Kamil Ahmad – The Beautiful Names of Allah #12
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AI: Transcript ©
We continue on with our series on Isma'u'llahil
Husna,
the most beautiful names of Allah.
And
we have covered several names so far.
Perhaps
half of the names that we want to
cover thus far we've covered
until we continue.
Tonight we have
names of Allah
3 names
that
basically
refer to
the knowledge of Allah subhanahu
wa ta'ala. His His
knowledge.
And so these three names are
Alaaalim,
Alaaalim,
and Al Khabib.
Alaaalim,
Alaaalim,
and Al Khabib.
As for 'alim,
it has been mentioned
in the Quran 13 times
And every time it was added to
Al Ghaib and Ashahad,
or Al Ghaib on its own.
Al Ghayb means the unseen
and Ash Shahadah means the seen.
So Allah tells us that He is He
is the Knower
of the unseen
and the seen.
So for example,
Allah says
in Surah
Then you'll be returned
to the one who knows the ghaib, the
unseen,
and the seen.
And then he'll inform you of what you
used to do.
And other times, Allah just mentions Al Ghayb
on its own.
For example, in Surat Al Jin,
The knower of the unseen.
The knower of the unseen
disclosing none of it to anyone.
Allah doesn't disclose the unseen to anyone.
And twice
Allah's name, Alim, has been mentioned in the
plural form.
And so in Surat Al Anbiya, Allah says,
And we granted Ibrahim
sound judgment
early on,
and we knew Him very well. Allah says
we knew Him very well.
And also in Surat Alambia, Allah says
And we know everything.
We have knowledge of
everything.
And we spoke about
Allah subhanahu wa ta'ala
referring to himself in the plural form. We
spoke about this last time
and what that means.
And so this is Allah's name Al Alif.
As for Al Alim,
this is a name that has been mentioned
multiple times in the Quran.
And if you were to
count the number of times, it comes to
approximately a 157
times in the Quran.
So this is one of the names that
has been mentioned
frequently
in the Quran.
Just like other names of Allah like Al
Ghafoor,
Ar Rahim,
Al Aziz,
these names are frequently mentioned in the Quran.
And
many times Allah subhanahu wa ta'ala
mentions a particular phrase. What is that?
No?
In Nawwah?
Okay so that's Allah
combining between
Aleem with Hakim.
But something else,
Just say Qadir.
We mentioned like Qadir.
That Allah has knowledge of everything.
As for Al Khabib
as for Al Khabeer, it has been mentioned
45 times in the Quran.
And most of the time,
it's mentioned
as
Wallahu Khabeerumdi
Matta Amaloon or
Wallahu Bima Ta'amaloona
khadib.
That Allah,
is fully aware
of what you do.
Allah is fully aware of what you do.
And sometimes
it's mentioned on its own.
For example,
Yaumma
idhin lakhabir
Suratul Adiyat,
Allah says, surely
their Lord is all aware of them on
that day. Meaning
the day of judgment.
So
what do these names mean? As we mentioned
earlier,
they all referred to
the ail,
the knowledge of Allah.
So these names they teach us that Allah
is the one who knows everything.
He comprehends
everything.
He is fully aware
of all things
Even before they exist. Even before they happen.
He is the one who has knowledge with
certainty.
Not knowledge
which is tainted with doubt.
And he is the one who knows the
past, the present and the future
and
nothing is concealed from him.
Nothing is hidden from his knowledge.
And so he is the one who knows
everything
in general and in detail.
And so this is generally the meaning of
these names, Mala'alim, Al-'Alim and Al Khabeem.
And to
put this knowledge into perspective,
we have the story of
Musa and Khidr.
The Allah mentions in Surat Al Kahf that
the prophet sallallahu alaihi wa sallam mentions it
in more detail
in a hadith in Sahih Muslim.
A long hadith, the Prophet sallallahu alaihi wa
sallam,
explains that story to us.
Basically Musa
thought that he was the most knowledgeable person
on earth
because he was a prophet of Allah.
He knew things that other people did not
know.
So Allah wanted to teach him a lesson
and tell him that no, there's someone else
who has knowledge that I have given, who
I have not given to you. I have
not given that knowledge to you
that was khidr.
So
Musa alaihis
salam wanted to meet him. He wanted to
see who this person is. So he traveled.
Tells us the story in Surat Al Kahf.
Anyways, the point is
when they met
and
when they met and they were on the
ship.
Khidr
wanted to show
and explain
the knowledge of Allah compared to
whose knowledge?
And?
And Khidr.
The 2 most knowledgeable people on the face
of the earth at that time.
So Khidr, he says to Musa alaihis salam.
I think it's the battery.
So Musa alaihis salam or Khidr, he says
to Musa alaihis salam,
as they were on the ship,
there was a pigeon or a bird that
landed and
put its beak into the ocean, the sea.
So Khidr said,
my knowledge and your knowledge
compared to the knowledge of Allah
is like
what this bird
took out
from
the water of the ocean, the sea.
What did it take out? Perhaps a drop
or 2.
It's incomparable.
The knowledge we have compared to the knowledge
of Allah cannot be compared.
There's no way for us
to even begin to think that we can
comprehend
the knowledge of Allah. It's impossible.
We can't even come near to it
and that is why
it's important for us to submit
to Allah and whatever He decides, whatever He
decrees
in His creation.
And we're gonna come to this point later
on
because sometimes we cannot make sense of things.
Why does Allah do this? Why does He
do that?
Why does Allah legislate this? Why does he
legislate that?
We can try to comprehend it. We can
try to understand it.
But in the end of the day,
what is our knowledge
compared to the knowledge of Allah?
It's like a person who comes
to the ocean and he says, I want
he takes a glass
and he says, I want all the water
of this ocean to be in this glass.
It's impossible
And unfortunately, some of us,
we fall into this trap
and we say we want to understand
why Allah does things,
why Allah,
you know,
decrees such and such,
and I have to understand it.
Right?
And so it's impossible for us to even
begin to imagine,
comprehending the knowledge of Allah subhanahu
wa ta'ala.
Alright.
Now
Al-'arim and Al-'alim come from the same root
word of?
Of?
Alal.
Right? Knowledge.
But there's another word that refers to knowledge
in the Arabic language. What is that?
There's Al and there's
Marifa. Right? Marifa.
And the,
the verb for that is Yarifu. Right? Arafa
Yarifu.
What's the difference between alm and ma'arifah?
So we attribute to Allah'al,
right.
He is Al Ali
and You Alamu.
He knows as Allah mentions in the Quran
that He knows.
You Alamu.
Can we attribute to Allah Ma'arifah?
Okay.
We're gonna come to that. That's the meaning
of
the third name, Al Khabeel. Right, we wouldn't
come to that. But when it comes to
Na'riqah, we cannot first of all, we have
the rule,
when it comes to Allah's names and that
is what?
We only attribute to Allah
what He Himself
attributes to himself. Right?
So that's the rule we go by. We
simply say we do not attribute to Allah,
madifa, because he himself did not attribute to
to himself.
Nowhere will you find
Allah or his messenger saying Allahu You Arifu
or
Inna Allahu Aarifu.
It doesn't come in the Quran or in
the sunnah.
Secondly,
the reason for that they say
is
that
Al Na'itha
is knowledge which is gained
through learning,
through
training, through experience.
So
what preceded that?
Ignorance.
Okay.
What preceded that was ignorance. This person didn't
know, now he knows
and we do not attribute that to Allah.
We do not attribute
that to Allah
So Allah is Al Alim. He is Alim.
He's also Alham. Alham Alahuwiyub.
As for Al Khabir
as for Al Khabir,
it comes from the root word of Khibra.
Khibra means
to have
detailed knowledge of something.
And that's why when you say someone is
khabir, what does that mean?
He is experienced
or skilled in in something particular.
He knows something
inside out.
So
Al Ahim is more general
and Al Khibra is more specific.
So when we say Allah is Al Aalim
and He is Al Aleem,
meaning
in the general sense, Allah knows everything,
right?
Encompassing
absolutely everything.
Whereas khabir refers
to the one who has knowledge of the
finest details of things.
And that's why Allah Subhanahu wa ta'ala usually
uses
his name Al Khabeer
to describe
his knowledge
of the small minute things
that most others don't know.
Those things that most others do not know.
For example,
in Surat An Nur,
Allah Subhanahu Wa Ta'ala says,
Ihudum
min arbusarim
warahfahu furujahu
zhalikaizkalaum.
Tell the believing men
to lower their gaze
and protect their private
parties.
That is purer for them.
How does Allah end the ayah?
Inna Allahu Fabi'um Bima yosnahuun.
For verily Allah is all aware of what
they do, kabeet.
Now why didn't Allah say Alim here?
The scholars say because
your sight and your gaze
and what you look at is something
that you can hide from people around you.
You know, you can appear to be looking
at something while in reality you're looking at
something else.
Right?
To those around you.
So no one knows what you're actually looking
at besides Allah.
Which is why he uses his name and
khabir here.
Also,
in Surat Al Adiyat, we mentioned the Ayah.
Surely their Lord is
all aware of them
on that day, meaning the day of judgment.
But Allah is aware of us
at all times.
Right?
Why does he specifically mention that he is
fully aware of us on that day?
Because no one knows,
no one else knows
what was deep
inside our hearts besides Him.
And so he will inform
us of every small thing that is in
our hearts that other people
have no knowledge of.
What's the evidence of this?
What are the ayats before them?
Right?
What is in the chest, in the hearts,
they're gonna come out on that day.
And then Allah ends by saying He is
fully aware of us on that day, on
the day of judgment.
And so these are Allah's names, Al 'alim,
Al 'alim, and
Al Sayyid.
We move on to
what these names teach us.
The first lesson that we learn
is that the knowledge of Allah is unlike
the knowledge
of His creation.
Allah's knowledge
cannot be compared to the knowledge of anyone
else,
Whether it is human beings
or the jinn
or anyone else.
Allah's knowledge is not preceded by ignorance
and it is not followed by forgetfulness.
Contrary
to human beings.
Whatever knowledge you have, no matter who you
are, even if you are the most knowledgeable
intellectual person on the face of the earth,
your knowledge was preceded by ignorance.
You acquire this knowledge.
That is not the case with Allah.
His knowledge is a part of who He
is
And there comes a time when we forget
things
that we used to know.
That is not the case with Allah Subhanahu
Wa Ta'ala.
And your Lord does not forget.
And as we mentioned, this is why
this is why Allah is attributed with the
'il
and not the 'arifah as we mentioned.
The second lesson that we learned
is that the knowledge of Allah encompasses
everything.
So Allah knows
everything before it existed
and
how its existence will be until the very
end.
And He even knows that which will never
exist if
If it was to exist,
how it would exist?
Allah knows
that which will never happen.
If it was to happen,
how it would happen, only Allah knows.
And so what this teaches
us is
what this teaches us
is to always refer to Allah subhanahu wa
ta'ala
who knows everything
and never to object to anything.
The prophet sallallahu alaihi wa sallam forbid
us. When things don't go the way we
planned
and a mishap happens,
something happens in our lives,
we feel it was because of what we
did. We did something wrong
and so we say to ourselves,
if only I had done such and such
in this way,
the result would have been different. The prophet
said, do not say
that. Do not say that. Don't say if.
Why he said? Because that opens up the
door of Shaytan.
Because what you're claiming here
is that you know
something that only Allah knows.
Right?
Yes.
On the offset, it seems
that if I had done something differently, the
result would have been different.
Right?
It seems like that.
But how do you know?
Maybe it would have been worse.
And that's why we say
only Allah knows
that which will never happen. Allah did not
decree for it to happen.
Right?
If it was to happen,
only Allah knows how it would happen.
And this is why in the dua of
alistikhar,
And what I've heard is,
for example, if you put
if you did all of your work for
something and you did the Sahi, all that
kind of stuff, and it didn't work out,
that's Allah's cover. But what if I was
lazy for it? That's my choice.
Yeah. That's a different discussion. That's
regarding,
the qadr of Allah and our belief regarding
qadr.
And our belief regarding Qadr is that Allah
has given us free will
and at the same time
He
exercises His will.
Whatever you will, Allah wills
it. So basically, the way we explain this
is
that Allah has given you
free
will
and
whatever you do, whatever you plan, whatever you
end up doing,
it was
written, decreed by Allah.
Yeah. Exactly.
This is all part of His knowledge.
But you can't use that
to justify
your
sins or your inaction.
Right?
And the reason for that is because your
inaction
was as a result of your will.
So exactly. That's what I'm saying. Mhmm. For
example, if a project fails because I was
leaving Yeah.
I can see that Mhmm. That's all was
covered and Yeah.
I can put the dream on myself. Yes.
Exactly.
Well, let's go back to the same hadith.
Yes, of course.
Basically,
we do have a hadith in which the
prophet said.
Basically,
on his Hajj, when he went for Hajj,
he took with him
al Hadi, the animals
to slaughter.
And basically when he thought about it later
on, he
realized that it was too much of a
burden
and
it would have been better if he had
not done that.
So what did he say?
If I can go back
and change what I did, I would not
have brought the animals.
Right.
But here he's not objecting
or he's not
he's not trying to,
you know, change the qadr of Allah or
object to the qadr of Allah,
right.
And here you notice,
there's a difference. The the lau, the if
that we're not
supposed to use
is the one that
you know where,
it basically
makes us discontent
and live in misery.
That, oh if I had, you know, done
things differently, it would have been like this.
Then you start
to basically live in despair
and grief,
right?
Because you're thinking it's all because of my
own self.
Right?
But you here you're forgetting about the Qadr
of Allah.
So we have to combine the 2. We
have to combine the 2. Yes.
You know,
I'm responsible
for what I did but in the end
of the day,
okay I've learned my lesson, now let's move
on.
It was the qadr of Allah.
Just like Adam alaihis salaam, we know he
ate from the tree.
When Musa met Adam,
he said it's because of you that we
ended up getting kicked out of Jannah.
Right?
So Adam said,
you're using the qadr of Allah and you
can't do that.
Right? The point is Adam he
learned his lesson.
Right? And that's why
he made tawdah
and he was a sincere tawba.
So
the point here is that we need to
balance between the 2. We need to balance
between this.
Alright. The third lesson that we learned
is that believing in these names
of Allah
should cause us to fear him,
to fear Allah
and
make us to feel a sense of
the muraqabah of Allah
in
public and in private.
And we have mentioned this regarding many other
names of Allah,
that
when we ponder and reflect over these names
of Allah,
and we know who Allah is,
it should
basically put some fear in our hearts.
Now this is who we're talking about.
Allah subhanahu wa ta'ala, the one who knows
everything,
The one who is fully aware of absolutely
everything.
As we said regarding Allah's name Al Khabid,
right?
Why does Allah end that ayah
with that name?
The ayah
of lowering the gaze
to remind us
that you can play around.
You know, in the end of the day,
you can cheat others around you, but you
can't cheat Allah.
So fear Allah.
Allah knows what you're looking at
even if others don't. Right? That's just one
example.
But in general,
these names of Allah should plant that fear
in our hearts for Allah
And so we shouldn't do anything
or say anything
that is displeasing to Allah. Why? Because He
knows
what we're doing
and what we're saying.
The next lesson that we learn
is that
when we know that Allah
knows everything
before it happens
and that he wrote it down before creating
anything.
This should cause us
to feel at ease
with
the Qadr of Allah,
to be content and satisfied with what Allah
has decreed.
Why? Because it is based on his
knowledge,
his wisdom.
When you know that whatever Allah has decreed
was based on his knowledge
and his wisdom,
this will lead you to become content
with whatever Allah decrees,
not objecting to it, not questioning
the decree of Allah.
How many people today they question Allah,
especially when a mishap happens to them, a
calamity befalls them.
There are people,
walaia dubillah, they curse Allah
because of that.
And they put the blame on Allah Subhanahu
Wa Ta'ala for what they're going through.
And so Allah Subhanahu Wa Ta'ala
says,
Allah is not questioned about what he does,
but they will be questioned.
Who are you to question Allah
when he created you
and he has given you everything? Who are
you to question Allah
when it is you who will be questioned
by Allah on the day of judgment?
Right?
The point here is
that when you know Allah is Al Aleem
and Al Khabeer,
That's it.
You're not gonna question, you're not gonna object
to whatever he decrees. Why? Because his decrees,
his Qadr is based on his knowledge
and his hikmah,
his wisdom.
And so he knew that this was good
for you
or suitable for you even if you don't
see the wisdom in it.
Right?
That knowledge
is hidden from you.
Right? So we should become content and satisfied
with whatever Allah requires.
The last lesson that we can mention here
is that there are certain aspects of Allah's
knowledge
which Allah shares with his creation,
right?
Which is basically everything that we have knowledge
of today.
Now look at how advanced we have become
scientifically.
Look at what we have discovered in the
world today
that our ancestors,
you know, did not know.
Right?
Whether it be with respect to us as
human beings
and what we know about ourselves
or whether it be with respect to Allah's
creation and the heavens and the
stars and so on and so forth.
Right? We have advanced
in knowledge.
This is a small amount of what Allah
has shared with us from his knowledge.
But the greater portion of Allah's knowledge is
hidden from us.
And this is something we need to understand.
The majority
of what we or the majority
of knowledge
is hidden from us.
What we know is a small fraction.
And unfortunately, this is something that
a lot of people, they don't understand.
And so you have the atheists out there
today
who say, we have discovered the entire universe
and there's no sign of the existence of
God.
That's what they say.
That's what they say.
And so this is from their arrogance. They
think we know everything now.
But in reality,
the knowledge we have is like Musa alaihis
salam
and Khidr or Khidr told Musa alaihis salam
as we mentioned earlier on.
And so that which we do not know,
among that is the light,
the unseen.
And there are certain things that which Allah
will never disclose to us.
No matter how much we advance
in knowledge, in science, etcetera, there are certain
things
which Allah will never share with us.
And these
are known as
Mafati Khul Ghayb,
the keys
of the Ghayb d Ansi.
As Allah says,
the
one who has knowledge of the Ghaib and
he does not disclose it to anyone.
So what are these keys of the unseen?
Allah mentions in Suratul Anham Wa Aindahu.
Where the law belongs the keys of the
unseen
and nobody knows them except him.
What are these keys?
The keys of the unseen,
They're mentioned in another another ayah in the
Quran.
They are mentioned in another ayah in the
Quran,
and they are 5.
They are 5.
No. At the end of Suratulukman,
Allah
says,
In Allahha
Indahu
Al Musa'ah.
To Allah belongs knowledge of the hour, meaning
when will the day of judgment occur?
Number 2,
and he knows what is in the wombs.
And what that means is even though today
we can see what is in the womb,
we could see the fetus.
Right?
We could even
know what the gender is,
right?
But that doesn't
contradict what Allah is saying here because there
are certain things that we still don't know
about
what's happening inside
and how this
fetus is gonna come out.
Is it gonna come out alive or dead?
Is it gonna come out defective
with a disease, etcetera?
There are certain things we don't know about
it.
Allah only knows about it. And then there
are certain things,
about,
the the fetus that we still don't know
today.
For example, exact exactly when the conception happens.
Right? Exactly when
the fetus
is created
and so many other things. So Allah says
that He knows what is in the wombs.
Number 3,
and no soul knows
what it will earn tomorrow.
Only Allah knows.
You don't know if you're still gonna have
a job tomorrow or not.
You don't know if you're gonna
have a lot of money or
no money.
Only Allah knows.
And
number
5,
and no soul knows
in which
land it will die.
Nobody knows where they will die or when
they will die except Allah Subhanahu Wa Ta'ala.
In Allah,
Alimun Khabeer. Look at how Allah ends the
ayah with both names.
In Allah Alimun
Khabeer.
There are 4?
We
missed 1.
That's number 2.
Wayunazirulukayth.
And Allah
sends down the rain.
So again, we don't know where the rain
will come or when it will come.
Again,
even if we're able to predict and we
have forecasts,
many times they're wrong and
they're not
100%
accurate.
And then
even these forecasts, they can only predict
up to a certain time
before.
They can't predict a year in advance
or even a few months in advance.
So this is knowledge that only Allah has
and this is why whoever claims to have
knowledge of the unseen, the ghayb,
the scholars say whoever claims
that he has knowledge of the unseen, he
is a kafir.
Whoever claims to have knowledge of the unseen,
he's a disbeliever.
And that's
why Allah tells the Prophet
to declare that he has no knowledge of
Yonseem,
right? And yet this is
Muhammad
If he doesn't have that knowledge,
then no one else can.
Allah says to him,
If I had known the unseen,
Allah is saying to the prophet tell them,
O Muhammad,
if I had knowledge of the unseen,
I would have benefited myself
enormously.
Meaning if I knew the future,
you know, I would plan my way for
the future,
Right?
And no harm would ever have touched me.
If I knew the future,
then I'll be able to avoid any harm.
But yet even he sallallahu alaihi wa sallam
went through
different kinds of hardships.
Right?
If he knew the MC, he would have
been able to avoid those hardships.
Alright, so we move on after that to
the next three names.
And these next three names
refer to
Allah's watchful sight
over everything.
The watchful sight
of Allah Subhanahu Wa Ta'ala over
everything.
And these are Al Basir,
a Shaheed
and a raqid.
Al Basir, a shahid and a raqid.
As for al Basir,
it has been mentioned
42 times in the Quran.
Al Basir,
which means the one who sees
Allah sees.
It has been mentioned numerous times in the
Quran.
Innuwaha bi matalamaloon
abasir
Allahu basirum bi matalamaloon
Allah sees everything you do.
Allah
sees
what the servants are doing,
etcetera.
As for a shahid,
it has been mentioned 18 times in the
Quran.
A shahid, which means
the one who witnesses everything.
And as for
Ar Raqib,
it has only been mentioned
3 times in the Quran.
Ar Raqib has been mentioned 3 times in
the Quran.
For example, Allah says, In Allah Haqqani alaykum
raqibah.
And so Ar Raqib
is the one who observes.
And so these names, what do they mean?
They basically teach us that Allah Subhanahu Wa
Ta'ala is the one who sees
and watches everything there is to see and
watch.
No matter how small,
no matter how minute it may be,
he is the one who sees
the movement.
As a scholar say, he is the one
who sees the movement
of a black ant
on a black rock
in a pitch dark night.
He is the one who sees the apparent
and the hidden.
He is the one who sees both material
and non material,
that which is seen and that which is
unseen by others.
And so for us human beings, no matter
how much we
advance
scientifically,
We're only gonna be able to observe
and see
the material world,
right?
How about the non material world?
The angels,
the jinn,
Shayal Bin,
our own ruh, our own soul.
These are non material
and this is where
science
comes to an end.
Right?
So
Allah Subhanahu Wa Ta'ala can see everything
that which is material, that which is non
material, that which is
seen by us and that which is unseen
by us. Allah
sees everything clearly without any difficulty.
He is the one who sees and watches
every single
thing all at once
without becoming distracted
by seeing one thing
and ignoring another.
Right?
Allah Subhanahu Wa Ta'ala sees everything
and he is different
than us in that sense.
Where if you're looking at one thing, you
cannot see something else. You'll have to ignore
something else.
But that is not the case with Allah
Subhanahu Wa Ta'ala.
And so this is what these three names
mean. Al Basir
is the one who
sees.
As for a shayid,
as we said, it means the one who
witnesses.
So Allah Subhanahu Wa Ta'ala,
he
witnesses
everything there is to witness in his creation
and there is nothing hidden
from
his sight and his knowledge.
And
this this name, Ashaheed also means
that he will be the ultimate witness
from the day of judgment.
He'll be the ultimate witness on the day
of judgment.
As for Aratib,
it means the one who observes,
the one who observes
or the one who watches over.
So he is the one who watches over
us
and what we do at all times,
which includes
not only our physical actions
but also
our inner thoughts
and our feelings.
Allah observes all of that.
And so this is the meaning. These are
the meanings of these three names. We move
on to
the lessons that we learn from these names.
Number 1
concerning Allah's name Al Basir,
part of our iman, Azahir Sunn wal Jama'ah,
is that Allah's sight
is with his 2 eyes.
Allah has 2 eyes
as is authentically
established
based on Ayat of the Quran and
the Hadith of the Prophet
However,
when we say this,
we add here.
What do we add here? We say
Allah sees with his two eyes in a
manner befitting himself
that is unknown to us.
We don't know how.
We don't know how Allah's eyes are. We
don't know how Allah sees with his eyes.
We simply say
Allah sees with his 2 eyes and that's
it.
We don't delve into
it. And to prove that Allah has 2
eyes, what did the Prophet
say?
The prophet
says
Every prophet
warned his Ummah
from
from who?
The one eyed liar.
Who is the one eyed liar?
At Dajjal.
And then the prophet
says,
and your Lord is not one eyed.
What does that mean?
It means he has 2
eyes.
Right?
It means he has 2 eyes.
Number 2,
the greatest lesson that we learned from these
names
is
that they should cause 1
to have the sense of the muraqabah of
Allah
or
him watching over us.
His surveillance.
Right?
When we know that we are being watched
by Allah,
we wouldn't dare disobey him
out of fear
of his punishment.
Whether we are in public or whether we
are in private.
And so imagine
if we had
surveillance
cameras
following us
at all times.
Your every move is recorded
with these cameras.
If you knew that you have these cameras
watching you
and that
everyone has access to them,
you wouldn't dare do certain things.
Why? Out of fear of being disgraced
and humiliated by people who are gonna see
us,
Right?
So how about Allah?
How about Allah who is Al Basir,
Al Shaheed,
and Al Raqib?
I mentioned the hadith.
It's in Bukhari and Muslim. The hadith of
Al Adjal.
Yeah. So what did I just say?
I said Allah has eyes, but we don't
know how they are.
Right? We don't know how they are. We
shouldn't even imagine.
Right?
Because
Allah and all of his
characteristics,
there is no comparison between
that and human beings.
So Allah also has hands.
Allah has a face. But
how are they? We don't know.
For sure. For sure
they are not
like
that of human beings.
Place a community, he shaykh. There is nothing
like him.
We cannot even imagine
how he is.
But as long as Allah says
that he has
hands or face or eyes, then we accept
it.
We don't reject.
So in the Quran,
what does Allah say?
Allah says to the prophet,
so be patient
with
the decree of your Lord
for you are truly
under our watchful
eyes.
You are under our watchful eyes.
Is this eye and the hand, is it
more of symbolic for humans to understand? Like,
because humans see perceive something
like, seeing something with eyes. They cannot perceive
something without
No, we don't say that anything in the
Quran is symbolic
because
if you do that, then you're then that
opens up the door to interpret
many other things that are mentioned in the
Quran as being symbolic.
And this is a mistake that many,
early sects they fell into.
They started interpreting the Quran through
metaphorical
language
and symbolism.
They said
to the point where they said, even salah
is not the salah that we pray
And fasting is not the fasting that we
do.
All these are symbolic things.
They said even Jannah, the hellfire are symbolic.
They're not real.
Right? So when it comes to
the Quran, we interpret it as it is.
And we don't say that
this has a metaphorical meaning.
And that goes also with Allah
Allah's names and attributes.
Anyways, it's a long discussion,
that will leave for another time, Insha'Allah.
Alright.
The third lesson that we learned
is
that these names,
they should also help us to have Ikhlas
in our Ibadah
and help us to perfect
our Ibadah
and to worship Allah with Ihsan.
What is Ihsan?
Doing something
with excellence and,
with God. Yeah. So doing something perfectly
at the highest level.
And when it comes to Allah's worship,
that was defined by the Prophet Sallallahu Alaihi
Wasallam.
When he he was asked what is Ihsan?
He said,
To worship Allah as if you can see
Him.
But if you cannot see Him,
then know that He sees you.
So one of the greatest lessons that we
learned from these names of Allah is
that when you learn Allah is watching you
at every time,
at all times, this includes when you're worshiping
Allah.
So when you're standing there and you're praying,
although you cannot see Allah,
you have to realize he is watching you.
So imagine if you were standing before Allah
physically present in front of Allah. How would
you worship Allah?
You would do it with Ihsan.
You would do it perfectly.
You would be fully focused.
You would know what you're doing. You would
know what you're saying.
Unfortunately, many of us,
we don't do it in that way
because we are lacking
in these meanings
and we forget that Allah is watching us.
The 4th lesson that we learn
is that one of the meanings of
a shahid
is
that Uwa will be a shahid,
a witness on the day of judgment.
This should
make
one to be cautious of wronging others
because Allah will judge us on that day
and he will be sufficient as a witness.
Allah will be sufficient
as a witness.
Yes, there will be many witnesses on the
day of judgment,
including our own selves.
But the greatest witness without adult is Allah
Subhanahu Wa Ta'ala.
As Allah says,
Inallah Allah will judge between them on the
day of judgment.
Inallah
Anakulishayim
Shaheed,
verily Allah is a witness over all things.
Finally, the last lesson that we'll mention,
knowing that Allah
is watching us
should make us feel
a sense of peace and
you know,
a sense of security,
not worrying about
others,
not worrying about our enemies
and what they may do to us.
Right?
And this is what Allah Subhanahu Wa Ta'ala
would remind
the prophets
with.
Throughout the Quran, Allah Subhanahu Wa Ta'ala would
remind the prophets.
For example,
Musa and Harun.
When Allah told Musa and Harun, go to
Firaun, give him Dawah.
They said,
You Rabb, we're afraid of him and what
he's gonna do to us. What did Allah
say? Reminding them,
Do not fear
for indeed I am with you
watching you,
hearing and watching.
And Allah says to his prophet, as
we mentioned.
So be patient, Allah says to the prophet,
be patient
with the decree of your Lord for you
are under our watchful eyes.
You don't have to worry about anything.
Don't worry about your enemies.
Don't fear them
because
we are watching everything and we're gonna take
care of you.
But this is for the true believers,
the true believers
who deserve that protection of Allah.
And so as long as you
are complying with the commands of Allah and
staying away from his disobedience,
then yes, you have every right to feel
like that.
And you only feel like that because you
know who Allah is,
that He is the one who is watching
you and He'll keep you safe. We ask
Allah
to
grant us that safety and security.
And with that, we conclude.
Thank you very much.