Kamil Ahmad – TIC Series- The Beautiful Names of Allah #10
AI: Summary ©
AI: Transcript ©
We continue on with our series on the
most beautiful names of Allah,
and today we move on to
some of the names of Allah
that revolve around his
generosity.
And so we start with
the three names of Allah, Al Kareem,
Al Akram,
and
Al Jawad.
Al Kareem,
Al Akram,
and Al Jawad.
As for Al Kareem,
it has been mentioned
in the Quran twice
as a name of Allah.
And so the first is in Suratul Namal.
Allah subhanahu wa ta'ala says,
Whoever is grateful, he's
grateful for himself.
And whoever disbelieves,
whoever is ungrateful,
then
indeed my Rabb, my Lord
is Ghani and He is Kareem.
So here Kareem has been mentioned.
The other time that it has been mentioned
is in Suratul Infitar
where
Allah says,
O man, what has
emboldened you
against your
Rabb.
Your Rabb who is who? Al Kareem
who is
the most generous.
It has also been mentioned by the Prophet
sallallahu alaihi wa sallam.
In one hadith, the prophet sallallahu alaihi wa
sallam says,
Your Lord is
hayiyun
which is shay
and
kareem.
And then he salallahu alayhi wasalam says,
To show you the,
how shy
and generous Allah is, the prophet says
he is ashamed to turn away
empty the hands of his servant when
he raises them to him.
Meaning
that because of how generous Allah is,
he wouldn't do such a thing.
Now kareem has also been mentioned in the
Quran to
describe other things.
So it has been mentioned in the Quran
as a name of Allah,
those two places that we mentioned.
But besides that it has been mentioned to
describe
the Arsh of Allah.
And so Allah says, la ilaha illahuwa
rabbul l'arshil kareem.
La ilaha illahuwa
rabbul l'arshil kareem.
So here, Al Kareem is used to describe
the Arsh, the throne of Allah.
And here it doesn't mean generous,
but it means
noble
or
honorable
from Karam
or from
Karama,
when something is honorable or noble.
And it has also been used to describe
the Quran.
In Nahu La Quranun Kareem. Indeed it is
a Noble
Quran.
And it has also been used to describe
the Prophet
or
or Jibreel depending on
the tafsir of the ayah,
Innaahu
Laqawlu Rasoolin
Kareem.
Innaahu Laqawlu
It is but
the the word of a Noble Messenger.
So we shouldn't
confuse
when we hear kareem in the Quran.
It's not always mentioned as a name of
Allah.
It's only been mentioned as a name of
Allah in those two instances
that we mentioned.
As for Al Akram,
it has only been mentioned once in the
Quran.
Where is
that?
Surah Alak. Yes. Surah Alak.
Iqra
Warabuqal
Akram.
Read.
And your Lord is
Al Akram,
the Most Generous.
As for Al Jawad,
it has not been mentioned in the Quran
but rather in several Hadith
and so in one Hadith,
which has been authenticated
by many scholars of Hadith including
Sheikh Al Bani
in Sahih Al Jamiyah.
The Prophet sallallahu alaihi wa sallam says,
Your Lord or Allah is
Jawad.
And he loves
jood.
So he is the most generous and he
loves generosity.
And in another hadith
narrated by Anas ibn Malik Radi Waqq Naim,
the prophet says,
Indeed, Allah is Jalad,
and he is Kareem,
and he is ashamed to,
turn away
empty handed
the Muslim servant when he makes dua to
Allah.
And so this is a different wording of
the previous hadith that we mentioned.
And this includes a jawad,
this includes jawad.
So what do these names mean?
All three of these names, they teach us
that Allah subhanahu wa ta'ala
is
the one who is the most generous.
Both
generosity in terms of giving material things
and also
he is generous in giving
spiritual things
or things
like Hidayah and Iman etcetera.
And so Allah
is the one who
endlessly
gives
all
kinds
of things in abundance
and He is the one who is not
bothered by how much He gives
or to whom He gives.
He is the one who is eternally giving
even to those
who may not seem to us to be
deserving.
So why is it that we see Allah
providing and being so generous to people
who according to us they don't deserve such
generosity?
And He is the one who gives without
reason
and without expecting anything in return.
As opposed to human beings,
we give for a reason, we want something
in return.
Even if it may not be something material
but maybe respect
or status
or something else.
And He subhanahu wa ta'ala is the one
who gives
without asking
and before we ask
and without us thanking after He gives.
He is the one who gives without us
asking
and before we even ask
and He is the one who gives without
us
even thanking
and being grateful after He has given to
us.
And so all of this shows us how
generous Allah Subhana Wa Ta'ala is
unlike any of His creation.
There is no comparison.
And that's why even if you had the
most generous of human beings,
he would not match the generosity of Allah
subhanahu wa ta'ala. He would even come near
to how generous
Allah Subhanahu Wa Ta'ala is.
Al kareem and Al Akram, they come from
the same root word of generosity,
Al karam.
The difference being that Al Karim is
in the simple form,
the one who is generous,
and Al Akram
is the one who is the most generous,
the most
generous.
Just like we say, Allahu Akbar.
Allah is the greatest.
As for Al Jawad,
then it comes from the root word of
aljood
which also in the Arabic language means generosity.
And so what do these names teach us
in terms of lessons?
The first lesson that we learn
is that the generosity of Allah Subhanahu Wa
Ta'ala is unlike
human generosity.
And so if human generosity
entails
that
the needy
are left,
that they are never left
empty handed
and that the misguided are never left without
advice
and that the lost
are never abandoned without being given direction,
then what about the generosity
when it is from none other than Allah
Subhanahu Wa Ta'ala Himself?
Al Kareem Al Akram.
A Lord who
has given himself
such a name
would never fail
to overwhelm you and will never leave you
empty handed.
And so this is the first lesson that
we learn.
That here we're talking about someone who is
generous,
unlike
any generous person.
The second lesson that we learn
is that is that
these names, these three names
should make us to fear Allah Subhanahu Wa
Ta'ala.
How?
Believing in these names
should make us feel
a sense of shame
that with all of our disobedience
and our sins,
Allah is still generous to us
by giving
us
and so this should bring a feel a
feeling of fear in the heart
and it should make one to stay away
from disobeying Allah and committing sins.
And that's why Allah subhanahu wa ta'ala says,
Oh man,
what has emboldened you
against your Lord?
The most generous.
What does this ayah mean exactly?
Ibn Kathir, he says
in his commentary of this ayah,
he says the meaning of this ayah
is, oh son of Adam,
what has made you so emboldened against your
Lord,
the most generous,
meaning the most great,
so that you went forth disobey
disobeying him
and you met him
with that which was unbefitting.
Meaning,
how dare you continuously
disobey Allah
when he's so generous to you?
He continues to be generous to you and
yet you still disobey him.
And that is the state of most people.
Whether it is the disobedience
of Kufr
and not accepting Islam
and not recognizing Allah Subhanahu Wa Ta'ala in
the first place
or
the disobedience after Islam
where you recognize Allah's oneness and you are
a Muslim and you're a believer
but you still
disobey Allah Subhanahu Wa Ta'ala.
The third lesson that we learn,
believing in these names
should cause us to become attached to Allah
subhanahu wa ta'ala
and having tawakkul in him,
relying upon him, seeking our needs from him
alone.
Why?
Because his generosity has no limit.
Contrary to human beings,
no matter how generous a person may be,
his generosity is limited
by what he has
and
what he needs for himself.
Right?
And so here we're talking about someone who
his generosity has no limit
and so we should turn to him Subhanahu
Wa Ta'ala.
In fact, all of Allah's names when we
think about it, we learn this lesson from
them.
This lesson of
turning to Allah Subhanahu Wa Ta'ala, having our
attack
having our hearts
attached to Him Subhanahu Wa Ta'ala. And that
in the end of the day is the
whole reason why
we learn about the names of Allah.
To get to know Allah subhanahu wa ta'ala
so that our hearts become attached to Him.
Number 4.
Believing in Allah's generosity
should make us to turn to him in
a dua,
asking him for our needs
no matter how great they are,
and then after that
thinking good thoughts of Allah.
What is known as husnu ban billah.
Thinking positively of Allah subhanahu wa ta'ala.
And not thinking
like some people do
that I have asked
and he has not given me.
Therefore he is not generous.
Rather
the way we should be thinking
is
that
him not giving to me
in itself is a form of generosity.
Why? Because it could be that the thing
that you are asking for will be
a means of misery for you.
Whether it be in this life or in
the next.
And so yes, Allah is the most generous,
at the same time He is the most
knowledgeable
and the most wise.
And His knowledge and His wisdom dictates that
he does not give you.
And so the point here is that we
should always
harbor
good thoughts
of Allah subhanahu wa ta'ala and never think
negatively
about him subhanahu
wa ta'ala.
That's why the Prophet Sallallahu
Wa Ta'ala
says,
That Allah
subhanahu wa ta'ala says
that
I am according to how My servant thinks
of Me.
So then let him think about me how
he wishes.
Meaning,
if you think positively of Allah then that's
how he's gonna treat you.
If you think negatively of Allah then that's
how Allah subhanahu wa ta'ala will treat you.
How you think about Allah is what you'll
get.
Think negatively of Allah and Allah will not
give you. Think positively of Allah and Allah
will give you.
Number 5.
The generosity of Allah Subhanahu Wa Ta'ala is
not restricted
to what he gives to us in the
Dunya.
But even greater is the reward of the
Akhirah.
And we mentioned this when we
spoke about Allah being
razik and razaq,
the one who provides.
And
Allah subhanahu wa ta'ala refers
to the reward of the akhirah
as
rizkul
kareem
and
ajrun
kareem.
Right?
Allah subhanahu wa ta'ala says
If you avoid the major sins
that you have been forbidden,
then we will remove from you your lesser
sins
and we will admit you to an entrance
that is kareem,
which refers to being admitted into Jannah and
the reward of Jannah.
So look at how Allah subhanahu wa ta'ala
refers to it as being kareem.
Also,
Allah subhanahu wa ta'ala says
Those are the true believers. For them
are grades levels of
dignity
with their Lord and forgiveness
and a provision that is kareem. A rizq
that is
kareem. And what does Allah say about
Ajuran Kareema?
Taqiyatuhum
yawma yalqunahu salam
wa a'adalaum
Ajuran Kareema.
Their greeting on that day, on the day
of judgment, the day that you will meet
him will be salaam
and he has prepared for them a reward
that is kareem.
A reward that is kareem.
And so if we were to think about
it,
it's true.
What gift
in existence can be more accessible
and more enduring
and comprehensive in its good in its goodness,
then Jannah.
There is no
more better or more generous
gift than that.
And so when we think of Allah as
being Kareem,
we should not only think in the duniya
we sense,
but also
in the sense of the akhira more more
so than the duniya.
Also
from the generosity of Allah is
being generous with rewards for our deeds.
So there are so many different ways of
looking at the generosity of Allah.
We should not only look at it from
one angle
but from different angles.
So one angle we spoke about is the
generosity of the Akhirah.
Another way of looking at it is from
the generosity of Allah in terms of good
deeds. How?
Allah does not give us based on what
we do.
He gives us more.
Right? Not only that, but he does not
record
the sin
for certain people.
For example,
before reaching the age of puberty.
Whatever sins you commit, you're not held accountable
for that.
If you commit a sin as a result
of insanity
or while being insane
or
out of forgetfulness
or ignorance and so on and so forth.
And so
Allah subhanahu wa ta'ala when it comes to
our good deeds,
he multiplies
each by 10
and that's the bare minimum.
But then it can go up to 700
times as the Prophet sallallahu alaihi wa sallam
mentions
in one hadith.
To an unlimited amount.
To an unlimited amount.
As the Prophet sallallahu alaihi wa sallam says
in one hadith
that Allah has ordered
that the good and the bad deeds be
written down,
then he explained
it clearly how to write.
He who intends to do a good deed
but he does not do it,
Allah records it for him as one full
good deed.
Okay. So this is the first thing.
You intend to do a good deed but
you're unable to do it,
Allah records it for you because of your
intention.
The second
the second is if you carry it out,
if you carry out that intention, then Allah
writes it down for him.
The prophet
says from 10 to 700
folds
and even more.
The third,
if he intends to do an evil deed
and he does not do it,
then Allah writes it down with him as
one full good deed. Look at the generosity
of Allah.
A sin that you intended to commit but
you didn't.
Right?
You didn't commit it.
You feared Allah and you didn't commit the
sin.
Allah writes it for you as one full
good deed.
But then he says if he intends to
do it and he does it, then Allah
writes it
as one
bad
deed.
From the generosity of Allah is that He
rewards you for a good deed that you
simply intended
but didn't do, and that He does not
punish you for a sin that you intended
but never did.
Forgetting about it and not holding you to
account for it.
And then when it comes to a sin
that you actually commit,
yes you deserve
to be held accountable for that but
it's only written as one sin. It's not
multiplied.
It's not multiplied.
And so look at the generosity of Allah
when it comes to good deeds and bad
deeds.
One last thing we'll mention
is that from the generosity of Allah is
pardoning and overlooking
our sins
and our mistakes.
And so for those who repent
sincerely,
Allah subhanahu wa ta'ala erases
a lifetime's
worth of sins
with one moment of repentance.
Again,
look at the generosity.
He replaces
sins
with good deeds
that one might
have never done.
Look at the generosity.
And so who can be more generous than
that?
Who can be
more generous than that?
Alright. After that, we move on to the
next set of names.
And basically
these next set of names
builds on what we just mentioned right now
about
the generosity of Allah
in terms of him forgiving and overlooking our
sins.
And so we come next to
some very very important names of Allah
that are often
mentioned
when we describe Allah Subhanahu Wa Ta'ala
and that is His forgiveness.
And so here we have four names
that all revolve around the forgiveness, the pardoning
and the overlooking of Allah subhanahu wa ta'ala
for
our sins.
Al Ghafoor,
Al Ghafar,
and
As for Al Ghafoor,
this name has been mentioned numerous times in
the Quran,
Approximately 90 times.
Approximately 90 times in the Quran.
And most times it's combined with another name
of Allah. Which name is that?
Rahim.
Ghafoorur Rahim.
As for Al Ghaffar,
then it has been mentioned 5 times in
the Quran.
For example, in Surat Taha, Allah
says
I am truly most forgiving
to whoever repents, believes, and does good, then
persists upon true guidance.
And
in Surat Nuh,
Nuh alaihis salam said,
I said, Nuh alaihi salam is telling Allah
that I said to my people,
seek forgiveness from your Lord. Indeed, he is
ghafar.
Indeed, he is ghafar.
As for al-'Afu,
it has been mentioned 5 times in the
Quran as well.
And 4 of those 5 times,
it was combined with which name?
Ghafoor. With Ghafoor.
And once
it was
combined with
Al Qadeer.
Al Qadeer.
And so for example, Allah says, fa'ula ika
asallahu anyanyaafoo aanhu wakan Allahu aafoo 1 kafoora.
Perhaps
those are the ones who Allah will pardon,
and Allah is aafoo,
the most pardoning and ghafoor,
the forgiving.
The time it was mentioned with Qadeer
is in Surat Al Nisa.
Allah says,
Whether you reveal or conceal a good
or you pardon an evil,
surely Allah
is Afu
and
Qadeep.
Afu
ever pardoning and Qadeer
the most powerful or most capable.
So what is the wisdom of combining Afu
with kadr here? We understand Afu with ghafur
makes sense,
but how about with Qadir?
What's the wisdom behind Allah combining
'afu with kadir?
Khadir
means the one who is most powerful or
capable
And so the scholars say that the wisdom
here is
that
the pardoning
that is praiseworthy
is the one that comes from someone who
is capable of taking revenge
but he doesn't.
And so instead he pardons and he forgives.
And so Allah's forgiveness
and pardoning
comes
from his ability and his wisdom.
Not from inability
and weakness.
This is something we need to understand
because there are some people
who
they pardon because they have no other choice.
They're not able to take revenge. They're not
able to
you know do anything.
So they're like, you know I forgive you.
You didn't have the ability to
take any action anyways
but that's not the case with Allah.
Allah's forgiveness,
it does not come from inability
or weakness.
So Allah is perfect in his forgiving.
He is perfect in his qudra, his ability.
And he is perfect
in his forgiving
with his qudra.
Forgiving while being completely capable
of punishing.
And Afu has also been mentioned by the
prophet sallallahu alaihi wa sallam in the famous
dua,
allahu alaihi wa sallam,
the dua that the prophet sallallahu alaihi wa
sallam taught that we should say
on Laylatul Qadr.
Oh,
Allah, you are indeed
and you love to pardon
so pardon me.
So pardon me.
As for At Tawab,
it has been mentioned in the Quran 11
times. At Tawab
has been mentioned in the Quran
11 times.
And
9 of these 11 times it has been
mentioned with which name?
Rahim.
Rahim.
Rahim.
And once with Hakim
and once on its own.
Once on its own.
So for example,
Allah says
regarding Adam alayhis salam,
Allah pardoned
Adam
and
he accepted his
tawba, his repentance.
And then Allah says, surely he is the
acceptor of repentance.
That's the meaning of a tawab,
and he is ar Rahim.
And it was mentioned with Hakim once.
Walawla fadullahahuahi
alaykumurrahmatuhu
wa'anallahhatawwabun
Hakim insuratunur.
Allah says, Had it not been for Allah's
grace and mercy upon you, then you would
have suffered.
And had Allah not been
and al Hakim.
And this ayat was mentioned in the context
of the story of Al Iq,
the slander against Sa'isha radiAllahu anha that Allah
revealed
several ayat
to declare her innocence in Surat An Nur.
And
so Allah mentions that he is tawab and
also hakeem.
He is the one who accepts repentance for
those who fell into that slander
and at the same time he's wise,
allowing such a thing to happen.
Right? There's a wisdom behind why Allah allowed
such a thing to happen.
So
what do these or one last point,
we said that atawab was mentioned once on
its own. Where is that? Which Surah?
In a Surah all of us have memorized?
No, not Surat Al Nas.
No.
It's the last word of a Surah.
As for Al Ghaffour and Al Ghaffar,
they both come from the same root word
of Ghaffar,
which means in the Arabic language it means
to cover
or
to hide something, to conceal something.
And that's why
the helmet
that they wear
in battle,
it's referred to as Mirfar.
Mirfar
because it shields the fighter.
Right?
It hides his head, conceals.
So in the context of Allah, gafur and
gafar means
to cover
our sins and to hide them away.
That is the meaning of Ghafoor.
As for Ghafar,
it means what does it mean?
And we've mentioned this several times with other
names of Allah.
It is on a certain scale.
And that scale is a scale of
Faaal.
And that scale basically
indicates
that one, he is doing something repetitively,
continuously.
So kafar is the one who is constantly
forgiving,
Is constantly
always forgiving.
And astaghfirullah
comes from the same,
you know, meaning or the same root word
and this is the Dua that we make.
We're asking Allah for Mazufira.
We're asking Allah for Mazufira.
To basically,
you know,
hide our sins.
To overlook
our sins.
And so this is what we should actually
bring to mind when we are saying Astaghfirullah.
Oh Allah
forgive me in the sense
of
hiding and concealing my sins.
As for Al Afu,
it means to pardon.
It means to pardon.
So while Ghafoor
means
forgiving or concealing as we said,
Ghafoor indicates
something more
and that is a complete removal
of the condition
of sin such that there will be no
consequence
for
it. Completely pardoning
and that's why,
this same word is used
in human interactions like,
what we call amnesty.
Right?
When there's a general amnesty.
So the ruler
says, I pardon everyone.
Anyone who had such and such crimes,
I pardon them.
As the prophet sallallahu alaihi wa sallam did
on the day of the conquest of Mecca,
when he pardoned the people of Mecca.
Even those who committed
the crimes and the atrocities that they committed
against the Muslims.
So that was known as the day of
Afu Afu Am,
the general amnesty
of the Prophet sallallahu alaihi wa sallam.
And so
what does that mean? It means you're free
to go. That's it. You've committed whatever you've
committed but I have pardon you.
I have given you amnesty.
And so Allah is a la'afoo
in the sense that he pardons.
In the sense that he's not gonna hold
us accountable
for
those sins that he has pardoned.
As for atawab,
it comes from the root word
of atawd,
which basically means
to return.
So
when we make tawba,
essentially, what are we doing?
We are returning to Allah.
We're coming back to Allah.
Because you commit a sin
at a time of negligence,
at a time of ghafila,
heedlessness.
In which
you're overtaken by the powers of your nafs
and shaitan
and you forget about Allah during that instance.
And so when you come back to your
senses and you realize the the gravity of
the sin that you've committed,
you what do you do? You return to
Allah.
Right? So that's the meaning of Tawba.
And this is why Allah refers to himself
as At Tawwab.
Again on that same
scale
of faaal.
Tawab,
the one who
is constantly
accepting the repentance of the people.
And so tawba means repentance, and
Allah being tawwab
means He is the one who accepts
our repentance.
Not only is He constantly
repentance.
From the beginning of his life until the
end of his
life. And so we are supposed to constantly
be turning to Allah.
And that's why
Tawab
refers to Allah as the acceptor of Tawba,
but it also refers to us human beings.
The same word
can be used
to describe us
as Allah uses it in the
Allah loves that tawwabin.
Right? Those who are constantly
repenting to Him.
And he loves the mutatahiri,
the ones who keep themselves clean.
And the prophet
also used it
to refer to
us
when he said,
kullubani adam khaba
wukayrul
khaba'een
at tawawabood.
All children of Adam are constant sinners
and the best of those who constantly sin
are those who constantly make tawdah.
So
these are
the four names
al ghafooralgafar,
alaafoo and atawab.
We move on to the lessons that we
learned from these names.
The first
is that Allah Subhanahu Wa Ta'ala,
he is described
with these names
as an essential
attribute of his.
Meaning,
Allah is
in and of himself,
Al Ghafoor,
Al Ghafar,
Al Afoo at Tawab.
It's because of who he is
that he forgives and overlooks
and pardons.
Not because
of something
external.
Not because of some external
factors or influences
that make him to become like this.
So it's not an intrinsic,
property or attribute of his.
But rather it is an essential attribute of
His. It is who He is.
It's not because of something causing him to
become like this.
As opposed to human beings.
As opposed
to human beings.
Right?
We may pardon and forgive because of other
reasons.
Right?
Because of certain pressures.
Because of wanting something in return.
But not Allah Subhanahu Wa Ta'ala.
And that's why in Hadith,
in Sahih Muslim the Prophet sallallahu alaihi wa
sallam says,
he says, By Allah,
were you not to commit sins,
Allah would replace you with a people who
would commit sins
and then they will seek forgiveness from Allah
and Allah would then forgive them.
What does this hadith prove?
It proves that
Allah is Ghafoor.
Right? And Ghafar and Afu
because of who he is.
And
if we were not returning back to Allah
seeking his forgiveness, he would get rid of
us and replace
us with a people who would be like
that.
And so he doesn't expect us to be
angels
who do not commit sins,
right?
And this is the case with all of
Allah's names and attributes,
right?
Allah is attributed with them
from the same angle.
It's not because
of some external
influences
that make him to have these names and
attributes.
The second lesson that we learn
is that Allah Subhanahu Wa Ta'ala
our
shortcomings
and our transgressions against Allah
necessitate all kinds of punishments.
We deserve to be punished,
but Allah withholds.
He withholds.
As Allah says,
That if Allah were to punish people for
what they have committed,
Here are your crimes, here's a punishment. If
Allah was to actually punish us,
he would not leave a single creature
walking on the earth.
That's it. We would have been finished by
now.
He says, however, he delays them for an
appointed term. He gives us time.
And the prophet sallallahu alaihi wasallam says,
if Allah were to punish
the inhabitants of His heavens
and of His earth,
He would do so
and He would not be unjust towards them.
If he was to do so, he would
not be unjust in doing so.
And if he was to have mercy upon
them,
his mercy would be better for them than
their own good deeds.
And so what this tells us
is that we deserve to be punished,
but Allah Subhanahu Wa Ta'ala,
he withhold
and so he gives us ample time.
And during that time he expects us to
seek his forgiveness
and to turn to him in repentance.
And when we do, that's it.
You know, he doesn't inflict the punishment
upon us.
And that shows us that Allah
unlike the perception that, you know, maybe some
people have about Allah,
that he is
you know harsh
and violent.
Right?
That is not really the case
And Allah Subhanahu Wa Ta'ala does not punish
for the sake of punishing
and he doesn't punish because
he loves
to see people suffer. No.
But rather the opposite is true.
The opposite is true
because if he was like that, then he
would have finished us all by now.
Right?
As we mentioned.
The third lesson that we learn,
these names also indicate
that Allah Subhanahu Wa Ta'ala not only forgives
and pardons,
but he completely erases
all
negative or ill effects of those sins.
All trace
every trace of that sin.
Because the sins that we commit, they have
they have they leave
a negative
impact on us.
And there are many harmful effects of sins.
Ibn Qayyib
he lists
many of these harmful effects in his
book, Adda'wad Dawah.
And so
this is contrary to human beings.
If someone was to pardon someone someone else,
forgive someone else,
there would still remain some ill feelings
in his heart,
right? For that person.
So this is an example of
that, you know,
ill effect of the sin.
That is not the case with Allah Subhanahu
Wa Ta'ala.
And that's why,
you know, look at this hadith. The prophet
sallallahu alaihi wa sallam says it's hadith Qudsi.
He says, Allah says,
oh son of Adam,
I forgive you
as long as you
pray to me and you hope for my
forgiveness.
Whatever sins you have committed.
Oh, son of Adam.
I do not care if your sins reach
the height of the heavens.
Then you ask for my forgiveness,
I would forgive you.
Oh son of Adam,
if you come to me with an earth
load of sins
and meet me
associating nothing with me without committing shirk,
then I would match it with an earth
load of forgiveness.
And so all of this
proves
that
Allah Subhanahu Wa Ta'ala forgiving,
it's
something we cannot even imagine.
Right? It's something we cannot even imagine.
And that's why the believer when he meets
Allah on the day of judgment as the
prophet sallallahu alaihi wa sallam mentions in one
hadith,
Allah will take him to the side
and will say you committed such and such.
You committed such and such. Such and such.
And he'll list for him all of his
sins.
And the believer,
he'll feel as if that's it. I'm done.
Right?
Allah is showing to me my sins. That's
it. I'm doomed.
Allah is gonna punch
me. Right?
Allah says to him
after he acknowledges, he admits, yes, these are
my sins I committed.
Allah will turn to him and say,
I conceal them for you in the dunya
and today I'm gonna forgive you for them.
Right?
So Allah forgiving is unlike anyone else.
It's not just that Allah overlooks the sin
and forgives
it, but any ill effects attached with it
are completely gone as well.
Again, all of this
means
for the one who sincerely turns to Allah
in repentance.
Right? For the one who sincerely turns to
Allah in repentance.
Number 4.
There is no limit to the forgiveness of
Allah.
There is nothing too grave
that Allah cannot
or will not forgive for anyone.
And in this regard, Allah subhanahu wa ta'ala
says,
Oh my servants
who have transgressed against themselves,
they've done everything,
they've exceeded all bounds, all limits.
Do not despair of the mercy of Allah.
For indeed, Allah forgives all sins.
In nahuwal kafur Rahim.
The only sin that Allah
will not forgive
is the sin of shirk.
But what is meant by that is in
the akhirah.
As for the dunya,
as long as a person repents from kufr
and shirk, then even that Allah Subhanahu Wa
Ta'ala will forgive
and that's the greatest sin.
So that means all other sins that come
after that
which are grave and serious,
the major sins,
there's no doubt that Allah subhanahu wa ta'ala
will forgive them.
And so we should not despair
of the mercy of Allah.
One should never
think that my sins are too great
and too serious for Allah to forgive.
One should not read all of those ayaat
and hadith that talk about Allah's punishment
and then have this fear in his heart
that that's it, I'm done.
But rather you should read all of those
ayaat and hadith that talk about the forgiveness
of Allah and His mercy.
Balancing the 2 out.
Number 5.
Not only has Allah commanded us
to seek His forgiveness and to repent to
Him,
but he actually wants that from us
and he loves it.
And that is the dua that we mentioned
earlier. Allahuma innaka
aafoowun
tohibbullaafoo.
O Allah, You are alaafoo,
the one who pardons
and You love pardoning.
And that's why this dua is so powerful.
And the prophet taught us to say it
on Laylatul Qadr
because
you're
acknowledging
that not only is Allah Alafu,
but He actually loves to pardon.
So
pardon me.
And
in the hadith of the prophet sallallahu alaihi
wa sallam, the famous hadith of
the prophet sallallahu alaihi wa sallam describing
to us
how joyful he is,
how happy he is
when one of us turned to him in
repentance.
The prophet
says Allah is more joyful.
Allah
is more joyful
at the repentance of someone when he turns
to him in repentance
then one of you, if he was to
be riding his camel in the wilderness
and it runs away from him
carrying his food and his drink, and so
he loses all hope
of getting it back. And so he comes
to a tree and he lies down in
its shade
and
that's it. He says I'm just going to
wait for death here.
And then while he's in that state of,
desperation
and despair
Suddenly there is his camel.
He sees it in front of him. So
he grabs it and
out of extreme joy
he says,
oh Allah you are my servant and I
am your Lord.
He says it out of extreme joy. He
loses his mind. He doesn't even know what
he's saying.
It's a slip of the tongue.
And so
this is
an example of how Allah is more joyful
when we turn to him in repentance.
The question is,
what is so special about the
the servant
who turns to Allah in repentance
to earn
that level of joy from Allah?
Why
is Allah so joyous and so happy
when you turn to Him in repentance?
It all goes back to Allah being Tawwab.
And what did we say the meaning of
tawwab is?
It comes
from tawub
which means to return.
So Allah created you
and he wants you to obey him and
he wants you to worship him. That's what
he loves for us.
And you're doing that
but then
you you know you veer off track.
You stray
and you go away from that
and
you live
for a period of time in negligence, in
ghaflah,
forgetting about Allah.
And then you come back to Allah. You
return to Allah.
So why would Allah not be joyous? Why
would Allah not be happy
when someone returns
to
him? Number 6,
never fall into despair no matter how many
times you return
to sinning.
No matter how many times you return to
sinning.
And this is a problem that many people
face. They say,
I have committed a sin
and then
I made repentance.
Then after some time I go back to
the sin.
And then I ask Allah to forgive me
again.
And then
he finds himself trapped in this cycle.
For some they give up and they say
what's the point?
Right? What's the point?
I'm being a hypocrite.
And so we say no.
Continue to turn back to Allah no matter
what.
No matter what.
And that's why
the Prophet sallallahu alaihi wa sallam says
that Allah says It's a hadith Qudsi.
Allah says,
a servant of mine committed a sin and
he said,
oh Allah, forgive me my sin. And Allah
responded,
my servant committed a sin. Then he realized
that he has a reb who forgives the
sins and he punishes for the sin.
Then he committed it again
and he said, you Rabbi forgive me.
And Allah said, my servant committed a sin
and then he realized that he has a
Rabbi who forgives his sin and he punishes
for his sin.
Then he committed it a third time. And
he said, you rab, forgive me. And Allah
said, my servant has committed a sin. And
then he realizes that he has a rab
who forgives
the sin
and punishes for the sin.
I have granted forgiveness
for my servant.
Let him do whatever he likes.
This is in Buhari and Muslim.
Let him do as he likes. Meaning,
as long as he keeps asking for forgiveness
after committing sins
and he repents,
then Allah will forgive him because
repentance
eliminates a sin.
And so this is the key here.
The key here is
to not give up
no matter what.
And to keep our repentance as sincere as
we can.
One of the conditions of a sincere repentance
that is accepted by Allah
is the intention, the determination
never to commit it again.
As long as you have that in your
heart when you repent to Allah then your
repentance is accepted.
Now in the future if you happen to
go back to it, it was not your
intention.
Right? You didn't make up your mind that
I'm just asking Allah to forgive me but
you know back in the in the back
of my mind I'm gonna go back to
it. No.
You did sincerely repent, but then circumstances,
you know, the power of your nafs or
shaitan or whatever circumstance
led you back to the sin again.
The point here is coming back to the
hadith we mentioned earlier.
Every son of Adam
is
not just a sinner
but khat,
constant sinner, frequent sinner.
And the best of those
who frequently sin are those who frequently
repent
to Allah Subhanahu
Wa Ta'ala.
Number 7.
Although Allah subhanahu wa ta'ala is the All
Forgiving,
the Most Merciful,
we should not use this as justification
for persisting in sins,
which is something that some people do.
And so they have a misunderstanding
concerning the concept of Allah be Al Ghafoor
and Rahim.
And so you see someone committing a sin
and you tell him fear Allah.
And he says, well Allah is the most
forgiving, the most merciful.
And they use that as justification for persisting
in the sin.
And so
yes, Allah is the most forgiving
and the most merciful.
But at the same time,
he is the severe in punishment.
As Allah says,
In one
sentence,
Allah mentions both.
Inform my servants that indeed I am
Ghafoor and Rahim
and that my punishment
is the severe punishment.
And other similar ayats
where Allah combines between
his forgiveness, his mercy and
the severity of his punishment
for such people.
Right? For such people who think that
they can get away.
And they use
the forgiveness and the mercy of Allah as
justification.
And so we need to balance between both.
We need to balance between
having hope, rajat
and having fear.
We mentioned earlier that we should not
fall into so much fear
that we that we give up hope in
Allah for giving us. And now we talk
about
not having so much hope that we forget
about the fear
and the punishment.
And so the true believer who is honest
to himself,
he balances between the 2. Finally, the last
lesson that we'll mention.
We should do those things that enable us
to
attain the Maghfirah of Allah,
the forgiveness of Allah. And so there are
several things that we can do to attain
it.
And so it's not just
verbally asking Allah to forgive us. Yes. That
is something we should do. I'm not saying
we shouldn't do it. We should always be,
doing Istilfar.
You know, the Prophet sallallahu alaihi wa sallam
says
that he makes Istilfar
more than 70 times a day
and in another hadith more than a 100
times every day.
So we should be constantly asking Allah to
forgive us.
But the same time, there are certain things
we can do
to have our deeds, our bad deeds, our
sins forgiven.
Like
What are examples?
Exactly.
To follow-up
a bad deed with a good deed.
Act.
Good deeds erase bad deeds as Allah says.
And the prophet says
follow-up.
A bad deed with a good deed it'll
erase it.
So we should do as many good deeds
as we can, especially after we commit certain
sins.
Also asking Allah for forgiveness at certain times,
like the last 3rd of the night.
As the prophet mentioned
that Allah descends at that time
and he asks, who is out there calling
upon me so that I could answer his
call? Who is out there
asking me for something so that I could
give it to him? And
who is out there
at the last 3rd of the night? Who
is out there?
Who is seeking my forgiveness so that I
could forgive him?
So look for those times when,
istighfar
and asking for forgiveness, especially specifically,
is mentioned like the last 3rd of the
night.
Also,
pardoning and forgiving others.
Right?
As Allah a zawajal says,
alatuhibuna
a yafirallahu
laku.
This ayah was revealed in the context of
Abu Bakr radiAllahu an.
When again, going back to the story of
Al Iq,
the slander,
of his daughter Aisha radiAllahu anha. So one
of those who was involved in that slander
happened to be a relative of his
who was poor. And prior to this, he
was very generous in giving him sadaqah.
So when this happened,
he made an oath, I'm not gonna give
him anymore.
So then Allah reveals this
saying forgive pardon.
Don't you want ala to shibboona an yawfirullahalakum?
Don't you want for Allah to forgive you?
When Abu Bakr heard this ayah,
he said, yes, I want Allah to forgive
me and then he went back to
giving him,
his Sadaqa again.
So the point is pardoning and forgiving others
leads to Allah
pardoning and forgiving us.
And so these are some of the things
that we can do to,
be among those who Allah forgives.
Even without us asking Allah Subhanahu Wa Ta'ala
for forgiveness.
So
with that, we come to the end of
tonight's
lesson.
If there are any questions, we can take
perhaps
a question or 2.
The question is,
regarding the difference between
Karim and Jawad.
So can we say that Karim is,
the one who gives without us asking and
Jawad
is the one who gives,
with asking. Allah knows best. We have to
go back to,
you know,
the explanation
of each name to know if that is
a difference,
And it does not come to my mind
whether that was mentioned.
So,
first question that I have is following up
with that. So,
so for example, like you said, Kareem and
Jawad means like, I believe you said, like,
you want to Kareem, like, you want someone
to give
the one with the Generous. Yeah. So
when we're making Jawad,
we can say,
like, we can say
because you because I've heard this. Can you
say like,
Mhmm. Yeah. So the question is can we,
call Allah by
Akramul Akrami
and Ajwadul Ajwadeem?
And what that means is, the most generous
of those who are generous,
yes there's nothing wrong with that,
and so
there are people who are generous out there,
but Allah is more generous than them.
Just like we say, Arhamur
Rahimin,
the most merciful of those who show mercy.
Likewise,
the most generous of those who show generosity
is Allah subhanahu wa ta'ala.
And the other question I'm gonna add is,
so if you just that I have is
so if you just confirm what you said
that, Makar
is to conceal
and,
I want to get Makar to conceal the
other one.
It's departed. Mhmm. I don't know if you
will forgive. Yeah. And the lobbyists will return
back.
Mhmm. Yeah.