regarding the meaning of the poet’s statement: If it is likening, then affirming His attributes, *** Glorified is He, is the most perfect of those with status
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The questioner : The author, O Shaykh...
The Shaykh : No, the meter is that likening and comparing are one and the same, but it agrees with their phrasing, because most of those who write on this topic mention likening.
The questioner : He speaks in his words...
The Shaykh : Yes, there is nothing wrong with it.
The questioner : ...not understood.
The Shaykh : Huh?
The questioner : Not understood.
The Shaykh : Not what?
The questioner : Not understood.
The Shaykh : Not?
The questioner : Not understood.
The Shaykh : Yes, if it is, yes, if it is likening, then affirming His attributes, Glorified is He, is the most perfect, meaning we have likened Him to the most perfect, because the one who possesses attributes is more perfect than the one who does not have attributes. These people who deny the attributes do not affirm any attribute for Allah, while the people of the hadith affirm attributes for Allah. So he says: If this is likening, then we have only likened Him to one who possesses attributes, whereas you have likened Him to one who does not possess them. For example, if we say: Allah has hearing, we have affirmed hearing for Him. To whom have we likened Him, in their opinion? To the most perfect. But they say He has no hearing. To whom have they likened Him?
The student: To the deficient.
The Shaykh : To the deficient, yes, yes, yes. Jamal?
The Shaykh : No, the meter is that likening and comparing are one and the same, but it agrees with their phrasing, because most of those who write on this topic mention likening.
The questioner : He speaks in his words...
The Shaykh : Yes, there is nothing wrong with it.
The questioner : ...not understood.
The Shaykh : Huh?
The questioner : Not understood.
The Shaykh : Not what?
The questioner : Not understood.
The Shaykh : Not?
The questioner : Not understood.
The Shaykh : Yes, if it is, yes, if it is likening, then affirming His attributes, Glorified is He, is the most perfect, meaning we have likened Him to the most perfect, because the one who possesses attributes is more perfect than the one who does not have attributes. These people who deny the attributes do not affirm any attribute for Allah, while the people of the hadith affirm attributes for Allah. So he says: If this is likening, then we have only likened Him to one who possesses attributes, whereas you have likened Him to one who does not possess them. For example, if we say: Allah has hearing, we have affirmed hearing for Him. To whom have we likened Him, in their opinion? To the most perfect. But they say He has no hearing. To whom have they likened Him?
The student: To the deficient.
The Shaykh : To the deficient, yes, yes, yes. Jamal?