Are you then so eager [that they should believe you], that they should affirm [His] Oneness by affirming the Unity of the attributes [just] because you have been guided, seeing there is a party of them [that heard God's word, and then tampered with it], [a party them] that accepted God's attributes then distorted these by attributing them to themselves, after they had comprehended it, that is, [after] they had acted in accordance with the affirming of the unity of the attributes and what they discovered through eyewitness, even though they knew, that those attributes belonged to God, but their souls claimed these for themselves in an [impious] act of partnership [with God] when, at the point of their overwhelming of the heart, the intellect is heedless, and that is because their affirmation of the Oneness is not by any natural disposition or [spiritual] state but out of knowledge: so woe to those who write the Scripture with their hands [Q. 2:79], in other words, woe to the one in whom there subsists the remains of the attributes of the soul while he is unaware of them, or he is aware but then resorts to trickery or does not pay attention to them, so that he does and says through his own soul and its attributes and then imputes it to God in order to earn a share of the shares of the soul, nay indeed, he specifies that statement or deed and its attribution to God as a complete share for it [his soul]: but what a sin [this is] greater than which there is no [other] sin! The first three verses can be interpreted in another sense, based on correspondence (taṭbīq), so that one reads: Are you then so eager, O spiritual powers that these ego-centric powers should believe obediently because of your guidance, even as a party of them, such as [the faculties of] estimation and imagination, hear the words of God, that is to say, they seize the meanings that issue forth from God onto the heart and distort them by means of recounting [them] and many transferals and making these [meanings] partial and assigning them the laws pertaining to particulars, as in the context of dreams or incidents, and that, after they had understood these [words of God], that is to say, [after] they had perceived them in their state, even as they were aware of the distortion of these [words] as they are transferred into concomitants, similars and contraries.
