The meaning of the poet's statement: "And if he affirms it, then ask him a second time: *** Does he see it as other than the totality of the worlds? If he denies this and says that it *** is their very essence, then there is no difference here"
Machine translationRead the Arabic original
The Shaykh :"And if he affirms it ***" And he said
The student: ...
The Shaykh : He said that it is beyond the minds, meaning that it exists
"Then ask him a second time: *** Does he see it as other than the totality of the worlds"
This means: Do you believe that it is other than the worlds, or is it the worlds? The first question addressed to him was whether he sees it in the mind or not. If he says it does not exist, not even in the mind, then he is undoubtedly a denier of the divine attributes. If he says it exists in the mind, we ask him
"If he affirms it, then ask him a second time: *** Does he see it as other"
"*** other than the totality of the worlds" "If he affirms ***"
"If he denies this and says that it *** is their very essence, then there is no difference here"
And he denied that it is other than the worlds. And if he denies that it is other than the worlds while affirming its existence as an essence, then what is established is
The student: That it is ...
The Shaykh : That it is the worlds
"If he denies this and says that it *** is their very essence, then there is no difference here"
This means that there is no Lord and no created being here
"He has thus donned the mantle of pantheism, openly *** declaring disbelief"
If he says that the Lord is the very essence of the created being
"He has thus donned the mantle of pantheism, openly *** declaring disbelief, denying his Lord, the Most Merciful"
And I think it is clear how much has passed now
The student: Two
The Shaykh : The first question for him: Is it in the mind or not?
The second question: Is it the very essence, meaning it exists now, but is it the same as the created being or other? If he says it is other than the created being, if he says it is the very essence of the created being, he says
"He has thus donned the mantle of pantheism, openly *** declaring disbelief, denying his Lord, the Most Merciful"
"Far be it from the Christians to be like him ***"
This means he purifies the Christians from being like this. Why? Because the Christians said that Allah dwelt in Jesus only, whereas this one says that Allah dwelt in all created things, even in animals. We ask Allah for safety. He said
"Far be it from the Christians to be like him *** and they are donkeys who worship the crosses"
He described them as donkeys because they deserve this, for they worship the cross, the cross upon which their Prophet was crucified. If they were rational, they should have broken the cross. Why?
The student: Because their Prophet was crucified upon it
The Shaykh : Because their Prophet was crucified upon it. How do you exalt the cross when your Prophet was crucified upon it? But this is due to their ignorance and misguidance.[Al-Fatihah 1:7] Due to their misguidance and ignorance, they came to worship the cross upon which their Prophet was crucified. The lowest person among people who has intellect, if he finds the room in which his friend was imprisoned, what does he do?
The student: ...
The Shaykh : He demolishes it. He demolishes it. But these people said, "We do not worship the cross." So they deserved the description Ibn al-Qayyim gave them. What is it? Donkeys
The student: ... donkeys
The Shaykh : Or lower than donkeys. And they were so because of their ignorance. We ask Allah for safety. And you are amazed at these minds, but these people, we ask Allah for safety, have intelligence without wisdom. They have no intellect. Intelligence without wisdom. Otherwise, if they had reflected a little, they would have said: How can Jesus (peace be upon him) be a Lord and a God, then be killed, then be crucified, and then you worship the cross upon which he was crucified? And for this reason he says
"*** they are donkeys who worship the crosses"
"They specified Him ***" from
The student: ... they specified Allah
The Shaykh : They specified Allah with Jesus and his mother
"*** and they did not protect it from an animal"
This means they said that Allah (Glorified and Exalted is He) is everything: the woman, the man, the horse, the camel, the donkey, refuge in Allah, and so on. Because they say that Allah is the very essence of existence, He is the very essence of existence
"And if he affirms that it is other than the people ***"
The question for them: I do not know. The third one: This is if he says, "I do not say that it is the very essence of creation, but it is other than it"
"*** the worshiper and the worshipped are two things"
"So ask him: Are these people in His essence *** or is His essence in them? They are two matters"
Are these people in His essence, so that creation is a state within the essence of Allah? Or is His essence in them, meaning the essence of Allah is in creation? That is, did the Creator dwell in the created being, or did the created being dwell in the Creator? Good
"And if he affirms one of those two *** matters"
What are they? If he says that the Creator dwelt in the created being, or he says that the created being dwelt in the Creator, then this one says
"*** before his Christian cheek"
The student: ...
The Shaykh : He said that it is beyond the minds, meaning that it exists
"Then ask him a second time: *** Does he see it as other than the totality of the worlds"
This means: Do you believe that it is other than the worlds, or is it the worlds? The first question addressed to him was whether he sees it in the mind or not. If he says it does not exist, not even in the mind, then he is undoubtedly a denier of the divine attributes. If he says it exists in the mind, we ask him
"If he affirms it, then ask him a second time: *** Does he see it as other"
"*** other than the totality of the worlds" "If he affirms ***"
"If he denies this and says that it *** is their very essence, then there is no difference here"
And he denied that it is other than the worlds. And if he denies that it is other than the worlds while affirming its existence as an essence, then what is established is
The student: That it is ...
The Shaykh : That it is the worlds
"If he denies this and says that it *** is their very essence, then there is no difference here"
This means that there is no Lord and no created being here
"He has thus donned the mantle of pantheism, openly *** declaring disbelief"
If he says that the Lord is the very essence of the created being
"He has thus donned the mantle of pantheism, openly *** declaring disbelief, denying his Lord, the Most Merciful"
And I think it is clear how much has passed now
The student: Two
The Shaykh : The first question for him: Is it in the mind or not?
The second question: Is it the very essence, meaning it exists now, but is it the same as the created being or other? If he says it is other than the created being, if he says it is the very essence of the created being, he says
"He has thus donned the mantle of pantheism, openly *** declaring disbelief, denying his Lord, the Most Merciful"
"Far be it from the Christians to be like him ***"
This means he purifies the Christians from being like this. Why? Because the Christians said that Allah dwelt in Jesus only, whereas this one says that Allah dwelt in all created things, even in animals. We ask Allah for safety. He said
"Far be it from the Christians to be like him *** and they are donkeys who worship the crosses"
He described them as donkeys because they deserve this, for they worship the cross, the cross upon which their Prophet was crucified. If they were rational, they should have broken the cross. Why?
The student: Because their Prophet was crucified upon it
The Shaykh : Because their Prophet was crucified upon it. How do you exalt the cross when your Prophet was crucified upon it? But this is due to their ignorance and misguidance.
not of those who have evoked [Your] anger or of those who are astray.
غير المغضوب عليهم ولا الضالينThe student: ...
The Shaykh : He demolishes it. He demolishes it. But these people said, "We do not worship the cross." So they deserved the description Ibn al-Qayyim gave them. What is it? Donkeys
The student: ... donkeys
The Shaykh : Or lower than donkeys. And they were so because of their ignorance. We ask Allah for safety. And you are amazed at these minds, but these people, we ask Allah for safety, have intelligence without wisdom. They have no intellect. Intelligence without wisdom. Otherwise, if they had reflected a little, they would have said: How can Jesus (peace be upon him) be a Lord and a God, then be killed, then be crucified, and then you worship the cross upon which he was crucified? And for this reason he says
"*** they are donkeys who worship the crosses"
"They specified Him ***" from
The student: ... they specified Allah
The Shaykh : They specified Allah with Jesus and his mother
"*** and they did not protect it from an animal"
This means they said that Allah (Glorified and Exalted is He) is everything: the woman, the man, the horse, the camel, the donkey, refuge in Allah, and so on. Because they say that Allah is the very essence of existence, He is the very essence of existence
"And if he affirms that it is other than the people ***"
The question for them: I do not know. The third one: This is if he says, "I do not say that it is the very essence of creation, but it is other than it"
"*** the worshiper and the worshipped are two things"
"So ask him: Are these people in His essence *** or is His essence in them? They are two matters"
Are these people in His essence, so that creation is a state within the essence of Allah? Or is His essence in them, meaning the essence of Allah is in creation? That is, did the Creator dwell in the created being, or did the created being dwell in the Creator? Good
"And if he affirms one of those two *** matters"
What are they? If he says that the Creator dwelt in the created being, or he says that the created being dwelt in the Creator, then this one says
"*** before his Christian cheek"