An Important Principle: That if a name from the names of Allah the Exalted is transitive, faith in it is not complete except through three things
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The Shaykh : Know that among the established principles is that if a name of Allah (Mighty and Majestic) is transitive, faith in it is not complete except through three things; if the name is transitive, faith in it is not complete except through three things:
The first: affirming it as a name for Allah, meaning that you affirm that this name is a name for Allah.
The second: affirming the attribute contained in this name.
The third: affirming the meaning associated with it, meaning the effect resulting from it. Mention the three:
The student: ...
The Shaykh : And what is meant by the term is that you affirm that this name is a name for Allah and for no other. Yes.
The student: ...
The Shaykh : The attribute it indicates, and the third?
The student: ...
The Shaykh : The meaning resulting from it, which is the effect. Take al-Sami' (the All-Hearing) as an example of this. It is not possible for faith in it to be complete except by affirming that al-Sami' is one of the names of Allah. I am telling you this because some of the innovators claim that the names of Allah are not names for Him, but rather names for some of His creations. It is not possible to truly believe in the name except by affirming that al-Sami' is one of the names of Allah. The attribute?
The student: Hearing.
The Shaykh : Hearing. That is complete. Rest now. And you must affirm that this name indicates an attribute, which is hearing. We said this because some of the innovators who deny the divine attributes say: The names of Allah are pure proper nouns that do not indicate any meaning or attribute. Now, the third is the effect or the meaning resulting from it. So what is the meaning resulting from al-Sami' (the All-Hearing)? That He hears. And this meaning came in such as His saying:[Al-Mujadila 58:1]
The first: affirming it as a name for Allah, meaning that you affirm that this name is a name for Allah.
The second: affirming the attribute contained in this name.
The third: affirming the meaning associated with it, meaning the effect resulting from it. Mention the three:
The student: ...
The Shaykh : And what is meant by the term is that you affirm that this name is a name for Allah and for no other. Yes.
The student: ...
The Shaykh : The attribute it indicates, and the third?
The student: ...
The Shaykh : The meaning resulting from it, which is the effect. Take al-Sami' (the All-Hearing) as an example of this. It is not possible for faith in it to be complete except by affirming that al-Sami' is one of the names of Allah. I am telling you this because some of the innovators claim that the names of Allah are not names for Him, but rather names for some of His creations. It is not possible to truly believe in the name except by affirming that al-Sami' is one of the names of Allah. The attribute?
The student: Hearing.
The Shaykh : Hearing. That is complete. Rest now. And you must affirm that this name indicates an attribute, which is hearing. We said this because some of the innovators who deny the divine attributes say: The names of Allah are pure proper nouns that do not indicate any meaning or attribute. Now, the third is the effect or the meaning resulting from it. So what is the meaning resulting from al-Sami' (the All-Hearing)? That He hears. And this meaning came in such as His saying: