(Explanation of their statement that the servant is the very essence of the Lord and the Lord is the very essence of the servant, but imagination, illusion, and intellect necessitate multiplicity, so they must be abandoned) He is her essence, not
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The Shaykh :"He is her essence, not other than her" He is the essence of Allah, Mighty and Majestic "her essence" meaning the essence of the existent things "not other than her, what is here *** Lord and servant, how can they be separated?"
Do you know this school of thought now? What do they say? They say the Lord is what?
The student: He is the servant
The Shaykh : He is the servant, the essence of the servant, and the servant is the essence of the Lord, and it is impossible for this and that to be two things ever.
"But the illusion of the servant, then his imagination *** In the One with manifestations, they always enter"
Meaning, the illusion and then the imagination intervene.
"Therefore, their ruling over him is effective *** So the son of nature is manifest in deficiency
If his knowledge is stripped of his sense *** And his imagination, indeed then two strippings
His stripping of his intellect as well, for the *** intellect does not bring him near to this matter"
The meaning is that they say the human being imagines, he imagines multiplicity. For example, according to their claim, with my intellect I imagine that Zayd is other than, other than. Then he imagines, and then the sense perceives by sense that the son is other than the father, and that wood is other than iron. Then the intellect also perceives that the created thing must have a creator, the created thing must have a creator, and that the created thing is one thing and the creator is another thing. So all these four: the illusion, then the imagination, then the sense, then the intellect, all necessitate multiplicity. But they say this multiplicity is shirk (associating partners with Allah). And if you want to reach tawhid (the oneness of Allah), break all these barriers until you reach the truth. He says:
"For the *** intellect does not bring him near to this matter"
Meaning, the intellect does not bring him near to this matter, meaning to this tawhid (the oneness of Allah). "Shan" means tawhid. Why? Why, people? Because the intellect necessarily judges that the created thing is other than the creator, and that the essences themselves are distinct and not one thing. So Muhammad is not Zayd, and Zayd is not 'Amr, 'Amr is not 'Amr. But they say all of this is one thing. The intellect does not bring him near to this matter because it is known that it judges that the essences are distinct and different, and that the created thing must have a creator, and so on.
Do you know this school of thought now? What do they say? They say the Lord is what?
The student: He is the servant
The Shaykh : He is the servant, the essence of the servant, and the servant is the essence of the Lord, and it is impossible for this and that to be two things ever.
"But the illusion of the servant, then his imagination *** In the One with manifestations, they always enter"
Meaning, the illusion and then the imagination intervene.
"Therefore, their ruling over him is effective *** So the son of nature is manifest in deficiency
If his knowledge is stripped of his sense *** And his imagination, indeed then two strippings
His stripping of his intellect as well, for the *** intellect does not bring him near to this matter"
The meaning is that they say the human being imagines, he imagines multiplicity. For example, according to their claim, with my intellect I imagine that Zayd is other than, other than. Then he imagines, and then the sense perceives by sense that the son is other than the father, and that wood is other than iron. Then the intellect also perceives that the created thing must have a creator, the created thing must have a creator, and that the created thing is one thing and the creator is another thing. So all these four: the illusion, then the imagination, then the sense, then the intellect, all necessitate multiplicity. But they say this multiplicity is shirk (associating partners with Allah). And if you want to reach tawhid (the oneness of Allah), break all these barriers until you reach the truth. He says:
"For the *** intellect does not bring him near to this matter"
Meaning, the intellect does not bring him near to this matter, meaning to this tawhid (the oneness of Allah). "Shan" means tawhid. Why? Why, people? Because the intellect necessarily judges that the created thing is other than the creator, and that the essences themselves are distinct and not one thing. So Muhammad is not Zayd, and Zayd is not 'Amr, 'Amr is not 'Amr. But they say all of this is one thing. The intellect does not bring him near to this matter because it is known that it judges that the essences are distinct and different, and that the created thing must have a creator, and so on.