Are the action attributes divided into essential and non-essential?
Machine translationRead the Arabic original
The student: Now, Shaykh, the transient attributes are divided into two categories: conceptual and action. Well, are the action attributes not divided into essential and non-essential?
The Shaykh : No, absolutely not. They are not divided. Yes, here, the original state is negated, and it is impossible for the negated thing to be the like. The important point is that the negated thing is the like.
The student: He makes it other than Him.
The Shaykh : And this, this relieves you. He says this is a context that came in the Arabic language, and the intended meaning is the negation of a like, even if the letter kaf is present. They cited as evidence for this the saying of the poet:
"There is no one like the young man Zuhayr"
Meaning, no one is like him. In any case, I told you that the conclusion of this back-and-forth is that we understand that Allah has no equal, and that the verse came in a form of affirmation that has no higher affirmation above it. Yes, well, we divided hearing into categories... Answer: As for merely saying, "O Lord, You hear the supplication, You hear it and perceive my words," this has no benefit, because Allah may hear the supplication but not answer it. He wants to seek nearness to Allah the Exalted through an attribute that is a cause for the answer, saying, "You are the One who answers supplication." This is clearly a means to the answer. Yes.
Well, the second one: hearing is perception. What is your opinion on the discussion? Do you want us to continue with it, or should we shorten it?
The Shaykh : No, absolutely not. They are not divided. Yes, here, the original state is negated, and it is impossible for the negated thing to be the like. The important point is that the negated thing is the like.
The student: He makes it other than Him.
The Shaykh : And this, this relieves you. He says this is a context that came in the Arabic language, and the intended meaning is the negation of a like, even if the letter kaf is present. They cited as evidence for this the saying of the poet:
"There is no one like the young man Zuhayr"
Meaning, no one is like him. In any case, I told you that the conclusion of this back-and-forth is that we understand that Allah has no equal, and that the verse came in a form of affirmation that has no higher affirmation above it. Yes, well, we divided hearing into categories... Answer: As for merely saying, "O Lord, You hear the supplication, You hear it and perceive my words," this has no benefit, because Allah may hear the supplication but not answer it. He wants to seek nearness to Allah the Exalted through an attribute that is a cause for the answer, saying, "You are the One who answers supplication." This is clearly a means to the answer. Yes.
Well, the second one: hearing is perception. What is your opinion on the discussion? Do you want us to continue with it, or should we shorten it?