Karim Abuzaid – Know Your Lord Audio Book 04 01 – Calling to the Names and Attributes

Karim Abuzaid
AI: Summary © The importance of learning and growing one's knowledge of Allah is emphasized, especially in regards to obtaining reward and avoiding offense. The title provides framework for learning the names and attributes of Allah, including affirming his teachings and praising his attributes. The importance of learning and finding out who Allah is is emphasized, as it is crucial for obtaining reward and avoiding offense. The speaker also emphasizes the importance of remembering Allah's names and attributes, as it is a way to be rewarded.
AI: Transcript ©
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Part 4.

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Allah's names and attributes.

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Chapter 1.

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Calling to the names and attributes.

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A caller to Allah,

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Day,

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should begin

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with attracting those who are sincere

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by teaching them about our Lord.

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They should employ their intellectual capacity

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to prove the existence of the Lord, the

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creator,

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the sovereign, the disposer of the affairs,

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and the absolute ruler over his creation.

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After acknowledging

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his singular lordship,

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they should invite the non Muslims

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to the imperative of worshiping only our Lord.

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Now the next step is to turn to

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the revelation

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to secure

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the turning hearts

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into submission to our Lord. The caller to

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Islam must know more about Allah through His

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names and attributes.

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Growth

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is a word that we usually quote in

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several contexts

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such as growth in wealth,

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children

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and status growth.

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But there is a vital forgotten context of

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growth,

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Our knowledge of Allah.

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The most crucial thing in this world

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is to grow in our knowledge of Allah

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as

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this is the lasting benefit.

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The greatest value

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should be given to the greatest of knowledge.

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Sheikh Salih al Usami

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Rahimahullah

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wrote, the amount of knowledge

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that a person gains

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is dependent

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upon the amount that his heart reveres it

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and honors it.

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This is a reason why we first call

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to Tawhid Rububiyyah

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to find the sincere hearts

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which are ready to gain knowledge of Allah.

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Imam Nawawi

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said in his book, Etiquette

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of the Quran,

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The heart is made wholesome for knowledge,

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just as the earth is made wholesome

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for cultivation.

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Actualizing the names and attributes of Allah

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in our daily lives

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is the best way to grow our knowledge

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of him.

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We must affirm what Allah

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and his messenger

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affirmed from Allah

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from his names

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and the attributes.

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We only negate what Allah

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and his messenger

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negated from the names and attributes of Allah.

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We must strive to understand

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the names and attributes of Allah the way

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the prophet and

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his companions

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understood them.

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We must place the names of Allah into

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action

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by imploring,

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exalting,

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glorifying,

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and invoking him through his beautiful names.

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Finally,

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we must remember

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that each of the names of Allah

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has a respective servitude relevant

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to its meaning. We must submit ourselves

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to these meanings

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and implement this in our lives.

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The question arises,

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why must we learn,

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know, and grow our knowledge of our Lord?

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Importance of the names and attributes

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below

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is a list of a few reasons

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out of many

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why we take a scientific approach

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towards the names and attributes.

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1

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we are about to meet Allah subhanahu wa

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ta'ala.

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We are all on an inevitable journey

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to meet Allah, the creator,

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the glorified

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and exalted.

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We believe this meeting

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as it is declared in the Quran and

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Sunnah, prophetic tradition that we must believe in

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it without any shadow of a doubt.

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Allah

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said,

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oh man, verily,

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you are returning towards your Lord

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with your deeds and actions,

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good or bad,

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a sure returning

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so you will meet that is the results

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of your deeds which you did.

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Adibin Hatim

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reported

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that the messenger of Allah

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said there will be none among you but

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his Lord will speak to him

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and there will be neither any interpreter

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nor any screen between them to screen.

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The question here should we get to know

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Allah the one we are about to meet?

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Is this not important?

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2,

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the purpose

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of the whole creation.

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Allah

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created the entire universe

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and subdued

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its elements

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to us to come to an explicit knowledge

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that he is Allah,

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the all knowing,

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all able, all wise.

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Allah

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said, it is Allah

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who has created 7 heavens

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and of the earth, the like of them,

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his command descends among them

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so you may know that Allah

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is over all things competent

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and that Allah has encompassed

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all things in knowledge.

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3,

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the knowledge of Allah is the essence

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of monotheism.

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Tawhid,

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knowing his actions of lordship,

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creation,

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sustainment,

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nourishing and rule. His names and attributes is

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the foundation

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on which we built our conviction.

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This is because the unique qualities of his

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actions of lordship,

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names

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and attributes,

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necessities

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that we worship him.

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Allah subhanahu wa ta'ala said and those beings

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whom some invoke besides God, have it not

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in their power to intercede

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on judgment day?

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For any but such as have in their

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lifetime

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born witness to the truth

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and have been aware that God is one

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and unique.

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4,

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the foundation of the knowledge of Islam.

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If we took at the corpus of knowledge

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in Islam

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we find it has 2 main parts.

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1, knowing Allah,

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which means knowing him based on what he

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revealed about himself,

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believing it with a full acceptance

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and acting upon that knowledge.

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Philosophers went astray in this area

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by using their intellect to redefine the names

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and attributes of Allah.

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2 Worshipping Allah

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which means to worship him with sincerity,

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truthfulness

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and loving him

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while following the method of worship he revered

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for our guidance.

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Extreme Sufis went astray in this area. They

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innovated their own culture of worshipping Allah

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based on emotions,

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dreams

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and the esoteric

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which often contradicts

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what has been revealed.

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There is a clear connection between knowing Allah

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and worshipping him.

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The one who knows Allah

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with the correct knowledge

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will have the path of acceptable worship facilitated

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with ease.

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5. Thirty commandments in the Quran

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to know Allah.

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Allah gifted us with more than 30 direct

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commands

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to know him. These verses

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are tools

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for contemplation

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and avenues

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for engaging non Muslims in learning about their

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Lord.

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As an example

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Allah said

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know that Allah

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is severe in penalty

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and that Allah is forgiving and merciful.

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Allah subhanahu wa ta'ala also said,

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inform my servants

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that I am the forgiving,

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the merciful.

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6, the noblest of all science.

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Studying Allah's names

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is the noblest of all sciences

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because what dictates the nobility

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of science is the virtue

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of the subject matter.

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The subject matter here is Allah,

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the one who created us and provides for

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us.

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And there is no noblest subject than this

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one. Of the most important of all subjects

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is his spoken word.

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Therefore

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those inviting others to Allah should be using

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the Quran.

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As Allah

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intended the Quran

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to be his words organized to open hearts.

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Some key aspects of this science

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are a contemplation of

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Surat al Fatiha

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the greatest chapter,

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surah of the Quran,

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the central theme of which is monotheism.

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Ayatul Kursi

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the greatest verse in the Quran.

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The focus of this verse

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is on the names and attributes of Allah

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Subhanahu wa ta'ala.

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Surah Ikhlas

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equals a third of the Quran.

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This chapter

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Surah

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focuses

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exclusively

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on understanding the nature of Allah.

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It is considered 1 third of the Quran

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because technically

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1 third of the content of the Quran

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is information about Allah. Therefore this chapter

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Surah has summarized that content.

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Aisha

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narrated the story of the companion

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who loved this chapter.

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A'isha

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related

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that the prophet

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placed a man in command

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of an expedition.

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He would finish every recitation

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with When they returned,

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the companions

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mentioned this to the prophet.

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So he said, ask him why he does

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that.

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He said, because

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it is the description of the most merciful,

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Sifaat ar Rahman,

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and I love to recite it.

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The prophet said,

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inform him that Allah loves him.

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7,

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forgetting Allah will lead to forgetting oneself.

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Allah subhanahu wa ta'ala said, and be not

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like those who forgot Allah,

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so he made them forget themselves.

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Those are the divinely disobedient.

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The central concept of the above verse

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is if someone forgets Allah, it will result

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in neglect of self

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and loss of reward in this life and

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the next. This is the wisdom for which

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chapter

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Al Hashrk closes

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the final three verses with a reminder of

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numerous names and attributes of Allah.

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When we remember Allah

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his almighty

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we will see ourselves

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as vulnerable

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and if we know Allah to be the

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richest

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we will see ourselves

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as impoverished.

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If we know Allah to be the possessor

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of pride and dignity,

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we will find humility.

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Allah the possessor of pride and dignity said,

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'Is Allah

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other than whom there is no deity,

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Noah of the unseen

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and the witnessed. He is the entirely merciful,

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especially merciful.

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He is Allah

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other than whom there is no deity,

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the sovereign,

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the pure,

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the perfection, the bestower of faith,

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the overseer,

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the exalted in might, the compeller,

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the superior,

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exalted as Allah above whatever they associate with

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him.

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He is Allah, the creator, the inventor,

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the fashioner.

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To him belongs the best names.

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Whatever is in the heavens and earth is

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exalting him, and he is the exalted in

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might, the wise.

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8,

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Calling upon Allah

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Allah instructed us to invoke him using his

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names

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and we can praise him as well using

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his names. Allah subhanahu wa ta'ala said for

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Allah

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there are the most beautiful names

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so call him by them

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and leave those who deviate in the matter

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of his names.

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They shall be recompensed

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for what they have been doing.

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The best

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example of how the prophet sallallahu alaihi wasallam

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used the names and attributes of Allah is

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in the supplication

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of Al Istikhara

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which refers to seeking advice and guidance from

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Allah when making decisions.

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It is the best manifestation

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of how the prophet Sallallahu Alaihi Wasallam taught

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us

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to associate

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the proper name with the respective request.

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Oh Allah

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I consult

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you as you are the all knowing

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and appeal to you

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to give me power as you are omnipotent.

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And ask you for your great favor.

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For you have power but I don't,

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and you have knowledge

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but I don't

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have. And you know all hidden matters.

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Oh Allah, if you know that this matter

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is good for me in my religion,

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my livelihood,

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and for my life in the hereafter,

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or said, for my present and future life,

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then do it for me. And if you

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know that this matter is evil,

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not good for me in my religion, my

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livelihood,

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and for my life

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in the hereafter,

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or said, for my present and future life,

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then keep it away from me, and take

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me away from it, and choose what is

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good for me wherever it is,

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and please me with it. The prophet added

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that then the person should name mention

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his need matter.

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One can see

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that learning the names of Allah

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will facilitate the use of the right name

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which best fits the need and this is

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the correct etiquette

00:14:21 --> 00:14:24

to approach Allah and the most beautiful means

00:14:25 --> 00:14:27

by which to obtain our needs.

00:14:27 --> 00:14:30

The beauty of it is that supplicating is

00:14:30 --> 00:14:32

a form of remembrance

00:14:32 --> 00:14:33

of Allah

00:14:34 --> 00:14:36

and it is the best way to praise

00:14:36 --> 00:14:39

him through his names and attributes

00:14:40 --> 00:14:42

which he has affirmed for himself.

00:14:43 --> 00:14:44

9

00:14:45 --> 00:14:47

means to invite others to Islam.

00:14:48 --> 00:14:48

Da'wah

00:14:49 --> 00:14:52

focus on the names and attributes of Allah

00:14:52 --> 00:14:54

while inviting others to Islam

00:14:55 --> 00:14:58

is the noblest act one may do. Living

00:14:58 --> 00:15:00

in the west is a golden opportunity

00:15:01 --> 00:15:02

for many of us to call others to

00:15:02 --> 00:15:03

Islam.

00:15:04 --> 00:15:05

As mentioned above,

00:15:05 --> 00:15:06

the invitation

00:15:06 --> 00:15:08

of an atheist to Islam

00:15:08 --> 00:15:12

must begin with establishing the pieces of evidence

00:15:12 --> 00:15:14

for the existence of Allah.

00:15:14 --> 00:15:16

Invitation to someone

00:15:16 --> 00:15:17

from the people of the book

00:15:18 --> 00:15:19

begins

00:15:19 --> 00:15:21

with Tawhid Rububiyya

00:15:22 --> 00:15:23

and his names

00:15:23 --> 00:15:24

and attributes.

00:15:25 --> 00:15:26

Ibn Abbas

00:15:27 --> 00:15:28

reported

00:15:28 --> 00:15:30

that the messenger of Allah

00:15:32 --> 00:15:32

sent Mu'adh

00:15:34 --> 00:15:35

to Yemen

00:15:35 --> 00:15:36

and he said to him,

00:15:37 --> 00:15:39

you will go to the people of the

00:15:39 --> 00:15:39

scripture,

00:15:39 --> 00:15:41

Jews and Christians.

00:15:41 --> 00:15:44

So when you reach there invite them to

00:15:44 --> 00:15:44

testify

00:15:45 --> 00:15:46

that la ilaha illallah,

00:15:47 --> 00:15:49

none has the right to be worshipped but

00:15:49 --> 00:15:51

Allah and that Muhammad

00:15:51 --> 00:15:52

is Allah's messenger.

00:15:52 --> 00:15:54

Islamic monotheism.

00:15:54 --> 00:15:57

And if they obey you in that, tell

00:15:57 --> 00:15:58

them that Allah

00:15:59 --> 00:16:01

has enjoined on them 5 salat,

00:16:01 --> 00:16:04

prayer, in each day and night.

00:16:04 --> 00:16:07

And if they obey you in that, tell

00:16:07 --> 00:16:10

them that Allah has made it obligatory on

00:16:10 --> 00:16:11

them to pay the charity,

00:16:12 --> 00:16:12

zakat,

00:16:13 --> 00:16:15

which will be taken from the rich among

00:16:15 --> 00:16:18

them and given to the poor among them.

00:16:18 --> 00:16:20

If they obey you in that, then avoid

00:16:20 --> 00:16:22

taking the best of their possessions

00:16:22 --> 00:16:25

and be afraid of the curse of an

00:16:25 --> 00:16:25

oppressed person

00:16:26 --> 00:16:29

because there is no screen between his invocation

00:16:29 --> 00:16:30

and Allah.

00:16:31 --> 00:16:31

10

00:16:32 --> 00:16:33

a means to enter paradise.

00:16:35 --> 00:16:38

Learning the names of Allah will bring abundant

00:16:38 --> 00:16:39

reward in the hereafter.

00:16:39 --> 00:16:40

The prophet

00:16:41 --> 00:16:43

said, Allah has 99 names,

00:16:44 --> 00:16:47

100 less one and he who memorized them

00:16:48 --> 00:16:49

all by heart

00:16:49 --> 00:16:52

will enter paradise. To count something means to

00:16:52 --> 00:16:54

know it by heart.

00:16:55 --> 00:16:57

11, to avoid deviation

00:16:58 --> 00:16:58

Allah

00:16:59 --> 00:17:01

commanded us to avoid deviation

00:17:02 --> 00:17:05

regarding our understanding of his names and attributes.

00:17:05 --> 00:17:07

The only way for us to do so

00:17:07 --> 00:17:09

is to learn the different types of deviation

00:17:10 --> 00:17:12

and how someone

00:17:12 --> 00:17:14

may end up falling into error.

00:17:14 --> 00:17:16

Allah subhanahu wa ta'ala said in chapter

00:17:16 --> 00:17:18

Surah Al Araw

00:17:19 --> 00:17:21

and to Allah belong the best names,

00:17:22 --> 00:17:24

so invoke him by them and leave the

00:17:24 --> 00:17:25

company

00:17:25 --> 00:17:27

of those who practice deviation

00:17:28 --> 00:17:30

concerning his names. They will be recompense

00:17:31 --> 00:17:32

for what they have been doing.

00:17:33 --> 00:17:35

Occupy oneself

00:17:35 --> 00:17:36

with Allah's

00:17:36 --> 00:17:37

names.

00:17:38 --> 00:17:40

There is a heavily circulated narration

00:17:40 --> 00:17:42

believed to be a hadith Qudsi

00:17:43 --> 00:17:44

meaning a statement

00:17:45 --> 00:17:47

related to having come from Allah

00:17:48 --> 00:17:49

Whoever is diverted

00:17:50 --> 00:17:51

by remembering me

00:17:51 --> 00:17:53

from asking of me

00:17:53 --> 00:17:55

I would grant him the best of what

00:17:55 --> 00:17:57

I grant those asking.

00:17:58 --> 00:18:00

The account is inauthentic

00:18:01 --> 00:18:02

according to the many of the experts of

00:18:02 --> 00:18:03

narration.

00:18:03 --> 00:18:04

The scholars

00:18:04 --> 00:18:05

of Ulamah

00:18:06 --> 00:18:07

have degraded this narration

00:18:07 --> 00:18:10

because the surface meaning of the content

00:18:10 --> 00:18:11

appears to misrepresent

00:18:12 --> 00:18:14

the concept of remembrance of Allah

00:18:15 --> 00:18:16

which is a form

00:18:16 --> 00:18:17

of invocation

00:18:18 --> 00:18:19

in this context.

00:18:19 --> 00:18:21

The surface meaning suggests

00:18:22 --> 00:18:23

that supplication

00:18:23 --> 00:18:24

is less virtuous

00:18:25 --> 00:18:26

than remembering.

00:18:26 --> 00:18:27

However

00:18:27 --> 00:18:28

on the contrary

00:18:29 --> 00:18:29

the narration

00:18:30 --> 00:18:30

emphasizes

00:18:31 --> 00:18:34

the significance of praising Allah through his names

00:18:34 --> 00:18:35

and attributes.

00:18:36 --> 00:18:39

Of course the adequate understanding of these names

00:18:39 --> 00:18:39

and attributes

00:18:40 --> 00:18:42

will undoubtedly increase the reverence

00:18:43 --> 00:18:44

and exaltation

00:18:44 --> 00:18:47

we have in our hearts towards Allah when

00:18:47 --> 00:18:49

articulating them during this supplication.

00:18:50 --> 00:18:50

Secondly,

00:18:51 --> 00:18:52

remembrance of his names

00:18:53 --> 00:18:55

while expecting the best from him may be

00:18:55 --> 00:18:56

more powerful

00:18:56 --> 00:18:57

for the seeker

00:18:58 --> 00:19:00

than asking from him without referring to his

00:19:00 --> 00:19:01

unique attributes.

00:19:02 --> 00:19:05

Consider what Allah subhanahu wa ta'ala said

00:19:05 --> 00:19:08

the most beautiful names belong to Allah so

00:19:08 --> 00:19:10

call on him by them.

00:19:11 --> 00:19:14

Allah subhanahu wa ta'ala tells his servants

00:19:14 --> 00:19:16

to ask him by his beautiful names.

00:19:17 --> 00:19:18

This manner of asking

00:19:19 --> 00:19:21

is superior to the supplication

00:19:21 --> 00:19:23

which is bereft of his praise.

00:19:24 --> 00:19:25

Below

00:19:25 --> 00:19:27

are three pieces of evidence

00:19:27 --> 00:19:29

to establish that simply praising Allah

00:19:30 --> 00:19:32

through his names and attributes

00:19:32 --> 00:19:34

is a form of supplication.

00:19:35 --> 00:19:36

1 the supplication

00:19:37 --> 00:19:39

on the day of Arafah. The prophet said

00:19:40 --> 00:19:42

the best of supplications

00:19:43 --> 00:19:44

is the supplication

00:19:44 --> 00:19:45

of the day of Arafah.

00:19:46 --> 00:19:48

And the best of what I and the

00:19:48 --> 00:19:51

prophets before me have said is, none has

00:19:51 --> 00:19:53

the right to be worshipped but Allah alone

00:19:53 --> 00:19:54

without partner.

00:19:55 --> 00:19:57

To him belongs all that exists

00:19:57 --> 00:20:00

and to him belongs the praise and he

00:20:00 --> 00:20:01

is powerful

00:20:01 --> 00:20:02

over all things.

00:20:03 --> 00:20:06

The significance of this piece of evidence

00:20:06 --> 00:20:07

is that the statement

00:20:07 --> 00:20:10

the prophet sallallahu alaihi wasallam quoted

00:20:10 --> 00:20:12

is not in the form of what would

00:20:12 --> 00:20:14

be known as the supplication

00:20:14 --> 00:20:15

of request.

00:20:16 --> 00:20:17

It is a statement

00:20:18 --> 00:20:21

of remembrance invoking Allah by reference

00:20:21 --> 00:20:23

to 5 of his names.

00:20:23 --> 00:20:24

Yet the prophet

00:20:25 --> 00:20:26

inferred

00:20:26 --> 00:20:28

that it is the best of supplications

00:20:28 --> 00:20:29

at Arafah.

00:20:29 --> 00:20:32

It supports the meaning of the hadith Qudsi,

00:20:33 --> 00:20:34

whoever is diverted

00:20:34 --> 00:20:36

by making remembrance

00:20:36 --> 00:20:39

of me from asking of me, I would

00:20:39 --> 00:20:41

grant him the best of what I grant

00:20:42 --> 00:20:43

those asking.

00:20:44 --> 00:20:45

2 the supplication

00:20:45 --> 00:20:46

of distress.

00:20:46 --> 00:20:47

The supplication

00:20:48 --> 00:20:50

one should say at times of distress

00:20:50 --> 00:20:53

according to the sunnah prophetic tradition

00:20:53 --> 00:20:56

is not in the form of a supplication

00:20:56 --> 00:20:57

of request.

00:20:57 --> 00:21:01

Ibn Abbas radiAllahu anhu said that Allah's messenger

00:21:01 --> 00:21:04

salallahu alaihi wa sallam used to say at

00:21:04 --> 00:21:05

times of distress

00:21:05 --> 00:21:07

none has the right to be worshipped but

00:21:07 --> 00:21:09

Allah, the majestic,

00:21:09 --> 00:21:10

the most forbearing,

00:21:11 --> 00:21:13

none has the right to be worshipped but

00:21:13 --> 00:21:15

Allah, the lord of the heavens and the

00:21:15 --> 00:21:16

earth

00:21:16 --> 00:21:18

and the lord of the tremendous throne.

00:21:18 --> 00:21:19

Again

00:21:19 --> 00:21:22

the virtues of calling these words when in

00:21:22 --> 00:21:24

distress are consistent

00:21:24 --> 00:21:27

with the meaning of the hadith Qudsi, whoever

00:21:27 --> 00:21:29

is diverted by making remembrance

00:21:30 --> 00:21:33

of me from asking of me, I would

00:21:33 --> 00:21:36

grant him the best of what I grant

00:21:36 --> 00:21:37

those asking.

00:21:37 --> 00:21:40

This stresses the virtue of calling out to

00:21:40 --> 00:21:42

Allah using his names

00:21:42 --> 00:21:45

expecting the best from him in the knowledge

00:21:45 --> 00:21:48

that he is aware of the servant's needs

00:21:48 --> 00:21:50

and he responds to the one who worships

00:21:50 --> 00:21:51

him.

00:21:52 --> 00:21:53

3 the supplication

00:21:54 --> 00:21:54

dua

00:21:54 --> 00:21:55

of prophet Yunus,

00:21:56 --> 00:21:57

Jonah alaihi sallam.

00:21:58 --> 00:21:59

The supplication

00:21:59 --> 00:22:02

of prophet Yunus is a third example

00:22:02 --> 00:22:05

of the virtues of remembering the names and

00:22:05 --> 00:22:06

attributes of Allah

00:22:06 --> 00:22:07

and the preference

00:22:08 --> 00:22:10

of this upon the one in need. Prophet

00:22:10 --> 00:22:11

Yunus

00:22:12 --> 00:22:13

called out in distress

00:22:13 --> 00:22:14

from the darknesses.

00:22:15 --> 00:22:17

There is no deity except you.

00:22:18 --> 00:22:20

Exalted are you. Indeed

00:22:20 --> 00:22:22

I have been of the wrongdoers.

00:22:23 --> 00:22:25

Now we understand the fact that when we

00:22:25 --> 00:22:28

praise Allah using his names and attributes

00:22:29 --> 00:22:30

it is a type of supplication

00:22:31 --> 00:22:32

because technically

00:22:33 --> 00:22:35

Allah knows our needs

00:22:35 --> 00:22:38

so we do not have to name them.

00:22:38 --> 00:22:39

Allah knows

00:22:39 --> 00:22:42

what we need even if what we ask

00:22:42 --> 00:22:43

of him differs.

00:22:43 --> 00:22:44

Sometimes

00:22:44 --> 00:22:47

we ask Allah to give us things

00:22:47 --> 00:22:49

which will be of harm to us in

00:22:49 --> 00:22:51

the long term like wealth.

00:22:51 --> 00:22:52

Allah

00:22:53 --> 00:22:56

said and if Allah had extended excessively

00:22:56 --> 00:22:57

provision

00:22:57 --> 00:23:00

for his servants, they would have committed tyranny

00:23:00 --> 00:23:02

throughout the earth, but he sends it down

00:23:02 --> 00:23:04

in an amount which he wills.

00:23:05 --> 00:23:08

Indeed he is of his servants acquainted

00:23:08 --> 00:23:09

and seeing.

00:23:10 --> 00:23:11

If one takes time

00:23:11 --> 00:23:13

and exerts their efforts

00:23:13 --> 00:23:16

to understand the names and attributes of Allah,

00:23:16 --> 00:23:18

it is to be considered a form of

00:23:18 --> 00:23:19

worship

00:23:19 --> 00:23:21

very similar to supplicating.

00:23:22 --> 00:23:24

Now that we understand this, we must avoid

00:23:24 --> 00:23:25

deviation

00:23:25 --> 00:23:28

in Allah subhanahu wa ta'ala's names and attributes

00:23:29 --> 00:23:30

when calling upon him

00:23:30 --> 00:23:33

because worship must be according to the Quran

00:23:33 --> 00:23:34

and Sunnah.

00:23:34 --> 00:23:37

Learning the names and attributes of Allah is

00:23:37 --> 00:23:38

a gate to remembering,

00:23:39 --> 00:23:39

glorifying,

00:23:40 --> 00:23:43

and magnifying him with a deep understanding

00:23:43 --> 00:23:45

of these names and attributes.

00:23:46 --> 00:23:49

The virtue in striving to achieve through remembering

00:23:49 --> 00:23:51

Allah by his names

00:23:51 --> 00:23:52

is exemplified

00:23:53 --> 00:23:56

in a story of prophet Musa, Moses Alaihi

00:23:57 --> 00:23:58

Salam, who spoke to Allah

00:23:59 --> 00:24:00

at Mount Sinai

00:24:00 --> 00:24:01

for the first time.

00:24:02 --> 00:24:04

Allah Subhanahu Wa Ta'ala commanded

00:24:04 --> 00:24:07

him to go to the pharaoh to call

00:24:07 --> 00:24:08

him to Islam.

00:24:08 --> 00:24:09

Prophet Musa,

00:24:10 --> 00:24:11

Moses Alaihi Salam,

00:24:11 --> 00:24:12

asked Allah

00:24:13 --> 00:24:14

for 4 things.

00:24:14 --> 00:24:17

To enable him and his brother to glorify

00:24:17 --> 00:24:20

and remember Allah and to increase their remembrance

00:24:20 --> 00:24:21

of Allah. Allah

00:24:22 --> 00:24:23

told us,

00:24:24 --> 00:24:25

'Go to Pharaoh.

00:24:25 --> 00:24:26

Indeed

00:24:26 --> 00:24:27

he has transgressed.'

00:24:28 --> 00:24:30

Moses said, my lord, expand

00:24:31 --> 00:24:33

for me my breast with assurance

00:24:33 --> 00:24:36

and ease for me my task, and untie

00:24:36 --> 00:24:38

the knot from my tongue, that they may

00:24:38 --> 00:24:41

understand my speech, and appoint for me a

00:24:41 --> 00:24:42

minister from my family.

00:24:43 --> 00:24:45

Harun my brother,

00:24:45 --> 00:24:48

increase through him my strength,

00:24:48 --> 00:24:50

and let him share my task,

00:24:50 --> 00:24:52

that we may exalt you much

00:24:52 --> 00:24:54

and remember you much indeed

00:24:54 --> 00:24:56

you are of us ever seeing.

00:24:57 --> 00:24:59

Allah said, you have been granted

00:25:00 --> 00:25:01

your request, O Musa,

00:25:02 --> 00:25:02

Moses.'

00:25:03 --> 00:25:04

In the next statement

00:25:04 --> 00:25:05

Allah

00:25:06 --> 00:25:08

advises prophet Musa

00:25:09 --> 00:25:13

to continue praising and magnifying him and he

00:25:13 --> 00:25:13

will respond

00:25:14 --> 00:25:15

by providing for the prophet

00:25:17 --> 00:25:18

without the premise

00:25:18 --> 00:25:20

of him mentioning his needs.

00:25:20 --> 00:25:21

Allah

00:25:22 --> 00:25:22

said,

00:25:23 --> 00:25:26

when we inspired your mother with that which

00:25:26 --> 00:25:26

we inspired

00:25:27 --> 00:25:29

saying, put Musa, the child,

00:25:29 --> 00:25:30

into the Tabut,

00:25:31 --> 00:25:34

a box, a case, or a chest, and

00:25:34 --> 00:25:36

put it into the river Nile. Then the

00:25:36 --> 00:25:39

river shall cast it up on the bank,

00:25:39 --> 00:25:41

and there an enemy of mine and an

00:25:41 --> 00:25:44

enemy of his shall take him. And I

00:25:44 --> 00:25:47

endued you with love from me, so that

00:25:47 --> 00:25:49

you may be brought up under my eye.

00:25:50 --> 00:25:52

When your sister went and said, 'Shall I

00:25:52 --> 00:25:54

show you who will nurse him?'

00:25:55 --> 00:25:55

So

00:25:56 --> 00:25:58

we restored you to your mother, that she

00:25:58 --> 00:26:01

might cool her eyes and not grieve.

00:26:01 --> 00:26:02

Then you did kill a man,

00:26:03 --> 00:26:05

but we saved you from great distress

00:26:06 --> 00:26:08

and tried you with a massive trial.

00:26:08 --> 00:26:10

Then you stayed several years with the people

00:26:10 --> 00:26:11

of Madyan.

00:26:12 --> 00:26:15

You came here according to the fixed term

00:26:15 --> 00:26:17

I ordained for you, O Musa,

00:26:18 --> 00:26:18

Moses,

00:26:19 --> 00:26:20

and I have

00:26:22 --> 00:26:22

for myself.

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