there isn't so it's an إستفهم and it's but it's a question but the meaning is a negation إلا أحد يساميه أو يمثله there's nothing like him or equal to him then the sheikh why not you saying the word كف there is nothing that resembles him as he سبحانه وتعالى said or there's nothing that can be placed on the same level as him there is no partner which he سبحانه وتعالى that fulfills him is not there and it's used in the ayah it's that same word that was used in سورة الاخلاص ولا ند له and the sheikh said Allah doesn't also have a lid a lid is what شبيه ونظير something that resembles him so all these words are similar and close in meaning as he سبحانه وتعالى he said in سورة فلا تجعلوا لله أن داداً do not make for Allah a lid don't make it for him so those three are negated from him لا سمي له ولا كفوأ له ولا ند له and those are the reasons why the أهل السنة they don't do to keep or to meet for Allah because there's no semi there is no kufu and there's no lid ولا يقاس بخلقه we do not take an analogy from his creation to know him we don't do that the word قياس in the Arabic language it means a تمثيل it means رد الشيء لنظيره is by you trying to look at something and what you've seen in this particular thing you are trying to give it to something else it's an analogy we can't do that for him because we're not allowed to resemble him to his creation سبحانه وتعالى and Allah negated that concept of doing قياس of him because he said do not place for Allah any parables so he سبحانه وتعالى you can't do قياس سبحانه وتعالى because he's سبحانه وتعالى in his existence he's not like them he's not like them in his names and his attributes he's also not like them in his actions سبحانه وتعالى so what is not allowed to he's not allowed to do a قياس from the creation to know the creator why isn't that allowed because the creation are deficient and the creator is complete and so on that basis on that basis it is not permissible for the person to do it and أهل سنة don't do that and it is not from the عقيدة to do قياس of Allah to do قياس of the creation to know Allah وتعالى then the sheikh went on to say إنه سبحانه أعلمه بنفسه وبغيره the sheikh said إنه هو الله تبارك وتعالى is more aware of and has more knowledge of himself and other than himself Allah knows himself better than anyone can know him and he knows his creation more than they can know themselves he knows them more سبحانه وتعالى so why is the sheikh saying that to us why is it any other than Allah is one who knows himself more than anyone and that he knows his creation more than themselves is so that when Allah affirms a characteristic for himself that we the creation should just submit and accept because he knows himself better than we know him okay and when he negates from himself a characteristic then we also negate that characteristic for him because he knows himself better than we know him and when he affirms a characteristic for called us that we affirm that characteristic for ourselves because he knows us more than we know ourselves and that if he negates a characteristic for us we also accept that because he knows us more نحن لن نكون هؤلاء الذين لديهم مجموعة الله في العلم والخلق لا يحيطون به علبة نحن لديهم مجموعة الله في العلم ونحن لا نعرفه من جميع أخرى ونحن لا نعرفه سبحانه وتعالى اللعنة هي جميلة ونحن جميلة أن شخصيه يجب أن لا يستطيع أن يتفهم لذلك ف必ن نكون جميعا له ونمرت بها بما رضيه لنفسه ف should be pleased for Allah that which He is pleased for Himself because He knows what is befitting for Him ونحن لا نتفهم We might think to ourselves sometimes We might assume and think that by us affirming these characteristics for Allah الله أنه يجب أن نفعله مجدداً أو أن نحاول أن نحاول أن نقوم بإعطاءه بإعطاءه هذه الوصول لكنه لم يقوم بإعطاءه. لذلك يجب أن نكون سعيداً بإعطاء ذلك الذي يقوم بإعطاءه لذلك يجب أن ننقوم بإعطاءه فقط. نفكر بأن نقوم بإعطاء هذه الوصول منه أن نحاول أن نفعله مجدداً أو أن نحاول أن ندخله لأن إذا كان ينقوم بإعطاءه فأن يجب أن ترى أن تكون مجدداً أو أكثر من هذا على الموارد الذي يفرمه ومعرفه. إنه هو ما يرسل بذلك شبحانه والتهالع. denn الشيخ يаныس للساين وإذا يقوم بإعطاء الله أصدق وكيلاً وأحسن وحديثاً من خالخه والشيخ يقول أن الله هو أصدق the most truthful one in terms of speech كل شيء اللي يصدرنا كل شيء اللي يصدرنا كل شيء اللي يصدرنا كل شيء هو صحيح هو صحيح نصدرنا فيه مع مجموعة مجموعة ونحن all have to believe in it لدينا لا يوجد خيار أن نصدر نحن لا نتكلم نحن لا نتكلم وكذلك أيضاً أنه يستخدم سبحانه وتعالى ويكذبه هو أفضل ويكذبه best way to speak ويكذبه most eloquent ويكذبه most clearest سبحانه وتعالى وما نحن نجد اللي يوجد في القرآن أخبار وإن أحكام القرآن هو حكم ورولي ويوجد أخبار ويوجدن إذن تكلف كذلك ويوجد أخبار ويوجد الوصول ويوجد كلالي ويوجد فكرة ويوجد فكرة ويوجد فكرة مجاره ويوجد فكرة ويوجد فكرة كل المعلومة وكل المعلومة التي الله قدها لنا سوف نقول أنها صحية تساعدة لا يتساعد في خبر تساعدة لتساعدة أو لتساعدة لتساعدة يمكن أن يتساعد في خبر أسرع، حكم حكم هو الشيء الذي يتساعد حالة فاكبر هو الشيء الذي يمكن أن يتساعد أمام نوز إذا يتساعد يمكن أن يتساعد من هناك أن يقول لك أمام من لديك ونوم الآن أن يقول لك أني تساعد أنك تساعد لذا كانت مقابلة لدى أخبار هل تقوم بي؟ ومن أخبار أخكام أخطام هل تأخذوا منها؟ ثم الشيخ كان يقول ثم رسوله صادقون مصدقون بخلاف الذين يقولون عليهما لا يعلمونه بعد الشيخ يتحدث عنه و كما يقولنا that الله is the one who knows himself the most He also is the one that knows his creation more than they know themselves و كما يقولنا that الله is the most truthful و that the most true speech there is و that his speech is the best of speeches He is now telling us that the messengers ثم رسوله The word ثم is عطف And this عطف is connected to the speech of فإنه أعلموا بنفسه That the Shiq is previously mentioned Are you with me? ثم رسوله his messengers صادقون They are truthful They are very truthful Trust worthy سطق in the Arabic language It means متابقة الخبري للواقع In the Arabic language سطق means متابقة الخبري للواقع It is The word سطق in the Arabic language is When The statement that you have said Or the information that you have given Or the news that you said It goes In agreement With the reality Or with the situation So here What do you realize as well? If a person says a statement And it doesn't go according to the reality out there This is called what? A lie It's called a kidding Are you with me? So it doesn't matter Whether you meant it deliberately Or whether it was by accident According to the Arabic language Both of them is a lie Both of them is a lie According to the Arabic definition That's a lie Whether you meant it deliberately Or whether you did it by mistake And that's what you thought But to them they consider both of them a lie And that is why you sometimes find the صحابes Or you would find the Prophet ﷺ Say a word about the companion كذب أبو سنابل أبو سنابل سنلائي وعائشة رضي الله تعالى عنها وعنبيها يالله بيبليد with her and her father عائشة sometimes would say about a companion Who said something كذبه لائد ألي ما بيبني عدي يزبقوا الكامل يزبقوا الكامل And if you look at the مقدمة The introduction He chapt his places where الصحابز دائمة الحديث Saying that this person is lying The lying here It means عدم مطابقة الخبري الواكع Which is the opposite of what? The truth Which is مطابقة الخبري الواكع Good ثم رسوله صادقونة مصدقونة The messages are truthful I mean whatever they say It is in accordance to the reality out there So they're truthful صادقونة They're truthful Truthful in everything that they have told us about الله تعالى The prophets and the messages are truthful in everything that they told us about الله They also want مصدقونة And they are considered to be truthful They are believed in And they are truthful about what they brought What they say is the truth And they also The thing that they are transmitting is also truthful That they received all this from an authentic source Nothing is a lie They got it from who? They got it from The angel And this was from who? الله سبحانه وتعالى Then the sheikh went out to say بخلاف الذين يقولون عليه مالا علمون This is in opposition to what? It's in opposition to those who say That which they have no knowledge of The prophets are not like that And Allah is not like that Everything which Allah has told us سبحانه وتعالى about Himself We know He knows Him more than We know Him He knows Himself more than we know Him So we have to take it And everything that the messengers have told us About Allah We take it from them Because they are truthful in it But the people Who are speaking without knowledge They are not on the path Of the messengers and the prophets Who speak about Allah's names and attributes Based on what? بمجرد الغنونهم وتخيولاتهم اوما يتلقونهم من الشياطيني اما عن الشياطيني Those who base their what? They base their knowledge upon 100 assumptions and speculations Or that which they receive from shaitan Like the innovators And the زنادقة And the سحر And the كوهان And the منجمين And the علماء السوء All of those Some people they receive Their knowledge From evil scholars Who tell them that These characteristics of Allah Should be negated When Allah has affirmed it for himself Some of them the الشياطين Have brought this to them And etc And the الشياطين The shaitan It has a group of people It sends its Its battle And its evil to As Allah said in Surat Al-Shu'ara قال Allah says هل أنبئكم على من تنزل الشياطين? هل أنبئكم على من تنزل الشياطين? تنزل على كل أفاكن أثيم يلقون السمعة و أكثرهم كاذبون من الله أوس سد In Surat Al-Baqarah فويل للذين يكتمون فويل للذين يكتبون الكتاب بأيديهم ثم يقولون هذا من عند الله So إذا الله سبحانه وتعالى يعرفه أكثر than anyone And he's the most truthful one in his speech And he's the best His speech is the best of speeches And his messages Are all truthful in that which they inform us of And that all that which they are saying Is a revelation in which they have received from Allah Then what is upon us is واجبت تعويل إذا على ما قاله الله و رسوله We should refer back to them That which Allah سبحانه وتعالى says And that what his messages say Especially لا سي يما في باب الأسماء والصفات نفهم و إفباتها Especially In the chapters of Allah's names and attributes Whether we are affirming something Or whether we are negating a characteristic