Explanation of the author's statement: From Abu Shurayh (that he was known by the kunya Abu al-Hakam, so the Prophet (peace and blessings be upon him) said to him: Indeed, Allah is the Judge

The Shaykh : He says "From Abu Shurayh

That he was known by the kunya Abu al-Hakam

أنه كان يكنى أبا الحكم

" and this man came as a delegate with his people to the Prophet (peace and blessings be upon him), and he heard them saying to him, "O Abu al-Hakam, O Abu al-Hakam," so he asked him, as will come later, he says "

So the Prophet (peace and blessings be upon him) said to him: Indeed, Allah is the Judge and to Him belongs the judgment

فقال له النبي عليه الصلاة والسلام : إن الله هو الحكم وإليه الحكم

" So, al-Hakam is a judge, a ruler; al-Hakam means one who is worthy of being a judge and a ruler in reality. This is indicated by his saying, "and to Him belongs the judgment." So Allah the Exalted is al-Hakam, the one who is worthy of being the judge over His servants, and He is the judge in reality, or not? And He is the judge in reality, and for this reason He said, "and to Him belongs the judgment." "Ila" (to) is a preposition and a noun in the genitive case, serving as a fronted predicate. Fronting the predicate implies exclusivity. So, to Him alone belongs the judgment, not to anyone else. To Him alone belongs the judgment, not to anyone else. And on this basis, judgment is specific to Allah (Glorified and Exalted is He). The judgment of Allah is divided into two categories: cosmic judgment and legislative judgment. As for cosmic judgment, there is no one who can reject it, and no one can turn it back, no matter who they are. If Allah the Exalted judges something cosmically, no one can turn it back, no matter how strong they are, or not? And this is the Qur'an... cosmic judgment. Are there examples of it in the Qur'an? Yes, among them is the statement of Yusuf's brother This is cosmic judgment, not legislative. This is from cosmic judgment. And as for legislative judgment, it is like His saying, the Exalted meaning that the Shari'ah that judges between us legislatively is Allah (Mighty and Majestic). And His saying, the Exalted, encompasses both and His saying And although the apparent meaning of this second verse is that the intended judgment is legislative, in reality it encompasses both. Although its context is legislative judgment, no one is better than Allah in judgment, neither cosmically nor legislatively. So judgment belongs to Allah, whether it is legislative or cosmic. As for the cosmic, I told you that it has no opposite and no one can prevent it. And as for legislative judgment, people are divided into two categories in it: a believer and a disbeliever. So whoever judges by it and is pleased with it is a believer, and whoever does not judge by it and is not pleased with it is a disbeliever. And the reason the Prophet (peace and blessings be upon him) said to him that, "Indeed, Allah is the Judge and to Him belongs the judgment," is for the sake of the issue that will follow when... before he asked him. Yes, indeed, Allah is the Judge and to Him belongs the judgment. Is al-Hakam among the names of Allah? Yes, indeed, Allah is al-Hakam. It is clear that it is among the names of Allah. So among the names of Allah the Exalted is al-Hakam. Is al-Adl (Justice) among His names? This is prescribed, but do we need to establish it? This has not been reported except from some of the Companions. He said, "Indeed, Allah is a Judge, Just," but I do not know it in a marfu' hadith. It is well-known among people as "al-Hakam al-Adl" (The Judge, The Just). But His saying, the Exalted undoubtedly includes justice, or not? Because justice, rather, the best is greater than justice; it includes justice and more. So he said, "My people..." This is his answer, because the Messenger asked him why they give you this name, this kunya? And I forgot to mention the kunya. This kunya passed through us in grammar. What is a kunya? It is not prefixed with "Abu" (father of) or "Umm" (mother of), and some said or "Akh" (brother) or "Am" (uncle) or "Khal" (maternal uncle). Yes, and a kunya may be for praise, or for blame, or for association of a thing with a thing, or it may be merely a name. Yes, for example, Abu Bakr al-Siddiq (may Allah be pleased with him), does he have a son named Bakr? No, but it is merely a kunya for the sake of being a name. Abu al-Abbas ibn Taymiyyah (may Allah have mercy on him), does he have a son named al-Abbas?
The student: No.

The Shaykh : Except among the liars. One of the brothers said that he visited Damascus and they said, "This is the grave of Shaykh al-Islam ibn Taymiyyah, and this is the grave of his son." Yes, and he did not marry, may Allah have mercy on him. Okay, it may be for association, association with a thing, like Abu Turab (father of dust), yes, and like Abu Hurayrah. And it may be for blame, as you say, "O brother of ignorance," and like Abu Jahil (father of ignorance), yes. And it may be for praise... like this one you have...
We know that the names of Allah (Mighty and Majestic) include the name and the attribute. So respecting them means that we do not name a created being with His name while observing the attribute. We do not name someone al-Hakim (the Wise) because he possesses wisdom, or al-Rahim (the Merciful) because he possesses mercy, as a name or as an attribute. The attribute is broader than the name. So the names of Allah include the attributes while being names. If we name someone with one of the names of Allah while observing that attribute, this is forbidden, forbidden. Because in that case, our naming of this person would be an exact match for one of the names of Allah. And the reason for including this chapter in tawhid (the oneness of Allah) is that if we name someone with one of the names of Allah, yes, we make him a partner with Allah in this name, and this is a type of shirk (associating partners with Allah). And his saying: "And changing the name for that reason" What does changing the name for that reason mean? It means for the sake of respecting the names of Allah. So if we find a name from the names of Allah that someone is named with, while observing the meaning, then we change it. We change it, yes.

The questioner : ...

The Shaykh : That is... it does not harm. There is no problem, there is no prohibition. And his saying: "for that reason," the lam is for causation, meaning for its sake. And it is known from the author's words that changing the name out of fear of the prohibited matter is without blame, or not? Changing the name out of fear of the prohibited matter is without blame, just as changing it to a better name is also without blame. So changing the name may be for a prohibited matter that is not allowed, or for a prohibited matter that is expected, or because it is better. All of this is permissible, all of this is without blame. We said that al-Hakam is more eloquent than al-Hakim, because al-Hakam is the one who judges by his worthiness of judgment. So he is al-Hakam, meaning worthy of being judged by. So Allah (Mighty and Majestic) is al-Hakam, and for this reason He said, "and to Him belongs the judgment." "Ila" is a fronted predicate, and fronting the predicate implies exclusivity. So to Him alone belongs the judgment, as Allah the Exalted said in Surat al-Qasas And the judgment of Allah (Mighty and Majestic), we mentioned that it is divided into two categories: cosmic and legislative. The cosmic cannot be contradicted by anyone. The cosmic cannot be contradicted by anyone. And the legislative can be contradicted by those who contradict it among people. An example in the Qur'an of cosmic judgment is What does "He judges for me" mean? Does it mean He sends down revelation that this is permissible? No, but He judges it with a cosmic, decretal judgment.
And an example of legislative judgment is His saying, the Exalted, in Surat al-Mumtahanah So what is referred to here, are they cosmic rulings or legislative? Legislative. So this is legislative judgment. And the judgment may encompass both meanings, and this is common in the Qur'an, like His saying, the Exalted and like Yes, okay. ? Yes, legislative. Judgment belongs to Allah. And Allah the Exalted has explained what we do when there is disagreement, so He said So to Him belongs the cosmic and legislative judgment. What is the difference between them? Cosmic judgment is effective inevitably for everyone and cannot be contradicted. And the legislative may be contradicted, and most people contradict it. Most people contradict it.
The second difference: cosmic judgment relates to love, hatred, pleasure, and anger. This is legislative judgment. No, the legislative means that He judges with what He loves by commanding it, and with what He hates by forbidding it. And as for cosmic judgment, it is comprehensive in what He loves and what He does not love. He may judge, (Glorified and Exalted is He), with what He does not love as a cosmic judgment, or not? And He judges with what He loves. And He may not judge cosmically with what He loves, or not? He may not judge cosmically with what He does not love. With what He loves. With what He loves. Is it clear, O Isa?
The student: Yes.

The Shaykh : Okay, so legislative judgment follows love, pleasure, hatred, and anger, and pleasure. And as for cosmic judgment, it is general in everything.