Explanation of the author's statement: "And yet, they also say: Reason has no place in the chapter of attributes."
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The Shaykh : And yet, they also say: Reason has no place in the chapter of attributes. A problem.
The texts establish the attributes, and reason has no place in the attributes, clear.
Okay, "In that case, it follows from their statement that there are no rational or transmitted sciences in this chapter with the Prophet (peace and blessings be upon him), his Companions, and the imams of the Salaf" and this is one of the most false statements, right or wrong? The hearing is excluded from its indication, and reason is excluded from its intervention. So the Messenger (peace and blessings be upon him), his Companions, and the imams of the Ummah do not have rational sciences in the chapter of attributes, nor transmitted sciences, why? Because transmitted knowledge is impossible, since they read but do not understand, and whoever reads words without meaning is ignorant without a doubt, and rational sciences are also absent with them, right? Because reason has no scope in the chapter of attributes.
The opposite of the people of ta'wil (figurative interpretation). The people of ta'wil say, what is the status of reason? Does it have a place in the chapter of attributes? Yes, rather it is the basis with them. With the people of ta'wil, they return to reason in the chapter of names and attributes.
This is the one who says there is no reason and no understanding of the meaning, so the Ummah is excluded from the meanings of the names and attributes of Allah by reason, and what else? And the hearing.
It has no place.
The texts establish the attributes, and reason has no place in the attributes, clear.
Okay, "In that case, it follows from their statement that there are no rational or transmitted sciences in this chapter with the Prophet (peace and blessings be upon him), his Companions, and the imams of the Salaf" and this is one of the most false statements, right or wrong? The hearing is excluded from its indication, and reason is excluded from its intervention. So the Messenger (peace and blessings be upon him), his Companions, and the imams of the Ummah do not have rational sciences in the chapter of attributes, nor transmitted sciences, why? Because transmitted knowledge is impossible, since they read but do not understand, and whoever reads words without meaning is ignorant without a doubt, and rational sciences are also absent with them, right? Because reason has no scope in the chapter of attributes.
The opposite of the people of ta'wil (figurative interpretation). The people of ta'wil say, what is the status of reason? Does it have a place in the chapter of attributes? Yes, rather it is the basis with them. With the people of ta'wil, they return to reason in the chapter of names and attributes.
This is the one who says there is no reason and no understanding of the meaning, so the Ummah is excluded from the meanings of the names and attributes of Allah by reason, and what else? And the hearing.
It has no place.