Reading and commentary on the poet's sermon: The first analogy: The clothes of the one who denies the divine attributes are stained with the filth of distortion, and his drink is altered by the impurity of denial of the divine attributes.
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The reader: "The first analogy: The clothes of the one who denies the divine attributes are stained with the filth of distortion, and his drink is altered by the impurity of denial of the divine attributes. And the clothes of the one who likens Allah to creation are perfumed with the blood of likening Allah to creation, and his drink is altered by the blood of comparing Allah to creation"
The Shaykh : Perfumed
The reader: "Perfumed with the blood of likening Allah to creation, and his drink is altered by the blood of comparing Allah to creation, and the one who affirms the oneness of Allah"
The Shaykh : The one who affirms the oneness of Allah
The reader: "And the one who affirms the oneness of Allah is pure in garment, heart, and body; his drink emerges from between milk and blood as pure milk, easy to drink for those who drink it".
The Shaykh : I think this analogy is clear? Stained with the filth of distortion. This is regarding their use of the texts, for they did not use them as the Salaf did by taking them at their apparent meaning, but rather they distorted them.
He also says: "And his drink is altered by the impurity of denial of the divine attributes". This is regarding his creed. The first point is regarding his use of the texts, and the second is regarding his creed, for he is one who denies the divine attributes. As for the one who compares Allah to creation, may Allah have mercy on him, he says: His clothes are stained, yes, "perfumed with the blood of likening Allah to creation, and his drink is altered by the blood of comparing Allah to creation". It also appears that... for him, the one who likens Allah to creation distorts the texts, for he is certainly a distorter of them. Why? Because distortion is taking a word away from what is intended by it, and the one who likens Allah to creation has taken it away from what is intended by it without a doubt. For Allah did not intend by these texts to establish His similarity to the created beings, but rather He intended to clarify the perfection of His attributes, (Glorified and Exalted is He), which cannot resemble the attributes of the created beings. And we have explained to you previously that every attribute Allah has ascribed to Himself, we do not need to deny similarity in it, up to His saying:[Ash-Shuraa 42:11] Rather, the mere ascription of it to Him prevents comparison... Is it clear, Bandar?
The student: It is clear.
The Shaykh : Perfumed
The reader: "Perfumed with the blood of likening Allah to creation, and his drink is altered by the blood of comparing Allah to creation, and the one who affirms the oneness of Allah"
The Shaykh : The one who affirms the oneness of Allah
The reader: "And the one who affirms the oneness of Allah is pure in garment, heart, and body; his drink emerges from between milk and blood as pure milk, easy to drink for those who drink it".
The Shaykh : I think this analogy is clear? Stained with the filth of distortion. This is regarding their use of the texts, for they did not use them as the Salaf did by taking them at their apparent meaning, but rather they distorted them.
He also says: "And his drink is altered by the impurity of denial of the divine attributes". This is regarding his creed. The first point is regarding his use of the texts, and the second is regarding his creed, for he is one who denies the divine attributes. As for the one who compares Allah to creation, may Allah have mercy on him, he says: His clothes are stained, yes, "perfumed with the blood of likening Allah to creation, and his drink is altered by the blood of comparing Allah to creation". It also appears that... for him, the one who likens Allah to creation distorts the texts, for he is certainly a distorter of them. Why? Because distortion is taking a word away from what is intended by it, and the one who likens Allah to creation has taken it away from what is intended by it without a doubt. For Allah did not intend by these texts to establish His similarity to the created beings, but rather He intended to clarify the perfection of His attributes, (Glorified and Exalted is He), which cannot resemble the attributes of the created beings. And we have explained to you previously that every attribute Allah has ascribed to Himself, we do not need to deny similarity in it, up to His saying:
There is nothing like unto Him
ليس كمثله شيءThe student: It is clear.