Sulayman Van Ael – Divine Names 8b Invoking the 99 names of Allah in your daily life
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I would like everybody to come back so
that we are here from the very beginning.
So it's ten past ten.
We had exactly ten minutes.
So the next name is Al-Qabid and
Al-Basit.
Very important here that you don't say Basit.
For two reasons.
One, it's not Ba.
Two, it's not a Saad, it is a
Sin.
And three, it is not a Ta, but
a Ta, Basit.
Usually these names are always mentioned together exactly
like Al-Awal and Al-Akhir, Al-Zahir
and Al-Batil, Al-Mu'izz, Al-Muthil,
Al-Rafi, Al-Khafid.
Some of the scholars said that these names
need to be mentioned always together.
Why?
Because one of these names by its own
might not give you a complete understanding of
what the name stands for.
So Al-Qabid and Al-Basit is the
one who takes something away and Al-Basit
is the one who spreads it out.
Usually in the books of spirituality, Al-Qabd
is referring to a state where you are
in.
And Al-Basit is also referring to a
state where you are in.
The Qabd is when you are concentrated on
your sins and on Allah's anger and on
* and so much more.
And Al-Basit is there where you put
your hope in Allah, you think about Jannah,
you think about His forgiveness.
Sometimes Al-Qabd and Al-Basit can also
be referring to you feeling a bit down
and you being over-enthusiastic.
So Al-Qabd and Al-Basit, when it
comes down to your emotions, when you feel
like Al-Qabd, you will ask Allah by
His name Al-Basit to grant you peace
of mind again.
Because to be in Qabd for too long
time, think about Nahr, think about this, this
will take away your joy of life while
you are allowed to enjoy life.
Too much Basit will eventually guide you to
sinning because you think Allah is all forgiving,
everything is alright, everything will be cool, Allah
subhanahu wa ta'ala whenever I come back
He will forgive me.
So Al-Qabd and Al-Basit keeps you
right in the middle.
But on the other hand, sometimes Al-Qabd
takes away your Basit in your Ibadah, meaning
that sometimes when you think about, when you
pray, you might not feel or experience the
same positive feelings that you used to experience
in your prayer.
You see, like all of a sudden you
pray, I don't feel anything anymore and it's
not due to sinning, it's not always due
to sinning.
So now when you have this, Allah subhanahu
wa ta'ala is testing you.
Are you worshipping me for the feeling I
give you or are you worshipping me because
I deserve to be worshipped?
Is that clear?
So this is what we have when we
say Al-Qabd and Al-Basit, meaning Allah
is Al-Qabd, He takes these emotions away
and Al-Basit He can give them but
He also takes away lives.
So Al-Qabd is when He takes away
your life and Al-Basit is when He
makes your life going on.
So this is when somebody who's dying and
who's about to die, you can ask Allah
subhanahu wa ta'ala by the name of
Al-Basit to make his life continue.
But also your spiritual life, like we always
ask Allah when things go wrong, when all
of a sudden I feel that my worship
is weakening, and then I say, oh ya
Rabbi, no, it is when everything goes good,
you say, ya Basit, keep on spreading this
out for me, you see?
And this is when your Ibadah will be
ongoing, Allah subhanahu wa ta'ala.
And then we have names that seem to
be very close to these names, which is
Al-Khafidur-Rafir, the one who elevates and
the one who brings down, and the Mu
'izz and the Muthil, meaning the one who
gives honour and status and the one who
dishonours.
We have the Khafid and the Rafir, the
Khafid is the one who elevates people in
rank, and the Khafid is the one who
brings down people, and the Rafir is the
one who elevates people.
Al-Mu'izz is the one who gives
Izzah, honour and might to people, and Al
-Muthil is the one who dishonours people who
deserve to be dishonoured.
And Al-Khafidur-Rafir is maybe the one
who lets you be dishonoured while you are
actually honoured by him.
And this very often when Allah subhanahu wa
ta'ala wants to draw you close to
him, you might find yourself in a problem
where you are being accused or where you
are being slandered and where all the world
believes you and you know it's not true.
So in the eyes of people you are
humiliated, but for Allah subhanahu wa ta'ala
you are honoured.
So sometimes the humiliation of people is the
honour of Allah and sometimes it's vice versa.
So we are going to ask Allah subhanahu
wa ta'ala by these names, Al-Khafid,
who brings down, it is also if you
want to lower your eyes, you say, O
Ya Khafid, help me to lower my eyes.
If you want Allah subhanahu wa ta'ala
to bring down someone who is in a
leader position and who is oppressing people, you
ask Allah also by the name Al-Khafid.
If you want to have a raise, for
example, in your work, you can ask Allah
by Al-Rafir, elevate my position within the
company and let them see how much work
I deliver.
You ask Allah by these names.
And you know what the problem is now
when you say this, people say, yeah, but
the names of Allah are not magic ones,
are they?
You know, this is the problem that we
are getting to now.
It's when you say these things that people
say, yeah, but do you really think that
you're just going to say a name and
your life will change?
Yes, I do.
I do.
Because it are not just names.
Allah said, I have the beautiful names, make
use of them and invoke me by these
names and things will happen.
Things will definitely happen.
So Al-Mu'izz and Al-Muthil, subhanahu
wa ta'ala.
Then we have Al-Sami' Al-Basir.
Al-Sami' we always say the all-hearing.
But they say he's the one who has
knowledge of everything which is heard.
And even everything which can't be heard.
He hears what can be heard and he
hears what can't be heard, by the human
being.
He hears everything and he sees everything.
He also sees things which are intangible.
Like Allah sees what the actions of our
heart are.
Allah looks at the actions of your deeds,
like sincerity, like love, like hate, like jealousy,
envy, like humility.
So Allah subhanahu wa ta'ala sees and
hears things that can't be seen and can't
be heard.
He knows the secret even before becoming a
secret.
He knows what your words are even before
you utter your words.
He's not in need for you to say
them in order for him to hear them
and know them.
He knew them before they were said.
He's never a passive object.
He's always inactive.
He's never in a passive position.
We can't cause Allah to do anything without
him already wanting to do it before us
asking him.
So he's a Sami' al-Basir.
Now Allah being a Sami' al-Basir, how
are we going to do this?
Well, when you know that he hears everything,
that he sees everything, you know that when
you hide behind people's backs and that you
plan against them or you gossip about them,
that maybe you might be away from the
person you are talking about, but you're not
away from the one that hears what you
are saying and will take revenge in the
name of the one you are slandering or
gossiping about.
Is that clear?
So you can't escape from Allah subhanahu wa
ta'ala.
So when you know that Allah sees and
hears everything, then you have no single moment
where you feel safe against the consequences of
what you say or what you do.
So Sami' al-Basir, it's also the Muslim
who will only use his sight and his
hearing for that which they have been created.
Your eyes were created to look at Allah's
creation, that which is halal of it, and
to listen to things which draw you closer
to Allah, which increase you in knowledge, which
increase you in science, but not to listen
to things which are disliked by Allah subhanahu
wa ta'ala.
And this is why when people ask, yeah,
music halal, haram, halal, haram, I just want
to answer with one thing.
If the things you are hearing are things
which are disliked by Allah, it is haram.
When people sing about drugs, and people sing
about strange parties, and people sing about zina,
and about so much more, or another song,
maybe a year and a half ago, when
it appeared on the playlists, and it was
that everybody knows that God is a woman.
And Muslims are singing it, that God is
a woman.
I don't know who the singer was again.
I already told you that I follow up
all the songs that come out, so I
want to know what lives amongst the people.
So now a Christian came to me not
long ago, on the street.
I don't know why I attract them.
They always want to talk to me.
Oh, you look like a nice person.
I think I can convince you.
And he came up to me and he
said, Yeah, we are the only kind of
church, Christians in England, who believe that God
is a man and a woman.
Then he came with his Bible.
He said, Yeah, look, I didn't see any
proof.
It was really the verse, يحرفون الكلمة عن
مضادع That's the only thing which went through
my mind.
They transform the meaning of the words and
give false interpretations.
But anyway, when they talk to me for
the first time, I always do like I
don't know anything.
So I said, Oh, can you explain me
this?
Okay, then why?
And then when I ask a question, all
of a sudden he had a brain freeze.
Like, Oh, that's true.
Oh, that's an interesting question.
I don't know.
I will need to ask about that.
So he tried to convince me that God
is a man and a woman.
So it's ajeeb.
So what I'm trying, why am I saying
this actually?
Yes.
So now when you see what the texts
are in music, then you know that they
are not inviting towards very, very good things.
They are not inviting towards good things.
So what is inviting towards something haram without
regard to the hukum of music, if the
text is haram, listening to it is haram.
That's it.
If the text is haram, then listening to
it is haram.
That also counts for cartoons.
Any cartoons on their own are not haram.
But there are many cartoons that are very
bad for the religion of your child, where
they give divine powers to flying dogs, divine
powers to sponges.
No, no, a sponge, a talking sponge.
Daddy, daddy, I want to see SpongeBob.
SpongeBob, is it SpongeBob?
SubhanAllah.
Then you say, okay, there is like a
sponge talking and tissue talking.
And then we are astonished when our children
do strange things.
They pull these strange faces.
This is the only thing you show them.
So what do you expect?
If they sit in front of the television,
this becomes their educator.
And sometimes also they describe God in many
cartoons, like a man on a cloud with
a long white beard and they make fun
of him.
So these things, when they go against our
aqeedah, or they attribute things which we are
only allowed to attribute to Allah, then that
becomes haram as well.
Not the what, not the cartoon in itself,
but the message behind a certain cartoon.
So this is also something that we need
to take into consideration.
Okay, that's very important.
And there are some video games that people
play, where you actually, when you want more
power, you need to pray to idols and
other gods, and then your power increases.
And then you get their cape.
You know the game?
We have the god of war, we have
witchcraft, so many different things.
So when you look at it, the message
behind it is really haram.
Some of the games, you get more points,
the more old ladies you knock down, and
the more cars you steal, the more points
you get.
So what is this all about?
They say it's innocent.
It's not innocent.
When the children play this, they feel as
if they were the person that represents their
mind.
Because their mind now is actually being placed
into that thing in front of them.
They are no longer like in their own
bodies.
So this is why we as Muslims, we
need to watch out for these things.
Cartoons are not haram, but some of them
can be.
Exactly like these texts, the majority of songs
are actually really haram, if not to say
inspired by shaytan.
Okay, we have the following one, is the
name Al-Hakam.
Al-Hakam is the one who will judge
over his slaves.
And in very brief, the scholars say, when
you are facing a problem, where you are
unjustly being accused, or people are asking something
from you which is not their right, then
you ask Allah by Al-Hakam.
And you put your complaint in front of
Allah.
So this is what we do.
And it will not always be solved in
this life, very often, it's only in the
hereafter.
But we shouldn't despair because we don't believe
that life ends here.
Al-Adl, what was the meaning of Al
-Adl again?
It has more than one meaning.
The one who is just in his ruling,
but also the one that creates everything in
correct proportion.
So this is Al-Adl.
And this is when we look at everything
in life, night and day, in the most
places of the world.
But what is beautiful to see is that
in some places of the world, that Al
-Adl, the white proportions, don't seem to be
there.
Like it's many months, it's only dark, and
for many months there is light.
So that Allah actually shows us how life
could be.
On all the face of the earth, if
he would have wanted.
But he shows us that the best way
to live is that what the majority of
people live in.
And that's where day and night alter, and
when there is a continuation.
Al-Adl is also the one who does
things gradually.
It's not like when you drive your car,
and you drive into a tunnel, all of
a sudden the light changes, you need to
take your sunglasses off, otherwise you don't see
anything anymore.
Like Allah doesn't do this with the universe.
Like switching the light on and off, right?
Like now it's day, boom, light.
How many accidents would there be, if it
would be like that?
No, it goes gradually, and like after 15
minutes you say, SubhanAllah, it's dark already.
It's night, night has fallen, I didn't even
realize.
So this is how Allah subhanahu wa ta
'ala does these things.
And this is also Al-Adl.
So you ask Allah subhanahu wa ta'ala,
by his name, to establish justice on the
face of the earth, and to allow you
to give everything in your life its due.
Al-Latif.
Very often translated as the gentle one, I
never do this.
Al-Latif can be explained, but not really
translated.
Al-Latif subhanahu wa ta'ala is the
one that guides you to something through a
path, which usually doesn't guide to that result.
He makes you achieve something in life through
a way that doesn't lead to that, usually.
So that at the end of the day,
of the road you would say, this is
from Allah.
Like Cristiano Ronaldo for example, maybe a strange
example, but why not?
If you know how he became famous, he
was from a very poor family, he used
to kick a ball on the street, and
that was it.
He had talent, but when the scouts came,
his friend, the scout said, he who makes
a goal, we have a contract ready for
him.
So they were playing, and the moment that
they were running towards the goal, Cristiano Ronaldo
and his friend were both in front of
an open goal.
And his friend had the ball, and instead
of kicking the ball in, he passed it
to Ronaldo, and Ronaldo made the goal.
And then Ronaldo asked him, why did you
do that?
And his friend said, because you are a
better football player than I am.
Now later, they found out that this man,
and he didn't make it in football, but
they were talking about a man with a
villa and a beautiful car, and you know,
living a good life, but he didn't have
any good income.
So they went visiting him.
They said, how did you become so rich?
He said, with the first wage that Ronaldo
received, he bought a house for me.
And he said, because it is thanks to
you that I am who I am today.
And since then, he always took care of
me.
This is what a non-Muslim does for
his friends.
You see?
Because he never forgot that this was thanks
to his friend.
And this is one of the ways that
Al-Lateef subhanahu wa ta'ala manifests himself
in your life.
Like this example with Ronaldo is perfect.
It could have gone all the other way,
that we might have never known about him,
that he wouldn't be earning 520,000 a
week.
And that the people of Syria wouldn't have
gotten millions, and the people of Palestine wouldn't
have gotten millions.
Through Ronaldo, when he received his golden ball,
and he melted it up, and he sold
the ball and gave all of it to
Palestine.
So there was a reason behind it, you
see?
So if now you're going to look, barakAllahu
fikum, Al-Lateef is the one who guides
you to something through a way, which usually
doesn't lead to this, so that you would
be grateful at the end of the day.
And that you wouldn't be saying, it's thanks
to myself.
And he's...
So this is when Allah subhanahu wa ta
'ala wants to increase you.
But when Allah subhanahu wa ta'ala knows
you're bad, He will usually get you to
your results without going through any difficulties.
And through a way, which usually leads to
that way.
So that at the end of the road,
you would say, thanks to me.
Thanks to me, what God?
I mean everything, I did everything from the
very beginning to the very end.
It was my sweat, it was my money,
my effort, my...
SubhanAllah.
This was Qarun, like we said yesterday in
the class, ijaza class.
So anyway, this is Al-Lateef subhanahu wa
ta'ala.
But sometimes we might just not see where
we are heading for when we drown in
our misery.
Very often, misery doesn't seem to be taking
you higher.
It seems to be soaking you in and
destroying you.
So what are you going to do now
when you believe that the name Allah, Al
-Lateef subhanahu wa ta'ala is there?
Then when you are in misery, you say,
Ya Al-Lateef, show me please something that
I can hold on to.
And then it can be that Allah shows
you through a dream, or it can be
that Allah subhanahu wa ta'ala changes something
in your life that it becomes more clear
to you why things are happening in your
life.
And very often they are exposed bit by
bit.
You see?
And subhanAllah, very often when you go through
a problem, it is only years later that
you see why you needed to go through
that problem, and that you know that back
in the days, if I were to know
that this problem would have gotten me here,
I would have paid for it.
You see that?
Sometimes when you see the result of your
problem years later, you say, what was I
angry about?
I was angry about something which was taking
me higher.
And this is what we need to believe.
And that's very difficult, but we do believe
it.
Even if now we're in pain, we might
be crying, we might be hurt, you know
that one day you will thank Allah for
this.
Whatever it may be that you are going
through.
Because Allah subhanahu wa ta'ala doesn't harm
you, or I'm sorry, He doesn't harm you,
and when He creates an affliction in your
life, then it's only to get you higher,
not to get you lower.
That's not what Allah does.
Only when you're a very, very, very evil
person.
And even then, He's Al-Ghaffar.
He can open the doors to forgiveness.
He's Al-Khabir subhanahu wa ta'ala.
Al-Khabir, very often we say He's the
informed one.
Ya Salam!
Is He informed?
Al-Khabir bi ma'na mukhbir bi ma
'na fa'il He's the one who informs
others.
He's the one who informs other people, the
people on the day of judgement.
And look, when the angels come to Allah
subhanahu wa ta'ala and they talk about
something, then He says like, and what did
my servants say?
But very often in hadith you will find,
while He knows better than them.
In a lot of hadith, when Allah asks
a question like, and what did they say?
And He knows better.
So when Allah subhanahu wa ta'ala asks
a question, it's not in order for Him
to know the response.
It is in order for the one who
is being questioned to ponder and reflect and
think about the greatness of that which is
going on.
You see that?
So that is Al-Khabir.
So Al-Khabir subhanahu wa ta'ala They
say, if you would like to get the
best out of your teacher, if you would
like to get the best out of your
teacher, you should ask Allah subhanahu wa ta
'ala by His name Al-Khabir to let
your sheikh say the things that you need.
You say, Ya Khabir, inform me like you're
with a problem.
And what is very strange to see is
very often when people attend classes, they seem
to be finding answers to their questions without
answering the question.
And which is very strange because sometimes 10
different people can go with 10 different things.
So you ask Allah subhanahu wa ta'ala
by His name Al-Khabir.
Al-Haleem they say, is the one whose
mercy is No I don't want to say
it wrongly.
His anger doesn't push him to do something.
Like Allah subhanahu wa ta'ala is not
pushed by emotions.
He is not pushed by emotions.
Because Allah subhanahu wa ta'ala He decided,
if you do this you get that, you
do this you get that.
So we, you know when Al-Haleem is
the one when he is angry with someone
that he can still forgive that someone or
love that someone.
And Imam Ahmed Zarouk said, Al-Haleem is
the one who is not overcome by his
own anger.
Meaning, we lose control when we're angry.
Allah doesn't.
Allah doesn't subhanahu wa ta'ala.
Some say no So Al-Haleem is the
one who doesn't always punish those who deserve
to be punished.
That's the Haleem.
He doesn't always punish those who deserve to
be punished.
And that's Al-Hilm.
And the Prophet sallallahu alayhi wa sallam spoke
to one of the Sahaba and he said,
you have two traits, two characteristics which are
loved by Allah and one of them was
Al-Hilm.
Al-Hilm meaning that you don't express your
anger when you're angry in a way which
offends people and also that you don't punish
people when they deserve to be punished.
And that's why you need sometimes to have
Hilm towards people.
Bring this name into practice.
You say, you're Fi Hilm.
I forgive you for what you have done.
Anyway, so asking Allah subhanahu wa ta'ala
and by this name I think is very
obvious.
Al-Ghafoor, we spoke about that when we
spoke about Al-Ghaffar.
Then we have Al-Shakoor.
Al-Shakoor subhanahu wa ta'ala is the
one who gives you without wanting something in
return and then gives you because you accepted
something from him.
The example I always give if I give
you five today, tomorrow I give you a
thousand because you accepted my five.
I reward you because you accepted my gift.
And that's Al-Shakoor.
And Al-Shakoor is the one who thanks
without wanting to be thanked.
And if he wants you to thank him,
it's because thanking him will increase you.
It won't increase him in anything.
And this is why Allah subhanahu wa ta
'ala said, وَإِذْ تَأَذَّنَ رَبُّكُمْ لَإِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ
And when your Lord said and if you
are thankful I will increase you.
So the Shakoor is the one who doesn't
want to be thanked and if he wants
to be thanked it's for your own sake,
not for his sake.
So this is Shakoor.
So how are we going to bring this
name into practice?
By giving people in return something better than
they did for us.
If people do something for us, we will
give them better.
That's how we are going to be Shakoor.
Secondly, we're never going to talk about the
good things we've done for people.
Three, we're not going to expect any reward
or any gratitude from people.
And if we do so, it's for their
own educational for their own education, but not
for our own selves.
So when you tell your people, shouldn't you
be grateful?
I have done this for you and now
you do like that.
You don't do this because of your ego,
because you want them to reflect and to
be grateful people.
Is the difference clear?
So now a Shakoor, a Shukr is one
of the greatest blessings.
You ask Allah SWT to make you grateful
and also to make you sincere.
That you say, Ya Rabbi let me do
this only for you to give me Shukr.
And the Shukr of Allah is that He
will reward you with Paradise and His nearness.
The name Al-Hafidh Al-Hafidh is the
one who protects and preserves.
The one who protects and preserves.
Al-Hafidh like Imam Al-Razi mentioned, he's
the one who protects you against the most
things against which he protects you are things
you are not aware of.
Maybe people were planning to hit you, you
don't know.
People were planning to kill you, you don't
know.
Maybe someone was about to hit you with
a car accident but Allah SWT sent the
bird and he told his wife, Oh look
at the bird.
So they drove a little bit slower.
So they just missed you.
All of this is Al-Hafidh.
So the Hafidh SWT is the one who
protects you against things you are not aware
of.
And that's the majority of things.
And this is why Imam Al-Razi he
said, if you want to know against what
Allah protects you then look at all the
diseases you can have and that you don't
have.
And then he said, look at the diseases
of the eye, hundreds of diseases you can
have.
Diseases of the heart, of the lungs, blood
pressure, sugar, whatever.
You are protected against all of this.
So Al-Hafidh SWT is the one that
does this for you.
So you are going to thank Allah SWT
for all the things that you don't know
about.
But also you are going to protect people
against your evil.
You are going to protect them in such
a way that you don't harm them.
But not only this, you are going to
try to calculate how you can protect people
in the future against things that they might
not be aware of.
Of things happening in a political landscape, social,
economical landscape.
And you trying to figure out what can
happen.
So you think about the future, so that
you will be Hafidh lahum.
So that you will protect them and they
might not even be aware that it's thanks
to you.
You created a system, established a system, which
will protect people in the future.
And this is how you can be Hafidh.
So when you want to find out how
to protect people against maybe a danger in
the future that you are not aware of,
you ask Ya Hafidh, please make me the
source of hifth for people in the future.
What do they need?
So this would be the name Al-Hafidh
SWT.
Yes?
Excuse me?
Protect.
Then we have Al-Hasib.
Al-Hasib means actually sometimes they say it
is he who takes people into reckoning of
Al-Hisab.
But some say it comes from Al-Hasb.
And Al-Hasb meaning being sufficient.
Al-Hasib is the one who is sufficient
for you.
Hasbuna Allah.
And others say no, it comes from Al
-Hasab.
So the first one Al-Hasb with a
Sukoon on the scene.
And others say with a Fatha on the
scene.
With a Sukoon on the scene, it was
what?
He who is sufficient for you.
Hasbuna Allah.
And with a Fatha on the scene, it
is he who will take you into account
for your actions.
And then we say, Wallahu Hasibuh.
So in both cases Allah SWT when we
say he is the Hasb meaning that he
should be sufficient for you.
And this is for me your last your
last Subhanallah.
The last thing that we need to do
as a human the most difficult thing for
the human being is to think that Allah
is sufficient for him.
Because as a human being we were created
as Insan.
And one of the meanings of Insan is
allathee yahtaju ila al-inasi wal-istinasi.
Meaning he is in need of social life.
Because social life in a certain way defines
who you are.
You are important or not important.
You are beloved or not beloved.
And this is why people in solitary confinement
go crazy.
People in solitary confinement, they say like they
said that being in solitary confinement for more
than 15 days in a row is torture.
They say that people literally go insane.
People that never had psychological problems, who are
in solitary confinement, they go crazy.
They become paranoid, they start hallucinating and very
often they create a certain form of schizophrenia.
Or we say schizophrenia.
This is what the psychologists and psychiatrists say.
So when Allah subhanahu wa ta'ala but
some people go in jail, go to jail
like one of them was al-Abbas he
was not a terrorist.
And he was unjustly imprisoned in Syria more
than 30-40 years ago.
And he was in prison for more than
12 years.
Dark.
Solitary confinement.
One lunch a day.
That was it.
He didn't hear voices, didn't encounter people.
And when he came out, they say he
came out better than he went in.
So now they were astonished and he couldn't
see, he got blind due to being in
the dark for more than 12 years.
And when he got out, he was smiling,
he was talking to people like it was
normal, to his wife and children, how are
you, everybody good?
They said, what is going on?
And he said, for 12 years I have
done nothing but reading Qur'an.
He was hafidh li kitabillah.
That's the only thing he kept on doing.
And he came out and started writing his
thoughts about the ayah that he was reading
in his difficult periods in life.
You see?
So this is when you believe that Allah
subhanahu wa ta'ala is sufficient for you.
Whatever happens, you have faith in Allah, you're
never alone.
So when you're never alone, you can't despair.
You know, because you know your helper is
there, your companion is there, your provider is
there, your witness is there, your judge is
there, Allah subhanahu wa ta'ala.
Which is, I'm talking about it like it's
nothing.
I know that I'm not at that level.
That's really the highest of highest of highest
of levels that you say like, even if
my own mother turns against me and believes
that I'm a killer, for example, going to
jail she doesn't visit you for 15 years.
Your own wife says, you killer, I will
leave you.
She gets married to somebody else.
You know, all your life is destroyed and
you're sitting with a smile, knowing that Allah
is your companion and knows the truth.
Yalla, do it.
This is what we mean, حَسْبُنَ اللَّهُ وَنِعْمَ
الْوَكِيلُ And this is what Ibrahim a.s.
said when he was thrown into fire, right?
In this dunya.
When people, you know, put him on the
catapult, right?
And how do you say that?
When they ejected?
When they slung him?
When they slung him into the fire and
Jibreel came and he said, well, can I
help you?
He said, no.
He said, help from you?
I don't want.
He said, from him?
Yes.
And then when he was thrown, you know,
he said, حَسْبُنَ اللَّهُ وَنِعْمَ الْوَكِيلُ And then
when Allah subhanahu wa ta'ala saw how
strong he was in that, he didn't want
to submit to anybody apart from Allah jalla
wa ala.
Allah said, يَنَارِكُنِ بَرْضًا وَاسْلَامًا عَلَىٰ إِبْرَاهِيمِ Oh
my fire, be cool and peaceful to Ibrahim.
And then when they asked Ibrahim, because it
was a big fire for days and days
in a row, and nothing burnt, not even
one single hair on his body was burnt.
And when he came out, he said, these
were the best days of my life.
Because Allah subhanahu wa ta'ala was feeding
him with the food of paradise.
This is what happens when you say Allah
is sufficient for me.
And this is what the Prophet sallallahu alayhi
wa sallam did when they saw him fasting
two days in a row.
And the sahaba radiallahu anhu said, can we
do like you do?
He said, no.
He said, because you are not like me.
إِنَّ اللَّهَ يُطْعِمُنِي وَاسْقِينِ Because what my Lord
gives me to drink and to eat.
Some, Imam al-Baghawi rahim Allah says about
this hadith in sharh sunnah he says, and
one possibility is that he was being fed
from the food of paradise.
He said that there is a higher level.
That his connection with Allah subhanahu wa ta
'ala was sufficient for him to stay alive.
And that his connection with Allah was replacing
food and drink.
Okay?
So this is what we say when we
say Allah is al-Hasib.
Allah subhanahu wa ta'ala is sufficient for
us.
So when you feel in distress, when you
feel that people have left you down, you
say, Ya Hasbi, Ya Hasbi, Ya Hasbi, Ya
Hasbi, O who is sufficient for me, O
who is sufficient for me?
And then your heart will come at rest
bi-idhnihi subhanahu wa ta'ala.
Al-Jaleel, he is the magnificent subhanahu wa
ta'ala.
He is subhanAllah magnificent in all ways.
And this name we say it is a
name just to, that gathers all the names
that astonish you.
You know how great he is, how knowledgeable
he is, or how much knowledge he has
in power.
So al-Jaleel is just looking up to
Allah subhanahu wa ta'ala.
That's it.
And so when sometimes you forget to look
up to Allah, and you miss that feeling
in your heart, then you will ask him
by the name Jaleel.
Say, Ya Jaleel.
Show me.
Show me.
So that's an important one.
Then al-Karim.
Al-Karim is the generous one.
Meaning, as long as you ask, he will
keep on giving.
And he gives you before you ask.
Meaning, he knows what you need, and he
gives it before you ask.
That's being generous.
Being generous for the human being is asking
people what they need.
Your brother, if you really want, you see
that someone is in a difficulty.
You don't say things like, brother, if you
need help, you know, you just ask me.
If you need like 50 pounds, I will,
you know, no problem.
Just give the 50 pounds then.
If you think that the person is in
need.
You want to turn him into a beggar,
like, if you need, then just come to
me and lower your hand, and I will
help you, you poor little guy.
No, you see, you think that someone is
in need, you do it without asking.
Would you like me to help you move?
No, I want to do it all by
myself.
You know, what's that kind of a question?
Should I carry these boxes with you?
No, thank you.
You know, you just do it.
If you want to help, you don't ask.
If you want to help, you do.
Is that clear?
So this is for the human being being
kareem.
It is looking at what people need and
providing help before they ask.
And in this way, nobody is actually ever
needy.
If every Muslim would be looking for the
needs of people, and how to fulfill them,
then nobody would ever be needy.
Okay?
So this is al-kareem subhanahu wa ta
'ala.
Then we have al-raqeeb.
Al-raqeeb is the one who is observing
all the time.
And our scholars say this means that you
should observe your heart.
You should observe your heart.
But parents can say this when they send
their children to school, or their children go
to a retreat, or they go to Turkey,
for example.
Then you can ask Allah subhanahu wa ta
'ala Ya raqeeb kun raqeeban alayhim O observer,
observe them.
Observe their needs and fulfill them.
So this name you can pronounce over anybody
who you are concerned with or that you
think needs to be protected and so much
more.
So you say name al-raqeeb subhanahu wa
ta'ala.
And also when you find yourself ignorant of
things you shouldn't be ignorant about, you can
also ask Allah subhanahu wa ta'ala by
the name al-raqeeb.
Okay?
The name al-raqeeb is also an active
action, meaning that you observe, for example, as
a parent, your children.
Your child comes back with a pen that
you didn't buy for your child.
Where did that pen come from?
Oh, daddy, it was my friend who gave
it to me.
Ah, okay, that's fine.
No, that's not observing.
This is not raqaba.
Raqaba means observing and there is also a
follow up.
So what you should do as a parent,
sometimes children, it's not because your child, you
love your child that your child is an
angel.
Sometimes children, they might take something away from
another child.
Or they find something on the floor and
they just take it.
And sometimes children lie.
Oh, my child doesn't lie.
Okay, good.
You're from another planet then.
So what I'm trying to say is, where
you got this pen from, it's from a
friend.
Who is that friend?
Oh, it's from Karima.
Okay, that's good.
Let's go to school tomorrow.
I drop you, show me where Karima is.
And they go, oh subhanAllah, Karima is sick
today.
Okay, then we'll go tomorrow as well.
And then you go again.
So your child knows that there is a
follow up.
You see?
And then you get to that Karima, and
if she says, no, I didn't give her
that pen, she took it from me, or
I lost it, then now you can confront
your child to its lie.
Say, why did you lie?
Never do this again.
Because I will follow up everything you do.
And this is al-muraqabah.
And this is Allah subhanahu wa ta'ala
is a raqib, not just observing, but if
he loves you a lot, he will observe
and rectify.
And he will show you what you need
to rectify, and won't let you get away
with that which you need to rectify.
So this is al-raqib.
The one that does muraqabah is the one
that observes himself.
Yes, the one who does muraqabah is the
one who observes his own actions, his own
words, and his own promises to his own
self.
Then we have al-mujeeb.
I don't need to mention a lot about
this.
He's the one who answers the calls and
the supplications.
From our side, whenever people ask us for
help or advice, we are there for them.
And this is very often the form of
worship with the biggest reward.
Because we prefer forms of worship which are
very egocentric, which are very egoistic, like I
want to read Qur'an now, I want
to study now, and all of a sudden
my wife needs something from the shop, I'm
just reading Qur'an subhanAllah, why couldn't you
tell me before?
No, your biggest worship now is just going
out and buy that cheese.
You know, that's your worship now.
You know, you wanted to pray qiyam and
now somebody calls you, yeah, my car is
on the side of the road, can you
pick me up?
Brother, I told you I had a bad
car and now you get me out of
my house, I just wanted to pray at
night.
Your biggest worship is okay brother, I'm there,
boom, gone.
So al-mujeeb is that you help people.
And this is why the Prophet sallAllahu alayhi
wa sallam has said that those whom Allah
subhanahu wa ta'ala loves more than anybody
else and fa'ukum linnas are the people
who are of the greatest benefit to others.
So this is al-mujeeb.
Al-mujeeb is also that you don't doubt
when you ask Allah subhanahu wa ta'ala
that he will respond to you.
Yahya ibn Mu'adh al-Razi said that
if we were to weep in front of
Allah subhanahu wa ta'ala while supplicating like
a child weeps when it wants to be
fed our dua would be accepted.
Have you ever seen a sane parent hearing
his child weep for food and not giving
it food?
Allah has more mercy.
So it's not about his mercy, it's about
how deep it's encrusted into our hearts.
Now, then we have subhanahu wa ta'ala
al-wasi' al-wasi' means that he oversees
everything.
He has power over everything.
And also that his mercy is very largely
spread over his creation.
So we need to be wasi' al-sadr.
We need to have an expanded chest, meaning
we allow everybody into our hearts.
Not just someone following the same group as
I do, someone with the same ethnical background
as I do, and not even someone just
because he has the same faith or religion
as me.
You know, we are there for everybody.
When Allah subhanahu wa ta'ala said about
Muhammad rahmatan lil'alameen a misery I'm saying
in French.
A mercy for the entire world.
He's a mercy for the entire world.
This includes the non-believers.
So we have, we are wasi' al-sadr.
Meaning because we want Allah subhanahu wa ta
'ala to be wasi' in his forgiveness towards
us.
We supplicate Allah subhanahu wa ta'ala by
this name when we want to broaden our
own horizon, we want to increase in anything
being it our patience, our endurance, our insight,
our money, we ask Allah subhanahu wa ta
'ala by his name al-wasi' subhanahu wa
ta'ala.
Mashallah we're going at a quick pace but
it's already 10.59. Good.
So what do we do Khayyam?
Is it?
Do you all agree that it's good that
we go over all these names at this
pace?
I think so, right?
Which doesn't mean that we won't explain in
detail, but I wanted to do it like
this so that we see every name immediately
in this way.
It goes quickly, but I'm sure it will
be of benefit and try to invoke Allah
subhanahu wa ta'ala by these names.
We won't be able to finish them all,
but I tried really to make it as
short as I could.
Al-Hakim is the wise.
It's he who is wise subhanahu wa ta
'ala.
The one who only does things because they
have good results.
Even if we don't think them to be
good.
So we need to trust Allah subhanahu wa
ta'ala when things happen in our life,
that it's not to tease us or to
displease us or to punish us, but it's
always to elevate us, strengthen us and draw
us closer to him.
But when you look at it from a
wrong perspective the same thing which happens and
it can either push you away from Allah
and that's because you don't believe in his
Hikmah.
You just believe in like, okay, why is
he doing this?
I don't understand.
Or you say, I believe in his Hikmah
and I know that I will thank him
when I see the results of what he's
doing to my life now.
That's Al-Hakim and you invoke Allah subhanahu
wa ta'ala by granting you wisdom.
And there's a difference between wisdom and knowledge.
Knowledge is knowing things.
Wisdom and knowledge is wisdom means then that
you know how to convey your knowledge.
And you need both.
You have knowledge and no wisdom you won't
be able to get people to listen to
you.
If you have wisdom and no knowledge, then
yeah people will not listen to you either.
And if you have knowledge and wisdom then
you know what to do with your knowledge,
how to express your knowledge and how to
structure your knowledge and how to say the
things that people are in need of.
Because it's very, knowledge is so vast that
not every circle of knowledge is fitted for
a certain kind of science.
Okay, that's Al-Hakim and the next time
inshallah we will do the remaining ones.
So what I would like you to do,
Barakallah Fikum, is just write it down for
yourself.
I think today was a very good exercise.
Write it down in a Word document.
What I would also like you to do,
Barakallah Fikum, is don't keep it for yourself.
Don't keep this for yourself.
I don't want this to stay in these
four walls.
If you have Facebook, share it with people.
If you have Instagram, share it.
If you have Snapchat share it.
Because there is so much rubbish on social
media.
Try to enlighten this obscure side of life
in the lives of people.
And also when you get to your parents
you go home your children, your spouse, your
neighbours, sister, brother share it with everybody.
Barakallah Fikum so that Allah Jalla wa Ala
may bless this place even more.
Ameen.