Sulayman Van Ael – Divine Names 8a Invoking the 99 names of Allah in your daily life
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In the name of Allah, Most Gracious, Most
Merciful.
Peace and blessings be upon our master Muhammad
and his family and companions.
Today, in the first hour, I think we're
going to do something very special.
It's not like very mystic or something, but
I'm going with you over all the divine
names.
Just to give you an explanation of what
the name stands for, a point how to
put it into practice, or how to supplicate
Allah by the name, I would like you
to write it down.
When I say write down, you need to,
how do they call it, short handwriting?
Take notes now.
It means that you're not going to write
full sentences, right?
Just summarize some key words and so much
more.
Then in the future, inshallah, with the permission
of Khayyam, of course, somewhere in the holidays
where people have a break, I would like
to have one course of four hours to
six hours where I will teach you how
to prepare a class.
Where to look, how to structure it, which
sources to use, and this can even be
beneficial if you want to write some Facebook
posts about religion and so much more, because
everybody seems to be writing, so if this
is the case, then let us help people
in writing it in a correct way, inshallah.
So please be here.
I have prepared this class yesterday night, so
it's still fresh in my memory because I
have to go very quickly.
Let's get into the Guinness Book of Records
and explain all the divine names in an
hour and 23 seconds.
Bismillah.
No, it's just a joke.
Okay.
A'udhu Billahi Minash Shaitanir Rajeem.
Bismillahir Rahmanir Raheem.
Assalamualaikum Warahmatullahi Wabarakatuh.
The first name is Allah.
Allah Jalla Jalaluhu is Al-Ma'luh.
And Al-Ma'luh means Al-Ma'budu
Bi-Haqq.
It means the one, the only one who
is rightfully worshipped.
Sometimes people say the only one who has
the right to be worshipped, but it's the
only one who is rightfully worshipped.
And it also comes from Al-Ma'luh.
And Al-Ma'luh means the one that
people want to worship.
If their fitrah is clear.
How are we going to put the name
into practice?
They say this name can't be put really
into practice because this name gathers all other
names.
So all the other names are explaining us
who Allah is and that is how we
are going to put it into practice.
This is why some say this name in
particular can't be put into practice.
But we say yes, it can.
It's Bil-Ubudiyyah.
By being a true slave to Allah Subhanahu
Wa Ta'ala.
Bil-Ubudiyyah.
Okay.
They say that if one supplicates Allah by
this name, that Allah Subhanahu Wa Ta'ala
will grant him or her a sincere heart.
Now we say Ya Allah, Ya Allah, Ya
Allah.
You ask Allah by this name and that
doesn't mean just saying the word Allah.
It means you ask Allah by his name.
Then he will what?
Grant you sincerity.
As we said from the very start, every
single name of Allah has an immediate effect
on you and your surroundings.
Whenever it is said with your heart and
your mind.
Every name, you say Al-Azeem, you say
Ya Shafi, Ya Kafi, whatever.
It has an immediate effect.
As long as you say it from the
heart.
Then Ar-Rahman and Ar-Rahim.
I'm not going to translate the names.
Ar-Rahman and Ar-Rahim is the one
who gives mercy and is merciful to everybody
without a reason.
So this is unconditional mercy.
Meaning in this life, for the Muslim and
the non-Muslim alike, but also in the
hereafter.
Meaning his mercy for the disbeliever in the
hereafter is that he won't punish him more
than he deserves.
He will never punish him more than he
deserves.
Always less than he deserves.
So that's still a part of mercy.
How are we going to put this name
into practice?
Like the Prophet ﷺ said, Ar-Rahimuna Yarhamuhum
Ar-Rahman Those who give mercy will receive
mercy of Ar-Rahman.
What is mercy?
Mercy means that you step down from claiming
your right when you see that the person
in front of you is weak.
Instead of the majority of people when they
see that someone is weak, they will abuse
that weakness.
So now rahma is that you, although you
are strong and in a position of strength,
that you're going to step down.
That's Ar-Rahman and Ar-Rahim.
They say when you ask Allah subhanahu wa
ta'ala by this name, that he will
protect you against fear and that he will
protect you against being destroyed or being oppressed
against.
And I'm not going to tell you all
the adillah for this.
I will just mention one for now.
That's when Maryam, the mother of Jesus ﷺ,
was approached by a man she didn't know.
She said, Inni a'udhu bil-Rahmani I
seek refuge in Ar-Rahman against you.
You see that?
Which is very strange.
You would expect her to ask by the
name Al-Jabbar Al-Azeem, but she did
by Ar-Rahman.
So whenever you are being oppressed against and
you say Ya Rahman, then Allah subhanahu wa
ta'ala will protect you against the oppressor.
The third name is Al-Malik Al-Malik.
Al-Malik is the king and Al-Malik
is the possessor.
Al-Malik is the king and Al-Malik
is the possessor.
How are you going to connect to this
name and how are you going to act
upon this name?
One, through Al-Istikharah.
If you know that Allah is the king
and the possessor, then you need his permission
to do something on the face of the
earth with that which is his.
Because everything on the face of the earth
is Allah's.
So Istikharah is the true expression of you
knowing that Allah is your possessor and knowing
that Allah subhanahu wa ta'ala is your
king.
Secondly, you will abide by his rules.
If there is a king, there are subjects.
And these subjects should submit themselves to the
rules of the ruler Allah subhanahu wa ta
'ala.
And when you ask Allah subhanahu wa ta
'ala by this name, he will preserve for
you that which you cherish.
Because he is the true possessor.
So you say, O possessor of everything I
have, please allow me to continue possessing or
owning that which you have temporarily given to
me.
So this is when you ask Allah by
his name Al-Malik.
And by Allah subhanahu wa ta'ala's name
Al-Malik, you ask him, Ya Rabbi, enable
me, empower me, to put that which you
want from me into practice.
They also say, when you continuously and ongoingly
say this name, that Allah subhanahu wa ta
'ala will pure your heart from everything, so
that your heart would be submitted to the
king.
The next name is Al-Quddus.
Al-Quddus is the one who is so
flawless that his flawlessness cannot be compared to
the flawlessness of people.
What do I mean?
We don't compare Allah first to creation and
then we say something.
What do I mean?
For example, you know the most intelligent person
on the face of the earth knows this
and that.
Well, Allah knows more.
Because then you have put him in the
same rank.
It's like there is a superlative going on.
Like he knows and he knows, but Allah
knows more than them.
This is Al-Quddus, meaning that whenever you
exalt him, do this without comparing him to
creation, because then you actually haven't praised him,
but you have outwardly mispraised him.
Al-Quddus is also the one for whom
we purify ourselves.
This is what the angels meant when they
said, وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ يَنِي نُقَدِّسُ
لَكَ نَتَطَهَّرُ لَكَ يَنِي نُقَدِّسُ لَكَ نَتَطَهَّرُ لَكَ
We purify ourselves for you.
This is Al-Quddus.
So Al-Quddus is the pure one.
It's the one for whom we purify ourselves.
They say that whenever you invoke Allah subhanahu
wa ta'ala by the name of Al
-Quddus, that He will show you the pure
true reasons of the things which happen in
your life.
And this is what Allah is something we
need.
Very often we are like blind people not
knowing why things are happening.
But when you say, يَا قُدُّسُ يَا قُدُّسُ
Then your insight will be purified, and you
will understand why things are happening and what
you should do.
So this is the importance of the name
Al-Quddus.
As-Salaam is the one, and they differ
about it, but one of the meanings of
As-Salaam, apart from the one being perfect
and free of all insufficiencies, is the one
against whose injustice one is safeguarded.
Because he doesn't do injustice.
So meaning that we are safeguarded.
As-Salaam is the one that grants peace,
and that protects you against his anger.
And this is what the Prophet ﷺ said
in a du'a which might be very
strange to hear, when he said, I seek
refuge in your mercy against your anger.
I seek refuge in your mercy against your
anger.
So As-Salaam.
So knowing that we are free from being
treated unjustly by Allah ﷻ, practicing the name
would mean safeguarding people against our injustice.
And this is why the Prophet ﷺ said,
المُسْلِمُ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ The
true Muslim is the one against whose words
and actions other Muslims are safeguarded.
Is that clear?
Okay.
They say when you say this name very
often, that Allah ﷻ will remove the insufficiencies
of your life.
And will take away that which disturbs your
life.
When you invoke Allah ﷻ by the name
As-Salaam.
المؤمن المؤمن has many meanings.
One of the meanings of المؤمن is that
he is the one, the only one, who
has all the knowledge which there is about
him.
So المؤمن, like we are called مؤمن, true
believers, Allah is the only one with complete
knowledge about his self, subhanahu wa ta'ala.
So how do we put this into practice?
To believe in everything which he tells us
about himself.
That we don't doubt it.
And that we work on this belief.
So this is one of these things.
And also that we come at rest.
Because المؤمن is also the one that gives
you safety.
المؤمن is also the one that gives you
safety.
So meaning that we are going to put
this name into practice by observing all his
favors of safety.
Subhanallah, we are one of the few people
on the face of the earth that wake
up in the morning and are not afraid
of being bombarded during the night.
The majority of people on the face of
the earth don't have a feeling of being
secure and safe.
Even in America.
At schools now, they are not chill.
People are being killed at schools, in malls,
on the street.
Every 90 seconds there is abuse of a
woman.
Every 90 seconds there is a murder.
Like when we talk here, at the end
of the class maybe so many people have
been abused, so many people have been killed,
so many people have been robbed in America.
The world's biggest power they say in the
world.
Well, how big is your power if you
can't settle the problems in your own country?
So anyway, that's المؤمن so that we see
that Allah subhanahu wa ta'ala grants us
safety.
They say when you invoke Allah subhanahu wa
ta'ala by the name المؤمن, He will
increase your faith in your heart.
You say يَا مُؤْمِن و يَا مُؤْمِن و
يَا مُؤْمِن And while you pronounce His name,
you invoke because you know what is important
to say is that Allah subhanahu wa ta
'ala in the Quran, He said وَلِلَّهِ الْأَسْمَاءُ
الْحُسْنَةُ فَدْعُوهُ بِهَا To Allah belong the most
beautiful names, so invoke Him by His names.
Meaning that just mentioning the name is an
invocation.
You see that?
Just by saying يَا مُؤْمِن و يَا مُؤْمِن
و يَا مُؤْمِن Just by saying this with
a meaning in your heart, is the dua
itself.
So this is the power, sometimes just by
saying the name and invoking Him by that
name, subhanallah, this will have a bigger effect
than you mixing that divine name with your
own words which might actually take away the
power that you could have received if you
were alone to mention His name.
فَلِلَّهِ الْأَسْمَاءُ الْحُسْنَةُ فَدْعُوهُ بِهَا المُهَيْمِن المُهَيْمِن is
the one who encompasses and observes everything and
takes responsibility over everything.
That's the مُهَيْمِن.
The مُهَيْمِن is the one who encompasses your
heart and your mind and your needs and
your wants and so much more.
So it's also a name to which many
other names can be traced back.
But how do we say that you are
going to bring this name into practice?
It is by observing the needs of your
soul, the needs of your body and the
needs of your mind so that you would
live in harmony with yourself.
And the reason why a lot of people
don't find harmony is because they live more
with their soul than with their body and
mind or more with their mind than their
body and soul and so much more.
And we are all three of them.
And then if you want to climb the
ladder, then you will manifest this name even
more in your life if you are observing
the needs of people.
So if you believe in the name of
مُهَيْمِن, every responsibility you have in your life,
you are going to live up to it.
Bring it towards your parents, towards your neighbors
or children or wife or husband, whatever.
This is when you believe in the name
of مُهَيْمِن.
So now when sometimes you have a kind
of burnout or you have a lot of
things to do and you are stressed because
things just seem to be too many for
you to handle, you say يا مُهَيْمِن يا
مُهَيْمِن يا مُهَيْمِن يا مُهَيْمِن You ask him
by the name المُهَيْمِن so that Allah subhanahu
wa ta'ala will then empower you, re
-energize you, rejuvenate you and that you will
then be able to take up all these
responsibilities.
So say it, do it.
Now and this is the reason why I
wanted to go over all the names so
that you have in very brief, subhanAllah something
you can do something with immediately.
Because one of my problems is I talk
a lot.
So and I told myself today I'm not
going to do this.
So yesterday I prepared this class about indicting
the names and I said let's just do
this.
And if then I keep on talking about
one name for 10 years then there is
no problem.
Okay, so the following name that we are
going to look at is العزيز.
العزيز has many meanings.
But one of meanings of the عزيز is
the invincible.
And another meaning is he who is unique.
He who is invincible and he who is
unique.
So when you want to be invincible you
can only be so if the invincible allows
you and assists you and helps you.
Not invisible.
What is the meaning of invisible?
Did I just make up the word?
Okay.
It means you can't win against them.
They can't be overcome.
لا يغلبون.
So he is the invincible and the unique.
And so when we say invincible he can't
be overpowered by people, not by jinn, not
by angels, not by time, not by place,
by nothing.
So he won't be overpowered by death, not
by weakness, not by ignorance.
He is invincible.
And this is also the very reason why
he is unique.
Because that's only him subhanahu wa ta'ala
who is like that.
So when you now believe that he is
the invincible subhanahu wa ta'ala then whenever
you find an obstacle on your way to
Allah subhanahu wa ta'ala, being it purifying
your heart, your soul, getting rid of haram,
whatever, you say يا عزيز.
How long will my ego be my obstacle
between you and me, يا عزيز?
And if you want to stand out, you're
going for a job interview, and you want
to stand out, you want to be unique
in their eyes, and you want that job
to provide for yourself and your family, you
say يا عزيز.
You see that?
Subhanallah, Allah gave us the keys to everything,
to facilitate our lives.
And the reason why our lives are not
always facilitated is because we're not asking Allah
subhanahu wa ta'ala by his names.
Say, why I always have the feeling everything
is the same?
Well there you go, here are the keys.
فَدْعُوهُ بِهَا Allah has the most beautiful names.
Meaning people, if you want something, well, ask
Allah and He will give you.
So العزيز one is, if you want to
be unique in that which you do, or
you're going to a soccer team and the
scouts, they're scouting to get you to Real
Madrid or whatever, you say يا عزيز.
You see?
And if you want to overcome your problems,
you say يا عزيز.
And we were, very often people are looking
for magic wands, right?
Because they saw too much Harry Potter, and
Hobbit, and Lord of the Rings.
These are not magic wands, these are true
things.
And these names work.
They do work.
That's what we believe.
So it's strong, this is really strong.
So this is how you invoke him by
his name subhanahu wa ta'ala.
الجَبَّار الجَبَّار is the maker as much as
he is the breaker.
So the جَبَّار subhanahu wa ta'ala, we
call gypsum in the Arabic language, you know
what you do around your arm when it's
broken, we say gypsum, right?
No?
Plaster, but I think there's another word as
well.
Cloth?
Okay, مهم.
الجَبِيرَ And you hear the word جَبَرَ, جَبِيرَ,
right?
It's because it reinforces, it heals.
So الجَبَّار is the one who heals.
Sometimes he heals you by breaking you.
Because it is through pain very often that
a person starts to think, that a person
starts to reflect, that a person starts, it
is only when the pain is felt that
the healing process can start.
Pain is the beginning of healing.
So as Imam al-Rumi said, so now
الجَبَّار, look at your emotions, once you were
so sad, you said I will never overcome
this, and now you've forgotten about that pain.
It has been replaced by joy.
Maybe there was a divorce, you said I
will never overcome this.
You got married to somebody else, now you're
happy.
Whatever it may be, this is الجَبَّار, okay?
So Allah heals emotions, Allah heals your body.
Today, subhanAllah, very strange.
You cut yourself, you say, and then three
days later you look and you say, what's
happening?
It's like I'm an alien.
You know, new skin, new everything, it's gone,
I don't see it.
This is الجَبَّار.
He's doing this for you with your emotions,
with your body, and even with your life.
You know, missteps, you make mistakes, الجَبَّار.
So how are we going now to do,
how are we going to put this name
into practice?
Well, every misstep or every wrong we have
done, we're going to rectify it.
And if we are emotionally hurt, we ask
الجَبَّار subhanAllah wa ta'ala to take our
sadness away.
We say, يَا جَبَّار, يَا جَبَّار.
This is really a dua for a lot
of people in Syria, and a lot of
people in Palestine, and that suffer, you know,
and their pain can be taken away.
And subhanAllah, so يَا جَبَّار, يَا جَبَّار.
And at the same time when you say
جَبَّار, he will not only take away the
feeling, but also that which causes the feeling.
Because he heals but he breaks at the
same time.
So when he wants to heal your life,
or your emotions, or your body, and if
this is due to someone's wrong, then he
will take care of the healing, but also
of the breaking.
This is when you say the name الجَبَّار
subhanAllah wa ta'ala.
المتكبر.
المتكبر means the one who is elevated above
everything which does not befit him subhanAllah wa
ta'ala.
Like forgetting, wronging, like being touched and afflicted
by human mankind or jinn, nothing.
He is above all of this.
The way that we are going to respond
to this name is by humility.
Because the more pride we have, the more
he will break us on the day of
judgment.
And this is why the Prophet ﷺ has
said, when someone comes on the day of
judgment and he had kibr in his heart,
he will not enter paradise.
When you have kibr, arrogance in your heart,
then you will not enter paradise, said the
Prophet ﷺ.
So المتكبر is the one who is elevated
in rank and status, and he does not
want anybody to compete with him.
Because you can't compete with him.
You're not going to challenge Hussain Bolt.
And that's not comparing Allah subhanAllah wa ta
'ala at all.
I mean, Allah subhanAllah wa ta'ala breaks
you if you want to compete with him.
And this is what is clearly stated in
the hadith.
So now the متكبر, what are we going
to do now?
It is when people oppress us, we are
going to call by the name of متكبر.
Say, look Ya Rabbi, some people think that
they can compete with you.
So break them.
But also if I want to break myself,
meaning I find that I have arrogance, I
say, Ya متكبر, Ya متكبر.
I have enough of myself, Ya متكبر.
Please, you know.
But the problem is when you say this,
very often the results can be very very
harsh and hard.
So it's always better to specify, although Allah
subhanAllah knows best, you say, Ya متكبر, break
me in a way that doesn't break me
completely.
Or break me without dishonoring me.
So anyway, this is why sometimes you can
combine names.
Ya متكبر, Ya حكيم.
So you say, Ya متكبر, the one that
can break you as well.
But you also say, Ya حكيم, the wise.
Anyway, then you have الخالق البارئ المصور.
We said the خالق is the one that
created you out of nothing.
البارئ is the one who created your fundamentals
as a human being.
We all have bones and flesh and everything.
And the مصور is the one that gave
you the details, which turned you into that
individual who's different from everybody else.
And when we believe in the مصور, who
gave everybody an individual identity, we now know
that everybody has his own path, and that
we shouldn't try to copy people.
You know the chance that history repeats itself
is non-existent.
So this is why we say the path
of that person is not your path.
Look for your own path.
Is that clear?
So never expect to be able to copy
anybody.
Everybody is different and that's the beauty.
So now when you want Allah subhanahu wa
ta'ala, you're an inventor or you want
to write a book, and you want to
be different, for Allah's sake, not because of
your ego, you ask him by the name,
Ya مصور.
If you want, for example, you want Allah
to create for you, a child, you can
say, يا خلاق يا خالق.
So it can be in many different ways.
It can be in many many different ways.
And subhanAllah, anyway, we're not going to talk
about reflection because that's another thing.
Then we have الغفار.
الغفار is the one who forgives big sins.
So we have غفار, he's the one who
forgives the major sins.
We have الغافر, he's the one who forgives
someone who sins once in a while.
And then you have الغفور, and he's the
one that keeps on forgiving someone, keep on
committing the same sin.
Is that clear?
So الغفور is the one who forgives you
today, and tomorrow he forgives you again for
the same sin that you asked him to
forgive you for.
Is that clear or not?
So الغفور, الغفار is the one that forgives
major sins.
It's either in quantity or quality.
When an Arabic word is on the pattern
of فعال, then it shows either a quantity
or a quality.
So when you say الغفار, he's the one
that forgives the major sins, but he's also
the one that keeps on forgiving.
الغفور is the one that keeps on forgiving
you for the same sin.
Like today you commit a sin, say, ''Sorry
Ya Rabbi, Wallahi, never again.'' He says, ''Okay,
you're forgiven.'' And then three weeks later, ''Oh,
sorry Ya Rabbi, same sin, never again.'' Allah
says, ''Okay, I forgive you.'' Two months later,
''Oh, Rabbi, Subhanallah, I forgot.'' He says, ''Once
again.'' And he keeps on forgiving.
That's الغفور, you see?
So how are we going to live up
to this name?
Well, it is one, by keep on forgiving
people, which is very difficult.
But forgive people, as long as it has
just to do with you, and us forgiving
them, doesn't mean that they will do it
to somebody else.
Because then we are not allowed to forgive.
And forgiving is not a feeling.
Forgiving is that you don't ask for your
right.
That's forgiving.
Is that clear?
So the feeling might still be there, but
then you say, ''Okay, I don't want it
back.'' Okay, it's okay.
Yani, we don't talk about it.
Yani, it's done.
That's forgiving.
Yani, from a linguistic point of view.
So anyway, so that's one.
And two, is we should know that people
are not like Allah SWT.
So if you have done something wrong, and
you say, ''Sorry.'' And you come back and
you say, ''Sorry.'' And you come back and
you say, ''Sorry.'' Well, people are not Allah.
So one day, they will say, ''No.'' That's
done, apart from a mother.
A mother, you can come back millions of
times, and every time she will open her
door again.
In that aspect, she puts that name, even
without knowing that it's religious.
And she's putting this aspect into practice.
Mothers, they do it like no one else.
So we as Muslims, we are not going
to abuse the forgiveness of the ones who
forgive us.
We shouldn't humiliate ourselves by saying sorry to
the same person millions of times.
One, that will not be trustworthy.
And two, people will be out of energy
at a certain point in time.
Anyway, so Ghaffar, it speaks for itself.
How you can invoke Allah by this name,
but you can also invoke Him by this
name to grant you the power to forgive
someone.
Because as I said, forgiving is not always
an emotion, but sometimes you are obsessed by
thinking about those who've wronged you.
That's the human being.
Sometimes you go to bed with it, meaning
in your mind, you wake up with it,
you eat with it, you sleep with it,
it doesn't leave your mind.
And those people, and a year later, and
those people, and those people, these people forgot
about you.
When people wrong you, they turn their backs,
and they don't even think about you.
And this will bother you even more.
Look, a year later, I'm still feeling it.
And they're living their lives like nothing happened.
This is what evil people do.
They don't give it a second thought.
So now you are a prisoner of your
own emotions.
So you say, Ya Ghaffar, Ya Ghaffar, Ya
Ghaffar.
You forgive people who, subhanAllah, who told that
you had children or that you were non
-existent, and you guided them to Islam.
So Ya Ghaffar, give me the power of
a strong heart to forgive them.
And then you're free.
When you forgive, you're a free man or
a free woman.
And if you don't forgive, then you are
imprisoned for the rest of your life.
It will turn into a cancer, it will
destroy your concentration in prayer, and even your
personal life.
It will become an obsession, and you will
go sick.
Ya Ghaffar, take them.
It's for you.
If you want to destroy them, destroy them.
If you want to forgive them, forgive them.
It's not mine.
The next one is Al-Qahhar.
Al-Qahhar very often is translated as the
oppressor.
Al-Qahhar is the one who is in
control over everything.
That is Al-Qahhar.
Al-Qahhar is exactly the one, and we're
not talking from a scientific point of view,
but when it's high tide and low tide,
it's so incredible.
When I was in Spain three weeks ago,
I was looking at the beach, and even
when we went together with Karima Foundation on
the retreat, high tide, low tide, Ya Rabbi,
this is the biggest blessing of Allah SWT.
The sea doesn't have a mind, does it?
The sea doesn't have a mind.
The oceans don't have a mind.
But at a certain point, high tide, high
tide, high tide, Al-Qahhar stops her, said,
go back.
And sometimes he doesn't.
Tsunami now, whoop, there he goes.
Science is only explaining us what we can
see.
And this is true, it's due to this
and that and such and such, but who's
causing it?
Allah.
So this is what happens when there is
an earthquake, this is what happens when there
is a tsunami, this is what happens when,
you know, we have these hurricanes and so
much more.
Al-Qahhar is showing us that he, for
the majority of the times, is oppressing nature.
He's controlling nature and stopping it from harming
us.
So the rule is actually not that it
won't harm us.
The rule is that nature is dangerous, but
Allah is stopping it from us.
He's protecting us against it.
So this is what?
This is the name of Al-Qahhar.
And he does the same thing.
He controls our hearts.
Why anyway is my heart going like?
Why?
I don't know, I'm not doing it.
And the day it wants to stop, imagine
I die now, pray for me please.
Allah.
So, and one day it stops.
Why does it stop?
I wasn't in control.
Why does my body do this?
I don't know.
Why my breathing?
Allah is controlling my body, my breathing, the
beating of my heart, the working of my
kidneys, and my liver, and even my blinking,
the blinking of my eyes.
I don't control it.
I'm blinking my eyes.
Allah is cleaning my eyes for me.
My eyelashes.
People without eyelashes, they have a problem.
When they close their eyes, they still have
a lot of light coming into their eyes.
So there I go.
Oh, there's a curtain.
So Allah subhanahu wa ta'ala, He is
the one doing this for us.
Why do people...
Subhanallah, anyway, that's Al-Qahhar.
He's the one that controls all of this.
He controls you now that you don't fall
down.
If I were to ask you, why are
you sitting straight and why don't you fall?
You don't know.
And I always say, the opposite would be
more logical.
Like now, if I want to lay down,
I don't just go like...
Right?
I go like this.
I make a movement, and I go down,
and I lay down.
I have to think about laying down, but
I don't have to think about sitting straight.
What's happening?
This is Al-Qahhar.
He's in control over everything and keeps everything
at its place.
وَلَقَدْ كَرَّنَّا بَنِ آدَمَ وَحَمَلْنَاهُ We have honored
the human being.
So now Al-Qahhar subhanahu wa ta'ala,
it is that you now need to be
in control of your mind.
You need to be in control of your
body, your actions, of your words, and of
everything you do in your life.
You need to take control over yourselves.
And this is why the Prophet ﷺ said,
he said, the strong one is not the
one who wrestles other people to the ground.
The strong one is he or she who
is in control of his or her own
self when he or she is angry.
يُقَهِّرُ He controls his own self.
Now when you ask Allah subhanahu wa ta
'ala, by this name when you're angry, your
anger will go.
Because sometimes when you're angry, you can't control
yourself.
This is where you say things that you
will regret 10 seconds later.
This is where divorces happen.
This is where murders happen.
Anger is the brother of all evil, is
the source of all evil.
So this when you get angry, you say,
يَقَهَّرُ Please, oppress my anger, keep it down.
Or when you have a shahwa, when you
have an evil passion, you know, you're about
to look at something haram, be it on
the street or alone at home, you say,
يَقَهَّرُ You know, keep me under control.
It's only you who can do this.
But it's very often because we try to
be in control of ourselves without connecting to
the qahhar, that we actually don't find the
power to do so.
But now when you connect to the one
who has power over you, you can.
So I promise you that whatever you are
not able to stop in your life, if
you were to say the name qahhar before
you want to do it, it will stop.
That's the power of the name.
يَقَهَّرُ But also if people want to wrong
you, or even if lions want to attack
you.
You know, it sounds strange, but doesn't Allah
have power over animals?
Of course He does.
يَقَهَّرُ Keep them away from me.
SubhanAllah, and maybe I told the story but
I like it.
When Imam al-Sha'rani r.a spoke
about who was a murabbi, a murabbi meaning
he was forming people from a spiritual point
of view.
And then the scholars of tajweed and language
said, we heard about this person, we want
to study with him.
So when they arrived, they heard him read
Quran during prayer.
The scholars of tajweed said, his reading is
okay, but it's not like he's a qari.
And then when he spoke to the people,
the people of language said, well, he speaks
Arabic, but he's not very baligh, not very
eloquent.
Why would he be our teacher then?
So they wanted to leave the town, and
when they left town, they found like a
group of lions in front of the gate.
So now they went back.
And the Shaykh said, why are you back?
They said, yeah, we have a problem.
There are some lions at the gate.
So the Shaykh went.
And he said, oh, you have control over
everything.
Send them away.
Let them leave my guests alone.
So the lions, they just, you know, run
away.
And then these scholars, they looked at the
Shaykh, and they said, oh, this is something
we haven't seen before.
He said, Shaykh.
And he said, antum tuqimuna al-alsina, wa
nahnu nuqimu al-qulub.
He said, you rectify tongues, we rectify hearts.
Meaning that, it was the strength of the
heart, and not the strength of language or
pronunciation, which had the lions run away.
You see?
So he said, we rectify hearts.
And you guys of tajweed and language, you
just rectify tongues.
So they became his student.
They all became his student, rectifying their hearts.
Al-wahhab, subhanahu wa ta'ala.
Al-wahhab is someone who gives gifts.
Gifts.
Because nothing which Allah subhanahu wa ta'ala
gives us is something we deserve.
Can you say, I deserve to have eyes?
Can you?
I deserve to have a nose.
I deserve to have lungs.
I deserve to have a heart.
Nails, hair, hearing, sight.
These are all things which we do not
deserve.
Deserving is doing something and getting something in
exchange, which shows the value of that which
you deserve to receive in exchange for that
thing.
Al-wahhab thus is the one who gives
without wanting anything in exchange for it, and
who gives something without any reason.
He just gives it.
Your hearing, your sight, your lungs, your this.
And sometimes he doesn't.
But then he gives other things.
So al-wahhab subhanahu wa ta'ala is
the one who gives you gifts.
Some scholars say it is he who gives
you the things that you don't need in
your life.
That you don't need in your life.
Which are not of primary importance in your
life.
Now that's al-wahhab.
So everything you have extra is from al
-wahhab subhanahu wa ta'ala.
And this is why Allah subhanahu wa ta
'ala when he speaks about children, He said,
اَنهِ يَهَبُّ He gifts to whom he wants
a girl or a boy.
He calls this a gift.
And sometimes, and it's very difficult for people
who can't have children.
But sometimes we think it to be normal.
We're husband and wife, now we're gonna have
children.
Yes.
Subhanallah.
A child is not something merely biological.
It's a miracle.
Every child is a miracle.
The way Allah subhanahu wa ta'ala creates
something out of nothing.
The way that he creates someone flying an
airplane 10,000 meters in the sky.
Out of something which was nothing.
And then talks and walks.
And makes dua for you after you die.
These are miracles.
And this is why Allah subhanahu wa ta
'ala says that when one receives a child,
it's a gift.
And this is why if we are not
given a child, which is emotionally very difficult.
But we're talking from a religious point of
view.
Then we know we can't force Allah to
give us gifts.
But maybe he will gift you something else.
One of my mashaykh wasn't able to have
children.
And I asked him, Is this difficult for
you?
He said, No.
I said, Why?
He said, Because I know Allah can give
me in Jannah what I want.
Done.
One of the people came to the Prophet
sallallahu alayhi wa sallam and said, Ya Rasulullah.
He said, I heard.
Look at the Bedouins.
I really love them.
They said the sahaba radiallahu anhu, whenever a
Bedouin would come, they would be very happy
because they would ask these strange questions.
Because they didn't live with the Prophet sallallahu
alayhi wa sallam.
They were the ones that came in and
said, Where is Muhammad?
They didn't do this to disrespect him.
This is why Surah Al-Hujurat was revealed.
They were just shouting.
The Prophet sallallahu alayhi wa sallam being at
home, He said, Muhammad, come out.
Muhammad, you've been there long enough.
Muhammad, come.
And then Allah subhanahu wa ta'ala in
Surah Al-Hujurat, read it, Surah 49.
Allah says, وَلَوْ أَنَّهُمْ صَبَرُوا حَتَّى تَخْرُجَ إِلَيْهِمْ
لَكَانَ خَيْرًا لَهُمْ And if they only would
have been patient until you come out of
your house to speak to them, it would
have been better for them.
So one day come, Muhammad, I have a
problem.
He said, what?
Well, I heard that you are saying that
we can't work in Jannah.
He said, and I like to cultivate my
earth and my soil.
Now the Prophet sallallahu alayhi wa sallam smiled.
He said, oh, what's going on?
And then the Prophet waited and then there
was revelation.
And then he said, you will be able
to plant the seeds in the Hereafter, but
Allah will cultivate them for you.
And then he went back to the desert
and he was happy.
So this is why the Shaykh said, in
Jannah I can have what I want.
لَهُمَّا يَشَاءُونَ فِيهَا وَلَدَيْنَا مَزِيدٌ They will have
everything they're in, whatever they wish for, and
there is more.
So, anyway, Al-Wahhab.
So now, how are we going to put
the name Al-Wahhab into practice?
Well, by giving gifts to people.
Not only people we know, but also people
we don't know.
I don't mean in the tube in England,
that might be strange.
Here sir, I have a pen for you.
He said, why are you giving me a
pen for?
What do you want from me?
So, not just like that out of the
blue, but you're going in the mosque, here
have this perfume, or have this, have that,
giving gifts.
Because the Prophet ﷺ has said, give gifts
to one another and you will love one
another.
So giving gifts is a sunnah.
Like our cameraman brother always does with perfume,
he keeps on giving perfume to people.
And now he's known as the perfume giver.
Yes, he is.
A daddy, yes.
MashaAllah, may Allah ﷻ reward you for it.
You know, actually what you should do, is
actually you're reviving a sunnah.
So actually it should make you very happy.
You know, it's reviving a sunnah.
I try to revive the sunnah of, I
love you brother for Allah's sake.
But when I saw the way that people
respond, I just stopped doing it.
It was like, why is that for?
So, you have Al-Wahhab.
So ask Allah ﷻ, when you nevertheless would
like to receive a gift from Allah ﷻ,
you say, Ya Wahhab, Ya Wahhab.
Give me not because I'm greedy, but because
I want to rejoice with the fact that
you give me things that connect me to
you.
Now, you also ask Allah by His name
when you find yourself, when you see that
you find it difficult to give gifts to
people.
Some people are stingy.
And they find it difficult to give gifts.
So when you ask Allah Al-Wahhab, He
will increase the love for giving to others
in your heart.
Because like Ibn Ajeeba mentioned, he said, أَقْبَحُ
شَحِيحٌ أَقْبَحُ قَبِيحٌ صُفِيٌ شَحِيحٌ There is nothing
more despicable than a Sufi, someone travelling to
the path, travelling the path to the hereafter,
who is stingy.
This is what Allah dislikes the most.
Then we have Al-Razzaq.
Al-Razzaq, subhanahu wa ta'ala, it's not
like Al-Wahhab.
Al-Razzaq were the gifts, meaning giving more
than you need in your life.
Al-Razzaq is every aspect in your life.
Like what you know, what you memorize is
Rizq.
It's not only the tangible things in your
life.
What you wear is Rizq.
What you know is Rizq.
Your health is Rizq.
Your family is Rizq.
Your child is Rizq.
Your partner, everything is Rizq.
How are we going to put this into
practice?
Well, when you know that it is Allah's
Rizq, He can take it away from you
whenever you like, whenever He likes.
So when He takes it away, well, you
don't rebel.
You won't turn into a rebel and say,
why did you take it away from me?
Well, it's His.
Secondly, you're going to show Him that you
trust in Him, that He's the Razzaq by
asking for your Rizq.
Now people only ask for Rizq when they're
having a problem, or when they have a
debt that they can't pay.
Then all of a sudden, Ya Razzaq, Ya
Razzaq.
But when just for your monthly pay, who
sits down on his knees?
Especially when you're employed, not a contractor, you're
employed.
And you have what every month, you have
1,800, 1,500, whatever, 2,000 coming
on your account.
Well, people don't sit down on their knees.
They know, they're just checking their account.
Has the money been wired?
So you're going to sit down on your
knees and say, Ya Rabb, Razzaqni.
People will declare you crazy.
Say, why are you asking this?
You're employed, you have a contract.
Keep on asking.
Yes, so that's one of the powers.
Al-Fattah.
Al-Fattah, subhanahu wa ta'ala, is the
one who exposes the truth, or exposes the
lie and the liar.
The one that will differentiate between truth and
the lie, and the one that grants the
spiritual and intellectual opening.
And opens the doors to solutions in your
life.
This is Al-Fattah, subhanahu wa ta'ala.
A name that when Allah is invoked by,
that He will grant you understanding, and insight,
and a solution to your problems.
So this is when you say Al-Fattah.
Also, when you have an argument, and it's
not clear who is on the truth, and
you have to come in front of a
judge, or somebody judging you, and you know
that you are right, you say, رَبِّ فَتَحْ
بَيْنِي وَبَيْنَهُ بِالْحَقِّ وَأَنتَ الْفَتَٰحُ الْعَلِيمُ based on
one of the ayat, which have almost a
similar wording.
You ask, Ya Fattah, make the truth clear
to the people.
If this doesn't happen in this life, it's
in the hereafter.
Some of the prophets died when they were
falsely accused.
But Al-Fattah is the one who will
show the truth.
So how would we then ask Allah subhanahu
wa ta'ala by this name?
How would we live up to this name,
I mean, is by trying to be a
solution to people's problems.
And this is why the Prophet ﷺ said,
Some of the people amongst you are keys
to open the doors to good.
And others amongst you are those who are
keys to open the door to evil.
So be the key to good and not
the key to bad.
So we are all opening a door for
people, either through our actions, through our advice,
through our words, through our behavior.
We are all keys to one another.
Also, this name should inspire you with trust
in Allah, that you know He is Al
-Fattah, meaning that nobody can close the door
that He wants to open for you.
So never let someone tell you that it's
impossible for you, until Allah shows you that
it's impossible for you.
But nothing is impossible for Him.
So people say, come on man, give up.
You say, maybe there is a door that
you don't know of.
And the key to opening doors which are
closed is taqwa.
Allah subhanahu wa ta'ala said, وَمَن يَتَّقِ
اللَّهَ يَجْعَلَّهُ مَخْرَجًا And the one who has
taqwa, Allah will give him a way out.
And that's Al-Fattah.
And even there where you think, I will
never get out of this problem, you will
get out.
Allah is Al-Fattah.
You want to ask something?
Then you have the name Al-'Alim.
Al-'Alim is not only the one that knows,
but is the one that knows everything from
everybody and everything.
Knows what was, knows what is, knows what
will be, knows how it were to be
if it went, if it were to happen
in another way than it happened, and so
much more.
So very often people say, yeah, but if
I would have finished my studies there, then
I would now today be there.
So at-Tabarak Allah mashaAllah, you know the
unseen.
So what do you know?
You just know if I would have done
that, then 50 years later I would have
been like that.
We don't know.
So putting our trust in the Ilm Allah
subhanahu wa ta'ala is very important.
And there once again we express it through
the Istikhara, but also knowing that when you
know something, or something new is invented, or
you come up with an idea that it
wasn't yours.
It was Allah's.
You didn't come up with something that Allah
didn't know.
And not with something that Allah didn't want
you to know.
لَا يُحِيطُونَ بِشَيءٍ مِّنْ عِلْمِهِ إِلَّا بِمَا شَاءٌ
The only knowledge you have is the one
that He allowed you to have.
So meaning that when you know something new,
and you have a new understanding of something,
it is not you knowing, it is Allah
unveiling His knowledge to you.
You see the difference?
So you say, oh I know now.
No, Allah has shown me now what He
knows.
And this is why you always remain humble
when you learn something new.
Because while you are learning something new, it
is only Allah unveiling a part of His
knowledge to you.
And the scholars are no more than a
bridge towards unveiling that knowledge.
But even they, it is not their knowledge.
It is them being a part of unveiling
that knowledge, used by Allah subhanahu wa ta
'ala.
Is that clear?
And this is why, الْعُلَمَاءُ وَرَثَةُ الْأَنبِيَاءُ The
scholars are the inheritors of the prophets.
And the prophets they inherited knowledge.
You see that?
So when you ask Allah subhanahu wa ta
'ala by the name Alim, it can go
in different ways.
It is either to ask Him for more
understanding, but also to make people understand you.
Because sometimes we say things in a way,
that people just don't understand us, and they
don't get the point we are trying to
make.
And this is very important between husband and
wife.
So before you go to your wife or
husband, when you want to share something very
important, and you want them to understand this,
and to understand you, then you sit down
and say, يَا عَلِيمُ Unveil that part of
knowledge to them.
Why are you laughing Khayyam?
Why are you smiling?
Because it's a sunnah.
Khayyam is reviving the sunnah of smiling.
MashaAllah.
Excuse me?
So I hope this is clear.
Also when you have an exam, يَا عَلِيمُ
When you are lost, like very often when
my phone dies, I get to High Wiccam
and then I get lost.
You know every week, and I'm not exaggerating,
you can ask Abdullah, right?
Every week, I get to High Wiccam and
I don't know where I am.
I don't know how I do this.
How many times did you send me the
code?
Every week.
But nevertheless I arrive here always, today again
we got lost.
But we were here on time.
So that's why we leave early now.
We leave like, the road takes about 35
minutes, but we leave at one hour earlier.
I'm pictures of all of High Wiccam.
Really?
الحمد لله رب العالمين