Sulayman Van Ael – Divine Names 2b Names of Kingship
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In the name of Allah, the most gracious,
the most merciful.
Wa Salaatu wa Salaam wa Baraka Ala Sayyidina
Muhammad wa Ala Alihi wa Sahbihi Ajma'in
Amma Ba'aduh, we continue with Ikhlaal Suhana
wa Ta'ala.
And to start, I would like to thank
Karima Foundation, organization and everything they stand for.
For doing what they do.
I'm not asked to say this, so I
mean it from my heart.
So we're not a condition.
If you want to teach, thank us.
It's like there's a lot of work going
on behind the screens.
And I think sometimes we underestimate everything it
takes to do what people do.
And you know people do this for Allah's
pleasure.
And they seek His contentment.
So they put their private, personal time into
these things.
And they don't have to do it.
It is their love for Deen.
They love for their brothers and sisters to
do these things.
So I believe that we as, if there
are any outsiders here, I don't think everybody
is Kareemah Foundation here?
Everybody here?
No.
So I think that we, if we see
people facilitating these kind of things, that it's
always good to try to be a part
of it.
Meaning, how can we help?
What can we do?
It doesn't necessarily always mean it's money.
No, it can be an effort of just
putting the tables, doing whatever.
They don't ask this.
But I know when I used to organize
things, very often we weren't with a sufficient
amount of people.
And you really want to do the best
and give it the best, which they do
always.
So if you think of yourself as someone
who would like to help and facilitate or
whatever, and I'm not speaking name of Kareemah,
I'm just observing, then that would be very
nice.
Because sometimes some of the things we see
them going and rolling, the ball is rolling.
But behind that ball, there are a lot
of people pushing it.
So this is an appeal, inshallah, for those
who would like to invest some of their
time, inshallah, even if it were to be
fly a nail, even if whatever, then inshallah,
I think that will be a very good
deed from Allah subhanahu wa ta'ala.
So we are going to continue about the
name Al Malik Al Malik.
So the first thing I mentioned is that
Allah subhanahu wa ta'ala is Al Malik,
the king.
And the king is the one who rules.
And he rules.
And his rule is fiqh.
He wants us to be law-abiding citizens.
He wants us to be people who hold
on to his rules.
And of course there is no Islamic world
international rule where we can hold on to.
But let us start with our own selves.
Like fiqh is one of the most important
things.
And that seems to be very strange.
If you believe that Allah is Al Malik,
he is your ruler, then you need to
learn his rules.
Is that true or not?
If you say Allah is the ruler, then
you need to know which rules he wants
you to hold on to.
And if we now look at the majority
of Muslims, they never studied fiqh from the
beginning to the end.
Contracts, marrying, divorcing, parenting, writing contracts, hiring, selling,
renting, anything you can imagine yourself, there is
an Islamic ruling connected to it.
So if we now believe in the name
Al Malik and that we are his subjects,
that we are his slaves and servants, we
need to serve him in a way that
he wants to be served.
The way he wants to be served is
divided into two categories.
We serve him through our hearts and emotions,
and we serve him through our actions and
words.
Actions and words, and hearts and emotions.
And there are two categories, meaning that Allah
wants us to serve him through clean hearts,
pure hearts and pure souls, free of envy,
free of jealousy, free of hatred, free of
discontentment with his decree.
So that's the first thing.
And then the second thing is that with
our bodies, we are going to adhere, to
hold on to the fiqh rulings, but also
to the rulings of akhlaq, to the rulings
of what?
To the rules of good behaviour.
That means that we need to study this.
So believing in Allah as being our king
asks from us that we study these things
so that we can live the life the
king wants us to live.
Is that clear?
So this is one of the ways that
we are going to put the name to
practice.
It is by learning the deen.
This is the only way that you can
serve Allah.
فَإِنَّ اللَّهَ يُعْبَدُ بِالْعِلْمِ وَلَا يُعْبَدُ بِالْجَهْلِ Allah
is worshipped through knowledge.
Allah is not worshipped through jahil.
And this is why Imam Al-Munawiyah mentioned
in Isfahil al-Qadir, you can find it
in volume 1, page 286, that he says
that a alim with knowledge who does not
put his knowledge into practice is a fitna.
And a jahil, an ignorant person who worships
Allah without knowledge is also fitna.
Because people look up to them.
People look up to worshippers and people look
up to scholars.
But if the scholar has a bad behaviour
and the worshipper has no knowledge, well, then
they are fitna.
So you need knowledge and deeds.
Is that clear?
So now to come back if you believe
that Allah subhanahu wa ta'ala is your
king, one, you need to learn his religion.
Two, you're not allowed to do anything in
his kingdom, which he does not allow you
to do.
Because he's not only the king, he's also
the witness and he will be the lawyer
in a certain kind of way of a
dergadat.
It will be his court.
So he wants you to abide by certain
rulings and he observes you, he witnesses you,
and then on the day of judgment you
will be in yawm al-deen, in his
court, and then he will what?
He will judge you.
Because he's al-hakam.
He's al-hakam, he's the judge.
And he's the accountant, al-hasid.
You see?
So everything is him.
Why?
Because Allah subhanahu wa ta'ala, he's not
favouring anybody above someone else.
We are all khalqillah and he will judge
everybody equally.
There's no zulm today, says Allah subhanahu wa
ta'ala.
I do not transgress or oppress any of
my what?
Of my servants.
So when we believe that Allah is al
-malik, then you have to know that you
have to live the life he wants you
to live and that you go with the
face of the earth knowing that nothing is
yours.
So this brings us to humility and gratitude.
So when you know that Allah is the
possessor of everything, like for example, khayal, I
have a Lamborghini for example, right?
Which I don't have much.
I have one, you know, small ones?
Even that I don't have.
So anyway, so I have a Lamborghini and
there's a brother, I know that he loves
Lamborghinis.
I have two Lamborghinis and a Porsche, for
example.
I say, you know what brother, take my
car for the day.
Excuse me, are you sure?
It's just a piece of iron, take it.
When you drive it, you will have a
feeling of gratitude towards this person.
Mashallah, he's giving me his Lamborghini, the keys
to his car.
And I say, you know what, just drive
to France or the Cote d'Azur, you
know, in Nice, I have a villa, you
can have it for two weeks.
Here are the keys to my villa.
All the time that you will be living
in this villa, you will feel that my,
I'm not really referring to myself because I
don't have a seat, that my favor is
over your head, that my hand is over
your head.
Because everything you are doing is thanks to
what this person who gave you the car
and gave you the villa and it will
never escape your mind, even when you wake
up and you are there with your wife
and your children, you're having breakfast, even the
breakfast I am paying for.
You're drowning in these blessings just for two
weeks.
So every time you wake up, you say,
subhanallah, what can we do for the brother?
What can we do for the brother?
You know, subhanallah, we wake up in his
house, look at the car in front of
the door, you know, our children diving into
the swimming pool, of course, there is swimming
pool as well, children diving into the swimming
pool, everything is there.
And then at a certain point, when you
come to the conclusion that you can't thank
him, you are shied away.
I can't do anything.
I'm just drowning in the blessings.
Why do we always seem to have this
with creation and not with the creator?
That means there is a connection that we
don't seem to be making, and that's because
we are disconnecting dunya from Allah.
We are disconnecting blessings too often from Allah.
So this is what is happening because we
don't look at Allah with our souls.
If we were to, then this coffee is
a blessing.
The fact that I'm wearing clothes is a
blessing, that I breathe is a blessing, that
I'm sitting, I even don't know how I
sit.
My back is straight.
I don't know how I keep myself straight
when I'm talking.
I'm not even thinking about it.
But when I want to lay down, I
need to think.
Laying down is actually easier, but that takes
more effort.
Exactly like a giraffe, you never ask yourself,
like, that neck, how long it is, it's
always upwards.
It should require more effort to keep it
up than down.
But the muscle of a giraffe is created
in such a way that she needs to
put tension to bring it down, not to
bring it up.
Going up, it's kept like this, and going
down, it needs to force it to bring
it down.
You know, these are one of these beautiful
things, the way that Allah has created His
creation.
And this is also why an elephant doesn't
have a neck, because no neck would be
strong enough to keep that head on that
body, you see.
So instead of having this long neck, allowing
her to go down to eat, Allah gave
it a trunk so that it can eat
from everywhere without using a neck.
And this is what Ibn Al-Qayyim mentions
in Miftah Darul Sa'ada, three volumes with
Tahqeeq of Shaykh Al-Arabi, where he explains
how animals were designed perfectly and how they
are in harmony with the environment they are
living in.
So now to come back, I'm digesting food,
whatever I'm doing at the moment, I don't
know how to do it.
When a child at the beginning, when he
needs to go to the toilet, he cannot
stop it.
The moment he becomes three, he says, I
have to go to the toilet.
He doesn't know how to stop itself from
not urinating in its pants, but it doesn't,
all of a sudden.
How does it stop it?
It doesn't know.
It just feels I have to go.
And when it arrives at the toilet, it
even doesn't know how it works that now,
okay, I can do it.
So the king is doing so many things
for us.
It's incredible.
I mean, the king is the one that
organizes everything.
Like I was today, I was with the
brothers who came from Holland, and I asked
them for a certain kind of biscuit, anyway,
which I usually have with my coffee.
And I said, you know what, I'm going
to write a bit or whatever.
And he said, okay, I will get it.
He came back with two things I never
ate in my life, which I'm not blaming,
not at all.
It was my fault.
I didn't explain it correctly.
If I would have explained it correctly, I
would have come back with the correct thing.
So the fault is me.
So anyway, so I said this and that,
and it looks like this.
It looks like that.
And he comes back and gives me two
things.
I said, it doesn't even look like, I
never saw this in my life.
I never tasted it in my life.
But now Allah, the king, when you really
think about it, that what I had in
my hands was showing me that Allah is
Al-Razzaq, even that what I want to
eat.
If Allah doesn't want it to come to
my plate, something else will come to my
plate.
You don't decide over your risk.
You don't decide.
So now I was thinking, why is this
happening?
Well, one of the reasons is so that
I can talk about it in class.
But if you really think about the blessings,
I was thinking, look, the, how do you
call it, the sugar, maybe they took it
from America.
The nuts that were in this cookie, maybe
came from Italy.
The driver maybe came from Poland.
He left his family two or three weeks
just to bring me my nuts, to bring
me my walnuts or whatever, to bring this
sugar in his truck.
His wife was maybe angry with him.
Are you gone again?
He says, yes, but you know, I have
things to bring, you know.
So Allah, so when you think about it,
even a pilot with a plane, cargo plane
maybe brought some things.
The seller in the shop, the one who
was selling in the shop, maybe woke up
at four.
Maybe he came from High Wycombe to London
to work 40 minutes travel.
He woke up, they were working, they were
paid.
All of them were paid.
If I were to ask people to make
one cookie for me, it would cost me
100 pounds with the working hours and taking
by plane and everything.
And now I just had it by accident.
You know, even the fish you have on
your plate, it was swimming in the ocean
for you.
I mean, so many fishing boats.
One fishing boat is there and the fish
that they captured goes to Indonesia.
Another one, this is for Russia.
So many ships catching these fishes and your
fish was swimming.
No, no, that's not me.
No, you know, it's guided by Allah subhanahu
wa ta'ala.
And then the fishermen, maybe one fell into
the ocean.
So there were waves, they were seasick.
They left their families behind.
Maybe he had a newborn while he was
fishing fish for you.
Oh, can I have a look at him
by camera?
Oh, mashallah, my new baby.
And he's on the ocean, you know, struggling
with the wind and everything.
For one thing, then the driver brings it
from Holland to the UK so that you
would be invited by someone to eat this
fish that was created for you to eat.
How are you going to thank the king?
So the king is the one that organizes
all of these things.
Now people are fishing for us.
We don't know.
Now there's somebody driving a truck somewhere in
the country.
Now some people now maybe in Cuba are
working from four o'clock in the morning
just to have your coffee beans ready, you
know, at Sainsbury's within five days.
They are taking it now.
They're struggling.
They're in pain, maybe.
Maybe they're sick, but they say I don't
want to give up because when I give
up I get fired.
So he's maybe at this moment sick, trying
to find your beans.
All of this is going on.
Who is doing it?
Al Malik, the king, brings everything together.
We just see the results of a divine,
figuratively speaking, puzzle.
It's ajib.
When you really think about it, it's so
ajib.
And this is in everything we have.
How many people work for this year?
How many for this year?
Even a toothpick, the little thing.
A factory was built for it.
People are working day and night just that
you go like, I've got something with my
teeth.
Subhanallah, one second.
People were working for hours.
People were driving cars or flying planes for
this.
So when you understand this, then you are
humbled because you know that everything you have
has been given by the king, subhanahu wa
ta'ala.
When you know this, nothing is small.
When something comes from your beloved one, it's
big, no matter how small it is.
You see?
When you receive something from a beloved one,
it's worth more than gold.
Isn't it?
So, and this is when you know that
Abu Hassan Al-Shadi, he said, whenever someone
gives you something, do not accept it until
you remind yourself that the true giver is
Allah.
Don't accept it.
Otherwise, your heart will be connected to people,
thank people.
But look at them as being a sebab,
the means through which Allah gives you.
So the true giver is Allah and people
are means.
So when you give someone something, you will
actually thank Allah.
Because you say, Ya Rabbi, really?
Did you choose me to be a means
through which you want to give your rizq
to people?
Ajeeb.
If you provide for your family, this is
the way you look at it.
Ya Rabbi, Allah, through me, you keep these
children or my wife or my husband, whatever,
alive?
Through me?
Ajeeb.
So when you know that Allah is the
king, you know that everything is children, that
he, you know, that everything, behind everything you
have and everything you see, there's a bigger
story, a story that we can never encompass
with our minds because it's the work of
the king.
This is why Allah says in the Qur
'an, every day he does new things.
Every day, all the things that are happening,
you know, we believe the laws of nature,
we also believe that they are driven by
Allah.
The sun sets and the sun rises.
Yes, we have a scientific explanation and the
scientific explanation that is not in contradiction with
the fact that Allah does it because science
is just showing us, explaining us what is
happening, but it doesn't explain who makes it
happen.
Because every movement is in need of someone
who makes it move.
That's clear.
Every reaction was started with an action, isn't
it?
So, action, reaction.
So anyway, that's why the Prophet sallallahu alaihi
wa sallam said, every morning when the sun
has to come up, it says, Ya Rabbi,
do you want me to rise from the
east or do you want me to rise
from the west?
Because one day the sun will rise from
the west.
So it is not just a mechanical thing
going on.
It is the king every day.
Here is the sun, here is the moon
and one day it will be different to
show the people that he is the king.
If I want day to be night and
night to be day, it will be.
If I want people, I want the hands
of people to talk, today we seal their
mouths and their hands will talk to us.
He is the king.
So he decides.
So now, when Ibrahim a.s. was thrown
into the fire, Allah showed that he was
king.
Now, Oh fire, be peaceful and cold for
Ibrahim.
Who?
Not cold.
And Ibrahim said, these were the best days
of my life.
The Mufassirun say, I never ate better and
felt better than when I was in the
fire.
They wanted him to burn away in the
fire and Allah turned his fire into a
paradise.
Because he is king.
He can do what he wants.
He is not submitted to the laws of
nature.
Like what was it, 57 km an hour?
If you crash, you are dead, right?
If you land with 57 km an hour,
they say you are dead anyway.
But then you see these people I told
you before in the Guinness Book of Records,
a stewardess that fell out of a plane
or crashed with the plane from 10,000
meters high, boom, she didn't have a scratch.
Then he said, yes, another one who was
struck by lightning seven times in the Guinness
Book of Records, once in his toe, once
in his shoulder, once in his leg, he
didn't die.
So they attribute it to him.
You have to be in the Guinness Book
of Records.
You were struck by lightning seven times.
No, no, no, no.
We are astonished that Allah subhanahu wa ta
'ala struck you seven times and show that
he can keep you alive because he's your
king, you see?
So anyway, we have Al-Malik and Al
-Malik.
So the first thing about Allah, as I
said, when you believe that Allah is Al
-Malik, one, you need to learn the rules
of fiqh.
Yes, two, you need to take control of
your heart and your body to purify them
and give everything back to Allah subhanahu wa
ta'ala at the very day that you
were created.
Three, when you know that Allah is king,
you know that everything has been organized by
Allah subhanahu wa ta'ala.
So you know that you are drowning in
his blessings.
Why?
Because we are slaves and a slave hasn't
got any right.
This is what the prophet sallallahu alayhi wa
sallam said.
The human being hasn't got any right apart
from one garment hiding his awad, a roof
above his head, even under a bridge you
have a roof above your head.
I don't say this is good for that
person, but a roof over his head and
one bite of food which keeps his or
her back straight.
Meaning that everything which you have more than
one garment, one bite a day and a
roof over our head is an extra.
They are all extras.
To be quite frank, Allah is king, we
are subjects, right?
We are slaves.
If we look at our lives with everything
we possess, do we look like slaves?
The kings of 200 years ago, they would
envy us.
We have better mattresses.
They had all these candles around them, but
they didn't have sufficient light.
Social care was a mess.
Everything.
And now you see that we sleep on
better, we have luxury they never had.
Maybe they had more gold.
But the standard in our lives now is
higher, but yet we feel poor.
So when you know this, look at everything
you have, and know that these are extras.
You have two pairs of shoes, they are
extras.
Barefooted would be the norm.
One garment, nothing else.
You see?
SubhanAllah.
Anyway, so this is how you feel when
you know that Allah is king.
You are going to be grateful for everything
you have.
And this is why in Nasir bin Salih
al-Rahman, as we just said, before you
complain about what you don't have, make sure
you have thanked him for everything you do
have.
Before you complain about what you don't have,
ensure that you have thanked him, express your
gratitude for everything you do have.
And then the second step, thank him for
everything you don't have.
Thank him for everything you don't have.
And what do they mean by this?
One, all the afflictions you don't have, all
the diseases you don't have.
Thank him.
For everything you don't have, this is one
of the meanings.
And another one is thank him for the
materialistic things you don't have, because if you
don't have them, it's only because Allah knew
that they wouldn't be good for you.
Because the prophet sallallahu alayhi wa sallam said,
like Ibn Rajab mentioned in Jamil Ulum Al
-Hikam, he said, Allah says, for some of
my servants, nothing befits them but poverty.
And if I would give them richness, they
would become disbelievers.
And for some, nothing is suited but richness.
And if I would have given them poverty,
they would become disbelievers.
For some of my servants, nothing suits them
but health.
And if I would have made them sick
or given them sickness, they would become disbelievers.
And for some, nothing is suited but sickness.
And if I would have given them health,
they would become disbelievers.
And for some, knowledge is suited for them
if they would have been ignorant, they would
become disbelievers.
And for some, ignorance is better for them
than knowledge, because if they would have knowledge
like us.
You see.
So thank him for what you don't have.
And I know it's not easy, you know.
When you look at reality shows, you look
at the amounts of money that is being
given to people, what people make sometimes in
a minute is more than we make in
a year.
And then sometimes it might be discouraging.
Sometimes people, even people start to dislike the
way they look.
Because on social media, one, we've got these
filters, isn't it?
You have a filter, you take a picture,
all of a sudden you don't have a
skin anymore.
You don't have a skin.
You can even change the white of your
eyes.
There are apps.
White of your teeth.
Even your eyebrows.
Eyebrow app.
Ear app.
Really.
Six pack app.
So they have everything.
Even muscle shaper app.
So now everybody is fake out there.
And the people who want to stay true
to their natural state, they look at these
people and say, are they in paradise already?
Look, everything, they have nothing.
Even people on television, everything is like, they're
so fake.
But now what the problem is when you
are exposed for too long to this fake
impression of what a human being looks like,
then you will compare yourself to them and
you will consider yourself not to be good.
Not to be beautiful.
And then you have the Botox disease.
Botox everywhere.
Then you have, remove your belly in three
months with cold, I don't know, a cold
thing, iron over your belly and all the
fat goes away.
Just go to the gym.
Or eat less fat.
It will come back.
So you see that they found everything.
Now the nose.
The nose is a bit, my nose is
a bit.
And the problem is even practicing people start
doing this.
Because they compare themselves to fakeness.
And what we forget is these people are
not beautiful.
The beauty is, yes, you will get older.
You will have some things going on here,
which is normal.
And the Shaitaan promised that he would do
this.
He said, I will take over and I
will command them and I will lead them
to changing and altering and transforming Allah's creation.
And they will definitely change Allah's creation.
When you know that Allah is Al-Malik,
you know that Allah subhanahu wa ta'ala
has a right over that body and that
you're not allowed to do with it what
He doesn't want.
Of course, there are exceptions.
They say when your body is in a
state where it is an abnormal state, like
for example, you were born and your ear
is hanging down, for example, completely down.
Then our scholars say that you are allowed
to undergo an operation to put your body
in a stage state, which usually a body
finds itself in.
Is that clear?
So when it is to bring it to
a normal state, you're born and your nose
is entirely flat like this, for example, or
an accident, it's entirely flat.
You can bring it to a normal state.
Okay, so our scholars say if it's to
bring a body to a normal state, then
it is allowed.
Okay, because otherwise people can even get traumatized.
Like for example, you have some children that
were given antibiotics when they were babies, and
then when they grow up, they have their
two front teeth, they are not complete, they
are very rough, and they are like very
yellow.
It's a disease.
It's only these two teeth due to antibiotics,
because they contain a certain kind of sugar,
and it can affect this disease as a
name.
All the other teeth are white.
Even when they lose their two teeth, these
second two teeth, when they're adults, will have
the same thing.
Now, are we going to tell them you
have to stay like this?
No.
We say you're allowed to do things which
make it appear normal, because this is not
the normal standard in life.
Is that clear?
So let's go back.
When you know that Allah Jalla Wa Ta
'ala is Al-Malik, you're not allowed to
do anything with your body which Allah Subhanahu
Wa Ta'ala didn't allow you.
So no Botox, no pumping up the lips,
no, you know, these strange mask faces where
everything is stretched in that way, you smile,
you don't even see when people are smiling.
They have no facial expressions whatsoever.
Not allowed.
Haram.
This is 100% clear.
So Allah Subhanahu Wa Ta'ala is Al
-Malik Jalla Wa Ta'ala.
Okay, do we have any questions about what
I have said?
Okay, then I continue.
Yes.
Okay, that's a very good question.
Like when Allah says that contentment, or let
us say sabr with decree, can be divided
into four categories.
Okay, sabr, when things happen that you don't
like, are divided into four categories.
The first one, they call it tasakhut.
The second one they call sabr, and I
will explain each one of them.
The second one they call sabr, the third
one they call rida, and the fourth one
they call shukr.
So when things happen, one category is haram,
the following three are halal.
The first one is a tasakhut.
Things happen, and you have anger, and you
have expressed this anger with your heart, with
your tongue, or with your, what?
Body.
Like for example, someone says, yeah brother subhanallah,
you just, you know, I want to book
a ticket, but subhanallah to hajj, but it
just didn't happen.
When I called, they said the last, you
know, seat on the plane is gone.
So now you are angry.
Some people are angry then.
See, they go like this, subhanallah, but at
the same time they have no anger.
Subhanallah.
This here is what the ulema call tasakhut.
This is haram.
So an expression of discontentment in a way
that is not suiting for a Muslim is
a tasakhut.
Or you say, how can this be?
Why me?
Subhanallah, I just wanted to go on hajj.
This is tasakhut.
Always the same, here I go, I leave
on time, and who is in a traffic
jam?
Me.
This is tasakhut.
This is expressing the anger.
The problem is if you start concentrating too
much on everything which goes wrong, you will
really think that everything goes wrong in your
life.
Okay, so at the end you become frustrated
and maybe aggressive.
So that's the first one was with the
body.
Second one was with what?
The mouth, and you speak.
And the third one is in your heart.
You have something in your heart against Allah's
choices in your life.
Subhanallah, it can't be true.
You really start thinking very negative about what
Allah does in your life.
These three are haram.
They are not halal.
Then this is the first lowest category we
call as-sabr.
And as-sabr in the Arabic language means
hapsun nafsin, means retaining yourself, meaning refraining yourself,
keeping your mouth, your body, and your heart
away from the first category.
Is that clear?
So it's not that you like what is
happening.
Not yet.
You want it to go, but you say
I will not think negative about Allah, speak
negative about it or do something with my
body which is negative.
We compare it to someone being on the
water and having to hold his breath until
he comes back to the surface.
So say, okay, I'm hearing the test.
I will, you know, not keep my breath.
I will keep my heart, my mouth, and
my body away from their breathing because then
water comes in and then it's done.
Okay, so you stay like this.
The third one is a rida.
You are content with Allah's decree.
You say, I know that Allah, and this
is already a very high level.
On paper, it's very easy that you say,
Ya Rabbi, whatever you choose in my life,
Alhamdulillah, if this is what you like, but
not like, okay, if this is what you
like, then do it.
No.
If this is what you like, Ya Rabbi,
Alhamdulillah, give me insight, I accept it.
I will not be a rebel and I
don't want it to go.
As long as it's there, I will be
content.
But when it's gone, I will be happy.
Then the last one is a shukr.
And a shukr is that you thank Allah
for what goes wrong in your life.
You thank Him.
Because you know that whenever He makes you
go through an affliction, it is only to
give you better.
If He takes away something you like, it's
to give you something better in exchange.
If He withholds something from you which you
would like, it's because He wants to give
you something better.
Or it is because He wants to instead
protect you against something which is more important
than you getting that what you want.
So you thank Allah.
And so Allah, our scholars say, pious people
do at the beginning of a test what
foolish people do at the end of a
test.
Like sometimes, you know, the example I gave
is someone, a brother or a sister, the
brother says, okay, this is really the perfect
sister that I want to get married to.
So and he says, Ya Rabbi, please, I
know it's better for me.
Even in our istikhara, we're not very honest.
Even in our istikhara, we try to force
it.
Ya Rabbi, please, I know it's better, but
if it's better for me, then give it,
but I know it's better.
So we are trying to, you know, do
these strange things.
And you keep on asking.
Sometimes Allah will give you.
Because you're not doing istikhara, you're actually choosing.
And you're asking, you want it, there you
go.
But sometimes Allah keeps it away from you.
You say, Ya Rabbi, please, Ya Rabbi, please,
Ya Rabbi, please, Ya Rabbi, please, and then
all of a sudden, one day, you wake
up, Ya Rabbi, please, your mother said, stop
asking, she got married yesterday.
Khalas, sister is married.
Now the first thing, when people have weak
iman, and they don't understand that now no
longer, you are allowed to regret it.
From the moment that person gets married, you're
not allowed to have something in your heart.
You understand?
Subhanallah, why him?
What is going on with you?
Are we out of our minds?
Like why the brother, I would have been
better.
So inshallah, they don't stop making dua against
them.
Oh Allah, separate them.
Some people go this far.
So now after five years, let us say
that a sister asked for a brother, for
example, and after five years, the brother she
wanted to get married to, she actually hears
that one, he cheated on his wife, and
two, he beat her so hard that she's
in hospital, in a coma.
And you were always asking for this person
to become your husband, or for that woman
to become your wife.
And there is a moment that you will
say, Alhamdulillah, that Allah didn't give me what
I was asking.
You don't say Alhamdulillah, that didn't happen to
another person.
You say, Alhamdulillah, shukran, Ya Rabbi.
So you say, shukran, Ya Rabbi, thank you,
my Lord.
And this is exactly what people do.
How often did we see that, that what
we disliked actually brought us to that which
is better than what we wanted?
Very often.
And someone with trust in Allah, knowing that
Allah is the king, and that Allah subhanahu
wa ta'ala decides which is better on
the planet Earth, because the planet Earth is
His, the moment something happens which you don't
seem to like, you already thank Allah.
You say, thank you, Ya Rabbi, I thank
you now, for I know that when you
will unveil the reason why you are keeping
it away from me, or the reason why
you are making this happen in my life,
I know that I will be more happy
than that what I would like you to
give me.
So this is why people with a sound
soul do at the beginning of a test,
what people with a sound soul do at
the beginning of a test.
It's bitter, a test is always bitter, but
we take our medication, even if it's bitter,
because we know that the cure comes with
the bitterness.
So once again, we have the proofs from
life.
We take it, we don't like the taste,
we say Alhamdulillah, my fever will go, or
my pneumonia will go, or whatever, my lung
infection or whatever, okay?
So this is in brief, how the name
Al-Medic, and these are some of the
things you should know about the name Al
-Medic, you can talk for a year, and
I'm not exaggerating, because every name is limitless.
If we would restrict the name, any name
of Allah to our explanation, we would claim
to be saying that Allah's names are limited
to our understanding, and that our understanding of
His name would actually be limited, so also
His names, and that's not true.
Each name is limitless, the explanation is limitless,
okay?
Any questions?
Bismillah.
So how are we going to bring the
name to practice?
One, that's for you, it's not for me.
One, very good.
Two, yes, that were the four things, but
the name Al-Medic, how are we going
to bring it into practice?
One, yes, what?
Gratitude and humility, because we see that we
drown in blessings, and we look at the
greater picture of the puzzle that is being
now.
Two, yes, fiqh, exactly.
Three, yes, He is the possessor of everything
we possess.
We don't possess anything for real, it's temporary,
and this is why we're not allowed to
do with it what we want.
We have to do with it what He
wants.
You, when you go like this, it's like
you're waiting for something.
Thank Allah for what goes wrong in your
life.
Subhanallah.
Thank Allah for what goes wrong in your
life.
Subhanallah.
Yes, it's true.
Yes.
Yes, very good.
Control your mind and your body and your
heart to ensure that you go back in
the same state as you were given birth
to, without sins and anything, to go back
to Allah in that state.
Someone else?
Excuse me, where?
Yes.
Supplication, exactly, asking Allah subhanahu wa ta'ala
everything.
What else?
Yes, exactly, not only fiqh but the deen,
because you need to live with your heart
and your body in a way that Allah
subhanahu wa ta'ala wants you to.
Then what did we say about 99 names?
Does Allah have 99 names or does He
have more?
So what does it mean?
These 99 names are?
Yes, our keys to get to paradise.
What does ahsaha mean?
What does ahsaha mean?
That were four things.
Say it louder.
Memorizing, practicing, understanding, and supplicating.
Yes, with each name of Allah.
So that's the last thing for today.
During this week, we are going to invoke
Allah subhanahu wa ta'ala by His name
and many.
Also you are going to keep this in
mind, like when you drive your car, you
look at the sky, you look at the
trees, you look at everything, you're going to
tell you this is Allah's.
And I have to live under His sky
and in the midst of His trees and
in the midst of the family He gave
me, my wife or husband, my children, they
are His.
If I wrong them, I wrong His possession.
This is how you should look at it.
When you make somebody cry, you wronged Allah's
possession.
So you will be asked about it.
When you stress with them, you're stressing with
Allah's possession, even with your own self.
If you don't give yourself enough sleep and
everybody, it depends, or enough rest, or whatever,
or sufficiently amount of healthy food, then you
are also oppressing yourself.
And you are not allowed to oppress yourself
because you are Allah's.
You see this?
You are not allowed to complain that was
another one, when Allah does something in your
life because you sold yourself to Allah.
So you have nothing to criticize Him about
or ask Him about because Allah says in
that last thing, I say, He is not
asked about what He does.
But rather they will be asked about what
they do.
So in brief, that's it, inshallah.
I ask Allah subhanahu wa ta'ala to
make this beneficial for me.
So live with the name of the King.