Explanation of the fifth type of composition, which is the composition of the Essence and the Attributes, and that they are two things, and an explanation of its invalidity
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The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
This fifth type of composition is the composition of the Essence with the descriptions. Ibn al-Qayyim says that this composition is a later convention. He states that this does not compel us to reject describing Allah the Exalted with His attributes, nor to abandon what is required by the Qur'an, reason, and innate dispositions before they were altered and corrupted, nor what is required by proof. Rather, we say that Allah, Glorified and Exalted is He, possesses an Essence and attributes. Even if you hear it described as a composition, that does not matter; it does not concern us. He said: "Call it whatever you wish, for the matter is not in the *** names or titles; the matter is in the Essence"
Rather, the matter is in the meanings. Is there any evidence from reason or from the Furqan that necessitates the invalidation of this composition? That is, from reason and from the Qur'an; the Furqan here is the Qur'an. The answer, the answer is no. There is no evidence that necessitates the invalidation of this composition, and it does not harm us if you call it a composition. Then he said
"And by Allah, if you were to spread out your sheikhs, they *** would not be able to do it, even if both worlds came"
That is, your sheikhs would not be able to do it, even if they were spread out, meaning if they were resurrected after their death, they would not be able to bring forth evidence from the Furqan. Yes.
This fifth type of composition is the composition of the Essence with the descriptions. Ibn al-Qayyim says that this composition is a later convention. He states that this does not compel us to reject describing Allah the Exalted with His attributes, nor to abandon what is required by the Qur'an, reason, and innate dispositions before they were altered and corrupted, nor what is required by proof. Rather, we say that Allah, Glorified and Exalted is He, possesses an Essence and attributes. Even if you hear it described as a composition, that does not matter; it does not concern us. He said: "Call it whatever you wish, for the matter is not in the *** names or titles; the matter is in the Essence"
Rather, the matter is in the meanings. Is there any evidence from reason or from the Furqan that necessitates the invalidation of this composition? That is, from reason and from the Qur'an; the Furqan here is the Qur'an. The answer, the answer is no. There is no evidence that necessitates the invalidation of this composition, and it does not harm us if you call it a composition. Then he said
"And by Allah, if you were to spread out your sheikhs, they *** would not be able to do it, even if both worlds came"
That is, your sheikhs would not be able to do it, even if they were spread out, meaning if they were resurrected after their death, they would not be able to bring forth evidence from the Furqan. Yes.