Kamil Ahmad – The Beautiful Names of Allah – Class #19
AI: Summary ©
The speakers discuss the importance of Islam, including its ownership, ownership, and ownership of the world. They also discuss the meaning of "will" and the importance of finding the right light for one's creation. The speakers emphasize the importance of learning the names of Islam to achieve success and finding the right light for one's life. They also mention a new series and refreshments for participants, including a presentation of the Prophet servicing. The session is held on Friday, and there will be more classes after Isha, the leader of the class.
AI: Summary ©
In the name of Allah, the Most Gracious,
the Most Merciful.
All praise is due to Allah, Lord of
the worlds.
And peace and blessings be upon the best
of Allah's creation.
And upon his family, his companions, and those
who are guided by his guidance.
We await his Sunnah until the Day of
Judgment.
O Allah, teach us what benefits us.
And benefit us with what You have taught
us.
And increase us in knowledge.
And show us the truth as it is,
and grant us to follow it.
And show us the falsehood as it is,
and grant us to avoid it.
And make us of those who listen to
the word, and follow the best of it.
Peace and blessings be upon you.
Continuing on with our series on Asma'ullah
Al-Husna, the most beautiful names of Allah.
We come today to cover the last names.
That we're going to be covering insha'Allah.
And so today we'll be concluding this series.
Just like last week, we had names that
were just random.
Not related to each other in terms of
their meanings.
Today we have four names remaining.
And they are Al-Mu'min has
been
mentioned how many times in the Qur'an?
And where has it been mentioned?
Once in Surah Al-Hashr.
And so those 17 names at the end
of Surah Al-Hashr.
We've covered all of them.
We've covered all of them.
The only one that remains that we have
not covered is Al-Mu'min.
Al-Quddus, Al-Salam, Al-Mu'min, Al-Muhaimin,
Al-Aziz, Al-Jabbar, Al-Mutakabbir.
So we have Al-Mu'min, and this is
where it is mentioned.
Allah explicitly states that he is Al-Mu'min.
As for An-Nur, also it's only been
mentioned once.
And that is in Surah An-Nur.
Surah An-Nur.
Allah is the Nur of the heavens and
the earth.
It's also been mentioned in a hadith, in
a dua, the Prophet ﷺ, Abdullah ibn Abbas.
He says that whenever Rasulullah ﷺ got up
in the middle of the night to pray,
to hajj, he would say, Allahumma laka al
-hamd, anta nur al-samawati wal-ard wa
man feehin wa laka al-hamd.
O Allah, all praise belongs to you and
you are the Nur of the heavens and
the earth and whatever is in it.
As for Al-Warith, Al-Warith, this name
has not been mentioned in the singular form,
but it has been mentioned in the plural
form in the Qur'an in three different
places.
And so in Surah Al-Hijr, Allah ﷻ
says, وَإِنَّا لَنَحْنُ نُحْيِي وَنُمِيتُ وَنَحْنُ الْوَارِثُونَ It
is we who give life and cause death,
and we are Al-Warithun.
And we mentioned previously that Allah ﷻ when
He mentions Himself in the plural form, what
it means is the greatness of Allah, basically
indicating His greatness.
And also in Surah Al-Anbiya, وَزَكَرِيَّا إِذْ
نَادَ رَبَّهُ رَبِّ لَا تَذَرْنِي فَرْدًا وَأَنتَ خَيْرُ
الْوَارِثِينَ And when Zakariya made dua to Allah,
يا رب, do not leave me without a
child.
You are the best of Al-Warithin.
And the third place is in Surah Al
-Qasas, وَكَمْ أَهْلَكْنَا مِنْ قَرْيَةٍ بَطِيرَتْ مَعِيشَتَهَا فَتِلْكَ
مَسَاكِنُهُمْ لَمْ تُسْكَنْ مِنْ بَعْدِهِمْ إِلَّا قَلِيلًا وَكُنَّ
نَحْنُ الْوَارِثِينَ How many towns have we destroyed
that had been spoiled by their comfortable living?
These are their dwellings, never inhabited after them
except passingly, and we alone were Al-Warithun.
It's also been mentioned in the verb form
in Surah Maryam.
إِنَّا نَحْنُ نَرِثُ الْأَرْضَ وَمَنْ عَلَيْهَا وَإِلَيْنَا يُرْجَعُونَ
Allah says, we inherit.
It is we who will inherit the earth
and whatever is on it, and to us
they will all be returned.
As for Al-Dayyan, it hasn't been mentioned
in the Qur'an, but rather by the
Prophet ﷺ.
And this is in Musnad Imam Ahmed.
Abdullah ibn Unais, he says, I heard Rasulullah
ﷺ say that the people will be gathered
on the day of resurrection naked, uncircumcised, and
impoverished.
So he said, what does impoverished mean?
So he said, they will not have anything
with them.
So they will come without anything, without any
material possessions.
The Prophet ﷺ said, then it will be
called out to them.
An announcement will be made by Allah.
I am Al-Malik and I am Al
-Dayyan.
أنا الملك وأنا الديان It is not appropriate
for any of the people of the hellfire
to enter the hellfire, when he still owes
something by one of the people of Jannah.
Until I restore his dues.
And it is not appropriate for any of
the people of Jannah to enter Jannah, when
he owes something to one of the people
of the hellfire, until I restore his dues.
So we asked, Ya Rasulullah, how when we
will only come to Allah naked, uncircumcised, and
impoverished?
Meaning, how will we pay back anything that
is due to someone else?
So the Prophet ﷺ said, with good and
bad deeds.
With good and bad deeds.
So this tells us that, basically, the importance
of making sure that we pay back anything
that is due to anyone in the dunya,
before we come on the Day of Judgment
without anything, and then what will be taken
from us are our good deeds.
As for Al-Mu'min, and so we hear
in this hadith, clearly, the Prophet ﷺ says,
وَأَنَا الدَّيَّانُ I am Al-Dayan.
As for, okay, so these are where all
these names have been mentioned.
So now we move on to the meanings
of these names.
What do these names mean?
Starting with Al-Mu'min, Al-Mu'min basically comes
from two root words, or they can be
traced back to two different meanings.
One is from Iman, and the other is
from Amn.
One is from Iman, and the other one
is from Amn.
So Al-Mu'min is a person of Iman,
right?
The person of Iman.
So Allah is, what does it mean that
Allah is Al-Mu'min?
It means that He is the source of
Iman, and He is the one who bestows
Iman.
He is the one who gives Iman.
And He is also the one who testifies
to the Iman of the believers.
So Allah testifies that what the believers say,
when they say, أَشْهَدُ أَن لَا إِلَٰهَ إِلَّا
اللَّهُ Allah testifies that what they say and
what they believe in is actually the truth.
So He Himself is a witness to the
truth that He has set for us to
believe in.
Allah Himself is a witness to the truth
that He has set for us to believe
in.
As Allah subhanahu wa ta'ala says in
Surah Ali Imran, شَهِدَ اللَّهُ أَنَّهُ لَا إِلَٰهَ
إِلَّا هُوَ وَالْمَلَائِكَةُ وَأُولُو الْعِلْمِ قَائِمًا بِالْقِسْطِ You
know, it's not just we who testify, right?
That there is none worthy of worship except
Allah.
But Allah Himself has testified to that.
Allah says here, Allah Himself testifies that there
is none to be worshipped except Him.
And also the angels testify and the people
of knowledge.
So this is the meaning of المؤمن when
it comes from Iman.
As for الأمن, الأمن means safety, security, well
-being.
So Allah is the source of safety and
security.
Granting security and safety to whomever He wills
in this dunya as well as in the
next.
Removing fear from the hearts of the believers.
Removing fear from the hearts of the believers.
That's why Allah subhanahu wa ta'ala mentions
this in many different places in the Qur
'an.
That the believers, they will be told at
the time of death, لا خوف عليكم ولا
أنتم تحزنون لا خوف عليهم ولا هم يحزنون
There will be no fear for them, nor
shall they grieve.
And so Allah grants them safety and security
in this dunya as well as in the
akhirah.
So He is the source of أمن.
And this is where this name is also
similar to what other name that we mentioned
last week.
السلام We mentioned two meanings of السلام and
one of those meanings was similar to this.
As for النور, it means light.
So Allah being النور means that He is
the light of everything.
He is the light of the entire creation.
Meaning, as He Himself says, الله نور السماوات
والأرض Allah is the light of the heavens
and the earth, everything.
Meaning, He illuminates everything.
Allah سبحانه وتعالى illuminates everything.
And the most important thing that Allah illuminates
is what?
The heart of the believer.
So when we think of light, it's not
only material, physical light.
Right?
But it's also that light in the heart.
And so Allah illuminates it with إيمان.
And that is the parable that Allah mentions
in this ayah.
In سورة النور, when Allah says that He
is the light of the heavens and the
earth.
And then He says, مَثَلُ نُورِهِ كَمِشْكَاتٍ فِيهَا
مُصْبَحٍ The example of His light is like
a lantern.
Is like a lantern.
Which is placed in a niche.
Right?
In the old days, what they would do
is, in their homes, they would make like
a ledge or a niche in the wall.
Right?
And then they would place a lantern there.
And then it would reflect everywhere.
So look at this parable that Allah mentions
here.
That Allah's light is like a lantern, which
is كَمِشْكَاتٍ فِيهَا مُصْبَحٍ Like
a light, a lantern, that is in a
niche.
And then this lantern, المصباح في زجاجة This
lantern is encased by glass.
And then Allah says, وَالزُجَاجَةُ كَأَنَّهَا
كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِنْ شَجَرَةٍ مُبَارَكَةٍ That this
lantern is inside of a glass, and the
glass was as if it was a shining
star, lit from the oil of a very
blessed tree.
Which tree is that?
Allah Subh'anaHu Wa Ta-A'la says,
مِنْ شَجَرَةٍ مُبَارَكَةٍ زَيْتُونَةٍ لَا شَرْقِيَةٍ وَلَا غَرْبِيَّةٍ
يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ Allah
Subh'anaHu Wa Ta-A'la says, lit
from the oil of a very blessed olive
tree, neither of the east nor of the
west, whose oil would almost glow even if
it was untouched by fire.
That's how powerful the oil is.
That's how blessed the oil is of the
olive tree.
نُورٌ عَنَ نُورٍ Light upon light.
Notice, this is the strongest that a light
can become.
When you add all of these factors, it's
not just one factor, but several factors.
Its location, clear glass, the source of the
light, where is it coming from?
And then Allah ends by saying, light upon
light.
يَهْدِ اللَّهُ لِنُورِهِ مَنْ يَشَاءُ Allah guides to
His light whomever He wishes.
وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ Allah presents parables for
the people.
الله بِكُلِّ شَيْءٍ عَلِيمٍ And Allah knows all
things.
Allah knows all things.
So what is the parable here?
What is the example?
Basically, Allah is trying to get us to
understand that He illuminates the heart with iman.
Right?
Add to that guidance.
Add to that, you know, love for Allah.
A pure heart.
Right?
Light upon light.
Light upon light.
And Allah tells us that He presents these
kinds of parables for the people.
As for الوارث, الوارث الوارث means the one
who inherits.
Right?
From الإرث.
From إرث.
So the one who inherits.
Or we can say the one who succeeds.
Right?
So what does that mean with respect to
Allah?
It means that Allah سبحانه وتعالى is the
one who remains after everyone is gone.
Allah alone remains when everyone is gone.
الوارث, someone who inherits from you.
Right?
You die and you have people who are
going to inherit your wealth from you.
You're gone.
And now these people inherit.
So Allah being وارث means that in the
end, Allah alone will remain when everyone is
gone.
And Allah is the one to whom everyone
returns.
And so Allah سبحانه وتعالى has everlasting ownership
of all that has ever been and all
that will ever be.
Because someone who inherits from someone else, even
if he inherits a huge fortune, a million
dollars, in the end of the day, that
person is also going to die.
And then that money is going to go
to someone else.
And in this way, it's going to continue
to be passed on from one person to
the other.
In the end, who remains?
Allah سبحانه وتعالى.
So Allah has everlasting ownership.
Whereas we human beings, we have temporary ownership.
And so Allah is the one to whom
all possessions return when the possessor is gone.
And it also means that Allah is the
one who inherits.
He inherits all that we have done.
He inherits all that we have done.
And so Allah سبحانه وتعالى says كُلُّ مَنْ
عَلَيْهَا فَانِ that everyone upon the earth will
perish.
No one is going to remain.
وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ Only your
Lord سبحانه وتعالى, full of majesty and honor,
He will remain forever.
As for الدَّيَّان, this is the last name
that we have.
الدَّيَّان الدَّيَّان comes from the word دين or
دان يدين to recompense.
And Allah has referred to the Day of
Judgment as يوم الدين يوم الدين، مالك يوم
الدين What does that mean?
It means the day of recompense.
The day of recompense.
So it means, so Allah being الدَّيَّان means
that He is the one who is going
to judge us and recompense us for our
deeds, good and bad.
And so on the Day of Judgment when
we will appear before Allah سبحانه وتعالى with
absolutely nothing.
As the Prophet ﷺ said, naked, barefooted, right?
With nothing.
Allah will bring us to account and recompense
us for our deeds.
اليوم تجزى كل نفس بما كسبت On this
day every soul will be rewarded for what
he has done.
Recompense for what he has done.
لا ظلم اليوم On this day there will
be no injustice.
On this day there will be no injustice.
إِنَّ اللَّهَ سَرِيعُ الْحِسَابِ Surely Allah is quick
in reckoning, in judging.
Alright, so these are the last remaining names
that we wanted to cover in this series.
We move on to the lessons that we
learned from these names.
The first lesson is from Allah's name المؤمن
And what we learned from this name of
Allah المؤمن is that one of the greatest
and most comforting proofs for our Iman is
that Allah has testified to it.
Right?
Allah has testified to it.
And so it's very comforting when you believe
in something and you testify to it and
you have someone else to come and say
I also testify with you.
Whereas if you're all by yourself and you
come and testify to something and everyone says
you're a liar and everyone opposes you and
you're all by yourself.
And so when you learn that Allah is
المؤمن this gives us a sense of comfort
that Allah سبحانه وتعالى testifies with us.
Right?
And so this is seen in the dunya
in the form of proofs that Allah aids
the prophets and the messengers with and in
the akhirah in the form of direct verification.
So in the dunya you have the prophets
and the messengers they're all by themselves, they're
calling their people and their people are rejecting
them.
Right?
So Allah gives them proofs.
Right?
And in the akhirah, you know, everyone will
see for themselves the truth.
The second lesson that we learn also from
Allah's name المؤمن it teaches us that Allah
has guaranteed the safety and security of his
believing servants.
So a true believer should never fear.
You should have nothing to fear.
Any calamity or worry that strikes us there's
nothing to be afraid of but rather the
way you should treat it is that there
is good in it.
There is good in it and our end
will be one of safety and security.
As Allah Subh'anaHu Wa Ta-A'la
says, at the time of death, the angels
come to the believers.
إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهِ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ
عَلَيْهِمُ الْمَلَائِكَةِ Those who said, we believe, they
said our Lord is Allah and they remained
steadfast, firm upon that.
The angels will come to them, meaning at
the time of death.
أَلَّا تَخَافُوا وَلَا تَحْزَنُوا Saying to them, you
know, there is nothing for you to fear
nor grieve.
وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنْتُمْ تُوعَدُونَ And we give
you the glad tidings of Jannah that you
were promised with.
And the Prophet ﷺ tells us, this is
a Hadith Qudsi.
Allah Subh'anaHu Wa Ta-A'la says,
By my glory and my might, I do
not combine two securities and two fears for
my servant.
What does that mean?
I don't combine between two safeties and two
fears for my servant.
That's what the remaining of the Hadith mentions.
So Allah says, by my glory and my
might, I do not combine two securities and
two fears for my servant.
If he feels safe in the dunya, I
will make him fear on the day I
gather my servants.
And if he fears me in the dunya,
I will make him safe on the day
that I gather my servants.
So you're only gonna experience fear or safety
once.
Either in the dunya or in the akhirah.
You're not gonna have a sense of fear
and safety together in one realm, in one
of the two worlds.
And this is in the general sense.
Not in specific situations.
So there could be times when the believer,
he's afraid of certain things.
But we're talking about in the general sense.
The point is that Allah being Al-mu'min
means that he grants safety and security to
the believers.
The third lesson that we learn is from
Allah's name, An-Nur.
And Allah being An-Nur, this is a
name and it is also an attribute of
Allah.
This is also an attribute of Allah subhanahu
wa ta'ala.
What do we mean by attribute?
Meaning that Allah has light.
So his name is the light, but he
also has light.
Just like Allah subhanahu wa ta'ala has
a hand, he has a face.
Allah also has light that is from himself.
No, we don't refer to Allah's attributes
in that way.
So when it comes to the attributes of
Allah, we don't refer to them as being
physical or non-physical.
So Allah has a hand, he has a
face.
He has fingers.
And this was a problem that some of
the sects of the past, they fell into.
This was exactly the problem that they fell
into.
They looked at these attributes, they found them
in the Qur'an and in the Sunnah
explicitly mentioned.
But then they said, we cannot affirm them
as they are.
Why?
Because they thought of it in that way.
They said, if Allah is attributed with these,
then it means that he has physical properties,
just like the creation.
He has a limb, it's physical, etc.
So they were resembling Allah to his creation.
And then this made them to do one
of two things.
One group, they said, we're going to outright
reject these attributes.
We don't attribute to Allah these attributes.
The other group, they said, well, we can't
reject something that's clearly mentioned in the Qur
'an and the Sunnah.
So let us reinterpret it.
Let us give these attributes metaphorical meanings.
So when it comes to the light of
Allah, the same thing.
We say Allah has light, but it is
not like the light of his creation.
There is nothing like Allah.
And that includes his attributes.
Where do we find Allah attributing to himself
light?
Beside Surah An-Nur, that's a name.
Allah is the light of the heavens and
the earth.
But Allah says he has light.
There is light from Allah.
Okay, yes, that can be used.
And that's mentioned in more than one place.
They want to extinguish the light of Allah.
And Allah refuses that his light should be
extinguished.
But there's another ayah, more explicit.
Because that light clearly refers to the deen
of Allah.
Right?
Allah says in Surah Az-Zumar, وَأَشْرَقَتِ الْأَرْضُ
بِنُورِ رَبِّهَا The earth will shine with the
light of Allah.
The earth will shine, meaning on the day
of judgment, with the light of its Lord.
With the light of its Lord.
And the Prophet ﷺ also attributed to Allah
light.
When he said, حِجَابُهُ النُّور The veil of
Allah is light.
Meaning there is a veil between Allah and
his creation.
The Prophet ﷺ says, لَوْ كَشَفَهُ لَا أَحْرَقَتْ
سُبُحَاتُ وَجْهِهِ مَنْ تَهَتْ إِلَيْهِ بَصْرُهُ مِنْ خَلْقِهِ
The Prophet ﷺ says, his veil, his hijab
is light.
If he was to remove this veil, then
the glory of his face would burn everything
of his creation as far as the gaze
of Allah reaches.
And we know Musa ﷺ wanted to see
Allah.
So Allah came before the mountain.
And Allah told Musa ﷺ that, you'll only
be able to see me if when I
come before the mountain, this mountain remains stable.
But it didn't.
Allah tells us this in Surah Al-A
'raf in the story of Musa ﷺ.
Allah tells us that when he came before
the mountain, the mountain crumbled.
Now which one is stronger?
The mountain or Musa ﷺ?
The mountain.
So that's why Allah ﷻ did this.
Allah wanted to show Musa ﷺ that if
this mountain can't remain stable, because I'm coming
in front of it, then how will you
be able to?
And you're a weak human being.
So anyways, the point here is that Allah
has a light.
And that is his veil.
And we do not say that the attributes
of Allah are created.
The attributes of Allah are not created.
So this is a different kind of light.
It's not like the light of the sun,
the light of the stars.
No.
The attributes of Allah, which are from his
very essence, are uncreated.
And we don't know how they are.
We don't know how they are.
We cannot even imagine how the attributes of
Allah are.
So we simply say Allah has light.
It is from his attributes.
And we leave it at that.
We don't delve into it.
We don't try to explain it.
The fourth lesson that we learn also from
Allah's name, An-Nur, is that Iman.
Iman is something that illuminates in the heart
and repels anything that opposes it.
And so Iman is described as being light.
Allah ﷻ refers to those who he takes
out from darkness into light.
يُخْرِجُ الَّذِينَ آمَنُوا مِنَ الظُّرُومَاتِ إِلَى النُّورِ Allah
brings out the believers from darkness into light.
The light of Iman.
And Allah illuminates the heart with this Iman.
When this Iman is there, it's like light
in the sense that if it's strong, it
will repel.
It will repel anything that opposes that Iman
of kufr, of shubuhat, of doubts.
The stronger this light is in the heart,
the more it will be able to repel
anything that tries to come into the heart
that opposes that Iman.
And so whoever wants that light, he needs
to enable his heart to receive it.
How?
By purifying the heart.
And by cleaning it out, flushing it out
of shubuhat and shahwat.
Our hearts is where doubts come into, shubuhat.
And also shahwat, those lustful desires.
These are the trials, the fitan of shubuhat
and shahwat.
If your heart is filled with that, then
the light of Iman is going to be
dim.
It's going to be weak.
And so anytime a shubuhat comes, you'll easily
fall for it.
Anytime something tempting, a shahwat, is in front
of your eyes, you're going to easily fall
for it.
Why?
Because the light of Iman is dim.
It's not strong, it's unable to repel those
fitan.
And so we need to work on purifying
our hearts of these two things.
So that the light of Iman is able
to settle into the heart and become strong.
And not everyone is suitable for this light.
Not every heart is suitable for this light.
That's why what does Allah say in the
same ayah at the end?
يَهْدِ اللَّهُ لِنُورِهِ مَن يَشَهَدُ Allah guides to
His light whomever He wills.
Meaning there are some who Allah chooses to
give it to.
Those who He knows their hearts are suitable
for it.
That their hearts will accept it and then
will grow with that light.
And then there are those who Allah knows
that their hearts are not suitable for it.
We move on to the next lesson and
this is from Allah's name Al-Warith.
From Allah's name Al-Warith we learn that
all of us are going to go.
All of us are going to go and
leave this dunya including those who succeed us.
Including those who will inherit from us.
Because many times when you think about leaving
this dunya, all you're thinking about are your
children.
That's all you think about.
And many times we do whatever we do,
we tire ourselves out in this dunya for
the sake of our children, for a better
future for them.
But we don't realize that even they are
one day going to leave.
But the only one who will succeed and
inherit from the last of us is none
but Allah subhanahu wa ta'ala.
And that is the meaning of Allah being
Al-Warith.
And so after everything is gone, people are
gone, and these qualities of theirs are all
gone.
Greed, lust, selfishness.
When all of that has been laid to
rest, the only one who will remain is
Allah subhanahu wa ta'ala.
The Prophet ﷺ says, and this is in
Sahih Muslim, regarding this money, this wealth, that
we're so attached to.
We don't want to give it up.
The Prophet ﷺ says, the son of Adam
says, ما لي ما لي My wealth, my
wealth.
And then he said, do you own of
your wealth other than what you eat and
consume?
And what you wear and wear out?
Or what you give in sadaqah and what
you will have in stock for you?
Meaning, our money, we earn it and then
we spend it.
Right?
We spend it in this dunya, on ourselves.
And so it goes, it comes and it
goes.
But the only thing that will remain is
what we have given in sadaqah.
That is the investment for our akhira.
Also from Allah's name, al-warith, we learn
that our wealth is not really ours, nor
those who inherit it from us when we
leave.
All that we possess, even our bodies, are
nothing but a loan for a moment.
As a test from Allah subhanahu wa ta
'ala to see what we will do with
these possessions.
Which is why this is the greatest motivation
to spend in the cause of Allah subhanahu
wa ta'ala.
Allah subhanahu wa ta'ala says, آمِنُوا بِاللَّهِ
وَرَسُولِهِ وَأَنفِقُوا مِمَّا جَعَلَكُمْ مُسْتَخْلَفِينَ فِيهِ Believe in
Allah and His Messenger and spend out of
that which Allah has made you successive inheritors
of.
Allah is reminding us that this money that
we have, we inherited it from others.
It doesn't belong to us.
For the most part, this money that we
have, don't think that you did something to
earn it.
No, Allah gave it to you from someone
else.
It came from someone else and it is
now in your hands.
And it's gonna leave from your hands and
go into the hands of someone else.
So Allah is encouraging us to give and
spend في سبيل الله for that reason.
Because a lot of people, they're hesitant to
give because they think this is mine.
Why should I give up something that belongs
to me?
So Allah is reminding us that no.
Spend out of that which He has made
you successive inheritors of.
And Allah says, وَمَا لَكُمْ أَلَّا تُنْفِقُوا فِي
سَبِيلِ اللَّهِ وَلِلَّهِ مِرَاثُ السَّمَاوَاتِ وَالْأَرْضِ Why should
you not spend in the cause of Allah
when Allah is the sole inheritor of the
heavens and the earth?
Allah is the one who's gonna inherit everything
that is on the earth.
Everything is going back to Him.
So this money that is with you, you're
not gonna take it with you to your
grave.
It's gonna go to someone else, and then
someone else, and eventually in the end, it's
gonna go back to Allah subhanahu wa ta
'ala.
From Allah's name, Al-Dayyan, we learn that
Allah will be the judge for the day
of recompense, for Yawm al-Deen.
The day in which we will be brought
before Allah subhanahu wa ta'ala with all
of our deeds at hand, and Allah will
recompense us based on that.
Allah will recompense us based on that.
And so the intelligent person basically prepares himself
from now.
From now, bringing himself to account today before
he is brought to account tomorrow.
As Umar ibn al-Khattab r.a would
say, حَاسِبُوا أَنفُسَكُمْ قَبْلَ أَن تُحَاسَبُوا Bring yourselves
to account before you are brought to account.
And the final lesson that we'll mention is
that Al-Dayyan, Allah's name Al-Dayyan also
teaches the oppressed and the subjugated that there
will definitely come a day in which Al
-Dayyan will bring justice.
Allah subhanahu wa ta'ala has set the
day of judgment for that reason.
To bring justice, right?
And so when you're oppressed and you're subjugated
by others, keep that in mind.
When you keep that in mind, it brings
comfort to you in very difficult times.
When there's no way to get justice, right?
When you've tried everything and you're oppressed and
there's no way to get justice, remember that
there is a day in which justice will
be served.
And that's what Allah's name Al-Dayyan teaches
us.
وَلَا تَحْسَبَنَّ اللَّهَ غَافِلًا عَمَّا يَعْمَلُ الظَّالِمُونَ Do
not think that Allah is unaware of what
the wrongdoers, the oppressors are doing.
إِنَّمَا يُؤَخِّرُهُمْ لِيَوْمٍ تَشْخَصُ فِيهِ الْأَبْصَارِ He's only
delaying them for a day when the eyes
will be watching in horror.
In fact, believing in this is also logical.
Meaning, believing in a day in which justice
will be served, this is also something logical.
And this is one of the proofs that
there is gonna be life after death.
How?
If you have a non-Muslim who doesn't
believe in life after death, you could convince
him and you could use this as a
proof.
How?
Yeah, exactly.
Yes, exactly.
So, you tell him, if you believe in
a creator who created us, that creator, he
has to be just.
That's an inherent attribute of his.
Hands down, everyone believes this, that the creator
is all-knowledgeable, he is all-wise, and
he is also the most just.
And if you believe he is the most
just, then that means he cannot allow injustices
in the world to go unanswered.
Yes, in this world there will be people
who will get away without justice being served.
But if Allah is the all-just, then,
you know, it doesn't make sense that after
this life, we just, that's it.
We live and we die and that's it.
That's the end of it.
That doesn't make sense.
Right?
That just does not make sense.
Where is justice served then?
When will justice be served?
So there has to be a day when
justice will be served.
And that is Yawm al-Din, the day
of recompense.
And so these are some of the lessons
that we learned from these four names of
Allah.
Al-Mu'min, Al-Nur, Al-Warith, and Al
-Dayyan.
And so in conclusion, after going through precisely
110 names of Allah, we have gone through
110 names of Allah since the beginning of
this series.
You know, we've learned where they have been
mentioned in the Qur'an and in the
Sunnah.
We've gone through their meanings, what these names
mean.
And we went through, you know, lessons that
we can learn from all of these names.
And so in conclusion, it's about time for
us to make these names a part of
our lives.
And so the difference between the believer and
the disbeliever is that a believer's heart is
filled with Iman, as we mentioned, right?
About the light of Allah in the heart
of the believer.
So the difference between a mu'min and a
kafir is that the mu'min, his heart is
filled with Iman and a connection with Allah.
And so that connection with Allah should not
be superficial, but one that causes the believer
to be mindful of Allah, to know Allah,
to love Allah, to fear Allah, to rely
upon Allah and trust Him, to look forward
to His mercy, His forgiveness, to look forward
to His support, His victory, His relief, His
help, and also to never lose hope in
Allah subhanahu wa ta'ala.
And so these are meanings that exist in
the heart.
These are all meanings that exist in the
heart.
And then all of that, what does it
do?
It then pushes and drives the believer to
action, to only do what is pleasing to
Allah, to only do that which will earn
him the reward of Allah in the hereafter.
And then these meanings, when you get to
know Allah through all of these names, as
we have done, this then also causes you
to use these names to call upon Allah.
Once you've learned who Ar-Rahman is, who
is Ar-Rahim, Al-Ghafoor, Al-Qadir, Al
-Qadeer, Al-Aziz, and all of these names
that we've gone through.
Once you've learned these names of Allah and
what they mean, now you will call out
to Allah with these names.
Because Allah does not have one name.
We don't only say, Ya Allah.
Right?
But Allah has multiple names.
And that was the whole point of this
series, to learn what are the names of
Allah.
As Allah subhanahu wa ta'ala says, وَلِلَّهِ
الْأَسْمَاءَ الْحُسْنَةَ فَدِعُوهُ بِهَا To Allah belong Al
-Asma' Al-Husna, the most beautiful names.
So make dua to Him through them.
Call out to Allah through these names.
Allah is commanding us here to call upon
Him through His names.
And Allah says, قُلِ دُعُوا اللَّهَ أَوِدُعُوا الرَّحْمَنَ
أَيَّمَّا تَدْعُوا فَلَهُ الْأَسْمَاءُ الْحُسْنَةَ Say, O Muhammad,
call upon Allah or call upon Ar-Rahman.
Say, Ya Allah or say, Ya Rahman.
أَيَّمَّا تَدْعُوا فَلَهُ الْأَسْمَاءُ الْحُسْنَةَ Whichever of them
you call upon, then to Allah belong the
most beautiful names.
Meaning, call upon Allah through any of these
names.
Right?
Especially those names that are suitable for what
you are asking for.
So if you're asking for mercy, say, Ya
Rahman, Ya Rahim.
If you're asking Allah for forgiveness, say, Ya
Ghafoor, Ya Sattar, Ya Afu.
If you're asking Allah for help or for
victory, Ya Nasir, Ya Qadeer, Ya Aziz.
And so on and so forth.
Right?
And the Prophet ﷺ tells us about the
names of Allah that إِنَّ لِلَّهِ تِسْعَةٍ تِسْعَةً
وَتِسْعُونَ إِسْمًا مَنْ أَحْصَاهَا مِئَةً إِلَّا وَاحِدًا مَنْ
أَحْصَاهَا دَخَلَ الْجَنَّةَ The Prophet ﷺ says in
this hadith in Bukhari that to Allah belong
99 names.
Whoever enumerates them, he will enter Jannah.
What does that mean?
It means whoever memorizes them and learns their
meanings and then acts by them for him
will be Jannah.
But as we mentioned in the very beginning
this hadith does not mean that Allah's names
are restricted to 99.
We spoke about this and we mentioned that
this hadith does not prove that Allah's names
are restricted only to 99.
But here the Prophet ﷺ said that to
Allah belong 99 names.
He didn't say Allah only has 99 names.
To Allah belong 99 names meaning He has
more than that as well.
Right?
And so let us make these names of
Allah ﷻ a part of our lives that
are not separated from us.
Only turning to Him and calling upon Him
at every moment.
And also living by those names of Allah
that can be lived by in our lives.
So we mentioned as we went through these
names that some names they belong solely to
Allah.
Right?
No one can be attributed with these names.
Like Ar-Rahman or As-Saman.
Or Allah's name Allah.
These are unique to Allah.
There is no way for a human being
to be characterized with one of these names.
But then there are other names of Allah
that we can be referred to.
Like Rahim, Kareem, Malik, Aziz.
And what we learn from that is that
we should try to be characterized with these
qualities.
Right?
Affu as well, pardoning others.
So Kareem, being generous.
And so on and so forth.
So not only should we be using these
names to make dua to Allah with these
names, but also try to live with them.
Try to live by them in our lives.
I'll end with this statement of Ibn Al
-Qayyim rahimahallahu ta'ala in Tariqa Al-Hijratayn.
He says, it's a very beautiful statement.
He says, he
says, the need for the souls for knowing
their creator is greater than any other need.
And there is no way to this knowledge
except through understanding his names and attributes.
The more knowledgeable a servant is of them,
the more acquainted they will become with Allah.
Seeking him more earnestly and drawing nearer to
him.
Conversely, the more ignorant one is of these
attributes, the less they know of Allah, the
more averse they are to him and the
further they become from him.
Allah places a person close to himself according
to the level of closeness that person seeks
with him.
Journeying to Allah through his names and attributes
is a marvel.
Its openings are wonders.
The one who attains it has been granted
joy while lying peacefully in their bed, neither
weary, nor worn out, nor forced from their
home or place of comfort.
Meaning, you don't have to go far to
experience this joy.
You don't have to travel in the comfort
of your home.
Just learn about Allah and you'll be in
a state of joy and a state of
happiness.
And Shaykh Abdurrahman Al Saadi he says, وَإِنَّ
مَعْرِفَةُ اللَّهِ تَعَالَى تَدْعُو إِلَىٰ مَخَبَّتِهِ وَخَشْيَتِهِ وَرَجَائِهِ
وَإِخْلَاصُ الْعَمَلِ لَهِ وَهَذَا عَيْنُ سَعَادَةِ الْعَبْدِ وَلَا
سَبِيلَ إِلَىٰ مَعْرِفَةِ اللَّهِ إِلَّا بِمَعْرِفَةِ أَسْمَائِهِ وَصِفَاتِهِ
وَاتَّفَقُهِ فِي فَهْمِ مَعَانِيهَا بَلْ حَقِيقَةُ الْإِيمَانِ أَنْ
يَعْرِفُ الرَّبُّ أَلَّذِي يُؤْمِنُ بِهِ وَيَبْذُلُ جُهْدَهُ فِي
مَعْرِفَةِ أَسْمَائِهِ وَصِفَاتِهِ حَتَّى يَبْلُغَ دَرَجَةَ الْيَقِيمِ
وَبِحَسْرِ مَعْرِفَتِهِ بِرَبِّهِ يَكُونُ إِيمَانُهُ فَكُلَّمْ إِزْدَادَ
مَعْرِفَةً بِرَبِّهِ إِزْدَادَ إِيمَانُهُ He says, knowing Allah
leads one to love Him, fear Him, hope
in Him and dedicate one's actions sincerely to
Him.
And this is the essence of a servant's
happiness.
There is no way to know Allah except
through an understanding of His names and attributes
and by deeply contemplating their meanings.
Indeed, the reality of Iman is that a
person should know the Lord they believe in,
striving to understand His names and attributes until
they reach the level of Yaqeen, the level
of certainty.
The more one knows about their Lord, the
stronger their Iman becomes.
Thus, as knowledge of Allah increases, so does
one's Iman.
And so, at the conclusion of this series,
we ask Allah ﷻ to grant us Iman
and to grant us an understanding of His
names and His attributes and to make us
from among those who, you know, not just
learn these names theoretically but then also apply
them in our lives.
We ask Allah ﷻ to increase us in
Iman and to increase us in Amal.
And with that, we shall conclude this session
and we can now take any questions.
Before we went to questions, we just wanted
to mention the first class.
That's what we concluded with Shaykh Kamal.
Alhamdulillah, the class did start many months ago,
but many of you we've seen coming consistently.
You've been able to complete the class with
Shaykh.
We will be having many more, I should
say more classes, inshallah, series going on.
We'll be announcing a new series very soon,
inshallah.
But this will be on Friday night.
We can announce it now, I guess.
Yeah, so we actually waited a very long
time for Shaykh Kamal.
We've asked him to do this series even
before he joined us for about a year.
But alhamdulillah, now he's finished with the other
masjids, so he's integrating, inshallah.
It'll be a series on the seerah of
the Prophet ﷺ from beginning till the whole
seerah, inshallah.
So this will be on Friday, inshallah.
We will be having also refreshments and something
nice for people to partake in.
This will be on Friday, inshallah.
As well, because of the time change, things
will be moving.
So it will be between Isha, after Isha,
inshallah.
Next week, Isha will be at 7 o
'clock, inshallah.
So from Isha onwards will be the seerah
class, inshallah.
I just wanted to mention that, inshallah.
May Allah bless you all and the Shaykh
for the time and the research and the
effort in presenting the names of Allah to
us.
JazakAllah khair.
JazakAllah khair.
So the Friday halaqah, it's going to be
more of a community event and a family
gathering where everyone, inshallah, will be able to
benefit.
Young and old and families and everyone, inshallah,
will be going through the seerah of the
Prophet ﷺ from birth until death, inshallah.
It won't be just a simple seerah that
everyone knows, but more in-depth, inshallah.
And not just learning the events that took
place in his life, but more trying to
derive lessons from everything that happened in his
life.
And also, since we're done this class, this
has been going on every Wednesday.
The next class we're going to start on
Wednesday, inshallah, next week.
We can also announce that, and that will
be on the parables of the Qur'an.
Amthal al-Qur'an.
So today we noticed we covered one parable
of the Qur'an, right?
And that is the light of Allah, right?
That's mentioned in Surah An-Nur.
So that's just one parable of many that
are mentioned in the Qur'an.
And so we're going to go through all
of the parables that have been mentioned in
the Qur'an, bi-idhnillahi ta'ala, starting
next week.
Starting next week.
And that will also be after Isha.
So basically, moving forward from next week, moving
forward, all of our classes that have been
taking place on various days, they will all
be after Isha, bi-idhnillahi ta'ala, from
7pm.
Monday, from Monday, Monday, Tuesday, Wednesday, and then
the Friday halaqa as well, inshallah ta'ala.
So yes, if there's any questions, we can
take those now.
So the question is regarding Allah's name, al
-warith, that we spoke about today.
So this concept that Allah mentions in the
Qur'an of us giving a good loan
to Allah so that He gives it back
to us multiplied.
And that refers to giving sadaqah.
And so when we give sadaqah, Allah tells
us it's as if we're giving Allah a
loan.
But when it comes to Allah, there's no
limit to His fadhal and His bounty.
So He would obviously return it with something
far better.
This name, al-warith, does not really refer
to that, unless you look at it from
the perspective that we mentioned, that ayah, where
give from what we have made, what we
have made, basically what you have gotten from
others.
So from that angle, perhaps.
But otherwise, it's a different concept of us
giving to Allah a good loan.
Because al-warith means more that everything is
from Allah and everything is going back to
Allah, in the general sense.
So the question is, the
Ismaili sect, they believe that the name an
-nur, that belongs to Allah, they have used
it for one of their prophets.
Does that take them out of Islam?
No, there are many other things that take
them out of Islam before that.
I know, but in terms of this.
Yeah, of course.
Yeah, of course,
we're not
allowed to give something from Allah's names and
attributes that belong solely to Allah, to give
it to someone other than Allah.
This would constitute what is known as shirk
fil-asma'i wal-sifat.
So we have three kinds of tawheed.
Tawheed al-rububiyah, the lordship of Allah.
Tawheed al-uluhiyah, or tawheed al-ibadah, which
is the worship of Allah, that he alone
deserves to be worshipped.
And number three, tawheed al-asma'i wal
-sifat, the tawheed of Allah's names and attributes.
And when you go against each of these
kinds of tawheed, it's shirk.
So there's shirk in al-rububiyah, there's shirk
in al-uluhiyah, and then there's shirk in
al-asma'i wal-sifat.
And this is, what you mentioned, is an
example of that.
To give a name that belongs to Allah,
to give it to a human being.
So the way to translate al-dayyan, like
I said, deen means recompense.
So yawm al-deen, the day of recompense.
So the idea that you're going to be
judged, and then you're going to be recompensed.
So if you did good, you're going to
be recompensed with good.
If you did evil, you're going to be
recompensed with evil.
So you could say al-dayyan is the
judge or the one who recompenses.
I don't know if it's a word in
English, compensator.
But if it is, then yeah, that is
perhaps the closest thing.
Yeah, so when it comes to the names
of Allah that we have as human beings,
basically what we're not allowed to do is
to have the name with the alif-laam.
Al, because that is only Allah.
So when we say, for example, kareem, al
-kareem is only Allah.
Al-kareem, so the definite version of the
name.
The definitive method of, you know, that's the
meaning of alif-laam.
To basically make a name or a noun
into the definite form.
And that is only for Allah.
That's why when we refer to Allah, we
refer to him as al-kareem, al-rahman,
and so on.
All of Allah's names are like that.
And then if you want to use that
for yourself, you have to drop the alif
-laam.
So kareem, aziz, alim, etc.
However, if you want to keep the alif
-laam, the only way to do that is
by adding what in the beginning?
Abd.
So abd al-rahman, abd al-kareem, etc.
That's different.
And fadl al-rahman is the bounty of
Allah, al-rahman.
So that's more, you know, you can call
those attributes of Allah.
So the question is about qarad hasana, where
you give a loan, which is obviously you're
expecting it back.
So whether you give it to an individual
to help him out, or whether you give
it to a noble cause, to a masjid,
and you expect it to be returned to
you.
So you're asking about the ayah that we
mentioned?
The one who gives a good loan to
Allah?
Yeah, so when Allah says, you know, who's
going to give a good loan to Allah?
Who will give a good qarad hasana to
Allah so that He returns it?
This ayah, and other similar ayahs, is talking
about sadaqah.
Where you give it and you don't expect
it back in that same monetary form.
So pure sadaqah.
You've given it to Allah, you don't expect
that same thing to come back to you
in the dunya from the people.
But maybe Allah will give it back to
you in a different way, or in the
same form, in the form of money for
example.
Now if you do give a qarad hasana,
expecting it back, then you will get rewarded
for that.
You will get rewarded for that, but it
won't be the same reward.
For sure you'll be rewarded for that, but
it won't be the same reward.
And it's not referring to what Allah mentions
in the ayah.
Yes, it's wrong.
Adding the alif-laam, this is Allah's name.
And if you want to keep it for
yourself, you have to drop the alif-laam,
or keep the abd in the front.
Because what it is, is that many people,
their parents name them as abdul-rahman or
abdul-hakim.
But because of their ignorance of Islam, and
not knowing these concepts, they think it's okay
to get rid of the abd, to make
things easy.
But they don't realize they also have to
get rid of the alif-laam, the al.
So this is something that we need to
educate Muslims about.
Any other questions?
Okay, so we'll conclude with that for today
insha'Allah ta'ala.
And insha'Allah next week, as I mentioned,
we're going to be moving on to amthal
al-Quran, the parables of the Quran.