Kamil Ahmad – The Beautiful Names of Allah – Class #17
AI: Summary ©
AI: Transcript ©
What are you saying?
You don't understand me.
I am talking about my children.
Yes, of course.
Who said that?
Every time.
What are you saying?
Whose?
Whose privilege is this?
I am not talking about someone else's children.
I am talking about my children.
Hello.
Hello.
Hello.
Hello.
Hello.
In the
name
of Allah,
the Gracious, the Merciful Praise be to Allah,
Lord of the Worlds وَالصَّلَاةُ وَالسَّلَامُ الْأَتَمَّانِ الْأَكْمَلَانِ
عَلَىٰ خَيْرِ الْخَلْقِ اللَّهِ أَجْمَعِينَ وَعَلَىٰ آلِهِ وَصَحْبِهِ
وَمَنِ احْتَدَىٰ بِهَدْيَهِ وَاسْتَنَّ بِسُنَّتِهِ إِلَىٰ يَوْمِ الْدِينِ
اللهم علمنا ما ينفعنا وانفعنا بما علمتنا وزدنا
علمة وأرنا الحق حقا وارزقنا اتباعه وأرنا الباطل
باطلا وارزقنا اجتنابه واجعلنا ممن يستمعون القول فيتبعون
احسانه وبعد السلام عليكم ورحمة الله وبركاته We
continue with our series on the most beautiful
names of Allah and today we move on
to several other names again like we mentioned
last week these names are not related to
each other some of them they do come
together in the Qur'an but in terms
of their meanings they are completely different meanings
and so we have four names that we
have today These are As
for Al-Ghani this name of Allah has
been mentioned in the Qur'an many times
It's been mentioned 18 times in the Qur
'an and most of the time which name
is it mentioned with most of the time?
Al-Hameed When
Musa said to his people if all of
you disbelieve and everyone on earth with you
disbelieve then indeed Allah is Ghani and he
is Hameed and Hameed is a name that
we already spoke about previously As
for Al-Wasi' it's also been mentioned several
times in the Qur'an 9 times it
has been mentioned in the Qur'an and
most of those times mentioned with which name?
Wasi'un Alim Allah
gives his kingdom, his kingship to whomever he
wills Allah is Wasi'un Alim Allah gives
his kingdom, his kingship to whomever he wills
Allah is Wasi'un Alim As for Al
-Samad Al-Samad, how many times has it
been mentioned in the Qur'an?
Yes, just once and that is in Surah
Al-Ikhlas Allahu Al-Samad Allah Al-Samad
As for Al-Sayyid how many times has
it been mentioned in the Qur'an?
It has not been mentioned in the Qur
'an but rather in the Sunnah and this
is the hadith of Mutarrif Ibn Abdillah Ibn
Shikhir رضي الله عنه collected by Abu Dawood
and Imam Ahmed Mutarrif رضي الله عنه says
My father said I went in the delegation
of Banu Amir to the Prophet صلى الله
عليه وسلم So they said, meaning his people
who went in this delegation to meet the
Prophet صلى الله عليه وسلم They said You
are our Sayyid They said to the Prophet
صلى الله عليه وسلم You are our Sayyid
So the Prophet صلى الله عليه وسلم said
As-Sayyid Huwa Allah As-Sayyid Huwa Allah
Allah is the Sayyid So then they said
Then you are the best of us in
Fadl, in excellence and the greatest of us
in generosity So basically they wanted to praise
the Prophet صلى الله عليه وسلم They wanted
to praise him and give him the best
of names So then the Prophet صلى الله
عليه وسلم said Say whatever you want but
do not let Shaytan to provoke you So
this is where As-Sayyid is mentioned as
a name of Allah So what do these
names mean?
As for Al-Ghani Al-Ghani It means
that Allah is the one who is self
-sufficient without need of anything Al-Ghani is
the one who has everything, he doesn't need
anything So Allah is the one who transcends
all needs The one who his entire existence
does not depend on anything or anyone No
help, no aid of any sort Yet He
is the one who is needed by everyone
else And so Allah is the one upon
whose wealth and riches everyone else depends Allah
is the one whose wealth and his riches
everyone else depends on And so that is
the meaning of Al-Ghani That is the
meaning of Al-Ghani As for Al-Wasi'
Al-Wasi' means the one who is vast
without any limit As Allah describes his Kursi
as being very vast Wasi' His Kursi which
is not his Arsh It's not his throne
The throne is even mightier and greater But
yet Allah says his Kursi extends over the
heavens and the earth That's how vast it
is So how about Allah whose vastness doesn't
have any limit whose vastness does not have
any limit And that vastness of Allah also
includes his power, his knowledge his mercy, his
generosity All of his attributes are vast and
boundless without any limit As for Al-Samad
Al-Samad is a name that is very
difficult to translate into English And so it
means the one who is absolute perfect complete
self-sufficient and sufficient to meet the needs
of all of his creation So he is
the one who is constantly needed and sought
after The creation depend on him and they
turn to him They seek him Subhanahu wa
ta'ala And that's why Ibn Abbas He
says He defined Al-Samad He said Al
-Samad is the master who is perfect in
his mastery the honorable who is perfect in
his honor the great who is perfect in
his greatness and the forbearing who is perfect
in his forbearance the self-sufficient who is
perfect in his self-sufficiency the compeller who
is perfect in his compulsion the knower who
is perfect in his knowledge the wise who
is perfect in his wisdom He is the
one who is perfect in every form of
honor and mastery He is Allah the glorified
This is his inherent quality which should only
be attributed to him So these are the
words of Abdullah Ibn Abbas So the idea
that we get from Allah's name Al-Samad
is the idea that he is sought for
his unique perfection If we want to summarize
it we can say Al-Samad is the
one who is sought for his unique perfection
That's why they say it comes from the
word Yasmudu Basically the entire creation The
entire creation seeks Allah So he is sought
for his unique perfection And that is his
distinct nature that makes him who he is
And that's why Allah mentions it in Surah
Al-Ikhlas In Surah Al-Ikhlas So he
is the one who is sought after Therefore
it doesn't make sense for you to be
worshipping others It doesn't make any sense for
you to be seeking whatever you seek from
others besides Allah As for Al-Sayyid it
means the master and the sovereign of the
universe of the creation And so the entire
creation is enslaved to Allah And so they
need Allah in the absolute sense No created
being is independent of Allah If he did
not create them they would not exist And
if he did not sustain them after creating
them they would not survive If he did
not help them through all the difficulties that
they face they would have no help besides
him And so Allah is Al-Sayyid the
master And we are his slaves And
so these names we learn the following among
the lessons that we learn from these names
First of all Allah's name Al-Ghani teaches
us that Allah does not benefit from us
in any way whatsoever Our worship our obedience
does not benefit him in the least Nor
does our disobedience harm Allah at all And
so if everyone on earth was to believe
and obey Allah it would not increase him
in perfection And if everyone on earth disbelieved
and disobeyed Allah it would not make him
deficient in the least Basically our ibadah of
Allah and our obedience to Allah does not
affect Allah It doesn't change Allah Subhanahu wa
ta'ala in any way And that's why
Allah uses this name in this context in
the Qur'an as we mentioned وَقَالَ مُوسَىٰ
إِن تَكْفُرُوا أَنْتُمْ وَمَنْ فِي الْأَرْضِ جَمِيعًا فَإِنَّ
اللَّهَ لَغَنِيٌّ حَمِيدٌ Musa said if all of
you were to disbelieve and everyone on earth
was to disbelieve then indeed Allah is Ghani
the self-sufficient and Hamid And so that's
the secret behind why Al-Hamid is commonly
mentioned with Al-Ghani because Ghani is the
one who is self-sufficient You believe, you
don't believe your iman and your ibadah doesn't
increase Allah He's self-sufficient He doesn't need
your ibadah but he is Hamid He has
all attributes of perfection He is the praiseworthy
one whether you worship him or you don't
And it's mentioned elsewhere as well وَمَنْ شَكَرَ
فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ Whoever is grateful meaning to
Allah his gratitude is for himself When you
are grateful to someone for what they did
to you you thank them you give them
something they benefit from that gratitude but not
Allah That's why Allah says here وَمَنْ شَكَرَ
فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ Whoever is grateful, he's doing
it for himself And then Allah says وَمَنْ
كَفَرَ فَإِنَّ رَبِّي غَنِيٌّ كَرِيمٌ And whoever disbelieves
or is ungrateful then indeed my Rab is
Ghani and Kareem وَمَنْ جَاهَدَ فَإِنَّمَا يُجَاهِدُ لِنَفْسِهِ
Whoever struggles, strives hard he's doing it for
himself إِنَّ اللَّهَ لَغَنِيٌّ عَنِ الْعَالَمِينَ Allah is
Ghani He's not in need of the entire
world all the worlds وَمَنْ يَبْخَلُ فَإِنَّمَا يَبْخَلُ
عَنْ نَفْسِهِ Whoever is stingy and greedy he's
doing it to himself وَاللَّهُ الْغَنِيُّ وَأَنْتُمُ الْفُقَرَاءُ
Allah is Ghani and you are the ones
who are in need So all of these
ayat show us that that whatever Allah has
commanded us with it's for our own good
Allah doesn't need it He doesn't need our
عبادة He doesn't need our obedience and we
have the famous حديث حديث قدسي where Allah
says يَا عِبَادِي لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ
وَجِنَّكُمْ يَا عِبَادِي لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ
وَجِنَّكُمْ مَا أَتْقَى قَلْبِ رَجُلٍ مِنْكُمْ مَا زَادَ
ذَلِكَ فِي مُلْكِ شَيْئَةٍ Allah says My servants,
if the first of you and the last
of you the humans of you and the
jinn of you were to be upon the
most pious heart among you like the most
religious person among us if all of us
were like that it would not increase in
the dominion of Allah anything because Allah is
not in need of any of that, it
doesn't affect Allah subhanahu wa ta'ala so
basically in the end it is for our
own selves when we command others to do
things and we give instructions to others and
we expect them to follow our instructions we
get something out of it we get something
out of it I mean if you are
a father and you tell your son go
get me a glass of water you're giving
him a command he has to obey you
there's something in it for him and that's
the ajr but there's also something in it
for you likewise a master if he's to
command his slave all of these relationships where
people command others and they expect obedience they're
getting something out of it but not Allah
subhanahu wa ta'ala and that's the meaning
of Allah being Al-Ghani Al-Ghani also
teaches us that Allah is free of needing
a partner or a son Allah is free
Allah is free of needing a partner or
a son and that's why Allah mentions this
name the
second and that's why the Prophet ﷺ teaches
us a dua to say ya hayyu ya
qayyum bi rahmatika astaghif fala takilni ila nafsi
tarfata ayn you know oh Allah Al-Qayyum
I ask you by your mercy do not
leave me on my own for even the
blink of an eye for even the blink
of an eye so we cannot survive without
Allah subhanahu wa ta'ala for even a
second and that shows us how much we
are in need of Allah subhanahu wa ta
'ala and we learn this also from Allah's
name Al-Samad the same thing that we
have mentioned now concerning Al-Ghani the same
thing we learn from Allah's name Al-Samad
Allah's name Al-Wasir teaches us to never
despair and lose hope when life takes an
unexpected turn when things go bad in our
lives because when the believer reminds himself of
the vast nature of Allah's mercy and bounty
he will never despair and never lose hope
and he will be certain that Allah subhanahu
wa ta'ala will open up ways for
him but in reality who is it that
causes us to despair?
Shaytan what does Allah say?
الشيطان يعيدكم الفقرة ويأمركم بالفحشاء Shaytan promises you
or threatens you with poverty and he commands
you to do immoral things والله يعيدكم مغفرة
منه وفضل while Allah commands you or promises
you forgiveness from him and fadl and bounty
and then how does Allah in the ayah
والله واسع العليم والله واسع العليم and Allah
is واسع the all-encompassing the vast and
the knowing so what's the relationship with this
name and the ayah basically everything is in
the hands of Allah and رزق is in
the hands of Allah so Shaytan is threatening
you that you're gonna become poor while Allah
is reminding you that his riches are vast
his mercy is vast and he's also knowledgeable
الصمد teaches us to turn to Allah for
all of our needs since Allah alone is
the one whom the entire creation turn to
for their needs as we said that is
the meaning of الصمد the one to whom
the entire creation turns to for their needs
and the fact that this name although it's
very important was only mentioned once in the
Quran and in which context in the context
of defining who Allah is right and who
he isn't who Allah is and who he
isn't what is سورة الإخلاص from beginning to
end what is it who Allah is there's
not a single حكم from the أحكام of
Islam there there's no stories like in other
surahs there's no mention of hellfire and Jannah
none of that and that's why the Prophet
what did he say about this surah تَعَدِلُ
ثُلُثُ الْقُرْآنِ it is equivalent to a third
of the Quran because the scholars say that
if we were to divide the Quran into
themes we can divide it into three main
themes everything about Allah his names his attributes
who Allah is number two the stories right
of the past nations the Quran is filled
with stories and number three أحكام the do's
the don'ts the حلال حرام etc no that
would come under belief in Allah so here
this surah is equivalent to a third of
the Quran in that sense because it just
talks about Allah so the fact that Allah's
name is mentioned here in this context is
indicating the fact that recognizing Allah as such
as is something universal and from the fitrah
it is an integral part of every human's
nature to recognize Allah and to seek everything
from Allah in that we don't rely on
ourselves so it's part of our nature it's
not something that we needed Allah to tell
us that's the meaning of you know belief
in Allah being from the fitrah that if
you were to leave a person let's say
on an island to grow up without any
external factors you know changing his thought process
and his ideology he'll grow up recognizing Allah
he'll grow up recognizing that all of my
needs I should seek from Allah alone that
is the meaning of the fitrah that is
the meaning of the fitrah and that's why
Allah mentions this name in this surah Allah
being a Sayyid teaches us to single out
Allah in worship so the Prophet forbade that
he be referred by this name we mentioned
the hadith these people came and said oh
Muhammad you are our Sayyid so the Prophet
forbade them even though linguistically speaking there is
nothing wrong with it right linguistically speaking there
is nothing wrong with it and it's true
Muhammad ﷺ is our master he is our
Sayyid in the sense of being our leader
because in the Arabic language Sayyid not only
does it mean a master right in a
master-slave relationship but it also means the
leader of a people right so why did
the Prophet ﷺ forbid them then it shows
us how the Prophet ﷺ gave special attention
to preserving the right of Allah and basically
closing any doors that could lead to shirk
and so he wanted to leave a clear
message for his ummah after him that he
was simply a servant of Allah and a
messenger of Allah and that he wasn't interested
in any other title right so that's why
we should refer to the Prophet ﷺ as
our Prophet our messenger right we should not
refer to him as our Sayyid as our
Sayyid it's better to avoid the scholars have
spoken about this because it's become common to
refer to the Prophet ﷺ as Sayyiduna Sayyiduna
Muhammad ﷺ and so the scholars say that
it's better to avoid they don't say it's
haram but they say it is better to
avoid using that and instead say Nabiyuna ﷺ
our Prophet ﷺ but if someone was to
use it we cannot denounce them so these
are the lessons we learn from these names
we move on to four more names and
these four names are related and they are
examples of names of Allah that cannot be
separated when mentioned they cannot be mentioned on
their own so they are pairs that must
be mentioned together they are pairs that must
be mentioned together and these four names are
Al-Qabid Al-Basit and Al-Muqaddim and
Al-Muakhir Al-Qabid Al-Basit Al-Muqaddim
Al-Muakhir and it should be noted here
that these are the only authentically established names
of this kind where you have pairs there
are other similar pairs that have been mentioned
among the names of Allah however none of
them are authentically established in authentic ahadith so
for example who can mention examples of this
nature other than these four hmm similar
names to these where they are mentioned together
two names are mentioned together but as I
said these names are the only authentic ones
where there are pairs that are mentioned together
no you can mention it on its own
Al-awwal you can mention it on its
own Al-akhir you can mention it on
its own no that also each one can
be mentioned on its own yes Al-Khafid
Al-Rafi' it is not authentically established that
these are names of Allah Al-Khafid Al
-Rafi' what else Al-Mu'ti Al-Mani' Al
-Mu'ti is a name of Allah we mentioned
it previously among Allah's names but Al-Mani'
is not but people mention it Al-Mu'ti
and Al-Mani' also Al-Nafi' Al-Dhar
Al-Nafi' Al-Dhar also Al-Mu'izz
Al-Muthil Al-Mu'izz Al-Muthil now
where do these names come from people they
take them from the Qur'an they take
them from the Qur'an where they have
not been mentioned as names but rather as
verbs they have been mentioned in the Qur
'an as verbs in the verb form but
if you recall in the very beginning when
we spoke about rules concerning Allah's names we
mentioned a fundamental rule and that is that
we do not extract a name of Allah
from a verb it has to be mentioned
as a name of Allah because Asma'ullah
Tawqifiya the names of Allah we have to
restrict them to how they have been mentioned
in the Qur'an and in the Sunnah
Al-Hadi and Al-Muthil Al-Hadi is
a name of Allah, we mentioned it already
but not Muthil alright so
these four names that we have they are
authentically established but they have not been mentioned
in the Qur'an rather they have been
mentioned in the Sunnah they have been mentioned
in the Sunnah so Al-Qabid and Al
-Basid Al-Qabid and Al-Basid these two
names were mentioned in the Hadith of Anas
found in Sunan Abi Dawood and Al-Tirmidhi
and it's been graded as Sahih by Sheikh
Al-Albani and others so Anas says that
the people came to the Prophet complaining Ya
Rasulullah the prices have shot up market prices
have shot up so fix the prices for
us fix the prices for us so the
Prophet said Allah is the one who fixes
prices Al-Qabid Al-Basid Al-Qabid Al
-Basid Al-Qabid is the one who withholds
and Al-Basid is the one who you
know gives lavishly and provides so he said
Al-Qabid Al-Basid Al-Razaq and the
one who provides and
I hope that when I meet Allah none
of you will have any claim on me
for an injustice regarding blood or money basically
the Prophet was saying that I'm not going
to interfere in these market prices because I
may be doing injustice to someone so Allah
is the one who fixes the prices now
these two names have also been mentioned in
the Quran but in the verb form right,
they have been mentioned in the verb form
what does Allah say in Surah Al-Baqarah
who will lend to Allah a good loan
which Allah will multiply you know many times
over it is Allah alone who withholds who
withholds and grants in abundance and to him
you will all be returning as for Al
-Muqaddim and Al-Muakhir these two names these
two names were mentioned in a number of
duas that the Prophet would make like the
Hadith of Ali in Sahih Muslim he says
when the Prophet would stand in Salah he
would say at the end between the Tashahud
and the Salam Anta
Al-Muqaddim Wa Anta Al-Muakhir La Ilaha
Illa Ant O Allah forgive my former and
latter sins which I have done secretly and
those which I have done openly and those
sins in which I wronged others and those
sins of mine about only which you have
better knowledge than me and then you alone
are Al-Muqaddim and you alone are Al
-Muakhir La Ilaha Illa Ant so what do
these names mean as for Al-Qabid and
Al-Basit as we said they refer to
Allah being the one who gives and also
withholds from giving so Al-Qabid Al-Qabid
is the one who withholds and restricts from
giving while Al-Basit is not just the
one who gives but who gives abundantly abundantly
as Allah Subhanahu Wa Ta'ala said when
the Jews claimed that Allah's hands are tied
up Wa Qanat Al-Yahudu Yadullah Maghlulah Bal
Yadahu Mabsootatani Yunfeeku Rather his two hands are
widely open giving abundantly to whomever he rows
and the Prophet Sallallahu Alaihi Wasallam mentioned these
two names in the context of inflation that
occurred in his time that the companions they
complained about asking him to asking him to
you know to fix the prices at a
fixed rate so he answered by mentioning these
names these two names of Allah to prove
that these matters did not go back to
him but rather they go back to Allah
alone he alone opens the gates of Rizq
and he alone closes them and all of
that is according to his wisdom and his
knowledge as Allah says if
Allah was to give abundantly again from that
same name of Basit If Allah was to
give abundantly to his servants then they would
certainly transgress throughout the land meaning look at
how when Allah gives some people look at
what they do they transgress like the previous
nations like Fir'aun, like Qarun right and
like people today and like nations today and
then Allah says that he sends down whatever
he wills in perfect measure he sends down
whatever he wills in perfect measure so as
for Al-Muqaddim and Al-Muakhir these two
names Al-Muqaddim means the one who sends
forth and Al-Muakhir means the one who
pulls back so Qaddamashay means to send something
forward and Akhara means to bring something back
to pull something back so what does that
mean regarding Allah, what it means is that
Allah, it means several things, among that which
it means is that Allah puts forward some
people over others he allows some people to
excel over others in knowledge, in Iman in
Akhara, these were the qualities on the other
hand he pulls others back, not allowing them
to advance in these qualities all of that
according to his wisdom and so he advances
certain people through his favor and his bounty
while he pulls back others and delays them
through his wisdom and his knowledge and so
all of this proves that Allah alone is
in control of what?
of the hearts and the guidance of the
hearts and so if anyone is guided it
is because Allah guided them if anyone remains
steadfast upon the guidance then it is because
Allah made him steadfast if anyone excels in
his Iman, in his good deeds then it's
because Allah allowed him to excel and pushed
him forward basically, the likes of Abu Bakr
and these great companions and others throughout throughout
our Islamic history and vice versa if anyone
goes astray it is because Allah turned him
away from the guidance he kept him back
he pulled him back from the guidance and
that's why the Prophet ﷺ used to frequently
make the dua يا مقلب القلوب ثبت قلبي
على دينك O turner of the hearts, keep
my heart firm upon your Deen and before
that he said the hearts are in the
two fingers of Ar-Rahman He turns them
as he wishes, meaning from Iman to Kufr
and from Kufr to Iman and then he
said this dua, O turner of the hearts,
keep my heart firm upon your Deen, and
so this shows us the importance of asking
Allah for Hidayah, because Hidayah is in the
hands of Allah subhanahu wa ta'ala Alright,
we move on to the lessons that we
learned from these four names of Allah Now,
the first lesson that we learned as we
mentioned earlier is that these names are examples
of names that cannot be separated from one
another when mentioned they are pairs that must
be mentioned together because mentioning one alone on
its own is not suitable and in fact
it is deficiency and it gives an incomplete
picture, so you cannot say Allah is Al
-Qabid period that Allah He restricts the provision
He withholds from giving you cannot say that
regarding Allah Yes, it's true but you have
to mention the opposite of that and the
same thing with Al-Muakhir we cannot say
Allah is Al-Muakhir period that He keeps
people behind He pulls people back because you're
giving an incomplete picture which one?
Yeah, you could say that on its own
Al-Muqaddim and Al-Basid as Allah has
mentioned regarding Al-Basid in the Qur'an
the ayat that we mentioned in the verb
form Allah mentioned that without mentioning Al-Qabid
but when we mention, when we pair these
names together then it gives the it shows
the perfection of Allah it shows the perfection
of Allah Al-Muqaddim I
mean, Yaqdir is as we mentioned in the
ayah, similar to the ayah that we mentioned
that وَلَكِن يُنَزِّلُ بِقَدَرٍ مَّا يَشَاءُ He sends
down you know a set measure so
when Allah gives, He gives according to a
set measure not not more than what we
need nor less right and if He was
to just open up His Rizq, then the
people will transgress right so that's the relationship
between the two between Al-Basid and Al
-Qadir the second lesson that we learned here,
and that is from Al-Qabid and Al
-Basid these two names, they teach us that
we should put our trust in Allah and
turn to Him alone for our Rizq as
there is no one who can give what
Allah has withheld and there is no one
who can withhold what Allah has decided to
give and that is part of the dua
of the Prophet ﷺ in one dua, the
Prophet ﷺ would say O
Allah, there is no one who can withhold
what you have you know abundantly decided to
give nor is there anyone to give what
you have decided to withhold the third lesson
that we learned is being content and satisfied
with what Allah has given to us of
Rizq whether it be little or a lot
and so your Rizq your satisfaction is a
sign of your Iman in these two names
of Allah ﷻ and also a sign of
your knowledge that whatever you have or you
don't have it is as a result of
what Allah has either given or withheld the
next lesson that we learned is that we
have to believe that whatever Allah either gives
or withholds is as a result of His
wisdom and it is not proof that those
who Allah gives that He loves them that
He is pleased with them and that's why
He gives them and those who Allah does
not give, He withholds from giving it's because
He doesn't like them or He is displeased
with them right it doesn't mean any of
that so who Allah decides to give abundantly
and who Allah decides to withhold from giving
of material wealth in the dunya it has
nothing to do with Allah's pleasure with these
people or displeasure because if that was the
case then we know that the prophets and
the messengers had the least they had the
least our Prophet ﷺ what did he leave
the dunya with when he left the dunya
did he leave behind you know a massive
fortune and wealth he didn't leave anything behind
right he left behind one mule and some
weapons and a land which was for sadaqah
that's all he left behind right does that
mean that Allah did not like Rasulullah ﷺ
and that's why He did not give him,
no and so we need to pay attention
to this because a lot of people they
think along those lines they think along those
lines also they have a world based on
the dunya that is based on the dunya
that success is success in the dunya and
if I have a lot then you know
it's because Allah is pleased with me and
those who Allah is not giving then it's
because He is not happy with them the
next lesson that we learn is that just
because Allah is Al-Qabid and Al-Basid
it does not mean that we don't have
the means by which we can increase our
rizq and so these names teach us that
rizq is in the hands of Allah yes
but the means of attaining that rizq Allah
has put it in our hands as an
example the prophet said whoever desires ample rizq
and for his life to be prolonged what
should he do?
he should maintain good relations with his relatives
so this proves that we can do something
to increase our rizq and all the other
means that we have right?
just because we believe that Allah is the
one who provides abundantly and he also withholds
from providing it doesn't mean now I'm going
to sit at home and just you know
not do anything no we take the means
so the means of attaining rizq is in
our hands right?
the next lesson is from Allah's names these
two names teach us to attach our hearts
with Allah alone and so no matter how
much we try to advance something forward if
Allah has not willed for it it will
never move forward and no matter how much
we may try to delay something if Allah
has not willed for it it will never
be delayed it will never be delayed Allah
is Al-Muqaddim the one who makes things
move forward and he is Al-Muakhir the
one who delays things you know stops things
from moving forward a perfect example of this
is life and death right?
life and death there are people who try
for years to have children but Allah does
not give them a child there are people
who try to avoid death they delay it
delay it so all of this shows us
that Allah is Al-Muqaddim and Al-Muakhir
and therefore we should attach our hearts to
Allah alone the next lesson again from these
two names is believing that anything or anyone
who advanced in anything or anyone who is
pulled back or delayed from anything it is
all based on the wisdom of Allah who
made it to happen that way so therefore
we should never object but rather submit and
be satisfied with how Allah decreed it with
how Allah decreed it and so people who
have hasad in their hearts envy when they
see you know the blessings of Allah on
certain people they don't realize that it is
Allah who gave those blessings to those people
and so when you understand that Allah is
Al-Muqaddim and Al-Muakhir you know you
should be satisfied with Allah's decree you should
be satisfied with the decree of Allah and
not object and not object and that's why
we have the famous hadith of Musa and
Adam when Musa met Adam he complained
to Adam he said oh Adam it's because
of you that we were kicked out of
Jannah so Adam said in response how can
you blame me for something that was decreed
by Allah the Prophet said that Adam basically
refuted and destroyed the argument of Musa so
everything is by the decree of Allah right
everything is by the decree of Allah whatever
happens, good or bad good or bad so
we should be satisfied we should be satisfied
obviously that doesn't mean here that Adam was
justifying what he did we know that it
was as a result of this of him
eating from the tree that we ended up
leaving Jannah but Adam was not justifying right
he wasn't justifying but rather he was simply
saying that this was the Qadr of Allah
so you don't blame me for it basically
right the next lesson that we learn again
from Al-Muqaddim and Al-Muakhir is that
although Allah is described as advancing things and
pulling things back he has also attributed that
to us he has also attributed that to
us where?
in the Qur'an in the verb form
لمن شاء منكم أن يتقدم أو يتأخر لمن
شاء منكم أن يتقدم أو يتأخر whoever of
you chooses to advance to take the lead
or whoever among you chooses to lag behind
to stay behind and so moving forward is
by doing what?
good deeds that's what Allah is saying here
whoever among you, the choice is yours advance
meaning by doing good deeds or stay behind
and that is by committing sins and not
obeying Allah so Allah says here that although
he is the one who causes certain people
to excel and others to remain behind at
the same time he has also attributed that
to us similar to what Allah says similar
to what Allah says وَمَا تَشَاءُونَ إِلَّا أَن
يَشَاءُ اللَّهُ رَبُّ الْعَالَمِينَ إِلَّا أَن يَشَاءُ اللَّهُ
رَبُّ الْعَالَمِينَ except that Allah wills it so
what does that mean?
that means that Allah has a will but
he has also given us a will he
decrees things based on his will and he
has also given us free will so no
one should say that Allah is المقدم and
المؤخر therefore there is no point of me
doing anything right Allah is the one who
causes certain people to excel in their Iman,
in their guidance in their good deeds and
he pulls back others so I should just
sit and do nothing about it because the
Prophet ﷺ said when some of the companions
asked him about this they said Ya Rasulullah
if everything has been decreed then what's the
point of us doing anything so what did
the Prophet ﷺ say اِعْمَلُوا فَكُلٌّ مُيَسَّرٌ لِمَا
خُلِقَ لَهُ and one last
mention is that the Prophet
ﷺ in a Du'a right and that
Du'a was a Du'a of forgiveness
right you're seeking forgiveness from Allah right that
Du'a was a Du'a of seeking
forgiveness where the Prophet ﷺ said اللهم اغفر
لي مَا قَدَّمت وَمَا أَخَرْت وَمَا أَسْرَرْت وَمَا
أَعْلَنْت وَمَا أَسْرَفْت وَمَا أَنْتَ عَلَمْ بِهِ مِنِّي
أَنتَ الْمُقَدِّم وَأَنتَ الْمُؤَخِّر so it's a Du
'a in which you're asking Allah for forgiveness
and so what this indicates is that sins
they pull us back and they delay us
on our journey to Allah subhanahu wa ta
'ala sins they pull us back and they
delay us on our path to Allah subhanahu
wa ta'ala and that Allah forgiving us
Allah forgiving us is a means of bringing
us forward and advancing our rank in the
sight of Allah subhanahu wa ta'ala so
again it comes back to that idea of
us taking the initiative and advancing or lagging
behind either advancing or lagging behind and Allah
subhanahu wa ta'ala has compared many things
in the Akhirah to the Dunya many things
are compared to the Dunya like for example
the straight path the Sirat Al Mustaqeem it's
a straight path in this Dunya and it
will also be a path, a Sirat in
the Akhirah and that is leading to Jannah
right Allah has mentioned that Iman is light
this light guides us in the Dunya to
the straight path also on that day He
will give light to some people to cross
that Sirat right likewise likewise in this Dunya
some people they advance, excel in their Iman
and doing good deeds and striving hard to
please Allah others they lag behind likewise in
the Akhirah some are going to be racing
to the gates of Jannah and excelling in
the ranks in the levels of Jannah while
others are going to be lagging behind others
are going to be lagging behind slow to
move right so when we think about it
many things in the Dunya you know they
will be or we will be in the
Akhirah how we were in the Dunya we
will be in the Akhirah how we were
in the Dunya so this should basically wake
us up and make us realize that you
know if we want to be advancing in
the Akhirah then that is by doing good
deeds advancing and doing good deeds and if
we are going to be lagging in the
Akhirah it's going to be because of our
sins and so we need to pay attention
to that so this is where we will
stop Insha'Allah and we have covered most
of the names of Allah that are authentically
mentioned in the Qur'an and in the
Sunnah and next week Insha'Allah we will
be concluding with a few more names and
that will be next week will be our
last session for the most beautiful names of
Allah if there is any questions we can
take maybe two questions before we conclude yeah
the same thing can be said the question
was you know can our sins because we
said sins cause us to lag behind can
that also affect us in the Dunya?
yes and Ibn Qayyim in his book Al
-Dawah he you know mentions a long list
of the harmful effects of sins and most
of these harmful effects are related to the
Dunya our life in the Dunya the harmful
the harmful effects of sins you know they
affect us in terms of our heart our
spirituality our life in the Dunya they bring
misery to us they basically lessen our Rizq
as well and so many other things that
he mentions Allahu A'la so
Allah Subh'anaHu Wa Ta-A'la says
in the Ayah وَمَن يَبْخَلُ فَإِنَّمَا يَبْخَلُ عَن
نَفْسِهِ whoever is stingy he is only bringing
stinginess and greed to himself meaning the harm
of that is going to be for him
he is not going to be harming anyone
else he is only harming himself right and
then Allah says he is Al-Ghani the
rich so this is perhaps to tell people
who think that if I give you know
I'm doing a favor to Allah right if
I give I'm doing a favor to Allah,
so Allah is saying no right you not
giving is bringing harm to yourself and Allah
is Al-Ghani the one who is self
-sufficient and he doesn't need anything Allahu A
'la sorry
yes so the question is
if someone wrongs someone else he oppresses him
and he says this was the Qadr of
Allah we respond in the same way that
we mentioned and that is you cannot use
the Qadr of Allah to justify doing evil
yes Allah decrees everything but he has also
given us the free will and the choice
we do what we do based on our
free will we do what we do based
on our free will yes Allah decreed it
but that doesn't mean you did it while
Allah forced you to do it no right
and that's why there is accountability that's why
Allah has made accountability he has told us
that those who do such and such they
will have such and such in the Akhirah
right of reward or punishment if we were
forced to do what we do and we
had no free will on our own part
then that doesn't make any sense it doesn't
make sense that there should be accountability for
our deeds good or bad in the Akhirah
right it doesn't make sense because we are
forced and that's why certain people in the
Dunya they will not have accountability such as
the one who is insane the one who
is sleeping the one who goes unconscious the
young child why because they don't act on
their own free will none of these people
do what they do based on an informed
decision and based on a free will so
that's why there is no accountability right but
all everyone else the actions that we commit
are based on our choice and that's why
there will be accountability so that's how we
answer you can't use Qadr to justify wronging
others right you did it and you will
be held accountable for it ...
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