The meaning of the poet's statement: If affirming His attributes is likening Him, then it is likening Him to the most perfect of all who have attributes, but denying His attributes is likening Him to inanimate objects and everything that is deficient, indeed
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The Shaykh :"If affirming His attributes is likening Him, then it is likening Him to the most perfect of all who have attributes"
And what comes after that? Yes.
"If affirming His attributes is likening Him, then it is likening Him to the most perfect of all who have attributes"
The student: ...
The Shaykh : Huh? If it is, yes, okay.
"If affirming His attributes is likening Him, then it is likening Him to the most perfect of all who have attributes"
And what I have is: "to the most perfect of all who have attributes," perhaps a copy, it is acceptable.
In any case, if affirming the attributes of Allah is likening Him, then it is likening Him to the most perfect, meaning that affirming them is only affirmed on the basis that Allah has the highest example, on the basis that Allah has the highest example, okay.
"But denying His attributes is likening Him to inanimate objects"
Okay, another meaning became clear to me from the second verse: If affirming the attributes is likening Him, then we have likened Him to the most perfect, write down "the most perfect," meaning we have likened Him to the most perfect, because the one who possesses the attributes of perfection is more worthy than the one who does not possess them.
"But denying His attributes is likening Him to inanimate objects and everything that is deficient"
Meaning: If we deny His attributes, then to what have we likened Him? To the most deficient or to the most perfect? To the most deficient, and for this reason he says:
"*** to inanimate objects and everything that is deficient
Rather, by that which is nothing. " How is it nothing? Because if you deny the attributes of Allah absolutely, that is non-existence. That is non-existence. Note that if He is non-existence, then you have described Allah as non-existent, that He does not exist. Yes. For this reason, he says:
"Indeed, to that which is nothing and it is *** non-existent, and if it is posited, it is only in the minds"
Meaning: If one posits the existence of an essence that does not possess attributes, then this is only imagined in the mind, but in reality, no, there is no essence devoid of attributes.
"So, who are the ones who liken Him in reality, you or the ones who affirm the attributes for the Most Merciful"
The answer: They, if it is posited that the affirmers have likened Him, then they have likened Him to the most perfect, because the one who possesses the attributes of perfection is more perfect, and as for these people, they have likened Him to the most deficient, to that which has no attribute, indeed, in reality, they have likened Him to non-existence, yes, yes. Yes, Shaker?
And what comes after that? Yes.
"If affirming His attributes is likening Him, then it is likening Him to the most perfect of all who have attributes"
The student: ...
The Shaykh : Huh? If it is, yes, okay.
"If affirming His attributes is likening Him, then it is likening Him to the most perfect of all who have attributes"
And what I have is: "to the most perfect of all who have attributes," perhaps a copy, it is acceptable.
In any case, if affirming the attributes of Allah is likening Him, then it is likening Him to the most perfect, meaning that affirming them is only affirmed on the basis that Allah has the highest example, on the basis that Allah has the highest example, okay.
"But denying His attributes is likening Him to inanimate objects"
Okay, another meaning became clear to me from the second verse: If affirming the attributes is likening Him, then we have likened Him to the most perfect, write down "the most perfect," meaning we have likened Him to the most perfect, because the one who possesses the attributes of perfection is more worthy than the one who does not possess them.
"But denying His attributes is likening Him to inanimate objects and everything that is deficient"
Meaning: If we deny His attributes, then to what have we likened Him? To the most deficient or to the most perfect? To the most deficient, and for this reason he says:
"*** to inanimate objects and everything that is deficient
Rather, by that which is nothing. " How is it nothing? Because if you deny the attributes of Allah absolutely, that is non-existence. That is non-existence. Note that if He is non-existence, then you have described Allah as non-existent, that He does not exist. Yes. For this reason, he says:
"Indeed, to that which is nothing and it is *** non-existent, and if it is posited, it is only in the minds"
Meaning: If one posits the existence of an essence that does not possess attributes, then this is only imagined in the mind, but in reality, no, there is no essence devoid of attributes.
"So, who are the ones who liken Him in reality, you or the ones who affirm the attributes for the Most Merciful"
The answer: They, if it is posited that the affirmers have likened Him, then they have likened Him to the most perfect, because the one who possesses the attributes of perfection is more perfect, and as for these people, they have likened Him to the most deficient, to that which has no attribute, indeed, in reality, they have likened Him to non-existence, yes, yes. Yes, Shaker?