 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 والثلاؤ الجميل وشد أن لا إله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل وشد أن سيدنا والنبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد نحن في الشرح وفي المتابع لبقى كتاب الصفات للإمام الدار القطني ورحمه الله نحن قمنا بإثبات القدمين لله بإثبات قدمين لله بإثبات القدمين لله والتابعين التي سنبدأ اليوم is إثبات اليديين لله أفامل لله سبحانه وتعالى 2 حنز سوف نفامل لله سبحانه وتعالى 2 حنز وصفة لليد هذه الوصفة لليد من صفات ذاتية أنها صفة ذاتية والله تبارك وتعالى السفات are either صفة فعالية أو صفة ذاتية صفات ذاتية are characteristics that are not connected to Allah's will meaning they are always attached to Him سبحانه وتعالى whereas في صفات فعالية are characteristics that are connected to Allah's will He does them when He wants and He doesn't do when He doesn't want it سبحانه وتعالى like a sifah to Muzul for instance الله is descending is a sifah فعالية you see because it's connected to Allah's will Allah is descending all the time He is descending سبحانه وتعالى when He wants to descend you see He descends when He when He wants to descend سبحانه وتعالى as for sifah سفة لليد which we are going to be speaking about is connected to Allah تبارك وتعالى is that لا تنفكوا عن ذات it's never detached from Allah's Allah's that سبحانه وتعالى so it's not something Allah will have sometimes and He wouldn't have it other times or He wouldn't be doing it other times okay this characteristic sifah سفة لليد we affirm it for Allah just like we affirm all the other characteristics for Allah تبارك وتعالى and the way we do it we spoke about it is what من غير تحريف ولا تعطيل ومن غير تكيف ولا تمثيل this is our belief and we affirm it because we find it in the Quran and the سنة if we look at the Quran if we look at the سنة we find that Allah تبارك وتعالى has these characteristics and the Yad so first of all we have to understand the meaning of the word Yad what does Yad mean in the language the word Yad has so many meanings it has what it has a lot of meanings but the معنى that it comes back to the meaning in which it comes back to all of those meanings all those meanings come back to is one which is المقبض المقبض what does المقبض mean it means grabbing at least he said in his Qamoss he says يد الفقص the Yad of the Fats the Fats is what acts it is مقبضها to grab it ويد السيفي مقبضه and the sword the hand of the sword is the place to grab ومن هو سمية يد الباب يدن the door حندل is called a hand right in Arabic language we say يد الباب why لأن بها because it يقبض ويد الإنسان سمية يدن لأن بها يقبض so the door حندل the Arabs they call it they call it a حند the hand of the door دو حندل دو حند and so it's because you grab it and the hand is called a hand because you grab with it okay إذن المعنن in the Arabic language it comes back it comes back to this ودأ بي سواء كان يقبضه أو يقبضه what are the evidences what are the evidences بر الله تبارك و تعالى حزا حند القرآن سنة mention it الله says for example في صورة المائدة آية آية 64 الله says وقال تل يهودوا يدوا الله مغلولة وولت أيديهم ولعنوا بما قالوا بل يداه مبسوطة تاني ينفقوا كيف يشاء آية 64 الله says in this آية وقال تل يهودوا the Jews they said يدوا الله the hand of Allah very good the hand of Allah صورة صاد صورة صاد آية 75 الله says إبليس what prevented you or prohibited you from or stopped you from to prostrate لما خلقت بيداية which I have created with my two hands what stopping you from prostrating to a creation which I have created with my two hands also الله تبارك وطعاله he says أولا ميرو do they not see أننا خلقنا لهم that we created for them مما عملت أيدينا that which our hands have done أن عامل blessing for them أيدينا our hands الله says أولا ميرو أولا ميرو الإنسان أننا خلقنا لهم مما عملت أيدينا it is صورة صورة ياسيد آية 71 are you with me بوصد حديث of the prophet عليه الصلاة والسلام بوصد حديث of the prophet عليه الصلاة والسلام حديث أبو موسى الأشعري ربي الله تعالى عنه which he said إن الله تعالى يبو الصوت ليتوب موسى النهاري ويبسط يده بالنهاري ليتوب مسيء الليل حتى تطلع الشمس من مغربها so we have in this حديث إن الله تعالى برلي الله يبسط يده بالليل الله opens سبحانه وتعالى the one opened ورز الله تباركوا يده بالليل he opens his hand at night ليتوب النهاري ويبسط يده بالنهاري and he opens his hand at night in the daytime we have hand here also the well-known حديث الشفاعة which is this صحيحين the previous the previous حديث أبو موسى الأشعري صحيح مسلم this one is in what صحيحين بخاري المسلم which Allah تعالى يقول يا آدم the people come to Adam and they say to him يا آدم you are the father of the humans خلاقك الله بيده الله created you with his hands ونفق فيك من روحه and Allah blew his soul into you يا and Allah blew his what his soul into you ونفق فيك من روحه also حديث المام الدارقوت is going to bring them يده الله لا يغيضها نفقة وبيده الأخرى يخفض ويرفع الله سبحانه وتعالى سبحانه وتعالى giving it does not decrease what Allah has had what He has so Allah سبحانه وتعالى وبيده الأخرى and with his other hand is the scale يخفض ويرفع يخفض ويرفع he puts some people down سبحانه وتعالى and he raises a people اللبان الشاف رحمه الله he says لله تبارك والتعالى أسماء وصفاته الله has names and he has characteristics جاء بها كتابه who the book of Allah has come with these characteristics الله mentions them stays them in his book واقبر بها النبيه and his prophet also states these characteristics صلى الله عليه وسلم أمته he informed them of his أمة صلى الله عليه وسلم and from them is أنه سميع that Allah is the all here وأن له يديني and that Allah has two hands أيو ده وأن له يديني بقوله based on the verse بل يديهم بسوطة تاني that both of the hands of Allah are open وأن له يمين and that Allah has a right بقوله والسباوات ومطلوية بيمينه الله has hands and two hands and that is and that he has a right one سبحانه وتعالى ابن خزيب رحمه الله the same as Imam Al-Shafi'i ابن أبي أعلى بنزن طبقات الحلابنا first volume page 280 ابن خزيبا says the following بابو ذكر إثبات اليدي للخالق البارئ جل وعلى وبل بيان أن الله تعالى له يدانك ما أعلمنا في محكم تنزيله إمام الأأمة ابن خزيبا رحمه الله he says بابو ذكر إثبات اليدي this chapter is affirming فالله تبارك وتعالى أي حان the creator البارئ جل وعلى وبل بيان and also clarifying أن الله تعالى له يدانك and that Allah has two hands كما أعلمنا في محكم تنزيله as he has told us in his in his Qur'an and then what he does is ابن خزيبا he brings all of the evidences for that he brings ayat and evidences to prove that and then after that when he says this ابن خزيبا after he says رحمه الله بابو ذكر البيان من سنة النبي صلى الله عليه وسلم that was from the Qur'an right المزود آيات then he goes to the بابو ذكر البيان من سنة النبي صلى الله عليه وسلم now bringing it from the prophet سنة from the prophet عليه صلى الله عليه وسلم على إذبات يد الله جل وعلى أفامي فالله إيهان you see موافقا لما تلونا من تنزيل ربنا لا مخالفا in support of that which we have read from the Qur'an so the Hadith is أفامي وسنة القرآن قد نزه الله النبي هو وعلى درجته ورفع قدره عن أن يقول إلا ما هو موافق لما أنزل الله وعاله من وحي when the prophet عليه وسلم is purified and he's protected from and his status is too high for him to state something that is not in accordance to the Qur'an meaning the Sunnah is only affirming when the Qur'an is already affirmed in Allah's characteristics أبو موس أبو الحسن الأشعري the great scholar أبو الحسن الأشعري who repented from the belief of the current أشاعرة today he is repented from that current belief and he died upon the belief of محمد as he is clearly stated in three of his works رسالة رسالة إلهي الثغر ووصول إن كتاب أليبانة في أصول ديانة ووصول إن كتاب مقالات الإسلامين but in this book of his رسالة إلهي الثغر look what he says he says واجبعوا ينانم السجريمة اجباع على أنه عز وجل يسمع در الله ويارا أن در الله سيز وأن له تعالى يديني مبسوطة ويلي أن در الله has two hands دروات open are you with me from the أشاعرة today they claim they have found the characteristics of hearing right are you with me they have found the characteristics of hearing but they don't have found the characteristics of what you call أحن the two hands of Allah أبو الحسن الأشاع I mentioned them both in the same context that's the way you have found the hearing you should also have found the you should have found the hands of Allah أبو بكر الإسباع إلي كتب without believing how the hands are we don't believe in the how cause we don't know it إذ لا ينطق لا ينطق كتاب الله تعالى فيه بكيف بكس اللهس قرآن لن ينطق لن ينطق كتاب الله تعالى فيه بكيف قوام سنى بقاسم التيمي والاسمهاني ورحمه الله فيه خلال حجة في بيان المحجه يقول فاصلوا الشابطة في إثبات اليدي لله تعالى شفة له أفامي حن فالله تعالى as a characteristic of his then he put ayat to affirm this and then after that he goes after he put all the ayat then he goes ذكروا البياني من سنة النبي صلى الله عليه وسلم على إثبات اليدي موافقة للتنزيل and then he goes affirming and stating evidences from the prophetic sunnah from the Prophet صلى الله عليه وسلم in affirming ايحان فالله تبارك ويتعالى in accordance to the Quran when he brings a hadith from his chain to the Prophet عليه الصلاة والسلام شيخ الإسلام إبنو تيميا in his مجموعة الفتاوة sixth volume page two hundred and sixty three he says إن لله تعالى يدين مختصتيني الله has two hands that I uniquely for him alone ذاتيني ذاتيني ذاتية تيني sorry إن لله تعالى يديني مختصتيني بهي ذاتية تيني له كما يليقه بجلاله الله has two hands that I uniquely for him alone that I also from his ذاتية له كما يليقه بجلاله as he befits his majesty now that we've affirmed from all those ayat and hadith and also from the Aqwale of Aima to sunnah رحمهم الله جميعا and these are the great books of Aqida books الحجة في بيان المحجب با يبقى سمات تيمي اعتقاد أئمة الحديث باي أبو بكر الإسماعيلي ورحمه الله ألمام الشافعي in his statement رحمه الله فيما أئمة السنة ذات أبو يعلى برنز الإسطبقات الحنابلة do you see شيخ الإسلام إبنو تيميا من أئمة السنة who's well known so he hasn't come with anything أبو الحسل الأشعري in his own book رسالة إله ريثغا he also states this so these statements that these أئمة said is all that إبنو تيميا and the likes of him has said from أئمة السنة he is an issue that we need to now remember now are you with me brothers when I was given the ayat okay when I was given the نصوص the ayat especially what I especially done was I gave ayat that stated for الله تبارك و تعالى sometimes a hand for him and sometimes two hands and sometimes hands plural so the نصوص the text especially the Qur'an okay when it came to affirming Allah's characteristics of his which is a Lied sometimes it came as جاءت بالإفراد it came similar و مرة تنبي التثنية and sometimes it comes as دور و مرة تنبي الجمع and sometimes it has come with plural for example مثال الإفراد is تبارك الذي بيده الله سحب بيده okay و مثال التثنية when it came dual is what لما خلقت بيده I created Adam with my two hands and it is also coming plural which is ولي صورة ياسين الله تبارك و تعالى says أولم يرى الإنسان أنها خلقنا لهم مما عملت اي دينا أن عامل منها ملكون اي دينا plural so now the question is that that this here right now two points we need to look at it as one is the fact pay attention this is a very powerful point the fact that these are yet have stated they have stated these characteristics are yet for الله تبارك و تعالى in different ways actually shows us that it is a صفة الحقيقية this is a literal characteristics these differences in one time being singular one time becoming two one time becoming plural you and me is basically an evidence that necessitates affirming this characteristic for الله تبارك و تعالى على حقيقته in its حقيقة way that's one point the second point that needs to be looked at when we look at it is what هل بين هذه النصوص تعرض is there any contradiction between these texts these texts the one time it's saying singular one is saying dual and one is saying plural هل بين هذه النصوص تعرض is there a تعرض between these نصوص no we say ليس بينهم تعرض there is no contradiction between them you know why pay attention I want you to be with me here because you have to understand we don't just want to we are now going to apply the knowledge that we learned from أصول الفرق from أصطلح الحديث and all of that to get to understand this عقيدة of ours look what الله سبحانه وتعالى in the beginning and I gave one example for إفراد it was the example that I gave for the singular سورة الملكة تبارك الذي بيديه الملكو this قاعدة is the قاعدة is if a singular it is attributed what does it show مفرد المضاف what is it a مفرد بيديه الله is hand what does it show in the Arabic language if it's attributed or it's inscribed for example وإن تعدوا نعمة الله yeah شوهز جمع يشوهز جمع يشوهز it is no restriction to anymore it becomes unrestricted صحيح what does it mean this is what we learn in قاعد المصطع أصول الفرق صحيح والمفرد يد وضافه when a مفرد is made moudaf what does it show it's from those things that are like الشرطية ومصولة ومصولة ومصولة that shows generalization this is also from it so when we say بيديه it's unrestricted it's plural it's plural and we have the plural which is عملت أيدينة are they together both of them of course عملت أيدينة is plural بيديه is now it takes a meaning of plural that is plural so they are together on one side now not paying attention we have here now the إفراد and the جمع we say لا ينفياني they don't go against each other صحيح good the question that arises is now now that you've got both of those singular and the plural at one place you brought them together and you said this is generalization what about the دول what about the دول there's two answers for that now we say that جمع لا ينفي تاتنية أيضًا there's also not a contradiction between the دول and the plural that you have here you don't have no singular anymore are you with me you have no singular the singular is مضاف it becomes جمع so it takes the جمع صحيح very good we only have now الجمع and we have دول did they both contradict one another no they don't contradict one another the reason why they contradict is two answers you have to always remember these two answers the reason why they don't is because دول نصف العدد in other words the دول to the patent this is very important can plural be restricted narrow down like the دول can for instance if I say to you and well I will respect you a lot method with somebody does it mean here out of royalty or does it mean more than one احتمال it can take both of those meanings but if I say both of us respect you can you have any other meaning except other than two people يدنه نصف العدد the دول is a نصف it's restricted for only one meaning the two whereas the plural is unrestricted صحيح good in that we it's still the first point it's not unrestricted are you there can the two be part of it can we bring the two into it نعم قد يكون the two can fall under it that's one قول of the علمة that's one response the other response is that ألم يرى الإنسى أنها خلقا داهم أولا ميرى الإنسى أنها خلقا داهم مما عاملت ايدنا أن عاما they say this call as they said the جماع هي only came من باب المناسبة تحسي the جماع هي is not intended and the Arabs do that when they speak they speak in a plural way with something they don't intend for it to be plural because of the context and Allah did it in the Quran انت توبة إلى الله if you both repent to Allah حفصة عائشة فقد صغت قلوبكما الله سبحانه وتعالى يساين قلوب يشرف سد قلبكما اما قلباكما both of your hearts قلوب here is plural and انت توبة إلى الله is talking about the two hearts of who حفصة عائشة the جماع هي came some scholars they say من باب التسهيل is to make it either simple because it's easy to say قلوبكما it's easy to say it or is what I just said to you which is what جماع هي came من باب المناسبة بين المضاف والمضاف لي there's a relationship so it just goes just to go with the same flow صحيح عاملة اي دينا because the word اي دينا is being brought back to a ضمير which is جماع from that angle it became what من باب المناسبة this is the thing the علماء they said انت توبة إلى الله فقط صغط قلوبكما the heart here is brought back to a and it's to be a how about the one that's been brought back to a it's got more right for it to be جماع صحيح if what is being brought back to is a are you there it has more rights for the word to become because انت توبة إلى الله فقط صغط قلوبكما is a عائدٌ إلى التثنية it's going back to two but it's to be made into جماع عرفتم are you with me now this is something we can look at later but this point is very important to understand are you with me so the Arabs do that the Qur'an has that example so the word من معاملة اي دينا that's why it's being brought عرفتم so that's one thing we have to understand so now we're left with only the التثنية and it is an عددٌ فنصي we take that we take it we give it a ruling very good another thing that and this قاعدة you need to memorize when it comes to الله تعالى تعالى it's characteristics the hand الله has two hands because it has come in more than one way in more than one usage it can't mean except a literal meaning حقيقة meaning are you with me brothers for example sometimes we have the word قبض الله use the word قبض sometimes الله use the word بصد sometimes الله use the word إفاق sometimes الله تعالى use the word طي sometimes we have the word إمساك sometimes أخذ الله used sometimes Allah mentions that he created with his hand sometimes Allah uses that he's rid with his hand sometimes الله تعالى says he uses the word غرس plotting sometimes الله تقليب sometimes الله use حث sometimes he uses هز sometimes he uses حمل all of these meanings are used for الله تعالى تعالى and they are characteristics of that and the fact that these usage have come in the نصوص الكتاب السنة what does it make يجعلوها نصن قطعين لا يحتملوا المجازة والتأويلة it can't be a majazan ta'awil anymore you can't do ta'awil to it no can you go in the path of majaz that's إنقيلة بالمجازة if that we accept the idea of majaz and if we accept the idea of التأويل فاكزامب اللي قلق لسركة داود قبض الله use the word زومر ay 67 الله says وما قدر الله حق قدره والأرض جميعا قبضته يوم القيامة قبضته يوم القيامة وصول الله تعالى use the word بصد he says بل يدهوا مب صوته بصد صورة 2 المائد of ay 64 الله تعالى his hands are open you see even the hadith that I just wrote right now which is صح مصر من حديث أمي موسى لشعري إن الله تعالى يبسوط رياده بالليل ليتوبا مسيء النهاري ويبسوط رياده بالنهاري ليتوبا مسيء الليل يبسوط in fact is used as well بل يدهوا مبصوطة تاني يونثقوا he gives كيف يشعر as he wishes we have the word الطي والسماوات والمطويات بيامينه rolled up you see we have the word إمساك holding back you see الله is holding سبحانه وتعالى إن حديث صح مصر من حديث عبد الله ابنه إن حديث عبد الله ابنه مسعون ربي الله تعالى عنه ترى حبر أي حبر أي منك وصح a rabbi rabbi rabbi sorry he came to the professor he said يا محمد or he said يا أب القاسم and he said to the professor إن الله تعالى يمسيو كو السماواتي الله سبحانه وتعالى يمسيو سماواتي يمسيو كو السماواتي على one finger you see والأراضين on the earth on one finger so he holds the first part that the hadith mentions this is what concerns us we have the word أخذ الله takes حديث أبو حريرا narrated الله تعالى يمسيو صدقة that you give the good صدقة that you put forward and Allah nurtes it for you سبحانه وتعالى He nurtes it you see with his palm the word palm is also used which we're going to touch it later you see we have خلق الله سبحانه وتعالى I created with my hands سينقال يا إبليس ما منعك أن تسجد لما خلقت بيديا الله سبحانه وتعالى I created with my hands you see we also have the hadith of the hadith of شفاعة which is صحيحين you see which الله سبحانه وتعالى with the people who say يا آدم أنت أبو البشر you are the father of mankind خلقك الله بيدي الله created you with his hand now pay attention here this hadith حديث شفاعة خلقك الله بيدي shows this is a distinct characteristic of his only because if every single person if it's blessing or if it's نعمة or if it's قدرة then there's no significance for Adam if you say that the Yad means قدرة ability and really we all created the Allah's ability صحيح to try to get Adam to help us we would have to give him something he's unique in صحيح so you say خلقك الله بيدي and it means قدرة or نعمة are you there those against the purpose of why we're trying to get Adam عليه السلام to help us we have the Kitabah that الله تعالى تباركه تعالى ريت the debate that took place between who? Adam and Musa من صحيح البقاري من حديث أبو غيرا when the Prophet ﷺ said احتج Adam and Musa Adam and Musa had an argument and Musa overcame Adam Adam overcame Musa فقال له Musa Musa ستو أدم عليه سلام you are Adam and you are our father and because of that you forsaked us and what you did is you took us out of Jannah because of you we came out of Jannah and then the Prophet ﷺ set to Musa إصطفاك الله بيكلامه الله chose you with his words وخط لك بيده الله سبحانه وتعالى he drew for you with his hand اتلو موني are you gonna hold me account I mean he read for you الله read with his hand are you gonna hold me on what على أمن قدره الله with something Allah destined سبحانه وتعالى قبل before any خلقاني باربعين سنة four years before I was before I came into creation and the Prophet ﷺ said فحج أدم فحج أدم وموسى فحج أدم وموسى three times the Prophet ﷺ so what do you mean what do you mean he said الله wrote it he drew it with his hand read it سبحانه وتعالى are you with me the word غرس to plant something was also used in the hadith which is صحيح مسلم also the hadith of تقليب you see which is in بغاري من حديثة بسعيد الخدري also تربية الله nurturing something سبحانه وتعالى we have that we also have the word we have حث we used in the hadith of جامع ترميدي in the hadith of أمامة رضي الله وتعالى عنه all of these are things the word حث حث is to throw something رراه it means this all of these are to carry something الله اتبارك تعالى in the hadith which is in مسلم إمامة محمد حديث عبدالله من سعيد so what I mean is this all of these تنوع these different usage in النصوص الشرعية كتابة السنة it is what it is what necessity صدقاء عدة is تنوع النصوص الشرعية في إثبات اليدي يستوجب إثبات اليدي صفة لله حقيقة تنوع النصوص يأتي في different usage في افرام الحنة for الله يحتاج أن هذا is a literal characteristic the fact that it used all of those different way for example the word كف the word كف was used the word أصابع fingers are used أنامي is used finger tips يمين is used right hand are you with me all of those usage of those words in النصوص الوحيين you find it كتابة السنة what does it show that this is what is characteristics for الله تباركة وتعالى here now is an issue that we need to look into there is a question and an issue that we need to look into which is can we affirm for Allah a left hand أهل السنة والجماعة differed upon this issue there is a خلاف amongst أهل السنة أهل السنة والجماعة this issue they have a خلاف regarding it there are two views there are two views some scholars who say we affirm left and right are you with me and those who are الإمام عثمان ابن السعيد الداريم يرحمه الله أبو يعالى الفرق تصديق حسن خان محمد خليل الحراس and also the author of this sorry also the محقق of this كتاب that we are reading right now أشيق عبد الله أحمد أحمد ألوني من and they have their evidences which they have the other group who believe no الله سبحانه وتعالى both of these hands are right and there is no left is إبن خزيما رحمه الله إمام أحمد رحمه الله الإمام الألوية رحمه الله الإمام الألباني رحمه الله all of those believe what that both of these the hands are what both of the hands of Allah are right what is it that they both use what is the argument on both sides and the evidences that they put forward so we're going to start with the evidence of the first group of scholars and then we're going to mention the second and then in sha Allah whatever we see to be correct and authentic is what we're going to choose from those two opinions but there is خلاف amongst أهل السنة والجماعة in this particular issue the Hadith that they use the first party of scholars is as follows