The Meaning of the Poet's Words: "And you turned those realities upside down, just as *** your hearts were turned away from faith, and you made the praised one blamed, and likewise *** the opposite, until the veil was completed"
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The Shaykh :"And you turned those realities upside down, just as *** your hearts were turned away from faith"
We seek refuge in Allah. You turned the reality upside down by calling *ta'til* (denial of the divine attributes) *tanzih* (transcendence), when it is actually *ta'til*; and calling *tahrif* (distortion of a text's meaning) *ta'wil* (interpretation), when it is actually *tahrif*; and calling the affirmation of the attributes *tajsim* (ascribing a body to Allah), when it is actually affirmation of the truth. But you turned the realities upside down just as your hearts were turned away from faith. Hearts, may Allah protect us, are turned as Allah the Exalted said:[Al-An'am 6:110]
"And you made the praised one blamed, and likewise *** the opposite, until the veil was completed"
They made the praised one blamed. What is the praised thing in this matter? It is affirming the attributes and taking the apparent meaning of the texts. They made it blamed, and they made the blamed thing, which is *tahrif* (distortion of a text's meaning), praised. Yes, he says:
"And you wished to be praised for following, yes, *** but for whom, O faction of slander?"
You wished for people to praise you for following, yes, but yes, you are praised, but for whom? For what? For the devils. You follow Satan and the steps of Satan. For whom, O faction of slander? And the answer to "for whom?" is: for Satan. That is, you wished for people to praise you for being followers, but for whom? For Satan. Yes, O faction of proof. Yes, how? O faction of slander.
"And you claimed that the armies of the Athar and the Qur'an *** are innovators"
This is undoubtedly a turning of the realities upside down. They called the armies of faith, the Athar and the Qur'an, innovators. The truth is that innovation is in them, not in those people.
We seek refuge in Allah. You turned the reality upside down by calling *ta'til* (denial of the divine attributes) *tanzih* (transcendence), when it is actually *ta'til*; and calling *tahrif* (distortion of a text's meaning) *ta'wil* (interpretation), when it is actually *tahrif*; and calling the affirmation of the attributes *tajsim* (ascribing a body to Allah), when it is actually affirmation of the truth. But you turned the realities upside down just as your hearts were turned away from faith. Hearts, may Allah protect us, are turned as Allah the Exalted said:
And We will turn away their hearts and their eyes just as they refused to believe in it the first time. And We will leave them in their transgression, wandering blindly.
ونُقلب أفئدتهم وأبصارهم كما لم يؤمنوا به أول مرة ونذرهم في طغيانهم يعمهون"And you made the praised one blamed, and likewise *** the opposite, until the veil was completed"
They made the praised one blamed. What is the praised thing in this matter? It is affirming the attributes and taking the apparent meaning of the texts. They made it blamed, and they made the blamed thing, which is *tahrif* (distortion of a text's meaning), praised. Yes, he says:
"And you wished to be praised for following, yes, *** but for whom, O faction of slander?"
You wished for people to praise you for following, yes, but yes, you are praised, but for whom? For what? For the devils. You follow Satan and the steps of Satan. For whom, O faction of slander? And the answer to "for whom?" is: for Satan. That is, you wished for people to praise you for being followers, but for whom? For Satan. Yes, O faction of proof. Yes, how? O faction of slander.
"And you claimed that the armies of the Athar and the Qur'an *** are innovators"
This is undoubtedly a turning of the realities upside down. They called the armies of faith, the Athar and the Qur'an, innovators. The truth is that innovation is in them, not in those people.