 تشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي نفرم نرايشن about the attributes all of them and we renounced the تعويل of anyone who denies them ونثبت أخبار السفات جميعها ونبرأ من تعويل من كان يجحد ونثبت أخبار السفات جميعها هل أنت معي أخباري؟ يتحدث عن أخبار السفات جميعها ما هو؟ نرايشن ونفرم هل أنت معي؟ نحن نتحدث عن ماذا؟ تنزيط الله تعالى تنزيط منه right؟ ماذا are the things that we negate from الله تعالى all the three are on this by the way what is it that we negate from him سبحانه وتعالى that we were talking about in تحيدو الاسماء والسفات what is it? 2 things we mentioned وراضي المماثل الكف ونبد which all mean the same that's the first thing and the second thing that we negate from him is what نقصان deficiency or anything so that's what we negate from him سبحانه وتعالى are you with me brothers pay attention to this are you guys understanding what I'm saying تنزي is not praiseworthy in and within itself pay attention to that now that we've spoken about that to negate something from someone does not make it praiseworthy if the opposite is not a fact if for example I come and I say this wall does not press this wall does not hit this wall is not ugly this wall you see is it praiseworthy for the wall or is it not it's not praiseworthy because look when I said that the wall does not oppress the reason is because it can't do it so it's a deficiency it's a weakness due to weakness why it can't do it are you with me but when you say that this wall does not oppress and it is just it shows that it was able to oppress but it shows not to and it came to come and it did what but it shows that it was able to oppress it elaborates more of this particular point at this point it's very important that's what ألو السنة والجماعة they say قاعدة ومقرراء عندهم is what that the إثبات has to be with تفصيل and the نفية has to be with إجمالة when it comes to negating from Allah the negation from Allah is in general it's generic the affirmation is more specific and it's more detailed are you with me pay attention for example now check this out when Allah negates in the Qur'an what did He say ليس كميث ليه شيء what did He also say هل تعلم له سمية do you know anything like him do you know anything equal to him the answer is no is negating Allah says لم يكله كفوة أحد it's nothing like him it's all general it doesn't say Allah is not there's no Allah is not black Allah is not white it doesn't say all of that it just says ليس كميث ليه شيء it's nothing like him are you with me it's generic but when it came to the affirmation look at the Qur'an حدث ولا حرج حدث ولا حرج look at the Qur'an open it ayat's read it سبوح قدوث وملك if you read surat فحشر the last page what are those all those characteristics they are mentioned in details like that are you with me brothers but when it comes to affirming الله تبارك وتعالى's characteristics the author says ونثبت أخبار الصفاتي جميعها all of them we affirm them why you say جميعها is because the أشاعر come and say they pick and choose what they want to affirm and that which they don't want to affirm and if you ask them how did you choose this one and not this they'll say to you my logic and my rationality told me this so which rationality what about if I don't like that and I want to change it my rationality doesn't show me this are you with me brothers there were some characteristics which they call it سفات ذاتية and they said we're going to accept these ones these 7 are going to be accepted and affirmed على أي أساس على مزاجنا based on our brain what it's told us how we feel this is the way we feel what these 7 the sheikh said us as for us we're consistent upon our principles are you with me as the scrumerian say بائي تجروا بقوك لا تجروا are you with me what did they say they say that you can't categorize it into 3 types is that what they say but when it comes to Babylon it's not what they do سفات ذاتية where did you get this one بائي تجروا بقوك لا تجروا that's what it is أحلالوا على بلابليه دوروا حلالوا للطير من كل جنسي are you with me yeah yeah yeah yeah yeah yeah they're with me yeah yeah if you look I swear They categorize I swear لك أنهم يفعلوا فعله but the problem with their categorization is that ترحيد العروبية أم ترحيد الحلوهي is not in there .The only category is ترحيد العروبية and the one we just called it which was ترحيد العلمي الخبري that's the only one that the five types are three types are ترحيد العمالي يطلبي is not in their categorization that's why they fall into شركة أخبر are you with me brothers that's what they fall into شركة أخبر but بداية ترحيد الحلوهي بيجوري شرحه في جوهره بيجوري جوهره which is a شرحه براهيمة اللقانية كتاب براهيمة اللقانية you see a lot of stuff there you see a lot of أقائد issues of the أشعره ونثبت ويفام أخبار الصفاتي ونؤمن بمعنى we believe in it ونقر وي فامت ولا ننكر شيء منها وذلك إيمامو محمد من حبل said الله is not attributed and he's not described except that which he described himself to be او صفه به رسوله او صفه يتخلقه انه يكون ك this لا يترجوز القرآن ولا حديث لن يستطيع الى القرآن او حديث او قرآن يجب ان يتبقى القرآن والسنة في هذا لذا كل كارتوريسة الله تعالى التعالى نفهم ونبرأوا من تأويل من كان يجحدوا ونساعدنا من التحريف التأويل هنا لا يعني تفسير من كان يجحدوا هذا التأويل هنا يعني التحريف يعني تفسير ليس تأويل المكتب تأويل المكتب يمكنه أن يأتي as a praise worthy one ويمكنه أن يأتي as a blame worthy one هذا هو الشيخ المكتب ونبرأوا من تأويل اي تحريف ويجب ان يكون better if he used تحريف لان if the word تأويل has a good meaning and a bad meaning it was better for him to use the one that was that's what sheikh was Murphy when his he said that in his the word when he debated on his book and had he brings it in a book one of the books when he was talking about his book he used to carry whenever he came tochy Akeeda I believe let's discuss this are you with me brothers وذلك الشيخ الإسلام تيميا so many people hold their account for Aqa'id issues they can't unless it's Aqeeta Wastia because you will not understand what he means first of all listen take his Tadarud these things are too detailed for you you won't understand you're clear he gave you the summary of his belief in Aqeeta Wastia this is for the advanced people now everybody can go to these he's definitely having the sorry not he's definitely what's he called تلبيس و إبليس no one can go to this book not تلبيس و إبليس تلبيس و إبليس yeah تلبيس و إبليس is written by Ibn Al-Jawzi it's called it's called تأسيس بيام تأسيس you can't go to his bayam which is refuted in the كلامية and the likes of them or go to his روافظة النقدرية or you go to his صريح المقول في صريح صريح المقول which is also known as دفع التعارض العقل والنقد go to those books and try to read them and go to them he's not going to make you understand شيخ لسام تيميه properly أبنو تيميه wrote it in a way if you read then you'll have understanding what شيخ لسام تيميه is trying to say before he said to me the الشرح عقيدة الواسطية is مجموعة الفتاة مجموعة الفتاة is an explanation of العقيدة الواسطية that's it it's broken down from it always واصطيه is a summary of it anyways شيخ لسام تيميه says in the book ونبرأ من تأويل ما كان يجحده ونبرأ I free myself from من تأويل أي تحريفه I've said يبنو القيم says تحريفه 2 times تحريفه اللفضي وتحريفه المعنى distortion of the wording or the distortion of the meaning أهل البداع they did both يبنو القيم دريت سيدة I'm just explaining that يبنو القيم دريت سيدة but أهل البداع they did both they did tariff of love and they did tariff of what of المعنى when they said ذات وكلم اللها موسى تكليمة that is تحريفه اللفض they did tariff of the wording and the second one is تحريفه المعنى حديت ولا حركش when it comes to يد من قدرها and whatnot all of those are تحريفه المعنى it's distortion of the meaning يبنو القيم says فتحريفه اللفض العدول بالجهة إلى غيرها إما بزيادة تغيير حركة إعرابية وإما غير إعرابية فهي أربعة أنواح تحريفه اللفض is of four types the first one is إذا إزيادة they add something to it أو نقصان or they take something away from it أو بتغيير حركة إعرابية أو they change a حركة of إعراب أو غير إعرابية or other than إعراب four times it goes into the second one أما تحريفه المعنى أسفه التحريفه المعنى is وهو العدول بالمعنى عن وجهه وحقيقته وإعطاء اللفض المعنى اللفض آخر بقدرين ما مشتركين بينهما the second one is تحريفه المعنى it's to divert and go against the meaning and the reality that was in the wording and it's to give this word a meaning other than the meaning that was in it you're giving it a meaning other than the meaning that was in it because of some resemblance in the meaning that was in it and the meaning that you're choosing for it there's some مشترك there's some sharing within them between themselves but you've given it this new meaning are you with me so those two types are تحريف جحد here is it means what is when a person basically rejects and they distort so we seek refuge from Allah from all of them the intellect cannot determine the manner of his attributes thus submit to what has been said by the messenger Muhammad after this فليس يوطيق العقل كنها صفاتي the logic the intellect is not able to understand the reality the complete how to these characteristics here what he's trying to refute is to know the how of Allah's characteristics no one's able to do that no one's mind can work so much so hard that they can come to know how the characteristics of Allah is whether that person have high level of IQ they might be very smart or whatever it may be no one is able to the brain the mind is too weak to do that so the word كنها means what that's why Imam Malik was asked الرحمن على العش استوى كيف استوى and then what did he say الاستوى is known والكيف مجهول and the how is unknown والإيمان به believing in it is what was to ask and asking it is what it's an innovation it's a what let's look at what he said الاستوى معلوم what does he mean by معلوم in the Arabic language we know what this character means والكيف مجهول how did Allah what was the ayah that was asked he's saying الاستوى معلوم استوى is known so go back to the Arabic language and look at the word استوى والكيف مجهول the how is unknown no one knows كنها how it is والكيف يتو إلا هو سبحانه وتعالى اوني الله knows and then he says الايمان به واجبون believing in it is what why is it obligatory to believe in it لتكاثر الأدلة في ذلك many textual evidence of common garden we have too many ayah let's say Allah is above his soul سبحانه وتعالى then he says سؤال عنه بداع asking the question of how is an innovation but what did he at the beginning mention pay attention الايمان ممالك distinguish between knowing the meaning and knowing the how knowing the meaning does not necessarily entail that you know the how does that make sense so he said الاستواء معلومون الاستواء is known in the Arabic language we know what it means أبو عالية said it before him على ورطفة ابن عباس said it before him are you with me so for him is what is known don't worry about that are you with me so just because I affirm a characteristic for Allah and I say I know what this characteristic means I know what this word means sorry I don't even know how the how is what is unknown to us then the author goes فسلم is what surrender now to that which the prophet has said because the prophet what was his job who is it who is the one who sends the message who does it send it on our prophet and so the job of conveying is to send it to the prophet upon us is what so what looks into this الرسالة من الله the message is from Allah و على الرسول صلى الله عليه وسلم البلاغ was upon us و علينا تسلي is to surrender listen to that has he not sent the message Allah has the message to convey so why are you not doing your part ونزل إليكم من ربك إن باب قولوا تعالى يا إيوه الرسول بل لما انزل إليكم من ربك وإن لم تفعل فما باللغته فما باللغت رسالته الإمام شافعي يسأل إن أنا ذا وادين ويسأل آمنت بالله I believe in Allah وبما جاء عن الله وبما جاء عن الله على مراد الله إمام شافعي يسأل something powerful as well I believe in Allah وبما جاء عن الله على مراد الله and that which has come to us from Allah in the way Allah wanted it to be known and the way Allah intended it to be understood وآمنت برسول الله I believe in the messenger وبما جاء عن that which he has come with عن الله from Allah على مراد رسول الله in the way that the prophet wanted us to understand it so how much your surrender is is connected to how successful and prosperous you are as for the one who doesn't surrender to the textual evidences and doesn't want to accept these textual evidences that have come then they need to understand that there is an illness in their heart فسلم لما قال الرسول محمده we say to these people surrender to that which the prophet صلى الله عليه وسلم came with He is a summit upon him all depend العالي the most high by the grandeur of his attributes and every single creature is entirely dependent upon him وَالصَّمَدُ العالِلِ عِذْمِ صِفَاتِهِ وَكُلُ جَمِي الْخَلْقِ لِلَّهِ يَسْمُدُ the author said as-samadu the word as-samad is a saying that has already come to us the word as-samad means the master who's mastery is complete and it is the one that the people run to in times of fear and they run to him in times of hope the reason they do that is because of the great noble characteristics that he has subhanahu wata'ala and it is the name and it's a name from the names of Allah subhanahu wata'ala as Allah said قل هو الله أحد الله سمد the author here defined for us what samad means and he mentioned it in two things, two points he gave two things for us to know what samad means the first one what did he say وَالصَّمَدُ العالِلِ what did he say العظمِ الصِفَاتِهِ so the first one is what العظمِ الصِفَاتِهِ what does it mean الله تعالى has high noble characteristics that are complete so what does it mean his knowledge is complete العليم الذي كمول في علمي الحكيم الذي كمول في حكمتي the one who is knowledgeable and he is complete in his knowledge he is wise he is complete in his wiseness الله تعالى is merciful and he is complete in his mercifulness صح that's what the first one he said the second one is وكل جميع الخلق لله يسمد and all of the creation يسمد means what they run back to him they cry back to him with the hope of him request from him they leave him سبحانه وتعالى so the word الصمد it has those two meanings and we explain them right the first one is that he has high and noble characteristics and the second one is that the creation run back to him and they turn to him now he is العلي all high in his that قدر and قهر قريب near مجيب بالورا متودد the author said علي يون الله is what علي first of all this is the name of the names of الله سبحانه وتعالى that's the name of the names of هو الله تبارغ تعالى as Allah said in آية الكرسي وهو العلي العظيم right وهو العلي الله is the one who is علي علي means what it means the one who is high الله تبارغ as high here it encompasses three meanings three high are you with me does that make sense and the author mentioned all three of them علي يون على number one ذاتن two قدر three قهر those three and he took this from دارج الساليكين ابنو قيم سيز من لوازم اسمه العلي العلو والمطلق بكل اعتبار فله العلو المطلق من جميع الوجوه علو القدر وعلو القهر وعلو ذات ابنو القيم سيز the things that necessitate from the علو is when it said unrestrictedly if I say when Allah says وهو العلي العظيم did Allah say unrestrictedly when Allah said وهو العلي العظيم I said unrestrictedly so when He says unrestrictedly three things necessitate from it three things come from it what are they علو القدر علو القهر علو ذات ابنو القيم سيز فمن جحد علو ذات فقد جحد لوازم اسمه العلي if you say that yeah I am علو القهر علو القدر but I don't affirm علو ذات meaning Allah He Himself is above His creation then you're really picking and choosing meanings in it and you're actually negating what علو actually necessitates are you with me brothers yeah and that's why I pay attention why some of the scholars mentioned that الله تعالى the ayah He says وما قدروا الله حق قدره والأرض جميع عن قبضته يوم القيام they did not honor Allah the way He deserves to be honored لانه يستحق علو قدر Allah deserves the respected to say that الله has a child they didn't respect Him and they didn't honor Him are you with me because He has علو القدر He's high He doesn't need a child He's not in need of that He's higher than that are you with me علو القهر is what وهو القاهر وفوق عباده بمعالا قهر قهر means that He enslaved them He's a He's forced He's a master who enslaved His creation He's holding them from the nose سبحانه وتعالى فوق عباده above His slaves So these three meanings are what علو is as Ibn Qayy mentioned The sheikh says علي على ذاتن وقدر وقهر قريب مجيب He's also close to you and He has your supplication basing now on the آية وإذا سألك عباد فإني قريب أجيب دعوة دعوة فلست جيب واليؤمن اللي يقول When my slave asks for me I am close and I respond to him and I give him what he wishes فليست جيبوا لي وليؤمنوا بي لعلهم يرشدون Ask of me اللي يقول And let them believe in me اللي هو قاعد يسبحانه وتعالى So جيبوا دعوة دعوة دعي اللي تبارك وتعالى is close to His creation Are you with me brothers? And He will give them ولي دارك دحديث is right من حديث أبي موسى الأشعري that the prophet peace be upon him وديد أن موسى قال أنه كانوا معنى بصعصة في سفر فكانوا يرفعون أصواتهم بالتكبيري They were raising their voices in the takbeer اللي يقول فقال The prophet said to them يا أيها الناس Oh people إربعوا عد على أنفسكم Have mercy towards yourself فإنكم لا تدعون أصمن ولا غائبة You are not going to know to one who is deaf and one who is absent إنما تدعون سميع عن قريبة You are calling on to one who is close and who can hear إن الذي تدعونه أقرب إلى أحدكم من عون وقير حلتي You guys The one you're calling on to is closer to each and every one of you than the neck of your riding mist Are you with me? So the prophet peace be upon him قال to them إن الذي تدعون أقرب إلى إلى أحدكم إبنو تي مبروئ فائدة out of dissonance وجمع الفتاة He paid 493 He said something He said لم يقول The prophet didn't say إنه قريب إلى كل موجود That the prophet didn't say he is close to every creation The prophet specifically said إلا أحاديكم to one of you And he didn't say to all to all creation أن إبنو تي مبروئ رحمه الله He expanded on that and this explanation in other places Are you with me? Then he أطلحم الله He brought the قريب المجيب بالورا متودد بالورا متودد The word What does it mean بالورا متودد شيخ الإسلام ابنو تي مي He says The word is اللطف والمحبة فهو يود عباده المؤمنين ويجعل لهم الود في القلوب الله is to be soft and love The word الله And not only does He love them but He places love in the heart of the creation for Him And you will know the famous حديث of جيبريل يا جيبريل إني أحبوا فولانا فأحبوا I love so and so love Him And then الله will start loving Him And then الله will say يا جيبريل Take this love to the earth and place love in the heart of the people for Him Are you with me? And then جيبريل takes it That's why الله says إن الدينا آمنوا وعملوا الصالحاتي سيجعلوا لهم الرحمن وود الله says fairly the ones who come with Iman and righteous actions If you come with real Iman and you come with righteous action الله says سيجعلوا لهم الرحمن وود الله will place in the heart of the people love towards you And then جيبريل جيبريل إلى ساعة عباده يمنع عباس جيبريل وقت كان الله ساعة ر or ر ر يجب أن يكونوا أفضل منهم أفضل من المساعدة منهم أن يكونوا أفضل من الأسلام هذه النعمة عبودية سابتوت أن يكونوا أفضل من المساعدة و أن يجمعوا أن تكونوا مساعدة الكثير من الناس لا يجب أن يحاولون و لا يعملون و يجب أن يقومون الله و يجب أن يقومون الله أحبك سبحانه وتعالى هل أنت with me لا يجب أن يحاولون إبن القيم يقول في هذه الكتابة الفوائية إبن القيم يقول ليد سلعجب من مملوك في شخص who is owned يتلذدوا لله و يتعبدوا له ولا يملوا خدمته مع حاجتي و فقري إلي فسيناتشن is not in a slave the one who is owned finding joy in worshiping his Lord not getting tired from doing that when he is whilst in a state of need but he said إنما العجب will rather the fascination is in I mean ماليك in the owner يتحبب who is placing love who is loving who is loving to his own possession which he has bestowed upon him different types of blessings و يتوددوا إليه and he is being kind and generous and loving to him بإنواع إحسانه مع غيناه عن why else he doesn't need him so when the slave was doing it what was he doing it out of the one that is owned is doing it out of need he is actually in need of the master so there is no fascination to that he is saying but what is fascinating is the master who doesn't need you there is no goal for you to love you, to care for you to bestow his mercy upon you and to give you another type of mercy and another type of mercy and just love you that is fascination he said he doesn't need you he doesn't gain anything from you سبحانه وتعالى