 فسألوا أهل الذكري إن كنتم لا تعلمون الحمد لله رب العالمين والعاقبة للمتقين ولا عدوان إلا على الظالمين وأسلي وأسلم على منبعث رحمة للعالمين سيدنا والنبينا محمد وعلى آله وصحبه ومن تبعهم بحسان إلى يمدين أما بعد إن شاء الله سوف أسأل السؤال التي هي أشاعره من أهل السنة أشاعره من أهل السنة أسأل هذه السؤال إن شاء الله هي جواب مجمل ومفصل أسأل التي هي جنرل وأسأل التي هي مفصلة أسأل التي هي مجمل وجنرل هي الأشاعره ليس من أهل السنة أشاعره من أهل السنة وعلا علاقة لهم بأهل السنة ونهم لديهم لديهم محاولة ونقل مع أهل السنة لا من قريب ولا من بعيد لن تكون بأسأل من قريب ولا من بعيد إن شاء الله سوف أسأل السنة إن شاء الله سبحانه وصحبه لا تزالوا طائفة من أمة ظاهرين على الحق لا يظرهم من خذلهم ولا من خالفهم إذا كان يظهروا في مجموعة حتى يأتي أمر الله وهم على ذلك ، هناك always going to remain a group of people who are upon this Haq لا تزالوا طائفة من أمة ظاهلنا على الحق ، who are always upon the Haq They are apparent on the Haq, always on that path The group that the prophet referred to here is when he was asked قالوا من هي يا رسول الله who are they The messenger said هل سنة ، they are the group which till the day of judgment they are on the Haq They don't tell me from the Haq They are persistent on it The one who tries to humiliate them The one that tries to belittle them The one that tries to ridicule them The one that tries to call them names The one that gives them titles and whatever Does not change that they are still upon the Haq من خذلهم anyone who deceives them ولا من خالفهم and even the one who poses them does not harm them They don't really care You can call them مجتمع if you want You can call them مشبه if you want You can call them names you like لا بس لكن حقيقة الأمر is what They are always consistent upon following the Kitab and the Sunnah That group That group We need to know How can we recognize who they are How can I know أهل السنة Is أهل السنة something anyone who wants can just claim Today we find A lot of groups إن كثيرا من الطوائف A lot of groups المنتسبتين الإسلامي Who ascribe themselves to Islam today تدريكوا فضل السنة They recognize the virtue of the Salaf They will say to you أهل السنة The Salaf of the companions The followers The followers of the followers Allah is great people they will say to you And they will mention for you شرفهم their honor وعلوة درجتهم and how high the Salaf are They will tell that to you But Those people They are what بعيدة غاية البعدي But they are very far Very very far and what عنهديهم وطريقتهم عنهديهم وطريقهم They are far from their guidance And their path Those same people who say to you The Salaf The Sahab is the Taba'een And the Taba'een are the best of people And then the most righteous of people Those same people when you look at them And you look at the Salaf They are far from their guidance and their path And from those people is الأشاعرة ومنوا أفقهم those who agree with them They are what They are far from the path of أشاعرة They mention the virtue of the Salaf And they try to show to the people عدم مخالفة تب That they do not go against the Salaf They claim that to you We are not against the Sahabas We are with the Sahabas He will say to you Where we are upon What the three noble generations are upon He will say that to you And he will also say to you وَأَنَّ مَدْهَبَ السَّلَفِي أَسْلَمْ That the safest path is the path of the Salaf They say this to you But when you look at them And you observe them Prior to that you knew the مدهب السَّلَف in your brain You studied it You looked at the Salaf's words and speeches And then you look at the أشاعرة You realize that they have no علاقة with them So because of that brothers كان الواجب كان الواجب It is obligatory علينا on every one of us أن نعرف كيف يعرف مدهب السَّلَف Because the Aisha'ara deceive us and light us It is obligatory on every one of us To know the methodology of the Salaf We have to know it حتى لا يدعي So no one can claim أنه على مدهب السَّلَف That he is upon the madhhab of the Salaf والأمر ريس كذلك And the matter really isn't as he claims What is the madhhab of the Salaf? مدهب السَّلَف Brothers مدهب السَّلَف The methodology of the Salaf إِنَّما يُعْرَفُوا It is recognized It is known بالأثار المنقولة By the texts Which are transmitted to us regarding them We know the madhhab of the Salaf By that which has been transmitted to us regarding them لا بمجرد دعوة Not just a mere claim That the Salaf used to believe this Or that I'm upon what the Salaf are The matter of the Salaf is known By transmitting to us what they are upon The matter is not بمجرد دعوة Claim Everyone can claim something Claiming is an easy thing to do Claiming It's an easy thing Every single person can do But we need them We need to scale We need to wait So the Salaf We need them A speech to be transmitted to us أهل الكلام شهد شهد الشاعرة للمعتزينة لجهمية And the likes of them ومن على طريقةهم And anyone who is upon their path They Will not transmit to you The speech of the Salaf They won't We will see that insha'Allah ألمام الدارامي رحمه الله تعالى ألمام الدارامي رحمه الله A diary me A diary me رحمه الله يازموا قد ألردوا على الجهمية ألمام الدارامي يازموا قد ألردوا على الجهمية They are fuitation upon the Jahmiah يازموا قد ألردوا على الجهمية They are futation upon the Jahmiah يزد in his book In his book What is he going to tell us How to recognize the metap of this Salaf He's going to tell us Look what he says He says في معر While he was refuted in Jahmiah He said ف المعقول The logic The logic عندنا أكوري to us المام الدارامي ولماذا يجب أن يجد من أي متي سرف؟ يقوله فالمعقوله اللوجيك عندنا أقودي لنا ما وافق هديةهم ما هو أجل للسعابة السعابة السعابة و تبعين ما هو أقودي لهم هذا هو اللوجيك لنا جيد ولمجهولو شيء that is unknown to us شيء that is anonymous to us is ما خالفهم is what opposes them شيء that opposes them for us is in what it's مجهول it's unknown it is what it is unknown here is the speech here is the speech ولا سبيلا and there is no way إلى معرفة هديهم there is no way to know their guidance وطريقتهم and their path إلا هذه الأثارة except with these these evidences these texts that have been transmitted to us regardless of them there is no other way to know them except that الله أكبر ذهبي رحم الله تعالى إيه ما بدهبي إيه ما بدهبي إيه ما بدهبي إيه ما بدهبي إيه ما بدهبي عالي غثار عالي غثار عالي عظيم إيه ما بدهبي إيه ما بدهبي my brother هىفو عالي أعطي من السعابة جهرا وخلت 127 وماذا تقول؟ لا. ثم انظر after that look. ما قاله الصحابة that which the صحابة they said. والتابعون and the students of the صحابة. وقائمة التفسيري and the scholars of تفسير. في هذه الآياتي regarding these verses وما حقوه and that which they have informed us من مذاهب السلفي from the methodology of this he tells us to stand over the Kitab in the sunnah first then when you stand over the Kitab in the sunnah do you run it and do you rush it to your own personal understandings do you rush it to the mere Arabic language لا لا لا لا. Take it back to who. Take it as soon as you get the آية and the Hadith look at who. انظر ما قاله الصحابة look at what the companions have said. والتابعون and the students of the صحابة. What have they said regarding this verse. وقائمة التفسيري and the scholars of تفسير. Who are the aim of the تفسير؟ ابن جرين الطابري رحمه الله ابن أبي حاتهم. And the likes of these scholars. Who? They are books are called one. تفسير المأثور. They are. every ayah he will bring you the qualities of the self regarding this ayah. Good. في هذه الآياتي regarding these verses. Take it back to the aim of تفسير. وما حقوه and that which they have informed you this. انظر الصحابة. انظر تابعون. What they tell you that they believe. Take it from them. This is the مذاهب الصحابة. So what have we come to know from all of these brothers. فتضحة مما سبقى. It has become clear to us regarding the speech of الامام الداريم رحمه الله. And the speech of who as امام الذهب رحمه الله. And they are not only the two. Like we don't want to go too too much into it. And قوام السنة قوامه قوامه السنة. ابو قاسم التي مي. هياز بوكوه الحجة في بيان المحجة. هياز بوكوه الحجة في بيان المحجة. هيو اسو سيد السيين في اوه يزيسا. ابو قاسم هيبت الله للكائي. انه يسكتاب شرحو عصول اعتقادي هنسو سيد السيين. امه بطل عكبوري رحمه الله. اما ايو فاين لكلاه مل. رغاني. ده ماذهب السلافي. How it's recognized. فتضحة it became clear. مما سبقى. That which has proceeded. انه ماذهب السلاف. The methodology of the سلاف. يُعرفه. It is recognized. بأقواله مُلماء ثورة عنهم. The speeches which have been transmitted to us regarding them. That's how we know it. Good. In what way. بنقل العدلي. عن العدلي. A chain of narration where reliable. Narrate from a reliable. Narrate from a reliable. اوه. That's one way. اوه. That's what he said as well. The second one is what. او بمنحك اقوالهم. Or anyone who informs us of ماذهب السلاف. But he has to be what. ممن كانة. Whoever is what. موثوقا في نقلي. The part where he said. وقائمة التفسير. في هذه الآيات وما حكوم ماذا بسلاف. The self them saying themselves. This is what we believe. This is our ماذا. This is our belief. One. The second one is a person who comes later informs you and this person is a reliable individual. He will come and tell you. This is what the self. This is the belief of the self. This is what the صحابة is believed. This is what the تبعين believe. This person is what. موثوقا في نقلي. He's a reliable person in the way he transmits his information. Not a person who is weak in having the understanding and the comprehension of what. The text of the self. He doesn't even understand it. One of the people سبحان الله. That will be as efficient is very sad. Who you find today. Channel's like. For example. Who promote this. They promote this. They promote. One of the people that they go back to to try to bring to your eyes. They want to tell you that the self what they believe and they bring this person to you and say to you. He said that the self is to believe this. Such as who. Muhammad. One has to open his eyes and realize who this The filth and the خبث in this him. In this man. This man insulted 300 self. 300 men from the time of this self. From them. Who. All of that. Why did he do it for? Just to defend Abu Hanifa. No bull. المتبوعين. لكن محمد زاهد الكوثرية الخبيث. If you read the book written by عبد الرحمن ابن يحيا المعلنه. He called it التنكيل بما في التنكيل والتأنيب بما في لا يكون التنكيل بما في تأنيب الكوثري من الأباطل. التنكيل بما في تأنيب الكوثري من الأباطل. He talks about the book التأنيب الخطيب البغدادي ومحمد زاهد الكوثري came. Refuted خطيب البغدادي خطيب البغدادي امام امام من امام. 300 men. عبد الرحمن يحيا المعلن يكام and he took one man after man. The way he plays around with the hadiths and his ignorance of it and how he plays around with it. He with me. One of the people that today's alive محمد زاهد الكوثري died. One of the people that alive today that kept that took that banana from Muhammad زاهد الكوثري recently. He's still alive who even now has an inclination of rough and to show you, to show you is a man in him. Is Hassan Ali Saqqaaf. Hassan Ali Saqqaaf. Go to Hanifi channel. They promote him and they refer to him as Hassan Ali Saqqaaf. ما حاله هو السسحان. Hassan Ali Saqqaaf. Insulted معاوية بسوفيان. رضي الله تعالى عنه. They own him. So are these people we can say, huh? People who are موثوقا في نقله who are reliable in what they transmit. Not people who are weak in the understanding of the author of the صرف. شكرا. These people are evil. They're not the people we take our knowledge from. نعم. السفاريني رحم الله say something. الامام السفاريني رحمه الله. He's a book hood. He said what is meant by the مذهب of the Salaf. What is meant by it? He said مكان علي الصحابة. It is that which the الصحابة's were upon. الكرام. The honorable companions. وعيانوا التابعين and the individuals of the تابعين. لهم بإحسانين. Those of righteousness and good. وقائمة الدين. And the scholars of this religion. من من شوهد لهم بالإمامة. Those who have been witness for them that they are. They have witnesses. No other scholars have witnessed for them that they are. وعورف عظم الشأنين. And it has been known the high rank of their affairs in the religion. وتلقى الناسوء كلمهم. And the people have transmitted to one another their speeches. خلفن and Salaf. From laycomers from those who are before them. دونة بيسايد مرومي بيبدع. There was not amongst them anyone who was فرود at him any form of innovation. بيبدع weren't in these people. Now brothers the first point of the issue is that was I mentioned which is how is the مدهب of the Salaf recognized. كيف يعرفوا مدهب السلاف. How can the Medhab of the Salaf be known? Well did we learn that the Medhab of Salaf is known by two ways. one is that that the Salaf themselves state their own belief and their methodology. They stated one. The second one is that it is transmitted to us from a person who is موفوقا. Who is reliable. We studied the word سقه right. سقه as a person with two titles. He has ببد which is تم and he has عدالة those two. And remember we said any حديث or any individual who is خريصة or any حديث which is weak and it's weak for two reasons. A criticism towards the narrator or a chain of narration is disconnected. The narrator who is criticized pay attention. It's important you understand this. He's criticized from two angles. And each one has five that come below it. Each one has five in which that comes out of it. Meaning ببط his memory. And then five that come from his عدالة. Any individual who is being criticized. This narrator he has there's a طعن on him. A criticism that is put on him. That narrator the criticism that has been put to him is a criticism that comes from the angle of his memory or from the angle of what? His immorality and his عدالة. Pay attention to this. It's important. The person who is عدالة is on point. And his ضبط is on point. Who has no طعن on him. What is he become? Becomes a فقا. He becomes a فقا. The person we want who transmits to us. The Salaf has to be a فقا. In his حفظ. And his اتقان. And also in what? In his ضبط. In his عدالة. Pay attention. Those are the two ways to know the Medhab of Salaf. Now we're going to move on to what is the Medhab of the Salaf in the characteristics of Allah. بيان مدهب سلف في صفات الله. Clarifying شاء الله. The methodology of the Salaf in the attributes of Allah. In the صفات. The characteristics of Allah. We know what nobody late comes. We will just bring you the Salaf. The أسانيدة. Chains of narration which are all authentic. Every quote that I bring is authentic. Well, if it wasn't for the sake of تطويل. That it will become long. We need to go into it. Each chain of narration I can study with you and I can tell you الرجال. رجولة رجولة. Man man. Each man who could do his ترجمة by himself. To show you that these أسانيد and these أحاديت are authentic. And the quotes I'm going to bring. Who are the group that we're talking about right now? We're talking about the أشاعرة. إن شاء الله تعالى I will talk about the story of the أشاعرة in details. Their name where it comes from. Who do they ascribe themselves to? We don't really. This is just a question that was asked. So I'm just going to go over it. Fast and quick. Just to explain to you how أهل سنة and the way أهل سنة were regarding the attributes of الله. Keep in mind the أشاعرة. What do they believe in the characteristics of الله? They believe that the characteristics of الله. There are two parts which are open for them. Which they tread on. Two ways. One is قلطريقة تطويل. And we're going to come to that. إن شاء الله تعالى. تطويل is one of the ways that they result to. One of the ways they result to is called. It is تطويل. So they say This characteristics of الله. It means this. So for example they will stand over the word يد حن. And they will say to you. The حن here is meant by قدرة. Ability. Or it's meant by what? Or it's meant by bounty. Which is نعمة. This is now called تطويل. Remember the تطويل I'm referring to. It's because sometimes the word تطويل can mean تفسير. And that is that إصطلاح. The terminology according to the صحاب. The self. The way they knew the word تطويل was what? A تفسير. So for example. For example. If you go to محمد يبن جليلة طبري رحم الله. In his تفسير. What does he call? What does he say to the eye when he's doing the تفسير? He says. He's not referring to the تطويل that I'm talking about here. Here means تفسير. Even his تفسير book is called تقويل. جامعه. تقويل القرآن. تقويل القرآن. تفسير القرآن. The تقويل I'm talking about is not that one now. The تقويل I'm referring to here is what? Is the تقويل that the متأخرين. The late commons have introduced which is. What does it mean? صرفوا اللفظين. It is to divert the word. From what? عن الإحتمال الراجعي. From the most strongest indication or the biggest. The meaning that comes to the mind. You take it away from that one. And you take it towards what? إلى الإحتمال الراجعي. To a interpretation or a meaning which is. The weaker of the two. Insha'Allah. We will say. We will come to insha'Allah when we speak about the شبوهات and their points. The second one they have is what is known as تفويل. What is تفويل? تفويد. Now we are not talking about تفويد الكيف. تفويد الكيف. أهل السنة بليد ذا. لا بس. تفويد الكيف is to say. The how. اللهم. The how. اللهم. اللهم knows what he means by it. How these. Sorry. Not the meaning. Allah knows how his hand looks like. We don't know it. The how. اللهم. We don't know it. The أهل السنة بليد ذا. تفويد الكيف. لا بأس بي. لكن تفويد المعنى. The meaning is not known. The meaning is not known at all. That's not طريقة. And I'm going to bring my evidence for this. أشاعر بليد تفويد المعنى. They believe التقويل. And they do تناقف. How can both of that be present? So تقويل means is to say when you come to the ayah. اللهم. We don't know what he means. Move it. So when اللهم. He said بليد هم بسوطة تاني. اللهم. To hands are open. اللهم. اللهم. اللهم. اللهم. He knows what he means by this. We don't know it. And once if they want what would they say. It means نعمة. أو قدرة. So how can it be both at the same time. يا أشاعره. How can you take a طريقة تتقويل. A طريقة تتفويد. At the same time. أن قضاني لا يتشميع عن. To opposite cannot come together. To opposite. Don't come together. And they're going to show. أئمة السلف. أئمة السلف. يقتصيرون في إثبات الأسماء وصفة. أهل السنة. السلف. و الصالح. They believe about Allah's name. And characteristics what. They believe about the قاعدة. Which is. Allah's names. أول أعلام باعتبار دلالتي على الذاتي. وأو صاف باعتبار دلالتي على المعاني. إن شاء الله. We will explain it more. In our kitab. Which we will doing. عقيدة الواسطية. Allah's names. Every name of Allah. Has a characteristic that's brought out of it. Allah's names are. They're not مجرد الأعلام. Allah's names are not just pure. Just main names. Every name of Allah. Has a characteristics out of it. الرحمن. سفة الرحمن. الرحمن. سفة الرحمن. أشاعره. I'm not like that. They have seven type of characteristics. Which they call. سفة داتية. In which they are found for Allah. Those seven characteristics. Are the only seven in which they are found for Allah. The rest. تقويل. تقويل. تقويل. تقويل. And they got themselves tired. They got themselves tired. So. طريقة أهل السنة. What is it? أم مدهب السلف. Regarding the names of Allah is what. أئمة السلف. إثباته. To affirm. To Allah. ما أثباته لي نفسي. Anything Allah affirms for himself. In terms of characteristics and attributes. أهل السنة. Say يا ربي. You know yourself more than we do. We will take these characteristics from you. إثبات الله. To affirm for Allah. To establish for Allah. That which he mentioned of himself. Also. To affirm for him. That which his messenger affirmed for him. And. To negate from Allah. That which he negated from himself. And to negate from Allah. That which the Prophet ﷺ negated from him. ألو سنة. The Salaf. The إثبات. And the نفي. The affirmation. And the negation. They took it from Allah and the Messenger. They did not affirm. That which Allah and the Messenger did not affirm. They did not negate. That which Allah and the Messenger did not negate. أشعارة. What do they do? They affirm what they like. They negate what they like. For example, I'm going to give you a question that was put to me as well. Which is another question that can be all put together. Is the word. And you hear it a lot. And you're going to hear it a lot. Which is what? The word. To. مجسم. جسم. جهة. Direction. جسم is a body. Now. I. أبد رحمان. Look in the Qur'an and the sunnah. And I do not find the word جسم in the Qur'an or the sunnah. Are you with me? I'm not going to affirm it. No. Also the Qur'an and the sunnah do not negate the word. جسم. I'm not going to negate it. No. See. اللسنة. طلقة. اللسنة is this. Why are we bringing this term in? Who told you to negate it? Another one affirms it. Who told you to affirm it? Two people. One is affirming. One is negating it. Who grabs your delete to affirm it? The other one negates it. And where's your evidence to negate it? Anyone who comes to your say the word. جسم. Say where's your delete to affirm it? The one that affirms it. اللها زه جسم. You say brother. Where is this viewer? Did you get this from the Kitab? اللسنة. And that is what it says. Are you with me? The one who negates it. You say bro. This is the characteristics of Allah you're talking about. Where did you get from Allah? I'm negating it from Allah. Does it make sense? It says that they only stuck to what the text mentioned. They affirmed it. And whatever the text negated they negated it. And they did not move beyond that. This is the way to say it. And they didn't run to what? To say that this characteristics means this. And run to what is known as the wheel which I mentioned. Or tough wheel. And I'm going to give you an example. That which is a دلالة. واضحة. على أن الواجب عهوة. That it is إجراء النصوص على ظاهرها. كما هي طريقة أيمة سلف. That the text regarding Allah's characteristics and attributes. Should be affirmed. And it's apparent. According to the language. Pay attention brothers. Allah has described for himself what? A hand. Is hand in the Arabic language know what it is? In the language is it known what the word hand is in the Arabic language. يد. Is it known in the Arabic language? نعم. We affirm it what is in the language. As for the how? الله وعاله. We don't know how. Are you with me? Are you all with me? Do I affirm a hand for you? Do I affirm a hand for you? A hand for the clock. Yes. The isbat here is isbat am a general affirmation. I affirmed for you a hand and I affirmed for the clock a hand. Just because you both have in common the name. It doesn't mean it doesn't mean. How is the same? صح. The characteristics of the hand for the clock. It is what? يليق بي. يداتي. It befits the clock itself. The hand of you yours. It befits who? Yours. As for the أشاعرة. The affirming of the characteristics. The affirming of the characteristics. Is automatically attached to their brains. إثباتوا السفة. Straight away what connects to it is تشبين. So when they say Allah is answering to it is تشبين. Does that make sense? And they delete for this is what? This is the delete to show you. When the messengers saw a Bedouin. Arab Bedouin would come to him. Bedouin does he not know the language? The Arabic is what? They were for صحاء. They were eloquent. As the Bedouin once said. He said. لستو بنحوين يلوكوا لسانه. ولكني صليقي أقولوا فأقولوا. I'm not a grammarian. He's a Bedouin. He's not a grammarian. I never studied that. I never studied مبنية المعرب. I didn't study مبنية المعرب. I didn't study علامات العراب. I didn't study ممنوع من الصرف العالمية والوصفية. I didn't study the تنوين. تنوين التمكين والتنوين النكراء. I didn't study that. لكنني صليقي. I'm a صليقي from the angle of thought. I'm a person who speaks the Arabic. Whenever I speak it I won't get it wrong. Grammatically. But there's no grammar I follow. Because he doesn't know the grammar in it. Grammar was made for foreigners. People don't speak the Arabic. They are not Arabs. So this you have to keep in mind. That same Bedouin or those types of Bedouins will come to the messenger. عليه الصلاة والسلام. And what would he tell them? فا يخبروهم. The Prophet said. فا يخبروهم النبي صلى الله عليه وسلم. بنصوصي سفات. The messenger would tell that man what? That Bedouin. The characteristics of Allah. مؤتمي دن. The Prophet will tell him. Prophet when he is telling him. What is he relying on? Because he is an Arab. He is going to take it according to the Arabic language. What the word يد means. صحيح. He is going to take it according to the Arabic language. And this the Prophet صلى الله عليه وسلم will not say to me. Ah Bedouin. Just in case your brain might take it as though this is حقيقة. Ah it's مجاز. Where does the Prophet say that? Every characteristics that the messenger صلى الله عليه وسلم ever mentioned. Never did he say it is مجاز. It's a metaphor. It's not its apparent. حقيقة that it's literal. The Prophet never said no. This is not literal to the Bedouin. To show you what. Leave the characteristics and its apparent. Follow it what it means according to the language. But the how. It befit what. يليقه بجلالته. It befitه سبحانه و تعالى. He is. He befits him سبحانه و تعالى. He is majesty. For example. الله تبارك و تعالى سرين القرآن. الله تبارك و تعالى يسرده. In the Quran. هل أتى على الإمساني حين من الدهري لم يكن شيء مدخورة. إنا خلقناه من نطفتهم. Who is it? Who can about? The Surah is the image of the human. صحيح. هل أتى على الإمساني حين من الدهري لم يكن شيء مدكورة. إنا خلقناه. We created him. من نطفتهم. We created him from نطفة. إنا خلقناه من نطفتهم. أمشاجه نبتليه فجعلناه. Who we made the human. What? فجعلناه سميعاً. One that can hear. بصيراً. That one that can see. So what did Allah affirm for the human? السمع والبصر. Hearing and seeing. Correct. Allah also affirmed it for himself. ليس كمثله شيء. نظيز لك الله. وهو السميع والبصير. الله يدعوه هيا and أوسيا. هيا هادي يدعوه خلقناه. ويسايع. يبارك الله فيك. سفة سمع وصفة البصري. فالله تبارك وتعالق يليقه بجلاله بفتسه المجسدي. As for the human. بفتسه المجسدي. Does Allah exist. يا أشعري. يا أشعري. Does Allah exist سبحانه وتعالق. نعم. Allah exists. جميل. Do I exist. نعم. هادي يدعوه خلقناه. وجود الله. أهي Allah's existence. ووجود المخلوقين. And the existence of the creation. كيف تفرق. How do you distinguish between the two? The existence and the existence here. The تفريق is what? Again. That this existence befits the creation. And this existence befits. الله تبارك وتعالق. Everyone's existence is different. Why? Allah's existence is different from yours. لا يسمق. Allah's existence didn't come before His existence. لكي لم تكن في الوقت when he didn't exist. You your existence prior to it is what? عدم. A time you didn't exist. So there's a فرق already. But you both share in common what? existence. So again. اشتراكو. Sharing the name does not نتصدر the sharing of the how. It doesn't mean the other how is the same. That is an important point you need to understand. Now I'm going to mention يجب أن نتكلم بعض الأقوال من هذا السلف حتى أنه يقوم بشكل كبير من الأجهزة التي لم تتكلمها. ويجب أن نتكلم بعض الأقوال من هذا السلف. دعنا نأتي إلى الآية التي جدا جدا جدا. ويجب أن نتكلم بأنه يقول سبحانه وتعالى إن صورة البقرة عائل 29 الرحمن على العرش استوى الله تبارك وتعالى سبحانه وتعالى الله تبارك وتعالى وين أبوفه يسقب وين أبوفه دون سبا استوى إلى السماء أبو عالية أبو عالية الرياحي أبو عالية الرياحي أبو عالية الرياح يسمى رفع بالمهران أبو عالية الرياح كان ابن عباس يرفعني على سريره وقريش أسفل منه ويقول ها كده العلم يزيد الشرف الشريف وشرفا عبد الله ابن عباس أبو عالي سين سباه himself he said he used to lift me up on a sareer he used to pick him on a sareer and he would say to him وقريش وبنيف and he knew what he used to say he used to say ها كده العلم like this is knowledge that it honors the honorable one and then he used meaning he's trying to say the sareer is where the ruler sits on huh so respecting him أبو عالية مجمع it's unanimous to read upon his sticker reliable and he's from صحيح أبو عالية when he came to the ayah he said he said ارتفع when he came to the ayah وكان عرشوه على الماء بابو بابو وكان عرشوه على الماء بخاري was saying to you clearly إمام أحمد إمام إبراهيم البخاري إمام بخاري إمام بخاري is he a Wahabi إمام البخاري a Wahabi who is fast? you probably say he is إمام البخاري narrated مجاهد إبن جبر who is Mujahid those who study the surah مجاهد is the man سفيان الثوري إذا جاءك إذا جاءك إذا تفسير مجاهد يأتي to you it is sufficient لا تبحث عن مو تفسير مجاهد يأتي who is Mujahid he speaks about himself he said عرضت المصحف على ابن عباس you can say عرضت المصحفة أو مصحفة أو مصحفة he said I opened the mصحف on ابن عباس ثلاث عرضات 3 times from beginning to end every verse I stand over it أسألوا فيما نزلت where has it come down وكيف نزلت how did it come down he did it 103 تذكيرت الحفاظ he brings the حفاظ of hadith in that book مجاهد when it came to the ayah what did he say أستواء أبو عالية in his صحيح البغاري he brought it that he said على أبو the scholars what did they do they took the speech of مجاهد and when they spoke about the ayah what did they say على ورتفع the two imams مجاهد they took this characteristic that Allah is above his throne they didn't take the filthy corrupted path of the which is to do it they didn't say أستواء means if you think a new ponder every person who goes against the path of طريقة أهل السنة will be forced will be forced to resemble and to look like the disbelievers with that a shadow of a doubt look what they did they said أستواء means أستو لا they added an additional lamp to it أبن القيم said ولم الجهمية ولم الجهمية ولم الجهمية ولم الجهمية ولم الجهود what did they do go inside and go and come into a position of prostration prostrate when you're going in and say what did they say حنطة they added an unknown to it they said out of mockery also what did they do they didn't prostrate the جهمية who are the teachers of theasha'ara that's where they took their corruption from they added a lamp and the جهمية what did they say it's أستو لا what does it mean somebody owned it they were asked where did you get this understanding from remember we said حديث all that that's is that did we just mention that they mentioned some of the했어요 some of them any of them because they couldn't offer you a favor and they don't give a comment but they try to to understand that it doesn't matter if it doesn't work or if it doesn't didn't do anything إلا أن يريف الله والأرض ومن عليها فالله يجب أن يأخذ هذه الأرض ويأخذها هنا الشاعرة when we asked them who told you that Istowa is Istola they did not go to the Kitab they did not go to the Sunnah nor did they go back to the Salaf al-Saleh they went to what? they went back to a poet okay who is a Christian poet who believed in what? who believed in the Trinity can you claim a group like that أهل سنة when they don't they go against طريقة أهل سنة are you with me? so then we said okay no problem what? tell us what the poetry that you are talking about is they said غيات ابن غيوث he said they said استوى بشر على العراق بشر to cover Iraq استوى استوى بشر على العراق من غير سيف ولا دم المهراك without any blood shed or no fighting so they said استوى is used in this poetry they said here it means استولاه to cover are you with me? rather just so you guys also know in the D1 in the D1 of غيات ابن غيوث السلط it's not even written there in his D1 his book of poetry where he wrote his poetry that is not even in there that line of poetry is not in there so even if we just take it for a second you go against an آية which is صريح at its apparent you go against it you go against the تفسير of the self of this أبو عالية مجاهد and you take the تفسير of who ولي داريكة ابن غيوث السلط he said قبحا لمن نبذ القرآن وراءه وإذا استدل وقالوا قالوا أخضلوا دسترقشن بيترون قبحا لمن نبذ القرآن وراءه يتسجد القرآن أو بيشوضه وإذا استدل when he wants to use his evidence when he says قال أخضلوا أخضل ساد أخضل إزغيات ابن غيوث ويوث السلط he said أخضل ساد he uses his evidence of the book of Allah تباركة وتعالى نسونا of the messenger صراعا صراعا بأوين شاء الله والله الحمد لله what do we do we go back to the Salaf and we quote what they said when he got up on Ali and he spoke but we also have Mujahid and that which he said they took it to a subhan if you look at the Beidour he has a book called جوهرة التوحيد جوهرة التوحيد جوهرة التوحيد جوهرة التوحيد which is the shahab إبراهيم اللقاني he does the shahab جوهرة التوحيد by Ibrahim اللقاني but Beidour what does he say he said وكل أوه he said وكل أوه تشبيه everything that any verse that you come across it gives you that feeling that there is like تشبيه resembling you you resembling you resembling the characteristic of Allah to the creation تشبيه might come into it what do you do أوله do تأويل فا withه do تأويل ورمتنزيها and remove from Allah تبارك وتعالى this resemble هذا طريقة الأشاعر أشاعرة تبراهيم اللقاني these are the scholars these are the علامة that they go back that they go back to you see now this issue allows you to know أهل السنة not like that and that's مجاهد أن أبو عالية saying to you على taking إستوى that is a parent meaning إستوى doesn't carry any other meaning when it's in this context the way it is is إستوى good what about the word another two examples إن شاء الله that is self well like this the first the next the third one is I can give you a lot but I'm just going to do some عبد الله عمر من خطاب رضي الله تعالى عنه الإمام الداريمي it is it is refutation on بشر بريسي أجر إن كتاب الشريعة اللالكائي أبو قاسن إن كتاب شر عصول أهل السنة he brings عبد الله عمر سن أشياء أشياء بيديه with his hand you can't say this hand is here right now means قدرة or ability so what does it mean pay attention if you say that the hand means قدرة and ability the rest of it and ability or نعمa blessing الله created everyone else with his ability and Allah created everyone else with blessings why these four uniquely قدرة and ability so the rest there was no ability does that make sense you can't exclusively that that the belief of the الشاعرة and the way of dealing with the نصوص he said خلق الله أربعة أشياء Allah created four things with his hand which one is it أدم أدم when Allah says خلقت بيديه I created you like that خلقت بيديه I created him with my two hands رصول الله تبارك وتعالى he said in the Quran إبراهي النبي الله he الله created with his hand نقص we will كن four things Allah created with his hand the second is العرش the throne ثب القلم the pen and the fourth one which is what و جنة عدنين and the جنة ثم قال لسائل الخلق look at after that what did he say for everyone else كن فكان ب and they all became everyone else أدم is what الله created with his hand there has to be that the hand here cannot mean قدر or نعمة plus even if we do take it even if we do take it and they're going to come to it الله's hands are too and they're both right كلتا يدي يمينون as the messenger said both of his hands are right if you take the if you take the if you take the the view which is that the hand here is meant by بلاسن نعمة we said to we will say to you so that means الله's blessings are only two and where do you take the اعيو انت عدو نعمة الله لا تحسوها ان المسان الله ظلوم وكفار if you sit down and try to count the blessings of Allah you can't put a number to it but verily humans are disbelievers of the blessings that الله has bestowed upon them الله is saying you can't count my blessings and you've said that Allah's blessings are too because the word بيدي يا يا is يا تثنية يا و تثنية إمام who understood that الله سبحانه وتعالى his hands are too I just put you the message of the message I said both of these hands are right the professor it also اكريمة اكريمة who is the مولى عبد الله ابن عباس he said شعبي said شعبي said there's no one who remains on the face of this earth today he did a 104 what did he say what did he say when he came to the آية he said both of his hands are open what did he say يعني it means now where is the where is the where is the where is the where is the where is the where is the where is the where is the didn't know I promised امام مالك رحمه الله when a man came to me he said يعب yes على الارش ESTOWA كيفستوا الله went above his throne how did he go above his throne امام مالك الرحمه الله he said the how is not known it's not something we know this because we don't know it Allah doesn't have Book ofahl he does you don't already know it He is chat فهي سرون غيروا مجهولين look at this pair of tension غيروا it is not مجهول it's not unknown the اشتواع is known in the language he's trying to say to you in another word would you say he said what اشتواع معلومون the اشتواع is known in the language he said it's known وَالإيمانُ بِهِ وَا جِبُنَ وَالإِسْ أُبْلِكِتِ that you believe in it how can I believe in something if there's a tough with in there how do you how do you expect me to believe something I don't know وَالسُؤالُ عَنُوا بِدْعَتُونِ and the question of asking how Allah went above his throne is a what it's an innovation فَإِنْي أَخَافُواْ أَنْ تَكُونَ بَالْلَنْ مَمَنِكْ سَدْعَهِ I'm scared that you are a misguided person I fear for you and to come up on that you are a misguided one وَأَمَرَا بِهِ فَأُخْلِجَهِ he ordered for him to be taken up he got kicked out ابن ابي مُلَيكَ مثلا ابن ابي مُلَيكَ عبد الله ابن ابي مُلَيكَ who said a drug to 30 of the Sahaba I met 30 of the companions أبو حاتي مِسَلِزَ الثقة he did a year 117 when he came to when he was asked عن يدي الله الله's hands أواحدة وثنة تاني is Allah's hand 102 he said باليثنة تاني ده يار 2 they are 2 داري مِنَ ريتده إنس كتاب النقض بشد المريسي ساعدي من أبي مرياما النفع الجمحيو and the attain of narration is authentic the same thing the same thing ولي ديبن المسلم he said سألتو الأوزاعية I asked Ouza'i من سفيان الثولي and Malik Ibn Anas and Layth Ibn Sa'd I asked him about the Hadith of Allah and his characteristics I asked him I asked him فكلهم all of them they said أمي الروحة go over it كما جاء at the way it came go over it read it go over it without giving it anyhow without giving it anyhow without giving it anyhow brothers I know I said I know I said but this is very important to read in Imam تلميدي's كلام in his in his jama'a in his jama'a تلميدي said it is very important that we study تلميدي who's the student of Imam رحمة الله great knowledgeable know the Jabul we know he died the year 279 ويقول محمد بن عيسة ترميدي يمكنك تقول ترميدي أو ترميدي العمام الترميدي رحم الله سعت سعته في جامع فتابه ويكتبه when he came to Babu Fadh al Sadqa the virtue of Sadqa look what he said when he came he was talking about the Hadith إن الله يقبلوا الصدقة الله accepts your charity ويأخذها and he takes it be a mini with his right so your abeehha and Allah nurtures it for you وقد قال غير وحد من أهل العلم قال غير واحد من أهل العلم و قلت من مملكة كتابة عن العلم في هذا الحديث يقاري في حديث meaning what the Hadith is referring to إن الله يقبلوا الصدقة و يأخذها بيميني فيوربها الله يأخذ الصدقة و يقفلها و يقفلها بالتصري و يقفلها و ما يشبه هذه الريوات و أي شيء that is like it و ما يشبه و ما يشبه هذا الريوات و أي شيء that resembles this narration from the characteristics of Allah all the other narrations that are resembling of this because the word بيميني such as what نزول رب الله coming down كل ليلة every night to the world to the earth قالوا they said he's talking about who the people of علم he's a salaf he's at the time of the salaf he said they said the salaf said قالوا they said قد تثبت الريوات في هذا the narrations are authentically regarding and it's being narrated و يؤمنو بها و يؤمنو بها and it's believed in و لا يوتا و همو and one does not become and deluded on it و لا يقالوا and no one can say كيف how did Allah come down how does Allah come down in the last day of the night how they ask us all the time if the world is like this he brings a thing if the world is this year and Allah is here and the world is here كيف how you ask us سبحانه وتعالى اللعنة قلتنا و اللعنة قلتنا أن الله يساعد في الآخر مرهة اللعنة و اللعنة قلتنا أنه أبدا من الهرون الرحمن على العرش استواء يا قوم لا ترى هؤلاء الناس يساعدونك لا يمكنهم أن يفهم حديث تعلم الله عن كالترسيكة و كيف يفهمه انه شيء ما يتعلم سيأتي لن يفهم لا نستطيع أن نفهم ماهو لا نستطيع أن نفهم لا نستطيع أن نفهم النه the sun is which is a creation What's the sun? It's a creation The Prophet ﷺ told us that the sun prostrates to Allah تبارك وتعالى What does it do? It prostrates to Allah تبارك وتعالى And it takes permission He says يا رب Shall I come out from the way I used to come out from the direction I used to come out from Or shall I come out from the opposite direction meaning let the hour strike Allah says to the sun لا ترى في مره يساعدونك Do as you used to do That sun Somebody can come and say Pay attention This sun When it's night for us It's day for another country So when does it talk to Allah? You can't even understand the sun The sun يا قوم You can't even understand the sun How do you wish to understand الله تبارك وتعالى We will say Allah and understanding him is something we cannot do ترميدي is saying to you Allah coming down And all these characteristics Don't say cave, how? You see مثلا These أهل البداع What do they do? They take something And they say Cave And they try to ask you how What do you call cave? No one can say how We believe in it هكذا روي عمالك That's the same He's saying to you This all that I'm saying Is what Imam Ali said وصفيانا And this is what سفيان ابنو عيانا said وعبد الله ابنو مبارك said And no They all said في هاليل أحديث Regarding all these The attributes and the characteristics of Allah What did they say أمروها go over it بلا كيفن Without giving a how to it When they say Go over it It means stick to its apparent Arabic Meaning in it That's what they mean وهاكذا قولوا أهل العلم من أهل السنة And this is the speech From the what? The people of the sunnah و أمال جهمية Pay attention As for the جهمية What did I do? And Karat They said We don't affirm all these characteristics Pay attention to this It's important The جهمية They said We don't believe in these characteristics That I mentioned Allah came in the last day Last third of the night You hear that That's what they say today وقالوا That's what they're talking What did they say When the جهمية They negate and they refuse To accept Allah's characteristics What did they say They say هذا تشبيه هن The reason why we don't take it Is because It is what تشبي What comes out from it is what تشبي If we say Allah is a hand Automatically what's going to come out from it is what Allah and His creations Both have hands And then it's going to look like the same هاية تشبهت قلوبهم Exactly عين قول الجهمية It is exactly what the جهمية said It's what Hanifi channel And the likes of them Choose to say I'm still reading the كلام of who تنميذي And I'm going to end it with this وقد ذكر الله عز و جل And he said Allah mentioned في غير موضع In more than one place من كتابه In his book الليدة حد والسمع Hearing والبصارة And eyesight فتأولتي الجهمية They don't take will on it اللهم They don't take will They distorted هادي All these ayat Somebody might come here And say Oh brother The asha'ira The take will That Termini is talking about Is distortion He's talking take will Can be tarif Distortion They distorted it By saying what is it قدرة نعمة And the likes of it He's going to mention himself I'm not going to say it for him He's going to say exactly himself They explained it على غير ما فسر أهل العلمي They explained it other than the people of knowledge The way they explained it من صعبز انتبعين And what did they say to Termini وقالوا they said جهمية إن الله لم يخلق الله did not create آدم بيدي الله did not create آدم with his hand وقالوا they said إن معنى اليد That the hand The meaning behind it is what هاهونا In this verse is what القوة Ability جهمية So إكسين that the آيد of الله is meant by a قوة That's the call of the جهمية That's a تفسير جهمي That's a تفسير of جهمي وقال إسحق Pay attention ابنو إبراهيم This is still the كلام of who Termini Termini brings the speech of who إسحق من راهوية You guys know him إسحق من راهوية Was the شيخ إمام البخاري إمام البخاري شيخ البخاري إمام البخاري And he was one of the people who brought the thought to بخاري's mind in order to do what? To write the صحيح according to one of the views that he brought the idea to بخاري to write his صحيح Look what he said إنما يكون تشبيه When is it تشبيه يا قوم please brothers This is important إنما يكون تشبيه It becomes a تشبيه Meaning you are doing تشبيه of Allah's characteristics When does it become يدون الله has a hand كي يدين like the hand Let's resemble this Oh مثل يدين or the like of this hand So it's just saying الله has a hand is like my one or Allah's hand is the like of so-and-so's hand or Allah's hand looks like hand of this Oh سمعن or Allah hears كسمعن like the hearing of this or مثل سمعن or the likes of this hearing فإذا قال سمعن but if the person says but if the person says و أما إذا قال but if the person says كما قال as Allah said يدون الله has a hand و سمعن الله has a hand here و بصر الله can see و لا يقول and he doesn't say كيف how Allah has a hand or a hand or a hand or a hand or a hand or a hand or a hand or a hand or a hand or a hand or a hand or a hand or a hand or a hand or a hand or a hand or a hand or a hand or a hand or a hand or a hand or a hand or a hand or a hand or a hand or a hand or a hand or a hand or a hand or a hand or a hand or a hand or a hand or a hand or a hand or a hand or a hand or a hand or a hand or a hand or a hand or a hand or a hand جامع which I quoted كتابه زكات بابه ما جاء في فضل صدقه so إن شاء الله تعالى any person who needs to know more about the أشاعرة إن شاء الله تعالى once in a sit or so إن شاء الله I will I will mention it but brothers the قضية الله's characteristics to be affirmed according to أهل السنة it is that their will and tough will is not allowed and الله's characteristics are حقيقة they are literal and they befit him سبحانه وتعالى they what befit him سبحانه وتعالى it's a جماع the جماع was quoted by الامام أبو عمر أطل منكي المالكي رحمه الله يسأل وقال أهل السنة في قولي تعالى أهل السنة سبقاري نسبيت شبالله الرحمن على العرش استوى الله و الأبافي يسترون ودريس إن الاستواء من الله على العرش على الحقيقة تي it's in its literal لا على المجازي and it's not a مجاز it's not metaphoric فقد قال قوم من المعتزلة والجهمية some of the معتزلة قوم من المعتزل a group of people such as the معتزلة and the جهمية they said لا يجوزه it is not permissible and يسمى الله that الله تعالى is called by these names and it's literal meaning but he said وقال أهل السنة أهل السنة said كأنه إجمع أهل السنة last the view of أهل السنة الإمام سجزي الإمام السجزي رحمه الله تعالى in his kitab الرد على من أن كان الحرفة و الصوت he also mentions الواجب أن يعلم that it is obligatory for one to know أن الله تعالى إذا وصف نفسه بسفة him it is obligatory for one to know that if Allah describes himself with a characteristic هي معقولة عند العربي it is known it is something known to the Arabs they know the meaning of it و الخطابه the addressing ورد عليها عليهم and the addressing is targeted at the people who understand the Arabic language the word it has its Arabic meaning بما يتعرفون بينهم which they knew amongst themselves ولم يبين سبحانه أنها بخلاف ما يعقلونه and Allah did not mention that the characteristics of his goes opposite to what the Arabs understand now Allah didn't say Arabs you guys know yet right it's not what you guys understand as the word yet it's something else الله didn't say that و لا فصره النبي the prophet didn't give it a meaning and say the تفسير here means what brothers the تفسير here means the distortion of putting it تفسير that goes against the apparent or opposes the apparent meaning the matter is what the Arabs knew and was unknown amongst them و اللذي يوضحوا ذلك what clarifies the matter more and insha'Allah you can go back to his كتاب والله it's is a look at him لطيفة him that he mentions regarding that matter i hope i have shun light and i explained it very well for all of you to understand they are not from أهل السنة they are not from أهل السنة لا من قريب ولا من بعيد they're not from far no close nothing to do with أهل السنة في وادل أهل السنة is in a valley وهم في وادل and they are in another valley day and night as for they claiming that we're أهل السنة then we say everyone claims ليلة's relationship ليلة has nothing to do with them so that's what it is it's just a مجرد دعوة it's just a mere claim عند النزول الميدان once we come down to the field and we researched we find out they have no relation to it i hope i've explained that matter very well سبحانك اللهم بحمدك أشهد أن لا إله إلا الله أستغفرك وتوليك