(Their treatment of the texts and their belief regarding Allah, describing Him as non-existence, and their belief regarding the speech of Allah, the descent, and the attributes) And the text certainly does not benefit, so we
Machine translationRead the Arabic original
The Shaykh :"And the text certainly does not benefit"
What does it benefit? Huh? It benefits suspicion, it benefits suspicion, meaning the text does not certainly benefit, this is the meaning of the verse.
"So we are the first *** and we delegated to us two statements"
Meaning we followed one of two paths in these texts: either ta'wil (figurative interpretation) or tafwid (delegation), although what they call ta'wil is in reality tahrif (distortion of a text's meaning), because the wording does not indicate it, yes.
"They said and we said: You are not within *** us, and you are not outside the creations
And we emptied the Throne of you, so you are not above *** the Throne, you are not a recipient of a place
And likewise, I am not the one who recites the Qur'an, but rather *** it was recited by a man of great status.
Who is it? Muhammad (peace and blessings be upon him), and this is like the statement of their imam: "It is nothing but the speech, huh? Nothing but the speech of humans."
"And we attributed it to you truly with the attribution of *** honor, to exalt the one of the Qur'an"
Do you have "li-dhi" or "li-dha"?
The student: Li-dhi.
The Shaykh : Li-dhi? Yes, meaning we attributed the Qur'an to you only as an attribution of honor, not as one of your attributes, so our saying "The Qur'an is the speech of Allah" is like our saying "The she-camel of Salih is the she-camel of Allah."
"And likewise we said: You do not descend in the night *** for descent is an attribute of one with a body
And likewise, we said: You have no face, nor *** hearing, nor sight, so how could you have hands?
All of this has passed us by.
What does it benefit? Huh? It benefits suspicion, it benefits suspicion, meaning the text does not certainly benefit, this is the meaning of the verse.
"So we are the first *** and we delegated to us two statements"
Meaning we followed one of two paths in these texts: either ta'wil (figurative interpretation) or tafwid (delegation), although what they call ta'wil is in reality tahrif (distortion of a text's meaning), because the wording does not indicate it, yes.
"They said and we said: You are not within *** us, and you are not outside the creations
And we emptied the Throne of you, so you are not above *** the Throne, you are not a recipient of a place
And likewise, I am not the one who recites the Qur'an, but rather *** it was recited by a man of great status.
Who is it? Muhammad (peace and blessings be upon him), and this is like the statement of their imam: "It is nothing but the speech, huh? Nothing but the speech of humans."
"And we attributed it to you truly with the attribution of *** honor, to exalt the one of the Qur'an"
Do you have "li-dhi" or "li-dha"?
The student: Li-dhi.
The Shaykh : Li-dhi? Yes, meaning we attributed the Qur'an to you only as an attribution of honor, not as one of your attributes, so our saying "The Qur'an is the speech of Allah" is like our saying "The she-camel of Salih is the she-camel of Allah."
"And likewise we said: You do not descend in the night *** for descent is an attribute of one with a body
And likewise, we said: You have no face, nor *** hearing, nor sight, so how could you have hands?
All of this has passed us by.