The Meaning of the Poet's Statement: "But His She-Camel and the House of Our God"
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The Shaykh : Then it said:
"But His she-camel and the House of our God *** So He worshipped them, for they are two entities"
These are three examples: the she-camel of Allah, the House of Allah, and the servant of Allah. Do we say that the attribution of the House of Allah is like the attribution of the knowledge of Allah? No, why? Because the House is an entity, while knowledge is an attribute. Do we say that the she-camel is like life? No, because life is an attribute and the she-camel is an entity. Do we say that the servant is like will? No, because will is an attribute and the servant is an entity. So there is an apparent difference. Therefore, regarding the she-camel of Allah, the House of Allah, and the servant of Allah, the author says: "they are two entities", meaning: two entities that exist in themselves, so they do not become attributes of Allah. But he said:
"So look at the Jahmi, for he missed *** The clear truth and the evident proof
He considered speech and the House as one *** "
Speech and the House are both one, both are created, because he missed the great distinction that the author mentioned: "*** And dawn has broken for one who has two eyes"
So the summary of this chapter is: that what is attributed to Allah by the known method of attribution or by the genitive case with "min" (from) is divided into two categories: either an entity or an attribute. If it is an entity, it is created and not among the attributes of Allah. If it is an attribute, it is among the attributes and is not created. The examples are clear. What do we say about life, knowledge, will, power, and speech? They are uncreated attributes. The House, the she-camel, the servant, and the mosques of Allah, yes? They are entities, so they are created. Yes, good.
"But His she-camel and the House of our God *** So He worshipped them, for they are two entities"
These are three examples: the she-camel of Allah, the House of Allah, and the servant of Allah. Do we say that the attribution of the House of Allah is like the attribution of the knowledge of Allah? No, why? Because the House is an entity, while knowledge is an attribute. Do we say that the she-camel is like life? No, because life is an attribute and the she-camel is an entity. Do we say that the servant is like will? No, because will is an attribute and the servant is an entity. So there is an apparent difference. Therefore, regarding the she-camel of Allah, the House of Allah, and the servant of Allah, the author says: "they are two entities", meaning: two entities that exist in themselves, so they do not become attributes of Allah. But he said:
"So look at the Jahmi, for he missed *** The clear truth and the evident proof
He considered speech and the House as one *** "
Speech and the House are both one, both are created, because he missed the great distinction that the author mentioned: "*** And dawn has broken for one who has two eyes"
So the summary of this chapter is: that what is attributed to Allah by the known method of attribution or by the genitive case with "min" (from) is divided into two categories: either an entity or an attribute. If it is an entity, it is created and not among the attributes of Allah. If it is an attribute, it is among the attributes and is not created. The examples are clear. What do we say about life, knowledge, will, power, and speech? They are uncreated attributes. The House, the she-camel, the servant, and the mosques of Allah, yes? They are entities, so they are created. Yes, good.