Tom Facchine – Who Is Allah – Understanding Allah’s Names and Attributes #09
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Bismillah Al Rahman Rahim Al hamdu Lillahi Rabbil Alameen wa Salatu was Salam, ala Ashraf al anbiya wa mousseline nabina, Muhammad Ali, he
was kept asleep along the island, we may in fact on our islands analogy than anything yet all that I mean.
Today we're going to talk about
several new names of Allah subhanaw taala.
Last class we covered alcoholic and alcohol luck, and how they can bury and soul, we're on a different kind of shades of difference between them. Now we're moving on to a different kind of vector or group of names. A Medic, Medic.
Meme, lum calf has to do with ownership and possession
in the Arabic language. And so a very rudimentary translation of this concept, and many others, Monique is that Allah is the Owner, the possessor of all creation. And as we mentioned, when we were talking about the principles that apply to all names, and how to differentiate between, say,
a quality or a characteristic that we find in the creation, and one that we find as descriptive of a lot as well.
We said that three things,
at least three things separate those two.
One is that when it comes to human, we'll give our example here, ownership, human ownership.
It had a beginning,
right? There was a time very recent time where whatever we think we own, we didn't own it.
And then we did.
And then it has an end, whereas the last ownership has no end.
Whenever we die at the very latest, if we don't get rid of it before then that thing that we think that we own now is not going to be ours anymore.
And then we have sort of the quality of the ownership during that brief period that we think that we're owning something.
It's really quite a deficient, lacking incomplete ownership filled with loopholes and problems.
We can't make it do whatever we want. It doesn't fulfill the needs that we thought it would fulfill all these sorts of things.
We
we don't have as much control over it as we thought we would.
Whereas a laws ownership, it has no beginning and it has no end and it has perfect in between. He has complete control over what he owns. He owns everything. He has complete ability to intervene.
And so these are three simple ways that yes, we may say, and it's permissible to say that I own this and you own that, and we have possessions but
it's a very weakened, temporary form of ownership compared to the ownership of the last time to other.
There is all there is also no ownership on our side without ownership of a law first allows ownership as a primary ownership. And ours is simply a secondary, conditional, qualified ownership.
This thing belongs to Allah, but I'm able to use it for this time right now. Or I have it in my possession for so many years with so many days.
But in reality,
it belongs to Allah. First, foremost, first and last, and everywhere in between. And the only reason why we are able to say that we own anything is because Allah and His generosity, because he owns everything
has given us a taste given us a small
pitiful amount of ownership in this light.
This is not just in reference to our material possessions either. This is talking about our own selves, our own bodies.
And this is
something that is very culturally significant for us right now. We have so many kind of slogans that even our children become influenced by such as
My body my choice. That's one of them.
That indicate this ideology of self ownership and like self ownership in an absolute sense.
People often especially youth, they do believe that they don't owe anyone anything, let alone a creator.
In fact, they're more likely to judge the Creator,
or what they think is the creator according to
what they've got going on their own kind of cocktail of religiosity or spirituality usually.
Right? And so this is kind of laughable if you are convinced and confident and certain and aware and ponder about Allah's ownership. If you know that the absolute, exhaustive, comprehensive nature of Allah's ownership, all of these things seems so small.
You're talking about you, you're complaining that you're you've got this sickness, or that illness or this problem, or these things that you use day in and day out, your home, your car, whatever is giving you trouble, and in reality, it's not even yours.
You're so are weak, I should say, we can get so focused on me, me me. When at the end of the day, we're not even ours in the first place. We belong to a law, this is the meaning of a lot of statements.
Well in the hayati, one of it, right like that. Certainly Everything belongs to Allah. No Sophie.
Matty, every everything, my life, my death, my rights, my religious rights, everything belongs to Allah.
So understanding the laws, absolute ownership is very, very important. Very, very important to kind of be a corrective against this, like really kind of narcissistic trend that we see in our society. That's the, it's all about me, and what's good for me.
So Allah has this absolute unrestricted ownership.
And so he's able to act
without any opposing forces.
Right, unequivocal, unopposed,
ability to control intervene, do bring about
the first reflection off of this is something we said that this should cause us to realize how conditional and minor our own ownership is, but it also has a second reflection. A second corollary that comes from this, which is that there is no other rival power to Allah in the universe.
If you look into either Christian culture or other cultures that are more, we can just say, popular expressions of religion and spirituality.
We often find that people are willing to give the devil or evil
credit that's not do.
credit that is undeserved.
We make evil into something that's good can almost as if it has the power and ownership like Allah has power and ownership.
I was talking to someone just the other night.
And it was a married couple.
And there was a problem that they were having.
The husband was reluctant to say, or share anything with his wife.
That was like, pending. Right? So let's like he had gotten like a job interview.
And he came home and his wife was like, tell me, how did it go? What did they ask you? You know, what do you think? Do you think you're gonna get the job? And he refused to say anything to him.
He was afraid that he was going to kind of jinx it.
And he inadvertently unintentionally allocated or gay about this power to evil that it doesn't have as if there were two Gods right the Allah and then the evil god, it bleeds for the devil or whatever. And that sometimes Allah wins and sometimes a policeman. No, that's not how things go. A lot is the sole owner of everything. He is able to achieve his will directly without asking permission without having to overcome some sort.
that obstacle, the devil is not an obstacle for Allah.
Everything that the devil is able to do, it is simply also the will of Allah, from Allah's own wisdom. And in the Quran, Allah mentions how he had no power in and of himself.
But it was people
letting themselves be influenced by him and then ultimately choosing to follow a suggestion that we made.
So we need to be careful not to overestimate evil, not to give evil, this sort of mystic power that belongs to divinity in a very, very specific way that really in all, honesty only belongs to Allah.
Another thing that we
draw or take from this name is that everything belongs to Allah.
Everything is Allah servants.
Everything is constantly
obeying Allah, whether it wants to or not everything except
humans in Jinn who have the choice to obey or not, however, even then, even then, the parts of their physical creation are obeying Allah, the heart beating, try to stop it right now. You can't try to stop your eyes from blinking, try to stop yourselves from reproducing, try to stop your hair from growing.
You can't do it. It's all obeying Allah constantly 24/7
The paths of the stars, the planets, the rotation, revolutions, everything is always obeying a law in some shape or form, whether it has will or not.
Some sometimes, and this is really interesting, because in the kind of the Western academic tradition,
inanimate objects nonliving things are treated as if they're just there to be manipulated, and nothing more there to be seized, controlled, and extracted something from for human use. And there was some truth to that. But in Islam, right, we have so many different examples of the prophets of Allah is Saddam, interacting with this world that doesn't have life in the sense that we know doesn't even have a soul in the sense that we know doesn't have
obedience, in the sense that it doesn't have a choice. Yet it is constantly obeying a law and it is able to talk and give sedans or cry. These are all things that happens with the prophesy centum or shake or be afraid to dismount.
Right, so we have a slightly different take on the quote unquote, inanimate world, all of it belongs to a lot. It's part of his ownership. Allah is constantly able to do whatever he wants, in that creation that he owns and possesses.
And these things in and of themselves, they are all obeying Allah all the time.
So when we say that Allah has the ability,
and it's a complete ability to implement and realize his will,
what we mean as three separate things by this, and it's important to differentiate between them.
First is Allah's color, Allah's decree?
What he has willed to exist?
And the second is a shadow, Allah's Will, what he wants from us, his wish.
And the third is adages that allows reward.
So I often like to
explore the teenage brain. Let's pose a question. Imagine your teenage son and it's usually a son. That's why I ask if I wasn't thought or whatever you want, comes to you and says,
How come Allah
allows evil to happen in the world?
Why does Allah allow this oppression, this killing? colonization, everything that's happening? Why does Allah let this stuff happen? When it's so bad, isn't Allah responsible for letting it happen?
shahada finally says to test the believers, faith, and see how they will react, what actions they will take
and gives us free will
is a lot pleased
there's a law
is a law pleased by oppression on Earth?
Not at all. Good. So if he's so if he's not pleased,
then
why does he
let it happen? Isn't it his fault? As you said?
No, we can't say that it's his fault. Because there's a difference between these two things, or three things as we said, His Will has gone to his wish his city and his DESERT his reward.
So when it comes to Allah, other his Well
part of that will, is the freedom to choose that he's given specifically to human beings.
And to Jin,
we talked about in the Sunday class a lot about how this ability to choose
is part of the fundamental purpose of human beings on earth, to be the Khalifa in order to
rise to the ranks of a representative of a law on Earth. It has to be something that's chosen a lot doesn't give it to us right away. Not like he gives other things like, for example, the example that the author gave on the Sunday class was like, a tiger is kind of automatically given claws. That's what he's created for, and he's created to be a predator.
Whereas author says human beings are meant to be Allah's representatives on Earth. But we don't have
anything concrete to get there. All we have is this kind of potential.
This, this capability or this capacity,
and it isn't realized, until we choose it.
Now, the fact that we can choose something so amazing,
as being a last direct representative, having godlike qualities, in a small, obviously, no one's making a similitude between us and Allah, but in a very, very, very limited efficient way to bring about some of the laws qualities in the creation.
The flip side of that coin, if that's a possibility, the flip side of the coin is what if we don't choose that, and there's going to be oppression is going to be killing.
But Allah has also has his desire to take care of those people who have consistently chosen to
run away from
the true purpose that Allah created them for.
In that ability to punish and reward as another proof of a loss, full creation.
Because anything that cannot reward or punish, doesn't really truly own that thing.
This is exactly the kind of criteria and we talked about this, in the clip the series when we're talking about the beginning of sort of the protocol and when a law lays out the criteria for divinity and he's talking this is what's divine and this not this is not, if it has these qualities, it's divine doesn't have these qualities that it's not
he specifically mentions ownership
and then another part of the Quran, he gives an example of a fly. And this is kind of like to expose the fact that these idols these other creative beings, they do not own anything and therefore they cannot be divine, and therefore they should not be worshipped.
He says, If a fly came and take some took something from any one of you, whether it's a person or a statue or an idol,
who would be able to get it back.
It's not possible. Have you tried to chase a fly around the room?
Even if you caught it with a flyswatter or something it would be a
mess, you wouldn't really be able to get that thing back. But it took from you a little whatever that landed in your drink or your ice cream bowl or whatever it is.
So how powerless are we, if we can't even stop a fly? And how powerless are those idols if they can't even stop that fly either or bring back something that was taken from them? Because they don't own anything? Even that little tiny microscopic particle that the fly took, we didn't even own that, because we couldn't bring it back when we wanted to.
One of the
Omega taillamps Yeah, like the Coronavirus. Very good. Exactly. One of the Omega callups.
asked one of the early early early scholars.
I'm not remembering who
if it was a Ubisoft Vianney,
maybe not sure. But he asked him what was the wisdom and a law creating flies.
And he responded to humble the arrogance.
The humble arrogance. And this was something that he said specifically, because up until that point, that particular leader had had some, some issues with that, that trial of arrogance.
So that concludes, and Malik Malik, the owner, the Absolute Owner.
Next we have our zakah, a Razek.
These are on the same linguistic patterns as a color, alcohol.
And we talked about the difference between the two. How holodeck could be anybody.
If it's paired with something, he's the creator of this presentation, the creator of this speech or this product.
But how Haluk on the wasn't fat ion.
It communicates something that is way more intense, and way more enduring, and way more genius than just any creation.
Well, it's the same thing here with rasa, the roots of the word, raw is the one who provides it can be anybody.
You can have a benefactor, somebody who takes care of your financial things. He can give you a provision, this word is correct for that person. But Allah is not just an Rasik, he's unresolved. He's the one who is constantly over and over and over again, providing and providing and providing, providing intensely in ways that we can't even, we're still figuring out the ways that a lot is providing for us. Every sort of
every sort of
thing that's going on with us biologically, is part of a law providing for us. And we're still discovering things about that. Things about hormones and how they interact things about how the DNA is encoded, and how it's transferred between generations. All of that.
It's all part of a loss provision to us. We haven't been able to just as Allah says in the Quran, if you were to try to count it, you couldn't.
Apps Absolutely 100% And the Shatter family says, just like creating the raw material rather than reorganizing them. That's 100% True to Great point. When a person provides for someone else, this is actually going just off of what we studied with Allah's ownership. Does that person really own that thing?
That they can dole it out and give it to whoever they want? It's not really theirs, it's really a loss.
So that person is kind of just like redistributing a loss provision.
The real provider is Allah, who gave it to this person who's going to now give it to somebody else. But Allah is the One who provides out of nothing, the water cycle, the rain, the clouds,
the produce from the earth
all these sorts of things, a lot provides from nothing He created all from nothing.
And he created our needs, and then he met our needs tenfold more than we could ever consume.
Similar to this name is also similar to Allah's mercy. If mana Rahim
In that one of them,
a result deals with a loss,
essence. And the other Razzak deals with a loss activity.
And so therefore, the consequences of that
is that a loss being a Rezac is general for everybody.
Allah does not withhold children, or wealth or property, or happiness, or intelligence from people, just because they don't believe in Him, which is
incredibly merciful. None of us would ever do something so merciful. If somebody eat like stopped giving us sometimes or treated us like we were nothing, we would not give that person anything, we wouldn't give them a piece of chocolate or the time of day.
But Allah, He created everybody from nothing. And then there's many people who deny that, that He created them. And he's giving and giving and giving and giving all of these things, the things that they can't even control such as their heartbeat and their respiration, their tear ducts, and their blinking and their salary production. And then also the things that, you know, people have a hand in such as they're getting married, and they're having families, and they're having jobs and having a paycheck, and all these sorts of things. And then these people refuse, they deny the fact that Allah is giving them this thing.
And he still gives it to them anyway. He doesn't withhold it from
SubhanAllah.
And then there's a specific type of provision.
If that's the general position, there's a specific type of provision that a lot reserves for the believers,
things like guidance, things like faith,
things like a clear hearts,
worship, meaningful worship, push all
these sorts of things.
So all of this should dispel and Allah really tries time and time again,
to break are associating
material wealth and status
with piety or favor with Allah subhanaw taala.
Most people, average people, they see someone successful, and they want to imitate that person. They trust that person, they'll listen to that person.
If somebody's saying the same thing, we're dressed in rags, and we're homeless and things like that, they would be more than suspicious.
We tend to trust people according to their societal status. Oh, well, he's a doctor. He's a lawyer, Mashallah. She's a pharmacist, all these things which are good, of course, but we have this sort of skewed perception that that person is going to be maybe more truthful. Or that person might even have favor with Allah. Like, wow, that person has such a nice life. That person has so much blessing, oh, we use that a lot. They have so much Baraka in their life.
Because you see the Tesla, and you see the the acreage of the house.
Right? You see how many cars how many vehicles, you see the vacations in Europe, you see all these things?
And you think, Wow, a lot put a lot of bulkhead in this person. But just as the shahada family said, Do they feel that they have Baraka? Do they have that specific type of
provision that Allah gives only the believers that's something different tranquillity in their hearts? What does the law say? And I believe so Paul, how about the person who turns away from a laws remembrance.
He said that their life will be bonk bonk woof.
Upon powerful, rich word to use, their lives will be constricted.
They will never enjoy it.
They will feel they will feel as if it's nothing.
And that's a scary thing. And I know people like this and I'm sure you know, people like this to people who have 345 times what you have in the bank account.
But it's not enough.
And someone looking from the outside they say, Oh, wow, I'll always put so much baraka and blessing in their stuff. And that person never feels that Baltica at all, not even a second of it. They don't sleep well at night. They have to take medicine because they're always anxious.
We're not saying
That every person with means and who is rich is like this No.
But the tendency of human tendency is to associate wealth and status with
status with Allah with favor with Allah.
And Allah repeatedly tries to break this association in the Koran
knowing that Allah is a raw as a result
should also color the way that we view the world
when it comes to laws provision,
a lot of ideas that are popular right now, I don't know if anybody
uses for their children curiosity stream, we've used curiosity stream some that's basically like this
streaming service you subscribe to it, it's a paid whatever subscription and they have documentaries and stuff like that. So we homeschool our children. So we use curiosity stream quite a bit. And
some of the things on there Yeah, we watch a lot of documentaries, mostly about animals and plants and different parts of the world, stuff like that. Subhanallah so many of the documentaries are infected with a a perspective of scarcity.
Yes, scarcity,
which is, it comes from Darwin's theory of evolution, this kind of idea that everybody is locked into a deathmatch competing against each other. There's a finite limited amount of resources. And the person who's able to secure the most resources, who would mates, whatever, whoever has a natural advantage is going to out produce out reproduce the other guy. And so they're going to survive this is survival of the fittest, right.
And this kind of dogma that has sprouted from this, this idea, or this theory, has colored a lot of society. When it comes to how people look at the everyday world.
They really imagine that there is just a limited amount of resources.
That $1 here equals $1 there, and that everybody is kind of locked in the struggle against each other, and only the strong will survive.
Well, pondering over the fact that Allah is on Razia Carranza should break and dispel this notion.
Allah created the world not with scarcity at all, but with trouble.
Right with with abundance.
If you look at how, look at the plant world and look at the animal world,
it's unmistakable. I always bring up the example of a tree, think about a tree, an oak tree, how many acorns does an oak tree produce?
Hundreds and hundreds and hundreds of acorns every year? How many does it really need to produce just to make one more oak tree, maybe two more, not that many. But the squirrel has to have some two. And this other animal over here and this other animal over there, Allah has put the provision in the creation.
Or corn, for example, you have one ear of corn
probably has maybe three to 400 kernels on it.
There's usually two or three years per plant.
We're approaching 1000 kernels of corn, each single kernel of corn can produce another entire plants of corn.
So a farmer, if he really is indoctrinated by this dogma of scarcity, he can look at the crows and he can look at the squirrels and he can be afraid that he's going to start, he can be seeing the money that he's not going to make and be kind of stingy about it.
Or he can realize that this is actually part of the abundance that Allah has put in the creation, that there's enough for the farmer and there's enough for the animals and enough for the crows and enough for the squirrels. And enough for next year see.
Allah has built in, has built in abundance into the creation as part of his name of Rosa Rosa. And the only time that we find scarcity
is when human beings have artificially produced the conditions of scarcity, such as the unequal distribution of resources, right? Hubs, this idea of, you know, monopolies or sorts of things.
The rich exploiting the poor, the elites
disempowering.
Are Disenfranchising the lower classes, this sort of thing. Yeah, it exists. But that's not the rule that a law created the creation with.
That's something that human beings have chosen for themselves.
Finally,
knowing that Allah is Allah, Allah, Zack should
share us if we ponder it enough from fear of poverty.
Allah says, no plan, shape on the idle human capital, that he threatens you, with the press this prosperity ceiling with the potential of poverty.
He threatens you with this is something that people are afraid of naturally, and as well, they should, they're afraid of being poor.
But the devil is looking to exploit that fear and cause you to fall into something that is haram. Such as asking other people for wealth or depending on other people kind of getting this desperation.
You're not really realizing that a lot as Roosevelt was up, or you've taken an impermissible means to obtain your wealth.
Afraid that if you only stick to the city, that you're going to lose out.
Or you're worried about your reputation, you know that at the company mixers, they meet at Martini hour, and you have to sit there with a drink in your hand.
And you're afraid that your reputation will take a hit if you don't do this sort of activity.
And so you go along with it because you're looking after your economic interest.
It even causes people to straight up oppress other people, such as the corporation, how they treated their daughters, some of them resorting to burying them.
And we see this in other places where where the dowry is actually backwards where the it's the daughter that has to pay the
the family of the groom, a lot of infanticide, a lot of oppression of women and girls.
All because of the fear of poverty. Allah says in the Quran multiple times don't kill your children out of fear, out of fear of poverty or not being able to feed them.
So I'm meditating and pondering upon Allah's name, or his names and Razzak or rizek Our potential antidotes and cures to these sorts of things. We are out of time for this class. Does anybody have any questions or comments?
Okay, thank you very much, everybody. We're working.
Well, all hotel alum Solahart
what else? Oh, Delana hamdulillahi rabbil aalameen. So that might come to light