The Glorious Names of Allah – Names of highness and grace – Al-Azeez – The Unfathomable
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Channel: Adnan Rajeh
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AI Generated Summary ©
The speakers discuss the names and attributes associated with various people and their successes. They emphasize the importance of forgiveness and the need for everyone to be at ease. They also discuss the concept of sh pattern and integrity, as well as the difficulty of understanding the concept of divineity and protecting people's integrity. The speakers stress the importance of trusting oneself and not being a servant of the Qaeda.AI Generated Transcript ©
This name is filled with hope.
It's filled with strength. It's filled with optimism.
It's filled with integrity.
It's a very dear name to me. It's
one of the names that I love very
dearly.
And you'll find when you look up this
name,
many translations
for it in English.
You may not find the one that I
have up there as one of the options.
This is my this is my understanding of
it. The unfathomable
But there are many other ways to to
describe this name that is that would be
correct, and I I don't object to any
of the other translations that that are more
commonly used.
There are several
definitions or definitions for the name Al Aziz,
and I'm gonna share a few of them
with you.
The one who has no opponent,
no real opponent, no one can really oppose
him
The triumphant who will never be beaten.
The the one who grants integrity and grants
dignity and grants triumph and strength.
And the one that can never be fully
understood,
comprehended, the one that is unreachable,
which is hence the name, the unfathomable
The way that we've done the names this
year
is
I went through
categories,
12 different categories.
And this is the
within the category, the attributes of his highness
subhanahu wa ta'ala.
And at the end, InshaAllah, the last day
of Ramadan, I'll go over those categories again,
because it's helpful
when you think about Allah to
think about his names
categorized in groups that within that group, there
are many names that have similar meanings that
allow you if you want to contemplate,
I need his names to pound down. You
contemplate a group of of of his names
that have similar meanings. And we're gonna be
talking about
names or attributes of his highness, subhanahu wa
ta'ala, and I chosen the name Al Aziz
the unfathomable.
It's in the Quran roughly 95 times.
47 of them 47 of them is with
Allah, his name, Allah's name, Al Hakim.
And there are around roughly 14 to 15
times with his name of Rahim
and then with
and then with Al Aleem.
And it comes with Al Hakim a lot
because
if he is
the one who is not questioned,
the one who is unreachable,
the one that you cannot understand, the one
that is unfathomable is not comprehended, the one
that cannot be controlled,
then if he is not all wise then
then that could lead to tahoor. It could
lead to recklessness.
If someone is of that degree of strength
and he's beyond reach, if there's no wisdom,
then you could be you could you would
be afraid of recklessness. But he is Al
Hakim. He's the all wise
as that calms
you. That, yes, he is unreachable. Yes, he
is unquestionable,
but he is the all wise
with that strength and that dignity and integrity
that integrity, that level of integrity and the
highness will not lead to recklessness.
And it comes with his name, Al Raheem,
subhanahu wa ta'ala, because
similarly,
when he is
not going to be questioned of how he
treats
his servants,
then it puts in your heart fear that
maybe he is cruel,
but he is not
He is unreachable, he's unquestionable,
but he's also
the most merciful
He's a strong
he's the powerful, but does he require that
does he acquire that power from someone else?
No. He's Al Aziz. That power is not
acquired from anyone. He doesn't he he does
not require anyone for the power that he
attained that he that he possesses, subhanahu wa
ta'ala. And then Alim,
he is the unfathomable, subhanahu wa ta'ala. He's
on the unreachable,
but he also
is knowledgeable.
Because if some with with great power and
ability, if there's no knowledge and there's ignorance,
then it can turn into oppression.
So all of the names that come attached
with his name, Al Aziz, are there to
calm you, to grant you a certain degree
of comfort
that, yes, he is Al Aziz, he is
Al Aziz, but don't worry.
He is all wise.
He is he is powerful.
He is merciful and he is knowledgeable,
And that puts us as puts at puts
us at ease regarding his name Subhanahu Wa
Ta'ala.
Indeed, Allah
holds the cosmos and the earth
so that they may not disappear or see
or or or or cease to exist.
And if he were to let them go
and they stop existing, who is it that
can bring them back and hold them again?
No one but him.
He says,
and the sun, it runs
towards a destination that was preattained for.
That is the prediction or that is the
preciseness
of the unfathomable and the knowledgeable
When Ibrahim alayhi sallam
asked Allah, subhanahu wa ta'ala, about something that
was on his mind, he said,
show me how is it that you resurrect
the dead?
Why, Ibrahim? Do you not believe or
have you not
attained
a degree of belief that is of the
depth of
iman? I said, of course, I have.
But my heart is always asking me this
question, how you do it?
Take a few birds,
slaughter them, chop them up, put them in
pieces on tops of mountains, and stand so
far and call them to you, and you
will watch them
come back together and be alive. And then
know that Allah
is the Aziz
because you don't understand how that works, do
you? And you probably never will.
But that's okay because he is Aziz
This is one of the critical names.
The Aziz is one of the central names.
We have to you have to know it.
Okay. There are umbrella names within his within
these categories, within these groups. Umbrella names you
have to know because they describe him, subhanahu
wa ta'ala, in a way that is unique
for you as a Muslim in terms of
how you understand god.
He's Al Aziz, meaning he's he's unreachable. You
can't reach. You can't you can't break him
down
mentally or logically.
You you can't reach him with your mind.
You can't fully understand him If you could,
then he wouldn't be god anymore. Anything that
you can break down into its elements,
understand in-depth is that's that's not god. That's
something that you were able with your mind
to encompass and fully comprehend.
Anything that you can understand fully is not
god. So if you do believe in
in Allah or you you do you do
believe in a supreme power, then by definition,
that supreme power has to be unfathomable
or else it's not there's something wrong in
the way that you you've, put together your
belief system.
If you believe in
the you believe in the oneness of a
god that created and you also believe that
you can break him down and understand him
in-depth in every detail of the essence of
his existence, then you then you don't that
doesn't work. You can't have it both ways.
It's either this or that.
If you accept
then by default, he's going to be
for sure
for sure.
He talks
in the Quran about his
his his soldiers.
And the only one who knows the soldiers
or the tools of Allah
is himself.
And to Allah belongs the the soldiers that
exist within the cosmos on earth. Indeed Allah
is unfathomable and the most wise.
And when you take the examples that we
we have
within the Quran that talk to us about
Allah Subhanahu Wa Ta'ala utilizing his soldiers within
the universe, you look on the day of
Badr, you find that Allah Subhanahu Wa Ta'ala
granted victory
through a little bit of rain,
through a little bit of sleep.
He granted victory with a little bit of
rain,
a little bit of, of sleep,
and then
he sent the malaika
Then suddenly, they were victorious.
He gave them a ruya.
Right?
He granted victory his his his soldiers
reign,
sleepiness,
and a vision that they would see in
their dreams,
and a control that he had, subhanahu wa
ta'ala, the control he had of the perception
of the eyeballs.
When they stood that day and they looked
at the who are 3 times their number,
they looked at them. They didn't seem very
man many to them. They saw them to
be less.
They saw them to be less. Who controls
the perception of,
of sight?
Who's controlling how the brain is processing that
which the eyeball is bringing in. And then
the other group saw them to be less
too, so they weren't less prepared and they
were more comfortable in day 1.
That's those are his those are his soldiers,
On the day of, of of
of,
a little bit of cold and and some
wind.
The victory of the day of handak, just
the temperature dropped a little bit and some
wind, and it was over.
And the 10,000 people that marched from all
over Arabia to destroy and
annihilate Madinah had to leave because they were
too cold and it was too windy for
them to stay there.
Every
grand victory
in the Quran,
ends with his this name.
So when he talks
about the day of Badr, he says,
And the the story of the was just
there for your morale
and for your hearts to be at ease
as you enter this battle, but true victory
comes only from Allah, the unfathomable
and be all wise.
When he talks about the end of that
battle of
And Allah Subhanahu
Wa
Ta'ala sent them back,
disappointed and frustrated.
They did not get anything good out of
this. And Allah subhanahu wa ta'ala, he he
saved the the believers,
the need to fight, and indeed Allah is
the most powerful and he's the unfathomable.
When he talks
about victory regarding other
It's through the victory of Allah. He grants
his victory and success to whom ever he
wants, and he is the infallible and the
all knowing.
This name always comes attached to things that
we cannot
describe or we don't understand how they actually
happened.
So when he talks about Musa,
the Allah's speech to Musa,
where Allah spoke to Musa.
Oh Musa, indeed, it is I, the infallible
and the all wise. Because who is it
that can explain to me how does how
did Musa alayhis salam speak to Allah? And
how did Allah, subhanahu, speak to Musa? And
what did that sound like? And how did
that work? I don't know. No one does.
That is something that's be that's beyond my
reach of of comprehension.
How did
regarding Isa,
how did Allah
And then Allah elevated the east up to
up to the heavens. Well, how is that?
How did
he? On the day of Hijra,
when the prophet
went to the and stayed there for 3
days and somehow
somehow the mushed came figured out amongst all
of the amongst a 100
or 200 or 300 mountains in the opposite
direction of of of where he was supposed
to go, how they found the exact cave
that he was in
is something that is difficult to understand. And
then how is it that they got into
the cave where he was
sitting with Abu Bakr and they and and
they still didn't see him?
Imagine getting that close to ending the story.
That looks all you had to do is
just look in that little I mean, opening
that
no one can really fit in there. Oh,
yeah. Then just take a look. You would
see a few legs.
You would know who is they didn't.
For them to reach to get so close
that they were in the right cave and
that and that then they just lacked the
ability just to look just to look to
see if someone's in there and they didn't
do that.
There's no one I I I don't understand
how he didn't see it. Had the had
the story not been in the Quran, it's
hard it's hard to understand.
When
Alisa, alayhis salam, speaks about on the day
of judgment about what happened,
Yes. Did you you told people
to take yourself and your mother
as gods aside from me?
So when he said, alayhis salam makes his
argument saying, I I didn't.
I didn't say anything that you did not
tell me to say. If I did, you
know it because you know what I do,
and I don't know what you do. I
know what's inside you know what's inside my
nafs. I don't know what's inside yours.
You're they're all
I only told them what you told me
to tell them, to worship Allah,
my lord and yours. At the end of
this,
of this discussion, what he says, alayhi salam
this is what Issa says to Allah. He
says,
We don't have evidence that he spent a
full night reciting 1 verse except this one.
We know that he did it for other
verses. We just don't know what they are.
But the only verse that I have evidence
that he spent the whole night just reciting
the same verse time just over and over
again,
is in the is this verse. If you
punish them, then indeed, they are your servants.
He's referring
he's referring to the people who
who took Reis himself and his mother as
gods, those who who who perform shirk. Right?
He's speaking about them because that's what he
was he who he was questioned about. That's
whom he was questioned about, alayhi salaam. So
he's speaking to Allah that I didn't tell
him to do this. That's what they did,
but I didn't tell him to do it.
So he says
if you punish them for that,
they are your servants and you have every
right to do so and no one can
question you.
But if you forgive them,
usually
I mean, that's
they usually, how these verses end when
when
right?
That's usually how this ends.
Yeah. Why?
They're mushrikeem.
He forgives everything but shirk. But Isa, alayhis
salam, is saying, and if you forgive them,
well, you're not questioned.
You're the unreachable. You can do whatever you
want. No one can question you. You're the
unfathomable. If you decide to if you punish
them, then that's what they deserve. They're your
servants. They they perform a shirk. But if
you forgive them, who is going to question
you? No one questions you. And you're all
the you're the all wise and the unfaithful,
so use that name, alayhi salaam.
Because if he wants to forgive them, he
can forgive them. Subhanahu wa ta'ala.
Well, I'm going to come and object to
Allah if if,
based on what? What?
I have no
that's why the prophet will repeat this.
That hope
that hope of someone who had who made
the fatal sin still finding forgiveness. How? Because
Allah al Aziz does how.
Because Allahu al Aziz. Because he is the
because no one questions him. And he does
what he wills.
And you don't have the ability to understand
or comprehend or reach any of it, so
you leave it. You leave it
as it is.
The concept of being Abdul Aziz,
being a servant of the Aziz, subhanahu wa
ta'ala. What that means for you is that
you feel that dignity and that integrity. Whenever
you ask for something, you ask with integrity.
Where you walk this earth, you walk with
the izah. You walk with a certain degree
of of self respect and self
self esteem
that denies you from from humiliating yourself.
The example of the Sayida,
the first martyr within Islamic history.
The mother of Ammar ibn Yasser and the
the wife of Yasser.
She was a servant woman to Abu Jahal
who continued to torture her and persecute her
to try and get her to leave the
deen.
That was
so
Aziza.
She was filled with so much integrity that
she refused
throughout the whole process to ever admit to
anything or to ever be broken
or to beg for forgiveness or beg for,
Jahani, for for mercy or to say what
it is that he was commanding or to
say her son, Ammar, was broken a few
times.
He he was broken a few times, and
he took and and he said whatever it
is that Bujal wanted him to say so.
Bujal would leave him alone. He would run
to the prophet and say
I said this, and I didn't mean it.
And
how do you find your heart?
I I'm filled with Iman.
Did they do it again? They do it
again.
White person who was coerced to say or
do things, but their heart was filled with
iman. They're not held accountable. But she
refused even though she had that permissibility.
She had the permission to to do whatever
she needed to do to get out of
the and she refused,
and she continued to challenge Abu Jahal until
he murdered her.
And
she was the 1st shahid.
The 1st shahid within the history of,
of Islam. The first person to die
for the sake of Allah was. Taken out
to the desert,
tied down to the ground, and then large
boulder being put on his chest.
And they command and they lash him and
command him to say or to say
something that has to do with the idols
of Quraishin,
and all he would respond with was
until that
phrase became an an anthem
that they would later on write on the
banner of the day of Uhud to honor
it.
Every banner every battle that the Muslims went
into, they had a banner and they had
a motto.
They had, like, there was a slogan. There
was something that, that this is what we
were going to say. This is what we,
you know, chant. And what they chose for
the battle of Badr were the words of
Sayyid Nabilaal under the boulder.
Because of his integrity
He refused to be broken.
He refused to be broken
And the stories in this, in this
sense are many. I don't wanna take too
much time. How do we live with Ismullah
al Aziz? I'm gonna share with you, you
know, three points that I think are important
because I think that's the most important piece.
If you understand his name, Al Aziz, then
this
leads directly
to a number of things. Number 1,
you feel that you are the servant of
the of the Aziz. And the servant of
Al Aziz
has
that is taken from
him.
The one who who is looking for integrity
must know that all integrity
and all dignity belongs to Allah.
Meaning those who go and make alliances with
disbelievers or enemies
because they're weak and
Are they looking for,
integrity through through those alliances? They they think
the have
that's what they're seeking.
Indeed, all of belongs to Allah that always
has and always will. And those who go
and build alliances with with with enemies, with
those who oppress, and those who transgress against
us, All they are increased is is humiliation
and dul. And it's the people who refuse
to do that.
Though they may fall,
though their blood may spill, they have more
integrity than all those who do the opposite
with all of their millions and all of
their
is that something that that stays with you?
Think of his is that
when he stands
he says. He speaks to people, I am
your highest lord,
and people worship him. And he says,
do I do I not have the sovereignty
of of of Egypt? Do I am I
not the king of Egypt and all of
these and and this river and all these
rivers run under my feet? Yeah.
How was he, when Allah
had the seed run over his head?
Now you're going to say
No. It's too late now. Now he'll bring
you out of the sea and put your
body for people to watch and look at.
Every time you say his name, you're safe
to
say What what dignity did this person carry?
So he had a little bit of for
the 40, 50 years that he lived. So
what?
For for eternity of time, he'll be he'll
be
doomed to Allah's damnation forever and ever. How
is that? Where is the
How is the you know, Allah
as he's you want, you take it from
him.
Indeed, the the servant of of the of
of money. The servant of the the person
who runs after money is willing to sell
themselves,
give up their dignity, give up their their
self esteem for wealth.
This person is miserable.
This person may this person never find ease.
May this person for the rest of their
lives continue to live in humiliation if they
are
You are the servant of the Aziz
and through his you find
and you hold on to it through him.
That's not arrogance. I'm not speaking of arrogance
or vanity. I'm speaking of that confidence that
comes from knowing that
Allah is the one who grants Izzat to
whomever he wants.
And since he is the one who grants
it, then you seek it through him
seeking it through him allows you to walk
this earth with a certain degree of confidence.
You don't sell yourself to get a job
or to get, yeah, any a position or
to get ahead. No. No. No.
You continue to walk.
It's by the way, it it will never
it does it doesn't ever work out immediately
the way you want. If you decide to
do this, you'll fail, like, a couple of
times in a row because this is a
big deal.
For you to fully understand the meaning of
Al Aziz and for you to see yourself
as his servant,
That requires from you true commitment, so you'll
be put to the test a couple of
times. You'll walk in with and you'll be
rejected, and then again and rejected, and then
again and rejected. He wants to say,
are you just, are you in it? Do
you fully understand this, or do you think
that it's just a, or is it conditional?
Conditional, if I get what I want, then
I'll I'll do it. But if I don't
get what I want, then I'll go and
I'll sell. No. No.
Number
2.
I look at all the doors that lead
to Allah and found them full except the
door of humiliating yourself for the sake of
Allah coming with humbleness when you speak to
him, I found that door to be empty,
so I entered and I called all of
you to follow me and enter with me.
I ask you with your
with your integrity and my humiliation
and my humbleness.
My humble humility.
Speaking to Allah subhanahu wa ta'ala with humility,
feeling the difference of status between the unreachable,
the one that cannot be comprehended, subhanahu wa
ta'ala.
The one who's just beyond us as human
beings, we don't have the ability. You can
understand you can understand something that is divine.
We don't understand what divine means. We describe
it. We don't understand it.
We we can talk about it. We can
say beyond time, beyond space, but what does
that mean? I have no understanding of that,
neither do you.
So we talk about it philosophically a bit
too a bit too much. It becomes and
it get very, very, very confusing. And you
and you can't comprehend anymore because it's so
complicated.
Because the divinity divine isn't divinity. These are
concepts that we just don't comprehend,
and we don't understand how trans the the
transition from something that is divine to something
within our world is very hard. We don't
understand what it means. How is it that
he is the omniscience? How is it that
he is
the the the the omnipotent? How is this
how does this wall work? His and his
and his and his and his and his.
What is where does we don't understand it.
And when you come to this, they say,
well, I don't understand because he is al
Aziz, that's why. Because he is Al Aziz,
and you accept that he is Al Aziz.
But, yes, there are aspects of him that
I will never understand. I'm okay with that.
Actually, that's the only way I understand. I
know that he is Allah, that the aspects
of him that are beyond my reach, that
are beyond my ability of my brain.
In Arabic,
meaning it's out of reach.
You can't you can't reach it. You said,
there's nothing like it. You you can't really
get you grasp it.
The the third the third
thing is grant others around you, Azza.
Protect others' integrity.
Be someone not only carries it for themselves,
it protects
it for others. Be very careful,
of humiliating people in your life, of taking
the of someone else. Because once you do
that, Allah will the Aziz will take it
back.
It belongs to him,
only to him. Doesn't belong to you. If
you try and take someone else's he will
take it back from you, subhanahu wa ta'ala.
To do the opposite, protect people's integrity.
You have to love what, Abdullah ibn Saud
says about Sayyidina Umar.
We have since been we have since been
quite dignified
the day that Omar accepted Islam.
Imagine this this this, this comment.
Imagine the strength of this comment. He didn't
say it that day. Say them say them
ibn Mas'ud would say this as an old
man.
Remember that these narrations,
Yani, were
were transmitted by these people in at the
end of their lives, not the day this
not the day accepted
Islam. No one was recording anything then. Say
there was other go would would yeah. He
would leave, Medina and go to Kufa. He
would teach people there, and it's the end
of his life. And that's when he would
say these things. So when he is reflecting
on the last 50 years of his life,
he's reflecting on his life, and he's saying,
that's the day that, things change for us.
The day where we started to feel our
integrity, we felt our dignity is when the
day of Islam.
He wouldn't stand and recite the Quran in
front of the and pray until he accepted
Islam and he started kicking people away when
they came and tried to remove us.
To be someone who grants others integrity and
and protects their dignity, it's a very, very
meaningful thing. And you'll run into positions in
your life where you have the ability
to to affect someone's self esteem. You have
the ability to put it down or to
put it up, and then you will make
a choice on what you're going to do.
They're not always they're not always going to
be people you like.
And it's not always going to be someone
who was kind to you.
Often in life, those who mistreated you,
it goes, it goes 360 and comes right
back.
And the person who was once holding your
destiny in their hands, now you have something
that they need in yours, and you get
to choose.
How are you going to go by it?
Are you someone who preserves people's dignity? Are
you someone who takes it away? I am
telling you, even if it's out of vengeance,
even if it's this person did it to
you before, if you decide to take away
your dignity, he will
take it back from you.
So be very, very careful.
Be the servant of the Aziz, walk with
confidence.
Come to him with humility
especially in Ramadan. He is Al Aziz, and
we are we are servants. So come to
and dignity of others.
and dignity of others.