Sulayman Van Ael – Divine Names 8c Invoking the 99 names of Allah in your daily life
AI: Summary ©
The importance of strength and pride in one's life is emphasized in a conversation, as well as the need for forgiveness and finding a friend. The speakers emphasize the importance of finding a way to be strong and successful, as well as pursuing a passionate life. The list provided is not a conversation or dialogue, it is a list of numbers and characters.
AI: Summary ©
As we all know, a lot of people
are ill, sick.
And I was thinking this morning, and I
shared it with Khayyam, SubhanAllah, we are being
tackled by something we can't see.
You know, it is like the flu is
something intangible, right?
Or if it are bacteria or microbes, then
they're billions of times smaller than we are.
But nevertheless, they tackle us.
And 200 years ago, the flu would kill
us.
So if you look at this, then you
see, SubhanAllah, Allah is so strong, that He
can give to things which are billions of
times smaller than us the power to kill
us.
The power to keep us in bed, not
to go to work, not to be able
to enjoy our lives.
So it's ajeeb.
This is one of the meanings of the
name Latif, SubhanAllah, as well.
You know that through something which doesn't lead
to something, remember?
Like something very small.
And this is what Allah, SubhanAllah, in Surah
Al-Ahzab, when He says, and then we
send an army to you which is invisible
to the eye.
جنودا لم تروها.
I'm not saying it's the flu, but I'm
just comparing.
Like Allah, SubhanAllah, sent an army which was
invisible to the eye.
وَكَانَ اللَّهُ بِمَا تَعْمَلُونَ بَصِيرًا But nevertheless, Allah
sees what you do.
So He sends troops we can't see, and
at the same time He sees what we
do.
Anyway, so I'm still a bit sick, so
sometimes I might cough, sometimes I might wander
off.
But we are going to finish the names
today which we were supposed to finish last
time.
An update, inshallah, starting from next week on
Sunday.
Saturday.
Sunday.
Sunday.
There will be Balara at 7.30. Balara
meaning Arabic rhetoric.
You need to know how to read the
Arabic language.
You don't need to understand the Arabic language
like 100%.
Just if you understand enough the basic words,
then that's good.
So we will do that from 7.30
to 10 past 8.
And then from 10 or a quarter past
8 until 9, until this class, we will
have Fiqh of Tahara and Salah.
We will have a look at the four
Madahib, not because we want to do comparative
studies, but rather because we want to understand
where these differences in Fiqh come from, what
these differences were based on, and also to
create a more tolerant society, to see that
everybody has his dalil.
So the first book will be based on
a book of four Azhari scholars, which is
Durus al-Balagha.
And then the other one in Fiqh will
be Al-Din al-Khalis of Imam al
-Subki, which is also an Azhari.
So this is, bi-idhnillahi azawajal, what we
will be doing.
Then after that, the names of Allah Jalla
wa'ala will be finished.
We are finishing them today in the same
way as we did it last week.
And we will start with the angels.
And I'm a transformative journey through the world
of the angels, which is for me a
unique study, as I have gathered all the
different angels that were mentioned in the Qur
'an and in the Sunnah.
But then I have also studied which effect
they should have on our connection with Allah
and on the way we behave.
So it's different.
You will not find this, at least what
I've seen, somewhere else.
So I think it's very important to know
what transformative power our belief in the angels
really is.
So that will be starting from next week.
That will be four weeks.
Four weekends will be about a transformative journey
through the world of the angels.
And then comes the next step, inshaAllah, in
our journey through the path of faith.
So alhamdulillah, that's in brief.
I ask Allah subhanahu wa ta'ala to
bless Kareemah organization, inshaAllah, and to make them
a source and a beacon of light, inshaAllah.
Ameen.
أعوذ بالله من الشيطان الرجيم بسم الله الرحمن
الرحيم وصلى الله وسلم على سيدنا محمد وعلى
أوليه وصحبه We will go exactly like next
week.
So you need to be ready to write
down because we're going to give the name,
how we should respond to it, how make
dua with it, and we carry on.
So this is what we are going to
do, inshaAllah.
أعوذ بالله من الشيطان الرجيم بسم الله الرحمن
الرحيم وصلى الله وسلم على سيدنا محمد وعلى
أوليه وصحبه أجمعين I'm going to the name
الباعث.
الباعث, as you know, I never translate names.
I give explanations.
الباعث is the one who brings forth something
out of something.
That's الباعث.
So الباعث is the one who brought forth
Muhammad صلى الله عليه وسلم out of his
people.
But he's also bringing forth the living ones
from the dead ones.
So الباعث is the one who will give
you life after death.
But الباعث is also the one that re
-energizes you or re-inspires you after your
inspiration or aspiration has died.
So it is tangible, but it is also
not...
So when you see that you lose your
energy, you lose your interest, you lose anything
that you were doing and you lost track
of it, you ask Allah سبحانه وتعالى by
the name الباعث.
So الباعث is the one who will bring
forth something out of something.
And Allah سبحانه وتعالى does this.
So the best thing to do is to
ask Allah سبحانه وتعالى by his name whenever
you see that something within you has died.
Very often people have this problem.
They say, my prayer doesn't feel like before.
When I read the Qur'an, it doesn't
move me anymore.
When I pray, I don't feel it anymore.
I don't long for the akhirah like I
used to.
You ask Allah by his name الباعث.
Oh Allah ابعث, bring this life again within
myself.
Then we have a shaheed.
A shaheed سبحانه وتعالى is the one who
sees...
Sorry, and the way we are going to
put the name الباعث into practice as well
is we're going to look at the capacities
of people and we're going to try to
show them how to use their capacities to
be a باعث, not الباعث ourselves.
Very often the reason why people don't do
something is because of what they think.
But what they think is very often not
in harmony with their capacities.
People usually underestimate themselves.
So when you want to live up to
the name الباعث, you're going to look at
qualities of people and you're going to turn
them into the best version of themselves.
So this is one of the meanings of
الباعث.
Then we have a shaheed.
A shaheed سبحانه وتعالى is he who sees
everything.
But it is not he who sees it
when it happens, it is he who sees
it before it happens.
Because he's not in need of seeing to
know.
We know because we hear.
We know because we see.
We are dependent.
Allah just knows.
So a shaheed سبحانه وتعالى is the one
who is the witness as well.
So he sees everything, but he's the witness.
He witnesses what we do, what others do,
and he also witnesses what is within the
hearts.
When we believe that Allah is shaheed, we
should be shaheed لله.
Allah سبحانه وتعالى says in the Qur'an
that we need to stand up as shuhadaa
lillah.
What does that mean?
We witness in front of the people our
belief in Allah سبحانه وتعالى and the greatness
of Allah and the oneness of Allah.
Allah says in Surah Al-Imran, شَهِدَ اللَّهُ
أَنَّهُ لَا إِلَهَ إِلَّا هُوَ وَالْمَلَائِكَةُ هُوَ أُولُّ
الْعِلْمِ Allah testifies and witnesses that he is
one together with the angels and the possessors
of knowledge.
Now what are we going to do when
we believe that Allah witnesses?
We need to be witnesses but with justice.
Meaning that we are never false witnesses even
if it is against our own parents, our
own children, our own spouse.
We don't give any priority.
We are witnesses of the truth and not
witnesses of people.
So when we stand up as a witness,
then I don't stand up as a witness
for the sake of that person, but for
the sake of truth and justice.
This is very important.
When you ask Allah subhanahu wa ta'ala
by the name Shaheed, that you can usually
do this when people for example falsely accuse
you or they think that you have done
something that you haven't done, then you say,
Oh Shaheed, oh you who are observing and
seeing everything, who is witnessing everything, show the
people, let the people know.
So the name Shaheed subhanahu wa ta'ala.
The following name is Alhaq, this speaks for
itself.
Alhaq is the true.
He is true.
He is not only true in the sense
that he exists, but he is true in
a sense that he never breaks his promise.
That he is the true source of happiness.
The true source of strength.
The true source of guidance.
The true source of everything else.
So Alhaq subhanahu wa ta'ala is not
only the true one, but he is true
in everything he does.
وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلَ And who speaks
more the truth than Allah subhanahu wa ta
'ala?
No one.
So this is why when we say Alhaq,
and the Haq is also the one whose
truth is so strong that no lie will
stand.
No lie will ever escape from Allah subhanahu
wa ta'ala.
He can't be betrayed.
This is also what it means to be
the Haq.
He can't be betrayed.
We as human beings, when we believe in
the name Alhaq, we need to be Haq
too.
Meaning, we are not going to betray others,
but we are going to be vigilant, and
we are not going to allow others to
betray us.
Because we stand up for the Haq.
Also, the Haq as a human being, is
that you will ask Allah subhanahu wa ta
'ala to show you the truth.
Because our emotions very often lie to us.
Our emotions blind ourselves very often for the
Haq.
So when you ask Allah Alhaq, whenever you're
angry, you say, Ya Haq, show me whether
I'm in my right.
Show me whether the reason why I'm angry
for is correct.
So you ask Allah subhanahu wa ta'ala
because you just want Haq.
When you're on the Haq, then on the
Day of Judgment, you will not regret anything.
And this is why Allah subhanahu wa ta
'ala says, جاء الحق وزهق الباطل.
إِنَّ الْبَاطِلَ كَانَ زَهُقًا.
Meaning, Allah says, the truth has come.
And the Baatil, the lies, they have been
erased, eradicated, because of the Haq.
So the only thing which can bring down
and tackle lies and oppression, is truth.
So if you battle oppression with oppression, then
nothing will happen.
It is only with the Haq.
And the victory will not always be given
in this life, it can also be given
in the next.
So Haq, being on the Haq, doesn't mean
that you will be saved here.
A lot of Prophets were killed, a lot
of them, were killed, were tortured, and they
were on the Haq.
But they will get their Haq, they will
get their right on the Day of Judgment.
So this is the Haq subhanahu wa ta
'ala.
Then we have Al-Waqeel, Ya Rabbi.
Al-Waqeel.
Al-Waqeel is the one who takes responsibility
over you.
Is the one who, in Arabic, Al-Waqala,
how would we translate Al-Waqala Aasim?
When you send a Waqeel in your name.
How do you call that?
Representative.
What did you say?
Proxy.
MashaAllah.
Okay, good.
Anyway, Al-Waqeel, in the Arabic language, is
someone who can do something in your name.
You gave him the authority to do something.
Allah is Al-Waqeel, meaning He didn't receive
your authority.
He actually said, I am your Waqeel.
Meaning whatever you need, I can do it
in your place.
So Allah subhanahu wa ta'ala, being the
King, and being not in need of us
at all, says, I will do this for
you.
So you're in need of something, I do
it for you.
When you know, for example, you know that
you have a friend, and that friend is
a friend of the King.
And he tells you, whatever you need, I
will talk to the King.
Well, you will say, okay, that's good, that's
okay.
But now the King is your Waqeel.
He says, the King himself, I will do
anything for you.
So, for example, you have some trouble with
some people, and you have Khabib with you.
You know Khabib?
Really?
Khabib, the MMA guy?
Okay, anyway.
So you have him, who is a world
champion, and he says, the people who are
oppressing you, I will go instead of you.
You know if he goes, that these guys
will probably say, okay, sorry, sorry, everything is
okay, we won't harm him anymore.
So now you have this, but with Allah
SWT, which is entirely different and not comparable.
But if we put our trust like this
in people, why shouldn't we put our trust
in Allah SWT?
When you get on a plane, the only
reason why you get on a plane, apart
from trusting in Allah, is because you trust
the pilot.
If somebody would say right before taking off,
I'm sorry the pilot is not there, but
the butcher from next door says that he
will give it a try.
What are you going to do?
You're getting off the plane, don't you?
So it all depends.
So now you have Allah SWT telling you,
I will do everything for you.
And this is why Allah SWT says, وَكَفَى
بِاللَّهِ وَكِيلًا Allah is sufficient for you as
a wakil.
If Allah does something for you, who do
you need instead?
So this name inspires us to connect to
Allah alone.
Like when everything goes wrong, don't start knocking
on the doors of people.
Because these people are in need of Allah
as well.
And this is why Abu Hassan al-Shayhdi
RA said, why don't you ask that person
to help you?
He said, why should I ask someone who
is in need of the same someone who
is helping me?
Everybody is being helped by Allah SWT.
Which doesn't mean that we're not allowed to
ask people, but I'm always talking about the
deeds of the heart.
Like you can ask someone, please can you
help me?
But with your heart, you're connected to Allah
SWT.
So there's that physical action and there's a
spiritual attachment.
So al-wakil SWT, you ask Allah by
this name when you have been given a
responsibility.
You ask Allah SWT, al-wakil, to assist
you therein.
Also, when you need to do something which
seems to be impossible for you, you ask
Him by His name.
You say, ya al-wakil.
Ya al-wakil, I can't do it on
my own.
Please be my wakil.
So if you know all of this, now
what always surprises me is how weak our
connection to these names is.
And I'm just talking about myself.
When you see what they mean and the
power they are, and then what we truly
do with it, it's like you have everything
you need right in front of you and
you're looking left and right and saying, what
should I do, what should I do?
It's just there.
It's Allah SWT.
So make use of these names because they
will be transforming your life and your connection
with Allah SWT.
And I ask Allah to provide me the
yaqeen.
InshaAllah.
Innahu waliyu wa wakilu thalik.
Allah is al-Qawiy.
But the name al-Qawiy and al-Mateen,
they go together.
Why?
Because Qawiy on its own, you can be
strong, like the strongest man on the face
of the earth.
They need to carry two iron things and
as time passes by, they go down.
They're strong.
They're very strong.
But like every second, their strength decreases.
Your strength decreases.
You can go like this, but it decreases.
So from the moment you put the maximum
strength is the moment that your strength decreases.
Al-Qawiy al-Mateen is the one who
is strong and whose strength never decreases.
So Allah is strong and is always as
strong.
There is no moment where he's strong and
stronger.
There is no moment where his strength decreases.
Why do we need to know this?
Because sometimes we see Allah subhanahu wa ta
'ala doesn't give us what we want.
Astaghfirullah.
And then we keep on asking, please Rabbi,
please Rabbi, please.
Ya Rabbi, please, come on.
You know, last time I prayed on time.
I lowered my gaze.
I didn't look at haram.
So Ya Rabbi, do something for me instead.
Then all of a sudden Allah subhanahu wa
ta'ala gives you what you want.
This is not because he's weak.
You see?
So it is not a point of weakness
or a status of weakness which caused him
to listen to you.
It's his mercy.
And mercy is not weakness.
And this is one thing I didn't say
about the name Ar-Rahman.
And I wanted to mention this.
Ar-Rahman, very often we look at it
as a very gentle, soft name.
But Ar-Rahman is also the one who
will stand up for the sinners.
You see?
So when pious people between brackets seem to
be criticizing the sinners, Ar-Rahman stands up
for the sinners.
Right?
When the Prophet a.s. performed a prayer
for that lady who committed adultery and that
Umar a.s. said, Ya Rasulallah, will you
pray for her?
He said, if her tawbah were to be
divided and given to each single man in
Medina, that would suffice for each one of
them to perform a correct tawbah.
So the Prophet a.s. stood up for
him.
That's Rahman.
When the drunkard was brought to the Prophet
a.s. like in Sahih Muslim.
And people said, may you be cursed.
How often will you be brought to the
Prophet a.s. while you're drunk?
So now the Prophet a.s. he said,
don't help Shaitan against your brother.
He didn't say, don't help Shaitan against the
sinner.
He didn't say, don't help Shaitan against that
drunkard.
He said, against your brother.
Because I know, that was not all.
He said, I know that he loves Allah
and His Prophet.
I know that he loves Allah and His
Prophet.
So Rahman is also very strong.
It means like, don't you try to get
to the weaker ones.
Because these weaker ones may have something in
their heart which is stronger than your physical
actions.
Which is regret.
Maybe sincerity.
Maybe trust in Allah a.s. So many
other things.
So Rahman is also a very strong name.
It frightens religious people in such a way
that they will never criticize other people.
If you're not a Qadi in Islam, you're
not even supposed to have an opinion about
what people do or not.
You're no Qadi.
It's not for you.
You're not a judge.
You're not even allowed to judge.
And say, this person, that.
Oh, he's bad.
She's bad.
Oh, who does she think she is?
She talks about Allah a.s. She says
that she loves Allah.
But for example, this or that.
She doesn't dress according to the Islamic dress
code.
Who are we?
He said about the drunkard, he loves Allah
and his Prophet.
Done.
Finished.
Is that clear?
So Rahman is a very strong name.
To come back.
So we have Al-Qawiyu Al-Mateen.
So Allah, when He listens to you, it's
not because He's weak.
Also, if the entire world would turn against
Allah, that would not touch Allah.
لَوْ أَنَّ إِنسَكُمْ وَجِنَّكُمْ وَأَوَّلَكُمْ وَآخِرَكُمْ كَانُوا عَلَىٰ
أَتْقَىٰ قَلْبِ رَجُلٍ وَاحِدٍ مِّنْكُمْ مَا زَادَ ذَلِكَ
فِي مُلْكِ شَيْئًا This is in Sahih Muslim.
And Imam Ahmad said about this hadith, أَشْرَفُ
حَدِيثٍ رَوَاهُ أَهْلُ الشَّامِ And this is the
most honorable hadith ever transmitted by the people
of Sham.
And one of the things Allah says in
this hadith, Al-Qudsi, he says, And if
everybody, all humanity, the jinn and human beings,
the first of them and the last of
them, would all have a corrupt heart, مَا
نَقَسَ ذَلِكَ مِنْ مُلْكِ شَيْئًا This would take
nothing away from my dominion and kingdom.
Like if now everybody here, may Allah protect
us, would turn kafir, would turn against Allah,
I don't care, I don't believe in you,
you're not my provider, whatever.
The worst things you would say, it would
not even touch Allah.
We can't, we don't have any impact on
Allah.
This is Al-Qawiyy.
And sometimes when people say, I don't care.
Well, if Allah SWT doesn't do this for
me, I've been a good man or a
good woman already for 5 or 10 years,
and this is the result, you know what,
I will stop doing good.
Alright, that's just against yourself.
Allah won't cry over you.
Allah doesn't cry.
You see?
So this is Al-Qawiyy Al-Mateen.
So you need strength.
The Prophet SAW said, المؤمن القوي أحب إلى
الله من المؤمن الضعيف The strong believer is
more beloved to Allah than the weak believer.
Strong, not just physically strong, emotionally strong, financially
strong, socially strong, strong in each aspect.
We need to be complete human beings.
So this is what we do when we
believe in Allah Al-Qawiyy, we're going to
be strong in everything.
There's nothing as bad as a weak community.
Strong, forgiving is also strong.
And when I look at...
Anyway, it's going to become too long.
Anyway, Al-Qawiyy.
So you ask Allah SWT for strength in
everything you do.
Oh, but especially for strength in going against
yourself.
The most strength you need is not strength
against an enemy, it is strength against your
own self.
The own illnesses of your heart, weaknesses that
you have, you need strength to overcome them.
And you ask Allah SWT by His name,
يَا قَوِيُّ يَا مَتِينُ Also when you see
that every time you start a good deed,
and it starts to decrease, you become weaker,
you're asking, يَا قَوِيُّ يَا مَتِينُ And it
allows me to continue doing something.
Because very often we start something and then
we stop that something.
It's because we don't rely on Allah.
It's because we rely on ourselves.
We decide.
We say, from now on, I will never
do this again.
From now on, I will always do this.
And then you do it again or you
stop doing it.
Why?
Because you don't ask Allah.
When you don't ask Him, He breaks you.
The Prophet SAW has said, like in the
Jam of Imam Suyuti, مَنْ لَمْ يَسْأَلِ اللَّهِ
يَغْضَبْ عَلَيْهِ If someone doesn't ask Allah, Allah
becomes angry with him.
If you don't ask Allah, He will be
angry with you.
Because that shows that you think that you
are not in need of Him.
And that's why the Sha'ir said, لَا
تَسْأَلَنَّ بُنَيَّ آدَمَ حَاجَةً وَاسْأَلِ الَّذِي أَبْوَابُهُ لَا
تُغْلَقُ بُنَيُّ آدَم إِنْ سَأَلْتَ يَغْضَبُ Don't ask
the human being for anything because then he
becomes angry when you ask him.
But Allah becomes angry when you don't ask
Him.
So ask the one whose doors never close.
So this is what you are going to
do with Allah SWT.
القَوِيُ الْمَتِين Then الوَلِي يا سلام This is
one of the highest names.
They say الولي is Allah SWT says in
the Quran الله ولي الذين آمنوا Allah is
the wali of those who believe.
الولي actually means the close friend, the ally,
someone's ally who stands up for you, who
goes through the fire for you, who would
die for you.
That's an ally.
But Allah SWT الولي Allah wouldn't do anything
for you meaning that if you are wrong
well then He might punish you.
But in harmony with your goodness and in
harmony with your treading on the path of
Islam Allah will draw you closer to Him.
Allah will draw you closer to Him.
So when you are Allah SWT's wali Very
often when we think about wali we think
about just people who are doing a lot
of dhikr, a lot of Quran but a
wali can be the butcher who is not
known for anything amongst people.
But his heart is so pure that Allah
SWT loves him.
He can be a football player, he can
be a pilot, he can be an imam,
he can be anybody.
Because in harmony with the strength of your
iman and your good deeds you will be
closer to Allah SWT.
Is that clear?
And the wilaya is something which Allah SWT
doesn't always show to people.
And the true wilaya is not as been
said that you can fly through the air,
doesn't make you a wali.
That you can walk on water, doesn't turn
you into a wali.
But that you stay away from haram.
This is the biggest miracle man.
This is the biggest miracle that you stay
away from haram in a time where haram
is poured down from the skies on the
face of the earth.
All the fasaad today comes from the sky
to the earth.
What do I mean?
The Prophet SAW said at the end of
times fasaad, corruption will come down from the
skies to the earth even in the middle
of the desert.
Now we understand what it means.
It's a satellite dish and internet.
It's all through satellite.
The pictures people are sharing on the internet,
over your phone, people looking at haram in
the midst of their house.
You know, satellite and this and that.
We are the first ever who were able
to corrupt the skies.
Can you imagine?
There has always been corruption on the face
of the earth.
But we are the first ones to be
able to corrupt the skies.
We are the first ones even to do
haram in the air, on an airplane.
There is haram that happens on an airplane
as well.
So we are the first ones, Ya Rabbi.
But we are also the first ones who
are able to do dhikr underwater.
When I drive in a tunnel, under a
tunnel that goes under the water, I say,
SubhanAllah, you know the fish, they do istighfar.
They ask Allah SWT to forgive people who
teach other people to do good.
So we are actually, when we drive under
the water, we are actually doing dhikr under
the water and under those who do istighfar
for the ulama.
So it's so beautiful to be the first
ones to be able to do that.
And also the first ones, apart from Rasulullah
SAW, who can do dhikr in the sky.
The Prophet SAW did dhikr, Laylatul Mi'raj.
After him, nobody was ever able to do
so until we invented the airplane.
We can do dhikr in the skies and
under the water.
This is incredible.
So you can see that everything can be
used in the form of ni'mah or ni'mah.
We can turn everything into a blessing or
into a punishment.
And this is how we should feel.
And this is why a lot of people
forget their dhikr of the airplane.
The Prophet SAW told the sahaba, when you
go up on a mountain, say Allahu Akbar.
And when you go down, say SubhanAllah.
And why do you say Allahu Akbar?
Because when you go up on a mountain,
you might think like, oh, I'm higher than
everybody else.
So bring yourself down and say Allah is
the greatest.
And when you go down, you say, look
how down I can go and Allah is
exalted above low aspects and low attributes and
so forth.
And then you say SubhanAllah.
So in an airplane, the same thing, Allahu
Akbar, Allahu Akbar, Allahu Akbar, SubhanAllah.
We are the first ones.
We are the first ones to eat, to
receive the rizq in the sky.
Allah says in the Quran, وَفِي سَمَاءِ رِزْقُكُمْ
وَمَا تُوَعَدُونَ And in the skies is your
rizq.
Before it only had one possible explanation.
The scholars would say, it is in the
lawh al-mahfuz.
Meaning, it is written on the tablets what
your rizq will be.
Now we say this, yes, but we have
an extra dimension.
There is truly rizq in our skies.
Pilots making money in the sky.
Stewards making money in the sky.
People finishing their, writing their books or whatever
their contracts, while they are flying in the
sky.
We are eating in the sky.
We are drinking in the sky.
We are getting air in the sky.
وَفِي سَمَاءِ رِزْقُكُمْ And in the sky is
your rizq.
So the further we go, the more narrow
the explanation of the Quran becomes, but the
more wider it becomes.
So people, if we live for a thousand
more years, they will have other explanations to
kitab Allah.
And this is the miracle of this book.
Anyway, so we have al-wali.
So al-wali is the one who is
near to you.
What are we going to do?
Stay away from haram, then you will be
a wali.
Do your fard, you will be a wali.
There are the first two things.
If you can only hold on to that,
I promise you, you are a true mu'min.
Stay away from haram, inwardly and outwardly, and
beautify your farad.
And then, bi-idhnillahi azwajal, you will be
very close to Allah.
Then we have al-hamid.
Al-hamid, subhanahu wa ta'ala, is the
one who praises himself.
And he is the only one who is
allowed to praise himself.
We are not allowed to praise ourselves.
Allah says, وَلَا تُزَكُوا أَنفُسَكُمْ فَلَا تُزَكُوا أَنفُسَكُمْ
هُوَ أَعْلَمُ بِمَنِ التَّقَى And do not praise
yourselves, because He knows better who has taqwa.
So we don't praise ourselves.
Oh, did you see what I did last
time?
Did you see my goal?
Did you hear my recitation?
Did you see how fast I memorized?
SubhanAllah.
It becomes even worse when you praise yourself
for something which Allah has done.
Oh, did you ever see the color of
my eyes?
MashaAllah, yeah.
What did you do to get that?
Maybe lenses.
So anyway, Al-Majeed, and this is what
the Prophet said, لَا أُحْسِي ثَنَاءً عَلَيْكَ أَنْتَ
كَمَا أَثْنَيْتَ عَلَى نَفْسِكَ I do not know
how to praise you, you are as you
have praised yourself.
See that?
You are as you have praised yourself.
Because no matter how strong the way is
that we praise Him, and how detailed it
is, it will never encompass the way Allah
SWT deserves to be praised.
So Al-Hameed is the one who can
only praise himself in a way that he
is supposed to be praised, like Prophet SAW
said.
And this is what the angel also said,
وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ And then what
did he say?
So this is another explanation.
The angel said, we praise you, and we
purify ourselves for you.
يَنِي نَحْنُ نُسَبِّحُ بِحَمْدِكَ We do this hamd
for you.
And then Allah SWT said, إِنِّي أَعْلَمُ مَا
لَا تَعْلَمُونَ I know what you know not.
According to some scholars, it's reply to them
saying we praise you.
I know of myself what you don't know
about me.
So your praising will never be sufficient.
You see this?
So what we should know, in the understanding
of a verse, if more ways or understandings
are possible, and they're not contradictive, then all
of them are acceptable.
Is that clear?
So when they said we praise you, he
says I know what you don't know.
Anyway.
So Al-Hamid is the one who praises
himself SWT.
And how are we going to do this?
By praising Allah SWT.
But Alhamdulillah, Allah has ordered us to praise
him at least 17 times a day.
Or 20 times a day when you're a
Hanafi.
Alhamdulillah Rabbil Alameen Ar-Rahman Ar-Raheem.
So you will do your witr, isn't it?
So the Hanafis were ordered to praise Allah
SWT.
Excuse me?
Bless our day.
Bless our day, yes.
The thing is, when you say like bless
our day, it seems like you don't want
others to be blessed, but that doesn't mean
it, right?
So MashaAllah, bless our the Hanafis.
Excuse me?
We invite you to the way of the
Hanafis.
Yes, the Deen Al-Hanifa, yes.
Allah, okay.
So you are going to establish praise of
Allah SWT, praise of the earth.
Meaning that you're going to invite others to
the house of praise, to the Lord of
praise, and the Prophets who praised Allah SWT.
So you're going to try to establish the
dhikr of Allah SWT on the face of
the earth.
You want as many people as possible to
praise Allah SWT.
How are we going to ask Allah SWT
by his name?
When we are doing something which we know
that we will be praised for, we ask
Allah SWT by his name, Al-Hameed, to
give us sincerity in what we do.
Because he is the only one who has
the right to be praised.
And this is why when we say Al
-Hamd, meaning the Alif in the Lam, it's
Lil-Istihqaq, Lil-Ikhtisaas, and Lil-Istighraaq.
Now when we say the Alif Lam in
Al-Hamd, it's Istihqaq, Ikhtisaas, and Istighraaq.
Meaning that all the forms of praise are
his, from whomever it may be.
Like if you praise someone for something praiseworthy,
then in reality he should be praising Allah
because that's from Allah.
You see?
So this is why the name Al-Hameed.
You know what is beneficial for people who
teach?
When you know that you are going to
deliver a speech for example or whatever, it's
before you get on stage or podium or
whatever, in front of the people, you pray
two rakat.
And you ask Allah SWT to make you
sincere in what you do.
And not to prevent others to benefit from
you due to your own shortcomings and maybe
sickness of your heart.
So that when you get on that stage
you say, Ya Rabbi just make me a
means for your praise to be established.
Because if we would be talking in harmony
with who we are, we wouldn't be talking.
And that's where some people go wrong.
They say, I can't talk, who am I?
That's true, who are you?
Who am I?
We don't talk because of who we are,
we talk because of who He is.
And as long as you keep that in
front of your eyes, and you never give
the people the impression that what you are
saying is something they are in need of,
but me as a teacher, oh no, I'm
always there and I'm just talking to you
people.
When you talk like that, that's problematic because
that's very wrong.
And this is why it's important for a
teacher, one, to talk to establish praise for
Allah SWT, on the face of the earth,
and two, to not include himself in that
praise.
To make clear, like guys, it is not
about me, it's about Allah.
We all are in need of what is
being said.
So ask Allah SWT to make you sincere.
Al-Muhsi SWT is the one who knows
the number of everything, and Al-Ihsa is
he who doesn't forget anything.
Al-Ihsa, he knows how many times you
have sneezed in your life, how many times
you have blinked your eyes in your life,
how many pennies you had in your life,
how many times you lied in your life,
how many times you broke hearts, you looked
at something, you listened to something, whatever.
So this name inspires us with awe and
fear.
Because he remembers, and we don't say Allah
remembers, right?
Because remembers means that you need to do
an effort, Allah knows.
There's a difference between remembering and knowing.
Remembering is like I go back to my
hard drive to look what I know.
But knowing is just knowing.
Allah knows everything at every moment.
Everything is present for him.
His oneness is in his that, in his
being, but also in his deeds, and also
in his attributes.
He has oneness.
Meaning that there is no such a thing
as, OK, now I need to focus on
this, but I can't think about that when
I think about this.
I need to remember something, so I shut
myself down for everything else, and now I'm
about to remember.
Allah is one, he doesn't have this.
Is that clear?
وَأَحْصَى كُلَّ شَيْءٍ عَدَدًا He encompasses everything in
number.
وَمَا كَانَ رَبُّكَ نَسِيًا And your Lord does
not forget.
And it's in the past tense.
Your Lord never forgot.
Nothing escapes from him now, and he will
never forget in the future.
وَمَا كَانَ رَبُّكَ نَسِيًا وَمَا كَانَ يَنْبَغِي لِرَبِّكَ
أَنْ يَنْسَى لِأَنَّهُ الْعَلِيمُ So here, Allah says
even about our own blessings that we can't
encompass them.
He said, وَإِن تَعُدُّوا نِعْمَةَ اللَّهِ نعم, if
you try to count the blessings of Allah,
you will never ever be able to encompass
them in number.
So even our own blessings, we don't know
how many they are.
And the blessings are more present in the
things we haven't got, than in the things
we do have, as we explained in one
of the previous classes.
So when you know that Allah is Al
-Muhsi, one, ask him to remind you of
everything you've forgotten to repent for.
You say, يا ربي remind me of the
sins I have forgotten, so I can repent
from them.
يا ربي remind me of the blessings that
people give me.
Let me see, remind me of the beauty
of my children, or my wife, my husband,
my work, my job, my everything, my health,
my money.
So you ask Allah subhanahu wa ta'ala
to do this, and you try to remind
people as well of what they have forgotten.
طيب, المبدي and المعيد is very clear, so
I don't need to really explain this.
المبدي is the one who starts things, and
المبدي is the one who shows things which
are hidden, and المعيد is the one who
brings something back.
المعيد for me is a very important name
because we live it every day.
When you tell your children, or you tell
your wife or husband or parents this morning,
I'm going to a class and then I
will come back.
Who brings you back?
Allah.
Some people leave and never come back.
So المعيد subhanahu wa ta'ala is the
one who brings you back to there where
you decided to go back to.
And he's the one that brings back things
you have forgotten.
Or the same as الواجد, the one who
makes you find things after you have lost
them.
يُعِيدُهُ إِلَيْكِ He's the one that brings your
life back to you after having taken your
life.
He's the one that gives you health back
after having taken it from you.
That gives you money back after having been
through a period of poverty.
So المعيد is something we see all the
time.
When it's spring, he brings back the flowers,
he brings back the bees, he brings back
the honey, he brings back the breeze, he
brings back the eggs for new birds.
He's المعيد.
So every time something disappears, there he is
bringing it back again.
He's the one who brings, I cut my
nails this morning, well in a week I
can cut them again.
He's المعيد.
So you see Allah subhanahu wa ta'ala,
the spouses are angry with one another.
No, I won't talk to you anymore, this
is the last time, this and that.
And then three days later, oh alhamdulillah, subhanallah,
I'm so happy that we are together.
What happened?
It's like there's some schizophrenia going on.
No, it's المعيد, he brings back, he heals
broken hearts.
So in everything we see المعيد subhanahu wa
ta'ala, in everything we do.
Like now you don't talk, you're silent.
But when you talk again, he does it
for you, he gives you the power to
do it again.
Some people all of a sudden, they can't
talk anymore.
Or they can't sit anymore, they can't think
anymore.
That you are able to think when you
wake up.
And all these other things, that's المعيد subhanahu
wa ta'ala.
So you ask Allah by this name, so
many things that can come to your own
mind.
Then, this name is not in need of
an explanation.
He's المحيي and المميت.
The one that grants life and takes life.
But don't be fooled, don't be fooled.
The most important life for you to receive
is life for your soul.
And this is why Allah subhanahu wa ta
'ala speaks about people who are far from
Allah as dead people.
The Prophet ﷺ has said, إِنَّ مَثَلُ الَّذِي
يَذْكُرُ رَبَّهُ وَالَّذِي لَا يَذْكُرُهُ كَمَثَلِ الْحَيِّ وَالْمَيِّتِ
He says the one who commemorates his Lord,
compared to the one who does not commemorate
his Lord, is comparable to the living and
the dead.
You see that?
So the Prophet ﷺ said someone who does
dhikr of Allah is alive, and someone who
doesn't dhikr is dead.
Why?
Well, his body is alive but his soul
is dead.
And this is why the Prophet ﷺ has
said, لَا تَجْعَلُوا بُيُوتَكُمْ قُبُورًا He said, pray
in your houses and don't turn your houses
into graves.
Like the dead, again.
So when we speak about المُحِي والمُمِيت, we
always think about physical death.
Believe me, physical death is the least of
our worries.
That will happen anyway.
But they say, if your soul is dead,
you will only wake up in your grave,
and that's too late.
Then you will wake up in a nightmare.
But if you are living life with your
soul, when you die, you will wake up
in a dream.
You see that?
Somebody waking up in a nightmare, and the
other one waking up in a dream.
And this is the living and the dead.
So we ask Allah ﷻ always to revive.
This is why Imam al-Ghazali called his
book, إحياء علم الدين Reviving the sciences of
what?
Of the deen.
So this is الإحياء.
So إحياء is about tangible things, but also
about the spiritual things.
Anyway, so this is what we ask of
Allah.
الحي القيوم Some say that الحي القيوم is
the name of Allah whenever asked by these
names that your dua will be accepted.
According to many scholars, الحي القيوم is the
name of which the Prophet ﷺ said, when
one is asked by this name, that the
dua will be accepted.
And he said this after hearing somebody saying,
يا حي يا قيوم Oh حي يا قيوم
And he said it's also in Surah Al
-Imran and in Surah Al-Baqarah And in
both of them, there is الحي القيوم.
One is Ayatul Kursi in Al-Baqarah, and
the other one is at the beginning of
Al-Imran, Alif La Meem Allahu La Ilaha
Illa Huwa Al-Hayyu Al-Qayyum So الحي
القيوم الحي is a name which leads us
to being astonished of who Allah is.
He has life.
And yesterday I was talking with my nephew,
and Ilyas, and my wife, while drinking a
coffee.
Yes, it's a nice thing to do, drinking
a coffee.
Is there coffee?
In the break inshallah.
So we were talking while drinking a coffee,
about Allah subhanahu wa ta'ala being the
first one.
And the story always goes, yeah but how
can he be the first one?
Not Muslims, right?
They say because everything needs a maker.
But you come at a first point, where
if everything needs a maker, then there is
one point, where there was a maker who
didn't need a maker.
Because there was the starting point.
And that starting point was just there because
it was there.
Because you can't go infinitely like going back,
back, and back, and back, and back, that
maker, that maker.
That's a joke.
At a certain point, that which was made
was in need of a maker.
That's it.
Because something can't make itself.
Is that clear?
So Allah being الحي, he is the one
who is alive, but meaning he has life.
What does that mean?
His life, being حي, does not depend on
internal nor external factors.
Not internal factors, nor external factors.
Our existence is in need of external factors.
We are in need of space, for example.
Now if this space, where for example, to
become smaller and smaller, smaller and smaller, what
will happen?
It will crush us, we die.
So we are in need of space to
be able to live.
We are in need of people not killing
us.
We are in need of a car not
driving into us, and so much more.
So external factors.
And on the inside, we are in need
of blood, and oxygen, and our kidneys to
work and function, and our heart, and our
lungs.
Allah subhanahu wa ta'ala is not in
need of all of this.
Meaning that his being alive is not dependent
on anything.
You see that?
He is Al-Hayy.
And he is the one that keeps us
alive, but not only as human beings.
Sometimes, subhanAllah, one of the most difficult things
is when one of the partners notices that
the other partner doesn't cherish, or love, or
look up to him or her anymore.
When you see that this has died.
You know that it's just like, okay, just
together because we are together.
While actually, when you look at the marriage
of Rasulullah salallahu alayhi wa sallam, you will
see that this love was always there.
There was always this joy.
The joy of waking up and seeing that
face.
The joy of waking up and being able
to eat together.
To go out together.
The joy of just hearing one another.
So we need to revive that.
How are we going to revive that?
Our scholars said, by being throughout your marriage
the same person you were in the first
three months of your marriage.
Respect.
Being noble.
Not yelling.
Not slamming doors.
Thinking before you speak.
Taking care of your personal hygiene more than
ever.
All these things help someone to keep on
loving.
So if this has gone, you need to
revive it.
Because Allah subhanAllah spoke about marriage and He
said, the highest form of love.
So as I said, it can be very
very painful for someone when he sees that
the other person doesn't cherish him or her
as much as before.
Then you do this by the name of
Al-Hayy.
Because as I said before, loving someone who
doesn't love you back in return is one
of the most painful things.
It's one of the most painful things.
And we said this with regards to Allah
subhanAllah.
When you love Allah, you don't feel loved.
But we said when you love Allah, it's
only because He loves you.
But with people it's different.
So this is why, Allah Al-Hayy, you
ask Him to revive love in the hearts
of people.
We're not in need of a sahir.
You know, very often women, more than men
in this case, men do other things which
are even more stupid.
But anyway, like a lot of men, women,
go to a sahir.
Maybe not in the Asian community, but in
the Arab community they do.
Do they do this in the Asian community
as well?
Really, they do.
They go to India, Pakistan or they do
it here?
Okay.
So what do they do?
I'm afraid to lose my husband.
He doesn't look at me with the same
respect or whatever anymore.
So let me just try to fix this.
Then a sahir will fix it for me.
And then you go, you take some hair,
or I don't know what they do, and
then they fix it for you.
Once I spoke about that with my wife.
And I said, And she said, Why would
anybody, like you go to a sahir, not
about the thing that it's haram, but you're
actually asking him to make the one who
doesn't love you anymore, love you.
She said, why pretend?
So you're just living a fake dream then.
Like, oh, he loves me again.
He doesn't.
The jinn in him does.
You want to be loved by a jinn?
Go ahead.
You understand?
So now, this is why when we have
a problem, we fix it.
And that's by going through the hay.
It's stronger than sihr.
It's not even comparable to sihr.
You say, ya hay, please bring that heart
alive again.
Make this person love me again like he
or she loved me before.
So hay is not just about life and
death.
It's about emotions.
It's about rizq.
It's about everything.
You see that?
Or when you ask somebody to get married,
you say, ya hay, revive in their hearts
or bring alive in their hearts the want
to marry me, for example.
Or you can even do that when you
go for a job interview.
You ask him, ya hay, bring alive in
their hearts the wanting to hire me.
So hay is a very strong name.
It's a very strong name.
Hay al-qayyum.
And he takes responsibility over everything.
And this is why these names are together.
And he can always take on these responsibilities
because he's always hay.
He has the complete life.
Meaning which is not affected by illness, by
weakness, by forgetfulness, by sleep or slumber.
Is that clear?
So this is why he's the perfect responsible.
And this is why when we go on
a journey, we say something very, it seems
to be contradicting.
When we say, أنت الصاحب في السفر والخليفة
في الأهل.
أو في المال والأهل والولد.
يعني والخليفة في الأهل.
You are my companion on my journey and
you are the one I left behind for
my family.
How does that work?
Either you're here, either you're there.
Not Allah.
Because Allah's being present with us is not
a physical presence.
So Allah can take on all these responsibilities.
Even the responsibilities which seem to be contradictive.
Being here and being there.
So this is why Allah being القيوم.
He can be the perfect responsible because he's
الحي.
So he's not limited.
His being alive is not limited by anything.
الحي القيوم.
الواجد يا ربي.
الواجد.
Some say it comes from وجد and وجد
is finding.
But when it comes down to Allah we
say أوجد.
يعني he wanted us to find him.
He wanted us to find him.
And this is why he created us.
And this is why he sent messengers.
This is why he revealed books.
It is because he wanted us to find
him.
This is why he gave us the fitrah.
A very pure heart and soul at the
very core of our existence.
Very often corrupted by society or by the
environment we live in.
But everybody has been created as a pure
human being.
So الواجد سبحانه وتعالى is also the one
who finds you.
But when we say finding you it's not
that he has been looking for you.
But it is like he finds you.
Meaning like you are there feeling lost.
وَوَجَدَكَ ضَالًا فَهَدَى He found you lost.
Lost meaning not lost in bad behavior.
It means looking for something.
That's why he went to the mountains صلى
الله عليه وسلم.
He was looking for something.
He found Allah.
Prophet Isa always believed in a creator like
other people did in Quraysh.
Not all the people of Quraysh were مشركون.
Some of them were still مناثيس.
So وَجَدَكَ ضَالًا meaning looking for something.
So sometimes when you look for something and
you find it whatever it may be it's
Allah who did that for you.
Whatever you've been looking for in your life
and you found it Allah made you find
it.
And what a strange thing is like in
marriage for example to get back to marriage
is like someone is saying I think I'm
never going to get married.
I will never find somebody.
And it's true.
And Allah سُبْحَانَهُ وَ تَعَالَى will make you
find it there where you were not looking
for it.
All of a sudden it's there.
Boom!
Like yesterday you were that brother in a
small corner in the mosque depressed.
And say brother what's wrong?
I want to get married.
Nothing will happen.
Allah سُبْحَانَهُ وَ تَعَالَى will not give it
to me.
This and that.
And then a week later and you saw
him pale, skinny, crying.
And then a week later you find him
like he put on weight a smile on
his face.
And you say brother what happened?
Yeah, I'm getting married in a week.
MashaAllah.
I say brother yesterday you were crying.
No, no, no.
I was nothing.
So Allah made you find it.
I will never find a job.
There you are.
You have a job.
I will never have children.
There you are.
And maybe you won't but we already spoke
about that.
I will never have.
Never have.
And then you have it.
So الواجد سبحانه وتعالى is the one that
makes you find things.
And very often people still need to find
themselves.
People still didn't figure out what they want
to be.
Where they want to live.
Is it here or there?
Which kind of money they prefer?
Is it the eternal invisible money?
Or is it the pound sterling?
What is it what you want?
Is it the attention of people or the
attention of people or the attention of Allah?
Is it the reward and thanks of people
or the one of Allah سبحانه وتعالى?
But what you need to know is they
don't go together.
It's either this or either that.
There are two opposites.
And opposites not when it comes down to
Allah سبحانه وتعالى but with regards to what
you want.
So الواجد whenever you want to find out
what's good for you.
You ask Allah by the name الواجد.
When you lost a child somewhere it ran
out of the house.
That happens very often.
It escapes, it goes away.
You ask Allah الواجد to make you find
the child.
Also when one of your children might choose
a path that you don't want.
It's not because you are religious or because
you are a sheikh or an imam or
a teacher or very pious that your child
will be Nuh عليه السلام.
Look at Nuh عليه السلام.
His son didn't choose for faith.
If that would happen today you would have
a sheikh or a sheikhah.
And the son or the daughter of the
sheikh would not be like 100% on
the Sirat al-Mustaqeem.
People would say, what's that?
What's going on in that house?
Well, ask Nuh عليه السلام.
Ask Nuh عليه السلام.
The guidance of Allah سبحانه وتعالى is not
in our hands.
We can just do البلغ.
We can transmit but we can't put guidance
in the hearts of faith.
If someone would have been able to do
that, then it would have been the Prophet
صلى الله عليه وسلم with his uncle.
And he tried and he tried.
The Prophet عليه السلام to put guidance in
the heart of his uncle.
إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتُ وَلَكِنَّ اللَّهَ يَهْدِي
مَنْ يَشَهِدُ SubhanAllah, it's to the Prophet.
You don't guide the one whom you love
but Allah guides the one whom He wants.
What are you going to do with that
one?
And with the wife of Lut and the
wife of Nuh Allah سبحانه وتعالى says, كَانَتَ
تَحْتْ عَبْدَيْنِ مِنْ عِبَادِنَا صَالِحَيْنِ فَخَانَتَاهُمَا فَلَمْ يُغْنِيَ
عَنْهُمَا مِنَ اللَّهِ شَيْئًا وَقِيلَ ادْخُلَ النَّارَ مَعَ
الدَّاخِلِينَ What did Allah say to the believers?
He gives you an example.
The wife of Nuh and the wife of
Lut.
They were the wives of one of our
best pious slaves who were messengers, prophets.
Right?
They were the wives of prophets but they
betrayed their prophets.
They betrayed their husbands.
فَخَانَتَاهُمَا فَلَمْ يُغْنِيَ عَنْهُمَا مِنَ اللَّهِ شَيْئًا And
these two prophets were not of any benefit
to these two women.
And it was said, enter both of you
into hellfire.
So this is why if you look at
the wife of Firaun, she was raised in
a castle of the biggest tyrant ever.
She's for paradise.
And the wives of these prophets were for
Nahr.
So that everybody would know that guidance is
in the hands of Allah.
Subhanahu wa ta'ala.
So you can be very pious and you
love your deen and you see that your
child doesn't follow the path.
Then you say, Ya Wajid, please let him
find or her find the straight path, the
path to you.
Make loving you more beloved to them than
anything else in the world.
You ask him, but you can't force him.
If he wants someone to find something, he
will.
And if he doesn't, he won't.
This is a break InshaAllah.
We will finish today.
Ameen.
InshaAllah.
Yes.