Kamil Ahmad – The Beautiful Names of Allah #01
AI: Summary ©
The speaker discusses the transformation of the Prophet's teachings during the time of the Gulf War and emphasizes the importance of understanding the Prophet's teachings and researching their real meaning. They also discuss the use of multiple examples of the Prophet's actions to prove his credibility and victory, as well as the importance of learning the names and attributes of Allah's actions to achieve a better understanding of his reality. The speaker emphasizes the importance of affirming the existence of Allah's attributes, learning the names of Allah's attributes, and limit oneself to what is mentioned in the revealed text. They also discuss the importance of learning the names of Allah's attributes and actions to achieve a better understanding of his reality, as well as reciting and drinking various names and adkar. The speaker concludes by stating that the next week will be a presentation of their work.AI: Transcript ©
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Electronic pump
here. Why? You have to also make it.
On and off?
And so every single act of the Ibada,
you have to have knowledge of Allah
in order to worship Allah
in the way that, you know, he has
prescribed.
And this is why
the prophets
and the messengers
were at the highest level of iman
and taqwa and worship.
The prophet sallallahu alaihi wa sallam says,
Indeed, I am the most knowledgeable
of you concerning Allah and the most feared
of you
concerning Allah subhanahu wa ta'ala.
And you know what do we see in
the story of
Musa
when
he was fleeing Firaun
and they reached the sea.
And his followers, they said, you
know that's it, it's over with.
We don't stand a chance. In front of
us is the sea and behind us is
our enemy.
Where are we gonna run now?
When the 2 forces
met,
the companions of Musa, they said,
That's it. They've caught us.
Did Musa
agree?
Did he say,
Yes? You know, we have nowhere to run.
No. Look at the response of Musa alaihis
salam.
He said, No.
I have my Lord with me and He
will guide me. He
will guide me. Now the question is where
did Musa get this from?
Right?
Did He just make that up?
It was iman, but
even that iman, where did it come from?
It came from knowledge.
Right?
He knew who Allah was.
Let's go back to the beginning of his
story.
When Allah told him,
when he first met,
when Allah first spoke to him,
what did Allah tell him? Go to Fir'an,
you and your brother, and give him dua'.
What was his response?
Naturally he said,
I'm afraid of him.
Right?
He said, I'm afraid of him.
What was the response of
Allah?
Pay attention to these words.
Allah said to him,
him and Harun.
He said, do not fear
for indeed
I am with both of you.
I hear and I see.
I'm gonna be there for you.
You have nothing to fear.
And so now,
when he's in this difficult situation,
he remembered those words.
Allah told him who Allah is. Allah told
him that
I am the all hearer, the all seer
and I am with my believing servants.
You have nothing to fear. Allah told him
all of this before and he remembered those
words. He didn't forget them.
And so this is the knowledge that
transformed into what it transformed when He said
those words.
Right? When he said to his people, that's
it. You know, I have Allah with me,
I have nothing to fear.
Allah will guide us.
Even though all odds were against them.
But in material standards, they didn't really stand
any chance. Right?
But Musa alaihis salaam knew that Allah will
open up a way for them and that's
exactly what ended up happening.
Also take the example of the Sahaba radiAllahu
anhu.
Their entire
lives
revolved around
what
they knew about Allah Subhanahu Wa Ta'ala.
Take the example of
Ubay ibn Kab radiAllahu
anhu.
Who was Ubay ibn Kab?
What was he known for?
Who knows? Ubay ibn Kab radiAllahu anhu.
He was one of the Quran.
One of the reciters of the Quran.
And he was also one of the ones
who after the death of the Prophet
he was one of those who compiled
the Qur'an.
He was also the one who Raman ibn
Khattab radhiyallahu an appointed
to lead Taraweeh.
So one day the Prophet
Sallallahu Alaihi Wasallam asked her, Obey.
He said,
He asked him,
which
ayah of the Quran
according to you? From what you have memorized
of the Quran?
Which ayah of the Quran
with you is the greatest?
Right? This is someone who has memorized the
Quran. And here the prophet is asking him,
what is the greatest verse of the Quran?
Now,
for us,
we know the answer, right?
And we know the answer because of this
hadith.
Right? We know the answer because of this
hadith. But let's say that
we didn't know what the answer was or
it's something that was never mentioned.
And you know it's open for discussion.
And so scholars,
let's say they differed over what is the
greatest ayah of the Quran.
Now everyone will
choose an ayah
that they consider to be the greatest.
Maybe,
it is
the most marvelous ayah.
You know, like
the one talking about the light of Allah,
Surat Anur.
Or maybe the greatest ayah is the longest
ayah in the Quran.
Right? Maybe it's the first ayah in the
Quran.
Everyone will look at it from a different
perspective.
But look at how Ubayyah radiAllahu anhu answered
this question. Now, first of all,
he didn't answer right away. He said, You're
asking me?
Here the Prophet sallallahu alaihi wa sallam
is asking him
and he said, Allah and His Messenger know
best.
Right? This this teaches us something about adab
and how to behave in front of a
teacher.
Right? You don't just
speak however you want.
Anyways,
the Prophet
didn't take no for an answer. He repeated
the question.
Ubayi, again he said, Allah and His Messenger
know best.
But then when he repeated it a third
time, then Ubey radiAllahu anhu without
much thought,
without
much hesitation,
he answered the question.
And
so how did he answer the question?
He
simply restricted the answer
to that ayah of the Quran
that speaks about
Allah subhanahu wa ta'ala.
You know, it was clear to him
that the greatest ayah in the Quran
must be that which defines who Allah is
for us.
And so right away he said it is
ayatul kursi.
He said, It is Ayatul Kursi.
When the Prophet sallallahu alaihi wa sallam heard
that,
he
patted him on his chest
and he said, Wallahi,
He
said,
may you rejoice by this knowledge
O Abu al Munzir.
What does this tell us? That the suhabah
radiAllahu anhu
you know, they understood who Allah was.
Take another example.
In the early days of
the da'wah
in Mecca,
The people of Quraysh would
spread a lot of rumors about the Prophet
Sallallahu Alaihi Wasallam.
Calling him
a magician,
a poet,
a madman.
And so there was
an individual who came from outside Mecca
and his name was Bumat ibn Thalaba.
And this man was known for
performing ruku and
treating people who are possessed,
People who have
mental issues.
And so when he arrived in Mecca, the
people
they started warning him against the Prophet
which is what they used to do.
Any stranger, any outsider who would come to
Mecca, they would immediately
take him and
brainwash
him. And tell him, you know, don't come
near this man, Muhammad salallahu alaihi wa sallam.
He's this, he's that.
Because of how powerful the dua of the
prophet sallallahu alaihi wa sallam was,
that people just by hearing some ayat of
the Quran, they would immediately
embrace Islam. So anyways,
Bimad ibn Ta'alaba,
when he heard this and he's hearing that
Muhammad is
a madman.
He's
crazy. What did he do?
He came and met the Prophet salallahu alayhi
wasalam
and offered him his services.
You know, he said,
This is what I do. I treat people
like you.
So let me treat you.
So, what was the response of the Prophet
The Prophet didn't say anything.
He didn't
try to defend himself.
He simply started
by
reciting
what is known as Khutbatul Hajj.
Which we hear every Jum'ah.
The Imam he starts with
Right?
And so
here the Prophet was praising Allah.
I praise Allah
and I seek His help
and I seek His forgiveness.
No one can
whoever Allah guides, no one can lead him
astray, etcetera.
So
when Bimad heard this,
what was his reaction?
He asked the Prophet sallallahu alaihi wasalam to
repeat it.
And then
after he he heard these words for a
second time,
he said,
I have heard the words of soothsayers,
of sorcerers,
magicians,
and poets.
And I swear that I have never heard
something like your words.
Your words have penetrated
into the vastness of the ocean.
These words cannot be uttered
by a mad person,
a sorcerer, or a poet. And then he
said, give me your hand and I pledge
allegiance to you. And he said his shahadah
right there and there.
And so the Prophet sallallahu alaihi wa sallam
he didn't have to do much here.
All he had to do was define who
Allah is.
Right?
Through these words
and these words they contain tawlim of Allah,
veneration of Allah
And they tell us who Allah is. That
He is 1 and He has no partner.
And that was sufficient for this man to
accept Islam. Proving
to him that the Prophet salallahu alaihi wa
sallam was indeed true in what he was
calling people too.
Take another example.
The Prophet sallallahu alaihi wasallam,
once
he was with his Sahaba
and
he said he said to them,
telling them about Allah and one of His
attributes.
He said,
Here the prophet
says,
Allah
laughs at the despair of His servants.
Although He is gonna soon change that.
Meaning
that
Allah looks at our situation
and we're going through
tragedy
and,
you know, a crisis in our lives.
We're suffering,
and Allah sees that and He laughs
because He knows
that his relief is coming very soon.
Right?
And so he laughs out of joy.
Allah Subhanahu Wa Ta'ala laughs
out of
joy.
So
one of the companions, he got up and
he said
he asked the Prophet sallallahu alaihi wa sallam,
You Rasulullah.
Awayab heku
raboonah,
does
our Lord really laugh?
He's hearing this for the first time
and
you know he's amazed by this.
And so the Prophet sallallahu alaihi wa sallam
said, Yes.
So what was the response of this companion
after that?
He said,
He said we will never be deprived of
any good
from a Lord who laughs.
We will never be deprived of any good
as long as
we have a Lord
who laughs.
And so look at how the companions,
they dealt with this knowledge
and the conclusions that they came to
once learning something new about
Allah Subhanahu Wa Ta'ala and His names and
His attributes.
This is something very important, a huge lesson
here,
is that it's not like others centuries later
they started looking at Allah's names and attributes.
You know instead of
taking it
so simply as the companions did,
they drew other conclusions
because
you know
they were led astray.
And so they said,
you know we cannot
accept certain attributes
that we have been told about
because that would mean that Allah is no
different than His creation.
And so they denied so many of Allah's
names and attributes simply because
they said that,
you know, logic means
that we are comparing a lot to His
creation and
Allah
cannot be compared to anything.
Anyways,
this continued among the among the salaf, the
Tabireen and the Atbaa Tabireen
Where
you know
they looked at Allah's names and attributes in
the same way as the suhava.
And so one of the salaf, Hammad ibn
Salama. He says,
If I was given a choice
between
Allah and my parents
to hold me to account, to judge me
on the day of judgment,
who would I choose?
Now for many of us, we would say
probably our parents.
And the reason for that is because we
don't know who Allah is.
But what did he say? He said, I
would choose Allah. Why?
He said, because I know that Allah would
be more merciful towards me than my own
parents.
Where did he get this from?
His knowledge of who Allah is.
Right?
His knowledge of Allah through His names and
His attributes.
Also look at this hadith
in which the Prophet sallallahu alaihi wa sallam
talks about
an attribute of Allah
and that is His attribute of joy.
The Prophet sallallahu alaihi wa sallam says,
Allah is more joyful
and happier
at the repentance
of someone when he turns to Allah in
repentance.
Then
one of you, if he was riding his
camel
in the wilderness
and then it runs off
And his camel was carrying his food and
his drink
and so
he loses all hope
of getting it back.
So he comes to a tree
and he lies down
and
He says basically, I'm gonna wait here until
I'm gonna wait for death, basically.
Because in that wilderness, in the desert,
once you get stuck like this, that's it.
Where are you gonna go?
You know, you cannot walk. You cannot
You can't find anything. There's no water. There's
nothing.
And so
after losing all hope,
all of a sudden out of nowhere his
camel returns.
And so,
out of his extreme joy, what does he
say?
He says, O Allah, You are my servant
and I am Your Lord.
It's a slip of the tongue.
He didn't intend it but out of extreme
joy he says this.
Now the question here is
what is so special about
the one who repents to Allah
that he earns
this level of joy from Allah Subhanahu Wa
Ta'ala?
Why?
Why is Allah so joyous? Again,
you'll only know that if you know who
Allah is through His names and His attributes.
And so Allah Subhanahu Wa Ta'ala
He sent us to this dunya
and He knows we're going to go astray.
Right?
And
there are gonna be times when
we end up forgetting about Allah
and we follow our desires and we follow
the footsteps of shaytan.
But one day we wake up
and we realize our mistake.
And so we repent to Allah.
We repent to Allah.
Right? Just like
just like And Ibn Qayyim Rahimahu Wa Ta'ala,
he gives this example.
He says that,
you know, we are
we are people who
were taken captives.
You know, imagine
Imagine,
you know, there is a state of war
and
you're taken as hostage by the enemy.
And they take you as captives and they
take you
to their land, far off land.
He says
the question is,
are we gonna
escape from captivity?
Are we gonna,
you know, loosen these shackles
and escape
and make it back home or not?
So here he's talking about Adam
being expelled from Jannah
and we being the sons, the children of
Adam,
we are living in this dunya
held as captives of our enemy and that
is shaitan.
The question is,
are we gonna
free ourselves from that captivity
and make it back home, which is
Jannah
or not?
So, when you wake up and you
realize your sins that you're committing and you
repent to Allah,
why would Allah not be joyous?
Right?
Of course, Allah would be happy.
Of course He would be happy. It's like
you're coming back to Him and that's the
meaning of a tawba.
Tawba means to return,
to come back to Allah
All right. So this was an introduction about
the importance of
this,
you know, particular
I'm
of
knowing Allah Subhanahu Wa Ta'ala
through His names and His attributes.
The Prophet sallallahu alaihi wa sallam says,
The Prophet SAWH says
that to Allah belong
99 names,
a 100 minus 1.
Whoever learns them,
memorizes them,
then he will enter
Jannah.
He will enter
Jannah.
What is meant by
man ahsoha,
whoever,
you know, learns them
and memorizes them,
What this implies
is,
as a scholar say, 4 things.
Number 1, to memorize them.
Number 2, to understand their meanings.
Number 3, to act in accordance
to what they mean.
To basically live by these names of Allah.
And number 4,
to
call upon Allah by these names.
To make dua to Allah by using His
most beautiful names. As Allah says,
To Allah belong the most beautiful names
so call upon Allah
by
His names.
And so the point is that
we need to learn about Allah. We need
to learn these names of Allah.
However, it's not just,
you know, book knowledge. It's not just theory.
And that's the difference between
learning something
of our deen versus learning something
of,
you know,
knowledge of the dunya, the various sciences.
You know, in many cases
a lot of the sciences are just theory.
But
when it comes to learning about Islam
and we're talking about all the various uloom,
whether it be aqeedah,
hadith, tafsir, fiqh, whatever it be.
We're learning it for a greater objective.
Not just for the sake of having knowledge
but for the sake of putting that knowledge
into practice.
Not only outwardly but also
inwardly.
And so what we're going to be doing
insha'Allah is
we're going to be going through
the various names of Allah
every Wednesday bi idhnillahillahillah.
And the way we're gonna do it is
I'm gonna pair up
certain names
that are similar in meaning.
So every
week we won't learn one name
but maybe 2, maybe 3, maybe 4.
You know, depending on,
the various names.
And we're going to learn what each name
means
and
where it has been mentioned,
which ayaat in the Quran
these names have been mentioned
and which hadith.
So sometimes a name is not mentioned in
the Quran but it has been mentioned,
in a hadith.
And then we're gonna conclude with,
lessons that we learn.
Lessons that we learn from these names.
And as I said that is
the the the objective of of learning this.
You know, how to live by these names
of Allah. And So that's how we're gonna
be doing it Insha'Allah
Ta'ala. Now
before we conclude tonight,
I'm gonna go through
some important rules when it comes to
the names of Allah
that the scholars have mentioned.
Now, first of all,
Allah Subhanahu
Wa Ta'ala
has asma'at,
He has names
and He has sufat
which are attributes.
And He has or He is
described with Afaal
which are actions.
So all these three things
they are attributed to Allah.
Names,
attributes,
and actions.
And when we say that they are attributed
to Allah, what that means
is
that they are a part of Allah,
not something separate.
Right? Just like you,
you have a name.
Right? This identifies who you are.
A name is associated with an individual.
Right? It's not separate from that individual.
Likewise, you have certain traits. You have certain
qualities
that are
from you.
Right? They're not something separate from you. Likewise,
the actions that you do,
they are actions
that are attributed to you and no one
else.
Right? Likewise,
Allah
has names, attributes and actions
that
are from His very what is known as
His very that,
His very essence,
His very being.
And here, we're not gonna go into
talking about
the attributes of Allah
and his actions but only focusing on the
names of Allah
because
that is what
this
class is about, the names of Allah
and Asma.
So we'll mention some of
the rules pertaining
to Allah's names
And this I I take from a very,
very important book on the subject of
the names and attributes of Allah
by Sheikh ibn Ruthaimim.
It's entitled it's titled,
Al Qawad Al Musla.
And it's been translated into English with a
different name. It's called the Beautiful Names and
Attributes of Allah.
Important Principles to Remember.
So it's called the Beautiful Names and Attributes
of Allah.
Important principles to remember.
And he mentions rules pertaining to Allah's names.
And then later on he mentions rules pertaining
to Allah's
attributes. But we're only gonna focus on,
the rules he mentions
concerning
the names of Allah. I'm just gonna go
through them quickly. I'm not gonna,
go into the details that he mentions.
And we'll conclude with that for today, insha'Allah.
So
the first principle that he mentions, the first
rule.
He says that all of Allah's names
without exception
are
husna,
are beautiful
to the highest degree.
All of Allah's names are beautiful
to the highest degree
as Allah says, walillahiil
asma alhusna.
To Allah belong the most beautiful names. Al
Husna means
the most beautiful.
Al Husna means the most beautiful.
And so
he says
The Sheikh says, This principle
is because these names imply
qualities
that are perfect and complete
containing neither flaw nor
deficiency.
And then he gives examples and then he
gives
examples
of that.
And we'll see when we go through the
names of Allah, we'll see
examples of how
beautiful the names of Allah are to the
highest degree.
The second
rule that he mentions
is
that Allah's names
are both
That the names of Allah are both
proper names
and
they are also attributes.
And so he says they are proper names
in the sense that
they refer to a being.
Namely,
Allah.
Right? And I mentioned this earlier
when I said that
you know a name is associated with an
individual.
Right? You say Muhammad
and immediately
you know an individual, a person comes to
mind. You say khalid
and you're talking about khalid, immediately
an individual comes to mind.
Likewise, when you mentioned one of Allah's names,
you know who we're talking about here. We're
talking about someone real.
Right? And that is Allah. Allah is real.
Allah exists in the real sense.
He says,
So they are proper names and they are
also attributes in the sense that
they signify
important meanings.
Meaning that
from Allah's names
we extract
attributes of Allah.
Right?
So for example,
Allah Subh'anaHu Wa Ta'ala is Ar Raheem.
The Most Compassionate, The Most Merciful.
Even if
how do we how do we,
you know, benefit from this rule?
Even if an attribute of Allah has not
been mentioned
separately,
Right?
In the Quran or in the sunnah.
It hasn't been mentioned. The Prophet shalallahu alaihi
wa sallam did not say one of Allah's
attributes is such and such.
But you have a name of Allah
that
basically alludes to that attribute. You can take
it from the name.
Right? You can affirm
one of Allah's attributes from His names.
But not the opposite.
Right? You can't say, okay.
Here we have an attribute of Allah
that has been mentioned.
For example, the the attribute that we, mentioned
earlier
that Allah laughs. The prophet said,
yad haku
arag.
That Allah laughs. So from this hadith, we
affirm that Allah, he is characterized. He has
this attribute of laughing.
Can we say we'll we'll derive a name
from this
and then give Allah that name?
The answer is no.
So you cannot extract from the attributes names.
So you cannot say Allahu Abbaahik for example.
The one who laughs.
Right? But we do that with the names
of Allah. Why? Because the names of Allah
are both
Alama or Asaf. They are proper names
and they are also attributes.
The third rule,
he says, if the meaning of one of
Allah's names,
it
extends beyond Allah himself.
Then that name implies 3 things.
So here we're talking about
names that have an effect.
So certain names of Allah, they don't really
have an effect.
Like Allah's name, Allah.
Right?
Allah's name, Allah.
This doesn't have an effect
on His creation,
right?
But certain names
they do have an effect.
And so He says
they imply 3 things. Number 1,
we affirm the name as being one of
Allah's names.
Number 2,
we affirm the attribute
that is implied by that name
And we consider it one of Allah's attributes
as we mentioned earlier.
And number 3,
we affirm
the ramification
or the implication
of that attribute as well.
How? So let's take an example.
Allah Subhanahu Wa Ta'ala
is
Al Khaliq,
the Creator.
So we affirm this name,
number 1. Number
2, we affirm the attribute
from that name which is Arkhal,
creation that Allah creates. And number 3,
we see that before us,
the creation of Allah.
So it's not just the name that is
attributed to Allah and it doesn't have an
effect.
But it has an effect.
And that is why certain rulings
can be
derived from certain ayaat
by following this procedure.
Let me give an example.
The scholars say
that
we have the ayah. Or the scholars say
that
the
thief,
the robber,
if he repents,
then
he is not punished for his crime.
Okay? Where do we get this from?
Allah Subhanahu Wa Ta'ala after talking about
the highway robbers
and those who cause
mischief in the land in Surat Al Maidah.
After that Allah says,
Except for those
who when they fled
after their cry
and then they came back,
they came back
repenting to Allah.
How does Allah conclude the ayah? Allah says,
know therefore
that Allah is the Most Forgiving and the
Most Merciful.
Know that Allah is the Most
Forgiving, the Most Merciful.
So they said,
We let them go because
of these two names of Allah.
The Most Forgiving,
the Most Merciful.
Implying that Allah has forgiven their sins
and has shown mercy to them
by lifting the punishment
from them
that they should have otherwise
have received.
Alright. The 4th rule or principle,
he says we learn more about the names
of Allah through their necessary
logical consequences
of their meanings.
Through the necessary and logical consequences of their
meanings.
And so,
certain
names of Allah
have certain logical
implications
Other than the obvious meaning.
Right?
So we mentioned Allah is Al Khalik.
We say Allah is attributed with Al Khaliq.
That's obvious.
We mentioned the example of Raheem.
Allah is the Most Merciful.
We extract from that
the attribute of mercy.
This is obvious.
Right?
But then there are other
attributes
which are not
directly understood.
Right?
But they are a logical,
necessary implication of that name.
An example,
Allah subhanahu wa ta'ala is Al Khalik,
right?
He is the creator.
So not only do we affirm
that He creates
but we also affirm something else
about Allah.
And what is that?
We affirm knowledge,
and we affirm
ability,
and we affirm wisdom.
And Al Hikma. These are attributes that we
take from Allah being Al Khanuk.
Right?
Why?
Because the one who created this world,
this universe, the way we see it today
and how massive it is and how you
know perfect it is,
he has to be attributed with
knowledge.
Otherwise he wouldn't have been able to do
it.
He has to have been attributed with
with power,
omnipotence
and you know this
ability.
Right?
He has to be attributed with hikmah, with
wisdom.
Wisdom means to put everything in its new
place, right?
And that's why Allah
alludes to
this. When Allah says
about himself,
Look at how Allah put these two
names and attributes of this together
in one ayah.
Ability
and
and
knowledge.
Because these 2 go hand in hand.
Allah says, so that you know that Allah
has power over all things
and that Allah
comprehends
or His knowledge
encompasses
everything. The knowledge of Allah
encompasses
everything.
In fact,
we use this
you know,
to prove the existence of Allah.
How?
How can you use this to prove
to an atheist
the existence of Allah?
So
one of the proofs that we have for
Allah's existence is
the proof of origin,
right?
That
everything
that is created, it has an origin. Nothing
just
pops out of nowhere.
Whatever exists it has a creator,
right?
So anyways,
this is a very simple argument
used to prove the existence of Allah.
You don't have to be an intellectual
in order to understand it. It's so simple.
In fact, that's why it is the one
proof that has been used by everyone,
irrespective of religion.
You know, it it it is, an argument
that has always been used throughout the ages.
Even by simple people.
You have this famous,
you know Arabic anecdote about
a Bedouin.
A Bedouin was asked, how do you know
your your Lord?
How do you recognize who Allah is?
And so what does he say?
He's uneducated, he's illiterate.
What does he say?
He says,
the droppings
prove
that there was a camel here.
The footprints in the sand prove that a
man walked here.
And then he says,
the heavens, the earth, the mountains,
do they not prove the existence of
Allah
And so look at how simple the argument
is.
Whatever exists,
it could not have just
come out of nowhere. Right? Anyways,
once you prove this,
right, once you use this argument
against the atheists,
then what do you have to say?
You have to add something here.
You have to say
that this
being,
this creator,
he
must
be attributed with
knowledge,
with power,
omnipotence,
with
wisdom.
The same attributes that we spoke about that
we took
from
Al Khaliq,
right? He'll ask you how
did you come up with that,
Right?
Well,
now look at the creation around you,
look at
this huge universe.
Could it have been created by someone who
doesn't have knowledge?
By someone who doesn't have,
you know,
power,
by someone who is not attributed with wisdom?
No. These are
logical
implications.
Right? And so you say to him,
that
the creator he's attributed with these attributes
and that is who Allah is.
Very simple. That is who Allah is,
right?
An eternal being
who is attributed with these attributes.
The
next
principle, the 5th principle that he mentions.
He says, with regards to Allah's names,
we have to limit ourselves
to what is mentioned in the revealed texts.
And that is the Quran and the Sunnah.
He says, We must neither add nor
take away
from those names.
So
the names and also the attributes of Allah,
the only source for them
is the Quran and the Sunnah.
There is no other source
and the reason for that is very simple.
The reason for that is very simple.
Allah subhanahu wa ta'ala is
from the ghayd,
the unseen.
No one has seen Allah and no one
will see Allah in this dunya.
So how are you gonna know
how Allah is attributed
or what He's attributed with?
How are you gonna know what Allah is
described with
if you have never seen Him?
If you have no one who has seen
Him who can
tell you.
Right? No one has seen Allah in order
to document this is what Allah looks like
or this is what Allah has described to
it.
Right?
The only way for us to know is
from information and that is coming from Allah.
There's no other way.
We cannot rely on myths,
and fairy tales,
and legends
and dreams that people have,
right?
We have to rely on
and wahim
the revelation.
And even that is not any revelation
because as we know,
whatever other scriptures exist out there, they have
been distorted.
They have been tampered with
and so they cannot be relied upon.
So even, you know, these other books, whether
it be the bible or any other book.
Whatever attributes that are mentioned, they're above Allah.
We cannot accept them.
Right? They have certain attributes that they have
attributed to Allah
which are deficient.
And we cannot
accept them and so we only have 2
sources and that is the Quran
and the sunnah.
Also, we cannot rely on the aql,
the human intellect.
The sheikh says the human mind cannot grasp
or understand
what
Allah deserves in terms of names.
Therefore, we must restrict ourselves to those names
that are mentioned
in the revealed texts.
The 6th rule that he mentions,
he says,
Allah's names are not limited
by
a specific
number. He says this is based on the
widely known hadith
and this was a dua
that the Prophet sallallahu alaihi wa sallam made.
This is one of the duas which we
should memorize.
The Prophet sallallahu alaihi wa sallam says
Here the Prophet sallallahu alaihi wa sallam calls
upon Allah
making dua to Allah by his names.
And he doesn't specify
a specific name.
What does he say?
He says, O Allah I ask You by
all of Your names
that You have named Yourself with
or you have revealed in your book,
or you have taught to one of your
creation,
or you have kept
exclusively with your knowledge
from
the matters of the unseen.
So this proves that
even if we come across every name of
Allah that Allah has, you know, mentioned to
us.
Either through His Prophet shalallahu alaihi wa sallam
or it's mentioned
in the Quran.
We will never come across all of Allah's
names because the prophet says here,
or those
names that you have kept
in the unseen.
Now the question here
arises,
then what about the Hadith of the 99
names?
That Hadith we mentioned earlier.
Inalillahi
tisa'atin wtisarena
iisman.
Allah has
99 names.
So how do we understand this?
Is this a contradiction?
Then then how do we understand it?
So the 99 are the ones that we
know about?
Okay.
Anyone else?
K. So these are the greatest 99 names.
Anyone
else?
99,
from among the names of Allah.
Yes. And so that's what the hadith is
saying.
Here the prophet
says,
He says to Allah belong
99 names.
The Sheikh says,
In reality, this hadith does not indicate that
Allah has only 99 names.
Had that been the intended meaning,
then the wording of the hadith would have
been,
Allah has a total of 99 names
or some similar wording,
which points to a finite number.
And then he gives an example.
He gives an example to, you know, show
us that,
you know, this is not the intended meeting
of the hadith.
He says,
If you were to say I have
a 100,
he says dirhams
that I have set aside for charity for
sadaqa. So let's say,
you say I have a $100
that
I have put aside for
to give him in charity.
Does this statement
does anyone understand from this
that you only own a $100? That's all
the money you have? That that's your life
savings?
No.
Right?
No one no one understands from that,
this meaning,
but rather,
this
is some of your money,
some of your total money that you have
set aside for,
this particular
purpose.
Likewise, Allah
He has 99 names
and more.
He has 99 names and more.
Now here,
it's also,
it would be good to mention that
there are lists out there
listing for us 99 names.
And,
you know,
people say that these are the 99 names
of Allah,
and one should memorize them all and he'll
get that reward that the Prophet mentioned.
The Prophet
never listed 99 names in any authentic hadith.
There are,
some hadith that are out there but they're
weak.
They're not authentic.
Listing
99 names. And
so,
does this mean we don't know 99 names?
No.
In fact the Sheikh right here,
after mentioning this, he says,
he says
that, I have tried my best to go
to the Quran and sunnah
and compile a list for you. And then
he says, These are 99 names that I
have come across
in the Qur'an
and in the Sunnah.
So,
basically,
there are 99 and there are more than
99 as well
that are,
that we can find in the Quran and
in the sunnah.
And And so your job, if you want
to get that reward,
is to look for any 99 names of
Allah and memorize them
and learn their meanings, etcetera.
And so, these are the rules and the
principles that the Sheikh mentioned
and we will suffice with that.
And so next week, insha Allahu Ta'ala,
we'll start
going through
these names of Allah.
I ask Allah
to grant us beneficial knowledge.
No. That's included in the meaning.
But the other,
the other meaning of it is,
for example,
you know Allah is Al Ghafoor.
So now you're gonna turn to Allah. What's
the question? Yeah. So the question was
we mentioned earlier
that
from the hadith of
Allah having 99 names,
whoever
men ahsawha,
Whoever enumerates them. What does that mean? We
mentioned 4 things that it means. And one
of them is,
to act in according,
in accordance to the meanings of these names.
So the question was,
you know, how do we understand this? Does
it mean that,
so you learn that Allah is arraheem.
So it means you are gonna be merciful
to others.
You learn Allah is al kareem.
So,
you know,
be generous to others. Does that Is that
what it means? That's part of the meaning.
But the other part of the meaning is
as I said, you learn Allah is Al
Ghafoor. You're gonna turn to Allah in forgiveness.
You're gonna ask Allah to forgive you.
You learn that Allah is a razaq,
the one who provides.
So you're gonna turn to Allah and not
others
for
provision.
You're gonna ask Allah to provide for you.
You're not gonna be worried about your sustenance.
Right? Because you know that Allah is the
one who provides. You're not gonna be worried,
about your sustenance.
You know
that,
you know that Allah is
the
All Powerful.
And so when you're in a difficulty, you
know that, you know,
even if no one else can help me,
Allah can help me, etcetera.
So it means both things, what you mentioned
and also,
also what we mentioned.
So we mentioned,
memorizing,
understanding their meanings,
acting in accordance with those meanings.
And number 4, calling upon
Allah by these names.
Making du'a to Allah by these names.
Okay. Okay.
Was your question related to
If you wanted to post the follow-up password,
but
The question is,
is there a book that,
we can follow
with regards to
this class?
Basically
I have
books that I've referenced, that I've gone back
to,
that basically explain all of these names.
And they're not really in English.
So there is one book by Sheikh Abdul
Razaq Al Badr
on Allah's names.
There's another book, called
Faderoo Hubiha.
Call upon Allah by His names.
This is by Abda Aziz Al Jullayil.
But, there is a good book that I
could recommend in English
and
I believe it's called
Because You Are Allah.
Because you are Allah.
But basically any book, that you know mentions
Allah's names. I believe there's one
published by Dar es Salaam.
You could use these books to follow Insha'Allah
because
generally all the authors,
they did it in this particular way where
they
would combine similar names together and discuss those
similar names.
What was the question?
Basically,
the most
effective way is Arruqyah,
and that is by reciting
certain ayats and certain duhas and adkar,
and
reciting them
on yourself.
And there are different ways of doing this.
1 is just simply reciting and then blowing
all over yourself. Another way is by reciting
and blowing it to water and then drinking
that water.
Another way is
by blowing it into water
and taking a bath with that water.
And
another way is
if you know the individual who gave you
the,
the evil eye,
then you go to that person
and
you ask them
to basically
do the same thing. To take water
and to recite in it and to take
a shower with it, and
you know, you do the same.
And, obviously,
making sure we,
stick to our adkar,
The various adkar.
You have the adkar of the morning, of
the evening.
The adkar when getting up from sleep
before going to bed.
All of these, there are various adkar taught
to us by the Prophet
We should
make it a habit to say these on
a daily basis.
And that will have a huge impact in
getting rid of
the black
magic or the evil eye.
Basically,
the time for the question was,
the evening adkar.
Is it's time after Maghrib or after Asr?
The correct time is after
Asr. Basically from Asr to Maghrib.
From after Asr until Maghrib.
Now the scholars say if one is unable
to or they forgot
or they were busy and they were weren't
able to, then you could say them after
maghrib. There's nothing wrong with that. As long
as it's not
too far later.
Likewise, the morning adkar,
they're supposed to be said before sunrise.
Likewise, if one was not able to
or they forgot
or they were busy,
then you could say it after sunrise. But
it shouldn't be
until,
you know, a time when it's no longer
considered morning.
What are some signs
of the evil eye or
The question is what are some of the
signs of the evil eye being on you
or
black magic?
There are various signs that, you know, scholars
mention.
But
my advice would be to see
You have certain individuals who are like professional
raqis where they
do rukiah for you.
And they're able to identify
whether you have black magic or not.
Or,
evil eye or possession, etcetera.
And,
you know, they recite
certain things, certain ayaats, for example, and they
see your reaction.
And they also ask you to do certain
things. Like I said, this is
a specialisation that not everyone is skilled
in. So it's best to see someone who,
you know, knows what they're doing.
So the question is,
someone says that they have jinn,
and someone told them you shouldn't read,
Suratul Jin.
Is that true? Not that I know of.
Surah Al Jin is a surah of the
Qur'an. These are the words of Allah.
And anything of the Qur'an,
no matter what part of the Qur'an it
is, it's effective
in,
Ruqyah.
Using any part of the Quran.
In fact, it's the opposite. I've seen,
you know, professional Iraqis who do rukiah, they
actually use
Surat Al jinn.
Surat Al jinn, and also the ayats from
Surat Al Akkaf that talk about the story
of the jinn.
So these are actually effective.
That's a good question.
The
names of Allah, the 99 names of Allah,
were they also
revealed or mentioned to the previous Prophets?
It seems that they were. That all the
Prophets of Allah Subhanahu Wa Ta'ala,
they had knowledge of these names of Allah.
Without a doubt, the main names of Allah,
there's no doubt about that.
So for example, Allah being Al Khalil,
Al Ghafoor, etcetera. And we have in the
stories of the Prophets that are mentioned in
the Qur'an,
we have examples of how these prophets would
call upon Allah by these names.
Are the 99 names mentioned in Hissul Muslim,
Fortress of the Muslim,
are they authentic or not?
Are they listed?
I don't know.
I don't recall them being listed in Hissam
al Muslim.
Yeah. Allah knows best.
But the one hadith that I do know
about,
that lists 99 names,
It's a hadith in Sunan al Tirmidhi and
it's weak.
It's dariq, it's not authentic.
And that is the most famous hadith that
people use.
And as I mentioned, Sheikh ibn Uzzamim mentions
here,
in his book that
there is no authentic hadith listing all of
Allah's 99 names.
So even if people reference a certain hadith,
he says it's not authentic.
So we'll conclude inshallah and we'll see you
all next week.
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