this balance is established and the quran explicitly states that there is nothing like him and the reports indicating this are more than can be counted. we know that if someone had explicitly stated among the companions that god almighty is not contained by a place nor is he limited by time nor does he touch a body nor is he separated from it by a measured or unmeasured distance nor is he subject to movement coming going presence or setting and that it is impossible for him to be among those who set move or are established and other than that of denying the attributes of likeness they would have seen that as the very essence of monotheism and revelation even if they had denied the houris palaces rivers and trees. and the guards and the fire because that is from the types of lying and denial and there is no equality between the two degrees. we have already pointed out the difference in the chapter of responding to them in their school of thought with two other aspects one of which is that the words mentioned in the gathering and resurrection and paradise and the fire are explicit and there is no interpretation for them and no deviation from them except by disabling them and denying them and the words mentioned in such as the establishment and the image and others are writings and expansions on the tongue that allow interpretation in describing them and the other is that the rational proofs repel the belief in the simile the descent the movement and the ability to occupy a place and they indicate their impossibility with an indication that is not disputed and the evidence of reason does not prevent the occurrence of what was promised of paradise and hell in the hereafter rather the eternal power encompasses them and controls them and these are matters that are possible in themselves and the eternal power does not fall short of what has the description of possibility in itself. so how can this be likened to what has been mentioned of the attributes of god almighty and the context of this speech requires the dissemination of a number of the secrets of the religion that we begin to investigate them and desire to uncover their cover and when that is mentioned as an objection in the context of the speech it is not it is intended in itself so let us limit ourselves to this amount that is included in this chapter and let us deal with what is more important from the objectives of this book. we have explained in this chapter who among them disbelieves and who does not disbelieve who goes astray and who does not go astray.
تستتب هذه الموازنة والقرأن مصرح بانه {ليس كمثله شيء} والاخبار الدالة عليه اكثر من أن تحصى ونحن نعلم انه لو صرح مصرح فيما بين الصحابة بأن الله تعالى لا يحويه مكان ولا يحده زمان ولا يماس جسما ولا ينفصل عنه بمسافة مقدرة وغير مقدرة ولا يعرض له انتقال وجيئة وذهاب وحضور وأفول وأنه يستحيل أن يكون من الآفلين والمنتقلين والمتمكنين ألى غير ذلك من نفي صفات التشبيه لرأوا ذلك عين التوحيد والتنزيل ولوأنكر الحور والقصور والأنهار والأشجار والزبانية والنار لعد ذلك من أنواع الكذب والإنكار ولا مساواة بين الدرجتين وقد نبهنا على الفرق في باب الرد عليهم في مذهبهم بوجهين آخرين أحدهما أنالألفاظ الواردة في الحشر والنشر والجنة والنار صريحة لا تأويل لها ولا معدل عنها إلا بتعطيلها وتكذيبها والألفاظ الواردة في مثل الاستواء والصورة وغيرهما كتايات وتوسعات على اللسان تحتمل التأويل في وصفه والآخر ان البراهين العقليه يدفع اعتقاد التشبيه والنزول والحركه والتمكن من المكان وتدل على استحالتها دلاله لا يتمارى فيها ودليل العقل لا يحيل وقوع ما وعد به من الجنه والنار في الآخره بل القدره الأزليه محيطه بها مستوليه عليها وهي أمور ممكنه في نفسها ولا تتقاصر القدرة الأزلية عما له نعت الإمكان في ذاته فكيف يشبه هذا بما ورد من صفات الله تعالي ومساق هذا الكلام يتقاضى بث جملة من أسرار الدين أن شرعنا في استقصائها ورغبنا في كشف غطائها وإذ ورد ذلك معترضا في سياق الكلام غير مقصود في نفسه فلنقتصر على هذا القدر الذي انطوى في هذا الفصل ولنشتغل بما هو الأهم من مقاصد هذا الكتاب وقد بينا في هذا الفصل من يكفر منهم ومن لا يكفر ومن يضل ومن لا يضل