Sulayman Van Ael – The Divine Names 6
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AI: Transcript ©
The first one that comes to mind, Al
-Rahman, Al-Wadud, Al-Mutakabbir, Al-Sabtar, Al
-Mutakabbir.
A'udhu Billahi Minash Shaitanir Rajeem.
Bismillahir Rahmanir Raheem.
As-salamu alaikum
wa
rahmatullahi wa barakatuhu.
And it's a very interesting journey because every
time that you are into this journey, you
get different emotions, different visions, a different understanding
out of all these names.
And we should know that when we get
together, that the explanation of the name is
very limited.
Meaning of the name is very limited.
Meaning every name can be explained in an
hour, in a minute, in a year, or
in a lifetime.
What we try to do is just to
give you a glimpse of the name, but
it doesn't do justice to the name at
all.
The name Al-Mutakabbir Subhanahu wa ta'ala,
when we think about the name Al-Mutakabbir,
of course we usually, how would people translate
Al-Mutakabbir?
How would we translate Al-Mutakabbir?
If you hear this, how would you translate
it?
Thank you so much.
What?
The root letters.
The proud one.
Proud one.
Allah.
Okay.
Al-Mutakabbir Subhanahu wa ta'ala, the scholars,
they spoke a lot about this name.
But when we look at the morphology, then
we will see that it is Al-Mutakabbir
Al-Mutafa'il.
Al-Mutafa'il.
That means someone that does something.
He is doing something.
And that what he is doing, meaning Allah
Subhanahu wa ta'ala is above everything.
He is above injustice.
He is above lying.
He is elevated above weakness.
Elevated above and so forth.
You see what I mean?
So this is what Al-Mutakabbir Subhanahu wa
ta'ala is.
He is the one that is elevated above
all bad and evil traits.
He is nothing but beautiful.
Like even when we look at him as
the Punisher or when we look at him
as the one that elevates, the one that
destroys, it is still with beauty.
Everything he does is beautiful.
Because the Messenger ﷺ said, إِنَّ اللَّهَ جَمِيرٌ
وَيُحِبُّ الْجَمَالِ Allah is beautiful and he loves
beauty.
So now to come back.
We categorized the names of Allah Subhanahu wa
ta'ala in our first class.
And we said some of the names of
Allah you are allowed to bring into practice
by practicing the name.
And others you are not allowed to practice
but you should have a reaction towards the
name.
You see this?
Like when we say that Allah Subhanahu wa
ta'ala is the Merciful, I'm going to
have mercy.
When Allah Subhanahu wa ta'ala is generous,
I'm going to be generous.
Allah is the Saboor, the patient one.
I will be patient.
But other names I'm not allowed to put
into practice.
Because if I would put the name Al
-Mutakabbir into practice in the other sense of
the word, being proud, boasting, then this is
not allowed.
So now when we hear the name Al
-Mutakabbir, then we are going to be humbled.
I'm humbled.
We are going to become humble.
And the Messenger ﷺ said that Allah Subhanahu
wa ta'ala made very clear that he
would destroy everybody who is boasting and who
has a form, an evil form of pride.
What is it?
What is pride in Islam?
The negative form of pride?
The Messenger ﷺ said, Al-Kibru, the Kibr
is what?
He said it is not accepting the truth
and looking down upon people.
Not accepting the truth and looking down, do
we say down upon someone?
And looking down upon people.
Not accepting the truth.
Why would this be?
For example, a father.
A father does something and the son sees
that it's haram.
The son now comes and says, Dad, I
would like to tell you that this is
haram.
The father will say, Who are you to
think?
Where did you get the courage to tell
me what I should or shouldn't do?
True?
So this is refuting the Haq.
The child has the right to tell the
father that something is wrong, but in a
certain way.
Because when we look that Zakaria, when he
came into the worship place, the Mihrab of
Maryam, he found that she had food.
Which kind of food?
Food of the winter during the summer and
food of the summer during the winter.
You see this?
So it wasn't around.
And he didn't see somebody coming in and
he didn't see somebody going out.
He said, Ya Maryam, where did you get
this from, Ya Maryam?
She said, It's from Allah.
Subhanallah.
She wasn't even astonished.
They were so accustomed to Allah providing them
through ways that don't go through as bad
means, but direct provision.
So she's from Allah.
Isn't it you that taught me, Ya Zakaria,
that Allah can provide us without any means
just like this.
And when Zakaria heard this, he made dua
because he was able to get a child
and his wife was no longer fertile.
She was barren.
No, how do you say this?
She was barren.
He was very old, so he didn't make
dua.
But when Maryam said that she had the
food without it being provided by anybody, but
Allah, Allah says in the Quran, It is
here when he heard Maryam saying this and
telling him that she received fruit.
Fruits directly from Allah.
Then he said, If Allah can give fruits,
he knows this, but he was reminded.
So it is then that Zakaria made a
dua.
And he said, Oh Allah, grant me from
you, even though that my wife is barren
and I'm very old.
Grant me coming from you a child.
He was saying this in exactly the same
place where Maryam got the fruits.
Now Allah says, And the angels, they
called him and they told him while he
was praying in the mihrab.
And where did he find Maryam with her
fruits?
The mihrab once again.
So now you see that the prayer space
and the prayer place is something very special.
It was there that Zakaria was given the
glad tiding of a child.
And it was there that Maryam was given
her fruits.
So now when we look at the story
of Maryam, we actually see how great Allah
is.
And this is why I want to go
with you over the story of Maryam in
the light of this here.
So we know at the very beginning there
was the wife of Imran.
And she asked Allah to grant her a
boy, a boy that will be free of
everything.
Why?
Because Allah is the most great and he
is the only one that has the right
to be served.
So even our children, when we educate them
and form them, it is not to become
obedient to us.
It is because we want them to be
obedient to Allah and being good to us
is being obedient to Allah.
So there's a very big difference.
If a parent looks at this like that,
then he will be more patient.
The ego won't have a role in it.
Who do you think you are?
I'm your father.
Don't be disobedient to Allah.
Habibi, you will have mercy.
But if you look at it as me,
the father or me, the mother, then it
becomes very egoistic and it becomes like very
egocentric.
Like me, me, me.
But if it's for Allah, you will have
mercy.
Is the difference clear?
So Al-Mutakabbir is also the one for
whom everything has to.
Is there something?
I'm also very hot.
We need to be careful.
I wanted almost to ask to open the
door.
Are you cold?
A little bit.
Is that OK?
Oh, yes.
I thought I was sick because I saw
everybody like chilling.
OK, so now when when Al-Mutakabbir, she
said, وَإِذْ قَالَتْ إِمْرَأَةُ عِمْرَانَ رَبِّ إِنِّي نَظَرْتُ
لَكَ مَا فِى بَطْنِ مُحَرَّرًا فَتَقَبَّلْ مِنِّي She
said, I want to become pregnant and then
I want to my boy to be Muharrar.
Muharrar comes from the word Hurr.
Hurr means to be free.
Free from what?
From everything apart from the Mutakabbir.
Because he's the only one that I really
submit to.
Even if my parents were to ask something
which is haram, I'm not allowed to listen
to them.
I'm not allowed to obey.
The Messenger ﷺ said, لَا تَاعَةَ لِمَخْلُوكٍ فِى
مَعْسِيَةِ الْخَالِقِ There is no obedience to creation
if it entails that it's a disobedience to
the Creator.
Then it's not allowed.
So now, because Allah is the Mutakabbir, is
that clear?
Because he's higher, elevated, more elevated.
We're not talking about a physical elevation.
Allah is above everything in rank, in status.
So now we go further.
So Maryam, the Imra'atu Imran said, I
want a boy and I want him to
be free.
Free from everything.
Just for you, Ya Allah.
Because a boy could be mentored by the
rabbis.
Could be mentored by the people over there
that were very religious.
And they would serve the people in the
mosque.
That would be the first thing.
They would clean the mosque, give the people
to drink, and they would be taught how
to worship Allah and to become a wali
of Allah.
But that was not for females.
That was only for men.
So now, when she was pregnant, she saw
that it was a girl.
فَلَمَّا وَضَعَتْهَا قَالَتْ رَبِّ إِنِّي وَضَعْتُهَا أُنْثَى And
when she gave birth, she said, Ya Rabbi,
I gave birth to a girl.
وَاللَّهُ أَعْلَمُ بِمَا وَضَعَتْ And Allah knows what
I have given birth to.
But in another qira'ah, it says, وَاللَّهُ
أَعْلَمُ بِمَا وَضَعْتُهُ And Allah knows what I
have given birth to.
And in the other one, that means that
she is saying it to herself.
Anyway, so now it was Maryam.
She called her Maryam.
And Maryam means someone that is free from
everything apart from the worship of Allah.
That's the meaning of Maryam.
Free from everything apart from servitude to Allah.
So now, when she called her Maryam, she
also said, وَإِنِّي أُعِيذُهَا بِكَ وَذُرِيَّتَهَا مِنَ الشَّيْطَانِ
الرَّجِيمِ And I put her and her offspring
under your protection.
Who was her offspring?
Isa.
Finished.
So now, what is very beautiful to see
is that the Messenger ﷺ has said, when
someone is born, he is being touched by
Shaytan from the very first moment that he
is born.
Like this.
He pushes him.
And this is what makes him cry.
The baby cry.
Of course, science shows us also why it's
crying.
It's to open the lungs, right?
Because if a child were to breathe before
leaving the womb, then it would suffocate.
So now, the lungs open when the child
is delivered.
So now, this is one thing.
We don't say that the two together can't
be a reason.
Do you understand what I mean?
So now we say like, okay, the Prophet
ﷺ said, Every child is pushed by Shaytan
apart from Isa ibn Maryam.
So not Isa.
And this is what Allah says after that
the wife of Imran made this dua, Allah
ﷻ says, Her Lord accepted her dua.
So, Isa wasn't touched by Shaytan.
What do we understand here?
That when the child is in the womb,
even before it is in the womb, that
you make a dua.
That you say, if I want a child,
I want it to serve Allah because Allah
is Al-Mutakabbir ﷺ.
He is the one that is elevated above
me in rank and status.
When I have a child, it's not for
myself.
It's not for myself.
When we have a child, we just look,
oh my little living doll.
Oh my little puppet.
The puppet will grow and the puppet will
have a beard.
So now, when you look at this, you
see that there is a reason why she
wanted a child.
There are many reasons why someone wants a
child.
Some want it just because it's nice to
have one.
Some because the partners love one another.
Sometimes a woman wants to get pregnant to
save her marriage.
She says, if there is another child, he
won't leave me.
And then, yes, the husband is busy.
And then, okay, I feel he wants to
leave again.
Second child, third.
And at the end, there will come a
time when you will not have children.
And very often it's then when they leave.
So, having children to stay together is wrong.
It is not a means, you know, like
to save a marriage.
It should be the result of a beautiful
marriage.
Okay, so now you see that she was
already thinking, okay, I want a child.
And if I have a child, I want
to worship Allah.
Then, when she was pregnant, she said, Ya
Rabbi, I give my child to you.
Now, that was the second thing.
When it was born, she said, oh, it's
a girl.
And then Allah says, And a boy, verily,
is not like a girl.
These kind of verses, when not put in
the right context, they will be misused by
Orientalists or weak-minded Muslims.
Weak-minded, not weak-minded from a handicap
point of view, but weak-minded from, I
mean, they have a sickness in their heart.
They'll say, ah, look, men and women are
not alike.
Men and women are alike.
But men and women are different.
Meaning, men and women have the same value,
but they have different obligations and different rights,
because they are different.
And together, they are the complete being.
Together, they are in harmony.
So, now to come back.
When we have a look at this, In
which context do we have to use this
then?
And the boy is not like a girl
in serving the people of the Quds.
She was sad.
Not because she had a girl, but she
said, like, what am I going to do
now?
I wanted a boy so that he could
worship Allah in the Quds and be educated
and formed by these great mentors.
But now, this is not the case.
So now, when we have a look, we
see that she was sad.
Not because she had a girl.
Sad because the girl was not usually the
one that would clean the mosque, serve the
people.
But now, all the people, they wanted to
take the responsibility of Maryam.
They all wanted to be responsible, because she
was from a good family.
So they said, I want to take care
of her.
The other one said, no, me, no, me.
But Zakaria wanted it as well.
So now Allah describes the way that they
would do it.
There was a river.
No, there wasn't a river.
Like a lake that would end up in
a river.
So a lake, and it would go downwards.
And this was very narrow.
So they would all take a piece of
wood, write their own name on it, like
Zakaria and so forth, throw it into the
water, and the last piece of wood to
go through the narrow space in the river
would be the one that would take care
of Maryam.
And this is what Allah says, You were
not there, O Muhammad, when they threw their
pens, but it was pieces of wood, to
see who the one was that could take
care of Maryam.
And you were not there when they were
in dispute.
Meaning, why does Allah say you weren't there?
How do you know Muhammad?
Because one, you didn't talk to the Jews
yet.
How do you know their stories?
You can't read the Torah.
You can't read the Injil.
And there were no people telling you.
So where did this come from?
You were not there.
So how did you know?
And this was a sign for many Jews
that Muhammad ﷺ was a prophet of God
because he came with details that only the
rabbis knew and never passed on.
So this was one of those.
So now anyway, when Zakaria took responsibility over
Maryam, then he allowed her to do what
the men used to do.
But she didn't worship Allah in the open
space of the Quds, but she had her
personal mihram.
And this is also what we say in
the fiqh that every woman should have her
musalla at home, her personal prayer space.
According to the madhab that she follows, she
can then, during Ramadan, perform i'tikaf in her
prayer space.
But only if she had this prayer space
in her house, not just anywhere.
So she sits down with the niyyah of
i'tikaf, and when she goes, she breaks her
i'tikaf.
Is that clear?
So this is where she would pray and
put her Qur'an and mushaf and pray
her clothes and do dhikr and dua.
And this is very often better to keep
your concentration.
Because if you pray everywhere in your house,
you won't have the feeling that you're really
in a sacred space.
It's like quick just in living room, now
it's while I'm doing the clothes of my
child in the bedroom.
But if you have this place, you have
the feeling that you are going to something
special.
So having a musalla in your home, for
a woman, is a sunnah that the sahabiyat
used to have.
So do it.
Okay, so we carry on.
So now Maryam, she was taking care of
everybody.
Then we come at the moment where we
said that Allah subhanahu wa ta'ala provided
her without she having to do anything.
The problem is now, can these kind of
things still happen?
Can it still happen that for example, all
of a sudden I wake up and I
find grapes in front of me.
And dates.
And I ask my mother, I say, thank
you mama.
She said, I didn't bring it.
Thank you daddy.
He said, thank you for what?
He said, I asked you to bring me
dates and now you think I'm going to
bring you dates?
So he says, where did it come from?
He thinks it's a joke from his family.
But in reality, nobody brought it.
Is this still possible?
Yes, it is.
We have to believe this.
But to whom does it happen?
That's another question.
That's another question.
So I know that some people said when
they were imprisoned unjustly that they would have
oranges.
That was the only thing that they were
given.
And Subhanallah, the ruler was an unjust ruler
and he imprisoned many people.
So they would also eat the outside of
the orange.
How do you call that?
The skin.
We don't say the peel?
No.
So they would eat the peel or the
skin of the orange.
And they said, and when they came out
of prison they told this to the people.
They said, you must be joking.
It's like very bitter.
And they said, no, it's sweeter than sugar.
They said, eat it.
And he took it and he thought to
have the same experience as in prison.
Put it into his mouth and it was
bitter.
He said, I can't eat this.
Why?
When Allah Subhanahu wa ta'ala wants then
the rules, the laws of nature change.
This is what we have to believe.
Allah Subhanahu wa ta'ala placed, created these
laws.
Like, to be quite frank I won't be
surprised if I now leave my phone that
it falls down.
Gravity, isn't it?
So nobody is astonished.
It's a law.
But these laws can be overruled.
They are subjected to Allah and Allah is
not subjected to these rules.
The problem is because we are so into
science which is not wrong up to a
certain degree that we think that these rules
are unbreakable.
And Allah Subhanahu wa ta'ala shows us
in the Quran that he breaks them whenever
he wants.
This is what we have to believe.
And our belief that they are subjected is
a part of our Aqidah.
Yes, it is a fact but Allah can
overrule them.
Like we see with Ibrahim Alaihissalam when Allah
Subhanahu wa ta'ala, when the people threw
him into the fire Allah said, يَنَارُ كُونِ
بَرْضًا وَسَلَامًا عَلَىٰ إِبْرَهِيمِ Be gentle and kind
to Ibrahim.
So they say, everything was burnt but nothing
from Ibrahim.
He explodes everything.
And when they ask Ibrahim like some Mufasirin
say, what were your best days in your
life?
He said, when I was in the fire.
SubhanAllah.
So this is just in a whale.
Can you live in a whale?
In the stomach of a whale?
I mean the acid and the degree of
the acid that is in the stomach of
a whale.
You would come out at least.
But there is a beautiful thing.
When Allah Subhanahu wa ta'ala says in
the Quran, فَأَنْبَتْنَا عَلَيْهِ شَجَرًا مِنْ يَقْطِينٍ We
made grow over him a tree of Yaqtin.
I don't know how you say Yaqtin in
English.
Gourd.
Okay.
Now, gourd is Yaqtin is used to heal
wounds, burning wounds.
And SubhanAllah, when you are in the stomach
of a whale, most probably the acid that
comes on your skin and so forth, it
might really destroy you.
So now Allah Subhanahu wa ta'ala, He
covered him under that kind of tree.
So anyway, if we are going to say,
like now if you would tell people, Yeah,
I believe in a prophet that lived inside
of a whale.
You would say, okay.
And I believe in a prophet that was
thrown into fire and he came out and
was happy.
Okay.
And I believe in a prophet that walked
over water.
He will say, and I believe that you're
in need of a psychiatrist.
This is what he will say.
Because that's the way that people look at
the law of nature.
Like it's a thing that, you know, that
it's unbreakable, unchangeable.
And it's almost like it is God himself.
And Allah Subhanahu wa ta'ala shows us
not.
But when does He show this to His
creation?
When they come to a point of submission
of the mind.
This.
This is the last thing that we want
to turn off.
I don't mean that we shouldn't ponder.
We shouldn't think.
We shouldn't reflect.
We shouldn't study.
But there comes a point where your belief
in Allah is stronger than your belief in
gravity.
That your belief in His overwhelming power is
stronger than your belief in anything else.
If I look in the Guinness Book of
Records, I don't even know why they put
it in the Guinness Book of Records.
But anyway.
A steward that was on a plane.
The plane crashed from about nine kilometers.
And he came out without a bruise.
He just flew again the next day.
Everything can happen.
But this goes against everything we know.
Why wasn't he hurt?
Yeah, it must have been, you know.
They start making calculations and so forth.
It was just Allah.
But they don't want to recognize it.
Why?
Because there are these laws.
So now with mathematics, everything can be solved.
So now to come back.
Like when Zakaria came into her mihrab, he
found fruits with her.
He said, where did it come from?
She said, from Allah.
He said, from Allah.
Okay, that's good.
So now he asked Allah to grant him
a child while his wife was barren and
he was very old.
Now sometimes when people say something like this,
we with our intellectual minds, when somebody would
come to you and the doctor said, your
wife can't have any children anymore.
She's 23.
You start thinking about, SubhanAllah, I wanted a
child.
Maybe I have to divorce.
Your parents come.
They say, believe in Allah.
He can do it if he wants.
You say, Mama, the doctors.
No, but Allah can do it.
Mom, please.
We are in the time of science.
True.
Visually, it is impossible.
Maybe 95% that it won't happen, but
there are people whom it happened to.
They are the exception on the rule.
But they are there.
Usually it doesn't happen because there is this
law.
Now there is this law, the law of
gravity, the law of this, the law.
But Allah sometimes shows you that he can
do the unthinkable.
That which we can't imagine.
He can do this.
And this is where the Muslim keeps on
hoping when others give up.
The word impossible doesn't exist in your dictionary.
It's possible for Allah.
And very often we despair because we look
at Allah through our limitations.
And through the expectations we have of ourselves.
We look at our shortcomings.
We look at, he won't help me.
I'm a big sinner.
He doesn't help you because you're a sinner.
He helps you because he's generous.
And his generosity is stronger than your sin.
He doesn't help you because of you.
If he would help us because of us,
then he would have destroyed us already.
So you see, very often we open a
door of despair because we doubt ourselves.
And this led to doubting Allah.
We are reflecting, or the way that we
look at Allah is not more than a
reflection of the way that we look at
ourselves.
And that's why we feel it is limited.
Allah is not limited.
So now, Zakaria, he asks for this child
and Allah Subhanahu wa ta'ala gave it
immediately.
So now we're with Maryam.
Maryam was busy with her worship and so
forth.
And as was the case like Ibn Kathir
and others mentioned, in that time, when the
menstruational period of a woman would be finished,
she would go further away in the desert
to wash herself and then she would come
back.
So this is also what Maryam did.
And this is why Allah Subhanahu wa ta
'ala says, وَاذْكُرْ فِي الْكِتَابِ مَرْيَمًا إِذِ انْتَبَذَتْ
مِنْ أَهْلِهَا مَا كَانَتْ شَقِيًّا And think, remember
Maryam when she went far away from her
family for this reason.
But what happened now?
Allah Subhanahu wa ta'ala, Al-Mutakabbir, what
I'm trying to say, is also the ones
that can do things without the means that
lead to these things.
And very often, when you're going to look
at your job, you're going to look at
your wife, you're going to look at your
husband, or at anything that was really important
in your life, usually it was not what
you were looking for but it found you.
SubhanAllah.
It's not what you've been looking for, it
found you.
So I don't think you are married.
Are you married?
No.
You are married?
One day you want to get married?
No.
Yes or no?
Yes.
Imagine if you want to get married, for
example.
Then you should know that there is another
lady somewhere that wants to get married.
She doesn't know you exist.
She's saying yes.
Her female Tajweed teacher is probably asking her,
do you want to get married one day?
And she maybe just told her, that's a
personal question.
Imagine if this is really true.
And then SubhanAllah, these people meet and said,
you know I had a Shaykh and he
said this, she said when was that?
Same moment, Allah Akbar.
If that is true, then you're a Wali.
Okay.
So now, to come back, you know, we
might be looking there.
And when we give up, it's the moment
we find it.
Because we were, you know, we were too,
we were relying too much on ourselves.
I want it.
I will do it.
I will arrange it.
I will find her.
I will find that job.
I will find this.
And we look and look and it's like
the more we trust ourselves, the more we
become blind.
Until the wall is right in front of
our faces and we say, I want to
go.
I want to go.
SubhanAllah, like a robot, you know, that is
out of batteries.
He keeps on going.
So now, you turn around, you say, okay,
that's not it.
And you find it without having to look
for it.
And this is, what a coincidence.
Yes, it is a coincidence.
This is what Allah does, Al-Mutakabbir, Al
-Ladhi Yatakabbaru Anil Asbab.
The one that is above Asbab.
He shows you that he's not in need
of your thinking to get you where you
want.
He will get you where you're not thinking
of so that you know that you can't
escape what he wants.
And this is how we, Yani, go through
life.
This is where we meet Allah Subhanahu wa
ta'ala.
It is when we go through the tests
of life and we open our eyes that
we see that we were blind but that
his names were always there.
It is just for us to understand them,
to see them in everything that is here.
In everything.
So now to come back.
Al-Mutakabbir is the one that is above
Asbab.
So that he brings you to a point
that you weren't even thinking of which makes
you bigger, which makes you happy.
Wallahi, if we are honest, the most of
the things we asked for ourselves made us
unhappy.
And the things that came on our road
and made our lives is that what made
us happy but we weren't thinking about it.
Subhanallah.
And this is why we do Istikhara.
Say, Rabbi, I'm so fed up of my
own thoughts.
I want this, I want that and every
time that I want something it goes against
me.
Ya Rabbi, Istikhara.
Choose for me.
But you're not even telling him what to
choose from.
This is the biggest thing.
It's not like, Rabbi, this job or that
job.
Before you're looking for a job, you say,
Rabbi, choose a job for me.
How beautiful is it?
You know, if you give this part of
yourself to Allah Jalla wa Ala Al-Mutakabbir,
Wallahi, He will take care of you.
Do you really think if you say, Ya
Rabbi, from today onwards, I want to be
under your protection, under your choice.
Ya Rabbi, I submit to you.
Design my life in a way that it
drags me closer to you, further from *
to paradise and design it.
Subhanallah.
Not meaning that you're going to sit in
your room waiting until something changes in your
life and that all of a sudden you're
a grandfather and that won't happen.
But with every step you take and with
every move you make, with every blink of
an eye, you will see something appearing in
front of you that you say, this is
it.
And this is why they say, someone who
submits him or herself to Allah, it's in
dunya, he's like in paradise.
What do I mean?
In paradise, like we said not that long
ago, we said in paradise, there are no
needs, no wants, right?
In paradise, you walk, sorry, and you say
like, oh, this is what I wanted.
It's not first wanting and then receiving because
wanting is a need and a need is
a feeling of something which is missing.
In paradise, the moment it comes, you say,
this is what I would have asked if
I could have asked.
So everything up, this, okay.
The people that submit themselves in this life,
with this and this to Allah, everything which
comes on their path, they say, this is
exactly what I needed.
So it's like they're in paradise.
One, two, two minutes, inshallah.
It's like they, they are in paradise while
they are still here because this is what
the hadith of Quds and after that I
come to you in Sahih Muslim where the
messenger of Allah said that the most beloved
thing you can do to Allah is doing
what he has made obligatory.
And then he said, and the best thing
you can do to keep on coming closer
to him until he loves you is doing
what?
The sunnah.
Sunnah.
He said, until I become the eye through
which he sees, the ear through which he
hears, the hand with which he takes, and
the foot with which he walks.
Meaning that everything you have will guide you
to him and that you will look through
that which is good for you and you
will be blinded for that which is bad
for you.
Nothing that you hear, nothing that you see,
nothing that you will experience will take you
away from him.
That is the wali.
Okay?
That's the wali.
Yes.
No, no, no.
No, that's not what it was.
I said the istikhara can, the last thing
I said, you can make a dua for
Allah to make the choices in your life.
Yes, a general dua.
Say, I entrust myself and my case to
Allah.
Allah won't leave you.
Look at a small girl walking with her
father or mother through the market place, over
the street, cars and everything.
Everywhere where daddy goes, complete trust.
Daddy, isn't this dangerous?
No, darling.
Okay, daddy.
Daddy, can I eat this?
If you're a bad dad, you can give
everything you want.
You say, no, this is bad for you.
Okay, can I eat this?
It's good for you.
The child doesn't even think.
What you say is good, or that she
can trust, she will trust it.
What you say, no, don't do it.
It will be afraid.
So even, subhanAllah, they say that from the
moment a woman takes her child in the
arms, when the child is still very small,
it forgets the world.
The only thing it hears is the heartbeat
of the mother.
So now, when you as a, if your
father tells you, come with me, but don't
ask me any questions.
Come with me in the car, I want
to show you something, but don't ask me.
Will you go with him, yes or no?
I mean, if you have a normal dad.
Not breaking bad dads.
So, do you understand what I mean?
You would just go.
Your mother tells you, can you come please
now?
I want to take you somewhere.
You say, where?
She says, just follow me.
You will do it.
You won't even think it's something bad she's
about to bring me to.
So why do we, with Allah, don't have
the same trust?
I cannot be taken.
Like to there where you think is best
for me.
Okay, so anyway.
So Maryam now, she was in the desert.
And there was a man that came up
to her in the form of a man.
So now, So
now this man came to her.
He was a beautiful man.
And she said, I want you to think
with me now.
She says, I seek refuge with the Rahman
against you.
Why Rahman?
Why?
You would think because she fears him.
Why doesn't she say, Al-Jabbar, Al-Aziz,
Al-Qahhar, The Destroyer, The Overwhelming, Magnificent, I
don't know.
But why did she say the Merciful?
Isn't this what we are into?
Like choosing the right dua for the right
moment.
Why in a case like this, Al-Rahman?
Think with me.
Without any doubt, she perceived it like that.
There's an extra reason.
Allahu Akbar.
One.
Because she wants to remind him that Allah
is Merciful.
So even if you're about to do what
you want to do and you don't do
it, then Allah will forgive you.
That's one.
Two.
Because she asks mercy herself.
She asks for the mercy of Allah to
protect her.
But now there's something more.
Even if she would have been wronged, then
she would still say it's Al-Rahman.
That it doesn't go away from the Rahman
from Allah.
Because the punishment in this life will be
a greater Rahman in the hereafter.
And we don't understand this now.
But this is why the ulema say when
you see why Allah has deprived you from
something, when you understand it, you see it,
you will understand that He has been giving
you all the time.
Like some people say, I want to marry
this wife or that man.
I want, I want this one, this one.
Dua, dua, dua.
All of a sudden you hear the person
is married.
Why him?
Why her?
Subhanallah.
Why him?
Why her?
Well, because Allah Subhanahu wa ta'ala destined
it.
But anyway.
So, why?
And then after three years, you see that
same brother with eye bags.
I have eye bags, but that's not because,
you know, I just, I don't sleep too
much and I read a lot.
So, I have these eye bags.
So, anyway.
So, and after three years, you see this
brother walking with his two children on the
street, tired.
And say, what's wrong, bro?
You say, what's wrong, brother?
And he said, nothing, you know, marriage is
not easy.
And you're married as well with somebody else.
And you say, you have no eye bags.
Your children are happy playing and his children
are crying.
You say, the marriage is good.
He said, no, marriage is evil.
You say, marriage is from Jannah.
He said, marriage goes to Nahr.
So, you have these two opposites.
And this might have been you if you
would have been married to that woman.
We don't know the reason.
And this can also be with men, of
course.
We don't know what the results of our
choices are.
Wallahi, I don't know the results of my
choice of first giving Salam to Omar and
asking, how are you?
Or saying, how are you?
How is the family?
Are you alright today?
Two more sentences, I'm ten seconds later in
my car, can eventually lead up to an
accident.
Sah?
So, I don't know.
I don't know anything.
But Allah Subhanahu Wa Ta'ala does.
So now, what I want to say is,
so she said, Rahman.
So, whatever happens in our life, we need
to know it's always Rahman.
And this is the feeling we need to
have.
And that's a very difficult one.
That whatever happens in life, Allah is always
Rahman.
SubhanAllah.
And the Messenger of Allah said, some people
will want, on the Day of Judgement, that
Allah would have tested them more harshly.
And this is when they see the reward
of those who have been afflicted more than
them.
On the Day of Judgement, when you come,
and you see the reward for your afflictions,
say, before it was a bit hard.
And this is why Umar Ibn Abdulaziz, as
I just said, like Ibn Al-Jawzi, mentioned
in his seerah, he said that Umar Ibn
Abdulaziz said, I hope that Allah, you know,
makes me struggle when I die.
That I experience pain when I die.
He said, Umar Ibn Abdulaziz, life is difficult
enough.
Why?
He said, this is my last opportunity to
get rid of all my sins.
That's the last, last, that's really the last
thing.
So everybody here will die one day.
And the Prophet ﷺ said, إِنَّ لِلْمَوْتِ لَسَكَرَاتٍ
Death comes with its pains.
So remember what I'm saying now.
It will be there one day.
So remember when you're dying and you feel
it.
You feel your life leaving your body.
Which is, you know how it hurts when
you pull out a hair?
Well, your soul is encrusted into your body
more than your hair is encrusted in your
skin.
So you feel it.
It's being peeled.
But this is your last opportunity to get
rid of your sins.
So when this happens, think about this moment
and you say, you take it with a
smile.
You say, Allah, alhamdulillah.
It's, you know, maybe this is, everything goes.
Everything you looked at.
Every heart you've broken.
Everything you said.
Everything you listened to.
Everything you thought.
Every, you know, expression of displeasure with Allah
has done in your life.
Everything goes.
But it's also the other way around.
Like we said before, sometimes we worship Allah
and we don't have this beautiful feeling.
You know, we worship Him.
We don't do anything wrong.
We're not in a time of sinning.
Just we don't feel it.
Like that beautiful prayer that you feel that
you're in Jannah and this and that.
You don't feel it.
You say, okay, Allah hasn't accepted my deeds.
This is not true.
Allah is a qabit.
Qabit means, He withholds something.
But not forever.
If He withholds something which is yours, He
will give it back to you.
So sometimes, because we sin so much, He
withholds this because we will need it when
we die.
So all the beautiful feelings for every sujood,
for every ruku, for every dhikr, every sadaqah
will be unleashed the moment you die.
Boom, there you are.
And this is when you die with a
smile on your face.
This is which will empower you to say,
La ilaha illallah.
So don't worry.
You're worshiping Him.
The absence of this feeling is not the
proof that it has not been accepted.
The proof that it's accepted is that He
allows you to do it over and over
and over again.
If He doesn't want you in His paradise,
you won't make sujood.
You won't do dhikr.
You don't do Qur'an.
You will be now going out.
You might be selling drugs or taking it,
abusing it yourself.
So the proof that He has accepted it
is that you are allowed to continue.
Like Ronaldo, for example, the moment he doesn't
play very well anymore, they will kick him
out even if he was the best player
ever.
Or Messi.
So they will...
Sorry, you're not good enough.
No, but I want to be on the
field.
I'm sorry, Ronaldo, now you're 60 years old.
It's done.
He says, yes, but I can with my
stick.
No, no stick, Ronaldo.
Go back.
So Ronaldo said, go back.
So...
May Allah subhanahu wa ta'ala guide us
So now he won't be allowed.
Why?
Because he can't play anymore.
And if Allah doesn't accept our worship, he
doesn't allow us on his field.
وَأَنَّ الْمَسَاجِدَ لِلَّهِ And the mosques are Allah's.
Nobody will enter his house without his permission.
Forget it.
How many people pass by here and they
say, a mosque inshallah one day.
Why one day?
Why didn't you say one day?
Why is your one day now here?
Divine invitation.
Okay.
So المتكبر سبحانه وتعالى is even the one
that is above your own will.
How often did we want to do something
evil, but then it was away.
Allah took it away from us.
Or we said, خلاص, I'm not going to
wake up for Fajr.
And subhanallah, all of a sudden this little
voice says, you can't just sleep there.
And you say, just let me sleep.
It's like you're, you know, talking to yourself.
And then you wake up.
It's a feeling of guilt.
Who placed this feeling of guilt in your
heart and not in the heart of other
people that said, I'm going to sleep and
I don't want to wake up for Fajr.
المتكبر.
Because it's higher than your own will.
He brings you there.
Subhanallah, the Messenger of Allah ﷺ said, some
people will be dragged to paradise in chains.
They will be dragged in chains.
Like some people, they keep on running.
Do you know like these American footballers, they
have a training.
And footballers as well, they put like a,
how do you call that?
A belt, an elastic belt like that.
And they pull and they have to run
forward.
You know, but they can't really run forward
because they pull back all the time.
And this is what we sometimes are doing.
I want to go to the haram.
How often does it go through our head?
No, it doesn't work.
Because he's pulling you back.
So sometimes some people, they have the feeling
during all their lives, I want to commit
this sin, this sin, this sin.
But they don't do it, but it's always
in their mind.
Allah drags them to paradise.
He says, I'm sorry, I want you in
paradise.
But I want...
Dragged.
Some people will be dragged to paradise.
Because Allah is merciful.
And this is how we should look at
it.
You know, our problem is we experience these
things, but we disconnect them from Allah.
We see them happening in our minds, in
our hearts, in our intentions.
Why do we disconnected from Allah?
When we connected to Allah, all of a
sudden we are in the real world.
The fake world is superficial.
The real world is very deep.
With a lot of, you know, unknown, you
know, spaces and places and depths that are
yet to be explored.
And that is where we want to be.
You know, under the surface.
Not above it.
The ocean looks alike.
But once you dive, you see all different
worlds.
This is the dunya.
This is your life with Allah.
See everything very clear.
So now, when we go further.
So Maryam, she said, اِنِّي أَعُوذُ بِالرَّحْمَالِ مِنكَ
إِن كُنتَ تَقِيَّ And then, he says that
he will, he gives her the message that
she will receive a son once again without
a sebab.
And when we look, Allah subhanahu wa ta
'ala created a man, not from a man
and a woman.
Created a woman from a man, but not
from a woman.
Created a man from a woman, but not
from a man.
And created men and women from men and
women.
The first one is Adam.
No father, no mother.
The second one is Adam.
She comes out of a man.
Out of Adam, but not out of a
mother.
And then we have Isa, who comes out
of a mother, but not out of a
man.
And then we have all the rest come
out of men and women.
Men and women.
Why does Allah do this?
Once again, to show you the law of
nature is nothing for me.
I do it like this, like that, like
that, and like this.
And this is what Allah subhanahu wa ta
'ala says in Surah Al-Imran.
إِنَّ مَثَلَ عِيسَىٰ إِنَّ اللَّهِ كَمَثَلِ آدَمٍ Isa
is for Allah exactly like Adam.
Even though they're different.
One is from no mother, no father.
And the other one is from a mother
without a father.
إِنَّ مَثَلَ عِيسَىٰ إِنَّ اللَّهِ كَمَثَلِ آدَمٍ The
creation of Isa for Allah is exactly like
creating Adam.
خَلَقَهُ مِنْ تُرَابِهِ ثُمَّ قَالَ لَهُ كُنْ He
created them from from Turab.
And then he said become.
فَيَكُنْ And they became.
That's it.
كُنْ يَنِي أَهْلُ التَّرْبِيَةِ يَسَيِّي أَمْرُهُ بَيْنَ الْكَافِ
وَالنُّونِ يَنِي His command is between the Kaaf
and the Nun.
يَنِي Meaning he doesn't even have to say
كُنْ It's so that we understand.
The things exist with his will.
He wills it.
It's not like first I will then it
happens.
It's all because he is.
Because I want now to move my phone.
So now I move it.
I first want it then I do it.
Allah Subhanahu Wa Ta'ala is perfect.
And he's not subjected to time.
So anyway.
Allah.
So now she said how am I going
to have a son?
Allah Subhanahu Wa Ta'ala is Mutakabbir.
He's above all the Asbab.
And then very beautiful.
فَأَجَاءَهَا الْمَخَاضُ إِلَى جِذْعِ النَّخْلَةِ So now she
went far away.
And in the Surah you see all the
Faa.
You see Faa.
فَأَجَاءَهَا الْمَخَاضُ فَنَادَاهَا مِن تَحْتِهَا And in another
Qira'ah من تَحْتَهَا So all the Faa
in the Arabic language when Faa follows it's
up.
Then it means it's immediately.
فَأَجَاءَهَا الْمَخَاضُ إِلَى جِذْعِ النَّخْلَةِ قَالَتْ يَا لَيْتَنِي
مِتُّ قَبْلَ هَذَا وَكُنْتُ نَسِيًا مَنْسِيًا فَنَادَاهَا This
is why Abdullah Ibn Abbas said Maryam became
pregnant of Isa in a moment.
We will say an hour.
She carried him for an hour.
And she delivered him for an hour.
That was it.
Three hours.
Why?
Because Isa was not created from that which
we are created of.
He was immediately in the shape of the
baby that was going to be born.
Because he was not created out of a
man.
So he didn't go through all this process.
So people say how did she stay away
nine months?
She didn't stay away nine months.
She went and she came back.
And now didn't they see it?
Well the clothes were very white.
And as a young lady that was pregnant
it was very easy to hide it.
So now she carried him.
Received him, carried him and gave birth in
three hours.
So why?
Because he was not created out of that
which we are created from.
And this is the opinion of Abdullah Ibn
Abbas.
So now when she was there Allah says
something very beautiful.
Look again Asbad.
فَأَجَاءَهَا الْمَخَاضُ إِلَى جِدْعِ النَّخْلَةِ The pain of
labor led her to a palm tree.
A date tree.
Allah said هُزِّي إِلَيْكِ بِجِدْعِ النَّخْلَةِ Shake the
date tree.
تُسَاقِتْ عَلَيْكِ رُطَبًا جَنِيًّا Dates will be poured
down upon you.
I will explain what it really means in
Arabic.
But you should know that you can't shake
a date tree.
The dates are very high.
If it would have been possible, why do
they climb in date tree?
Just for fun.
You can't shake it.
But Allah subhanahu wa ta'ala wants to
show her that he can give it through
something which doesn't exist.
Shake it.
She didn't shake it but it fell down.
To show once again law of nature is
nothing for him.
Is this clear?
It doesn't move but yet it falls down.
To see that the asbab for him are
but asbab.
And this inspires us with hope and trust
and a vision.
It allows us to continue and say no
it's possible.
People say خلاص.
All the doors are closed.
Allah is Al-Fattah.
He has invisible doors.
Al-Fattah.
How do you know?
So now, Now the word عليك is used.
عليك.
It's not said حولك.
Around you.
عليك means right on you, next to you.
So that she with her labor pain didn't
have to go fetch the dates.
We're right near to her.
And Allah subhanahu wa ta'ala once again
showing her you are not alone.
Even if a husband would be there.
But Allah subhanahu wa ta'ala they say
is closer.
Figuratively speaking.
To a woman delivering a child than the
doctor who is accepting a child.
How do you say this?
Receiving.
Not receiving.
Delivering.
Isn't she delivering a child?
She's birthing.
Good.
So this happens when you have a sheikh
from Belgium.
Or an imam from Belgium.
Or a brother from Belgium.
Okay so now.
To show like even if she was alone
in the desert.
She was being taken care of.
Sometimes we say I want to be alone
with Allah.
I want to be alone with Allah.
I just want some time with Allah.
I don't find time with Allah.
Then you know when you drive your car
and all of a sudden you're out of
gas.
And you're out of gas.
And you have to park your car.
And then you take your phone.
Your battery is dead.
You say oh no.
You want to be alone with Allah.
There you are.
You know you are saying this.
But you disconnected from Allah.
No gas.
Battery dead.
This is what you wanted.
There you are.
So now.
She was there alone.
With Allah subhanahu wa ta'ala.
And he was taking care of her.
She shake the tree.
They say the reason why she had to
shake the tree.
Is one.
Like we said.
Law of nature.
Secondly.
Because she was then focused on something else.
And now ajib.
In hospitals now.
They give laughing gas.
Do you know that?
It's a mask.
It's gas.
And it makes you a bit drunk.
Or stoned or whatever that you want to.
Then women start.
Not everybody.
But a lot of them start to laugh
and giggle.
And everything is cool.
Subhanallah.
Very flower power like.
So they try to put her mind.
On to something else.
To divert it.
This is what Allah subhanahu wa ta'ala
was doing.
So he was diverting her attention.
So that she wouldn't be focused on her
pain.
You see this?
So now this is not the only thing.
Why dates?
You should know that there is a lot
of blood loss.
When a woman gives birth.
Dates.
They help.
To reduce the blood loss.
During the pregnancy.
There is a lot of iron in it
as well.
Also the sugar.
Dates immediately goes to the blood.
And brings it up.
Same for the child.
So.
And also for the womb.
To.
I don't know how you call it in
English.
To contract.
To come up.
Because you can also have problems with everything.
So also to produce the milk.
And so many different things are all in
the date.
So he guided her to dates.
Not to bananas or whatever.
Dates.
So now Alhamdulillah.
When this happened.
Allah subhanahu wa ta'ala he showed us.
Like how a woman that delivers a child.
Or gives birth to a child.
Should be taken care of.
One.
They are concentrating on something else.
What do husbands do?
When it's about time.
Is it already there?
Is it happening?
Subhanallah.
The woman is stressing.
She's in pain.
How many minutes do you think?
Do we have to go now?
Stressing.
Talk about something else.
Let her show.
How and when.
But there's so much concentrated.
On the.
On birth.
That they forget to take her mind away.
And this is not the sunnah.
So instead of asking all the time.
Some men get angry.
Yes they get angry.
They say.
It has been four hours that you're saying
it's about to come.
Yes.
And then they pretend that the husband is.
The husband pretends that his wife is.
Is like faking the pain.
Don't exaggerate.
It's four hours now.
Subhanallah.
People recognize it.
You know.
So.
And this is what is really happening.
So now Allah subhanahu wa ta'ala says
no.
Help her to focus on something else.
Give her some dates.
Give her something.
Read a story.
Do something.
So now.
Okay.
So now.
When when she gave birth.
Allah subhanahu wa ta'ala.
Says.
And in another qiraat.
Yani.
From beneath her.
It was said.
And some said that this was Isa.
Isa.
Who spoke from the very moment.
She gave birth to him.
Do not be sad.
So anyway.
So there was a river that was flowing.
So that she was able to drink and
wash herself.
So this was provided for as well.
But why don't be saddened?
When she was shaking the tree.
She said.
Oh.
If I only had died before this.
And if I would only be someone who
was forgotten.
We spoke about this.
Remember?
Why did she ask for death?
When we read it.
We read it once again with our weak
faith.
We say.
We say.
She wanted to die.
Because people would accuse her.
You know.
Which they did.
Because she wasn't married.
Yet she had.
She gave birth to a child.
So that she wanted to die.
What is happening here?
I am.
Subhanallah.
This doesn't fit already.
Say.
What's happening?
I want to die.
Subhanallah.
Waleen is not like that.
And this is why Fakhreddin al-Razi said.
She wanted to die.
Because she was afraid that this miracle.
Would lead people to gossip.
Which would be bad for them.
You see the difference?
She was afraid for her people.
Not for herself.
How can this be?
Allah subhanahu wa ta'ala called the mother
of Isa.
His mother is Siddiqa.
Siddiqa is right under the prophets.
You know.
When Allah subhanahu wa ta'ala spoke about
his gradations.
He said.
They are those who have been blessed by
Allah.
So the Siddiq is above the martyr.
So how do you think that.
We are looking at her story.
I'm talking for myself.
So her story with our weakness.
Oh yeah.
I would like to die as well.
It's too much.
That was not the reason.
She said.
If only I would have been forgotten.
They wouldn't gossip.
They wouldn't do haram.
Masakeen.
Poor people.
Isn't this the prophetic behavior?
This is the prophetic behavior.
It is a rahma for people.
Because haram leads to *.
So she said.
So anyway.
Then at the end.
The dates fell.
She took off the dates.
Her child spoke.
And then there was water for her.
To wash herself in.
To drink some water.
And then she was not allowed to speak.
And if you see someone.
A human.
A human today.
A human.
Today.
Then.
Say.
Today I have promised Ar-Rahman.
To fast.
And I will not talk to a human
being today.
Why?
Sometimes.
Your innocence.
Is so difficult to prove.
That it's better for you to remain silent.
And let Allah talk for you.
This is.
Sometimes.
You know.
Like this man.
Subhanallah.
True story.
Wrote this in his book.
He was one of the generals in Iraq.
In the 1920s.
And.
He wrote a book.
He became a khatib at the end.
They said a man came back.
It was a butcher.
And had knives with him.
Walking through the forest.
Home.
And he heard.
A lady screaming.
So he went.
And when he came.
He saw that.
She was stabbed.
And they went away.
And there was no knife.
But the moment that he bent to look
at her.
His own knife.
Fell into her body.
Like it went into her body.
And at that particular moment.
The people arrived.
And it was clear that it was his
knife.
And this lady died.
So he was sentenced with.
Sentenced with.
What?
Capital punishment.
So now.
But he was innocent for this killing.
Wasn't he?
How are you going to prove this?
Sometimes.
You need then a miracle.
But.
The story goes on.
Should I tell the story?
I won't.
It will take about 15 minutes.
So maybe another day.
Another lecture.
Stories.
So now.
So now anyway.
To cut the story short.
He went to court.
And he said.
Look.
I didn't kill this lady.
But do you remember 30 years ago.
When somebody killed someone in the forest.
It's a very long story.
He says.
That was me.
But I got away with it.
And today.
Allah's justice came down.
He said.
By Allah.
I do swear.
I didn't kill this lady.
I did kill the other one.
So please.
Go and get.
Get that murderer.
Because he's running around somewhere.
And then they knew.
So then he received anyway.
The capital punishment for the first killing.
But not for the second.
And they found the murderer.
You see.
So sometimes.
You.
You can't talk.
It's too big.
And.
This is the very test.
When everybody thinks you are wrong.
Or you wronged someone.
You oppressed someone.
And you know it is not true.
When you're a true believer.
Then you do like.
Ibn Ata'illah said.
He said.
When people accuse you falsely.
And that you can't find peace of mind.
Knowing that Allah knows it isn't true.
Then the punishment of you not knowing it.
That Allah is sufficient.
Is bigger than the punishment of them accusing
you.
That's bigger.
Because you are accusing Allah.
Of not being sufficient for you.
You see this.
But is this easy.
It also sounds very beautiful.
Oh.
Mashallah.
Yeah.
That's nice.
The moment it happens.
Look at Aisha.
When she was falsely accused.
She didn't sleep.
She said.
Look.
She was.
Look.
This is what we have to do.
She said.
If I were to tell you.
That I have done it.
You would believe me.
And Allah would know it isn't true.
And I would.
If I would have told you.
That I didn't do it.
You wouldn't believe me.
And Allah would have known.
That it's true.
She says.
So I'm going to say.
What the Abdul Saleh said.
The Prophet.
The father of Yusuf.
I will be patient.
In the most beautiful way.
That's the meaning of.
And I ask Allah's help.
Against what you are.
Falsely saying.
And claiming.
So now.
She remained silent.
She didn't talk.
She didn't defend herself anymore.
She left it to Allah.
What was the result?
Not just a verse.
That came down from the sky.
She lost weight.
She became pale.
She was crying.
Day and night.
The Prophet.
Sallallahu Alaihi Wasallam.
Coming in.
She said.
I had to look at his mouth.
To see if he were.
Was mumbling the.
Salam or not.
He didn't look at me.
Look at me.
Like he used to look.
This was the Prophet.
And this was her beloved husband.
But she didn't talk.
She didn't stand up.
She said.
Nobody will believe.
And then when they came.
They said.
Ya Aisha.
The parents of Aisha came.
Abu Bakr.
And his wife.
Said.
Go to the messenger.
And thank him.
She said.
Why?
He said.
Because you have been.
Your innocence.
Has been declared.
And then she said.
Did it come from the Prophet?
Or did it come from Allah?
It was her husband.
They said.
It's a verse.
Ayatutla.
A verse that is recited.
Until the day of judgment.
And then she said.
And thanks is only to Allah.
And the story was finished.
You never see Aisha.
After that complaining.
Do you find the stories.
Where she said.
And everybody was talking about me.
And everybody was saying.
This is us.
We think that.
We're strong in our tests.
But when the test is gone.
We complain.
And this happened.
And that happened.
And I didn't expect this.
And nobody was next to me.
And I was all alone.
And I was calling.
Subhanallah.
This is wrong.
So we understand.
I'm sorry.
Why?
Because Allah is Al-Mutakabbir.
Meaning.
That he doesn't want you.
To hold on to others.
And if you don't understand this.
He will make you understand this.
By turning those.
Who you love most.
Against you.
This is the danger.
If you don't come to a point.
Where you say.
Allah is sufficient for me.
Then Allah will take away those.
From your life.
That you are attached to.
The shoulder you need to cry on.
Because Allah says.
Do you keep on crying on the shoulders
of people?
While I am sufficient.
I take it away.
Now you feel alone.
And the moment that you feel.
That Allah is enough for you.
He will give everything back.
Because now the danger.
Of you being distracted.
From Allah.
Through them.
Is gone.
So you need to go through.
You need to be thrown into.
The pits and the wells of.
In the wells of despair.
That you try to get out.
Get out.
Get out.
You can't.
And all of a sudden.
You see there is a door.
And there you get out.
Through a way that you didn't expect.
So when you love.
And you attach too much to things.
That they actually.
Cause you.
Indirectly.
To do with them.
What you should do with Allah.
Very often it's taken away.
In front of your eyes.
It's a dangerous thing.
So now this is what she said.
So in very brief.
What we have seen here.
Is that Allah is Al-Mutakabir.
He is above the law of nature.
He is above means.
He is above people.
He is above everything you need.
And if you.
Give partially.
The things to creation.
What you should only give to Allah.
He might test you.
By taking them away from you.
So.
Do you want to keep them?
Then do.
Go directly to Allah.
SubhanAllah.
SubhanAllah.
Now.
Are there any questions?
Yes.
This is Ilham.
Because there was also an angel.
That came to her.
It was Ibn Al-Ali Salam.
He spoke to her.
Ilham is a divine inspiration.
Divine inspiration.
Which is not the same.
As divine revelation.
Divine inspiration.
Can be through a dream.
For example.
Or that you are.
Given an insight.
All of a sudden.
A deep understanding of something.
Or for example.
You're driving.
Say.
SubhanAllah.
I'm not going to the left.
I don't know why.
Usually I take this road.
Let me go.
This way today.
And later on.
You hear that something terrible.
Happened there.
What was this?
This is what we call Ilham.
It's a divine inspiration.
Which is not the same.
As a divine revelation.
Now.
No.
No.
No.
I would.
I would actually.
Show them how powerful Allah is.
By having created these laws.
And to tell them that these laws.
Are Allah's.
But as he is the king of these
laws.
He can break the rules.
Instead of saying this is not Allah's.
No.
It is Allah's will that they exist.
Imagine if there was no.
For you there was gravity.
For me there wasn't.
And for you there wasn't.
For you there wasn't.
I mean.
If I were talking to you.
You know.
I should always.
Take you back.
Say.
How would we pray together?
First row.
So.
No.
Just to say.
To.
If there wouldn't be any laws.
There would be chaos.
So Allah.
SubhanAllah.
Created them.
And they exist.
We don't.
Do not deny their existence.
But the problems of Muslims.
Is that they say.
Okay.
That's science.
But where is religion?
Well.
Our religion.
Shows us.
That these rules.
That science didn't make.
This is another thing.
Science didn't make these rules.
They unveiled it.
They described it.
It's a descriptive knowledge.
It doesn't.
It's just describing what is there.
And sometimes it can be wrong.
Because we don't see all the.
Aspects of what we describe.
So sometimes we.
We get.
We have a conclusion.
But that conclusion.
Within 10 years.
Is different.
Like the speed of light.
For example.
Like.
And so forth.
Which we see.
Which has evolved.
And has changed.
And so forth.
So now.
If you're going to see.
We are going to say.
Look.
Science helps us.
To unveil.
To describe.
What Allah does.
And then all of a sudden.
Science is not an enemy.
But science is then.
Strengthening me.
Like he's.
Al-Qawiyy.
Al-Hakim.
Al-Hakim is the one.
That does everything perfectly.
And with wisdom.
And with right proportions.
Science shows me this.
And this is our biggest problem.
That we see science.
As something separate.
And religion.
As something separate.
What we'd want to do now.
Is teach them science.
And teach them that it's from Allah.
You understand what I mean?
And then we say.
And in unusual cases.
Allah can do this.
And there you give some examples.
I think that's the best way.
Make sense?
Yes.
Okay.
Yes Omar.
You want to say something?
No.
Ah.
No.
Because you went.
Okay.
History.
Yes.
Ah.
In English.
I don't know.
I don't know the books in English.
But.
Al-Nihaya.
Of Ibn Athir.
Is a very good one as well.
But they are very good books.
I think they have been translated.
Also by.
Doctor.
Salabi.
Doctor Salabi.
And he has.
Written about.
All the different Muslim empires.
History and so forth.
And for me.
This would be.
My favorite collection.
Not only prophet stories.
Also others.
So like.
All the.
The Abbasian.
The Umayyad.
The Fatimid.
The Zinqiyan.
And all.
Everything.
The.
No.
The Andalusian and so forth.
So he has a.
It's very good.
You should.
If it's in English.
Doctor Salabi.
And I think it is in English.
Then.
Then please.
Read that.
I'm going to have a look right now.
If it exists.
Mashallah.
I'm not kidding.
I'm going.
Give me one second please.
Habibin.
Sorry.
My.
My apologies.
Doctor Salabi.
Doctor.
Okay.
It's.
It's Ali Salabi.
But I'm looking here.
Yes.
There are some books of him in.
In English.
Yes.
Omar Ibn Khattab.
Uthman Ibn Affan.
Ali Ibn Abi Talib.
Yes.
Ali.
Just Ali.
And then Salabi.
With an S.
A double L.
A.
B.
I.
And they might also.
Write it with double E.
At the end.
Because it's.
Salabi.
S.
A double L.
A.
B.
I.
Or A.
B.
E.
E.
Doctor Ali.
Salabi.
Yes.
Ah.
Yes.
The scholars.
Yes.
They go through three gates.
The gate of panic.
The gate of.
Sorry.
Of pride.
Then the gate.
Of humility.
And then the gate.
Of panic.
But I.
I can't explain them now.
Because that will take about 15 minutes.
So there are the three.
Ask me next time.
At the beginning of the class.
And then we can just start with it.
Another question.
Yes.
Yes.
Yes.
Yes.
Yes.
Yes.
Yes.
Yes.
Yes.
Yes.
Yes.
Yes.
Yes.
Yes.
Yes.
Hamas.
Okay.
Jazakumullahu khairan.
InshaAllah.
Stay tuned.
Because there are two other classes.
One is after Fajr.
Which is a prophetic soul on Sunday.
I know that's a bit early.
And there's another one on Friday.
The second, the third, and the fifth Friday
of the month.
And that's in prayer management.
So.
It's about importance of prayer and so forth.
Jazakumullahu khairan.
Barakallahu feekum.
Assalallahu alayhi wa sallam.
Anasayina Muhammad.
Thank you once again Omar for everything.
Yes.
Yes.
Yes.
Yes.
Yes.