The Indication of the Name: The name has three types in its indication.
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The Shaykh : Perhaps we can speak here about the indication of the name. The name has three types in its indication: indication of correspondence, indication of inclusion, and indication of implication. Pay attention to this.
The indication of names is threefold: indication of correspondence, inclusion, and implication:
So, indication of correspondence is: that every name indicates the Essence of Allah and the attribute from which this name is derived.
And indication of inclusion is: that you make the indication of this name apply to the Essence alone and to the attribute alone.
And indication of implication is: that you make it indicate something understood not from the wording of the name, but from its necessary concomitant. For this reason, we called it indication of implication, meaning it indicates something that is not from the root of the name, but from something necessary to it. Did you understand that? We must have an example? We must have an example. Good, let us give an example that clarifies.
The word "The Creator": "The Creator" is a name that indicates the Essence of Allah? Yes, it indicates the Essence of Allah, there is no doubt in this. It indicates an attribute, which is creation. So, considering its indication of both matters, we call this type indication of correspondence, because the wording and the meaning correspond, so it was called indication of correspondence. And there is no doubt that if you say: "The Creator," you understand a Creator and creation, do you not? Good, we call this correspondence.
Indication of inclusion: it is that this indicates the Essence alone. We separate between them. Its indication of the Essence alone is indication of inclusion, and its indication of the attribute alone, what is it? Indication of inclusion as well, correct or not? We called it indication of inclusion because it includes the Essence and it includes the attributes. And we now want to separate the indicated meanings from each other, so we say its indicated meaning is the Essence, and what after? And an attribute. Essence and attribute. So, if you want the indication of the wording to the whole meaning, answer? Correspondence. To the whole meaning, correspondence. To its part, inclusion. Good.
Implication: creation is not possible except with knowledge and power, is it? Is it possible to create without knowing how to create, or without having the power? No. Its indication of power and knowledge is indication of implication. Good.
The indication, so that it becomes clear that if a person denies one of these indications, he is a deviator in the names.
If he says: I believe in the indication of "The Creator" to the Essence, but I do not believe in its indication to the attributes, then he is a deviator in the name. He must affirm the name and all types of indication in it.
Good, if he says: I believe that "The Creator" indicates the Essence of Allah and the attribute of creation, but it does not indicate the attributes of knowledge and power, we say: this is also deviation. It is necessary to affirm everything that this name indicates. Denying anything that the name indicates of an attribute is deviation in the name, whether its indication of this attribute is indication of correspondence, inclusion, or implication.
Good, I ask you about a sensory indication. We look at the application of the three indications to it. I have a house. I have a house. The word "house" has the three indications, like Muhammad? It has the three indications. "House," what do you understand from it? You understand that it indicates the whole house, all its walls, the whole thing. Indication of what? Correspondence. Good. Does the word "house" indicate the living room alone, and the men's sitting room alone, and the bathrooms alone, and the parlor alone? Indication of inclusion, because these things are part of the house, and the indication of the wording to a part of its meaning is indication of inclusion. The word "house" indicates that there is a builder who built it. Indication of what? Implication, because the word "house" does not contain a builder—ba, nun, ya—it does not contain it, but it indicated it by implication, because there is no house without a builder. Do you know now? Good. We are now counting or enumerating the types of deviation in the names:
The first: that Allah is named.
And the second: that he denies something of the names of Allah, or some of them. And the third, no, I said that he denies something of the names of Allah, that is not needed, or denies some of them, that is not needed.
The third: that he denies something of the attributes that they indicate, by whatever type of indication, by correspondence, or by inclusion, or by implication. Clear? Good.
The fourth: that he affirms them for Allah. That he affirms the names for Allah and the attributes in them, but makes them indicate likening or comparison. Indicating comparison. He says: Yes, I affirm that Allah is All-Hearing, All-Seeing, All-Knowing, Wise, but he makes them indicate likening, meaning indicating a sight like our sight, and knowledge like our knowledge, and forgiveness like our forgiveness, and the like. This is deviation. Why? The first definition applies to him. What is the first definition? Deviation is inclining them away from what is due in them. It is obligatory upon you to make them indicate meanings befitting whom? Allah (Mighty and Majestic).
The fifth: that he transfers them to the objects of worship, or derives names for the objects of worship from them. For example, he names something worshipped "Al-Ilah." Yes, and what do we say about this? Deviation. How do you transfer the names of Allah to the names of the created, or derive names for the objects of worship from them? For example: al-Lat from al-Ilah, and al-'Uzzá from al-Aziz, and Manat from al-Mannan. Clear? We say this is also deviation in the names of Allah, because it is obligatory upon you to make the names of Allah specific to Him, and not to exceed and transgress by deriving names for the objects of worship from them. These are the types of deviation in the names of Allah. They became five. One points to three. Five. Three plus two. Five types of deviation in the names of Allah. It became five types. Good.
The people of the Sunnah and the community. O Allah, make us among them. They do not deviate in the names of Allah ever. They apply them as Allah intended for them (Glorified and Exalted is He), and they affirm for them all types of indications, because they see that what contradicts that is deviation.
The indication of names is threefold: indication of correspondence, inclusion, and implication:
So, indication of correspondence is: that every name indicates the Essence of Allah and the attribute from which this name is derived.
And indication of inclusion is: that you make the indication of this name apply to the Essence alone and to the attribute alone.
And indication of implication is: that you make it indicate something understood not from the wording of the name, but from its necessary concomitant. For this reason, we called it indication of implication, meaning it indicates something that is not from the root of the name, but from something necessary to it. Did you understand that? We must have an example? We must have an example. Good, let us give an example that clarifies.
The word "The Creator": "The Creator" is a name that indicates the Essence of Allah? Yes, it indicates the Essence of Allah, there is no doubt in this. It indicates an attribute, which is creation. So, considering its indication of both matters, we call this type indication of correspondence, because the wording and the meaning correspond, so it was called indication of correspondence. And there is no doubt that if you say: "The Creator," you understand a Creator and creation, do you not? Good, we call this correspondence.
Indication of inclusion: it is that this indicates the Essence alone. We separate between them. Its indication of the Essence alone is indication of inclusion, and its indication of the attribute alone, what is it? Indication of inclusion as well, correct or not? We called it indication of inclusion because it includes the Essence and it includes the attributes. And we now want to separate the indicated meanings from each other, so we say its indicated meaning is the Essence, and what after? And an attribute. Essence and attribute. So, if you want the indication of the wording to the whole meaning, answer? Correspondence. To the whole meaning, correspondence. To its part, inclusion. Good.
Implication: creation is not possible except with knowledge and power, is it? Is it possible to create without knowing how to create, or without having the power? No. Its indication of power and knowledge is indication of implication. Good.
The indication, so that it becomes clear that if a person denies one of these indications, he is a deviator in the names.
If he says: I believe in the indication of "The Creator" to the Essence, but I do not believe in its indication to the attributes, then he is a deviator in the name. He must affirm the name and all types of indication in it.
Good, if he says: I believe that "The Creator" indicates the Essence of Allah and the attribute of creation, but it does not indicate the attributes of knowledge and power, we say: this is also deviation. It is necessary to affirm everything that this name indicates. Denying anything that the name indicates of an attribute is deviation in the name, whether its indication of this attribute is indication of correspondence, inclusion, or implication.
Good, I ask you about a sensory indication. We look at the application of the three indications to it. I have a house. I have a house. The word "house" has the three indications, like Muhammad? It has the three indications. "House," what do you understand from it? You understand that it indicates the whole house, all its walls, the whole thing. Indication of what? Correspondence. Good. Does the word "house" indicate the living room alone, and the men's sitting room alone, and the bathrooms alone, and the parlor alone? Indication of inclusion, because these things are part of the house, and the indication of the wording to a part of its meaning is indication of inclusion. The word "house" indicates that there is a builder who built it. Indication of what? Implication, because the word "house" does not contain a builder—ba, nun, ya—it does not contain it, but it indicated it by implication, because there is no house without a builder. Do you know now? Good. We are now counting or enumerating the types of deviation in the names:
The first: that Allah is named.
And the second: that he denies something of the names of Allah, or some of them. And the third, no, I said that he denies something of the names of Allah, that is not needed, or denies some of them, that is not needed.
The third: that he denies something of the attributes that they indicate, by whatever type of indication, by correspondence, or by inclusion, or by implication. Clear? Good.
The fourth: that he affirms them for Allah. That he affirms the names for Allah and the attributes in them, but makes them indicate likening or comparison. Indicating comparison. He says: Yes, I affirm that Allah is All-Hearing, All-Seeing, All-Knowing, Wise, but he makes them indicate likening, meaning indicating a sight like our sight, and knowledge like our knowledge, and forgiveness like our forgiveness, and the like. This is deviation. Why? The first definition applies to him. What is the first definition? Deviation is inclining them away from what is due in them. It is obligatory upon you to make them indicate meanings befitting whom? Allah (Mighty and Majestic).
The fifth: that he transfers them to the objects of worship, or derives names for the objects of worship from them. For example, he names something worshipped "Al-Ilah." Yes, and what do we say about this? Deviation. How do you transfer the names of Allah to the names of the created, or derive names for the objects of worship from them? For example: al-Lat from al-Ilah, and al-'Uzzá from al-Aziz, and Manat from al-Mannan. Clear? We say this is also deviation in the names of Allah, because it is obligatory upon you to make the names of Allah specific to Him, and not to exceed and transgress by deriving names for the objects of worship from them. These are the types of deviation in the names of Allah. They became five. One points to three. Five. Three plus two. Five types of deviation in the names of Allah. It became five types. Good.
The people of the Sunnah and the community. O Allah, make us among them. They do not deviate in the names of Allah ever. They apply them as Allah intended for them (Glorified and Exalted is He), and they affirm for them all types of indications, because they see that what contradicts that is deviation.