Reading from the words of the poet: A chapter on compelling them to say that the speech of creation, its truth and its falsehood, is the very speech of Allah, Glorified and Exalted
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The Shaykh : And it is an attribute of perfection, and the wall is not a recipient at all. Whatever you say, if it can be received, it is not a response to this. Our discussion is about the thing that exists now. Okay.
" So they denied the attributes of perfection, fearing *** likening and ascribing a body to the human
And they fell into likening Him to inanimate, deficient things, and this is from abandonment "
Yes?
The student : ... deficient things.
The Shaykh : What I have is "inanimate, deficient things," and that is more correct, yes. Okay, he says: You now denied the attribute of speech, fearing that you would liken it to the human, and you fell into what? Huh? Likening it to the inanimate. Which is more fitting: that a thing be likened to the human or to the inanimate? To the human, without doubt. For this reason it is said: So-and-so is a stone. This is a deficiency, meaning: hard, never softening. So nothing is likened to the inanimate except what is more deficient than what is likened to the human. So you now, he says:
" Allah is the Greatest, you have torn your veils *** until you became the laughter of the children "
Correct, Allah has torn their veils until they became a laughingstock for people.
And on this basis, we say: If the attribute of speech is removed from Allah, the attribute of perfection is removed, because the absence of speech is what? A deficiency.
So if they say: The absence of perfection is a deficiency for one who accepts speech, but as for one who does not accept speech, the absence of speech from him is not a deficiency. Do you understand now?
We said: If you say that Allah is not a recipient of speech, He becomes more deficient than if you said He is a recipient of speech, because the one who accepts the attribute of perfection is in a higher state than the one who does not accept the attribute of perfection. And thus, you fled from likening Him to the human and fell into likening Him to the inanimate, so what you fell into is a greater disparagement of Allah than what you fled from. Yes.
The student: Shaykh...
The Shaykh : Yes? No difference, this is nothing, yes.
The reader : " A chapter on compelling them to say that the speech of creation, its truth and its falsehood, is the very speech of Allah, Glorified and Exalted "
The Shaykh : Its truth and its falsehood, meaning: that the speech of creation, its truth.
The reader : " Its truth and its falsehood is the very speech of Allah, Glorified and Exalted. Has not *** "
The Shaykh : Or has not?
The reader : " Or has not the evidence been established that *** "
The Shaykh : No ... the hemistich, that Af
The reader : " Or has not the evidence been established that Af *** the Creator of the servants, the creation of the Most Merciful
From a thousand faces or close to a thousand *** "
The Shaykh : Do not rush, complete the hemistich, yes
The student : Set the hemistich to a thousand.
The reader: ...
The Shaykh : What contradicts, what contradicts.
The reciter: Very well.
The Shaykh : The truth is what is referred to, yes.
The reader : He counts them
The Shaykh :" From a thousand faces or close to a thousand, He *** who is concerned with this matter counts them "
The reader " From a thousand faces or close to a thousand *** He who is concerned with this matter counts them
So it becomes "
Do I stop at creation?
The Shaykh : Look, " So it becomes every word of this creation, so it becomes every word of this creation is the *** word of Him " the yaa.
The reader : " So it becomes every word of this creation is the *** word of Him, Glory to the Owner of Sovereignty
Since His speech is attributed to Him as a creation, like the House of Allah with its pillars
And the necessary consequence of your statement has been stated *** by the one of Union explicitly "
The Shaykh : The one of Union.
The reader : " And the necessary consequence of your statement has been stated *** by the one of Union "
The Shaykh : The one of Union, hamzat al-wasl, yes.
The reader " And the necessary consequence of your statement has been stated *** by the one of Union explicitly with explanation
Fearing contradiction when you contradicted *** but its application is the height of disbelief "
The Shaykh : No, stop there.
The reader : " Fearing contradiction when you contradicted, and *** its application is the height of disbelief
So if you claim that specifying the Qur'an *** is like His House, and both are creations
It is said: this specification does not negate the generality *** like the Lord of the worlds
And it is said: the Lord of the Throne is also like this *** His specification regarding the attribution of the Qur'an
Does not prevent the generality in the rest, and this *** is the height of clarification and explanation "
The Shaykh : Praise be to Allah, Lord of the worlds.
" So they denied the attributes of perfection, fearing *** likening and ascribing a body to the human
And they fell into likening Him to inanimate, deficient things, and this is from abandonment "
Yes?
The student : ... deficient things.
The Shaykh : What I have is "inanimate, deficient things," and that is more correct, yes. Okay, he says: You now denied the attribute of speech, fearing that you would liken it to the human, and you fell into what? Huh? Likening it to the inanimate. Which is more fitting: that a thing be likened to the human or to the inanimate? To the human, without doubt. For this reason it is said: So-and-so is a stone. This is a deficiency, meaning: hard, never softening. So nothing is likened to the inanimate except what is more deficient than what is likened to the human. So you now, he says:
" Allah is the Greatest, you have torn your veils *** until you became the laughter of the children "
Correct, Allah has torn their veils until they became a laughingstock for people.
And on this basis, we say: If the attribute of speech is removed from Allah, the attribute of perfection is removed, because the absence of speech is what? A deficiency.
So if they say: The absence of perfection is a deficiency for one who accepts speech, but as for one who does not accept speech, the absence of speech from him is not a deficiency. Do you understand now?
We said: If you say that Allah is not a recipient of speech, He becomes more deficient than if you said He is a recipient of speech, because the one who accepts the attribute of perfection is in a higher state than the one who does not accept the attribute of perfection. And thus, you fled from likening Him to the human and fell into likening Him to the inanimate, so what you fell into is a greater disparagement of Allah than what you fled from. Yes.
The student: Shaykh...
The Shaykh : Yes? No difference, this is nothing, yes.
The reader : " A chapter on compelling them to say that the speech of creation, its truth and its falsehood, is the very speech of Allah, Glorified and Exalted "
The Shaykh : Its truth and its falsehood, meaning: that the speech of creation, its truth.
The reader : " Its truth and its falsehood is the very speech of Allah, Glorified and Exalted. Has not *** "
The Shaykh : Or has not?
The reader : " Or has not the evidence been established that *** "
The Shaykh : No ... the hemistich, that Af
The reader : " Or has not the evidence been established that Af *** the Creator of the servants, the creation of the Most Merciful
From a thousand faces or close to a thousand *** "
The Shaykh : Do not rush, complete the hemistich, yes
The student : Set the hemistich to a thousand.
The reader: ...
The Shaykh : What contradicts, what contradicts.
The reciter: Very well.
The Shaykh : The truth is what is referred to, yes.
The reader : He counts them
The Shaykh :" From a thousand faces or close to a thousand, He *** who is concerned with this matter counts them "
The reader " From a thousand faces or close to a thousand *** He who is concerned with this matter counts them
So it becomes "
Do I stop at creation?
The Shaykh : Look, " So it becomes every word of this creation, so it becomes every word of this creation is the *** word of Him " the yaa.
The reader : " So it becomes every word of this creation is the *** word of Him, Glory to the Owner of Sovereignty
Since His speech is attributed to Him as a creation, like the House of Allah with its pillars
And the necessary consequence of your statement has been stated *** by the one of Union explicitly "
The Shaykh : The one of Union.
The reader : " And the necessary consequence of your statement has been stated *** by the one of Union "
The Shaykh : The one of Union, hamzat al-wasl, yes.
The reader " And the necessary consequence of your statement has been stated *** by the one of Union explicitly with explanation
Fearing contradiction when you contradicted *** but its application is the height of disbelief "
The Shaykh : No, stop there.
The reader : " Fearing contradiction when you contradicted, and *** its application is the height of disbelief
So if you claim that specifying the Qur'an *** is like His House, and both are creations
It is said: this specification does not negate the generality *** like the Lord of the worlds
And it is said: the Lord of the Throne is also like this *** His specification regarding the attribution of the Qur'an
Does not prevent the generality in the rest, and this *** is the height of clarification and explanation "
The Shaykh : Praise be to Allah, Lord of the worlds.