Kamil Ahmad – TIC Series The Beautiful Names of Allah #05
AI: Summary ©
The speaker discusses the use of multiple names of Allah in the Bible, including Al flighting, Alarmaqeed, and Al flighting. They explain the importance of providing for others, the difference between risk and provision, and the importance of belief in Islam. The speaker emphasizes the importance of not denying or trying to prove the imagery of Allah's existence and the importance of affirming certain attributes and the rising of Allah's attributes. They also mention the use of odd numbers and small things in worship and the importance of not denying or trying to prove the imagery of Allah's existence.
AI: Summary ©
We continue with our series on
Isma'Allah
Husna,
the most beautiful names of Allah.
And
we continue on to mention
other very important names of Allah.
And so today, we're gonna have, 2 sets
of names.
As we mentioned previously, the way we're going
through the names of Allah is we're grouping
together
those names that have similar meanings.
And so the first set of names that
we have for tonight
is
Arrazzik,
and
Almukit.
And
Al Muqeed.
And so these 3 names,
they highlight another 1 of Allah's attributes of
rububiyah,
of lordship. We previously
spoke about
Allah's name Arrab
and we mentioned
that Arrab
refers to Allah being
the creator, the provider,
the 1 who's in control of everything, etcetera.
And so these names that we have,
they basically
point to Allah being the provider.
And so Allah
created the entire creation
but he didn't just leave them to be
to find their own way
to
survive on their own.
Right? Allah didn't just create us
and the entire creation and just left them
to be to figure out how to survive
on their own.
But rather
he created
and then
he provided
and he sustained his creation.
And not just once or twice,
but from the beginning of the creation until
the end.
From the beginning of one's life until the
very end continuously
non stop.
And so that is the general meaning of
these
of these 3 names
that Allah
is Arrazzik, Arrazaq
and
Al Muqeed.
Now Ar Raziq has been mentioned
in the Quran 5 times
But how was it mentioned each time?
Arrazzik
has been mentioned 5 times in the Quran.
How has it been mentioned?
Has it been mentioned as Arrazzik like that?
How has Allah's name Ar Raziq been mentioned
in the Quran?
As Allah being Ar Raziq like that?
Like Allah's other names Al Khaliq,
Huw Al Khaliq.
No. We'll get to that. Yarzuk has been
mentioned several times, but I'm not talking about
I'm talking about the name of razik.
Each of the 5 times
it has been mentioned as
The best of providers.
The best of those who
provide.
Each of the 5 times. You won't find
a single place in the Quran where Allah
says that he is Arra'zik,
like that.
But rather it is Khayur Razeqeen.
In Surat Al Jumaha, for example,
at the very end, Wallahu
hayro razikim.
And in Surat Al Maida,
Aisa Alaihi Salam when he said to Allah,
send send us down the table cloth,
the food from heaven.
And provide for us. You are.
And
in Surah Al Hajj and in Surah Al
Mu'nun and in Surah Saba.
So these are the places where it has
been mentioned and as I said it has
been mentioned as Khayur Raziqeen.
And that brings us back to what we
mentioned when we, spoke about Allah's name Al
Khanik.
Are we allowed to say that are we
allowed to attribute creation
to other than Allah?
And so we said yes because Allah says
in the Quran
that He is ahsanul khalikim,
He is the best of the creators.
Meaning there are others who create as well.
But we mentioned the difference.
Likewise here,
Allah is the best of providers.
Can we attribute
provision and providing to other than Allah?
The answer is yes. From this but also
from another ayah.
Which ayah is that?
Allah says about the
providing for,
the orphans
in the beginning of Suratul Nisa.
No.
Provide for them. Allah is telling the guardians
to provide for
the orphans. What does Allah say?
Warzukuhum. Warzukuhum.
Waqsuhum.
Provide for them. Right? So Allah is attributing
provision to
to human beings.
But what is the difference
between Allah being attributed with provision and human
beings being attributed with that? What's the difference?
The difference is
that Allah is the sole provider
and he does so without
expecting
something
back.
He doesn't do it
expecting something back like we do.
Right?
And also,
when human beings provide,
their provision is not independent.
It's not like they're providing
from something that
they own
independently
but rather
they're providing from the provision of Allah.
They are providing from the provision
of Allah Subhanahu Wa Ta'ala.
As for
before moving on to the next name of
Razaq,
it was mentioned here that
this has also been,
mentioned the verb for Allah in the Quran.
In the verb form,
Allah mentions that He provides
in many many different places in the Quran.
Allah provides for whomever he wills
without account.
The next name Ar Razaq
has been mentioned only once in the Quran.
It has only been mentioned
once in the Quran. Where is that? In
which Surah?
This is in
Surah Adariyat. Indeed
it is Allah who is Arazaq
and zulkuwatalmatin,
the firm possessor of strength.
This is Surat Daryaat verse 58.
As for Al Mukit,
Al Mukit also has only been mentioned once
in the Quran.
And that is in Surah
Surah
And Allah
and Allah is ever
providing everything.
Allah is ever providing everything. This is in
Surat Anisa verse
85.
Alright.
So what's the difference between these names? As
we mentioned,
every name of Allah
has
a subtle meaning to it that is different
to,
you know, other
names that are
synonymous.
And the same goes with these 3 names.
As for Arrazik
and Arrazak,
these 2 names they come from the same
root word
of rizq.
They come from the same root word.
There's no,
you know, there's no issue there. Like we
said, regarding al khalik and
al khalak. But what did we mention was
the difference between al khalik
and al khalak?
The difference goes back to the scale in
the Arabic language,
the wazim
that each is on.
So in the Arabic language,
we have different scales.
So you have Alfa'il
and you have Alfa'al.
Al fa'il is the doer,
al fa'al is the 1 who does a
lot of something
or continuously does something.
So here the same thing.
Arraazik
is a provider.
Okay?
That is Allah.
Allah is the provider.
Whereas
razaq
is the 1 who constantly provides
without end.
The 1 who constantly provides without
end. So that is a difference between
Arrazq
and Arrazak.
As for Mukit,
Al Mukit,
We say Al Mukit
is specific to and
and
So,
muqid
is more specific
than
razak and razak.
Why?
Because risk
provision
can
be,
different kinds of provision.
In the Arabic language, we have something called
kut.
What is kut?
It is, food basically.
Koot refers to,
nourishment,
food, drink, etcetera.
And Al Muqid comes from the word quote.
So Al Muqid
is the 1 who provides nourishment.
Al Muqid is the 1 who provides nourishment
and that is Allah. He's the 1 who
gives
us food
to eat
and
water to drink, etcetera.
He gives us nourishment. So it's a specific
kind of rizq.
Whereas,
arrazq
and arrazak,
includes other kinds of risk like
wealth
and clothing
and
pretty much everything that we have,
right, is provision from Allah.
In fact, you can even add to that
another kind of risk which we're gonna talk
about,
which we're gonna,
mention shortly.
Okay. So now we
understand the difference between these names.
Alright.
And so here we say there are 2
kinds of risk.
There are 2 kinds of risk.
1 is
the general
risk.
Okay? And what we mean by general
for his creation.
Muslim or non Muslim?
Human or animal?
Every living creature
that is surviving
is surviving
from the risk of
Allah. Irrespective
of what that living creature is.
Human or animal, plant,
or Muslim or kafir
irrespective.
As Allah subhanahu wa ta'ala says,
There is no moving creature
on the face of the earth
whose rizq, whose provision
is not guaranteed by Allah.
There is no living creature on the face
of the earth except that its provision,
you know, is sent by Allah subhanahu wa
ta'ala.
So this is the first kind of risk,
the general kind of risk. The second
is specific,
and this is specific
to
the
risk
of the soul and the heart.
And this is reserved only for
the believers.
This is reserved only for the believers.
And so guidance is a form of rizq
from Allah.
Iman
is
risk from Allah.
Taqwa
is risk from Allah.
And so these are what we can call
nourishment for the soul. Right?
And that's why it will result in
this kind of rizq will result in
a rizq that will be saved for them
in the akhirah that no 1 else will
have.
So we have rizq for them in the
dunya and it is these things that we
mentioned.
Guidance, iman, etcetera.
That will translate into rizq in the akhirah
that will be reserved for them
and that is the rizq of Jannah.
Allah Subhanahu Wa Ta'ala refers to Jannah as
a risk.
Where does Allah mention this?
In Surat
Allah says whoever believes and does righteous good
deeds, We will
enter him into Jannah
to abide therein forever,
Jannah under which rivers flow and then Allah
ends the ayah by saying,
Allah will have indeed granted them an excellent
rizq.
Allah would have indeed granted them an excellent
rizq.
So Allah refers to Jannah and its reward
as being the best kind of
rizq.
And also, we have in Surat Saad,
After mentioning,
several of the rewards of the people of
Jannah,
Allah mentions them in several ayaat in Surasad
and then he ends off by saying,
This is indeed our risk
that will never end.
This indeed is our risk which will never
end.
And so this is something very important for
us to understand.
This is something very important for us to
understand that
risk is not
something only that we should be asking a
law for risk and the dunya.
Even though that's what comes to the minds
of many of us. When we think risk,
we automatically equate that with
something material,
with wealth, money.
I'm not saying we shouldn't ask Allah for
risk in that sense.
Of course, we should.
But
we should have our minds
on the more
important kind of risk that Allah here mentions
as being the best kind of risk.
Right? And that is the risk of the
akhira.
Right?
So whenever we're asking Allah for risk, we
should keep that in mind.
Oh, Allah, give me the best kind of
risk in the dunya and in the Akhirah.
And obviously, the 1 in the akhirah is
far better. Why?
Because the 1 in this dunya,
even if you're granted it by Allah, it'll
1 day
cease to exist. Whereas the rizq of the
akhirah, Allah says here in this ayamalahum minnafat
it's not gonna
end. It's gonna be continuous and perpetual forever.
Alright.
The first lesson that we learn
and this is
a repeated lesson that we have been mentioning
with several of Allah's names
and they are names related to Allah's Rububiya.
Allah being the Rub.
And what is that?
We've been mentioning this. We mentioned it with
Allah being Arrab and Al Khaliq
and Al Malik,
and we can mention it here again.
What is that?
Yes, to ask Allah, but something else.
No. The question is what do we learn
from these names?
That we have been learning from all of
the names related to Allah's aruba biya.
Yes.
Exactly.
So believing in these names of Allah
necessitates
belief in
Allah's Uluhiya.
What does that mean?
It means that
if you believe that Allah is the sole
provider
of of everything.
Right? He's the 1 who created you and
created everything
and He's the 1 who is constantly providing
for everything.
Right?
That belief of yours
logically
necessitates
and implies
that he alone deserves to be worshipped.
That he alone deserves
to be worshipped
and this is why throughout the Quran,
Allah uses
this attribute
of risk
to disprove
the worship of others
who do not provide risk.
Allah actually mentions that.
So for example, Allah says
in
Surah 2 Nihil.
And Surah to Nihil
is a Surah
in which Allah lists his bounties and favors.
1 after the other.
And that's why it's referred to as Surah
to Ni'am.
The Surah of
blessings and bounties.
So Allah says
Allah says they worship besides Allah
those
who do not afford them any rizq,
who cannot provide them any rizq from the
heavens and the earth
nor
are they able to.
Look at how Allah puts this argument forward.
You're worshiping
whether it be idols or anything else.
You're worshiping something or someone
that
does not provide for you,
right, from the heavens and the earth.
That's 1 thing.
They are not providing for you. But then
Allah says,
nor can they.
Let's say for argument's sake, right now they're
not providing for you.
But can they?
No, they can't.
Even if they wanted to, they can't.
Allah negates
even the ability for them to
to provide.
And so this is in Surah Al Nahl
verse 73.
Also another ayah is similar to this, Allah
says in Surat Fatur,
Is there any creator
other than Allah
who?
Again,
Kamla Turisk,
who provides for you.
Is
there any other creator
besides Allah
who provides for you from the heavens and
the earth?
Allah puts forward this question.
2,
come to a conclusion.
What is that conclusion? Allah says right after
that, La ilaha illahu.
There is no 1 who deserves worship except
Allah.
And so just like we said with regards
to
Allah being the creator,
Allah being the Rab,
Allah being in control of everything.
Whoever believes in all of these attributes of
Allah and as we mentioned previously,
the majority of mankind,
they acknowledge this.
They acknowledge that there is 1 supreme being
who created us,
and he's the 1 who also provides for
us.
But then the problem is when it comes
to worship.
Right? This is where the whole
battle
is over.
Right? They don't believe
that
that creator and that provider alone deserves to
be worshiped. And this is where, you know,
we have a very strong argument
to put forward and it is an argument
that Allah uses in the Quran.
The second lesson that we learn
is that Allah
provides, and without
any difficulty
or any effort
and without anything decreasing from his dominion.
If someone rich, a millionaire,
was to spend his money
and be generous with it,
Eventually,
you know,
his money will diminish and decrease.
Right?
Even if he still has a good balance
remaining.
There will be a decrease
even if it be 1%.
But that is not the case with Allah
subhanahu wa ta'ala.
And so the prophet sallallahu alaihi wasallam says
in the famous Hadith,
the hadith Qudsi,
Allah Subhanahu Wa Ta'ala says here, this hadith
Qudsi.
What's the difference between a regular hadith and
a hadith Qudsi?
Mhmm. Hadith Qudsi is from Allah and regular
hadith?
The prophet, shawl, salam. So hadith Qutshi is
not from the prophet, shawl, salam?
Okay.
Okay.
So, they are the words of who?
They're
the words of a lot of it. Yes.
Okay. Because here,
there's a common,
there there's another opinion, but,
this opinion
the more correct opinion here when it comes
to,
the definition of Hadith Qudsi
is
that
the meaning and the words are from Allah,
Just like the Quran.
The Quran both in word and meaning is
from Allah. Likewise, hadith Qudsi.
Except the only difference is
it's not from the Quran.
That's the difference. Now, the other common
difference that's mentioned,
by scholars
is that,
hadith Qudsi
is the words of the prophet sallallahu alaihi
wasallam, but the meaning is from Allah.
Whereas the Quran, it is both meaning and
word from Allah.
But as I said, you know,
why why do we say this? Because
if the prophet sallallahu alaihi wa sallam says
Allah said,
right?
Then we cannot believe that the prophet sallallahu
alaihi wa sallam would change
the words of Allah.
Right?
So if he says Allah said, then it
has to be as Allah said. Right? We're
not gonna say the prophet is narrating
or is,
basically
paraphrasing
what Allah said.
Anyways,
in this hadith, the prophet Allah
says, My servants, if
the first of you,
and the last of you,
and the humans of you, and the jinn
of you, were all to come together and
stand in 1 place and ask me,
make du'a for me, make du'a from me,
asking me for whatever they want.
Imagine that.
If the entire all of humanity from Adam
to the last human being,
including the jinn, were all to stand in
1 place
and ask Allah for their needs.
Allah
says, and then I was to give them
what they asked for.
That would not decrease
from my dominion anything.
Except what decreases of the ocean when a
needle is dipped into it.
When you put a needle into an ocean,
how much water is it gonna bring out?
How much?
Not even a drop.
Not even a drop.
Right? So it's not even
it's not even
point
0000-001
percent that has diminished
from the dominion of Allah.
You can't even put a number to it.
Right?
So that's what we learned from Allah bien
Arrazak.
Right? Allah provides
and although He's constantly providing that doesn't
diminish
from what He is providing. Why?
Because
it's Allah's creation
and Allah creates
and He's constantly creating.
If He creates and gives you something, it's
already being replaced by something else from the
dominion of Allah.
And so that's the difference between us providing
and Allah subhanahu wa ta'ala being described as
the provider.
The third lesson that we learn
is that Allah subhanahu wa ta'ala has
decreed the rizq
of every single 1 of us
before
creating us,
before even creating us.
Allah wrote it down.
Each and every single 1 of us,
our risk, how much we're gonna make
in this life. What what's our income gonna
be?
How rich am I gonna be? How poor
am I gonna be? It was already determined
by Allah
before you even came out into this world.
And
that is based on the famous Hadith of
the prophet,
When he spoke about the different stages of
the creation in the womb.
So he said,
you know,
the fetus in the womb,
its creation goes through stages.
The first 40 days,
it is a nutva
and then the next 40 days
it is
a Mudra
and then it is a piece of flesh
And then
after that, Allah sends an angel.
So
here you have
120
days.
Right? A total of
120 days. How many months is that? And
this is, and this
is 4 months. Okay?
At 4 months, Allah sends an angel.
What what is the job and the task
of this angel
to write down
to write down certain things
for this person, for this human being?
The prophet sallallahu alaihi wasallam says he has
commanded to write 4 things. And the first
thing he said, his rizq.
This person's rizq,
how much is he gonna have
in the dunya?
And then after that, he writes down how
long is he gonna live for and
his deeds
and whether he's gonna be,
from among
the happy ones
or the miserable ones, meaning in the akhirah,
is it gonna be from the people of
Jannah or from the people of the hellfire?
So what this teaches us is
that we should be satisfied
and content
with what Allah has provided us with.
No matter how small it may
be. And it also teaches us
to not envy others when we see that
Allah has given to others
Because it is Allah who has provided for
them
what he has not provided for us.
Right?
And
Allah reminds us of this.
Allah has favored some of you over others
in this.
Right? So
the point here is
that the true believer,
he understands that this was written for me.
Right?
How much I have? Alhamdulillah.
Say Alhamdulillah.
No matter how small it may be. And
the prophet sallallahu alaihi wa sallam taught us
that we should not look at those who
have more than us, but rather we should
look at those below us.
In terms of,
you know, the Dunia standard, we shouldn't look
at those above us, but rather those below
us.
In Dini standards,
it's the opposite.
Right? In terms of the Deen and the
Akhirah, we should look at those who are
better doing better than us.
But the Prophet sallallahu alaihi wa sallam told
us when it comes to the dunya,
we should look at those
who are,
you know, not as well off as us.
Why? So that we don't
belittle
what Allah has given to us.
Right? When you look at those better than
you,
then this is gonna bring envy and and
hasad into your heart. And,
and
it's gonna make you become discontent.
Right? You're gonna be discontent with what Allah
has given to you.
Not satisfied.
And so you're gonna live miserably.
Right?
And this is not what Allah teaches us.
Right?
Having said that,
this does not mean that we should just
be satisfied with what Allah has given us
and we should remain,
you know,
poor,
Right? Islam doesn't teach us that,
but Islam teaches us to,
seek
the risk of
Allah. To seek the risk of Allah
and, you know, seek to
have money and an income, etcetera.
The 4th lesson that we learn here
is that when we see Allah Subhanahu Wa
Ta'ala providing
for
the disbelievers, for the kuffar or
for the wicked
and those who are disobedient to Allah.
And
He provides them with more than He provides
us, the Muslims
or the righteous.
That does not prove
that Allah favors them
or that He loves them.
You know, when we look at the prophets
and the messengers of Allah,
they were from among the poor. They were
not well off.
When we look at their followers, the same
thing.
The majority of the followers of the prophets
and the messengers were from the lower class
in society.
As for the upper class, the elite,
Allah tells us
in almost
every story of the of the prophets,
Who does Allah mention as being those who
oppose the messengers?
Al Malab.
Maqalal
Malaumin Qawmihi
and other similar ayaat. Al malat, they are
the elite,
the chiefs, the leaders, the rich in society.
And the the these people from the people
of Noor,
they look down on the followers of Noor.
Why? Because they were not from that class.
This was 1 of the objections that they
they came up with. We're not gonna follow
you, Onur
because of who's with you.
Right? The point here is
that we should not think that if Allah
has given others, you know, the kuffar
and the disobedient
more than He's given to the believers and
His righteous servants,
it doesn't mean
that Allah somehow loves them more. He has
favored them over us
Even though that's what they thought.
You know, the Kuffar,
those same people
who oppose the messengers,
that's exactly what they had thought.
And that's what they think today as well.
What what did they say?
They say we are far superior.
Meaning then the believers.
In what? In wealth and children.
We have more and we're never gonna be
punished.
And then what does Allah say right after
that?
Say, oh, Mohammed, say to them because this
was what Quraysh was saying.
So, Mohammed sallallahu alaihi wasallam is ordered here
to say to them,
it is my lord
who gives
risk abundantly
and he limits it as well.
It is Allah who gives abundantly and he
also restricts
rizq
to whomever He will.
But most people they do not know.
So then why does Allah
provide and give more to the kuffar?
Exactly.
Yeah.
So that
the, you know, a case has been built
against them
And therefore, they won't have it in the
akhir.
Yeah.
And so,
this is Allah's way of
basically
making and building a case against them that
I provided for you. I gave everything to
you and yet,
you know, you did what you did. So
that they can't come on the day of
judgment and say, you know, we didn't know,
you know, you didn't give to us, you
didn't provide for us, etcetera.
And it's Allah's way of, you know, luring
these people.
It's what's known as Istidraj
as Allah says in the Quran.
And in Surah, in Surah Sadah
or in Surah Al Muminun,
Allah Subhanahu Wa Ta'ala asks this question, ayah
sabuna
annamaanumidduhum
bihimimalinwadani.
Do they think since we provide
for them
wealth and children
that,
you know we're not gonna
punish them.
Allah hastens
for them,
all kinds of good of the dunya.
But these people are not aware.
Finally
or the 5th lesson, 2 more lessons to
go here. The 5th lesson is
that,
you you know, what what brings about the
risk of Allah for the believers?
We understand Allah gives plenty to the kuffar
and we understood the reason for that. But
how about us?
Right?
It's it's part of our fitrah
to want,
you know, wealth and,
you know, to have something in our hands.
And as I said, Islam does not
discourage that.
Right?
What Islam discourages
is having a love for the dunya,
for
the sake of the dunya. And,
however, Islam doesn't tell us that we should
not
seek,
risk and wealth.
So how can we what can help us
to to get the risk of Allah as
believers?
Eman and Taqwa.
Iman and taqwa. These are the primary,
elements
to attain the risk of Allah as Allah
has mentioned in different places
in the Quran. Allah subhanahu wa ta'ala says
in Surat
Right? These 2 elements are mentioned here.
If
the people of the towns, the towns that
were destroyed by Allah, if they had believed
and had taqwa.
We would have
opened up the the the the heavens,
the sky,
and sent down blessings for them. We would
have opened up the sky and the earth
and provided them
with abundant
blessings.
And what does Allah, azza wa Jal, say
about those who fear him?
Whoever fears Allah has a taqwa of Allah.
Allah will make a way out for him,
meaning from every difficulty,
but it doesn't stop there. Allah says,
and
Allah will provide for him
from where he doesn't even expect.
And so this teaches us that taqwa
will will give you risk guaranteed.
And
without you even imagining that this would be
the source of my risk.
Right?
It all comes down to having iman and
taqwa.
Finally,
among what we learn
is that we should turn to Allah alone
and seek rizq from him alone.
Why? Because he is the sole provider,
who
owns everything.
And so we shouldn't rely on,
you know, the creation.
Again, this doesn't mean you don't seek help
from others.
You don't go knocking on doors.
You don't go,
you know giving your resume and your cv
for a job and you just stay at
home and you say, oh Allah provide for
me. No, that's not what this means.
Right?
What it means is
take the means
to attain risk and these are the means.
But then
after you've done that, don't put your trust
in that.
Right? Because it's not gonna come from there.
It's gonna come from Allah.
Right?
Allah is the sole provider and that's what
we mean when we say human beings provide
and Allah provides. What's
the difference? The difference is that human beings
when they provide,
it is from what Allah has given to
them. Allah has made them to be the
means for you.
Right?
Allah has made
them to be the means
in in your case. Right?
And we learned this from the story of,
Zakariyah alayhis salaam.
The importance of asking Allah for rizq. And
When?
When was this?
When?
He saw when he entered into the chamber.
So Zakariyah
alaihis salam was responsible for,
maintaining,
Maryam.
She was under his guardianship.
And so 1 day he came in and
he saw that she had
fruits and
food.
It's mentioned in the tafsir that
she had,
food from the winter at the time of
the summer.
And,
food in the winter that was only available
in the summer.
And he saw this rizq. He referred to
it as rizq.
And he asked her, where did you get
this from?
What did she say?
It is from Allah.
Okay? The story doesn't end there.
Zakariya alaihisam was very old
and he gave up,
you know, wanting to have a child.
Right? Him and his wife did not have
a child.
When he saw this and he saw the
response of Maryam,
it clicked to him
that if Allah is providing her with this,
then Allah could provide for me a child
even at this old age.
The odds are against me.
Right?
In terms of the dunya standards, it's impossible
but nothing is impossible for Allah.
He is the 1 who provides.
That is when Zakariyah raises hands and he
asks Allah.
Right?
So this is what we learned that we
should
always be asking Allah.
Right? When you're in any kind of financial
difficulty,
yes, take the means, but don't forget to
make dua to Allah.
He is the ultimate provider.
Alright.
So these are the names Arazik, Arrazak, and
Al Muqit. We move on to the next
set of names,
And these are
the names Al Wahid,
Al Ahad
and Alwitter
and it's also pronounced as Alwitter.
Alwitter and Alwitter.
Both are correct.
So these 3 names, they basically point to
Allah's oneness
and that is the tawheed of Allah.
And so the very concept
that is unique to Islam
and
you know, its central theme
that the entire deen is built upon is,
you know, this concept,
the concept of Tawhid. And,
and,
and,
and,
and, and, and, and, and, and, and, and,
and, and, and, and, and, and, and, and,
and, and, and, and, and, and, and, and,
and, and, and, and, and, and, and, and,
and, and, and, and, and, and, and, and,
and, and, and, and, And so Allah is
1
in his very essence,
in his very being.
He has no partner. He
is 1,
an uncreated being.
Everything else besides him
is his creation.
Everything that exists besides Allah is the creation
of Allah. There is no such thing as
another being
that is like Allah,
uncreated,
powerful,
the creator,
etcetera.
This is only 1.
And that is the meaning of, you know,
these names.
But it also means that Allah is 1
in his Rububiyah,
as we mentioned several times already.
So
he is 1
in terms of creating, in terms of providing,
in terms of being in control of his
creation.
And finally, he is 1 in his uluhiyah
in him deserving to be worshiped alone.
And we can add also that he is
1 in his beautiful names
and lofty attributes.
So Allah is 1 in these 4 regards.
In his very being, his very existence.
Number 1, in his very existence
and number 2, in his Rububiyah
and number 3,
in his Uluhiya
and number 4
in his Usmat Us Sifaat.
In his names
and his attributes. Meaning
that no 1
resembles Allah. There is no similarity,
between Allah and his creation in terms of
his names and attributes.
He is 1 in that regard.
Alright. Where have these names been mentioned?
As for Al Ahad or Al Wahid,
it has been mentioned
numerous times in the Quran more than 20
times in the Quran.
And so for example, in Surat Al Baqarah,
Allah says, wa'illahukum
ilahunwahil.
And your
ilah
is
nothing but 1 ilah.
Your deity.
The 1 who deserves to be worshipped is
nothing but 1, wahid.
And Allah says when,
refuting the Christians, walataqulu
sarata,
do not say 3,
intahukhayrulakum,
Stop saying that. It is better for you.
What does Allah say right after that?
Allah is only 1.
Allah is only wahid.
And this repeats itself
whenever Allah mentions
this belief of the Christians,
Allah mentions that he is 1.
They have disbelieved those who say that Allah
is 1 in 3.
And there is no
God except 1.
And Allah says,
And Allah says, do not take 2 gods.
Rather he is
wahid 1.
As for Al Ahad,
how many times that has it been mentioned
in the Quran?
Only once.
In Surah
And that's it, it hasn't been mentioned anywhere
else in the Quran.
As for Al Witir, where where or how
many times has it been mentioned in the
Quran?
Al Witir?
Yes, it has not been mentioned in the
Quran.
So then why are we saying it's the
name of Allah?
Because it's mentioned in a hadith.
So remember, we go back to
the introduction
when we spoke about rules pertaining to Allah's
names.
Where do we get the names of Allah
from? The Quran and from the authentic sunnah.
So as long as we have an authentic
hadith
mentioning
a name of Allah, we accept that. We
don't say it has to be mentioned in
the Quran.
As long as the hadith is authentic. If
it's weak that's a different story.
So Al Witter
has not been mentioned in the Quran. This
is a mistake here.
It has been mentioned
in Sahih al Bukhari.
It has been mentioned in Sahih al Bukhari,
in the in the in the hadith of
99 names,
the prophet
says
To Allah belong
99
names, a 100 minus 1,
Whoever memorizes them, he enters Jannah,
And then the prophet says,
or
And he is witter, and he loves witter.
And witter basically means single.
It means single.
And it also means odd, odd numbers.
And that's why,
we refer to Salatul Witr as such because
it is
either 1 raka'ah
or 3 or 5, it is an odd
number of rakaas.
Whereas every other salah or you know Qiyamul
Layl when we pray, The prophet
says it is metna metna.
It is prayed in,
in in twos.
So in an even number.
And then you end off the night
with witah, which means an odd number.
Yeah. We're gonna come to that because of
this hadith.
Allah is wittir and he loves wittir.
Alright. So what's the difference between these names?
And
they come from the same root word
which is Wahada
as we mentioned,
oneness.
So what is the difference between the 2?
Wahid we say is simply the Arabic word
for the number 1.
So you say Wahid Itnain Thalata
1, 2, 3.
Wahid is the word for 1.
As a name of Allah,
it refers to Allah being the 1 and
true
God or the 1
and only 1 who deserves to be worshiped.
And it also refers to
him being the first
before whom nothing existed.
So Allah was wahid,
He was 1 and alone, There was nothing
else.
And so this in turn
it tells us that
only he deserves to be worshipped.
Right? If he is 1,
therefore,
he alone deserves to be worshipped.
As for Al Ahed Al Ahed, Al Ahed,
We say Al Ahad is not
like 1 in a series like 123.
Al Ahad
is not something that can be added or
divided into fractions.
Right? You don't use Al Ahad
as a number. And as a number,
But rather it stands for
singular
or
a unique
being or a unique entity.
Okay. It'll become more clear as we give
an example.
In the Arabic language,
to say
1
and you want to
refer to someone,
you use ahad. So someone,
right?
To say someone in Arabic,
you say,
right? You
say someone,
someone you say ahaduhum.
You don't say
wahiduhum,
Right?
You don't say Wahidu.
The difference between the 2, for example,
you say,
How do you say there is no 1
in the house?
I
think all you guys were
studying Arabic before this class, right?
So you should be able to answer this.
Yeah.
Or you could say,
la
ahad
filbet.
Right? La ahad
There is no 1
in the house.
If you said
it means something else.
It means there is not 1 person
in the house, but rather there are 2,
3, 4, etcetera.
So now we understand the difference between the
2.
Wahed is used as a number,
whereas Ahed
is to denote,
you know,
a singular
singular entity.
And this is why
Allah Subhanahu Wa Ta'ala uses Uhad
in Suratul Ikhlas.
Because the very theme of the Surah
is to show the uniqueness of Allah
and how
he was the first
and he has no children.
Right? That's what Surah Al Akhast is all
about. This is the only surah in the
Quran
from the beginning to the end that only
talks about Allah and his oneness.
And that's why
it is equivalent to
a third of the Quran as the prophet
said.
Because the scholars say, if you were to
divide the Quran into 3 in terms of
theme,
subject matter,
it could be divided into
1 third that talks about Allah, 1 third
that talks
about stories
of the nations of the past, and 1
third that is all about akham,
rulings, legislations.
So
if 1 third talks about Allah,
then
is equivalent to 1 third of the Quran.
And so Uhad
has a stronger connotation
and meaning to it when used to describe
Allah's
tawhid and His Oneness and to negate any
partners.
That's why Allah uses it in Surah
Al Iqlas.
And this is why
Ahad was the name of Allah
that was used by who?
When he said,
When he was being tortured
by his
persecutors,
they were persecuting him and torturing him in
the heat of the sun and placing that
hot
rock on him.
He could have
alleviated the suffering
and given in to their demands
to commit Kufr and say words of Kufr,
But instead,
he decided to do something else
and that is
to,
you know, enrage him further.
Because later on, when he was asked, why
did he do that?
Why were you saying Uhadun Uhad?
And he said,
Because I realized
it further enraged them.
It further enraged them. And so he just
wanted them to be enraged.
Right?
And so he was saying
under that stress, he was saying
because of the connotation of that. Right? It
has a stronger meaning than Wahid.
Yes. Both of them are names of Allah
and they both mean
Allah is 1. But Ahad has a stronger
connotation to it than Wahid.
And so the people of other religions
they may believe in,
you know Allah as being 1,
wahid.
But they always
make
that error
of giving him
attributes of the creation
or attributing partners to him. And so it
is
only
when you
disassociate,
you know, the attributes of Allah from similarity
to the creation
that you can believe in Allah as being
ahad as being ahad. All right, we move
on to
what these names teach us.
The first lesson that we learn
is that Allah is 1 in every way,
which means that
we negate from Him every rival,
every match,
every equal
in both His very essence and being
and also in His names and His attributes
as we have mentioned.
As we have mentioned,
Allah
says,
There is none like him.
Allah is 1 unique in every way.
In all of his names and attributes that
he has taught us, there
is no resemblance.
And that's why it's very, very important for
us
that when we learn the names and attributes
of Allah,
that we not only affirm them
and believe in them
and believe in their apparent meanings,
but at the same time
we avoid
what is known as tashbih
which is to draw similarity
between
these attributes and the attributes of Allah's creation.
And that means also in our minds and
our imaginations.
And this is something we need to really
nurture in our children as well
because children are very
you know they like to imagine.
So we have to tell them that when
we say that Allah is like or when
we say Allah is such and such,
right?
You should not imagine Allah.
You should not have any imagination of Allah
subhanahu wa ta'ala in your mind. Because Allah
says,
There is nothing like him and that includes
our imaginations. Why?
Because even your imagination is a creation of
Allah
and whatever you imagine
it is gonna be finite
and limited
and Allah is not limited.
He is not finite, He is infinite without
any limit.
Right?
And in Suratul Ikhlas Allah says,
and there is nothing like him. There is
none like him. Subhanahu wa ta'ala, there is
none comparable to him.
The second lesson that we learn
is that we need to refrain from trying
to resemble Allah to his creation.
And this is what I just mentioned right
now.
And so no matter how much we try
to comprehend or imagine Allah, we will never
reach the true reality of his being
because there is none comparable to him.
So our job is to believe in what
Allah has told us about himself
and his prophet salallahu alaihi wasallam
believing in the apparent meanings
without delving into how
how Allah's names and attributes are.
However here,
we have to also remember something else,
not to fall into the error of
those before us.
And so some of the sects that went
astray when it comes to Allah's names and
attributes,
What led them astray is, is
a misunderstanding
concerning Allah's names and attributes. And that is
they said that if you
affirm these names and attributes for Allah, then
it means
you are
falling into Tashbih,
lengthening Allah to his creation.
Therefore, what should we do?
They said we should not believe in these
names and attributes.
They outright denied
these names and attributes.
The Jahmiya,
the Muatezilah,
the rationalists,
this is what they said.
And then came other groups
who said, no, that's kind of going too
far.
We're denying something clear cut in the Quran,
we can't do that.
So they said, we'll affirm these names and
attributes.
We'll affirm these names and attributes. However,
we will give them metaphorical meanings.
Are you with me?
We'll give them metaphorical meanings.
So they said we believe in the names
and attributes mentioned in Quran. So in other
words,
we
can't believe in their apparent meanings.
We have to change the meanings and give
them metaphorical meanings.
So for example,
Allah says that
he rose above his throne. They said this
cannot mean Allah actually rising above his throne.
Why? Because according to them,
this is Tashbih.
You are likening a lot to his creation.
You know, just like a king rises onto
his throne. And this is,
so they said,
let's give this a metaphorical meaning. It means
Allah's strength.
Or for example, Allah says that he has
2 hands.
They said it cannot mean 2 actual hands
because that is then giving Allah limbs and
body parts and that is likening Allah to
his creation.
So let's say that hands means
generosity,
right? So you have the asha'irad,
the asha'irid, the maturidis.
This is
the
methodology that they took.
Whereas Ahlul Sunnah wal Jama'ah, our methodology is
very simple straightforward.
We affirm
Allah's names and attributes
as they are. We believe in their apparent
meanings
without
having to resort to what these people resorted
to. Why? Because of our gold our golden
rules and standards when it comes to Allah's
names and attributes.
We do not deny anything.
We do not change the meanings of anything
and we do not draw any resemblance
between Allah and his creation.
That was the error that these people made.
They first imagined,
Right?
They first imagined something about Allah. Then in
order to run away from tashbih,
they fell into
Ta'atweel which is to deny or tahrif
which they refer to as being ta'weel
which is to distort and change the meaning.
The third lesson that we learn
is
that these names, believing in them,
necessitates directing our worship to Allah alone
as we have mentioned
regarding several of of Allah's names until now.
Anyone who believes
in Allah as 1 must also believe
that only he deserves to be worshiped.
And this is why
Allah
calls
the Kuffar,
Kuffar.
Right? A kafir
is defined as 1 who does not believe
in Allah.
A kafir is 1 is defined as 1
who does not believe
in Allah being 1.
The 4th lesson that we learn
and this is regarding Allah's name Al Witr.
As we mentioned Al Witr means single
and it is 1
it is the first odd number.
Right?
Don't we notice that? What do the numbers
begin with? An even number or an odd
number?
They begin with an odd number.
So that's why
Alwitter means single.
So when the Prophet Sallallahu Alaihi Wasallam said
Allah loves
witter,
he meant
odd numbers
and doing things in odd numbers.
And so the prophet sallallahu alaihi wa sallam
would do
practically He would do that practically,
right? In everything that he did.
So
as the brother mentioned the adkar, why is
it that most of the adkar
are 3?
The adkar we say after salah 33.
Many adkar, they are 7 times.
Right? I'm saying most of them, not all
of them. We have some, for example, 10
times.
Istighfar a 100 times,
saying certain of the car 4 times. However,
the majority
of them are odd numbers.
He would when he may would make dua,
he would repeat a dua 3 times
and so on and so forth. So the
prophet he
did this practically for us and so we
should do the
same. Whatever we do we should try to
make it a point to do things in
odd numbers.
Even when it comes to small things,
right, small things in our lives
try to stick to odd numbers
and that's why if you want to,
offer someone,
you know,
some food,
let's say,
some dates,
so you say here take it take some
dates
If he takes,
2, tell him that's not enough.
You have to take 1 more, right,
Because,
you wanna make sure that he takes 3,
an odd number.
And finally,
from the same
name of Allah Al Witr,
out of Allah's love for Witr,
for Ad, he made the number of names
that we should learn
and memorize to be an even number or
an odd number.
An odd number, 99,
right?
As mentioned in the hadith,
as mentioned in the same hadith.
To allow the long 99 names, a 100
minus 1.
And then he ended the hadith by saying,
wahuwa witrun yushibbul witr.
And Allah is witr and he loves witr.
And so this is what we learned from,
these names of Allah. We'll conclude with that.
If there are any questions, we could quickly
take those before salah, insha'allah.
Yeah.
Istelfar is also so the question was about
Arisk
and Istelfar.
I should have mentioned this as well
with Iman and Taqwa.
So another thing that increases
risk
or you know will bring the risk of
Allah is Istaghfar.
As Nuh alaihis salam said to his people
and
other prophets as well.
Seek Istaghfar.
Istaghfar means seek forgiveness,
and Allah will send from the sky for
you. So that is the risk of Allah.
Any other questions?
Mhmm. It's a blessing or a punishment. Mhmm.
So the question is, we mentioned that
Arrisk
for the Kuffar
is not necessarily
because Allah loves them or favors them but
rather,
it is a means of increasing their punishment.
How do we
know
if Allah is giving to us and providing
for us abundantly?
How do we know we don't fall into
that category?
And so the answer to that is everyone
knows himself.
Everyone knows his own self
and you know where you stand
in your relationship to Allah subhanahu wa ta'ala.
So if you find yourself
you know using these blessings of Allah in
His disobedience
then
that's a sign
But if you find yourself being grateful to
Allah and then using that,
in,
the pleasure of Allah
and overall you find yourself,
you know,
you know,
being righteous and you know,
giving of this wealth as well in Sadaqa
etcetera,
then it shows that it is,
you know,
not that but rather
the blessing of Allah,
that Allah brings to you because you took
the right steps as we mentioned Iman, Taqwa,
is Tilfar etc.
Mhmm. So the question is, we mentioned the
Hadith
in which the prophet says
that,
certain things are written for us when we
are in the wounds of our mothers.
And among them is risk
and,
you know, our fate in the akhira.
So
does that mean if we make du'a
that it can change that qadr of Allah
or not? The answer is yes,
the answer is
yes
And so the only thing that can change
Qadr is a dua.
The only thing that can change Qadr is
dua.
However we should not understand this to mean
that the Qadr of Allah can be changed
because what Allah has written is bound to
happen and it cannot change.
Right. That is the meaning of our belief
in Qadr.
That Allah knew something and he wrote wrote
it down for it to happen this way.
It's gonna happen.
Allah decreed his dua for him as well.
And then Allah decreed that his Qadr would
change.
Allah decreed that his own Qadr that he
initially set for the person would be changed
and that's why the scholars say there's different
kinds of
the writing of Allah's Qadr.
So there is the writing which is in
Allahu al Mahfud
that Allah
wrote the Qadr of everything
50 1000 years before creating the heavens and
the earth. That is the final Qadr.
That is the final Qadr. And then we
have the Qadr
which,
you know, Allah has written at different times
in the dunya.
This is 1 of those times
in the womb of the mother. Another time
is annually.
Laylatul Qadr
and other times,
that have been written,
those can be changed. But what's been written
in Aloh Al Mahfud, the preserved tablet, that
can be
changed.
Yeah. The same thing with lifespan.
If you ask for a longer life,
then the same thing.
Allah,
would accept your dua and,
you'd live longer.
Yeah. I had a question about, like, affirming
of the attributes. So you mentioned, like, you
affirm, like, the rising of Allah, but you
don't ask how, like, that's also a position
I follow. I think it's called
So the question is,
about what is known as tafwid when it
comes to the names and attributes of Allah.
There are 2 kinds of tafwid.
1 is called tafwid al ma'ana. First of
all tafwid basically means
to relegate
the knowledge to Allah.
So when it comes to Allah's names and
attributes you say,
I don't have any knowledge regarding this,
I leave that knowledge to Allah.
So there are 2 kinds, 1 is tafwid
al ma'ana where you say that the meaning
of this
attribute of Allah, I don't know it, I
leave its meaning to Allah
and the other is Tafwid Al Kaifiyyah
where you say
how,
and, Allah's name or attribute is,
I leave this knowledge to Allah.
So this second 1, yes, this is what
we affirm.
We don't have knowledge of how Allah's attributes
are, right?
Right?
But the first,
right, tafwid al ma'ana,
this we reject,
this we reject
and some of the later ashari's,
they adopted this view,
so they said when it comes to Allah's
names and attributes,
they have no meanings that are known to
us.
They have meanings that are not known to
us. And this is very problematic
because you are saying that Allah revealed something
in the Quran
of it, of which its meaning is unknown
to us.
How is that possible when the Quran is
clear?
Everything in the Quran has a meaning that
is clear to us.
Why would Allah reveal something that has no
meaning that is known to
us? Right? So, that is the answer to
that,