(Mentioning an example of these three types of indication, which is the word al-Rahman) And if you want a clear example of this, *** then the example is the word al-Rahman, which is the Essence of the Divine and Mercy
Machine translationRead the Arabic original
The Shaykh :"And if you want, and if you want a clear example of this *** then the example is the word al-Rahman"
Meaning: If you want to give an example, "then the example is the word al-Rahman".
"The Essence of the Divine and Mercy is its indication *** so for this word there are two indications"
Al-Rahman indicates the Essence, which is Allah, and the attribute, which is mercy. Its indication of both is congruence (mutabiqah).
Of mercy alone: inclusion (tadammun).
And of the Essence alone, which is Allah (Mighty and Majestic): inclusion (tadammun). Good. He says:
"The Essence of the Divine and Mercy is its indication *** so for this word there are two indications
One of them is part of this topic, so *** it guarantees this clear explanation.
One of the indications is part of this subject, and the indication of the part is called what? Indication by inclusion (tadammun). Indication by inclusion (tadammun).
"But the attribute of the Living is necessary for that *** meaning, as knowledge is necessary for al-Rahman
Therefore, its indication of it is through *** the connection between them, and the truth is clear.
Al-Rahman must be Living, meaning that being al-Rahman necessitates being Living. Why? The dead do not show mercy; there is no attribute of mercy in them. So if I say al-Rahman indicates an Essence described with mercy, and the mercy by which that Essence is described, and the life of that Essence. Good.
Its indication of the Essence alone?
The student: Inclusion (tadammun).
The Shaykh : And of mercy alone?
The student: Inclusion (tadammun).
The Shaykh : And of both? Congruence (mutabiqah). And of life, by concomitance (iltizam), because it is necessary for the Merciful to be Living. Good.
They said: Also, knowledge is from the necessities of mercy, meaning: mercy without knowledge is impossible, because mercy is conveying mercy to the one being shown mercy, and this must be with knowledge. So the indication of al-Rahman, O Sulayman, of knowledge and mercy is what? - It seems you are daydreaming - Huh?
The student: ... .
The Shaykh : What is the indication?
The student: ... .
The Shaykh : What is the indication of al-Rahman of knowledge and life?
The student: Congruence (mutabiqah).
The Shaykh : Congruence (mutabiqah)? Congruence (mutabiqah) must be derived from it; this is an attribute that the derivation does not indicate.
Huh? Concomitance (iltizam)? Why? How is that?
The student: Because it is necessary for the one described with al-Rahman to be knowledgeable and Living.
The Shaykh : Very well.
Meaning: If you want to give an example, "then the example is the word al-Rahman".
"The Essence of the Divine and Mercy is its indication *** so for this word there are two indications"
Al-Rahman indicates the Essence, which is Allah, and the attribute, which is mercy. Its indication of both is congruence (mutabiqah).
Of mercy alone: inclusion (tadammun).
And of the Essence alone, which is Allah (Mighty and Majestic): inclusion (tadammun). Good. He says:
"The Essence of the Divine and Mercy is its indication *** so for this word there are two indications
One of them is part of this topic, so *** it guarantees this clear explanation.
One of the indications is part of this subject, and the indication of the part is called what? Indication by inclusion (tadammun). Indication by inclusion (tadammun).
"But the attribute of the Living is necessary for that *** meaning, as knowledge is necessary for al-Rahman
Therefore, its indication of it is through *** the connection between them, and the truth is clear.
Al-Rahman must be Living, meaning that being al-Rahman necessitates being Living. Why? The dead do not show mercy; there is no attribute of mercy in them. So if I say al-Rahman indicates an Essence described with mercy, and the mercy by which that Essence is described, and the life of that Essence. Good.
Its indication of the Essence alone?
The student: Inclusion (tadammun).
The Shaykh : And of mercy alone?
The student: Inclusion (tadammun).
The Shaykh : And of both? Congruence (mutabiqah). And of life, by concomitance (iltizam), because it is necessary for the Merciful to be Living. Good.
They said: Also, knowledge is from the necessities of mercy, meaning: mercy without knowledge is impossible, because mercy is conveying mercy to the one being shown mercy, and this must be with knowledge. So the indication of al-Rahman, O Sulayman, of knowledge and mercy is what? - It seems you are daydreaming - Huh?
The student: ... .
The Shaykh : What is the indication?
The student: ... .
The Shaykh : What is the indication of al-Rahman of knowledge and life?
The student: Congruence (mutabiqah).
The Shaykh : Congruence (mutabiqah)? Congruence (mutabiqah) must be derived from it; this is an attribute that the derivation does not indicate.
Huh? Concomitance (iltizam)? Why? How is that?
The student: Because it is necessary for the one described with al-Rahman to be knowledgeable and Living.
The Shaykh : Very well.