Who is Allah – Understanding Allah’s Names and Attributes #26

Morning

handling

also that was set up

with MBA almost

forgotten and Mohamed Salah was good to see a lot of them that eliminate everybody. In fact right now, in fact, I mean that

was even in Manero that I mean,

so then what would occur to everybody? Welcome to Saturday evening festival, a smile for SNAP understanding of laws. Beautiful, excellent names

are booked by Chef assassin brother. Good luck in Greece, the

45th chapter.

However, we didn't get to complete all of our thoughts about the previous lesson. So very quickly, we will just mention a few things in sha Allah. previous lesson The name was Al Hakim, and Al Hakim

and Al Hakim al Hakim.

Both revolve around Allah's justice and wisdom. And they are inseparable. Those two concepts of justice and wisdom.

We talked a lot about some of the differences

between we talked about a lot of things, Mashallah. And we talked about

a lot of hokum, which also comes from this word, his exclusive right to legislate,

but yet how that can't be taken in a literal absolutist sense, because Allah has given us

general principles by which we can apply them to future specific examples.

All right, so there's a large area of law,

commercial law,

and many other things even something as zero in criminal law, which is discretionary punishment, which is something which the legitimate authority, whether they are the poly or the

Mufti or whoever is in charge, has to use not, he doesn't necessarily have specific case examples, which he can simply import, transport, and use the end results of those, but he has to use general principles to extract and derive specific rulings.

These sorts of things revolve around Masonic on the facet upon what's beneficial to humans and what avoids harm to the people in that area.

This is by nature, an exercise, an exercise of HDF some things that are beneficial to some people in one particular area and one particular time might be detrimental in a different scenario, and circumstance. And so these things are meant to be amendable, which is partly why, which is partially why a lot did not legislate specific things about them in the first place.

But there are even other examples where there were specific

acts of legislation, but they were tethered to local scenarios, circumstances conditions

that are amendable to change. And if those scenarios conditions, circumstances do end up changing then the ruling can change as well. And the Companions understood this perfectly. If you look at the Abu Bakr didn't have too long terrain he only had about two and a half years. But if you look at the reign of Arma, the Aloha, I hope, excuse me, and if you look at Earth man, or the Allahu Anhu and the type even Ali or the Allahu Anhu Jamia, if you look at the types of things that they legislated,

according to a strict literalist definition, you would say, I don't understand.

Um, you can say I don't understand. It says in the Quran that the hokum is only for Allah,

the outcome is only is only for Allah.

So how can somebody come out, come and legislate something?

In opposition, they will say, to what Allah legislate.

You say no, no, no, they're not opposition. They're not legislating something in opposition to what Allah legislate. They're taking the principles, and the alright, and the reasons behind some of the rulings and they are applying them to local and timely or contemporary circumstances and all the companions. They did this. For example, when it came to, we gave the example of the camels. This is one of the famous famous examples from the time to the Companions, where the Prophet SAW Allah and Sam had specifically told the companions to let the loose camels go those who had run away the runaways let them go, leave him alone, that'd be fine. When it came to erythematous time he

commanded the opposite. He said, gather them up. Was he contradicting the prophets, Ohio sunnah? Was he ruling in opposition to the city? No, he wasn't.

He was he understood that behind this specific ruling, there wasn't, there was a reason. And that reason and that circumstance had changed entirely. And so it called for a another outcome in accordance with the purpose. And the reason behind the rulings are the guiding principles we should say, all right.

He, there's three types of hedge

right in front of Iran and two meta.

And he reduced it to just one type. He forbade the other two.

If anybody did that today, SubhanAllah. Let's say these are the signs of the end times. And

you know, this is the gel and all these other things are among them. I don't want to did this. Right. This was from his HD head. And he had reasons there were other concerns, other principles at play within within the city as to what is beneficial and most beneficial to people, and what will avoid harms from people. And I needed the same thing. All of them did this, this thing of legislation. So we need to be you know, these slogans, these slogans are important, and they are true, but they can't merely be taken at a superficial face value. We say that Allah is the only legislator. That's true. Of course, America, what a foreigner. Allah has the only right to legislate

mean hateful. Awesome, right? We're talking about in the first instance.

However, there are subsidiary matters, there are some things that Allah subhanaw taala has not spoken. Satya about he has not given some clear, explicit ruling. Rather, he's given an implicit principle and has left us up to apply it in the future.

And then there are other things that are other rulings where Allah has given us a specific ruling, but has told us specifically the reason behind that ruling.

So that if the situation changes, we can apply the principle so that we don't get people who are merely fulfilling the letter of the law and not fulfilling the spirit of the law.

This was all something that we had talked about, or began to talk about last class.

The

exercise of justice and fairness is something that is fundamental to every Muslim This is one of Allah's qualities that he wants us to embody in the creation, the Muslims are responsible for bringing justice upon Earth.

If we don't do it,

no one will. In the grand scheme of things, there might be pockets here and there.

And so it's our duty to both Institute justice on in our individual lives wherever we have sofa, wherever we have authority in our homes, in our communities, and where we don't have authority.

Now you Tim illegible, he'll be here for Wajima

then it's upon us to build to build power, and to be able to influence things so that we can establish justice.

Okay, we talked about that we talked about that

this also involves not being prejudiced, we live in a day, and a time

where

identity, identity politics rain.

And this gets problematic on many, many fronts, but one of them will go back to the story of Masada, he said before his mission when he was in Egypt.

And he ended up killing a man.

What was the reason why he ended up killing a man

was because he was provoked based on his identity.

The man called out to him because they were from the same tribe, they were from the same side.

Whereas the other guy was from the outsiders, the other.

And so when Moses acted on this kind of identity, politics, it got him in trouble.

Whereas justice requires that we

justice requires that we follow the truth.

No matter who says it, no matter who it's against.

I was in a kind of LA I was these things happen all the time on social media every day, somebody says something.

And the first thing that they criticize is who the person is, who said it.

Don't look at the person who said it, evaluate the thing that was said, Is it true or not? If it's true, then we accept it, no matter no matter who says it. If it's false, we reject it, even if one of our own says it.

This was the spirit of Abu Hanifa and Malik and Shafi and Ashman.

All of the all of the scholars

even Allah subhanaw taala. This was one of the favorite things Sheikh Abdullah would point out, and the prophets MSG,

and

so on. It's a member, I believe.

We're talking about

the Queen of Sheba, and Saudi men.

The kind of exchange that happens between them, so the man sends her. Saba sends her a letter inviting her to Islam.

And then she has this conversation with her advisers.

And the conversation, okay, the conversation that she has with her advisers.

She asked them basically like, what do you think? And their response is, basically, Yo, look, if we're ready, if you're ready to rumble. So you're saying, you know, if, if you want to fight is like we are good at fight.

So basically, they're saying, look, it's like, we can respond to this however you want to, if you want to fight, we're ready.

And if not know, what's said, That's response.

She says, and that exact quotation in the eye is escaping me, but the meaning of which is

when two sides fight,

or when an army enters in on another land.

It causes a great loss of life and the people who are talented are the people who are the elites of that the best of that nation are made low.

You have this kind of brain drain this kind of loss. It's a human loss that's greater than just the loss of life.

The meaning behind what she says is basically that

basically, that war is not good for anybody, in the sense that it takes the most talented of both sides, and often that talent is lost in battle. What does the law say? does the law say, Ah, this person is emotionally cut? Don't listen to what she says.

Filthy, idolatrous. He says What can I do? If I do?

Allah confirms her statement. He says, What Can daddy can you follow?

And that is how it is and that's exactly what happens.

So if Allah subhanaw taala can confirm the statement of a polytheist

idolatrous in the Quran is true

and what about when it comes to us and maybe a certain sects or denomination of Muslim that we don't agree with? They say something and it's true but we criticize we say all this group all these guys are innovators these guys are they do this and they do that

okay, it might all be true but you're not being just being just has to do with evaluating a statement

and there are exceptions to this as one of our dear students

reminds us

for example, for example,

when it comes to a person's credibility

okay

so when it comes to the example that's given is tricky because the example that's given us a hadith okay.

So, with an a hadith we have a double claim, okay.

We have a claim

of the snad

which is a claim that this was a statement of the prophets of Allah, Allah He was.

And then we have a claim as to the Metzen a claim as to the truthfulness

of the text itself.

So credibility is extremely important, obviously, in Hadith sciences, because we are evaluating someone's reliability in relaying narrations from the prophesy center, and narrating them accurately.

But when the average Joe, or Jane

says something reflects on life, it's not a narration.

Right?

We don't take claims like that, because a claim is different than kind of like, maybe a statement as to the nature of things, a statement about reality, or reflection, a piece of wisdom claims must be investigated. You're right, and the credibility of the narrator, or the person who's making the claim is essential to evaluating whether that claim is true or not.

However, if somebody says, you know,

I noticed in my life that

the more that I consume, the less happy I am.

Or

all these idioms we have

distance makes the heart grow fonder, right. familiarity breeds contempt, whatever you you want to say. Right? One in the hand is better than two in the bush anything, right? These sorts of statements aren't claims, okay? Their meditations, their reflections, their ideas, and they should be evaluated as to their content.

You shouldn't look at the person and say, Ah, this person, he's a dirty cafe, he can't know anything.

This person can't even you know, he doesn't even clean himself properly when he relieves himself.

So what why am I going to listen to him about like, no,

that's not that's not the right way. When it comes to statements of that nature, you evaluate the thing that was said, said, Yes, that is true, or no, it's not. Not everything that they say is going to be true. Maybe most of it's false.

But to be just the to be just means taking the truth, no matter where it comes from, if it's true.

And so we had discussed that some of the takeaways of those two names,

hope and tranquillity and confidence, because you know that Allah has ordered this universe with wisdom.

And that justice, if it's not done in this earth will come

after death.

It should also make us humble and submissive.

Because Allah subhanaw taala has willed with wisdom, even our darkest hour, even our most difficult trial.

It should give us a sense of self worth because Allah subhanaw taala created us and He doesn't create anything except with wisdom.

So there's a wisdom to our existence in the first place.

And then it should give us all of Allah and His creative ability because of how perfect it is.

How free from defects and

side effects. Unintended consequences,

Allah's Creative Power is whereas ours is a mess.

Virtually everything we create

pollutes something, ruin something else makes life

replaces a skill,

right?

Or even just doesn't look very pretty compared to the things that Allah created subhanaw taala

and finally, and this is the story that we hadn't gotten to, which was the story of I will have right there was a companion

that injure Helia before Islam was named was known by the Konya the nickname

of I will have

and so, this is the name of Allah Tada and one of the names that is exclusive to a lot out it's not like other names

this was actually somebody else.

Not Abuja, because this person was a was a Muslim and we're going to

see in the in the narration.

He came to the prophesy center.

And the prophesy said he was from outside he wasn't he wasn't from

he wasn't from Croatia.

It's from a left we have the text and the Malema wefunder Illa Rasulullah he SallAllahu Sallam told me he sent me i homea Kuno Nabil Abu Hakim. Right. So I a delegation came in this we can tell that this is late in the Sierra, because the delegation started to come to the prophesy, so I'm very close to his death.

And they had among them a name a man that was one of the leaders named or they called him Abdul Hakim.

And so, the Prophet SAW Selim calls him and he says in Allah had to Allah Who al Hakim, what la hokum Salema

to can have a haka. He said, Allah is Al Hakim, and he has all helped them rule. Why did they call you I will happen. And so the man comes and he responds.

He says, Whenever there's a problem in my tribe, they come to me for a judgment and I judge between them and everybody is pleased with my judgment. The prophesy Salam he responds, he says, My son had

from Allah camino. Meanwhile it.

He says, How wonderful is this? How great is this? He doesn't say us stuck through La Raza, you must change your name right now. No, he says, This is a beautiful thing. He recognizes Allahu alayhi wa sallam The reason behind it, it's not the intention is not wrong.

And he seems pretty humble about it. This is something that other people have invented for him.

The Prophet SAW I said, um, he said, would say at a different Hadith don't help the devil against your brother.

The prophesy, Salam never helped the devil against anybody. You see how the prophesy said, I asked him a simple innocent question, praised him.

For the reason behind the name. Even if the name is an expression of ignorance, they didn't know any better.

He praises the resist. So this was a great thing. And then he asks, Do you have any children?

He said, Well, I have sureit and Muslim Abdullah. He says who's the Who's the oldest? He says, Sorry.

And then the prophesy Salam stands for Anta Abu Cherie.

And this hadith is in pursuit of necessity, and Buhari not in his Sahiba in adequate, more fun.

And so this story is, as lovely we see that the province I sent them handles this matter, with

look with the gentleness and kindness and wisdom,

which is the fitting this name.

He doesn't do anything that would repel this man that would make this man feel bad or guilty or he did something wrong. He didn't know. He assessed the situation according to

according to the reality,

which is just that this was just a harmless mistake.

Even if it impinged upon the rights of Allah. There are other times when people with less pure intentions impinged upon the rights of Allah and the Prophet salallahu Salam got very angry, got up on a minibar and his face turned red and he shouted and yelled

This is not that situation.

This man intends good and he has a praiseworthy quality

and the prophesy Salam said the best of you enjoy Helia will be the best of you in Islam. These qualities are transferable skills so why would he

make a stink about it? He didn't so hola hola Sana says my accent had like how great what a great thing

that you're so Justin everybody is happy with your ruling and they can see that you're a wise person this is fantastic.

But then he continues to go on to rename him

because this name is an affront to

to allow us exclusive right over this name.

Which shows us one of the lessons from the story is that in the men our men have been the yes yes, all actions are according to their attempt intentions. However, the outward form of the action does matter as well.

This person had a good intention, and so they did not incur any sin. However, the outward form of the action required amending it required rectification and the prophets of Allah holidays said I'm corrected in a beautiful way

we see a couple other things here. We see how the Kenya works at the Kenya the typical thing for the Kenya is that the Kenya is derived from the eldest child, and specifically often the eldest son.

And there's wisdom behind the the Quinion. Even though this was one of the things that was going on before it's not.

Islam confirmed this, it didn't change it. It didn't start calling people by first and last names like when you come to

the United States or Canada, you might have this beautiful long name, you know, several names, even so and so we've been so and so and as a lefty, you know, tough to Zanni and then when you come and they give you your green card, your Ba ba ba, first name last name.

They just take two

right? Because over here, you're an individual with the Konya, you're in a in a web of people right you're Abu someone so you're the father either have an actual human being or some sort of praiseworthy quality

or something that you're known by I will mereta

and the son of this other person who's the son of this other person, and then your family name

so you're placed within a web of relationships

and this is important it's important to understand people in a web of relationships and not just by themselves and an individual sort of thing.

There's only 10 minutes left to class to power

the next chapter is to names and mean and I'll saw

a lot men and a saw the

movement only occurs once in the Koran. Hello Hola, hola, de la ilaha illa who will Malakal could do Salam will not mean all Mohammed Al Aziz al Jabbar Motika

sorts of hash

and movement

has several different meanings.

You have to go back to the roots, Hamza meme know and think about all of the words that are related in both of our attendees here in the Arabic class so this should be rich what are the yeah let's let's hear it come with as many words as you can think of that are related or stem from this route.

Hamza, mean noon, Eman, faith, Amana, safety

or Emmett?

Any others

those are the two principal ones.

Especially when talking about how this relates to the last panel to Allah.

There's a man

which is a an oath.

By I will, amen. And every fifth book has a chapter on oaths.

There's Amen which means right

And that's sufficient for us in sha Allah. So the two that you mentioned are the two principal ones, MN mn a man, a man is a trust, right? I give it to you in a man I give it to you as a trust because emin is safekeeping.

And then E mn which is testing, which is verification confirmation.

So, how does it make sense that Allah subhanaw taala is me

Allah subhanaw taala

he verifies and confirms the truth of lots of different things, the prophets,

Allah He was said on the righteous, Allah subhanaw taala also verifies and confirms the,

the truth and the reality.

He's the one who we go to He He's given us the fork on the criteria,

which enables us to distinguish between what is truth and what is false and all these sorts of

ideas, conceptions.

They might be true, they might be false.

And allow us to pounce on it is the ultimate arbiter of what is true and what is false. Yes, he attests to La Ilaha illa Allah, the most fundamental truth that we have in this universe.

He also confirms and verifies

the covenant that he has with us, for Paradise and for Nossal offer help and aid.

All of these things he is confirming and verified.

Like when we say, Sadat, Allah that I mean, right, it's tied to the other name of saw that but this is why they're mentioned together because they both have this particular quality of verification, truthfulness and confirmation.

And the second sense, I'll provide safety Allah safe guards and safe keeps everything such as the prophets, Ibrahim from the fire

Musa from the river and from Quran from also the Red Sea.

The Prophet alayhi salatu salam on the day of all the other attempts on his life, you know, in the beginning of

in the beginning of his mission he used to have a bodyguard for a while until he was told

by a lost pronto that he didn't need that anymore.

And so lost pounds Allah kept him safe

because Allah is allotment.

We have an example of this verb in Surah Quraysh the Lafayette parish Isla for him or she thought he was safe or the outward or on behalf of Elevate Eleni about I'm a home men jewelry Oh, man a home I mean how

and safeguarded them from fear. Allah is recounting here their bread and butter what they make money off of which is these seasonal caravan routes

seeming

so Allah's recalling his favor upon them, hoping that they turn back and repent and come to faith

and matter homing home

Why don't you worship the one

who fed you have the hammer home endure?

He fed you and thus kept you far from hunger and Anna Holman health kept you safe from fear. Anything could have happened on that caravan trip you could have been attacked by Robert you could have been swallowed up by a dust storm you could have millions of things gonna happen. It's a treacherous journey. And you depend on it your entire village depends on it.

And I'm hoping hope

Allah is the One who is me who safeguarded them

law says and sorted to know

he says, What are you got the law Nihon may embody Hovi him Demna

m now that Allah changes for them the believers after their fear, Amna safety

Yes, very good point, sent in a message one of the students said, like many of the things that we've talked about and discussing the last panel to honor there's a degree of which the activity or the name applies generally to everybody. And then there's a more specific type as well, that is reserved for the believers in the people of faith. Safety is like mercy in the sense that there's one kind of safety for everybody Yes, 100%.

And then a special protection for the believers like the prophets Ibrahim and the rest of them 100% Yes, exactly. Good observation.

Even on vas, he interpreted a movement by saying allotment a and mana Holika who mean a Lima home

Allah has protected and safeguarded His creation, from his own oppression

meaning that Allah has decreed for himself that he will not oppress anyone.

And so, a lot men as also you know, the companions in the setup, they typically gave examples, as opposed to giving sort of abstract definitions. So even on best is giving another example of how an allotment operates. He said, a lot is allotment, or we can see that Allah is allotment, because he has guaranteed us that he is not going to oppress anyone.

He's kept us safe from oppression, even if we experience a little bit of oppression in our short lives here. In the grand scheme of things, no one will be oppressed when it comes to the day of judgment and everything is going to happen after

I was also a lot meaner when it comes to his ollie up

when it comes to his righteous saints, or his righteous, elect, whatever you

translation you're comfortable with for elderly yet

his elect, the pious, the righteous.

He keeps them safe.

Hmm, I like it. Yes. So if we're looking for a connection between the well we'll stop here because we're out of time we'll, we'll hit a saw the

next time in sha Allah

because in general, the sheikh attempted and it's not necessarily 100% Every single time but he tried to keep a logical progression through these sorts of groups of names. So not only did he group names in in single chapters, where they revolve around the certain meaning, but he also in the tub team and the order of the book tried to

have relationships between the different chapters, so if the previous one was Al Hakim, Al Hakim, from which comes help them

then we could say that

Allah's rule

does not oppress anybody.

Right, there was a connection between L movement

and Al hakam and Al Hakim

that Allah safeguards

everyone that's part of his especially with haka, which is more strongly tied to his hook of his rule and his meaning out of justice. This is part of the way part of the way that a lot keeps the creation safe. Safe from oppression say from arbitrariness

say from Ultimate annihilation of what's good and what's right.

And Allah knows best.

We're out of time. Anybody have any other

thoughts? Reflections before we park?

Okay, I mean, thank you very much. Inshallah, I will see you soon.