A name, in the language of the Arabs, is a sign by which the named is known. This applies to originated names, which we said are accidents. All originated names, though their persons be manifest, speaking, and active, are in reality acted upon (maf'ul) rather than active; they are silent even if they speak, and deficient even if seen as perfect at their origination. For in the state they are in, they have no permanence; rather, they are vanishing, ephemeral, and fleeting. But the Name of the Meaning—exalted be His majesty—is a subsisting Name, perfect in essence, a living person, manifest, speaking, knowing, powerful, creating, ancient, eternal, unique, and pre-eternal. He is seen and found, everlasting and permanent, bearing witness to the divinity of his Creator, facing Him and intending Him. This is supported by the words of the Almighty: {God bears witness that there is no deity except Him, as do the angels and those of knowledge—[He is] maintaining [creation] in justice. There is no deity except Him, the Mighty, the Wise}1.
Thus "God," the Name, bore witness for the Meaning—Exalted and Sublime—that there is no deity except Him. The angels and those of knowledge are: the Gate, the Orphans, the Nakibs, the Nukaba, and all the masters of the ranks to the last of them—peace be upon them from God the Almighty.
(305) We increase this in clarity and explanation through the words of our sheikh and jurist, Sheikh Abu Abd Allah al-Husayn ibn Hamdan al-Khasibi—may God illuminate his person. This is what he related in the jurisprudence of his epistle from Yahya ibn Ma’in al-Samiri—peace be upon him—and his question to Lord Abu Shu’ayb—peace be upon him—regarding the words of God the Almighty: {He said: "That is [established] between me and you. Whichever of the two terms I complete, there shall be no injustice against me, and God, over what we say, is a Disposer"}2.