Sulayman Van Ael – The Divine Names 21
AI: Summary ©
The importance of Fi tet in teaching children to pray with confidence is discussed, emphasizing the need for a connection between the end of anento and the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of the actions of
AI: Summary ©
Thank you so much.
Before we carry on, can you maybe put
it on?
So, today we are going to have a
look at something which I found to be
very interesting.
Very often when people are being taught Fiqh,
then all of a sudden the electricity goes
down.
The recording is still going.
That's good.
So, mashallah, this is special.
We said the word Fiqh, and everything went
like...
I think it's over there.
Okay, for the people who just tuned in,
it's going to be arranged immediately, inshallah.
Waiting for Naaman to come back.
Can you continue?
Yes.
Okay.
It was nicer with this sound, wasn't it?
Yes, definitely.
Okay.
A'udhu billahi minash shaitanir rajim.
Bismillahir rahmanir rahim.
Wa sallallahu wa sallam wa baraka.
Maybe the door.
A'udhu billahi minash shaitanir rajim.
Bismillahir rahmanir rahim.
Thank you.
Thank you.
Okay.
A'udhu billahi minash shaitanir rajim.
Bismillahir rahmanir rahim.
Wa sallallahu wa sallam wa baraka ala sayyidina
wa habibina wa qudwatina wa shafiina wa mawlana
muhammadin wa ala alihi wa sahbihi wa ba'd.
Fa nasa'allah azawajal bi asma'il husna
wa sifatihil ula.
An ya ja'alana wa ayyakum min al
mustami'ina lil qawli wal mutabi'ina ahsanahu
wa ba'du.
So today I would like to have a
quick look at the connection between the Divine
Names and the ayat al-fiqh.
And this is a part of our journey
through the Names of Allah subhanahu wa ta
'ala.
And when we are going to have a
look at the ayat in the Qur'an
that have to do with fiqh.
And when I say fiqh, I mean things
like praying, fasting, marriage, divorce, and all these
other ayat al-fiqh.
We see something very interesting going on.
When you look at these ayat which talk
about these dry, you know, subjects.
And then you will find them always to
be connected to either the Names of Allah
subhanahu wa ta'ala at the end.
Or either to reminding you to have taqwa,
or either reminding you to have a good
behavior and so much more.
So when you go over these ayat al
-fiqh, you will never find them to be
far away from tarbiyyah.
And there is a very big difference between
a tarbiyyah and a ta'aleem.
Ta'aleem is teaching people something, and a
tarbiyyah is teaching people what to do with
what they know.
So there is a very big difference.
And Islam is not about knowing.
It is about knowing what to do with
what you know.
What it should lead to, against what it
should protect you, and so much more.
And today when we are going to have
a look at fiqh, very often it is
taught very far away from spirituality.
You see, like you need to pray like
this.
These are the conditions that are the conditions
of the wudu.
These are the conditions of hajj.
These are the conditions of sulh.
But you will see that there is a
gap between knowing what you are doing and
knowing the one whom you are doing it
for.
And this is why I very often say
and remind that the people that we very
often are so focused on the rules and
on what we need to do, that we
forget why we are doing it and for
whom we are doing it, and what the
reward will be when we do it, and
what the punishment will be if we don't.
These are four things.
So when we study halal and haram, very
often it is very far from the heart.
It is very far from the soul.
It is something hard.
But now when you know for whom you
do something, or for whom you leave something,
or why you do it, or why you
leave it, what the consequences will be if
you do it or if you don't do
it, then all of a sudden the fiqh
will become something which is very alive.
Do you understand what I am trying to
say?
So what we are going to do now,
I want together with you, have a look
at the ayaat al-fiqhiyat al-Qur'an.
The ayaat which have to do with the
fiqh.
And I am not going to talk about
the fiqh.
I am just going to explain how it
works.
The first thing you need to know, Mu'min,
is we need to make a connection between
the end of an aya, the way an
aya ends, and what it is talking about.
You see this?
So we have the aya talking about a
certain topic, and then at the end, for
example, in the aya it says, إِنَّ اللَّهَ
السَّمِيعٌ عَلِيمٌ Sometimes after a verse about divorce
Allah says, عَلِيمٌ حَكِيمٌ Why is it all
of a sudden عَلِيمٌ حَكِيمٌ?
So when we are going to investigate, Mu'min,
the end of the verses, then we will
see that the end of the verse is
the key we need to put that ilm
into practice.
Are you with me?
So the end of the verse is actually
the key.
Because Allah SWT knew that there would come
a day that people like you and I
are not living in something which is called
an Islamic country.
Where there is an Islamic judge, an Islamic
this, an Islamic that.
We don't have this.
So we will now need to find the
source and the power for us to bring
this into practice.
And this is the end of the ayat
al-fiqh.
You see this?
So a book about this doesn't exist yet,
so I'm sharing with you how it works
and I'm writing a book about this which
will be finished inshaAllah soon.
So let us have a look, subhanAllah.
And I want you to think with me.
Like you as well and you as well.
You know, you think with me and you.
I'm going to read the verse and then
at the end I'm going to emphasize on
what Allah is saying.
And I want you to make a connection,
okay?
Allah SWT says in the Qur'an, هُوَ
الَّذِي خَلَقَ لَكُم مَا فِي الْأَرْضِ جَمِيعًا Allah
has created for you everything on the face
of the earth.
Meaning that everything we see has been created
for us to start with.
The cattle, the sun, the moon, the plants,
the fishes in the sea, even the animals
which are haram for us to eat, but
they are also haram for us to hurt
them.
Isn't it?
So we need to take care of them.
It's not because it's a pig that I
can just, you know, kick it away and
let it die.
I cannot eat it, but I should treat
it in a good way.
So هُوَ الَّذِي خَلَقَ لَكُم مَا فِي الْأَرْضِ
جَمِيعًا Allah has created everything for you on
the face of the earth.
Meaning that He created it and then put
it at our disposal seeing, looking at what
we will do with it.
This is the responsibility of the human being
on the face of the earth.
So Muslims saying, you know what, global warming,
I don't care.
Economical problems, I don't care.
I'm concentrated on my deen.
Well, this is a part of your deen.
A part of your deen is that you
take care of mother nature.
That you take care of the people without
regard their belief or their nationality or skin
color.
We are responsible over everything.
We need to take care of it.
So Allah says, سُبْحَانَهُ وَ تَعَالَى هُوَ الَّذِي
خَلَقَ لَكُم مَا فِي الْأَرْضِ جَمِيعًا He has
created everything for you on the face of
the earth.
ثُمَّ اسْتَوَى إِلَى السَّمَاءِ Then He directed Himself
to the skies and He made seven skies.
And then at the end, He says, وَهُوَ
بِكُلِّ شَيْءٍ عَلِيمٌ And He knows every little
thing.
So what is now the connection between Him
telling that He created everything on the face
of the earth for us and on the
other hand He says at the end and
He knows every little thing.
There is aqeedah here, isn't it?
This is about the names of Allah SWT
that Allah is all-knowing.
How is it connected?
I will kick off.
And Allah says, He has created for you
everything on the face of the earth.
And then He says, and He knows everything.
Meaning, that He is observing how you treat
nature.
And that He knows every little thing that
you do.
Even the little tiny piece of paper that
is plastic that you throw on the earth.
And plastic, you know, it can't be recycled,
isn't it?
When you throw it in nature, it can
stay for hundreds of years there.
If you throw it into the Thames, then
maybe a duck or a swan can die
when it swallows it.
So Allah SWT is looking at every little
aspect in life of how we are treating
the earth.
You see this?
So this is how they connect.
Do you now see why?
Because when you just read it, He created
everything for you on the face of the
earth.
وَهُوَ بِكُلِّ جَيْنَ عَلِيمٍ And He knows everything.
Okay, next ayah.
But when you look at this, then all
of a sudden, you become aware.
You become aware that there is not a
single little tiny thing that you do or
He knows it.
And why does He know it?
And why does He observe it?
Because you and I and the universe are
His.
We are not allowed to do one or
to take one little tiny step in a
direction He doesn't like.
We are not allowed to say no when
He says yes.
We are not allowed to say yes when
He says no.
Haram, halal, whatever.
So this is how it works.
This is just one single ayah.
I'm going to take you to the second
one.
And this one is for you to solve.
This is about prayer.
So Allah SWT reveals the verses about prayer.
That was at the very beginning.
The Prophet SAW and the Ummah, they weren't
directing towards Mecca.
They were directing towards what?
The Quds.
Not the Quds.
But what you should know, if the Quds
was here and Mecca was there, the Prophet
SAW would always place the Kaaba between him
and the Quds.
You see this?
So he could have prayed like this for
example.
He didn't.
He would always point himself in a direction
towards the Quds but through the Kaaba.
Through the direction of the Kaaba.
Because that is where his heart was.
And this is why Allah SWT says, فَلَنُوَلِّيَنَّكَ
قِبَلَةً تَرْضَاهَا فَوَلِّي وَجَهَكَ شَطُرًا الْمَسْجِدِ الْحَرَامِ And
we will give you a Qiblah, O Muhammad,
that you will be pleased with.
So now, O Muhammad, turn your face towards
the direction of the Qiblah.
Wherever you are, فَوَلُو مُجُوهَكُمْ شَطَرًا Turn your
faces towards the Qiblah.
So now, but Allah SWT nevertheless, here in
this verse, when he talks about the Prophet
SAW at the beginning not directing himself to
the Qiblah, Allah says, وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِقُ