Kamil Ahmad – The Beautiful Names of Allah #13
AI: Summary ©
the importance of protecting and protecting others, and stress the importance of trusting oneself and not giving up on promises. They also discuss the negative impact of not trusting in Islam and the importance of understanding the will of Allah.
AI: Transcript ©
In the name of Allah, the Most Gracious,
the Most Merciful.
O Allah, teach us what benefits us, and
benefit us with what You have taught us,
and increase us in knowledge and action.
And show us the truth, and grant us
to follow it.
And show us falsehood, and grant us to
avoid it.
And make us of those who listen to
the Word, and follow the best of it.
وَأَدْخِلْنَا بِرَحْمَتِكَ فِي عِبَادِكَ الصَّالِحِينَ وَبَعْدْ السَّلَامُ
عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ We continue on our
series going through Asma'ullah Al-Husna, the
most beautiful names of Allah.
Last week, we covered names referring to Allah's
sight, and Him watching over everything.
Al-Basir, Al-Shaheed, Al-Raqeeb.
And so we move on today to another
four names of Allah that refer to His
all-encompassing knowledge over His creation.
Watching over them, and as a result, protecting
them.
So these four names of Allah are Al
-Muhyid, Al-Muhaymin, Al-Hafidh, and Al-Hafidh.
So these
names are Al-Muhyid, Al-Muhaymin, Al-Hafidh,
and Al-Hafidh.
As for Al-Muhyid, Allah Subh'anaHu Wa
Ta-A'la mentioned it in the Qur
'an eight times.
It has been mentioned eight times in the
Qur'an.
And so for example, Allah Subh'anaHu Wa
Ta-A'la says, and mostly it's mentioned
at the end of ayat.
So, وَاللَّهُ مُحِيطٌ بِالكَافِرِينَ Allah encompasses the disbelievers.
إِنَّ اللَّهَ بِمَا يَعْمَلُونَ مُحِيطٌ Allah encompasses what
they do.
وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ مُحِيطًا And Allah encompasses
everything.
His knowledge encompasses everything.
As for Al-Muhaymin, it's only been mentioned
in the Qur'an as a name of
Allah once.
It's only been mentioned as a name of
Allah in the Qur'an in one place.
Where is that?
It's mentioned with several other names of Allah.
In Surah Al-Hashr at the end, where
we have 17 or so names of Allah.
And so Allah Subh'anaHu Wa Ta-A
'la says, هُوَ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا
هُوَ الْمَلِكُ الْقُدُّسُ As-Salam.
المؤمن المهيمن As for Al-Muhaymin being
mentioned elsewhere in the Qur'an, it's also
been mentioned elsewhere.
But not as a name of Allah.
But rather as a description of the Qur
'an.
Allah Subh'anaHu Wa Ta-A'la says,
and this is in Surah An-Nisa.
Allah Subh'anaHu Wa Ta-A'la says,
وَأَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ
مِنَ الْكِتَابِ وَمُهَيْمِنًا عَلَيْهِ And so here it
means something different than the name of Allah.
So Al-Muhaymin, we're going to talk about
what it means with respect to Allah.
But here in this ayah, Allah Subh'anaHu
Wa Ta-A'la says, We have revealed
to you, O Muhammad, this book with the
truth as a confirmation of the previous scriptures.
And as a Muhaymin, as a Muhaymin over
the previous scriptures.
What does that mean?
As a supreme authority.
So the Qur'an came to prevail over
the previous scriptures.
And so Muhaymin here means that the Qur
'an is the judge and the criterion for
all the previous scriptures, having authority over all
of them, abrogating all of them, and exposing
the truth that was concealed in the previous
scriptures.
As for Al-Hafidh, also it has only
been mentioned once in the Qur'an.
And this is in the story of Yusuf
alayhi as-salam, Ya'qub alayhi as-salam.
قَالَ هَلْ آمَنُكُمْ عَلَيْهِ إِلَّا كَمَا أَمِنْتُكُمْ عَلَىٰ
أَخِيهِ مِنْ قَبْلٍ When his sons came asking
that Bin Yamin go back to Egypt with
them.
And so what did Ya'qub say?
He said, can I trust you like I
trusted you before with Yusuf?
And then he said, فَاللَّهُ خَيْرٌ حَافِظًا وَهُوَ
أَرْحَمُ الرَّاحِمِينَ And so Allah is the best
Hafidh, the best protector.
And he is the most merciful of those
who show mercy.
So although it's mentioned once, it has been
mentioned elsewhere twice in the plural form.
And so with respect to the Qur'an,
Allah says, إِنَّا نَحْنُ نَزَّلْنَا الدِّكْرَ وَإِنَّا لَهُ
لَحَافِظُونَ It is we who reveal the Qur
'an and it is we who will protect
it.
It is we who will protect it.
So Hafidh here is mentioned but in the
plural form.
And we've spoken about this before.
Allah describes Himself with certain names in the
plural form.
Just as Allah uses we and us to
describe Himself.
And the other place where it's been mentioned
is in the story of Sulayman Alayhis Salaam
in Suratul Anbiya.
وَمِنَ الشَّيَاطِينِ مَنْ يَغُوصُونَ لَهُ وَيَعْمَلُونَ عَمَلًا دُونَ
ذَٰلِكَ وَكُنَّا لَهُمْ حَافِظِينَ As
for Al-Hafidh, it has been mentioned three
times in the Qur'an.
And so in Surat Hud, Allah Subhanahu Wa
Ta'ala says إِنَّ رَبِّي عَلَىٰ كُلِّ شَيْءٍ
حَفِيظٌ My Lord is a protector over everything.
And in Surat Saba, وَرَبُّكَ عَلَىٰ كُلِّ شَيْءٍ
حَفِيظٌ And your Lord is a protector over
everything.
And the third place is in Surat Ash
-Shura, وَالَّذِينَ اتَّخَذُوا مِنْ دُونِهِ أَوْلِيَاءٌ اللَّهُ حَافِيظٌ
عَلَيْهِمْ And so these are the places where
Al-Hafidh has been mentioned.
What do these names mean?
As for Al-Muhyid, it refers to Allah's
encompassing knowledge and might.
So Al-Ihaata in the Arabic language means
that you encompass something, whereby you haven't left
anything out.
So this refers to Allah's knowledge and His
might.
It encompasses everything.
Without a single thing being out of the
reach of Allah.
And this is why several ayat that mention
this name are mentioned in the context of
the enemies of Allah who think that they
can escape.
And so Allah reminds them that He has
encompassed them.
He has encircled them.
There's nowhere for them to hide.
There's nowhere for them to run away.
As we mentioned, وَاللَّهُ مُحِيطٌ بِالكَافِرِينَ And Allah
has encompassed His knowledge, His might over the
disbelievers.
وَاللَّهُ مِنْ وَرَائِهِمْ مُحِيطٌ Similar and other similar
ayat.
So this is the meaning of المحيط.
As for المهيمن, then it is similar to
المحيط in that Allah encompasses everything by His
knowledge.
But it also means that Allah is watching
over His creation.
And nothing of them, about them is outside
of His knowledge.
And it also means that as a result
of this encompassment, this إحاطة, it is Allah
who provides for them, He provides them with
security and protection.
So that's the meaning of المهيمن.
Yeah, and that's why we mentioned these ones
together.
So الحافظ الحفيد, it has an element of
that in المهيمن.
Yeah, but more so المحيط.
So we mentioned المهيمن means Allah encompasses.
And that's the meaning of المحيط and إحاطة.
And المهيمن is the one who, you know,
He reigns over.
الهيمنة is to have complete control and to
be watching over everything.
But as we said, it also means that
as a result of this encompassment, He provides
them with security and He safeguards the believers.
محيط is also about the might and the
power.
Yeah, and that's why we said as a
result of that power, He provides them with
security and He protects them and He safeguards
them.
As for الحافظ and الحفيد, they refer to
Allah being the guardian, the protector.
The one who preserves.
But what is the difference between the two?
Between الحافظ and الحفيد?
The difference is that الحفيد places more emphasis
on Allah's protection and preservation than الحافظ.
So it's more as they say أبلغ, it
gives a more stronger meaning.
than حافظ.
So Allah subhanahu wa ta'ala protects, He
preserves that which we know and that which
we don't know.
And we can add to this that among
the meanings of الحافظ and الحفيد is first
of all that Allah has full knowledge over
His creation and what they do and what
they say.
Preserving their every action and every word, good
and bad.
Keeping a record of it, preserving it.
The opposite of this would be forgetfulness, negligence.
وَمَا كَانَ رَبُّكَ نَسِيًّا And Allah does not
forget.
So Allah knows what we do and He
keeps a record of it.
He preserves a record of what we do.
Also among the meanings of الحافظ and الحفيد
is that Allah subhanahu wa ta'ala preserves
the good deeds of the believers for them.
Not allowing them to go to waste.
He doesn't allow our deeds to go to
waste.
Allah subhanahu wa ta'ala does not allow
their deeds to go to waste.
وَلَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ He does not allow
the reward of the people of righteousness to
go to waste.
So He preserves for them their good deeds.
Also among the meanings of الحافظ and الحفيد
is that Allah subhanahu wa ta'ala also
protects His believing servants from every evil and
every harm.
Whether it be what they dislike, the calamities
and the suffering that we go through.
Or whether it be what Allah subhanahu wa
ta'ala dislikes.
And that is His disobedience, sins.
Allah subhanahu wa ta'ala protects the believing
servants from indulging in committing sins.
This is part of His protection.
Also among الحافظ and الحفيد the meanings of
it is that Allah subhanahu wa ta'ala
protects the believers from their enemies and their
plots and their schemes.
And also among the meanings of الحافظ and
الحفيد is that Allah protects and preserves the
entire creation.
Not just human beings and living creations, but
the entire creation.
The entire creation of Allah.
What is the evidence for this?
In Ayatul Kursi وَلَا يَعُودُهُ حِفْظُهُمَا Allah says
about the heavens and the earth that Him
preserving the heavens and the earth does not
tire Him.
So Allah is taking care of and preserving
the heavens and the earth.
And it doesn't bother Him, it doesn't tire
Him out.
Alright, among the things that we learn from
these names, the lessons that we learn.
Number one, the same lesson that we mentioned
concerning Allah's knowledge.
العليم and الخبير And also Allah's sight.
البصير and الرقيب The same lesson that we
mentioned there, we can mention here.
And that is that these names of Allah,
these four names of Allah should cause one
to feel a sense of Allah's مراقبة His
surveillance, watching us.
Thus causing us not to disobey Him.
Out of fear for Him and His punishment.
Whether we are in the public or in
private.
Why?
Because He is المحيط.
His knowledge encompasses everything.
Don't think that even for a split second,
what you do, what you say is hidden
from Allah.
And so Allah encompasses everything.
What we do, what we say, even that
which is within our hearts.
And so this should cause us to feel
a sense of fear for Allah سبحانه وتعالى
The second lesson that we learn, believing in
these names should cause us to look at
the might of our enemies as being small
and insignificant.
Which is why Allah سبحانه وتعالى reminds us
that as long as we are patient and
mindful of Him, we have taqwa of Allah,
then our enemies can't do anything to us.
They cannot harm us.
What does Allah سبحانه وتعالى say in surah
Ali Imran?
وَإِن تَصْبِرُوا وَتَتَّقُوا لَا يَضُرُّكُمْ كَيْدُهُمْ شَيْئًا As
long as you are patient and you have
taqwa, their plots and their schemes cannot harm
you in the least.
They're enemies.
And then how does Allah end the ayah?
إِنَّ اللَّهَ بِمَا يَعْمَلُونَ مُحِيطٌ إِنَّ اللَّهَ بِمَا
يَعْمَلُونَ مُحِيطٌ Allah encompasses what they do.
So as a result of this encompassment, Allah
sees what they're doing, knows what they're doing.
Therefore, what do we have to worry about?
They cannot harm us.
As long as we are people of Iman,
and as Allah says here, patience and taqwa.
So Allah being المحيط in this sense, means
that He will destroy the plots of our
enemies and keep us safe from them.
The third lesson that we learn is that
if you want the protection of Allah, we
learned that Allah is الحافظ and الحفيظ, the
one who protects.
If you want that protection from Allah, then
that will be proportionate to your Iman and
your compliance of the commands of Allah.
Allah سبحانه وتعالى says, إِنَّ اللَّهَ يُدَّافِعُ عَنِ
الَّذِينَ آمَنُوا Allah defends those who believe, those
who believe, the people of Iman.
So if you have Iman, then Allah will
be there for you, and He'll protect you.
And the higher your Iman is, the more
the protection will be.
And that's why the Prophet صلى الله عليه
وسلم said, احفظ الله احفظك Safeguard,
preserve Allah.
What does that mean?
It means preserve the commandments of Allah, abide
by what Allah has commanded you with, and
Allah will preserve you.
Preserve the boundaries of Allah that Allah has
set, and Allah will preserve you, He will
protect you.
So it's all in accordance to how much
we abide by that.
The fourth lesson that we learn is the
importance of Allah's protection.
And so those who are safe and protected
in the dunya and in the akhira are
those who are in the safety and the
protection of Allah, not anyone else.
Those who are safe and protected in this
dunya are those who are in the safety
and the protection of Allah.
And when we say the protection of Allah,
again, it doesn't only mean physical protection, but
it also means keeping us safe from disobeying
Allah, keeping our Iman preserved.
This is something we seldom think about when
we think about Allah being the protector.
And so if we are harmed, we wonder
where was the protection of Allah.
And we see so many stories.
Take for example, just one example, the story
of Ashab al-Ukhdud.
Those who an entire trench was dug for
them, and a pit of fire was dug
for them, and then they were thrown into
it.
One may wonder where was the protection of
Allah for them?
Weren't these believers?
Allah answers that.
When He mentions this story in Surah al
-Buruj, Allah ends it by saying, وَذَٰلِكَ الْفَوْزُ
الْكَبِيرُ And that is the great victory.
These people won.
They were victorious.
From the dunya perspective, they lost.
But from the perspective of Allah, they were
winners.
Allah preserved for them their iman, and that's
what matters more than preserving their bodies.
As long as your iman is preserved, that
is far more important.
Because if for example, one of them said,
you know, I disbelieve.
That's it.
He may be safe in the dunya, but
his akhirah is gone.
So the point here is, that those who
are safe and protected in the dunya and
in the akhirah, they are those who are
in the protection of Allah, not anyone else.
While those who have no safety, and no
protection, are those who Allah subhanahu wa ta
'ala has abandoned.
They are those who Allah subhanahu wa ta
'ala has forsaken.
And so when we see the kuffar living
in safety and security, let us not think
that Allah is giving them protection from his
hifz, from that angle.
No.
He has abandoned them.
He has forsaken them.
And he is not preserving for them any
iman, any taqwa.
He's not preserving for them anything in the
akhirah.
And so this should basically make us to
always seek Allah's protection through various means, among
which is dua, and regular dhikr.
If we want the protection of Allah, we
should always be remembering Allah.
As Allah subhanahu wa ta'ala says, فَذْكُرُونِي
أَذْكُرْكُمْ Remember me and I will remember you.
Remember Allah with your tongue and your heart,
and Allah will remember you.
And so he will be there for you,
he will be protecting you.
Alright, we move on after that to another
four names, and wasi
'at.
The question is, does the ayah, وَرَحْمَتِي وَسِعَتْ
كُلَّ شَيْءٍ Does it have any relation to
these names?
Not really, because that is talking about the
mercy of Allah.
Yes, it mentions that the mercy of Allah
encompasses everything, it's vast, right?
But that is describing the mercy of Allah,
not his encompassment.
Yeah, that comes under Allah's names Ar-Rahman
and Ar-Rahim.
So there is an aspect of commonality here,
and that is the vastness.
But that is describing the vastness of the
mercy.
Allahu a'lam.
Alright, we move on to another four names
that are related to Al-Hafidh and Al
-Hafidh, referring to Allah's protection, him protecting us,
defending us, taking care of us, and being
there for his believing servants.
These four names are Al-Wali, Al-Mawla,
Al-Wakeel, and Al-Kafeel.
Al-Wali, Al-Mawla, Al-Wakeel, and Al
-Kafeel.
As for Al-Wali, it's been mentioned in
the Qur'an 15 times, Allah subhanahu wa
ta'ala describes himself as being Wali.
And specifically, the Wali, which is the guardian
or the protector of the believers.
So for example, Allah says, Allah is the
Wali of those who believe.
And Allah says, Allah knows best your enemies,
and he is sufficient as a Wali, and
he is sufficient as a Nasir, a helper.
And Allah says, So Al-Wali has been
mentioned 15 times in the Qur'an.
As for Al-Mawla, it has been mentioned
12 times in the Qur'an.
And so Allah subhanahu wa ta'ala says,
at the end of Surah Al-Baqarah, فَانصُرْنَا
عَلَى الْقَوْمِ الْكَافِرِينَ You are our Mawla.
O Allah, you are our Mawla, which is
similar to Wali.
You are our guardian, our protector.
So grant us victory over the disbelievers.
And more than once, Allah says, Allah is
the best Mawla and the best Nasir, the
best helper.
And Allah says, That is because
Allah is the Mawla of those who believe,
while the disbelievers have no Mawla.
They have no guardian, no protector.
As for Al-Waqeel, it has been mentioned
14 times in the Qur'an.
And so we have in the famous Dhikr,
حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ That Allah is sufficient
as an aid for us.
And He is نِعْمَ الْوَكِيلُ The best Waqeel,
which is, we're not talking about the meaning
of it, but basically it means the best
trustee of affairs, the best guarantor.
And elsewhere Allah says, This is mentioned more
than once in the Qur'an, And sufficient
is Allah as a Waqeel.
As for Al-Kafeel, the fourth name, Al
-Kafeel, it's only been mentioned in the Qur
'an once.
It's only been mentioned in the Qur'an
once.
And this is in Surah An-Nahl, وَأَوْفُوا
بِعَهْدِ اللَّهِ إِذَا عَاهَدْتُمْ وَلَا تَنْقُضُوا الْأَيْمَانَ بَعْدَ
تَوْكِيدِهَا وَقَدْ جَعَلْتُمُ اللَّهَ عَلَيْكُمْ كَفِيلًا Allah is
telling us that we should honor the covenant
of Allah when we make a pledge.
And He says, do not break your oaths
after confirming them, having made Allah as a
kafeel, as your guarantor, your witness.
But although it's been mentioned in the Qur
'an only once, it's been mentioned in, it's
been mentioned by the Prophet ﷺ in a
hadith in Sahih Bukhari.
And this was a story that the Prophet
ﷺ narrated to the companions, a story from
Bani Israel.
In Sahih Bukhari, Abu Huraira r.a narrates
that Rasulullah ﷺ told them, he said, a
man from Bani Israel asked another man to
lend him a thousand dinars.
So the lender, he said, bring me a
witness.
So the one who was asking for the
money, he said, كَفَى بِاللَّهِ شَهِيدًا Allah is
sufficient as a witness.
So the man said, I want a safety,
a guarantor.
I want a kafeel, basically.
So the man, he said, كَفَى بِاللَّهِ كَفِيلًا
Allah is sufficient as a kafeel, as a
guarantor.
So the lender, he said, you are right.
You are right.
And so he gave him the money.
He gave him the money, and the agreement
was that he would return it at a
set date and time, agreed upon.
So now the man, he traveled.
The one who borrowed the money, he went
across the sea.
And when he finished his job, he searched
for a ride to come back so that
he could come back in time to pay
off the debt.
But he couldn't find a ride back.
He couldn't find a boat.
And he was looking for a boat.
Nothing showed up.
And the clock was ticking, and he was
afraid he's not going to make it back
in time.
They agreed upon time and place to meet
to pay back the loan.
So what did he do?
He took a piece of wood, and he
made a hole in it.
And he put in it a thousand dinars.
And he wrote a letter.
He wrote a letter, and in this letter,
he basically said, O Allah, you know very
well that I took a loan of a
thousand dinars from so and so.
And he demanded a kafir, a guarantor from
me.
But I told him that you, O Allah,
are sufficient as a guarantor and a witness.
And he accepted that.
And so I tried hard to find a
ride to pay back his money, but I
couldn't find any.
So I hand over this money to you
to give to him.
And then he threw that piece of wood
into the sea, and he went away.
Meanwhile, he was still trying to find a
ride back.
So one day, the lender, he came out
of his house, and he lived by the
seaside.
And he came out, he was looking for
the man.
And he was looking for a boat or
a ship where he would be coming from.
But he couldn't find any.
And all of a sudden, he found a
piece of wood.
It was the same piece of wood.
He took the wood home to use as
firewood.
And when he cut it, he was cutting
it into pieces.
He found his money and the letter inside
of it.
Shortly after that, the second man, he came.
And with him was a thousand dinars.
And he met him.
And he said to the man, Here are
the 1000 dinars.
He said, By Allah, I have been trying
everything.
I tried my best to catch a boat
so that I could bring you this money,
but I failed.
And I've come late.
So the man, he said, Did you send
something?
Did you send something to me?
He said, I told you, I couldn't get
a boat, and I've arrived late.
So then the man said, Allah has delivered
the money on your behalf in this piece
of wood.
So keep your 1000 dinars, and you're free
to go.
So look at the honesty of this man.
Not only did he send what he could
to him, but on top of that, he
was ready to pay an extra 1000 dinars.
Anyways, this story was mentioned in Sahih Al
-Bukhari.
The point of this story, of us mentioning
it, is Allah's name, Al-Kafir.
Allah's name, Al-Kafir that was mentioned by
this man.
As for the meanings of these names, Al
-Wali and Al-Mawla referred to Allah being
the guardian.
And the protector.
And this is of two kinds.
This is of two kinds.
The first is general for all people.
And so here we have meanings of Rububiyyah,
of Allah being Ar-Rab, and taking care
of our needs.
So it is equivalent to Allah being Ar
-Rab, the Lord, and Al-Malik.
And Allah mentions this in Surah Al-An
'am.
ثُمَّ رُدُّوا إِلَى اللَّهِ مَوْلَاهُمُ الْحَقِّ Then they
will all be returned to Allah.
Meaning all of creation, we are all going
back to Allah.
And Allah says, He is their true Mawla.
So Allah is the Mawla of everyone.
Right?
In the general sense.
He is the guardian, the protector of everyone.
Muslim and non-Muslim.
Human beings and animals.
Right?
The second kind of meaning of Mawla is
specific to the believers.
Specific to the believers.
So Allah is their guardian.
He is their ally.
He is their protector.
Taking care of them and their affairs and
coming to their aid, etc.
As we mentioned, اللَّهُ وَلِيُ الَّذِينَ آمَنُوا Allah
is the Wali of those who believe.
ذَلِكَ بِأَنَّ اللَّهَ مَوْلَ الَّذِينَ آمَنُوا That is
because Allah is the Mawla, the protector, the
guardian of the believers.
وَأَنَّ الْكَافِرِينَ لَا مَوْلَا لَهُمْ And as for
the disbelievers, they have no Mawla.
And in the Battle of Uhud, when the
Prophet ﷺ retreated after the tides had turned,
and the Prophet ﷺ with the few Sahaba,
he retreated into the mountain.
Abu Sufyan, who at that time was one
of the leaders of Quraysh, waging his war
against the Prophet ﷺ, he came.
So the Prophet ﷺ was hiding in a
kind of niche in the mountain.
So no one could see him along with
some of the companions.
So Abu Sufyan came and a dialogue started.
Abu Sufyan said, this day was for the
Day of Badr.
And there was a dialogue that started.
And it was Umar ﷺ who was responding
back to him in this dialogue.
Then Abu Sufyan said, he said, لَنَا الْعُزَّ
وَلَا عُزَّ لَكُمْ We have Uzza on our
side, one of their idols, one of their
gods that they used to worship.
He said, we have Uzza with us, you
have no Uzza.
He was attributing their victory to their god.
So the Prophet ﷺ, there was a deafening
silence.
No one said anything.
So the Prophet ﷺ said to the Sahaba,
he said, will you not answer him back?
They said, what should we say?
The Prophet ﷺ said, say to him, الله
مولانا ولا مولا لكم Allah is our Mawla
and you have no Mawla.
You have no Mawla.
So this is the meaning of Al-Mawla,
that Allah ﷻ is the protector and he
is the ally of the believers.
As for the difference between Al-Wali and
Al-Mawla, the scholars they say that Al
-Wali is the one who takes care of
your affairs in general, whereas Al-Mawla is
the one who you turn to for that
purpose.
Al-Mawla is the one you trust in
him as the one who will take care
of your affairs.
So Al-Wali is the one who takes
care of your affairs and Al-Mawla is
the one who you turn to for that
purpose.
So you put your trust in him to
take care of your affairs, etc.
As for Al-Wakil and Al-Kafir, they
refer to Allah being the one and the
only one who could be entrusted with anything,
to manage anything.
That Allah, you can entrust him with anything.
So he is the one who we put
our trust in for all of our affairs,
right?
As we saw in that story.
The man, he entrusted that Allah would take
care of that debt, right?
Because he had mentioned Allah's name in the
deal, in the very beginning.
He said, Allah is my guarantor, right?
There's no one else around us.
I couldn't find anyone to come and be
a witness and to be a guarantor.
But I take Allah as my kafir.
And so he entrusted Allah subhanahu wa ta
'ala with that.
So Allah subhanahu wa ta'ala is the
one we put our trust in for all
of our affairs.
The one who may be trusted to do
better for us than what we could do
for our own selves, right?
And this is also general and specific.
So just like we mentioned regarding Al-Wali
and Al-Mawla, likewise we mentioned here.
So in general, in general, Allah subhanahu wa
ta'ala, he is entrusted with the management
of his entire creation, right?
Allah says, اللَّهُ خَالِقُ كُلِّ شَيْءٍ وَهُوَ عَلَى
كُلِّ شَيْءٍ وَكِيلٌ Allah is the creator of
everything and he is the wakil over everything,
right?
The trustee over everything.
And then there is the specific meaning, which
is Allah being al-wakil and al-kafeel
specifically for the believers, right?
وَتَوَكَّلْ عَلَى اللَّهِ وَكَفَى بِاللَّهِ وَكِيلًا وَتَوَكَّلْ عَلَى
اللَّهِ وَكَفَى بِاللَّهِ وَكِيلًا Put your trust in
Allah, for Allah is sufficient as a trustee
of affairs.
So here, Allah is mentioning this to the
Prophet ﷺ.
O Muhammad, put your trust in Allah, and
Allah is the best wakil.
As for the difference between al-wakil and
al-kafeel, there's not much of a difference
between the two, as they both mean that
Allah is the one who takes care of
everything and everyone and their affairs.
However, some scholars mentioned that al-wakil is
more general than al-kafeel, right?
As in, Allah takes care of everything and
everyone.
So this is the meaning of al-wakil.
Whereas al-kafeel is specific to meanings of
guaranteeing and taking responsibility of certain things or
certain people.
So for example, in Arabic, what do we
say regarding the sponsor, someone who sponsors an
orphan?
He is called kafil al-yateem.
The one who sponsors an orphan, he takes
care of him.
And the Prophet ﷺ said kafil al-yateem
will be in Jannah with me like this.
Alright, what do we learn from these four
names of Allah?
The first lesson that we learn is that
these names should bring us peace and satisfaction
to our hearts, knowing that Allah ﷻ is
with us, and that He will bring us
victory, regardless of how long we may endure
suffering and humiliation and defeat.
Right?
And all of that has its reasons.
But notice how Allah ﷻ combines between Him
being al-mawla and Him bringing His victory.
Allah ﷻ says, and we mentioned this ayah
at the end of Surah al-Baqarah, أَنتَ
مَوْلَانَ فَانْصُرْنَ عَلَى الْقَوْمِ الْكَافِرِينَ You are our
mawla, so grant us victory over the disbelievers.
Why is Allah teaching us to use this
name in particular when we're asking Allah for
victory?
Because it gives that meaning of Allah being
the one who will grant us victory, because
He's on our side.
Right?
Also, Allah says, وَاللَّهُ أَعْلَمُ بِأَعْدَائِكُمْ وَكَفَى بِاللَّهِ
وَلِيًّا وَكَفَى بِاللَّهِ نَصِيرًا Allah knows best who
your enemies are, and Allah is sufficient as
a wali, and Allah is sufficient as a
nasir, the one who brings victory.
بَلِ اللَّهُ مَوْلَاكُمْ وَهُوَ خَيْرٌ نَاصِرِينَ Allah is
your best mawla, and He is the best
of helpers and those who bring victory.
So what we learn from these names, number
one, is that Allah is with us, and
He will help us over our enemies, even
if that victory is delayed.
So we shouldn't think that just because the
victory is not coming, therefore Allah is not
our mawla.
No, the victory is coming, and that is
a promise of Allah.
But it may be delayed, and that has
its reasons.
The second lesson that we learn is that
believing in these names should cause a believer
to love those whom Allah has favored, and
He has become their wali, so we should
be loving them.
And that is because Allah is their wali,
He is their ally, and He is taking
care of them, and He is supporting them.
While on the other hand, we have to
hate, we have to have hatred for those
whom Allah is not their wali, from among
His enemies.
And so this teaches us that we need
to side with the believers over the disbelievers.
And this is one of the meanings of
al-walaa wal-baraa, to have loyalty and
allegiance for Allah, His Messenger, and the believers.
And to disassociate ourselves from kufr, and the
people of kufr, and the enemies of Allah
subhanahu wa ta'ala.
Allah subhanahu wa ta'ala says, Allah
is the wali of
those who believe, bringing them out of darknesses
into light.
وَالَّذِينَ كَفَرُوا أَوْلِيَآءُهُمُ الطَّاغُوتُ يُخْرِجُونَهُم مِّنَ النُّورِ
إِلَى الظُّرُمَاتِ As for those who disbelieve, their
awliya is al-taghut, which refers to shaytan,
and others as well.
Taghut is a term that is used for
shaytan, and also anyone who tells people to
worship him, etc.
Allah says, they take them out from light
into darkness.
So, either you are a wali of Allah,
or either Allah is your wali, or shaytan
is your wali.
There are people out there who are the
awliya of Allah, and they are the ones
who we should be loving, and we should
be aiding, and we should be on their
side, because Allah has chosen them.
You do not want to be allying yourself
with the enemies of Allah, but rather you
want to be allying yourself with those who
Allah has allied himself with.
Also, among the lessons that we learn here,
is that Allah being our wali, not only
means that he is protecting us from physical
harm, but more importantly, he is protecting us
from spiritual harm, as Allah mentioned in this
ayah.
Allah is the wali of
those who believe, he brings them out from
darkness into light.
From kufr to iman, from misguidance to guidance,
from falsehood to the truth.
And so when we think of Allah being
the protector, and the ally, and the one
who is with us, we should not think
it only means in the sense of Allah
allying himself with us and protecting us physically
against our enemies, but it also means this.
Allah being your wali means that he is
taking you away from this harm, which is
the greater harm, and that is the harm
of kufr, and disbelief, and misguidance.
He is keeping you away from that, and
he is bringing you out from darkness into
light.
Whereas the kuffar and their awliya do the
opposite, as Allah says, وَالَّذِينَ كَفَرُوا أَوْلِيَآءُهُمُ الطَّغُوتُ
يُخْرِجُونَهُم مِّنَ النُّورِ إِلَى الظُّلُمَاتِ Their awliya, they
bring them out from light into darkness.
The fourth lesson that we learn is that
Allah subhanahu wa ta'ala being al-wakeel
and al-kafeel means that he has taken
it upon himself to provide for everyone.
So believing in that should cause one not
to worry, not to stress over his rizq
in this dunya.
Rest assured that you are going to get
your measured share of the dunya that Allah
has set for you.
Before Allah created you, he wrote how much
rizq you're going to have, how rich you're
going to be, how poor you're going to
be, how much he's going to provide you
with.
So this should also make one to go
after halal means of rizq and earning and
stay away from haram means.
So we shouldn't say that I'm worried about
not having any job if I turn down
this job which has elements of haram.
But rather we should be thinking if I
turn this down for the sake of Allah,
then I trust that Allah will give me
something better.
And that is the meaning of you believing
Allah is al-wakeel and al-kafeel.
That he is going to guarantee you an
earning.
As long as you give up something for
the sake of Allah, Allah subhanahu wa ta
'ala will definitely replace it with something better.
That is the promise of Allah.
And finally among the lessons that we learn
here is the importance of tawakkul, putting our
trust in Allah alone.
Tawakkul comes from Allah's name al-wakeel, right?
It means to take Allah as your wakeel,
the one you trust in, your guarantor.
And having tawakkul is a sign of iman.
In fact, one is not a believer if
he does not have trust in Allah.
One is not a mu'min, he is not
a person of iman if he has no
tawakkul in Allah.
Allah subhanahu wa ta'ala says, وَعَلَى اللَّهِ
فَتَوَكَّلُوا إِن كُنْتُمْ مُؤْمِنِينَ Have tawakkul in Allah
if you are indeed believers.
It was Musa a.s. who said this
to his people when he told them to
enter the city and fight these people.
And they said, no, we're not going, right?
These were a people who had weak iman,
Bani Israel.
He told them to go.
In the end they said, you Musa, you
go with your Rabb and go fight them.
We're staying here, we're not going anywhere.
So one of the things that Musa a
.s. told them, he said, وَعَلَى اللَّهِ فَتَوَكَّلُوا
إِن كُنْتُمْ مُؤْمِنِينَ Put your trust in Allah
if you are indeed believers.
Meaning that you can't be a believer if
you don't put your trust in Allah.
And so the point and the objective of
tawakkul is that you submit all of your
affairs to the one who they belong to.
Right?
And you don't dispute with the one who
possesses all of your affairs.
And you rely on him.
And you do not rely on your personal
abilities and efforts, but rather you leave it
to the power of Allah to do it
for you.
Right?
But it must be understood here that tawakkul
does not mean that you give up making
an effort.
Right?
That you don't take the means to attain
what you're trying to attain.
And you say, oh I put my trust
in Allah so I'm just going to sit
here and wait for Allah to do it
for me.
No, that's not the meaning of tawakkul.
The meaning of tawakkul is that you put
in the effort.
You try your best.
And you don't leave any door unclosed.
Right?
After you've done all you can, then you
say, oh Allah I've done my best.
Now I put my trust in you.
Right?
You don't put your trust in your personal
efforts.
Right?
You say, I've done everything I could, now
I put my trust in that, in my
efforts.
For example, you have an exam coming up,
and you study hard, day in day out.
And in the end, you put your trust
in your personal studies and your efforts.
Right?
And based on that you think you're going
to pass.
Or, you're looking for a job, and you
go and you search and you put your
resume, you submit it to everywhere possible.
And then you go home, you relax and
you say, because of how much I did,
I'm going to land that job without a
doubt.
Right?
So this is a person who doesn't have
tawakkul in Allah.
Right?
This is one extreme though.
The other extreme is to not do anything.
Right?
You sit at home, you have this exam
coming up and you say, I put my
trust in Allah.
Allah will make wonders happen for me.
Right?
Without putting in any effort.
Or, you know, you need a job and
you say, I'm just going to sleep all
day and, you know, I put my trust
in Allah.
Right?
So these are two opposite extremes.
And the true meaning of tawakkul is to
put in the effort and do the best
that you can.
And then after that, to put your trust
in Allah.
As we learned from this story of this
man from Bani Isra'il.
He did put his trust in Allah.
Right?
And he took Allah as his witness.
And then he traveled.
He didn't say, you know, Allah will make
sure that the money reaches the man.
Right?
No.
He went out.
He searched for a boat.
He took the means.
He tried his best.
Right?
But then in the end, it didn't work
out.
So that is when he said, Oh Allah,
I have done my part.
Now I put my trust in You.
Right?
And we learned from the life of the
Prophet ﷺ.
The meaning of tawakkul.
The true meaning of tawakkul.
Where, you know, he took the means.
You know, for example, the various battles that
he fought.
He didn't say, well, Allah is with us.
Allah is our protector.
And He's gonna take care of us.
He's gonna give us victory.
So let us just relax and sleep all
day.
No.
He took the steps.
The material means.
Right?
In the various battles that he fought.
And then after that, he put his trust
in Allah.
And so these are the lessons that we
learned from these names of Allah.
If there are any questions, we can take
those now, inshallah.
Yeah.
The question is with regards to Ashab al
-Ukhdud.
Those people who were, those believers who were
thrown into the trench and they were burnt
alive.
One may wonder where it was the protection
of Allah.
So the question is Allah's protection here.
Him being Hafidh was in a sense that
he protected their Iman.
And yes, that's true.
You could say that.
We could say that.
And we mentioned that earlier that Allah being
the protector and Hafidh also means him protecting
our Iman and our guidance, etc.
So the question is, we mentioned how we
should put our trust in Allah.
And we have to put in the effort
and then put our trust in Allah.
So can we relate that to the phrase
of we should never give up?
We should do all we can and never
give up.
Yes, of course.
And that's exactly what Islam teaches us.
Islam teaches us as a Prophet ﷺ says
in a Hadith, وَاسْتَعِنْ بِاللَّهِ وَلَا
تَعْجَزْ Seek the help of Allah and do
not give up.
Seek the help of Allah and don't become
incapable.
Meaning don't give up.
So look at how the Prophet ﷺ combined
between the two things here.
Seek the help of Allah because it is
only through his help that you'll achieve anything.
And at the same time, don't give up.
Any other questions?
The brother had a comment that we should
also not despair in the mercy of Allah.
And this is tied in with our Iman.
We put our trust in Allah and we
shouldn't give up in our hope in Allah
being there for us and helping us, etc.
So the question is how do we reconcile
or balance between the Qadr of Allah, Allah
having destined everything and between free will.
So we've mentioned this previously as well.
And basically when it comes to our belief
in the Qadr of Allah, which is one
of the pillars of Iman that a believer
has to believe in.
And part of our belief in the Qadr
of Allah is to believe that nothing happens
except by the will of Allah.
So it was pre-planned by Allah.
This is part of our Iman in Qadr.
Nothing happens outside of the will of Allah.
But that does not mean that Allah has
not given us free will.
So when it came to this, you had
two extremes in our Islamic history.
You had one sect that said, if Allah
wills, therefore we have no will.
They were the Jabariyyah.
They said that we are forced to do
what we do.
And then you had an opposite extreme.
Those who said, they were the rationalists.
They said, no of course we have free
will.
Everyone knows that whatever decisions we make, it's
based on our free will.
They said, therefore if we have free will,
then there is no will of Allah.
And they were the Qadriyyah.
They denied the Qadr of Allah.
And Ahl as-Sunnah wal-Jama'ah, they
came and took a balanced view.
And that is to say that Allah has
a will, and He has also given us
a will.
As Allah subhanahu wa ta'ala says, وَمَا
تَشَاءُونَ إِلَّا أَن يَشَاءُ اللَّهِ So Allah attributes
to human beings a will.
He says, whatever you will, so this means
we do have a will.
Whatever you human beings will, it was based
on the will of Allah.
So in one ayah, Allah attributes a will
to us, and also a will to Him.
But now how do we understand that?
Basically the way we understand that is that
Allah subhanahu wa ta'ala, He has pre
-planned everything.
He has, you know, decreed everything.
And everything will play out as He has
decreed.
But then, based on our free will, we
will make decisions.
Right?
We will make decisions.
That doesn't mean we're forced to do what
we do.
Because we will be held accountable for what
we did.
Right?
Our own actions.
For example, if there was a man, he
goes to the edge of a building, and
he's going to commit suicide.
And you come, and people come to him
and say, what are you doing?
He says, I'm forced to do this.
I have no will, I have no free
will.
This is part of Allah's Qadr.
Right?
Will any sane person accept that excuse from
him?
No.
Right?
He is acting on his own free will.
Right?
He is acting on his own free will.
If he decides to do it, then he
will be held accountable.
But it was also planned by Allah subhanahu
wa ta'ala for him to make that
decision.
So this is how we balance the two.
And Allah knows best.
So sorry, just to clarify.
So when you
say that, is it true to say that
Allah knew best?
Yeah, basically, everything was known by Allah.
What we would do, and the decisions we
would make based on our free will, it
was known by Allah.
Right?
And so Allah planned everything according to what
He knew.
And that's why when we talk about Qadr,
the very very first aspect of our belief
in Qadr, we say, is the ilm of
Allah.
Is the knowledge of Allah.
The pre-eternal knowledge of Allah.
Allah knew everything.
Based on that knowledge, He wrote everything.
And then He willed everything to happen based
on that knowledge.
And then He created everything to happen until
the Day of Judgment, based on that knowledge
and that will.
So that's how we reconcile this.
In the end of the day, when we
talk about Qadr, we try to explain it
to the best of our ability.
Right?
However, if there's something that we still don't
understand regarding Qadr, this is where we need
to simply submit and not delve further into
it.
The scholars say that Qadr is like a
door that has been shut and locked, and
its key has forever been lost.
You're never going to be able to open
that door.
Right?
Why?
Because here we're talking about Allah.
We're talking about the knowledge of Allah.
And we're talking about why Allah does what
He does.
And understanding Allah, it's impossible for our finite
mind to understand the infinite.
Allah is infinite.
His knowledge is infinite.
It's like someone who goes to the edge
of the sea, and he has like an
empty jug, and he says, I want all
the water of the sea to be placed
into this jug.
Is that possible?
No.
Likewise the knowledge of Allah.
It's too much for us to understand, to
comprehend.
Right?
And Allah has only taught us a little
bit about His knowledge, so we should just
simply submit.
We try to understand, we try to explain
the meaning of Qadr, but there comes a
time when there's a limit.
Right?
And we don't delve beyond that.