A Chapter on the Method of Ibn Sina and His Followers from Among the Atheists in Figurative Interpretation
Machine translationRead the Arabic original
The reader: "Chapter: On the Method of Ibn Sina and His Followers from Among the Atheists in Figurative Interpretation
And Ibn Sina came after this with another method, *** and he did not shy away from disbelief
He said the intended meaning is the realities of the words, which are *** hypothetical and approximate to the minds
I am incapable of grasping the intelligible *** except in the example of the sensible, like children
So that the intelligible may appear in forms of the *** sensible, acceptable to the minds"
The Shaykh : So that the intelligible may appear, in your view, with the accusative case
The student: The intelligible
The Shaykh : So it is "may appear" if it is "the intelligible," then it is "may appear"
The student: The schools of the sensible
The Shaykh : Not in the schools of the sensible
The reader: "So that the intelligible may appear in forms of the *** sensible, acceptable to the minds
And figurative interpretation seized the opportunity to negate this *** purpose, and it is a crime from a criminal
This is what he said, while denying *** the realities of the words in the minds
And the method of figurative interpretation has also become *** derived from these deviations
And both agreed that the reality *** is negated in its content by explanation
But they differed, so in your group *** it is not intended at all by explanation
But in their view, it is intended to establish it *** in the mind when it is absent from the sensible
At that time, the benefit of the addressee is with them, *** and the method of proof is a second matter
So both committed the most severe crime *** committed against the Qur'an and faith
They made the texts a target for them, *** which they pierced with the arrows of nonsense
And the scoundrels and the insolent *** and the lowest of the low seized upon it with distortion and slander
Each one, when you confront him with the text, *** confronts you with a figurative interpretation without proof
And he says, "My interpretation is like the interpretation of *** those who interpreted the Supremacy of the Most Merciful
Nay, it is below that, for its appearance in the revelation by the *** two texts is like the sun in clarity
Is it permissible for you to interpret the Supremacy, and not *** interpret the rest without distinction?
And likewise the interpretation of the attributes, while they ***"
The Shaykh : With the madd (long vowel)
The reader: And likewise the interpretation of the attributes, with the madd, while they ***
The Shaykh : With the madd, with the madd, its sukun (short vowel) is not "with," it is "with"
The reader: "And likewise the interpretation of the attributes, with the madd, while they *** fill the hadith and fill this Qur'an
And by Allah, the interpretation of the Supremacy is more severe than *** our interpretation of the resurrection of the bodies
And more severe than our interpretation of His life *** and His knowledge and the will of the universes
And more severe than our interpretation of the creation of *** this sensible world by possibility
And more severe than our interpretation of some of the *** laws, in the view of the just and the balance
And more severe than our interpretation of His speech *** by the emanation from the Doer of the universes
And more severe than the interpretation of the Rafidah of the reports ***"
The Shaykh : With the rafa' (nominative), with the rafa', in your view with the kasr (genitive)?
The reader: Yes, indeed
The Shaykh : With the kasr, yes
The reader: "And more severe than the interpretation of the Rafidah of the reports *** of virtues, which the two Shaykhs have collected
And more severe than the interpretation of every interpreter *** of a text, that his intended meaning is the two revelations".
The Shaykh : He made clear his intended meaning, by a text, he made clear his intended meaning.
The reader: "And more severe than the interpretation of every interpreter *** of a text, he made clear his intended meaning, the two revelations
When the two revelations, along with all the books of *** the Divine, explicitly state the Supremacy of the Most Merciful
So for what reason are we disbelievers with this *** interpretation, while you are upon faith?
We have interpreted, and you have also interpreted, *** so bring forth a clear distinction
Do you have two rewards for your interpretation, *** while we have two burdens for our interpretation?
This is their statement to you in their books, *** from which we have quoted it without aggression
Refute them if you are able, or *** move aside on the path of the armies of faith
Do not let their armies crush you, as the flood *** crushes what it meets of worms
And likewise we demand of you a fourth matter, *** and by Allah, you have no ability for this
And it is the answer to the opposing argument, *** by which the claim is completed with sound pillars
But this is the very impossibility, even if your *** Lord of every tongue were to confront you with it".
The Shaykh : Like this in your view? But this is the very impossibility.
The student: ... .
The Shaykh : Well, in any case, this chapter is very important, and we postpone the discussion of it, if Allah wills, to the next lesson. The explanation, and where did we stop?
The student: From the beginning of the chapter
The student: And Ibn Sina came
The student: From the beginning of the chapter
The Shaykh : In what is entailed for the claimant of figurative interpretation, is the beginning of the explanation from this?
The student: No, we explained it
The Shaykh : The chapter after it?
The student: A chapter on the method of Ibn Sina and his followers from among the atheists.
The Shaykh : We have never explained it.
The student: We explained it...
The Shaykh : So for what reason are we disbelievers with this interpretation? We have not explained this.
The student: O Shaykh, you reached the chapter and said this needs explanation.
The Shaykh : Yes, indeed
The student: This was read, but we have not explained it
The Shaykh : This is what we read and have not explained. Well done, that's it, yes, that is what I said, meaning the explanation, apparently we are in the explanation, yes, indeed.
"A Chapter on What is Entailed for the Claimant of Figurative Interpretation to Validate His Claim"
The student: I explained it
The Shaykh : Is this chapter explained?
The student: This is explained
The Shaykh : The one after it, on the method of Ibn Sina and his followers
The student: This was read and not explained.
The Shaykh : This was read and not explained. Well.
And Ibn Sina came after this with another method, *** and he did not shy away from disbelief
He said the intended meaning is the realities of the words, which are *** hypothetical and approximate to the minds
I am incapable of grasping the intelligible *** except in the example of the sensible, like children
So that the intelligible may appear in forms of the *** sensible, acceptable to the minds"
The Shaykh : So that the intelligible may appear, in your view, with the accusative case
The student: The intelligible
The Shaykh : So it is "may appear" if it is "the intelligible," then it is "may appear"
The student: The schools of the sensible
The Shaykh : Not in the schools of the sensible
The reader: "So that the intelligible may appear in forms of the *** sensible, acceptable to the minds
And figurative interpretation seized the opportunity to negate this *** purpose, and it is a crime from a criminal
This is what he said, while denying *** the realities of the words in the minds
And the method of figurative interpretation has also become *** derived from these deviations
And both agreed that the reality *** is negated in its content by explanation
But they differed, so in your group *** it is not intended at all by explanation
But in their view, it is intended to establish it *** in the mind when it is absent from the sensible
At that time, the benefit of the addressee is with them, *** and the method of proof is a second matter
So both committed the most severe crime *** committed against the Qur'an and faith
They made the texts a target for them, *** which they pierced with the arrows of nonsense
And the scoundrels and the insolent *** and the lowest of the low seized upon it with distortion and slander
Each one, when you confront him with the text, *** confronts you with a figurative interpretation without proof
And he says, "My interpretation is like the interpretation of *** those who interpreted the Supremacy of the Most Merciful
Nay, it is below that, for its appearance in the revelation by the *** two texts is like the sun in clarity
Is it permissible for you to interpret the Supremacy, and not *** interpret the rest without distinction?
And likewise the interpretation of the attributes, while they ***"
The Shaykh : With the madd (long vowel)
The reader: And likewise the interpretation of the attributes, with the madd, while they ***
The Shaykh : With the madd, with the madd, its sukun (short vowel) is not "with," it is "with"
The reader: "And likewise the interpretation of the attributes, with the madd, while they *** fill the hadith and fill this Qur'an
And by Allah, the interpretation of the Supremacy is more severe than *** our interpretation of the resurrection of the bodies
And more severe than our interpretation of His life *** and His knowledge and the will of the universes
And more severe than our interpretation of the creation of *** this sensible world by possibility
And more severe than our interpretation of some of the *** laws, in the view of the just and the balance
And more severe than our interpretation of His speech *** by the emanation from the Doer of the universes
And more severe than the interpretation of the Rafidah of the reports ***"
The Shaykh : With the rafa' (nominative), with the rafa', in your view with the kasr (genitive)?
The reader: Yes, indeed
The Shaykh : With the kasr, yes
The reader: "And more severe than the interpretation of the Rafidah of the reports *** of virtues, which the two Shaykhs have collected
And more severe than the interpretation of every interpreter *** of a text, that his intended meaning is the two revelations".
The Shaykh : He made clear his intended meaning, by a text, he made clear his intended meaning.
The reader: "And more severe than the interpretation of every interpreter *** of a text, he made clear his intended meaning, the two revelations
When the two revelations, along with all the books of *** the Divine, explicitly state the Supremacy of the Most Merciful
So for what reason are we disbelievers with this *** interpretation, while you are upon faith?
We have interpreted, and you have also interpreted, *** so bring forth a clear distinction
Do you have two rewards for your interpretation, *** while we have two burdens for our interpretation?
This is their statement to you in their books, *** from which we have quoted it without aggression
Refute them if you are able, or *** move aside on the path of the armies of faith
Do not let their armies crush you, as the flood *** crushes what it meets of worms
And likewise we demand of you a fourth matter, *** and by Allah, you have no ability for this
And it is the answer to the opposing argument, *** by which the claim is completed with sound pillars
But this is the very impossibility, even if your *** Lord of every tongue were to confront you with it".
The Shaykh : Like this in your view? But this is the very impossibility.
The student: ... .
The Shaykh : Well, in any case, this chapter is very important, and we postpone the discussion of it, if Allah wills, to the next lesson. The explanation, and where did we stop?
The student: From the beginning of the chapter
The student: And Ibn Sina came
The student: From the beginning of the chapter
The Shaykh : In what is entailed for the claimant of figurative interpretation, is the beginning of the explanation from this?
The student: No, we explained it
The Shaykh : The chapter after it?
The student: A chapter on the method of Ibn Sina and his followers from among the atheists.
The Shaykh : We have never explained it.
The student: We explained it...
The Shaykh : So for what reason are we disbelievers with this interpretation? We have not explained this.
The student: O Shaykh, you reached the chapter and said this needs explanation.
The Shaykh : Yes, indeed
The student: This was read, but we have not explained it
The Shaykh : This is what we read and have not explained. Well done, that's it, yes, that is what I said, meaning the explanation, apparently we are in the explanation, yes, indeed.
"A Chapter on What is Entailed for the Claimant of Figurative Interpretation to Validate His Claim"
The student: I explained it
The Shaykh : Is this chapter explained?
The student: This is explained
The Shaykh : The one after it, on the method of Ibn Sina and his followers
The student: This was read and not explained.
The Shaykh : This was read and not explained. Well.