Kamil Ahmad – TIC Series- The Beautiful Names of Allah #11
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AI: Transcript ©
Community.
I
Have A
runner
so
we
continue on with our series on The Most Beautiful Names of Allah,
Asmaa, Allah, Al Husna,
and Today we move on to
three names of Allah
that
are similar to another set of names that we previously covered,
and those were the names of Allah al Jawad, or al Kareem Al Akram
and Al Jawad, which revolves around generosity.
These next three names are similar.
However, the difference is these names revolve around Allah giving
and gifting
and bestowing His favors, whereas those names were specifically the
generosity of Allah.
So these three names are al Wahab
al Manan
and Al murab
Al
Manan Al and Almaty
and so al Wahab
has been mentioned in the Quran
three times.
And
two of these three times it was mentioned on its own,
and one time it was mentioned with Aziz, with Allah's name
Al Aziz,
and that is in
Surat,
so in rahmat Europe, bekel, Aziz al Wahab,
or do they possess the treasures of the Mercy of your Lord, the
Aziz, the Almighty and Al Wahab,
the one who gifts or bestows
and elsewhere was mentioned on its own, like in the famous dua Surat
Ali Iran or Rabban Allah to zero Bena Bada, it had a tena wahabilan
a MILA dun karachma in Naka until Wahab in Naka, until Wahab.
And the third time was Suleiman
Ari Haslam. He said, caller Robert Philly, wahebili Mulkey had him in
body in the car until Wahab. He said, Ya Allah, forgive me and
grant me a kingdom, an authority that will never be matched by
anyone after me. Indeed, you are al Wahab, the one who bestows,
as for Al Manan,
it has not been mentioned in the Quran as a name,
however, it has been mentioned in the verb form,
which is MENA yamunnu.
However, as a name, it has been mentioned
in.
The Sunnah. And this
is something very important to understand. We spoke about this
previously,
that we do not
extract a name of allah from a verb or an attribute.
So even if
there is an attribute of Allah that is authentically mentioned in
the Quran or in the Sunnah. We don't take the name from that and
say, you know, this is the name of Allah,
but we do the opposite. So if we have a name of Allah,
then we can extract the attribute from that.
So Alman Nan has been mentioned, as I said, it was mentioned
in the Hadith. Is in Sunan Abu Dawood. It's authentic. It is a
Hadith of Anas RadiAllahu, an who says that he was sitting with the
Prophet sallallahu Alam, when a man was praying, and then
afterwards he made this dua,
Allahumma in The
Kelham, Allah ilaha illa and Al Manan the dias Jalal,
you will.
He said, Oh, Allah, I ask you by virtue of the fact that praise is
due to you, and there is no God except you. Al manna.
Al manna,
the one who bestows favor.
So the Prophet sallallahu, alayhi wa salam heard this man making
dua, and afterwards he said he has indeed made a dua by using Allah's
Greatest Name. That when this name is used in a DUA, Allah answers,
and when he is asked by this name he gives,
and we spoke about this previously.
This is not the only Hadith that talks about ismala al aham, The
Greatest Name of Allah. There are other Hadith as well similar to
this.
And the question is, what is that name, The Greatest Name of Allah,
we spoke about this, and there is a difference of opinion among the
scholars, because several names here are mentioned. It's not just
one name that was mentioned here.
Nonetheless, this hadith explicitly it mentions Allah's
Name, Al manna. Now the question is,
the one who used this name was not Rasulullah, sallAllahu, alayhi wa
sallam. So how can we say that this is
an authentic name?
It was used by
a man,
and it says there was a man who was praying.
So how do we
answer that.
Didn't we say that the names of Allah are only to be taken from
Allah and His messenger? Right?
So how are we saying that this is the name of Allah when it wasn't
mentioned by the messengers of Allah, but rather a man, a even
the man said, if it is one of the Prophet,
some of
us, okay,
yeah, so basically,
both answers are correct.
The Sunnah when we say sunnah, when we say sunnah, it means one
of three things. As sunnah means one of three things,
Kaul, a
statement of the Prophet salallahu alayhi wa sallam, or faral, an
action of his or the third, the Quran, something that the Prophet
sallallahu alayhi wa sallam did not say or do, but he approved of.
He approved of and this is an example of that. Here the Prophet
heard something, and he didn't object. He didn't disapprove of
it. He didn't tell he didn't go and correct the man say, No, this
is not a name of Allah. He approved of it, and he praised the
man for using these names of Allah. A
as for Al muraqi,
again, it has not been mentioned in the Quran,
but rather in the Sunnah.
And that is.
Is in the Hadith, which is in Sahih al Bukhari,
the Prophet salallahu alayhi wa sallam, says many Yuri dillahu, be
he run, you, you, you, FAQ, Deen, whoever Allah wants good for he
gives him understanding of the deed. And then he said, wallahu,
Al murasim
and Allah is the more Ali, the one who gives, and I am al Qasim, the
one who distributes. And
then the Prophet saw them, said, wala Taza, wahari, uma, vahina,
halaman, khalafa, hum ha tayatiya, Amr lahi wa hum, vahirun, and this
ummah will remain victorious over their opponents until Allah's
command comes and they will still be victorious.
So this hadith explicitly mentions that Allah is Al mahapiq.
So what do these names mean?
They basically teach us what those other names taught us, Al Kareem
Al aqram Al Jawad, that Allah subhanahu wa is the one who gives,
and he gives in all different ways, in abundance,
and he's not bothered by how much he gives or to whom he gives. He
is the one who is eternally giving and gifting and bestowing His
bounties,
and he is the one who gives without reason and without
expecting anything in return,
and that he SubhanaHu wa, is the one who gives without us even
asking and even before We ask and without us thanking him
after he gives. So this is Allah subhanahu wa,
the one who gives, the one who gifts, the one who bestows.
Now
with regards to
Al Wahab.
Al Wahab means the one who gifts
or bestows,
and
we mentioned it's mentioned in the Quran three times in that form of
a name, but it also has been mentioned in the verb form,
Wahab yahib,
and this is throughout the Qur'an, in many different places.
And what we notice
is that the gift is always in the form of
always in the form of individuals.
What do we mean by that?
That Allah gifts,
he gifts what children
he gifts children
proving that being gifted with a child is a priceless gift.
What does Allah Azzawajal say about some of his prophets,
about Ibrahim,
wa wa, wa is haka wa ya benafila,
we gifted him,
Ibrahim, we gifted him is HAQ. And then ya the son of is HAQ.
And Allah says about Musa
Wa, wa wa, Tina A and
we gifted to him, Musa,
from our mercy, his brother Haroon, as a prophet.
And what did Allah say
regarding the gift that he gave to Dawood his son, Wawa haben Ali
Dawood A Sulaiman
and we gifted for Dawood, Sulaiman
and Ayub alayhi
wa sallam, When he lost everything,
Allah says, Wawa habina, Allahu ahila Hu wa MIT Alam Maha rahmat
Aminah, and we gifted to him his family and others similar to them,
as a mercy from Us.
And this is why Allah, Subhanahu wa Taala reminds us.
Is that all such gifts, meaning children,
are from him alone,
Allah. Subhanahu wa Taala says at the end of Surah to Shura,
lilahi, Mukul Samah Wati, when AR to Allah, belongs the kingdom, the
dominion of the heavens and the earth. Yacht, he creates whatever
He was,
yahabuli, me, ya Shahu
inatan wa yaha Buli, man ya Shah uz Duku,
he created, he creates whatever He wills, and he gifts to whomever he
wills daughters and he gifts to others sons,
Abu zawijoh, whom the Quran and wainata, or he combines, for some
people, daughters and sons,
wa min, Yash wama and the fourth
and who's left?
Those who Allah doesn't give anything. Allah says, And he makes
some people to be barren,
fertile, not being able to have any children in Nahua. Alimon
Kadir, indeed, he is the most knowledgeable, and Qadir
the most powerful
and capable.
And so this is the meaning of Al Wahhab, the one who gifts, and
specifically children,
or not just children. But you know, as we mentioned, in the case
of Musa, Arisa Allah says He gifted him his brother, and in the
case of Ayub, his family.
But the point is that,
the point here is that
being gifted with loved ones is is a precious gift.
It is more precious than you know, even
material wealth,
right? And anyone who loses a child can testify to this. He
would rather have that child back than all the wealth in the world,
right?
So the point here is that Allah mentions it as a gift from him,
subhanAllah, as for Al Manan, we mentioned that it has been
mentioned in the verb form.
And again,
what we notice is
that
it has been mentioned,
and usually it refers to Allah, gifting us with
the gift of Iman
and guidance and being saved from the wrath and the punishment of
Allah.
And so Allah, Subhanahu, WA says, for example,
la co de men, Allahu, ala mean
rasulam Min and fusi him.
Men, Menna
that Allah, Subhanahu wa,
he bestowed His favor upon the believers when he sent to them a
Messenger from among themselves.
So Rasulullah, sallAllahu, alayhi wa, Sallam is a gift for us from
Allah.
It is a favor, a bounty from Allah subhanho wa taala, because he has
guided us. He has brought us Iman.
And Allah subhanho wa Taala says, Bali, Lau yamun, walaikum and hada
qlima.
Rather, it is Allah who has done you a favor
by guiding you to Iman
and Allah subhanahu wa says about the people of Jannah. What will
they say? Famine, Allahu Alaina, Wakana, adab
Allah has done us a favor
by protecting us and saving us from His punishment.
And so once again, what do we notice that
whenever we have these names of Allah, we should always ponder
over their meanings. They seem synonymous, but there is a
difference between each of these names, and that is because Allah
will not mention something that is synonymous
to.
Different words or two different names that are synonymous from
every angle,
that are the same in meaning from every perspective, because that
doesn't make sense.
So there has to be some difference, and these are some of
the differences that we notice
from between these names, alright, we move on to what we learn from
these three names of Allah. The first lesson that we learn
is that
when we learn that Allah is the One who gifts and bestows upon us,
blessing upon blessing,
this should develop a love for him in our hearts
that will then drive us to want to worship Him
out of gratitude,
right?
And this should be one of our talking points. When we give dawah
to people,
we should remind them about the fact that
there is a Creator, and He created everything, including us and
including everything that we have.
And He is the giver
and the Bestower and the one who gifts endlessly.
So someone who gifts you something,
the least you do is you say thank you,
right? Someone who gives you a gift, the least is that you would
at least say thank you. So how about Allah subhanahu wa
whose gifts are continuous and without any end.
So how should we? How should we be thanking Allah
by being grateful servants, and that is
through worship and devotion. And that is the essence of ibadah.
The very essence of Ibadah is that what should drive us to worship
Allah is our love for Allah.
The Prophet, salallahu alayhi wa sallam, would worship Allah
and stand at night hours
until his feet became swollen.
And so someone said to him, Ya Rasulullah,
Allah has forgiven all of your sins past and those to come.
Why are you doing this to yourself?
The Prophet, sallAllahu, alayhi wasalam, what did he say? Qura,
should I not be a grateful servant?
And so the mindset here, look at the mindset here.
The mindset was not, we're doing all of this for something that
we're going to get a reward.
Yes, Allah has promised that, right? You know, you, you, you
work hard, and you'll get Jannah. And these are the rewards you're
going to
get. However,
the mindset of the Prophet was different, because the Prophet saw
someone was guaranteed all that he's going to have the highest
maqam, right?
He's going to have the highest status in the dunya and in akhira.
But now he was trying to tell us that, look, there's something else
that's more important,
and that is being grief,
right? Everything that Allah has given to you,
this should develop a love for Allah in your heart,
and then that love should then drive you
and motivate you
to worship him,
right? Not just because Allah has told us to worship him,
but
you know,
because he deserves it.
He deserves that worship and that devotion from us.
The second lesson that we learn
is that if you have a gift, you want to preserve it, you don't
want to lose it. How do we do that with respect to what Allah has
gifted to us
with want to preserve it, and we don't want to risk losing it.
And so when someone
gives you a gift,
he expects you to look at it as something valuable.
So.
So imagine how he would feel if you misuse it
someone he gives you something precious,
and
you know, he expects you to look at it as being something valuable.
So imagine how he would feel if you misuse that thing, or you're
you're
heedless of it, and you're negligent with it,
because you don't value it.
And so now think about everything that Allah has given to you,
your life,
your heart, your lungs, your eyes, your ears, your good health,
your stable job,
a family,
and everything else that Allah has gifted to you.
How would you feel, or how would Allah subhanho wa Taala feel when
you misuse it,
meaning that you use it in his disobedience,
that you use what Allah has gifted to you in his disobedience. And
so once again, coming back to being grateful to Allah, Subhanahu
wa Tara, for what he has gifted to us,
if you want to preserve what Allah has gifted you with,
and you don't want to lose it, then the way to do that is by
using it in the obedience of Allah,
by using it in what pleases Allah and not What displeases Him. And
that's why some of the Salaf,
or one of the Salaf,
in his old age, he was very healthy.
And so he was asked, How did he do this preserve your health?
He said,
I used it
in the obedience of Allah,
so Allah preserved it for me in my old age.
The third lesson that we learn,
believing in these names of Allah should make us to turn to him in a
duhat,
asking him to gift us and bestow upon us whatever we seek.
Again, we have mentioned this with many of Allah's other names as
well, because in the end of the day, that is what we learn from
all of Allah's names.
When you learn about who Allah is, you direct your ibadah, your DUA
to him. When you learn about who Allah is, and what he's capable
of, and how everything is in his hands, you then turn to Him alone,
and you don't turn to others.
And this is why we find the prophets and the messengers. They
would ask ALLAH, by using
his name, Al Wahab, how,
by using
the verb
Hab.
Hab is the command,
Oh Allah, gift to me. Gift me with
Zakaria, Hala, Islam,
Huna, Ali ka deha, Zakaria, Robbie, heavily, Mila, don't care
until you duria
Zakaria, he said, in his dua,
he said, Oh Allah habili, gift for me
from yourself.
Children,
good children, offspring,
and we mentioned the dua of Sulayman kala Rabbi Philly,
wahebili, mulakan, lalim, Bali, ahadim iba Ali. He said, Allah,
forgive me and gift for me a kingdom that no one will have
after me.
And we mentioned the DUA in Sura, Ali, Imran,
Rabbana, la tu zir quru, Bena, Bada, Id had Aitana, wa habila na
Mila, dun karachma,
Oh Allah, do not cause our hearts to deviate after you have guided
us and habilanah, gift for us from Yourself, mercy.
And also Allah praised his servants, ibad Rahman,
among their characteristics, the servants of Al Rahman walay.
And
those who say,
Oh, Allah, have a letter gift for us from our spouses and our
children, those that will cause us delight and make us to be
for the muttaqil and Imam make us to be leaders for the muttakun.
And so the point is that we should call upon Allah by His name,
Wahab, and even use the verb form and say, Oh Allah, habe Lana, gift
for us such and such.
The fourth lesson that we learn,
one of the greatest ways of preserving our E man and guidance
is by acknowledging that Allah subhanahu wa taala is the one who
guided us
and the one who bestowed it upon us.
And so
Allah subhanahu wa taala criticizes
the Arab the Bedouins
in Surah Al hujurat,
they would come to the Prophet salallahu alayhi wa sallam.
And they would come to the Prophet sallam,
and you know,
basically, they would say, you know, we've become Muslim.
And as if it was a favor, as if they were doing him a favor.
Allah, Subhanahu, wa Taala says, yamun, Nuna, Alika and Islam,
they regard their Islam as a favor to you. O Muhammad,
kulata, mu Aliya Islam. Akon say to them, O Muhammad, do not regard
your Islam as a favor for me, balila Alaikum and hadakumil IMANI
In Kuntum, so adiq, rather, it is Allah who has done you a favor by
guiding you to Islam and to this Iman, if indeed you are truthful.
And
so if you want to preserve this Iman and this guidance that you
have, don't think that you know you did it on your own. It was
through your own efforts.
It's a gift from Allah.
It is a gift from Allah. And
this is something we need to acknowledge. We need to recognize
that it is Allah who guided us
when he allowed so many others to go astray.
You didn't find this guidance on your own.
You didn't come across it through your own efforts,
through your own intelligence,
but rather, it is a gift from Allah, and that's why the people
of Jannah, what will they say, wakalu, hamdullilla and
hadan Allah,
they will say, Alhamdulillah. Praise be to Allah for having
guided us to this to Jannah,
and we would not have been guided if it was not for the guidance of
Allah.
And so again,
if you want to preserve any gift from Allah that Allah has gifted
you with, recognize that it is Allah who gifted it for you, and
specifically Iman and Al hidaya and being rightly guided.
So, these are Allah's names, Al Wahab, Al Manan and Al Marquis.
After that, we move on to
another three names
and the next set of names are also similar to other names that we
have mentioned in the past,
such as
Allah's names,
Al Jabbar,
Al mutaka bir
al Aziz.
And so the next three names that we have,
they refer to Allah's power and might and ability,
and they all share the same.
Root word. These three names are al Qadir al
Qadir and Al muqadir.
Al Qadir
al Qadir and Al muqadir
As for Al Qadir,
it has been mentioned 12 times in the Quran
and out of these, 12 times,
seven times in the singular form of Al Qadir,
meaning the remaining five times it was mentioned in the plural
form,
in the plural form,
qadirun,
qadirun.
And
whenever we say that you know
Allah is mentioned in the plural form,
that does not mean
that you know Allah has partners or that there is more than one,
but rather, whenever the plural form is used for Allah, whether a
name or whether Allah refers to himself as nahnu, we
it indicates the Greatness of Allah. It
indicates the greatness of Allah, a
and that's why they say it's called the royal we,
because even kings and queens, they use it until this very day,
until this very day,
it's one person.
But they say We, uh,
and it's only to indicate the greatness of someone.
And so Allah subhanahu wa, using the plural form or nahnu We
indicates his greatness.
And so Allah subhanahu wa says
about qadirun, what in Allah and nuriyakahum la qadirun, we are
indeed able to show you O Muhammad what we have threatened them with.
We are able to qadirun. We are able to
and as for Al Qadir, we mentioned, it has been mentioned a singular
form as Qadir seven times in the Quran, in different places, for
example, in Suratul and am Allah says, Cool. Who will call you? Al
Qaeda, Allah, any other mentality? Or julikum visa come she got about
combat Sabal.
Say he alone, Allah has the power, the ability Qadir
to unleash upon you a punishment from above you or below you, or to
split you into fighting factions and make you to taste the violence
of one another.
As for Al Qadir,
it has been mentioned 45 times in the Quran,
45 times in the Quran,
and most of the time, most of the time,
it's mentioned in the phrase
in the waha ala kuli Shay in Kadir, Wallahi Shay in Kadir that
Allah is surely capable
to Do everything.
Allah is most capable of everything,
as for Al muqadir,
it has been mentioned four times in the Quran,
and so it has been mentioned in surah Kahf,
Wakhan, Allahu, ala kuli, shayin, mukho, tadi ra
which is similar in meaning that Allah is most capable of
everything,
and it has been mentioned In Suratul Kamar at
the very end, the very last word of Surat al Qamar is this name of
Allah in a fee Jannat in one hour,
indeed, the righteous, the people of Taqwa will be amid Gardens and
Rivers. Fee Maka Adi yo sudokin, a hindemikin.
No tedir
In a seat of honor, in the presence of
Malik,
the most the sovereign, the king and muqtadir,
the most powerful
and able.
So what do these names mean?
They basically tell us that Allah subhanahu wa
has complete ability and power to do what he pleases, to do what he
wishes.
And so Allah is attributed with Al quddurah.
This ability
and power,
and so it is through the Qudra of Allah that he brought existence
into being from nothing.
It is through the Qudra of Allah that He created the heavens and
the earth in six days without any fatigue touching him.
It is through the khudra of Allah that He perfected the entire
creation as we see it.
It is through the khudra of Allah that he provides and he supports
continuously. It is through the khudra of Allah that none is able
to escape or hide from his grip. It is through the khudra of Allah
that He brings the creation to an end.
And so He gives life, and he also takes it away, and then he brings
life back after death, which is far more easier than creating it
in the first place. This is all through his Qura, his power, his
ability
and his might. And
so this is what these three names teach us.
Now.
What is the difference between these names? Again, as we said,
there has to be a difference. Basically, in the Arabic language,
we have different scales, as we mentioned several times already,
Al faul is the doer.
So whenever you have a word in that scale, in that form
of Faal,
then it means the doer. So here it would be, Qadir. Al Qadir. So Al
Qadir means the one who does so, the one who has ability.
And then the other scale is far,
which is Kadir.
Qadir is on that scale.
And the difference is that one is more. They say ablah.
It gives a more powerful meaning
than the other. So Al Qadir gives a more powerful meaning than Al
Qadir.
And then they say Al muqtadir, which is on the scale of muftail,
is even more powerful and stronger in its usage, and
so Al muqtadir is even stronger,
and we'll touch upon that shortly. But
here we come to something else,
and that is another word
which shares the same root word,
and that is Al Qadr.
Al Qadir
is predestination.
It is one of the pillars of iman to believe in
the Qadr of Allah
and
the Qadr of Allah
refers to
his knowledge,
and it also refers to
his will,
and so
the stages
that every creation goes through to come into existence are for
and these are known as The four stages of Qatar.
Well, Kitab
will Mashiach.
Knowledge,
so Allah knew,
and then he wrote it down.
So everything that is part of Allah's Qatar has been written
down.
And then the third is.
Allah's Mashiach, his will. So Allah knew, so he wrote it down,
then he willed for its creation. Nothing happens without Allah's
will.
And then the fourth creation, Al Khaliq,
so Allah knew, so he wrote it down, then he willed for its
creation. And then it was created and brought into existence.
And so all three names, Al Qadir, Al Qadir and Al muqtadir,
including it includes
these meanings of Qadr,
if we think about it.
And so Allah is Qadir over everything,
over what he does and over what he doesn't do,
right?
So whatever Allah willed, it must happen without a doubt,
and whatever he does not will It will never happen, not because of
inability,
but simply because he didn't will it.
This is something we should understand,
that if something, if Allah doesn't do something,
it's not because he's unable to do it,
but rather because he didn't will to do it. So here you're affirming
the will of Allah,
as for what Allah willed
for it to happen,
and he wrote down that it must happen,
then he is Al Qadir to make it happen
without any difficulty or without anything preventing him from
making it happen.
This is Allah's Qudra,
as for the time of creating it and making things happen when its time
comes, then Allah is Al muqtadir,
which emphasizes
Allah's supreme power
to enforce,
to enact whatever he has decided at once, without any hesitation or
without any delay,
right? So, for example, let's say there's someone he he's an
engineer.
You say, I'm going to design this building.
He has the ability to do that, right?
So he has the knowledge to do it. He writes it down, he designs it.
He's able to do all of that. When it comes time to build it,
he may be able to, he may not be able
to Something may come in His way that prevents him from doing so
that is not the case with Allah.
And so that's how we see that
these three names, that's how we see the difference between them.
So Kadir
is more profound and stronger in conveying the Qudra of Allah than
Qadir
and muqtadir is stronger in conveying that meaning than Qadir
and Qadir
and Allah was best. We move on after that to the lessons that we
learned from these three names.
The first lesson that we learn
is that
Allah's Qudra
is not something difficult to establish, to affirm, for anyone
who believes in their existence of Allah.
Anyone who believes that everything that exists was created
by a creator,
they must believe that this creator has
ability and power that is indescribable
and beyond any power of any creative being.
And so Allah's Qudra is an attribute of Allah's very essence,
his very being.
When you look at the creation around you,
you see that something as powerful, as great, as precise, as
this creation around us
could only have been created by someone who is described with
such unlimited
and so it's an attribute of Allah's very essence, of his very
being.
The second lesson that we learn,
believing in these names should make one to
resort to Allah for all of his needs, putting his trust in Allah
Alone again in.
Similar to
all of Allah's other names, when we learn about who Allah is
through the through these names, it should make us to become
devoted to him.
It should cause us to turn to Him for everything that we are in need
of.
With respect to these three names. Why? Because he alone is powerful
over everything and nothing is impossible for him, as for created
beings and human beings, then
their ability is limited,
and they are also described as being incapable and powerless,
and they're also described as being prone to death,
whereas Allah subhanahu wa taala is not.
So that's why we say when you want to describe someone with these
attributes
of kudurah, with this attribute of kudurah,
you never say that so and so is Al Qadir or al Qadir, just like that,
you say he is able to do such and such,
right? You specify
No one says about someone that he is,
you know, all powerful, able to do everything right. You have to
specify what he's capable of doing
right, because, although he's capable of doing certain things,
He's incapable of doing other things. But that is not the case
with Allah. You
and so we should turn to Allah subhanahu wa
for all of our needs. Why? Because he has the powerful. He has the
power and the ability
to give us what we ask for. And this is why,
in the dua of it istikhara,
we find Allah's description of Qudra,
right? The DUA of it istikhara, when you are undecided about
something and you don't know whether you should proceed with it
or not, you make this dua,
right? And two attributes of Allah are mentioned in this dua. One of
them is kudurah, and the other is
knowledge. So you are saying, oh, Allah, you are the most
knowledgeable meaning of the future.
I don't know what's going to happen. Should I go ahead with
this or not? I don't know if it's good for me or not. Only you know
and
Al qudrah,
only you have the power, the ability, to make it happen or not
make it happen.
And so the DUA, we say Allahumma in
the where Tikka Allah meaning, whereas takadiruka be kodura tik O
Allah, I consult you through your knowledge, and I seek strength
through your kodra, your power.
And whereas Aloka mean publical aim for in wa Taala
wala Alam
For indeed, you are capable, whereas I am incapable.
And you know and I don't.
The third lesson that we learn
is that believing in these names of Allah helps in warding off
certain ailments of the heart,
like
hatred and Al hasad envy for others because of what Allah has
given to them, because of what Allah, Subhanahu wa has given
through to certain people. So
when you understand that Allah is Al Qadir and Al Qadir,
you realize that these people, whatever they have, they didn't
get it on their own right,
but rather,
Allah decreed it for them. It was part of Allah's Qadir. Allah
decreed it for them, and he brought it into existence for
them,
right,
giving to them and not giving to you.
And this is why it is said
that the Hasid, the one who envies
he is actually an enemy of Allah's blessings.
That He bestows upon his servants,
because
he doesn't realize
that these are Allah's blessings that He has given to others.
And so when we understand that Allah is attributed with this
attribute of Qudra, and he is Al Qadir, and Al Qadir,
it should remove such ailments from the heart. The fourth lesson
that we learn
is that one who believes in these names, he must believe
that not only material things are as a result of Allah's khudra,
but also non material, abstract things
like
guidance and misguidance,
like Iman and kufr.
So it is Allah who decides who will be guided and who will not,
thus leading us to be content with Allah's Qadar,
his decree, and not allowing us to object
or question.
Right?
Allah, Subhanahu wa Ta says to His Prophet, salallahu alayhi wa
sallam, who was extremely hurt when his uncle Abu Talib died
without being guided, without having accepted Islam. Allah said
to him in nakala tahadi,
wana kinna wahayati, wanakin, Allah, you O Muhammad, do not
guide whom you love,
whom you want, but rather, it is Allah who guides whom He wills.
And so again, the khudra of Allah is not only his ability to create
this creation as we see it, but his ability to guide the hearts
right,
even that is in the hands of Allah, and it's part of his
ability.
The fifth lesson that we learn
is that believing in these names
also helps to deal with the age old problem,
which the atheists bring forth, which they refer to as the problem
of evil
and suffering.
And so they say that the existence of evil in the world and suffering
proves
that there is no
all powerful, all merciful God.
Because if there is such a God, then why does He allow suffering
to happen?
So here they say that.
They say that
he is unable to change it,
right?
They say he is unable to remove suffering,
but if he is all merciful and loving, then he has to change it.
But the fact that he is not
they say, therefore, either he's not merciful, or they say he is
not powerful to change it.
And so when you believe in these names,
you understand that Allah is not incapable. He is not powerless, to
remove evil or suffering,
but rather,
he just did not will to remove it. As we mentioned earlier,
it's because he did not will
to end that suffering.
That's why he doesn't end it, not because he is unable to
right now, after that, we come to the question of why doesn't he
will it? Right? For that, we move on to other attributes of Allah,
like alhikma, his wisdom
and his knowledge,
right? So, it is due to his wisdom and his knowledge
that he allows his suffering to continue and that he allows evil
to exist.
And you know, that is a completely separate discussion. Why does
Allah allow suffering and evil to exist? And we have answers for
that. It all goes back to the wisdom of Allah. And Allah in the
Quran has mentioned some of those wisdoms. And the Prophet SAW also
has mentioned.
Some of those reasons. Finally, the last lesson that we'll mention
is that there is no contradiction between Allah's Will and his QRA
and
so once again, atheists, they'll come to us, and they will pose
a question
to try to put a doubt in your heart concerning Allah's
existence, by trying to
impose a contradiction between Allah's Will and his Qudra, with
this question,
what do they ask? Can God create a rock so big that he cannot lift
How do you answer this?
See, this is a trick question,
right?
So they want to try to negate either Allah's Will or his
ability.
So the question is, can he create a rock so big that he cannot lift
and this causes many people to, you know,
to become confused, and they're not able to answer the
question, because either you say no,
then what are you doing? You're negating
Allah's Will, or
you're saying yes, he can do that, but then you're negating Allah's
power. He's not able to lift this rock. So we answer this
by saying that Allah tells us that He is
Allah Kulish, right? Allah is Able to do everything
right,
so
he can make a rock, or anything, for that matter, that is so large
or so heavy that nothing in the entire universe can move it. Yes,
he could do that.
But as for Allah moving it,
then we say he is not in this universe
to begin with,
and he does not resemble his creation,
right?
So he is never subject to the laws of the creation,
because he is both the creator and the lawmaker,
right?
Whatever he wants,
whenever he wants something done. What does he have to do? All he
has to do is say Khun
be and it is, that's it, right?
So we say that these atheists who are posing this question, they do
so because for them, Allah is a material being,
right?
And this can trap, you know, people of other religions
who also believe that their god is a material being,
but not Muslims, right? We always come back to the fact that Allah,
there
is nothing like Allah.
There is absolutely nothing like him, Subhanahu, wa taala, no
equation, no equality,
right? There's nothing like Allah. So who are you trying to equate
here. Who are you trying to you know,
say that Allah resembles
we can also add to this
that to conform between Allah's Will and his kudurah,
it's against his very nature, Subhanahu wa Taala to will
something that is contradictory.
Therefore we say Allah wouldn't will such a thing
in the first place because he is the all knowledgeable and the all
wise, not because he is unable, right?
So Allah would not will to create something like that, right?
Not because he is unable to,
but because,
you know,
it's against his very nature to do something contradictory,
right? So that's something else we can also add to this and along
those best. So these are the things that we learn from these
names, and with that, we conclude, if there are any questions, we
could take those otherwise we can end off. I.
Okay, we'll end with that SubhanaHu wa and still firukawa to
rake also lalamo Salim Alain Muhammad, while he also be Asmaa
Salama Ali Kumar.