And the attribute is a meaning subsisting in the Essence, and the ***Names are proper names for Him in measure (Clarifying that the Names of Allah are proper names and attributes, and that they are synonymous with regard to the Essence and distinct with regard to the meaning, and that the names of people are proper names and not attributes)
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The Shaykh : He said:
"And the attribute is a meaning subsisting in the Essence *** and the Names are proper names for Him in measure"
He (may Allah have mercy on him) says that the Names of Allah are, from one aspect, proper names, and from another aspect, attributes. They are proper names from one aspect and attributes from another. In terms of their indication of the Essence of Allah, they are proper names; in terms of their indication of the attribute subsisting in Him, what are they? Attributes. Al-Qadir (The All-Powerful), in terms of its indication of Allah, is it a proper name? Yes. In terms of its indication of power, it is an attribute. For this reason, we say that the Names of Allah are proper names and attributes: in terms of their indication of the Essence, and in terms of their indication of the attribute, they are attributes.
Now, based on this, are they synonymous or distinct? In terms of their indication of the Essence, they are synonymous, correct?
The student: Yes.
The Shaykh : And in terms of their indication of the meaning?
The student: Distinct.
The Shaykh : Distinct, is that right? Now, Al-Hayy (The Ever-Living), Al-'Alim (The All-Knowing), Al-Qadir (The All-Powerful), Al-Sami' (The All-Hearing), and Al-Basir (The All-Seeing) indicate one single Essence, but in terms of the attributes, each one indicates an attribute that the others do not indicate, no? It indicates an attribute other than what the others indicated. Do you understand, everyone?
So, the Names of Allah are proper names and attributes. The Names of Allah are distinct and synonymous, correct? They are proper names in terms of their indication of the Essence, and attributes in terms of their indication of the attribute that subsists in Him. They are synonymous in terms of their indication of what?
The student: The Essence.
The Shaykh : They are distinct in terms of their indication of the attribute and the meaning.
Now. Names other than Allah, meaning the names of people, may be purely proper names. A man may be named 'Abd Allah, and you find that he worships Satan and does not worship Allah, is that not so? So, did the name indicate what it was derived from? No.
A person may be named Muhammad, and you find that he is blameworthy with no good in him, and he has no praiseworthy trait, is that not so? Now, a man may be named Khalid (the Everlasting), yet he will die, and he is not everlasting, is he? He will die; he cannot be everlasting. And so on. But the Names of Allah are all proper names and attributes. For this reason, he said:
"And the attribute is a meaning subsisting in the Essence *** and the Names are proper names for Him in measure
His names indicate His attributes*** "
Yes, is the time up?
"And the attribute is a meaning subsisting in the Essence *** and the Names are proper names for Him in measure"
He (may Allah have mercy on him) says that the Names of Allah are, from one aspect, proper names, and from another aspect, attributes. They are proper names from one aspect and attributes from another. In terms of their indication of the Essence of Allah, they are proper names; in terms of their indication of the attribute subsisting in Him, what are they? Attributes. Al-Qadir (The All-Powerful), in terms of its indication of Allah, is it a proper name? Yes. In terms of its indication of power, it is an attribute. For this reason, we say that the Names of Allah are proper names and attributes: in terms of their indication of the Essence, and in terms of their indication of the attribute, they are attributes.
Now, based on this, are they synonymous or distinct? In terms of their indication of the Essence, they are synonymous, correct?
The student: Yes.
The Shaykh : And in terms of their indication of the meaning?
The student: Distinct.
The Shaykh : Distinct, is that right? Now, Al-Hayy (The Ever-Living), Al-'Alim (The All-Knowing), Al-Qadir (The All-Powerful), Al-Sami' (The All-Hearing), and Al-Basir (The All-Seeing) indicate one single Essence, but in terms of the attributes, each one indicates an attribute that the others do not indicate, no? It indicates an attribute other than what the others indicated. Do you understand, everyone?
So, the Names of Allah are proper names and attributes. The Names of Allah are distinct and synonymous, correct? They are proper names in terms of their indication of the Essence, and attributes in terms of their indication of the attribute that subsists in Him. They are synonymous in terms of their indication of what?
The student: The Essence.
The Shaykh : They are distinct in terms of their indication of the attribute and the meaning.
Now. Names other than Allah, meaning the names of people, may be purely proper names. A man may be named 'Abd Allah, and you find that he worships Satan and does not worship Allah, is that not so? So, did the name indicate what it was derived from? No.
A person may be named Muhammad, and you find that he is blameworthy with no good in him, and he has no praiseworthy trait, is that not so? Now, a man may be named Khalid (the Everlasting), yet he will die, and he is not everlasting, is he? He will die; he cannot be everlasting. And so on. But the Names of Allah are all proper names and attributes. For this reason, he said:
"And the attribute is a meaning subsisting in the Essence *** and the Names are proper names for Him in measure
His names indicate His attributes*** "
Yes, is the time up?