Kamil Ahmad – The Beautiful Names of Allah #09
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AI: Transcript ©
We continue on
with
the most beautiful names of Allah,
Isma'Allah
Al Husna.
And
the last several
names
that we covered
were related to
Allah's
power
and his might and his *,
And so we covered Al Aziz,
Al Jabbar,
Al Qawi,
Al Mateen,
Al Qahir,
Al Qahar.
And so all of these names,
they revolve around
the power and the might
of Allah
And so we now move on to names
related to
Allah's power and might.
However
we can say his power and might in
action.
And these names that we start with tonight
are
Al Nasir,
Al Nasir,
and Al Ghaleb.
Al Nasir,
Al Nasir, and
Al Ghaleb.
And so the first of these An Nasir
has been mentioned
only once in the Quran,
and
even then it has not been mentioned like
that on Nasr,
but rather
it's been mentioned in the
in
the sense of Allah being the best
of An Nasirim
This is in Surah Al Imran, Allah subhanahu
wa ta'ala says
that Allah is your Mawlah,
your
protector
or
ally.
And He is
the best of
helpers.
He is the best of helpers.
As for Al Nasir,
it's been mentioned
4 times in the Quran.
The first is in Surat Al Anfal,
where
Allah says
If they turn away,
then know that Allah is your Mawla, your
protector.
Nyaamal Mawla, what an excellent protector he is.
And what an excellent helper he is.
And in Surah Al Nusa, Allah says,
And sufficient is Allah,
for you as a helper.
And Allah
says in Surah Al Hajj,
Similar to the ayah in Surah Aliamra or
Surah Al Anfal,
Allah is,
what an excellent,
protector He is and what an excellent helper
He is.
And the 4th place where it's mentioned is
in Surat Al Furqan.
What does Allah say before that?
Allah says, We have made enemies
for every Prophet
from among the wicked.
So Allah mentions
that He has made for the best of
creation, His prophets,
enemies
and then he says
but sufficient is your Lord as a guide
and a helper.
As for Al Ghalib, it's been mentioned only
once in the Quran.
Allah says
in Surah
Or before that in Surat Yusuf,
And Allah is Ghalib.
He is
predominant,
victorious
over
his affair that most people do not know.
But it's also been mentioned in the verb
form
and that is in Surat Al Mujadila.
Allah has decreed
me and my messengers will certainly prevail.
Is the verb
form.
Me and my messengers will surely prevail.
And so these three names,
we notice
they have all been mentioned.
When we look at all of these ayaat
in which these three names have been mentioned,
we find that they have been mentioned in
the context
of
Allah
coming to the help and the aid
of
his
Auliya,
his allies,
and his messengers
granting them victory
and dominance.
And so Allah Subhanahu Wa Ta'ala Himself
is
victorious,
is dominant over his enemies
and also the believers who he aids and
helps
them to achieve that.
So that is the meaning of these names.
That Allah Subhanahu Wa Ta'ala,
He
is victorious
and so Al Nasr
means victory
and also means
to help.
So it is the help of Allah and
his victory that he gives to his believing
servants.
And so,
what are the lessons that we learned from
these three names?
Number 1,
we learned that Allah
is the true helper and victor
who helps
and grants victory
to His Messengers
and their followers
who believe in them.
So, Allah subhanahu wa ta'ala is the true
source
of help and victory
over his enemy.
So, those who
are truly victorious in the true sense, who
are they?
They are those who Allah
grants
victory
and help.
While those who are defeated
are those who Allah deserts
and he abandons
and he doesn't come to their aid,
he doesn't come to their help.
And Allah
mentions this
in Surat Ali Imran.
And this Surah, Surah Alai Imran,
almost
a third of it.
Allah
revealed
Ayat concerning one of the big battles,
Which which battle is that
that the prophet fought?
Badr?
No.
Uhud,
the barrel of Uhud.
The barrel of Badr,
it was mostly discussed in Surat Al Anfal.
Surat Al Anfal.
As for Ali Imran,
it talks mostly about,
the battle of Uhud.
And there are so many lessons from that
battle. Lessons of,
you know the victory of Allah
and how
you know sometimes it gets delayed.
And so what does Allah say here in
this Surah?
If Allah helps you,
then
no one can defeat you.
But if he deserts you,
if he abandons you, then who else can
help you?
So let the believers put their trust in
Allah.
And so what we learn from this
is
that those who are truly victorious are those
who
Allah grants them victory.
Allah is a true source of help and
victory
and
those who you know Allah does not give
them victory
even if they may achieve victory in this
life
it is
a temporary victory.
And so following up on that point, the
next lesson,
throughout the Quran
Allah Subhanahu Wa Ta'ala reminds
us that there is no true help.
There is no true helper
besides him throughout the Quran.
Allah mentions that there is no true
helper or one to grant victory
other than Allah subhanahu wa ta'ala.
Why?
Why does Allah do that?
So that we, the believers, turn only to
him
for help and victory.
And
even those battles that
Rasulullah
Sallallahu Alaihi Wasallam
fought and won,
We noticed not once did Allah
attribute that victory
to him or to the companions.
To remind them
that victory is from Allah.
What does Allah say?
You have no
one besides Allah as a helper
and want to grant victory.
And Allah
says,
There is no victory, there is no help
except from Allah.
And
Allah is Al Aziz and He is Hakim.
This was mentioned in Surat Al Anfar.
As we said,
it was related to the Battle of Badr.
The Muslims were victorious.
Allah did not attribute that victory to the
Prophet salallahu alayhi wa sallam,
but rather he attributed it to himself.
There is no victory except from Allah
And this is something that
the messengers
and the believers believed
and they were convinced of this fact.
And so,
when some of the prophets
in the stories of the prophets in the
Quran
that Allah narrates,
when some of their people
asked them to compromise
in what they were preaching
and asked them to abandon some of the
people who were following them.
Right? Like in the case of Nuh
It was the lower class that were following
him
and so the elite were looking down on
them and this was one of the reasons
that
prevented them from believing. They said, how can
we believe in you when these people are
around you?
So what did Nuhalaihi Salam say?
He said,
My people,
who will
help me besides Allah?
Or who will help me against Allah?
If I was to
expel them.
Meaning that I am bound to lose
and I am bound to be defeated
if I was to abandon these people.
And
Allah
Azzawajal says,
He said to his people,
Who will
give me victory
against Allah
if I was to disobey him?
And so they understood very well
that help and victory only comes from Allah
And so moving on to the next lesson
based on what we have been what we
have mentioned
based on what we have mentioned,
these names
should plant the seed of conviction in our
hearts
That Allah
is with the believers
and He will aid us against our enemies.
And so Allah
says,
Allah says it is upon us, it is
upon me
to help and give victory to the believers.
Allah has made it binding upon himself to
do so.
And Allah says,
We will certainly
help
and give victory to our messengers
and the believers
both
in this dunya
and on the Day of Judgment.
What do these ayaats tell us
That
Allah has guaranteed
to come to the aid and the help
of the believers.
And Allah just Allah does not say it
in a general sense.
He doesn't just say,
I will help
my messengers and the believers.
I will give them victory. No.
What do we notice in these ayaats?
Allah emphasizes on it
and uses
certain
certain things which are used in the Arabic
language
to emphasize a point.
And so what does Allah say here?
'Inna'
means certainly.
'Inna'
We will certainly.
La
is also
edatetokid.
Lam
before the
verb also means certainly.
So, Allah mentions it twice. 1st, Inna
then with the lamb.
Inna
la namsuru
rusulana.
And so whenever Allah
emphasizes
on something,
it shows
how
it's true.
Obviously, all of Allah's words are true, you
know, we don't doubt that. But when Allah
emphasizes something,
it's to basically
plant that seed of conviction and yaqeen in
our hearts.
That
Allah subhanahu wa ta'ala is with the believers
and he will aid us and help us
against our enemies.
So coming to the next point,
why is it then that we find ourselves
as an Umna today
in a state in which we are in.
Where the enemies have the upper hand
and wherever we look it seems as
if the Muslims
are defeated.
So, where is this promise of Allah?
And so to answer that we say
number 1,
true victory
is not
by material standards
only.
Yes.
That is one form of victory.
Victory over the enemies
in this dunya
and according to material standards
in this life.
However,
if we are not victorious
on the battlefield
in this dunya,
then we will surely be victorious in the
next.
Prophets were killed.
Likewise,
many of the Sahaba were killed
and they lost battles.
Brave heroes throughout our Islamic history
have been
defeated.
Right? And that continues even until today.
None of that means
that
they were not victorious
because
they have achieved a different kind of victory
and that is the victory in the Akhirah.
And that's why many of the Sahaba, they
understood very well.
That victory means either
we'll be victorious over our enemies in this
dunya
or if we're killed then that's a greater
victory.
They didn't look at that as being a
defeat.
The point here is they did not look
at that as being a defeat.
And so victory either comes in the form
of victory in the dunya or
by getting martyred. Fisabeel Allah. What greater victory
is that? That? What greater victory can there
be than that?
To achieve such a high status.
Secondly,
Allah Subhanahu Wa Ta'ala has promised us victory,
yes.
However, He has not specified
when or how that victory will come. Here,
if we're talking about victory in
the Duniya standard.
And so
one of the companions, Khaddab ibn al Arat
he was one of the youth from among
the Sahaba
in the early days of Islam in Mecca,
and he says
that we came to Rasulullah
while
he was sitting
in the shade of the Kaaba.
Remember, these are in the early days of
Islam
when the Muslims were few
and they were being persecuted,
and they were being tortured.
So
he says, we said to him,
You Rasool Allah
Will you not
seek Allah's help
for us?
Will you not make du'a to Allah for
us to grant us victory?
So, the Prophet
he was leading
he sat up
and he said
among
the nations before you
there were
people
who meaning believers,
who a ditch
would be dug for them
and
they would be thrown into it
and burnt to life.
And one of them,
a saw would be brought
over his head to cut him into 2
pieces.
None of that
would make him to abandon his deen.
Another one, his body would be combed with
iron combs
that would remove his flesh from the bones
and the nerves. Yet none of that would
make him to abandon
his deen.
What is the Prophet trying to say here?
That these people were victorious.
Right?
They were not defeated.
Yes. They were defeated in the worldly sense,
but in the eyes of Allah they were
victorious. Then the Prophet SAWALAW SAWALAM says,
by Allah,
this deen will prevail.
This deen will prevail
until a traveler
goes from San'ar,
which is in Yemen,
travels all the way to Hadramaut,
which is an area
in the desert
that, you know, when he fears
traveling
in such a place,
The Prophet SallAllahu Alaihi Wasallam says, this deen
will prevail until a traveler from Sunnah,
he travels to Halderamot
and he will not fear anyone except Allah
or a wolf
over his sheep.
However,
you are a people who are hasty.
You are a people who are impatient.
So the Prophet sallallahu alaihi wasallam was trying
to tell this companion
that, Look, the promise of Allah is true.
And the victory of Allah is coming.
But Allah has not told us when it's
gonna come
or how it's gonna come.
Nor do we know whether we will see
that victory in our lives
or whether our our children will see it
or their
children.
But we have to believe that it will
come.
In the end of the day it will
come and the Muslims will be victorious in
the end. Thirdly,
answering this question of you know why is
Allah's help and victory absent today? We say
thirdly,
the victory of Allah, the help of Allah
Yes, he has promised
it for us. He has guaranteed it. However,
it comes with strings attached.
It is conditional.
We should not expect that Allah will just
give it to us like that,
without us doing anything
on our part.
As Allah says,
All you who believe,
if you stand up for Allah,
If you give victory to Allah meaning to
the Deen of Allah
then Allah will give you victory
and he will make your steps firm.
And so it is conditional
that we obey Allah and uphold his deen.
And so the reason why we find ourselves
in the state that we find ourselves today
is not because Allah has not fulfilled His
Promise
but rather
because we are not fulfilling
our end of the agreement.
And so in this way, we understand
this question that many people are asking.
Why is it that Muslims are always trampled
over
and they are defeated,
and they are never victorious?
Finally,
based on that,
we learned
that Allah's help and victory,
it's not for the lazy
and those who don't want to put any
effort
into it.
It's not for those who want to give
up easily,
but rather it is something
that Allah has promised for those
who are willing to put into effort
and sacrifice.
As we see
with the best of generations,
the Sahaba radiAllahu anhu.
Allah granted them
victory in the end
because
they did not give up
and because
they sacrificed
everything for Allah.
And so, it starts with the self.
Once we defeat
our
inner nafs,
then
our inner nafs and also Shaytan,
then the next step is to move on
to our outer enemy,
right?
How can we expect to defeat our enemies
when we haven't defeated
the enemy that is closest to us
and that is our open enemy, Shaipan,
and our evil inclining us.
And all of that is only gonna come
through
persistence,
perseverance,
and patience,
and not giving up.
And that's why the Prophet
Sallallahu Alaihi Wasallam says,
Know that victory
only comes with patience.
And that the relief
from Allah
it has to
come after
after distress.
Meaning, don't expect
that
you know, Allah's relief is gonna come without
you going through difficulty and hardship.
And
that
with difficulty comes ease.
With difficulty
comes ease as Allah says also in the
Quran.
And this is what we see the prophets
and the messengers
and their followers,
this is what we see,
you know, them doing
after putting
in the tireless
effort
and not giving up
then the victory of Allah King.
Right?
Then, the victory of Allah King.
Until when the messengers,
they were about to give up all hope.
They were at the boiling point, that's it.
After this, they were gonna give up hope.
And they thought that's it. They've been rejected.
There's no hope for these people who we've
been sent to give them Dawah.
That's it.
Allah says, then our victory came. Meaning,
after they put in all their effort and
they tried.
Right? They didn't give up.
Then Allah's retreating.
So there has to be hardship.
There has to be trials and tests.
There has to be affliction.
There has to be calamities. There have to
be catastrophes.
There has to be a lot of death
and suffering and pain
and then the victory of Allah will come
as long as we put up that resistance
and we continue
and strive
and not give up. As Allah says,
Oh, you believe?
Be patient?
What's the difference between the two here?
Both come from the same root word of
Sabr.
Oh, you believe?
Be patient. Usbirru
from Sabr.
But what about wasabiru? What does that mean?
Allah is not telling us to be patient
twice.
Is it the same concept as
the structure of the word fakid
again? Or
No. No. That's fahal.
Yeah. That's Faaal.
This is a different, scale
and
that is
The scale of Al Mufa'ala.
In the Arabic language, Mufa'ala
is
the verb
between 2 parties.
So, 2 parties
you have 2 parties
and they are at it with each other
so that's why you have
Al Mudaraba
fighting.
2 parties fighting.
Al Musaraah
wrestling.
Meaning this verb is not with 1 person.
It's not it's not with 1 person or
one party. There has to be 2 involved.
So Al Musaabara
Allah is saying here, Al
Musaabara means
outdo your enemy in patience.
Allah is saying be patient
like he tells us throughout the Quran be
patient but then he adds here
meaning
outdo your enemy impatience. Meaning,
that we are at war with our enemies
and this is both our outer enemy as
well as our inner enemy
right?
We have to outdo them in patience.
Meaning we should not give up.
Let them to be the first ones to
give up.
We have to keep at it
and we have to keep going
until they give up.
Right? That's the
meaning
of And so these are the lessons that
we learned from these three names of Allah
subhanahu wa ta'ala. We move on
to another three names.
And now we move on to a completely
different
theme
of the names of Allah
and these names of Allah revolve around
Allah
hearing us,
being close to us,
and answering us.
These names are
Asameer,
Al Kareeb,
and
Al Mujib.
Is Samir.
Al Kareeb and Al Mujib.
As for the first, it's
been mentioned numerous times in the Quran,
approximately 45 times.
Throughout the Quran we hear,
or
etcetera. And so a Samiya
is the one who hears.
As for Al Kareeb,
it has been mentioned 3 times in the
Quran.
The first is in Surat Al Baqarah.
Allah says,
When my servants ask you, oh, Muhammad, about
me,
then indeed I am Karib.
I am near.
I answer the call of the one who
calls upon me.
And
it's been mentioned in Surat Hud,
upon the tongue of Salih alaihis salam.
One of the things he told his people,
He said, seek forgiveness
from Allah and turn to him in repentance.
Indeed,
my
is
near
and Mujib
and it was mentioned in Surat Saba
Allah
says
As for Al Mujib,
it's only been mentioned once in the Quran,
and that is in the Ayat that we
just mentioned.
The Ayat that we just mentioned in Surat
Hud in
the statement of
Mujib.
Indeed,
my lord,
is Kharib near and Mujib,
which means
the one who
answers.
And
we just mentioned the ayah where Allah says
it in the verb form.
Surat Al Baqarah.
What was the ayah
that we just mentioned?
Where Allah says, He is Qareeb.
Mhmm.
And then?
So this is the verb form,
Allah says, I answer.
And it's also been mentioned in the form
of
Allah being the best of those who answer.
Just like we have Hayrul Nasirin,
the best of those who help,
and
the best of those who provide.
Likewise, Allah says,
Allah says,
Nuh alaihi wa sallam called upon us.
This is when Nuh
had
given up or
he was fed up with his people
after
900 something years
and he called upon Allah to destroy his
people. So Allah says,
when Nuh
called upon us
and we were the best of those who
answer.
We were the best of those who answer.
So what do they what do these names
mean?
As for a Sami'ah,
it means
that Allah Subhanahu Wa Ta'ala
he hears everything.
There is no limit
to
his hearing
and what he can hear.
And so he hears everything
no matter how low it is
or how faint the sound is.
He hears the secrets,
faint whispers,
and even
that which has no sound,
like
our inner thoughts.
And so he hears all of his servants
regardless
of their language,
or their needs,
or their conflicting voices.
So, no voice
distracts Allah from another
and no servant
keeps him busy from another.
And so he listens
to all of those who call upon him
regardless
of their sheer numbers.
In fact,
even
if all of mankind
and all of the jinn
were to come together
at one time.
We're talking about
all of mankind and all of the jinn
from the beginning of time until the end.
If they were all to come together
in one place.
And each one of them was to make
dua to Allah
in their own words
in their own language in their own
dialect.
He would hear each
and every single one of them without confusing
between 2 voices
or 2 different languages
or 2 different
requests.
And this is based on the hadith of
Abu Zar radiAllahu an.
When the Prophet SAW Alaihi Wasallam
said and this was a hadith Qudsi.
Allah Subhanahu Wa Ta'ala says,
O my servants,
Allah
says, my servants were the first of you
and the last of you,
the human of you, and the jinn of
you, if they were all to come in
one place,
stand in one place, and make
a request from me,
meaning each one. And I was to give
every single one of them what they ask
for,
meaning that Allah hears every single one of
them and then He gives them, then that
would not decrease what I have. That would
not decrease anything from what I own and
what I have
except like the needle when it is inserted
into the seat
whatever it brings out. What does the needle
bring out? Nothing.
It doesn't bring anything out of the sea
of water.
So just like that
Allah's
Mulk
and His Dominion
is not decreased
by him
giving.
Now, we should also mention here that
Allah's hearing,
his samra
includes 2 things.
The first is
the general hearing
of everything in His creation.
So, whether it be humans,
whether it be the jinn, whether it be
animals,
whether it be our inner thoughts, etcetera.
Allah hears everything.
And then secondly,
specifically
hearing the believers
and
thereby answering
them. Thereby answering them. And that's why
we put these three names together.
Right?
Samir
with Al Khareeb and Al Mujeeb. We're gonna
come to Al Khareeb and Al Mujeeb.
So basically,
Allah hearing everything means 1 of 2 things.
Number 1,
generally hearing His entire creation and secondly,
specifically hearing the believers
and thereby
answering them.
As Allah Azzawajal says, Inna Rabi'il Asami Arduha.
Indeed my Lord, he hears the Dua.
And as we say
in our
Sami'aAllahu
limanhamidah.
Allah hears
the one who praises him.
And so it means that
Allah answers
the one who praises him
not just
him
hearing the one who praises him. Right?
No. It means more than just hearing in
this context.
It's like saying
it's like as if Allah is saying, go
ahead,
talk,
ask from me
so that I will respond, so that I
answer you.
And so it has this additional meaning
of Allah answering.
And so we move on to Al Kareb.
Al Kareb means
that Allah is very near
to His believing servants
who love Him
and
they are near to Him Subhanahu Wa Ta'ala.
So, Al Kareeb
means specifically
being near to the believers.
And what it means is Allah is with
them,
aiding them,
helping them.
As Musa alaihis salam
in the beginning of his dawah
or the beginning
when Allah commanded him to go and give
dawah to Firaun.
And
he objected
to Allah saying,
you know, I can't go to him.
You know, he is the tyrant that he
is
and he's gonna kill me.
So Allah told him,
you and Harun,
do not
fear.
Indeed, I am with you, both.
I hear and I see.
I hear and I see. And so that's
the meaning of Allah being Qareed
to his believing servants.
As the Prophet Sallallahu Alaihi Wasallam says,
you know, showing this nearness of Allah to
his believing servants.
Allah subhanahu wa ta'ala says, this is Hadith
Qudsi,
that if my servant draws near to me
by
a hand span,
I will come near to him by
an arm's length.
And if he was to come near me
by an arm's length,
I would
draw near to him by the space of,
outstretched arms.
And if he was to walk towards me
I would come running towards him.
And so, what this hadith means
is that the closer we move to Allah,
the closer Allah will move towards us.
And
in the other hadith,
in Bukhari and Muslim,
the
companions were coming back from one of the
battles.
And I believe it was the battle of
Khaybar.
And
they they were coming back
victorious,
and so they started saying loud,
Allahu Akbar and they were praising Allah very
loudly.
So the Prophet sallallahu alaihi wa sallam said
to them,
restrain yourselves, o people.
You are not calling upon one who is
deaf
or absent,
but you are calling upon one who hears
and sees
and he is with you.
He who you are supplicating
and calling upon is nearer to you, to
each of you than the neck of your
riding camel.
So as you're on your camel
and you you know this distance between you
and the neck of the camel,
it's a very short distance.
Allah is nearer to you than that.
So there's no need to you know, raise
your voices.
That is what the Prophet was trying to
say. But obviously
what is meant here
is
that Allah is near us
in a manner befitting himself.
It doesn't mean that Allah is physically with
us,
but rather He is near us
in terms of His knowledge
and His hearing
and His sight
and then answering us, and aiding us,
and helping us.
So that is the meaning of Al Kareeb.
As for Al Mujib,
it means he,
Allah subhanahu wa ta'ala, is the one
who answers.
Al Mujeed means the one who answers and
responds,
again, to those who call upon him.
And they ask him for their needs.
Not turning down their requests,
but accepting them.
And this is Allah's promise for his believing
servants.
This is Allah's promise
as we mentioned in the aya
in Surat Al Baqarah.
And this is the only place in the
Quran
where
Allah
mentions a question
that is coming from the companions,
but without
without the answer
being in the form of qul.
Meaning
that in other places
when Allah is answering the questions
of the Sahaba or even the Kuffar who
come and ask the Prophet certain questions.
What do we notice? Yes. They
ask you, o Muhammad.
Yes.
The answer comes.
Yes.
They ask you about the
Ruih. Say,
this is the only place where Allah says,
if they were to ask you about me,
O Muhammad,
Allah doesn't say qurr and the scholars say
there's a reason for that,
to show how near Allah is.
There was no reason for
there was no need
for Allah
to
for for Allah to command Muhammad salallahu alaihi
wa sallam to give the answer to them
like Allah did with all the other ayaats.
Right?
With all the other ayaat,
Allah said,
Say, O Muhammad, this is the answer.
Say to them that this is the answer.
But here, the answer comes directly from Allah
for us.
Right? The answer comes directly from Allah for
us.
Yeah. This one says
Yeah. This is also different in that sense
as well. This comes in the
password.
So did they actually ask? Or Yeah. This
was a question.
The the the Sahaba were asking the prophet
about Allah
and does he hear us and how does
he respond to us.
And in the Hadith of Salman al Farisi
Radhiallahu Alaihi Wasallam,
The Prophet sallallahu alaihi wa sallam says
that your Lord
is Hayyun
Karim.
Your Lord is
shy and generous,
and he is ashamed
to turn away
empty
the hands of his servants when they raise
him up to him.
And so this also shows us that when
one of us is sincere and he's obviously,
you know, following the etiquette
and the guidelines of making dua,
then
Allah Subhanahu Wa Ta'ala,
He will not turn
he will not turn you down. He will
not leave your hands empty.
He will respond.
And that's the meaning of his name in
Mujib.
And we have the other hadith.
The hadith of the famous hadith of Anuzul,
Allah descending to the lower heavens.
The Prophet what did he say? That Allah
comes down to the lower heavens in the
last 3rd of every night.
And what does he say?
He says, who is
making dua to me so I can answer
him?
Who is making du'a to me so I
can
answer him?
Who is asking me for something so that
I could give to him.
Who is seeking my forgiveness so that I
could forgive him.
And so what all of this proves is
that Allah Subhanahu Wa Ta'ala enters
and He responds
and He accepts our du'a
and he gives
us what we ask
for.
But then a question
that comes up here is
if that is the case,
why is it that
some of us we make Dua and we
don't get what we ask for?
And so, to answer that
we say
number 1
it could be
that we were not following
the adab of a duha.
The etiquette and the rules and the guidelines
of making du'a.
So there are certain
guidelines because Dua in the end of the
day is what?
It is an act of Ibad.
As the prophet says, a dua who and
Ibad.
It is not just an act of Ibadah,
but it is the very essence of Ibadah.
When you think of Ibadah worship, that's what
comes to mind.
Duha. And as such,
there is a way of making duha
that the prophet has taught us.
Number 2,
it could be
that Allah does not give us what we
ask for right away,
But rather he delays it for
a future suitable time.
Because in the end of the day,
Allah knows the future,
not us.
And Allah knows that it is in our
best interest
to not have what we're asking for right
now.
For whatever reason.
Right?
So Allah saves it for a future time.
Number 3,
it could be
that Allah does not give you exactly what
you have asked for
because perhaps
it was not in your best interest to
have this.
But instead,
he gives you something that is more suitable
for you.
Instead he gives you what is more suitable
for you.
What suits you?
Again,
that is because
Allah Subhanahu Wa Ta'ala,
He knows the future, He knows the unseen.
And perhaps this thing that you're asking for
is not suitable for you.
And finally, number 4,
It could be
that Allah does not give you any of
these.
He doesn't give you what you have asked
for not right now nor in the future
nor does he replace it with something else
in the Dunya, but rather
he saves it for you
in the form of
reward on the day of judgment.
In the form of something else that'll benefit
you
in the Akhir.
And so from this we understand
that Allah subhanahu wa ta'ala is definitely al
Mujib,
The one who answers
even if you don't get what you're expecting.
Right?
And this is all based on various hadith.
One hadith the Prophet says,
any Muslim who makes du'a in which there
is no sin
or
severing of
blood relations
then Allah will give him one of 3
things in return.
When you make duha, you're not making duha
for something haram, Allah gives you one of
3 things.
Either he will answer his dua very soon,
or he will store it up for him
in the
or he
will avert,
repel
a proportionate
evil
away from him because of that Dua.
So sometimes
the Duas answered in the form of
a harm
that Allah repels from us.
Because in the end of the day what
do we ask Allah for?
Either one of 2 things.
Either we ask Allah,
either we ask Allah for
something beneficial to us
or
we seek refuge from a harm.
All of our needs come down to these
2 categories.
Either we're asking
for something,
or we're asking
to be saved from something.
And this is both in the Dunya and
the Akhirah,
right?
So if you're asking for something and Allah
does not give it to you, it could
be that he is
warding away
a proportionate harm
that is equal to that good thing that
you're asking for.
That's what the Hadith mentions
specifically. It could be that you're asking for
something to be repelled from you
but you know, a lot afflicts you,
you know, he afflicts you with it
but then he gives you something else in
return
And so based on all of this we
learned that Allah is Al Mujib
and that He certainly answers our Du'a.
But him answering
is more
it's broader
than
our understanding of answering.
Right? That's what it all comes down to.
We think
that answering,
that Allah answering
means that he has to give us exactly
what we ask for, and this is a
wrong understanding to have.
Allah is Al Mujib.
He is the one who answers.
But our understanding of what that means,
if we think it means he has to
give us what we ask for, then that
is an incorrect understanding.
We move on to the lessons that we
learned from these names. Number 1,
Allah subhanahu wa ta'ala hears,
but in a manner befitting himself.
And this is with all of Allah's names
and attributes.
It is in a manner
that befits His Majesty.
The fact that Allah hears everything
without exception
it shows
that his hearing is unlike anyone else's.
Right? When we explained what it means that
Allah is Asamiya
we learned that no one else
no matter who they are
can be attributed with that kind of hearing.
Right?
Where he hears all sounds at the same
time.
The loud, the faint, the whispers,
and the different voices in different languages, etcetera.
No one else can be attributed with that.
Likewise,
Allah is near us in a manner befitting
himself and there is no comparison between
our attributes and the attributes of Allah.
There is no comparison
between our attributes and the attributes of Allah.
Number 2,
Allah has used his attribute of hearing
to refute
the
worship
of false gods
and idols
who do not have this attribute.
To prove to these Mushrikun
that it doesn't make sense
for you to call upon,
you know, these idols that you worship.
Why? Because they do not hear.
Simple as that.
And so what does Allah subhanahu wa ta'ala
say? In so many different ayat in the
Quran. In fact, Ibrahim alayhi salam used this
very argument.
Now how can you worship something that cannot
hear you?
And so for example, Allah subhanahu wa ta'ala
says,
Those who you call upon besides Allah, they
are servants just like you.
Call upon them and let them answer you
if you're truthful.
Whether they are,
you know, idols or,
you
know dead people.
Call upon them let them answer you if
you're truthful.
Then what does Allah say?
Do they have
these false gods that you call upon?
Do they have feet with which they walk?
Or do they have hands which with which
they strike?
Or do they have eyes with which they
see?
Or do they have ears with which they
can hear?
And then Allah says,
So call upon them.
Call upon your false gods.
Right? So the point here is Allah uses
this argument against these people.
Therefore
only call upon Allah the true God,
the one who hears
everything.
Number 3,
believing in Allah as the one who hears
everything
should make us to fear Allah
and protect our tongues
from saying that which Allah has forbidden
or that which is displeasing to Allah,
whether it is in public or in private.
And so it should make us to only
utter words
that are pleasing to Allah.
And that's why Allah has forbidden certain things.
Right? Such as Al Ghiba,
backbiting,
and Namima,
spreading
gossip
and lying.
So whether all of this is in private
or in public,
we need to learn to control our tongues
and by knowing Allah is
the one who hears, this will help us
to fear Allah and control our tongues
And only use words that aren't pleasing to
Allah, especially
keeping our tongues busy with the Zikr of
Allah.
Right? Because Allah hears,
and Allah loves those who remember him with
their tongues.
Number 4.
We learned that if you want to be
among those who Allah is close to,
then you need to come close to Allah.
If you want to be among those
who Allah is close to them,
then you have to take the first step
and come close to Allah.
If you want to be among those whom
Allah answers,
then you need to start with answering Allah.
If you want to be among those whom
Allah answers,
then you need to take the first step
and answer the call of Allah
as we mentioned in the
ayah.
If your servants were to ask about me,
indeed, I am near.
I answer the call of the one who
calls upon me
when he calls upon me. But then what
does Allah say after that?
Therefore,
answer me. Allah is saying answer me. What
does it mean that
we should answer Allah? Meaning,
answer the call of Allah.
Submit to Allah
and his messenger.
Right?
So we need to take that first step
as the prophet mentioned in the hadith that
we just mentioned
That you know,
if my servant comes to me
near then I come near to him. So
it starts with us.
If you want that nearness of Allah in
your life,
then you need to take the step towards
Allah.
Number
5,
what these names teach
us is that we need to strengthen
our yaqeen
and our hope in Allah,
and we need to turn to him
and ask him for our needs
and not to despair.
We should never lose hope.
The Prophet sallallahu alaihi wa sallam says,
a person who makes dua,
he will be answered
as long
as his dua does not involve a sin
or severing ties of
blood ties,
and as long as he does not become
impatient.
As long as he does not become impatient.
So the companions asked You Rasulullah,
what does it mean to become impatient?
So the Prophet said,
it means you say
I made dua.
I made Dua
and Allah has not answered.
And then you become frustrated
and you give up making Duham.
And so,
that is what we learned from these names
that Allah hears, don't think
that just because you have
made du'a and made du'a, that Allah has
ignored
you or
He has not heard you. No. He hears.
But he wants us to be persistent
and not to give up.
And that's why Umar
ibn Khabab
says
he says, I'm not concerned about
being answered.
Right? I'm not concerned about the answer coming
from Allah
rather I'm concerned about making dua in the
first place.
Right? What's more important for me
is being given the Tawfiq to make to
make Dua.
Because unfortunately many people they don't even make
Dua.
Right?
Finally,
the last lesson that we learn,
Allah being Al Mujeed means that He will
definitely answer you.
So when you make duha,
keep that in mind.
Keep that in mind.
Allah
says,
Your Lord says,
call upon me, make dua to me.
I will definitely answer you.
It's a promise of Allah.
And that is the meaning of Allah being
Al Mujib, the one who answers.
And the Prophet sallallahu alaihi wa sallam says,
call upon Allah
while being certain
of being answered.
Make dua to Allah
in that state of mind that
for sure Allah is answering.
And know that Allah does not respond to
a dua which comes from a careless and
inattentive heart.
So these are some of the lessons that
we learned from these three names. Insha'Allah,
we will continue next week.
If there are any questions, then we could
take those now quickly, Insha'Allah.
Yeah. So the question is,
we mentioned that
among the reasons why we don't get what
we asked for,
it could be because we're not following the
right
adab of a du'a.
So the question is what are some of
those adab? What are some of those etiquette?
There are
many that have been mentioned in various ahadith.
And so for example,
the way we make du'a
starting by praising Allah,
sending salah and salaam upon the Prophet
raising our hands,
choosing those times
to make duha when duha is likely to
be answered,
and calling upon Allah
by His names and His attributes,
to call upon Allah
by a good deed
that we did,
and so on and so forth. There are
many,
but these are some of them.
Yeah. The question is,
when Allah says Niamal Meula wa Niamal Naseer,
we mentioned this when we covered Allah's name,
Al Nasir.
So the question is, is Mawla also a
name of Allah? Yes. The answer is yes.
And we're gonna cover that, Insha'Allah,
in the future.
So, even if the disbelievers,
The question is, the non muslims, if they
were to make
dua, would their
dua be answered?
The answer to that is twofold.
First of all, Allah says in the Quran,
The dua of the kuffar
is useless.
It's, you know,
it's it's useless.
So what that
means is in the sense that Dua is
an hibada,
and the kafir
has not fulfilled the criteria for his ibadah
to be accepted. But doesn't Allah hears those
dua? So the question is does Allah hear
that dua? Yes. Of course, Allah hears. Allah
hears and
Allah may even answer.
If for example,
the non Muslim is asking Allah for Hidayah,
and it's coming from the bottom of his
heart,
then Allah does answer that. And there are
many examples of that.
Allahu A'lam.
We'll take one last question.
The question is, is Allah always close to
you?
And we mentioned that if, if you want
Allah to be close to you,
then
what do you need to do?
You need to move close to Allah.
As long as you
move close to Allah, you are near to
Allah, then Allah will be near to you.
But if you become distant from Allah,
then is Allah near you now?
Right? And we mentioned the meaning of Allah
being near us.
It means
What does it mean? That Allah is with
us in the sense that He is watching
us, and He is protecting us.
And He is,
you know, helping us.
Straighten
the rose.
Fill in the gaps.
A long
workout.
So, yeah, I love you, man. I need
A
Send me a long
look at it.
A
wall who looked available.
A
long look about
A law who want to build.
A
law look, though.