Explanation of the author's statement: He said: "When my people disagree about something, they come to me and I judge between them, and both parties are satisfied."

The Shaykh : Then the man said This is the reason for the naming Abu al-Hukm. So, is the meaning considered in this naming, or not? Is the meaning considered in it, meaning it is not a kunya merely for identification, because his kunya merely for identification will come to be Abu Shurayh, but this is a kunya for a meaning. So he said Yes His statement Does the reference return to his reconciling his people, or to his being named with this name, or not? How do we know that it does not return to his being named with this name? Because the Prophet (peace and blessings be upon him) changed it, so what is referred to is the reconciliation between people or the judgment between them that this man achieves until they are satisfied. So he said Then he guided him to what he should be known by as a kunya. Why did the Messenger (peace and blessings be upon him) change it? He changed it because if it is said that he is Abu al-Hukm, and Allah the Exalted is the Judge, the phrase becomes suggestive
The student: ...

The Shaykh : of something other than partnership, suggesting another meaning worse than this, that he is a father to Allah, that he is a father to Allah, it is suggested, even if not intended, but it suggests that he is a father to Allah, because the Judge is Allah. So if it is said, O Abu al-Hukm, it is as if it is said, O Father of Allah. This is one point.
Second, the name al-Hukm, which was made a kunya for this man, had the meaning of the attribute, which is judgment, considered in it. So by that, it became corresponding to the names of Allah, not for pure identification, but for identification that includes the meaning. And by this, he would be sharing with Allah (Glorified and Exalted is He). So for this reason, the Prophet (may the prayer and peace of Allah be upon him) changed this kunya and named him with what he should be known by. So he said to him, Yes.

The questioner : As for Abu al-Hukm, he is not al-Hukm, he is Abu al-Hukm...

The Shaykh : Yes, this applies to it, because its origin is a kunya. This is a kunya. He does not have a son named al-Hukm. This is a kunya. And the kunya, as we know in grammar, is a name "and a name that came as a kunya and a laqab", so it became a proper name for this man.

The questioner : He has no son...

The Shaykh : No, no, he has no son at all.

The questioner : I know, I know.

The Shaykh : He has no son with this name.

The questioner : But they... he had a son.

The Shaykh : Or was there not? Yes, and the kunya is a proper name, a proper name for the person, a proper name for the person. For example, Abu al-Hukm is like his original name. For example, Abu al-'Abbas ibn Taymiyyah is like Ahmad. He said, Abu al-'Abbas said, as if you said, Ahmad said. Right?

The questioner : Shaykh... before what indicates that it is not...

The Shaykh : Yes

The questioner : And that the meaning is considered in it, meaning he changed it, then he said

The Shaykh : No, he asked him, but the author did not quote the hadith in full, otherwise they would say he asked him, the Messenger asked him.

The questioner : ... that Allah is the Judge, this is a denial.

The Shaykh : A denial after he informed him, yes... yes?

The questioner : The wording of the narration.

The Shaykh : The one with us, that after, yes.

The questioner : ...

The Shaykh : Yes, yes, precise, precise, yes. Now, we have mentioned that the meaning and the attribute are considered in this, and in it there is also defect in terms of the wording, considering the composition, which is Abu al-Hukm. And as for, and these you should include in the benefits, really, leave it in the benefits.

The questioner : ...

The Shaykh : No, no, no, no, it is not merely, the meaning must be considered... Then he said They became three. He did not mention the daughters because "child" includes them, or because this man has only these three? The apparent, and Allah knows best, is that he has only the three. There is a possibility, but the apparent, according to the requirement of the Arabic language, is that "child" includes male and female. And the Messenger asked him, what do you have of children, so if he had daughters, he would have counted them. Yes.
The student: ... even with ... that he is not named or given a kunya by his son...

The Shaykh : Never, no, it does not appear. And for this reason, in the case of one who is given a kunya by a daughter, as in the case of one who is attributed to the mother. Now, The Prophet (may the prayer and peace of Allah be upon him) gave him the kunya of his eldest son, Abu Shurayh. Several benefits can be derived from this hadith.