Shadee Elmasry – Did God Create Adam in His Image

Shadee Elmasry
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The speaker discusses the need for people to acknowledge their own image of Adam created on his own image, as the image of Adam is viewed as a complete], [In this segment of the transcript, the "hasiths" are discussed as a refocus of pride for those who believe in the natural world. The image of Adam is viewed as a complete], [It is emphasized that the "hasiths" are a refocus of pride for those who believe in the natural world.

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			When Allah created Adam on his image, did
		
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			he create Adam on God's image, or did
		
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			he create Adam on his own image, or
		
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			did he create Adam on another man's image,
		
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			meaning that that man looked like Adam.
		
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			He's created in the same form Allah created.
		
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			And in that, all three statements have been
		
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			said.
		
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			But remember, we're not here trying to push
		
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			one ijtihad, one commentary, and saying that's all
		
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			of Islam.
		
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			There may be a commentary that says, I
		
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			believe this is the truth, right, this is
		
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			most close to the truth, and most sound
		
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			to follow.
		
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			But I have to tell you, if it
		
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			is a commentary or not, you're robbing, you're
		
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			fooling Muslims and misleading them if you tell
		
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			them that an opinion is the religion and
		
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			that's it.
		
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			That's not right.
		
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			You have to say where it's a matter
		
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			of opinion.
		
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			And here I'm telling you, there are three
		
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			statements on this.
		
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			The first statement is that Allah created Adam
		
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			on his own image.
		
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			That's a statement.
		
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			But that doesn't mean we have to follow
		
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			that statement.
		
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			Just because something is a statement does not
		
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			necessarily mean that all of our teachers will
		
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			agree to it.
		
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			And our teachers and our main sources do
		
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			not agree with that.
		
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			What do they say?
		
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			But they say that there is a second
		
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			opinion where it's a man struck his son.
		
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			Another hadith, the Prophet ﷺ said, when you
		
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			fight wars, avoid the face because Allah created
		
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			Adam on his image, meaning that was the
		
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			face that Allah created Adam upon.
		
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			So to honor that, don't hit that.
		
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			That could be the case.
		
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			Let's take another hadith.
		
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			This was the one that we have up.
		
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			Allah created Adam on his image and his
		
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			height is 60 yards.
		
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			So therefore, his here must refer to Adam.
		
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			Because in basic, I think every language has
		
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			this.
		
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			When you say a pronoun, it points to
		
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			the nearest noun that was mentioned.
		
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			That's number one.
		
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			Secondly, and his height is 60 feet tall.
		
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			Clearly that's not Allah.
		
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			Allah is clearly talking about Adam ﷺ because
		
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			no one will say the height of Allah
		
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			is 60 yards tall.
		
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			Third pronoun, again, the third pronoun here.
		
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			So suratihi, tuluhu, and khalaqahu all refer to
		
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			Adam ﷺ.
		
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			Let's take another question here.
		
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			Why would Allah say that he created Adam
		
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			on his image?
		
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			Meaning the image that he had of the
		
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			dunya, that way that the human being looks,
		
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			is how Adam was created in the heavens.
		
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			It's to clarify that.
		
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			To clarify the issue of was Adam ﷺ
		
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			created differently in the heavens, like does the
		
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			human being look the same?
		
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			Or when he came to the earth, he
		
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			looked different, right?
		
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			So let's turn to our go-to and
		
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			that is the first one we're going to
		
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			look at is Ibn Hajar al-Asqalani.
		
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			He says here, wa khtulifa ila maada ya
		
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			'udu al-dameeru.
		
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			It's differed upon.
		
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			What is the pronoun?
		
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			God created Adam on his image.
		
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			What is the pronoun?
		
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			Faqila ila Adam.
		
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			It has been said to Adam, meaning, and
		
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			by saying qila, he's saying the whole subject
		
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			is up for interpretation.
		
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			That means nobody should simply say this is
		
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			it one way and that's it.
		
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			You can say this is what I'm most
		
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			convinced by and that's what I teach my
		
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			people, my family and myself and that's what
		
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			my belief is.
		
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			Fine.
		
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			But keep recognized it is up for shot.
		
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			And when we talk to these brothers, the
		
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			number one issue is, I don't want to
		
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			even debate my point.
		
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			The number one thing is to debate or
		
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			to get the point across, the whole subject
		
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			matter is ijtihadi.
		
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			Like group dhikr.
		
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			I don't even care if you believe in
		
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			group dhikr or mawalid or misbahs or anything.
		
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			But you have to admit what I do
		
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			care about.
		
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			You have to admit this is a subject
		
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			of discussion.
		
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			There's not one way and that's it.
		
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			You have massive amounts of scholars on both
		
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			sides.
		
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			فقيل إلى آدم أي خلقه على صورته التي
		
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			استمر عليها إلى أن أهبط وإلى أن مات
		
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			So it's that image, the image that Adam
		
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			was created on in the heavens and then
		
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			came down with that image and died upon
		
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			that image.
		
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			دفع لتوهم من يظن أنه لما كان في
		
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			الجنة كان على صفة أخرى To repel the
		
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			false understanding of some people, maybe it was
		
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			being said at the time of the Prophet
		
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			ﷺ, that he changed his image, that he
		
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			was one image in paradise and Allah changed
		
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			his image.
		
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			Okay?
		
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			Or his image changed when he came down
		
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			to the earth.
		
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			أَوِبْتَدَأَ خَلْقَهُ كَمَا وُجِدَ لَمْ يَنْتَقِلْ فِى النَّشْأَةِ
		
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			كَمَا يَنْتَقِلُ وَلَدُهُ مِنْ حَالَةٍ إِلَى حَالَةٍ And
		
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			this would be a refutation to the evolutionist
		
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			Muslims, which you'd be out of Islam if
		
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			you believe that Adam evolved.
		
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			This is one of the hadiths that supports
		
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			that concept that Adam ﷺ, as is mentioned
		
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			in the Qur'an, was created as a
		
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			complete human being, right?
		
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			As an adult human being.
		
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			That means he did not become as we
		
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			are, a sperm, a seed, a zygote, or
		
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			whatever.
		
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			And then he went through the stages of
		
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			birth.
		
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			So this hadith is refuting that element too.
		
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			Okay?
		
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			In its words, it refutes it.
		
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			Not that, we can't say that people were,
		
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			we don't know if people were ever saying
		
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			anything close to that at the time.
		
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			But it could be that they were saying
		
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			that he had a different form in the
		
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			heaven and a different form on the earth.
		
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			وَقِيلَ And it has also been said that
		
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			it could be a refutation of some atheist
		
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			beliefs who believed in the eternality of everything.
		
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			That everything is قَدِيم.
		
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			That the only way that a human being
		
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			can be created is from the seed of
		
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			a male and a female.
		
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			And that it can just continuously goes back.
		
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			He's saying no.
		
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			Allah created him as he is now, as
		
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			a full adult.
		
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			أَزَّاعِمِينَ أَنَّ الْإِنسَانَ قَدْ يَكُونُ مِنْ فِعْلِ الطَّبَعِ
		
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			وَتَأْثِيرِ So he says, and this is close
		
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			to, it's amazing that Ibn Hajar is actually
		
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			pointing to, very close to an evolutionary idea
		
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			here, or a naturalist idea here.
		
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			He says, it has been said that it's
		
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			a response to the طَبَاعِيِّن, the naturalists who
		
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			say that the human being came out of
		
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			natural processes.
		
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			So what Darwinistic or naturalistic ideas that we
		
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			have now, he's pointing to that way back
		
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			in his time, Ibn Hajar's time.
		
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			Find us when he died.
		
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			852 after the Hijrah.
		
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			1449.
		
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			So that there is Ibn Hajar and that's
		
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			what we teach and that's what we believe.
		
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			Knowing that it is إجتهاد من.
		
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			It's Ijtihad from him.
		
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			Let's take a look at Sayyiduna al-Imam
		
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			al-Nawawi.
		
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			قَوْلُهُ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ خَلَقَ اللَّهُ آدَمَ
		
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			عَلَى سُرَتِهِ طُولُهُ سِتُونَ ذِرَاعًا Saying this without
		
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			any disrespect to the legitimate علماء who did
		
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			say that it does return to the image
		
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			of Allah Ta'ala and they have their
		
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			own proofs and they give different narrations completely.
		
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			هَذَا الْحَدِيثِ سَبَقَ شَرْحُهُ وَبَيَانُ تَأْوِيلِهِ And I
		
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			wish that, this is just a summary because
		
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			he does have a تأويل somewhere else in
		
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			his book, Imam al-Nawawi, I have to
		
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			get that.
		
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			And I have to get him in Hajras
		
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			later, but this suffices for us, right?
		
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			وَهَذِهِ الرِّوَيَةِ ظَاهِرَةٌ فِي أَنَّ الضَّمِيرَ فِي سُرَتِهِ
		
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			عَعِدٌ إِلَىٰ أَدَمٍ Imam al-Nawawi agrees here.
		
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			He says this hadith is very clear that
		
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			the pronoun goes back to Adam.
		
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			God created Adam on his image, meaning on
		
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			the image that Adam was on as a
		
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			human being.
		
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			Created as an adult, that same image, he
		
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			came down to the earth.
		
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			He was not created as a child.
		
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			Created as and naturally evolved.
		
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			He was not created in any other way.
		
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			He was created directly as an adult.
		
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			And upon that same image, he existed in
		
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			the heavens, he came down.
		
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			He didn't change when he came down.
		
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			He was created as an adult and he
		
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			died an adult.
		
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			He was not created in any of these
		
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			other ways.
		
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			And what else?
		
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			طُولُهُ سِتُونَ ذِرَاعًا And he was sixty viraa,
		
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			cubits tall.
		
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			وَلَمْ يَنْتَقِلْ أَطْوَارًا كَذُرِّيَّتِهِ He did not grow
		
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			as we grow.
		
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			He's created sixty cubits tall, whatever, and he
		
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			stayed that way.
		
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			He didn't grow and he didn't go through
		
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			phases as we did.
		
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			كَذُرِّيَّتِهِ Which we do.
		
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			We grow tall and then we start small
		
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			and grow tall.
		
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			كَانَتْ سُرَتُهُ فِي الْجَنَّةِ هِيَ سُرَتُهُ فِي الْأَرْضِ
		
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			لَمْ تَتَغَيَّرْ And the hadith is pointing to
		
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			that his image in paradise is his image
		
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			on the earth.
		
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			He did not change.
		
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			The human being in paradise is not anything
		
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			different than this.
		
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			Of course, in paradise it would be much
		
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			more perfect.
		
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			But same concept, face, arms, those proportions that
		
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			we all know.
		
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			And that is the answer that we hold
		
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			on to.
		
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			And that is authoritative according to many, many,
		
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			many hadith scholars, including here what we just
		
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			cited, Ibn Hajar al-Nawawi, and many aqidah
		
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			scholars teach the same thing.