On the manner of distortion in the names of Allah the Exalted, along with the continuation of the discussion on the interpretation of the previous verse.

We did not speak about distortion in the names, because it is not in the verse, but to complete the benefit, we say: Distortion occurs in the names of Allah, and it is the deviation of them from what is required. This is, first: naming Allah the Exalted with what He has not named Himself with, such as the philosophers naming Him the "Active Cause," saying that Allah is the active cause of this universe, and the Christians naming Him "Father," calling Him the Father, the Son, and the Holy Spirit. Second: denying one of the names or what they indicate, which is the opposite of the first; the first named Allah with what He did not name Himself with, and the second denied what Allah named Himself with, either completely or partially, or denying the meanings and attributes contained in the names. Are you with me? Denying the names or some of them, or what they indicate of meanings and attributes. For example, those who say that Allah (Glorified and Exalted is He) has no names or attributes, like the extremists of the Mu'tazilah and the Jahmiyyah, these are distorters. And those who say He has names but they have no meanings, these are also distorters, as is well known from the doctrine of the Mu'tazilah. And those who deny some of the attributes, like the Asha'irah, are also distorters. They say, for example, that Allah has only seven attributes established for Him, claiming that reason indicates them, and that reason does not indicate the rest. We have spoken about this much, and there is no need to repeat it. How many types is this?
The student: Two types.

The Shaykh : Two types: The first is naming Allah with what He did not name Himself with, and the second is the opposite of that, which is denying the names or what they contain of meanings and attributes, either all of them or some of them. The third is deriving names for idols from His names, such as the derivation of al-Lat from al-Ilah, al-Uzza from al-Aziz, and Manat from al-Mannan. This is also distortion in the names of Allah. All this distortion and other distortions in the names of Allah, Allah has threatened those who follow it in His saying: . Now, in His saying the Exalted: , this is a type of attributes, meaning the scholars say that attributes are divided into two categories. So which type is His saying: ? Raise your voice, may Allah reward you with good.
The student: The negated attributes.

The Shaykh : Well done, from the negated attributes, may Allah bless you. And our question now is: Does Allah (Mighty and Majestic) have negated names, meaning that they are pure negation, or not? Pure negation? So what is the meaning of the negation by which Allah is sometimes described? It is the affirmation of the perfection of the opposite of the negated. Now, for example, contains the affirmation of the perfection of knowledge. What is the intended meaning of this phrase ? No, I mean what is the intended meaning, what is the purpose of it?
The student: Informing about the knowledge of Allah (Glorified and Exalted is He).

The Shaykh : No, no, that is not it.
The student: O Shaykh, it is a threat.

The Shaykh : The threat, the intended meaning is a threat, yes. In the noble verse
The student: It is an answer to His saying (Glorified and Exalted is He): , so He answered (Glorified and Exalted is He): أفمن يلقى في النار

الشيخ : لا لا ما أقصد ما مناسبة هذه لما قبلها هذا الذي ذكرت المناسبة، لكن أقول: أفمن يُلقَى في النار خيرٌ أمَّن يأتي آمِنًا يوم القيامة يسأل الله سبحانه وتعالى هل هذا خيْر أو لا، أقول: هذا كيف يسأل عنه وهو معلوم؟ المقصود استفهام إنكاري يعني فهو في الواقع خبَر، هذا وجه وجهٌ طيب أنَّ المقصود: لا يسْتَوي مَن يُلقَى في النار ومَن يأتي آمِنًا يوم القيامة فالاستفهام خبري، الوجه الثاني؟
الطالب: يا شيخ نقول أن مثل هذا التعبير يُراد به إفحَام الخصم

الشيخ : أن هذا التعبيرَ يُراد به إفحَام الخصم نعم، هل له نظِير؟
الطالب: نعم قوله تعالى: ءاللهُ خيرٌ أما يشركون

الشيخ : نعم له نظير ءاللهُ خيرٌ أما يشركون معروف أنَّه لا مناسبة فضلًا عن المفاضلة بين الله عز وجل وبين آلهتهم لكن هذا مِن باب إفحام الخصم أي أن آلهتَهم ليس فيها خيْر وكذلك مَن يُلقَى في النار ليس فيه خير، ما هو الضمان للإتيان آمِنًا يوم القيامة سامي العقيل! مَنِ الذي يأتي آمِنًا يوم القيامة؟
الطالب: ذكرَهم الله في كتابه الذين آمنوا ولم يلبسوا إيمانهم بظلم

الشيخ : ذكرَهم الله في قوله: الذين آمنوا ولم يلبسوا إيمانهم بظُلم
الطالب: أولئك لهم الأمن

الشيخ : كَمِّل أولئك لهم الأمن وهم مهتدون الأمْن في الدنيا والآخرة بارك الله فيك، وقفنا على هذا أظن؟ قال الله تعالى: اعملوا ما شئتم اعملوا ما شئتم هذا أمر .... إذًا ناخذ الفوائد ولّا ... ماشي
Is one who is cast into the Fire better, or one who comes in safety on the Day of Resurrection? The Shaykh: No, no, I do not mean what is the connection between this and what came before it? This is the connection I mentioned, but I say: Is one who is cast into the Fire better, or one who comes in safety on the Day of Resurrection? One asks Allah (Glorified and Exalted is He) whether this is good or not. I say: How can one ask about it when it is already known? The intention is a rhetorical question, meaning that in reality it is a statement. This is a good point: the intention is that one who is cast into the Fire and one who comes in safety on the Day of Resurrection are not equal. The question is a statement. What is the second point? The student: O Shaykh, we say that such an expression is intended to silence the opponent. The Shaykh: That such an expression is intended to silence the opponent, yes. Does it have a parallel? The student: Yes, His saying (Glorified and Exalted is He): "Is Allah better, or those they associate [with Him]?" The Shaykh: Yes, it has a parallel: "Is Allah better, or those they associate [with Him]?" It is well known that there is no connection, let alone a comparison, between Allah (Mighty and Majestic) and their gods. But this is in the category of silencing the opponent, meaning that there is no good in their gods, and there is no good in one who is cast into the Fire. What is the guarantee of coming in safety on the Day of Resurrection? Sami al-Aqil! Who is it that comes in safety on the Day of Resurrection? The student: Allah mentioned them in His Book: those who believed and did not mix their faith with injustice. The Shaykh: Allah mentioned them in His saying: "Those who believed and did not mix their faith with injustice." The student: "Those will have security." The Shaykh: Complete it: "Those will have security, and they will be guided." Security in this world and the Hereafter. May Allah bless you. I think we have reached this point? Allah the Exalted said: "Do what you will." Do what you will. This is a command... So, shall we take the benefits or...? It is fine.