Kamil Ahmad – The Beautiful Names of Allah #03
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AI: Transcript ©
Yes, Jeffrey.
Yeah. I I see you're growing live. Just
Yeah. I
see.
I'll just I want I want to check
the sound.
I'm ready. Just I want to check the
sound.
And I'm already we're doing ready to go.
Can you check the green can you check
the green line?
Yeah. Take it out. It's easy for you.
Just
okay.
Yeah.
But I have to
Sure.
I had I had meat,
to give to you.
Can I come by tonight?
After after Orisha.
So
yeah. Like yeah.
Yeah. Because,
I recently,
got appointed as imam in,
TIC, you know, downtown,
Toronto Islamic
Center.
So I'm gonna praise Allah here, and then
I'll come. It's like it's not far from
here.
Yeah. It's Jung and Jung and Blue.
Jung and Blue.
Yeah.
Uh-huh.
Yeah. Yeah.
Mhmm.
Yeah. Okay,
Okay.
Okay. Yeah.
Yeah. Yeah.
Yeah. No. No. Not no. Not all 5.
Just.
5.
Right now, just, twice.
We continue on our series
on Isma'ilah
al Husna,
the most beautiful
names of Allah.
And last week we covered
the
most important names of Allah.
Allah Al Ira and
Arrab.
And so today we move on to
perhaps the next most important names of Allah
that would come after,
the names that we covered, last week.
And what names would that be?
And? Rahman and Ar Rahim. Yes.
And then after that we're gonna cover 2
more names which are considered,
special and among the most important names of
Allah and that is
Al Hay and Al Qayyum. Insha'Allah that's what
we're gonna be covering,
for today.
And so Ar Rahman
and Ar Raheem
are the two names of Allah that are
related to
his sufah, his attribute
of arrahma.
And this attribute of arrahma is one of
greatest
attribute.
One of His
greatest
attribute.
And so from
the attribute rahma we have these two names.
And.
Now how have these names been mentioned
in the Quran?
These two names
have been mentioned in the Quran
in different ways.
Sometimes they're mentioned
on their own individually,
sometimes they come together
and other times
other times
they are associated with other names of Allah
as we're gonna see.
So
first of all,
Arrahman
coming with Ar Rahim together,
this comes in a few instances
or
perhaps twice in the Quran
besides the best manna.
So
Bismillahir
Rahmanirrahim
is in is it
an eye of the Quran or not?
It is?
Okay where?
Surah
Fatiha.
Surah Fatihah. BismillahirRahmanirRahim. Like that.
Soleiman. Yeah. That's in Surah Tun Namal.
Alright. Now Bismillahir Rahmanir Raheem coming in the
beginning of each surah including Al Fatiha.
This is a debate among the scholars as
to whether
that is from the Quran or not. The
scholars differed. Some said it is
considered the first ayah of every surah except
for which surah?
Surah Tawbah.
But many other scholars say it's not an
ayah from every surah,
but it is what we begin is surah
with.
And this is the the more correct opinion
insha'Allah.
So that having been said,
comes only once in the Quran that is
in Suratul Namil.
And that was in the letter of Surayman
to Bilqis
in Nahu Minh Sulaymanah.
This letter is from Suleiman and he begins
it with the name of Allah, Ar Rahman
Ar Raheem.
And it has been mentioned
Arrahman with Ar Raheem has been mentioned in
Surat Al Fatiha.
Alhamdulillahi
rabbil Arami
This is when they're mentioned together.
Al Rahman
on its own
has been mentioned in several places in the
Quran.
And
Allah mentions it
as
a substitute of his name Allah,
which is rare in the Quran.
Usually throughout the Quran,
Allah either refers to himself as Allah
or arab as we mentioned last week.
For example,
worship your
and your Lord has said. And Allah comes
throughout the Quran. Allah referring to himself as
Allah.
As for Ar Rahman then it has also
been mentioned.
For example, Allah says
This is in Surat Taha.
Ar Rahman rose above the throne.
So you notice here Allah did not say
Allahu
* Akshistawah.
Right? He uses his name.
Also
in Surat Miriam.
Ibrahim Alaihi Salam says,
Ibrahim alaihis salam says to his father,
My father, I'm afraid that
a punishment will touch you from
Ar Rahman. He didn't say from Allah, He
said from Ar Rahman.
And of course we have Surah Ar Rahman.
Allah begins it
by saying Ar Rahman
So this is Ar Rahman mentioned on its
own. So whenever Ar Rahman is mentioned on
its own
it usually
refers to
it's referring to Allah.
As for Al Raheem,
Al Raheem being mentioned on its own.
It is mentioned
either
or when it's mentioned on its own,
it is mentioned
restricted
to
a certain subject.
Restricted to a certain subject.
So Allah doesn't use it
as he uses Ar Rahman, as we have
seen.
Right?
He doesn't say
Ar Raheem
said such and such or Ar Raheem did
such and such
as we have seen with Ar Rahman.
But when Ar Rahim is mentioned on its
own,
it's restricted to a certain subject.
And an example of this,
Allah says,
And the Allah
is
Rahim
to the believers. So the subject here are
the believers.
So when it's mentioned on its own, Ar
Raheem,
it's usually restricted to a certain subject.
In this case, the believers.
And finally, we come to Ar Raheem being
mentioned
with other names of Allah.
And
this comes in several different places in the
Quran where Allah combines Ar Rahim with other
names.
Like Al Azziz Ar Rahim,
and this comes a lot in the Quran.
Raheem being associated with Al Ghafoor,
it comes a lot in the Quran.
Etcetera.
Also we have
and
So this is how Ar Rahman and Ar
Rahim have been mentioned in the Quran.
Alright.
If both Ar Rahman and Ar Rahim
are
talking about the same attribute of Ar Rahman
then
what's the difference between the 2?
There must be a difference
between the 2
because not
the names of Allah are not synonymous
from every sense.
There are differences
and one name
gives a certain meaning that another name does
not.
Even if it's relating to the same attribute
as is the case with Ar Rahman and
Ar Raheem.
So what is the difference between the 2?
Muqtasah for what?
Yes. This is the most common explanation that's
given
for the difference between
Ar Rahman and Ar Raheem.
The Ar Rahman is
the all encompassing mercy of Allah general
for
all of his creation.
And this is specific
with regards to his creation in the dunya.
Right?
As for Raheem,
then it is specific
what we'll mention here is that we have
the following differences between Ar Rahman and Ar
Rahim and this is the first. What I
just mentioned right now
is the first difference.
Rahman
is the all encompassing mercy of Allah for
all of his creation
in this dunya.
And you can see that.
You can see Allah's mercy to animals.
You can see Allah's mercy
to the kuffar,
to everyone,
irrespective.
So this is referring to Arrahman.
As for Ar Raheem, it is specific for
the believers.
It is specific for the believers
in this dunya and in the next.
It is specific for the believers in this
in this dunya and in the next.
And you see this throughout the Quran.
We mentioned right now.
That Raheem,
it comes
restricted to the believers.
And you don't find that with arrahman.
Allah does not restrict his name arrahman to
something in particular.
The second difference
between the 2
is that Ar Rahman
is an attribute of Allah's very being, his
very essence.
What we call the that of Allah.
So we say this is
What
does mean? Basically the scholars they,
say we have
and
An attribute related to the that is an
attribute related to the very essence of Allah,
His very
being. Whereas,
Raheem
is It is an attribute of action.
Whereby
Allah's mercy is seen in action.
And the result is seen in his creation.
Right?
So you see the rahma of Allah
upon so and so, for example.
Allah was merciful to so and so
And this is why we use
or this is why we see Allah using
Ar Raheem
to describe himself when he is showing mercy
to others.
Because this is
an action.
And, as we mentioned, waka nabilminina
Rahima.
He was merciful towards
the believers.
Whereas he doesn't use that with Arrahman.
He doesn't use that with Arrahman.
The third difference
is that Ar Rahman
is exclusively for Allah.
No one can,
say that so and so is Rahman
but you can say so and so is
Raheem.
If you want to describe someone being kind
and compassionate
and merciful,
you don't say he is rahman
but you say he is raheem.
You say he is Raheem and Allah uses
that for the Prophet sallallahu alaihi wa sallam
in the Quran.
Allah says that the Prophet sallallahu alaihi wa
sallam
is Raheem
towards the believers.
This is at the end of Surat at
Tawba.
A messenger has come to you
from among yourselves.
He is concerned about your suffering
and he's anxious for your well-being.
And he
is Ra'uth,
gracious, kind,
and Raheem
merciful
to the believers.
Here Allah is describing the Prophet sallallahu alaihi
wasallam.
Now why is this?
You know, why is it that
arrahman is exclusively used for Allah and we
don't use it for others?
Right?
What is the scale that Ar Rahman is
on?
The scale of fa'alan.
The scale of
And this scale
in Arabic is used to describe someone who
is filled with a certain description.
He is
filled with a certain description.
So for example, what do we say?
We say Someone
who is very very angry.
Keslan
Someone who is very very lazy.
Sakuran.
Someone who is very very drunk
and so on and so forth.
And no one is filled with mercy
to the max
besides
Allah Subhanahu Wa Ta'ala. Therefore only Allah is
referred to as
Ar
Rahman. Now
what did the prophet, salawahu alaihi wasallam, tell
us about
the mercy
of Allah subhanahu
wa ta'ala.
There are so many different hadith in which
the prophet, sallallahu alaihi wa sallam,
describes the mercy of Allah to us.
Now, as we have already covered previously,
when it comes to the names and the
attributes of Allah,
there's no way for us to
you know
completely
grasp
how Allah's attributes are.
Right? Because they are without limit
and our human mind is
limited, right?
However, the prophet sallallahu alaihi wasallam gave us
examples
to at least bring near to us,
you
know, the mercy of Allah subhanahu wa ta'ala.
And so
the first hadith we have, this is in
Bukhari and Muslim.
In one of the battles,
some captives were brought to the Prophet sallallahu
alaihi wa sallam, and among them was a
woman.
And she was frantic looking for someone.
She looked around and
she couldn't find him.
She was desperately
desperately looking for someone
among
the captives and the soldiers.
And suddenly,
her eyes fell on who who she was
looking for
and she went,
and she wept,
and she picked him up,
and she hugged him.
This was
her baby.
After witnessing the scene, the Prophet salallahu alaihi
wa sallam asked the companions,
do you think
that this woman
would throw her child in a fire?
They said no.
By Allah,
she would not.
And then the Prophet sallallahu alaihi wa sallam
said, Allah is more merciful with His servant
than this woman is with her child.
Allah is more merciful
with His servant
than this
woman is
with her child.
So
here the prophet sallallahu alaihi wa sallam
is giving us a glimpse
of how merciful Allah is.
Bring the most,
you know,
bring the most
merciful scene in the dunya
and Allah's mercy,
you know, is far greater than that.
And that's why we mentioned this previously, one
of the
one of the scholars of the salaf,
he was
asked if
you have the choice between
Allah judging you on the day of judgment
and your parents, who would you choose? He
said, I would choose Allah
because I know that Allah is more merciful
to me than my own parents.
The second hadith is also
in Bukhari and Muslim, the prophet sallallahu alaihi
wa sallam says,
Allah has divided
Rahmah,
mercy into a 100 parts.
And he sent down to earth one part,
only one part.
Imagine
there are
a 100
there are a100 parts
to Allah's mercy that He has
that He has created.
And He sent down to earth only one
part, meaning He is merciful and we see
that mercy around us
but that's only one part out of a
100.
The prophet sallallahu alaihi wa sallam goes on
to say through this one part,
creatures deal with one another with compassion.
So much so that an animal lifts its
hoof
over its young one,
less it should be hurt.
You know, that rahma that we see
between animals,
you know, a mother
taking care of her child.
That is all from this one part of
Allah's mercy that He sent down.
And then the Prophet said
and Allah kept 99 parts with himself
which he will use
to show mercy to his servants on the
day of judgment.
And so that is gonna be Allah's mercy
that He's gonna show to us on the
day of judgment.
But even that,
it's gonna be exclusively for the believers,
at a time when we're gonna need the
rahmah of Allah.
And that's why, you know, our dead
You know, what is the one du'a that
we always make for them? May Allah shower
them with the mercy.
That is the one thing we always ask
for.
May Allah have mercy upon them.
Right?
Because we're hoping that
those 99 parts,
this person will will have a share of
that,
in the akhir.
The 3rd hadith is also in Bukhari and
Muslim. The prophet sallallahu alaihi wasallam said,
when Allah created and He completed the creation,
He wrote
in His book which is with Him
on his throne.
He wrote he decreed this.
My mercy
has prevailed over
my anger and my wrath.
This does not negate that Allah
is not,
is not attributed with anger.
Allah is attributed with anger,
and he does get angry with certain people.
However,
if one is to
prevail over the other, it would be the
mercy of Allah.
And so Allah shows more mercy
then
he shows anger.
And so that's what we learned from this
hadith,
that my mercy has prevailed over my anger.
Alright.
We go through some of the things that
these two names teach us,
Ar Rahman and Ibrahim.
1st and foremost,
putting our hope
in Allah's mercy and not despairing of it.
Never despair of Allah's mercy.
When you understand that Allah is ar Rahman
and ar Raheem,
That's it. You would never
lose hope
in the mercy of Allah because of how
much
or because of the fact that you know
how much merciful Allah is.
You will never
give up hope in the mercy of Allah.
No matter what circumstance you may be in.
And
so we associate
the rahma of Allah
with our sins.
So we transgress and
we commit so many sins.
Will Allah show us mercy and compassion and
not punish us?
Or
will he not show us any mercy
and we are bound
to be punished by Allah.
And so this is where
when you know how merciful Allah is,
you never give up on that mercy, you
never give up hope in that mercy.
And so you understand, yes,
Allah's punishment is severe
and he has promised
that if certain people do certain things and
they commit certain crimes,
He's gonna punish
them.
But if you come with a repentant heart
and you turn to Allah in repentance, and
you change your ways then,
here, you don't give up. You don't fall
into despair,
and you think, no, my sins are too
great.
They are too great for Allah to forgive
me.
You know, my life the way it has
been going,
I I don't deserve any of Allah's mercy.
You don't say something like that when you
know how merciful Allah is.
And Allah tells us that in the Quran.
Say my servants who have exceeded
the limits against themselves,
against their souls.
They have done all the sins in the
world.
Allah says here, a message to them,
do not lose hope in Allah's mercy.
For indeed Allah forgives all sins.
For indeed Allah forgives
all sins.
Now obviously in the dunya,
as the scholars say, the the mukmin is
supposed to balance between
having hope for Allah's mercy while at the
same time
fearing Allah's punishment.
And we should not understand from this
that we shouldn't give up hope in Allah's
mercy. We should not understand from this
that
Oh well, Allah is the most merciful
so I can continue to commit all the
sins that I want
and I am guaranteed the mercy of Allah.
You know and you don't change your ways.
There are people who will justify
them committing certain sins when you come to
them and say,
you know, fear Allah,
change your ways.
They'll say, well Allah is the most merciful.
So they're using this that we're just talking
about,
but they're misusing the concept.
Right? They're misusing the concept.
We're not saying that Allah will not show
them mercy.
Right?
We hope that Allah shows everyone mercy.
But what we're saying here is that it
should not be used as justification
for committing sin and continuing
in committing sin.
And so the believer, he balances between 2,
the two things, between hope in Allah's mercy
and at the same time fear,
fearing Allah's punishment.
However, the scholars say that at the time
of death,
when,
you know, death is near,
at this time
you do
put more emphasis on
the aspect of mercy.
They say this because at that time, if
you're thinking about your sins,
what's gonna happen is you're gonna fall into
despair.
And you're gonna think Allah cannot forgive me.
That's it. I'm meeting Allah, that's it. I'm
doomed.
Right? And the believer should have,
he should have good thoughts about Allah subhanahu
wa ta'ala and he shouldn't think about Allah
except in a positive way.
Alright, the second
lesson that we learn here
is that
just as Allah shows mercy,
we should also show mercy to others.
As the prophet sallallahu alaihi wa sallam says,
those who show mercy
will be shown mercy
by the most merciful.
Those who show mercy to others, they will
be shown mercy by Allah.
And then the prophet says,
so show mercy to those on the earth
and He who's in who's in the heavens,
He will show mercy
to you.
And so certain attributes of Allah,
we should
use them and implement them in our lives,
such as this one.
And there is this general rule,
It's a sunnah of Allah. How you treat
others is how Allah is gonna treat you.
How you treat others is how Allah is
gonna treat you.
Be merciful and compassionate with others and that's
how you should expect to be treated by
Allah
Be difficult on others
and
that is how
Allah will deal with you.
It includes everyone.
It includes everyone.
It includes even the animals. Right?
So the brother asked, does it include the
kuffah?
And so we say yes.
As a general rule, we show mercy to
everyone,
including animals
as we have the the various ahadith in
that regard. The woman
who showed mercy to
the dog.
Right?
And, you know, quenched the thirst of the
dog. She was a prostitute and because of
that one
act of kindness, Allah entered her into Jannah
and forgave her. Right?
However,
certain people from the kuffar, we don't show
them mercy,
right? So it's not like everyone's the same.
Obviously with with the enemies of Allah, we
don't we don't show them mercy
and we take this from the life of
the prophet
There are certain people who,
the prophet sallallahu alaihi wa sallam did not
show mercy to them.
But the rest of the kuffar,
he showed mercy to them.
You know, for example, in certain battles
after the battle of Badr,
when he had captives in his hands,
Some of them, he ordered for them to
be executed.
Right?
Others,
he
let them go.
Also,
in Fatima,
generally everyone was safe. He gave
amnesty to everyone.
But there were, you know, certain individuals who
he said, I'm not gonna let them go.
Right?
Alright. The third lesson that we learned
is
let us learn
about those things that
bring about the mercy of Allah.
There are certain things that if we were
to do,
we would deserve Allah's mercy.
And these are mentioned,
in the Quran
and in the sunnah.
And so for example,
Allah says,
The Rahmah of Allah is close to the
people of Ihsan,
the good doers.
If you want the mercy of Allah then
be from among the
Muslim.
Also
Allah says,
When the Quran is being recited,
listen to it attentively
and be silent
so that
you are shown mercy,
obviously by Allah.
And
the
Prophet
says, may Allah have mercy
on the one who is kind,
easygoing when he buys
and when he sells.
He's easy going when he buys and when
he sells. Not difficult.
Right? So here the prophet says, may Allah
have mercy on such a person.
And in another hadith, the Prophet says, may
Allah have mercy on the man who gets
up at night to pray
and he wakes up his wife
to pray
and
she refuses,
so he sprinkles water on her face.
So the prophet
said, may Allah show mercy to to this
man.
And then he went on to say, may
Allah have mercy on the woman who gets
up that night
and does the same thing. She, wakes up
her husband to pray and he refuses so
she sprinkles water
on his face.
So here the prophet
is encouraging us to do these things
and he's saying he's making dua that the
one who does this
may Allah have mercy
on such a person. So we should learn
these things
that are mentioned in the Quran and Sunnah
that basically,
you know, guarantee us
the rahma of Allah subhanahu
wa ta'ala.
Finally,
we learn the importance
of asking Allah for His mercy,
His rahmah and not just asking but,
you know, begging it from Allah.
You know, it's one thing to ask
and it's one thing to
persistently ask and being adamant
that, oh Allah, give me your mercy.
I don't just ask you for your mercy,
oh Allah, I beg you for your mercy.
And so the prophet sallallahu alaihi wa sallam
says,
do not make the dua, oh Allah forgive
me if you wish.
Oh Allah have mercy upon me if you
wish.
The prophet shalallahu alaihi wa sallam says,
do not say
Allahumma afirli inshipt.
Allahummaarhamli
inshipt.
And this hadith is in Bukhari and Muslim.
You know, don't
be hesitant
in this way.
But rather the prophet says,
You know, be determined when you're asking Allah
for no one has the power to compel
Allah Subhanahu Wa Ta'ala.
Yeah. Every dua. Every dua. We should not
link it with the mashiya of Allah, with
his will because here
you know you're
saying that
you know, as if someone is compelling Allah
or influencing Allah to
answer your dua.
And so we shouldn't say it like that,
but rather we should
ask Allah knowing
that nothing can prevent him.
Right?
And so we should call upon Allah Subhanahu
Wa Ta'ala You Raheem.
You
Raheem.
We should use these names to call upon
Allah and not just ask for His mercy,
but,
be adamant about it.
Alright.
We move on after that to the next
two names that we want to
cover tonight,
and they are Awa's two names,
Al Hayd
and Al Qayyum.
Al Hayd
and Al Qayyum.
These two names of Allah,
they come together
in 3
different places in the Quran.
They come together in Surat Al Baqarah, in
Ayatul Kursi, obviously.
And they come in the beginning of
Surah
Aliyamran
And in Surah
Taha.
Why are these two names important?
And as I mentioned,
at least in the beginning,
you know,
when
anyone
discusses the names of Allah and if you're
gonna go through all of Allah's names, you
begin with the most important names.
That's why we began with Allah
Arab and then Arrahman Ar Raheem.
So why Al Hayyil Qayyum after that in
this order?
The reason for why these two names are
important
is that all of Allah's
attributes of action.
We said Allah has attributes of action, sithat
fiyaaliyah.
They are based
on his life,
his haya.
And what kind of life is it?
It is an independent life,
self sustaining and that's the meaning of Al
Qayyum.
So what does Al Hayd mean? What does
Al Qayyum mean? We'll talk about it a
bit more, but basically Al Hayy is the
ever living
and Al Qayyum
is the one who is independent.
His life does not depend on anything.
Now Al Hay
has been mentioned
5 times in the
Quran. 3 times
with Al Qayyum.
Okay? 3 times with Al Qayyum
and we mentioned those 3 times.
The 4th time is in Surat Furkan.
Put your trust
in Al Hagg, the ever living
who does not die,
and that is only Allah.
And the 5th time it's mentioned Surah
He is Al Hayd.
There is none
there is no God except him,
So call upon Him
with sincerity in the Deen.
So what does Al Hayi mean exactly?
It means that Allah is the ever living.
But what does that mean?
It means that
the life of Allah
is unlike human life.
What can we say about human life or
the life of any other creature for that
matter?
No. The life of But
before that? It was before.
Exactly.
Human life or the life of any,
created being was preceded by what? By non
existence,
and it is followed by nonexistence.
Right?
It was preceded by non existence, you never
existed once upon a time.
And then you exist
and then you live,
you know, that is your life and it
comes to an end and there's no more
existence.
Right?
Whereas the life of Allah is complete
and perfect in every way.
It did not have a beginning
nor does it have an end.
And that's why we say Allah is the
ever living.
And that's why we cannot compare the life
of Allah to
the life of any of His creation. In
fact,
no life exists except that he, subhanahu wa
ta'ala,
is the one who granted it
to that being.
Now let's take a look at Ayatul Kursi
for a moment.
We mentioned
Al Hayy Al Qayyum comes in Ayatul Kursi.
Right?
Notice
how after Allah mentions
his soul right to be worshiped.
Allah
La ilaha
He immediately follows that up
with the reason for that.
So as if to say,
Allah is
La Iraha Illahu, the only one who we
should worship.
As if someone asks why
and the answer is right there.
He is
the ever living and Al Qayyum will come
to the meaning of it.
But basically,
why should you worship Allah and not anyone
else?
Because
his life is perfect
and complete.
It doesn't have a beginning,
it doesn't have an end.
And worship
cannot be
suitable or appropriate
or valid except
for one who is described as such,
and no one is described as such.
Right?
As we mentioned,
Allah says
Put your trust in the height, the all
living who never dies.
And this is why we see the amazing
insight of Abu Bakr radiAllahu anhu.
What did he say?
What did He say
at the time of the death
of Rasulullah
when, you know,
it was a shock for me.
Imagine including Umar radiallahu alaihi wa sallam,
he couldn't believe it.
And so what did What was the first
thing that Abu Bakr radiyaoullahi walaam said?
Exactly. He said whoever among you used to
worship
Muhammad, then indeed Muhammad
has died.
And whoever used to worship Allah, then indeed
is,
Allah is alive
and cannot die and does not die.
And so, look at his knowledge
and his insight
that was missing from many others from among
the Sahaba.
So the point is
that
by Allah mentioning
his
ever living nature,
he is proving
that he alone deserves to be worshipped.
As
for someone who
is living, but then eventually dies like,
Alisa alisa alisa lam.
Or someone who
is dead
and
you know, he is not living right now.
Like some Muslims
who go and
they'll
make dua and worship graves
of saints,
right?
Or
something that has no life to begin with.
Like, idols made of rock and stone.
All of these
do not deserve to be worshipped.
Right?
Because they are missing one of the most
fundamental characteristics
of someone who deserves
worship.
And that is life
and perfect life for that matter. Perfect life.
And this is why Allah subhanahu wa ta'ala
says, who will hide you
La iraha illahuwa
faderruhu mukhli siyin alabatdil.
Now why does Allah say that
here? Why does Allah say therefore
worship him
after he mentions that he is Al Hayd.
Right? To make that connection.
He is the ever living.
There is no god except him who deserves
worship.
Therefore,
worship him
with sincerity in the deen.
Another point to reflect on Ayatul Kursi
is that after Allah mentions
his attribute of life,
he immediately follows that up with
what's mentioned after that in Atul Kursi.
And then?
This is also meant.
This is intended.
Right?
Why does Allah say that right away after
that?
That,
you know, no fatigue
nor
tiredness nor sleep touches Allah.
Because
as we know, sleep is
a minor form of
of death as a prophet sallallahu alaihi wa
sallam told us.
So Allah negates
from himself
drowsiness,
which is sinah,
and sleep,
which is a minor form of death,
after
having affirmed for himself
perfect life.
Right. He affirms for himself that he's Al
Hayd and then he negates
any
idea
of the fact that, you know, he requires
sleep
or drowsiness, etc.
Alright. So this is the meaning of Al
Hayd.
Al Qayyum has been mentioned
only
3 times in the Quran.
So it has only been mentioned
with Al Hayd.
Okay. It has only been mentioned with Al
Hayd.
And Al Qayyum, as we mentioned, it means
that Allah
is independent and not needing anything.
So
his life does not depend on anything.
His existence
does not depend on anything.
So
he is perfectly established
without any support,
without depending on anything.
And so he is
independent
and self sustaining.
Meaning he does not depend on any of
his creation to exist.
Allah does not depend on any of his
creation in order to exist.
And it also means that
he
that everything else is dependent upon him.
The entire creation
depends on Allah.
So,
He is
the Sustainer
of all of existence.
And so we cannot live
without his support,
without his risk,
without his sustenance,
without
food, without
air, without,
you
know, water, etcetera.
And
we need His support and cannot be independent
in our existence.
So Allah is independent
in every
way, whereas the creation
is dependent upon Allah.
And there's no created being that is not
dependent upon Allah.
And again,
that is proof
that he alone deserves to be worshipped.
Because
a being that is dependent upon something else,
it means that it's imperfect.
It means that that being is imperfect.
Suri'e alaihis salam,
He was a human being.
He depends upon Allah.
So why worship him
when he is dependent upon someone?
Likewise, all other objects of worship.
So while Allah
is completely
independent and self sustaining, we are fully dependent
upon Him
as Allah subhanahu wa ta'ala says,
and this is a Surat Fatir,
You ayuha nasa antumulfuqarao
illallah.
Oh mankind, you stand in need of Allah.
While Allah is what?
While Allah
is alone is
self
sufficient,
and he is the praiseworthy one.
Alright. So what do these names teach us?
First of all, we learned that
Allah is Al Hayd,
the ever living,
and everything else will perish and die.
And so the life of Allah
has no shortcoming
in it whatsoever.
The life of Allah
has no deficiency in it
whatsoever.
So there is no tiredness,
There is no
drowsiness.
There is no sleep.
There is no illness.
There is no sickness
like the life
of created beings.
And that's why Allah Subhanahu Wa Ta'ala
when He mentions in Surat Qaf
that He created the heavens and the earth
in 6 days. What did He say right
after that?
What's the point of mentioning that after mentioning
that he created the heavens and the earth
in 6 days?
And
no fatigue touched us.
No tiredness
touched us.
Why did Allah mention this?
Exactly because Ahlul Kitab made the claim
that Allah needed to rest on the 7th
day.
Right?
And we mentioned earlier that
when it comes to
when it comes to
the names and attributes of Allah,
Allah affirms for himself
specific
names and attributes of perfection.
Right? Like,
Rahma.
Like him being the all forgiving.
Right?
And all the names that we're gonna be
covering. Specific
names and attributes.
But when it comes to negation,
when Allah negates
certain qualities or attributes,
in general,
Allah doesn't
specify certain
attributes.
To negate it from himself. Uh-huh.
Allah makes general statements
like,
There is nothing like
him. There is nothing like, there's no equal
to Allah. Right?
Do you know of anyone
who is similar to Him? Right? These general
statements
negating in the general
in general, negating any similarity between Allah and
His creation.
However, sometimes
Allah does negate specific attributes
when?
Only when
there is
a claim made about Allah,
that He is attributed with a certain negative
attribute
Such as here. There's
no need for
for
for Allah to say
that no tiredness touches him, no fatigue touches
him because we know that he is Al
Hayd. Right?
And
we know that there's nothing similar to Allah.
Right? But Allah mentions this specifically
to refute that notion,
brought forth by Uhlul Kitab.
Likewise,
a son.
Why does Allah negate
having a son?
Because of the claim of the Christians that
Allah had a son. Otherwise, there would be
no need for Allah to mention specifically
that he doesn't have a son.
Because
of the perfection
of
Allah.
Likewise,
another attribute,
Why does Allah negate a throughout the Quran?
Because
of the idea that comes in people's mind
that if we're gonna be punished, it's because
Allah is doing us injustice.
So they attribute injustice to Allah. Therefore throughout
the Quran and not in 1 or 2
places but throughout the Quran.
Usually when Allah mentions his punishment
he follows that up by saying
and similar
Ayat. Alright,
the second
lesson that we learn here
is that
Allah is Al Qayyum,
meaning that he is the one by whom
all things exist
and all creatures depend upon.
And so none of them can exist or
stay alive without him for even a blink
of an eye
while He does not need any of them.
He is the one upon whom all the
creation,
they
exist
and they need him to manage their affairs.
And you won't find anyone
except that he is in need of Allah.
Even the prophets and the messengers, even the
malaika and the angels the closest to Allah
Their existence
depends upon Allah.
And it is this,
you know,
clear
Aqidah that we Muslims have concerning Allah
that you won't find in any other religion
on the face of this earth.
And this is one of the the beauties
of Islam.
That we should actually
focus on when we're giving dawah.
And that is
the clarity
of
the clarity
of the concept of of God in Islam.
Right? You won't find any religion on the
face of this earth
that gives us such a clear
and perfect
attribution of who the creator is besides Islam.
And this is one of the things that
we should use in our dawah
Because whatever people worship besides Allah,
they
have deficiencies.
And we need to point out these deficiencies
in those,
you know, objects of worship.
And this is one of the way of
doing so
by saying
there is no
God
that is worshiped out there in this world,
except that
its life is dependent upon
someone else.
And that is
Allah.
The third lesson that we learn here,
is the importance of calling upon Allah by
these two names
and especially combined.
Especially combined as Allah combines them
in the Quran.
And
how powerful it is for
for someone to do so when he is
in desperate need.
When you're in desperate need,
call upon Allah by these two names.
The prophet sallallahu alaihi wa sallam taught us
a dua
and that is
It's from the adkar
of the morning and the evening.
Right?
And then you're asking Allah
by His mercy, you're saying,
by your mercy I seek your help, O
Allah.
Rectify for me all of my affairs and
do not leave me
in charge of my affairs for even the
blink of an eye.
So here you're showing your need for Allah
because he is Al Hayyul Qayyum.
You cannot
depend on your own self and your own
efforts, and your own strength.
Never do such a thing.
Whatever you do,
always
ask Allah for His help.
Because you can never get things done on
your own.
No matter how much you try, you'll never
be able to succeed in doing so.
So ask Allah and make this duha.
Ibrahim
says,
asking Allah by his names, Al Hayy and
Al Qayyum,
has a great effect
on him answering your duas
and obtaining relief from difficulty and hardship.
For the attribute of life
comprises
all attributes of perfection that imply life
and the attribute of
Qayyuma
which is self
sustenance.
The name Al Qayyum
comprises
all attributes of action.
Right?
So when you think about the meanings of
these names, you understand why it's so powerful
to call upon Allah by these two names,
Al Hayd and Al Qayyum.
And that's why there's actually a hadith
but there's weakness in this hadith.
It's in, Sunan Al Tirmidi.
Abu Hurayrah radiAllahu anhu says,
when a matter would worry the Prophet Sallallahu
Alaihi Wasallam he would raise his head to
the sky and he would say
and when he would
be deep in dua,
when he would be making dua and he's
deep in making dua, he would say, You
Hayyu You Qayyu.
You Hayyu
You Qayyu.
So nonetheless
these are two names that we should
constantly mention when we're making tu'a to Allah.
Not just you Allah
and we mentioned last week the importance of
using Allah's name Arab.
As Allah taught us throughout the Quran, so
many of the duas in the Quran are
with etcetera.
But also not to forget these two names.
So these are some of the lessons that
I wanted to go through and we will
suffice with that.
So the question is, these two names,
are they
or
as we mentioned
previously?
The attributes of Allah can be divided into
2
attributes of the essence and the being of
Allah
and attributes of action.
And the difference between the 2 is
that sufat, zatiya Allah is always attributed with
that.
It's not something that
you know is
restricted to time
and place.
Like for example, Allah has a face,
he has hands,
this has nothing to do
with time or place.
Likewise, certain names Allah
is an attribute or is a name related
to Allah's very that.
As for Al Hayd and
Al Qayyum, the same thing. These are
These
are.
They are not related to a specific
time or place
or action.
Right? They are not related to a certain
action.
So the actions of Allah,
they are
Allah carries out certain actions
when he wills.
So,
you know, in time when he wills.
And then some some Sifat fihaliyah or also
Sifat Datiyah the scholars say. For example, Kalam,
the speech of Allah.
He is always attributed as
you know having this attribute
and at the same time He speaks when
He wills.
Wallahu Alaihi
wa'alaam. Any other questions?
So the question is, is there another another
meaning to Al Qayyum
because of the hadith, the dua of the
Prophet sallallahu alaihi wa sallam.
O Allah, You are the Qayyum
of the heavens and the earth.
It means the same thing.
So it means that Allah,
the entire heavens and the earth depend upon
Allah.
So they are supported by Allah.
So Qayyumusanawatiwal
aal means
that,
you know, they depend upon Allah, the heavens
and the earth and he
is the one supporting
the creation and the heavens and the earth.
So it
pretty much it comes down to the same
meaning.
Any other questions?
Alright. So we'll conclude in that case,
and,
we'll see you all next week.
Yeah.
Okay. So we have some questions online.
We answered this question when we covered
the name Allah
and
so the question was
can
we refer to Allah by another name like
God?
And what we mentioned was that
there is no equivalent to the name Allah.
So we should not
use God as an equivalent.
And so this is a mistake and we
should not do that
because Allah did not call himself by that
name,
right?
Allah did not say
you know, I am
God.
So we should refrain from using
God
to refer to Allah
except where it's necessary
and that is
when
we're dealing with kuffar and we're trying to
explain to them what we mean by Allah.
Who is Allah explaining to them the concept
of God in Islam etcetera.
But otherwise,
you know
when we're talking among ourselves we shouldn't say,
you know, God said such and such. Even
with kafar, we should try to stick to,
Allah.
Yeah. I think that's it.