And for that reason, the one who divided erred when he thought *** His attributes are two different types (referring to the Asha'irah, who divide attributes into attributes of meaning and attributes of action, and explaining the seven attributes according to the Asha'irah, who affirm the attributes of meaning and deny the attributes of action)
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The Shaykh :"And for that reason, the one who divided erred when he thought *** His attributes are two different types"
By "the one who divided," he means the Asha'irah, who divided the attributes into two types: attributes of essence, which they call attributes of meaning. These are the seven they affirmed, claiming that reason points to them. Yasser will list them for us.
The student: The seven are: "He has life, speech, and sight *** Hearing, will, knowledge, and power" — seven.
The Shaykh : What are they?
The student: Life, speech, hearing, sight, hearing, and will.
The Shaykh : I said, I said, and hearing and sight.
The student: And will.
The Shaykh : And hearing and sight.
The student: He has life, speech...
The Shaykh : No, that is not correct...
The student: No, life.
The Shaykh : Life.
The student: And hearing, sight, and will.
The Shaykh : One is left.
The student: Knowledge.
The Shaykh : Yes. These are the attributes of meaning according to them: attributes subsisting in Allah (Mighty and Majestic) by His essence. As for the attributes of action, they say they do not subsist in Allah, whether they are transitive or intransitive; they do not subsist in Allah. Pay attention: according to them, the attributes of action do not subsist in Allah. Why? They said that actions are created, and created things do not subsist except in a created thing, so they must be denied of Him. For this reason, they denied the descent of Allah to the lowest heaven. Why?
The student: ...
The Shaykh : Because it is an action, and actions are created according to them, and created things do not subsist except in a created thing, so they denied it. Likewise, they denied the transitive actions upon others: His creation, His provision, His giving life, and His causing death. All of these are denied by the Asha'irah, meaning they deny that they subsist in Allah. So, giving life is not an attribute connected to the essence according to them, nor can it be connected to the essence. Why?
The student: Because it is created.
The Shaykh : Because it is created. For example, this one is given life today, and the other dies today. So they are created attributes that cannot be connected to the essence of the Creator (Mighty and Majestic). If they were connected to Him, then according to their claim,
The student: He would be created.
The Shaykh : He would be created, and that is impossible. So, according to the Asha'irah, the attributes are of meaning and of action. They affirm the attributes of meaning, and the attributes of action...
The Shaykh : Come on.
The student: They deny them.
The Shaykh : They deny them. Why?
The student: Because they are created.
The Shaykh : Because they are created, and created things do not subsist except in a created thing. So they are not attributed to Allah as an attribute of essence. Then they said to them: There are attributes of action connected to the essence of Allah, such as the descent, the rising above the Throne, and the coming on the Day of Resurrection. They said: We do not affirm these. We do not affirm the rising above the Throne, nor the descent to the lowest heaven, nor the coming on the Day of Resurrection. Do you understand? O people. So, the author responded to them and said:
"And for that reason, the one who divided erred when he thought *** His attributes are two different types"
"Two types" — what is its grammatical case?
The student: Two types.
The Shaykh : What is its grammatical case? Do you have a copy?
"Two different types"
This is more difficult for us than the copy I have. This follows the language of those who require the alif for the dual absolutely. There is a language among the Arabs that says the dual is always with an alif. So what about those who err in this language? Whenever they err and make the dual with an alif while it is in the accusative case... The excuse that this is the language of the author (may Allah have mercy on him) — perhaps we would say you have no right to go to an obscure language or a language other than that of Quraysh. But what compelled him?
The student: the meter
The Shaykh : The rhyme of the poem compelled him to use the alif, so he said:
"Two different types" — All right.
By "the one who divided," he means the Asha'irah, who divided the attributes into two types: attributes of essence, which they call attributes of meaning. These are the seven they affirmed, claiming that reason points to them. Yasser will list them for us.
The student: The seven are: "He has life, speech, and sight *** Hearing, will, knowledge, and power" — seven.
The Shaykh : What are they?
The student: Life, speech, hearing, sight, hearing, and will.
The Shaykh : I said, I said, and hearing and sight.
The student: And will.
The Shaykh : And hearing and sight.
The student: He has life, speech...
The Shaykh : No, that is not correct...
The student: No, life.
The Shaykh : Life.
The student: And hearing, sight, and will.
The Shaykh : One is left.
The student: Knowledge.
The Shaykh : Yes. These are the attributes of meaning according to them: attributes subsisting in Allah (Mighty and Majestic) by His essence. As for the attributes of action, they say they do not subsist in Allah, whether they are transitive or intransitive; they do not subsist in Allah. Pay attention: according to them, the attributes of action do not subsist in Allah. Why? They said that actions are created, and created things do not subsist except in a created thing, so they must be denied of Him. For this reason, they denied the descent of Allah to the lowest heaven. Why?
The student: ...
The Shaykh : Because it is an action, and actions are created according to them, and created things do not subsist except in a created thing, so they denied it. Likewise, they denied the transitive actions upon others: His creation, His provision, His giving life, and His causing death. All of these are denied by the Asha'irah, meaning they deny that they subsist in Allah. So, giving life is not an attribute connected to the essence according to them, nor can it be connected to the essence. Why?
The student: Because it is created.
The Shaykh : Because it is created. For example, this one is given life today, and the other dies today. So they are created attributes that cannot be connected to the essence of the Creator (Mighty and Majestic). If they were connected to Him, then according to their claim,
The student: He would be created.
The Shaykh : He would be created, and that is impossible. So, according to the Asha'irah, the attributes are of meaning and of action. They affirm the attributes of meaning, and the attributes of action...
The Shaykh : Come on.
The student: They deny them.
The Shaykh : They deny them. Why?
The student: Because they are created.
The Shaykh : Because they are created, and created things do not subsist except in a created thing. So they are not attributed to Allah as an attribute of essence. Then they said to them: There are attributes of action connected to the essence of Allah, such as the descent, the rising above the Throne, and the coming on the Day of Resurrection. They said: We do not affirm these. We do not affirm the rising above the Throne, nor the descent to the lowest heaven, nor the coming on the Day of Resurrection. Do you understand? O people. So, the author responded to them and said:
"And for that reason, the one who divided erred when he thought *** His attributes are two different types"
"Two types" — what is its grammatical case?
The student: Two types.
The Shaykh : What is its grammatical case? Do you have a copy?
"Two different types"
This is more difficult for us than the copy I have. This follows the language of those who require the alif for the dual absolutely. There is a language among the Arabs that says the dual is always with an alif. So what about those who err in this language? Whenever they err and make the dual with an alif while it is in the accusative case... The excuse that this is the language of the author (may Allah have mercy on him) — perhaps we would say you have no right to go to an obscure language or a language other than that of Quraysh. But what compelled him?
The student: the meter
The Shaykh : The rhyme of the poem compelled him to use the alif, so he said:
"Two different types" — All right.