Sulayman Van Ael – Divine Names 6b AlMuhyii & AlMumeet
AI: Summary ©
The speakers discuss the concept of dream interpretation and its significance in different cultural and spiritual context. They also talk about the meaning of "bringing light" and its significance in Arabic-speaking culture. The speakers emphasize the importance of protecting one's energy and spiritual life, particularly in protecting one's name and clothing. They also discuss the use of "stress" and "has" to describe stress and the importance of avoiding yanking for discomfort. The transcript ends with a mention of a teacher's teacher who is a Subhanallah course on creating a website.
AI: Summary ©
This is fiqh of dream interpretation.
So it's not like you go and you
saw a snail in your dream, and you
say, snail, snail.
Oh, I have to go slowly in my
life.
Oh, a frog, don't jump too high, you're
not ready yet.
It's not like that.
Dream interpretation, when you read this, you will
come to the conclusion that it's a science.
Imam Malik was asked about giving interpretation of
dreams, and he said, dream interpretation is equal
to giving a fatwa.
He said, ayul'abu bi-dinillah.
He said, are we allowed to play with
Allah's religion?
So in this book, I'm actually talking about
the etiquette of dream interpretation, the conditions of
the one asking the questions, the one replying,
and all these other things.
So it's really about this.
So it's not a self-help dream book
because I don't believe in this.
Dreams are from the world unseen, and they
are giving a fatwa.
And this is what the king asked the
people.
He said, aftooni fee ru'yai.
Give a fatwa about my dream.
This is Surat Yusuf.
So explaining a dream is a fatwa.
It doesn't work like that.
That's a lie.
You can't do that.
There are too many aspects that you need
to take into consideration when answering or explaining
someone's dream.
Anyway, let's continue.
Where is the green book I had here?
Ah, I took it over there.
Sorry.
Okay, bismillah walhamdulillah wa salatu wa salam wa
ala Rasoolilahi wa ala alihi wa sahbihi wa
salam.
The sister asked an important question.
She said, when you spoke about al-adl,
subhanahu wa ta'ala, you also referred to
creation.
Now meaning that Allah subhanahu wa ta'ala
creates us in the correct proportion.
That everything is in harmony.
So then I replied that al-adl has
to do with creation but also with rules.
As for al-khaliq, only has to do
with khalq, with creation.
Creation of situations or creation of the universe
or the human being and so much more.
But we don't say he creates his rules.
Is that clear?
So al-adl refers to creation and rules.
But the khaliq only refers to creating and
not to fiqh or rules or whatsoever.
Is that clear?
Okay.
So now bismillah walhamdulillah we are going to
have a look at the following names.
So also the question which was asked, which
was a valid question.
So I spoke about al-khaliq in general.
But what is now the khaliq, the bari
and the musawwir and the mubdeen.
Well the bari is the one who creates
without any prior example.
The mubdeen is the one who starts that
creation.
And the khaliq is the one who develops
the creation.
And then the musawwir is the one who
gives the final touch to it.
But our scholars with regards to these names,
they differ.
Some of them even said that they are
synonyms one for the other.
But Imam al-Ghazali doesn't agree.
He says that each name which is different
has a different meaning.
Even if the basic meaning is the same,
then the detailed explanation of it is different.
So that is why sometimes there might be
some confusion.
So Allah subhanahu wa ta'ala is al
-khaliq al-bari al-musawwir.
And he is also, and this has to
do with creation, al-muhyi and al-mumit.
You should know that Imam al-Nahas said
that these names like al-muhyi and al
-mumit should always be mentioned together.
The same with al-khafid and al-rafi
and al-khafid for example.
Al-basid and al-qabid.
These names should always be mentioned together, but
we get back to that later, so don't
break your head over it.
So al-muhyi and al-mumit, the giver
of life and the taker of it.
But this is not the only thing.
How did Allah call us in the Quran?
He said innaka mayyitun wa innahum mayyitoon.
You Muhammad are mayyit and they are mayyit.
There is a difference between mayyit and mate.
In the Arabic language, mayyit is every living
creature which will eventually die.
That's the mayyit.
And the mate are the ones who are
already dead.
So that's the difference between mayyit and mate.
Allah subhanahu wa ta'ala is al-muhyi
and al-mumit.
Al-muhyi is the giver of life, the
grantor of life.
And he is the one that re-establishes
life after having taken it away.
And al-mumit is the one that takes
it away.
But now on another note, al-muhyi and
al-mumit from a spiritual point of view,
is something you very often find in your
own heart and your own soul.
Sometimes you really feel like praying at night
and sometimes you don't.
Sometimes you think about, oh I want to
memorize the Quran, and then it's gone, you
don't have this feeling.
Sometimes your feeling when you pray is so
intense and beautiful and soft and gentle, it's
like you're in paradise and sometimes you don't
feel anything at all.
This is also al-muhyi and al-mumit.
With the proof that Allah subhanahu wa ta
'ala says in the Quran, أَثَمَنْ أَوَمَنْ كَانَ
مَيِّتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي
النَّاسِ كَمَنْ مَثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِنْهَا
Meaning, is the one who was dead, and
whom we have given life and a light
to live with.
The same to those living in the obscurity
of ignorance and disbelief.
So now you see that Allah subhanahu wa
ta'ala speaks about spiritual light.
And this is something you have never ever,
in the greatest shape or form, you have
never lived this.
You were always Muslims.
I wasn't.
So I know what it feels like to
be a non-Muslim.
I was on the other side of the
wall.
And not being a Muslim in a certain
way, up to a certain degree, is being
dead.
That's the way it feels.
Because you have a body and a mind,
but you don't work with your soul.
Because you don't believe in a soul.
You don't believe in a Lord.
You don't believe in Jannah.
You don't believe in Nahr.
You don't believe in the decree.
You don't believe that you're created.
You don't believe that you're provided for.
And this is why the story of my
mother, I think it to be very important,
that when she went to Dubai in the
late 1980s, my mother converted to Islam in
1987.
And she's from 1945.
So how old was she then?
42, right?
Yeah, 42.
Absolutely.
So she converted when she was 42.
She was a businesswoman.
And at that time, it was very fashionable
for a woman to be a businesswoman.
Because that didn't really exist back in the
days.
So she had very big clients.
IBM was her client.
And Kenwood was her client.
And she was doing marketing and public relations
back in Dubai.
So she had her own company which was
called Image.
So anyway, she went there.
And when she went, she took the translation
of the Qur'an with her.
And she said she was reading the translation
every day, every day, every day.
And one night, she finished reading the translation
of the Qur'an.
And why was she reading it?
She wanted to know the way that Muslims
look at life.
And the way Muslims behave.
So she really thought that this was a
codebook.
They don't very often do everything it says.
So she was reading it.
And she said the last night when she
read it, she fell asleep.
And she always thought that there were only
four calls to prayer.
Because she never heard the one of Fajr.
She didn't hear it at all.
She didn't hear it.
So she said, this was the first time
I woke up in the middle of the
night.
The night that I finished reading the translation.
And she said, and I woke up, and
it was like life was being blown into
my, what?
Life was being given to my heart.
She said, I felt a certain kind of
peace and joy that I've never experienced, had
never experienced before.
She said, so I went to the bathroom,
and I washed my face, I washed my
hands and my feet.
She didn't think about wudu.
So she wasn't doing wudu, it was a
feeling, she said, that I had to cleanse
myself.
So I washed my face, my hands and
my feet, and I took a towel, and
I put the towel on my head.
And I fell down in prostration.
So she prostrated.
And she said, while I was in prostration,
I, while I was prostrating, I kept on
crying.
And it was like evil and death was
leaving my body, and life was being granted
to my body.
She said, and I remained in sujood until
I stopped crying.
The next day, she started asking people, the
Arabs, what went on.
They said, well, we think that this is
a divine call.
That Allah wants you to, yeah?
No, no.
So they said, we think that this is
a divine call.
So anyway, then it was Ramadan, so my
mother knew that Muslims were fasting.
So she said, I'm going to fast.
But she was still eating, chewing gum.
But she didn't know.
She was Muslim for about five days.
So there she was, not looking as a
Muslim usually looks like, like very businesswoman-like,
without hijab, without the clothing that is supposed
to be worn.
So then they showed her the way to
Ahmed Didat.
I don't know if you know Ahmed Didat.
He was there in Ramada Hotel in Dubai.
But before that, they were actually frightening her.
They said, you're not a Muslim.
She said, why?
They said, because you have nothing on your
head.
Now you should stop working, stop talking to
men.
You should give up your job.
So she was destabilized.
She said, oh, this is quite difficult.
I can't just drop everything.
So then somebody said, take it easy.
Go to Dr. Ahmed Didat.
So she went to Ahmed Didat.
She came there.
And then he proposed her something to drink.
Because Muslims, we are allowed to propose them
something to drink in the month of Ramadan.
Because they are not mukhataboon.
They are not obliged to fast in the
month of Ramadan.
So do you want something to drink?
And my mother there with her business coat
and everything, she said, no.
And she said, why?
He said, because I think I'm a Muslim.
And Ahmed Didat looked at her.
He said, what do you mean?
And then she explained her story.
And then all the people in the room
said, Allahu Akbar, Allahu Akbar.
That was before ISIS.
So my mother wasn't afraid.
She didn't think that she was going to
be killed.
So everybody went like, Allahu Akbar, Allahu Akbar.
Everybody was happy.
So then she actually embraced Islam through Ahmed
Didat.
And then he showed her the way.
Now, I was in Belgium with my father.
My parents got divorced when I was still
very young.
So I stayed with my father.
But when my mother came, I didn't recognize
her.
Because she went like a real Western businesswoman.
And when I was waiting for her, we
were waiting for her like we didn't see
her.
And then there was a woman.
She was dressed in a Pakistani way.
The Pakistani sarwal kamee.
How do you call that?
The large pants and the scarf till here.
So that was just, I think, five months
earlier.
She went like this.
She came back like that.
So I saw somebody from far.
I said, oh, she looks like my mother.
But I didn't realize that that was my
mother.
I would never expect her to come back
like this.
But eventually she came back.
And I looked at her.
I said, Mama, what are you doing?
And she said, yes, I'm a Muslim now.
The problem is that was in the late
80s.
So the only Muslim I could think of
was Ayatollah Khomeini from Iran.
So without sharing my personal opinion about the
man, the image in the West wasn't really
very beautiful.
So Muslim, oh, that was strange.
Because we didn't know what a Muslim really
was until 9-11.
In Belgium, I mean.
Here, that must have been different.
But we didn't really know.
So anyway, then my mother started inviting me
to Islam to believe in angels and Jannah
and Naar.
I didn't believe her.
And my father thought she was mad.
She had gone out of her mind.
So he went to court.
And then I lived with my father.
Because he said his mother is going to
corrupt his mind.
She's telling him fairy tales.
And she wants him to believe them.
So anyway, I stayed with my father for
seven years.
And then I became a Muslim myself.
And my father became a Muslim.
My sister became a Muslim.
My brother-in-law became a Muslim.
And so much more.
So anyway, why am I saying all this?
المحيي and المميت.
I know what it means to be a
non-Muslim.
And this is why I don't agree when
people say, you are better than we are.
Because you chose to be a Muslim.
And we inherited being Muslim.
Do you know that these kinds of words
can be Kufr?
If you say, I'm not a Muslim by
choice.
I inherited it from my parents.
That's not true.
Even what you are saying is not true.
You are a Muslim by choice.
At a certain point, you chose to pray.
You chose to fast.
You chose to live by halal and haram.
So you are Muslim by choice.
You don't inherit Islam.
That doesn't exist.
Is that clear?
And this is what they usually tell converts.
You are better than we are because you
chose to be a Muslim.
No, you are better because you have always
been a Muslim.
You see?
So I'm but a second-rank citizen.
Yes, you always were.
And I wasn't.
That's the very big difference.
So it's an honor for me to be
accepted by this community who already was.
It's true.
So anyway, Al-Muhyi al-Mumit, subhanahu wa
ta'ala, is the one that gives life
and takes life away.
Not only physical life, but also spiritual life.
And this is why we make dua.
When we see that our energy, religious, spiritual
energy, is decreasing, and we want Allah to
revive this in our souls, we say, Ya
Al-Muhyi, O giver and granter of life,
grant me joy again to connect to you.
Give me the power and the energy.
Bring that alive within me.
O Al-Mumit, O he who takes away
life, kill the urge to sin within me.
You see this?
So these names are so strong.
You know, subhanahu wa ta'ala, there was
an older man.
No, I'm not going to tell this story.
Okay.
It's a very big story, long story.
Al-Muhyi and Al-Mumit.
Subhanallah.
He's the one, and this is the beautiful
thing.
قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَنْ تَشَاءُ
وَتَنْزِعُ الْمُلْكَ مِمَّنْ تَشَاءُ وَتُعِزُّ مَنْ تَشَاءُ وَتِذِلُّ
مَنْ تَشَاءُ بِيَدِكَ الْخَيْرِ إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ
قَدِيرٍ تُولِجُ اللَّيْلَ فِي النَّهَارِ وَتُولِجُ النَّهَارَ فِي
اللَّيْلِ وَتُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَتُخْرِجُ الْمَيِّتَ مِنَ
الْحَيِّ Meaning, Allah creates life out of lifeless
things.
And takes life away from things which are
alive.
Meaning Allah Subhanahu Wa Ta'ala can give
life to anything He wants.
And not only to human beings.
This is why Allah Subhanahu Wa Ta'ala
in the Qur'an refers to Isa.
And then that Isa took a bird of
clay.
And then He said, فَأَنفُقُ فِيهِ فَيَكُونُ طَيْرًا
بِإِذْنِ اللَّهِ And I blow into the what?
I blow into the bird made out of
clay.
And there it is.
It is alive and flies away.
So Allah can bring everything alive.
Like the camel.
For which Qawm was the camel?
The camel, was it Thamud or Ad?
Was it the camel of Salih?
Why do you say yes?
What is your proof?
But the camel is from Salih, isn't it?
From what was it created?
Mountain.
From rocks.
They shaped.
Allah Subhanahu Wa Ta'ala created a camel
made out of stone.
And He blew life into it.
So Allah Subhanahu Wa Ta'ala can give
life to that which has no life.
And a mind to that which hasn't got
a mind.
What do I mean?
Yawmul Qiyamah, when we come forward.
And we want to defend ourselves.
What will talk?
Allah says, اليوم نختم على أفواههم We seal
their mouths.
What is the next verse?
اليوم نختم على أفواههم وتكلمنا أيديهم And their
hands will talk to us.
And in another verse it says, And their
skin will talk and witness against them.
And they will say, Why do you witness
against us?
And they will say, أنطقنا الله الذي أنطق
كل شيء The one that was able to
make everything speak and talk, made us speak
and talk.
And this is how you should feel.
That you know that Allah, when you are
doing haram or speaking haram or whatsoever, that
your skin will witness.
And you know what the problem is with
skin?
You don't have the same skin all the
time.
Your skin, many times a day, it goes
away.
So now if you see this, how many
layers of skin have we left behind us?
And they left us as sinners and not
as repenters.
And their skins will talk.
It's not just the skin that you come
with.
No, the skin that left you.
And they say, Why are you talking?
Why are you witnessing?
Skin in that room, skin in that room,
Subhanallah, leaving your DNA and traces everywhere.
All as witnesses.
We can't collect them.
They're invisible to the eye.
It's not like a snake skin.
So, Subhanallah.
This is terrifying.
And this is why I like to narrate
the story.
And you know the story, but I want
to narrate it anyway.
When this pious man came into the barber
shop, and his friend, they were cutting his
hair.
And he said, he came in, he said,
Not now, not yet.
And his friend said, Don't worry, I've already
done it.
He said to the barber, Just continue then.
So the barber was looking.
He said like, What are these guys talking
about?
His friend walks in and cries and yells,
Not yet.
And the other one says, It's okay.
And then they tell me to carry on.
So after cutting his hair, He said, What
are you guys talking about?
He said, Well, He said, When I came
in, I reminded him not to allow you
to cut his hair before repenting to Allah
for the sins you have committed while this
hair was on your head.
Because everything, even the nails we clip, we
clip our nails.
How did they leave our body?
They were with us when we were gossiping.
They were with us when we were maybe
lying, or breaking hearts, or listening to haram,
or looking at haram, whatever.
So our skin is leaving us, our nails
are leaving us, and our hair is leaving
us, and our garments are leaving us.
So the pious people, before clipping their nails,
they would be sure that they were in
a state of repentance.
Because their nails will come back, and testify
in their favor or against them.
The same with hair.
They would be sure that they would cut
or shave their hair in a state of
repentance.
And if they would have sinned in their
clothes, they would first do salat al-taubah,
two rakats, before changing their clothes.
You see this?
So this is why, when we talk about
al-muhyi wal-mumit, he will bring alive
everything.
The Prophet ﷺ, what did Allah say?
إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا
وَأَخْرَجَتِ الْأَرْضُ أَثْقَالَهَا وَأَخْرَجَتِ الْأَرْضُ أَثْقَالَهَا يَوْمَ
إِذِن تُحَدِّثُ أَخْبَارَهَا يَوْمَ إِذِن تُحَدِّثُ أَخْبَارَهَا When
the earth will be shaken, and all the
dead will come out of the earth, and
that the earth will narrate her story.
She will narrate now.
The walls, every single brick will talk.
The mic, this here, the electricity we've used,
the light we've used, was it for good
or for bad, the lamp which is shining
above our heads.
She will tell.
If they would have power not to shine
when you do haram, Wallahi, they would go
out.
The sun would prefer not to rise on
people being disobedient to Allah Jalla wa Ala.
And this is why every day as I
mentioned before, she asks, Ya Rabbi, from the
east or from the west, should I rise?
And then also she said, when he said,
rise, he said, Ya Rabbi, I'm afraid to
give light to those who are disobedient to
you.
He said, son, not with a, oh.
He said, oh son, when you rise, their
shadows prostrate.
That's the only reason why she doesn't care
anymore.
Because when she rises, no matter how rich
you are, no matter which status you have
within the community, your shadow goes down.
You're tackled by the sun.
You can't stop this.
This is why some of the emperors wouldn't
walk under the sun.
They would always walk with an umbrella above
them.
Do you know why?
Because they didn't want their shadow to be
on the ground.
But they forgot that when they were in
their palace and there was light, there were
no umbrellas, and their shadow would go down.
But that is why they were the emperors
of the sun.
Because the sun couldn't get their shadows down.
You see this?
So now, when you know that Allah is
the Mahir and the Mumit, and that everything
will be brought back, and everything will talk,
then better prepare yourself.
Subhanallah.
Your steering wheel, when you're driving the car
alone, and somebody does a very strange thing
in front of you, and you yell at
the person, or you call him a certain
name, being even very gentle, Oh, you stupid
person, you don't know how to drive.
That would be very polite these days.
This here, well, it's equal to insulting.
So in the Day of Judgment, when you
come, and you will want to, subhanallah, intercede
for people you love.
You know, you want to intercede for people
you love.
You see, for example, may Allah preserve everybody,
your mother or your father, your husband or
your wife, or your children, being dragged to
hellfire.
You say, Rabbi, let me intercede.
He will say, no, because you're used to
insults.
Because the Prophet ﷺ said, like in Sahih
Muslim, لَا يَكُونُ اللَّعَانُونَ شُفَعَاءَ وَلَا شُهَدَاءَ يَوْمُ
قِيَامًا People who insult will not intercede for
others, and will not bear witness for others
on the Day of Judgment.
You see?
How will it be?
The steering wheel will testify against you.
Everything.
Your glasses, everything.
It's incredible.
So now I don't want you to get
paranoid.
But it should create a certain awareness.
It should create a certain awareness.
So this is المحي والمميت.
He will give life, as we said, to
things which are lifeless.
And he will allow things that usually don't
speak.
He will create the possibility and the power
to speak that day.
And that which doesn't have a mind, he
will grant it a mind on the Day
of Judgment.
All of this is called الإحياء.
Bringing alive certain things which don't even exist.
Sorry.
Okay, is that clear?
المحي والمميت.
Do we have any questions about what I've
said?
Okay, I have a question.
What have you learned for yourself and what
do you take away?
These objects are witnesses against us.
Yes.
Can we talk to these objects?
If you do, you need a doctor.
No, to be quite frank, some people used
to do this.
I do this sometimes, but not because of
Iman.
How many times do I bump when I
go shopping, for example?
When I go with my wife to a
shopping center or whatever, I get into a
shop.
And you know, how do you call these,
these mannequins?
Mannequins.
Mannequins, yeah.
And the problem is, very often while I'm
walking, I'm reading a book, right?
So I walk in a book, I say,
Oh, I'm sorry, that wasn't on purpose.
And I walk, and then my wife really
laughs.
She said, that was a puppet.
That wasn't a true person.
So sometimes I talk to these kind of
things.
Because I'm distracted because of the books, you
see.
So sometimes that happens.
But usually you don't talk to things.
It's one of the signs of the end
of times.
Prophet ﷺ said, there will be a time
when people will talk to their own laces.
To their own laces.
Well, this can be, I think, does somebody
do this?
No.
No, there is another hadith for this.
That is the hadith where the Prophet ﷺ
said, people will talk to their own pockets.
You know, the phone in the pocket.
And animals will talk.
It already starts with cartoons, right?
Animals talk.
We consider them almost to be human.
But anyway, so what I want to say
was, the Prophet ﷺ said, there will be
a time when people talk to their laces.
According to some, it refers to people being
so stressed out.
When you are stressed, you talk to things.
Oh, why wouldn't you close?
Why are you resisting?
So stress is one of the diseases of
these days.
It can also refer to something which is
about to come, where people become more and
more lazy.
We don't want to do things.
And you say, laces, close my shoe, level
two.
I'm sure this will happen.
You already have shoes where you push a
button and they close, or you go like
this and they close themselves.
So there will come a time with your
eye-watch where you can do everything.
And the eye-watch will eventually turn into
a chip into your body.
And you say, laces, level three.
So anyway, we don't talk to things.
But do we apologize to things?
No.
We do towards Allah subhanahu wa ta'ala.
So for example, if you throw something, everything
has a hurma.
Everything has to be respected because nothing is
ours.
So if I have a phone, I have
this iPhone here, and I go like this,
like that.
Which I've done to give an example, right?
Like if this were to be your phone,
and I say, okay, thanks Khayyam.
Okay, that's good.
So let's carry on.
What would you think?
If this were to be your phone, I
would do like that.
What would you think?
And you would think it to be strange
and rude and impolite, isn't it?
But now if you know that everything you
have is Allah's, you're going to say sorry
Allah when you do something with His possessions
which you are not allowed to do.
Is that clear?
But talking to things, no.
But things can talk to you.
Like Abdullah ibn Saud radiallahu anhu said, in
the time of the Prophet ﷺ, we would
eat our food and we would hear it
do tasbeeh.
So they would hear their food do tasbeeh.
Some of the pious people, they would hear
things do tasbeeh during Laylatul Qadr.
Their glasses, the wall, everything.
But this is only when you're strong enough,
you see.
Because imagine yourself being here during the night
and all of a sudden you hear the
light do tasbeeh, the wall do tasbeeh.
Majority of people couldn't handle it.
They would just run away.
They would say the place is haunted while
actually they were just being blessed.
Okay?
So anyway, we don't talk to things.
But we give things a name.
The Prophet ﷺ, he used even to give
a name to his garments, a name to
his mounts, to his camels, name to his
swords.
Everything would have a name.
Why?
So that it would be more than just
an object.
It would be something that you need to
respect.
So you can give your car a name.
What's the name of your car?
Okay, that's good.
And it might be strange, but this actually
will push you to respecting the car more,
taking more care of it and so much
more.
And this is not something I invent.
It's something the Prophet ﷺ used to do.
فَكَانَ إِذَا لَبِسَ الْلِبَاسِ The Prophet ﷺ, when
he used to wear something new, كَانَ يُسَمِّيهِ
بِسْمِهِ He would give it a name.
You see this?
So your preferred pair of shoes, for example,
you can call them Frankie, for example.
Say, have you seen Frankie?
And they say, yeah, here they are.
So anyway, I don't have time to give
things names, but it is a part of
the Sunnah of the Prophet ﷺ to give
things names, like animals, his swords would have
a name, his shields would have a name,
his turbans, his helmets.
Everything would be called by a name.
Okay?
صلى الله عليه وعليه وسلم Okay, so is
المحيي والمميت clear?
Yes, please.
You can give any name that you like
to an animal, but we wouldn't give names
of Prophets or Angels to animals, for example.
It would be names also not of heroes,
of Muslim heroes.
We wouldn't do that as well, either.
But you can name it, whatever you like.
Like one of the names of the camel
of the Prophet ﷺ was القصوى, for example.
So you can give it names, no problem.
A cat as well.
You can name your cat.
Yeah?
What about AI?
What do you mean?
Like Siri and artificial intelligence that you can
talk to the computer.
Yes, yes.
Is that allowed, you mean?
No.
You didn't ask a question.
He talks to his phone and his computer.
Okay, that's okay.
He's asking if it's normal.
No, it's actually very beneficial.
You can even talk to words, and words
will write what you say.
That's okay.
That's okay.
But if it turns you lazy, makes you
lazy, then sometimes do something real.
Like turning on the light yourself won't kill
you, for example.
Lights go on, lights go off.
I mean...
There's an example of people now starting to
talk to themselves.
Yes.
But it's not really yourself, is it?
Like Siri tells me what time it is
in Hong Kong, for example.
But the problem is, on the other hand,
you know, privacy.
You know, and these kind of things.
So I wouldn't recommend using it because of
what it can lead to, the gathering of
personal information, you know, and the trespassing of
that, what privacy stands for.
So all these kind of things.
That are reasons why we shouldn't do it.
Everything you've ever looked for on your search
engine is connected to you.
In America they say that they have more
than 5,000 important pieces of information about
each person.
With regards to food, what you wear, what
you look for, your preferences.
5,000 a person.
That's quite a lot.
And based on that, they will then, you
know, try to sell you things on the
internet which are made especially for you.
And so forth.
So anyway, let's not get into that.
Is that clear?
Okay, do you have anything to say?
Bismillah.
So what do you take away with you
from this?
Yes.
Yes.
Yes, very good.
Somebody else?
Yes.
Yes.
Yes.
Yes.
Very good.
Somebody else?
Yes.
Subhanallah, yes.
Allah Akbar, yes.
Yes.
Somebody else?
Yes.
No.
Yes.
Yes.
No.
SubhanAllah.
Yes.
Yes.
No.
No.
Very good.
What else?
Yes.
SubhanAllah.
SubhanAllah.
We ask Allah to shed light on my
books.
No, that's very true.
Yes.
Somebody else?
You should say something.
Okay.
It's good.
We keep good company, we must realize that
Allah has given light to everything around us.
SubhanAllah.
Yes.
Okay, next one.
Yes.
That's very true.
SubhanAllah.
Thank you.
Allah Somebody else?
Yes Yes
No Very true Somebody else?
Yes Inaudible
Ok, you want to say that this made
you think and reflect Ok, yes, ok Yes,
that's a very powerful statement of the sun
Now, the last one No one?
Ok, no problem, yes Inaudible Subhanallah Yes Alhamdulillah
Inshallah, so Next week there is There is
no names of Allah either Ok So next
week there is no names of Allah There
are names of Allah Next week there is
no class And then We will restart in
September I will send the dates out And
then from there on We will continue Yes
Inaudible Yes, ok So that will be, I
think, three weeks in a row now Ok,
for three weeks there will be no Names
of Allah subhanallah classes Yes We could use
also this opportunity Inshallah, to encourage others To
join the course So what you've done Write
it up Synthesize it, apply it Inshallah, encourage
others And those who want to work together
on the books I can leave my email