Zakaullah Saleem – S03 EP03 Aqeedah – AllahS Names And Attributes

AI: Summary ©
The transcript discusses the importance of clear communication and evidence in the discussion of the three categories of Islam. The speakers stress the importance of evidence and clear communication in the discussion of the three categories of Islam, including the names of Jesus, Al-Baseer, As-Same
AI: Summary ©
that they also believe in Tawheed ul-Uluhiyah.
And we talked about all of this last
week.
And if you remember, we also mentioned that
the third category of the Tawheed is Tawheed
ul-Asma' wa'l-Sifat.
Although al-Asma' wa'l-Sifat is covered
within al-Rububiyyah and al-Uluhiyyah, but the
scholars have separated it from al-Rububiyyah and
al-Uluhiyyah because of a lot of controversy
or unfortunately a lot of differences amongst the
Muslim groups or the sects or those who
call themselves Muslims when it comes to the
names of Allah SWT.
And this is what we are going to
talk about insha'Allah in today's session and
also next week.
Tawheed ul-Asma' wa'l-Sifat.
Tawheed means oneness of Allah.
Al-Asma' in His names.
The word al-Asma'.
Asma' is the plural of Ism.
The word Ism in Arabic means name.
Asma' means names.
And then as-Sifat.
Tawheed ul-Asma' wa'l-Sifat.
The word Sifat is the plural of Sifa'.
Sifa' means characteristic or attribute.
So Tawheed ul-Asma' wa'l-Sifat, the
scholars have combined both together.
Al-Asma' wa'l-Sifat.
Instead of saying Tawheed ul-Asma' and Tawheed
ul-Sifat.
It is both together.
Why?
Because there is very close link between Al
-Asma' and As-Sifa'.
Between the names of Allah and the attributes
of Allah.
There is very close link between the two.
And in today's session insha'Allah we'll be
going through some of the basic principles with
regards to the names of Allah subhanahu wa
ta'ala or the Tawheed ul-Asma'.
And then next week we'll talk more about
As-Sifa' particularly.
But for now, the very first principle with
regards to Tawheed ul-Asma' wa'l-Sifa'.
Believing in the oneness of Allah subhanahu wa
ta'ala in His names and attributes.
The very first thing we need to remember
is that every single name of Allah subhanahu
wa ta'ala has its meaning and it
refers to the Divine Essence of Allah subhanahu
wa ta'ala which is in Arabic called
Dhaatullah, the Dhaat of Allah, the Divine Essence
of Allah subhanahu wa ta'ala as well
as the attribute that is found within the
name.
For example, in order to understand.
For example, one of Allah's names is Al
-Qadeer.
Al-Qadeer.
The word Qadeer comes from Qudra.
Qudra means power.
When we say one of Allah's names is
Al-Qadeer, it means that Allah subhanahu wa
ta'ala has the ultimate power over everything.
So the word Qadeer has its own meaning
and that meaning is the attribute of Allah.
So when we say Allah is Al-Qadeer,
Allah has Qudra, what we have attributed to
Allah, His power.
We believe in the attributes.
So this is every single name of Allah
refers to an attribute as well.
And there is no name of Allah that
has no meaning or there is no name
of Allah that has no attribute.
Every single name of Allah has a meaning
and every single name of Allah subhanahu wa
ta'ala has an attribute, such as Al
-Qadeer.
Allah is Al-Qadeer, meaning that Allah subhanahu
wa ta'ala has the Qudra, He has
the power.
Likewise, when we say Al-Aleem, one of
the beautiful names of Allah subhanahu wa ta
'ala is Al-Aleem, all-knowing.
The word Al-Aleem comes from Ilm.
Ilm means knowledge.
When we say Allah is Al-Aleem, it
means that Allah has knowledge.
So we attribute knowledge to Allah.
We attribute knowledge to Allah.
Likewise, when we say one of the beautiful
names of Allah subhanahu wa ta'ala is
Al-Baseer, all-seeing, all-watching.
So what we attribute to Allah?
The ability or the power of seeing.
And we don't say Allah has the name
Al-Baseer, but without a meaning.
Why am I highlighting this?
Because there are people who do acknowledge and
they do believe in the names of Allah,
but without the attributes.
They say Allah Al-Baseer.
And their understanding is that if we translate
the word Al-Baseer as all-seeing, it
means that we are indirectly establishing the fact
that Allah has eyes.
And when we say Allah has eyes, it
is as if we are resembling Allah subhanahu
wa ta'ala or giving likeness to Allah.
That Allah has eyes as human beings have
eyes.
But this is wrong understanding.
This is wrong.
It does not mean that you neglect the
meaning or you refuse believing in the meanings
of the names of Allah.
Simply, if you are called by a word,
you are given a name, and you have
no meaning of that name, would you like,
would you wish, would you like that particular
name for yourself?
No one.
The name your parents have given you, if
someone calls you with another name, with another
word, and that word has no meaning, it
has no meaning, would you like it for
yourself?
You won't.
How is it possible that Allah subhanahu wa
ta'ala has so many names, and those
names have no meaning?
It's impossible.
So this is the very first principle with
regards to the names of Allah subhanahu wa
ta'ala we need to be in mind,
that every single name of Allah subhanahu wa
ta'ala refers to Allah's divine essence as
well as His attribute.
When we say Al-Qadeer, Al-Qadeer means
Allah.
When we say As-Samee, by saying As
-Samee, we mean Allah.
By saying Al-Aleem, we mean Allah.
So all these names refer to Allah Dhul
-Jalali wal-Ikram, they refer to one single
divine essence.
And likewise, every single name of Allah subhanahu
wa ta'ala has a meaning, including the
word Allah.
Does anyone know the meaning of the word
Allah?
Yeah, the word Allah comes from Al-Ilah.
The only Ilah, Allah.
And every single name of Allah subhanahu wa
ta'ala is like this.
So this is the first principle we need
to bear in mind with regards to the
names of Allah Dhul-Jalali wal-Ikram.
And there is slight difference between the names
and the attributes of Allah Dhul-Jalali wal
-Ikram.
And this difference is very important for us
to understand the difference.
The names of Allah subhanahu wa ta'ala,
we are going to mention some of the
principles with regards to the names.
But for now remember, the attributes of Allah
subhanahu wa ta'ala refer to the characteristics
of Allah Dhul-Jalali wal-Ikram with which
He subhanahu wa ta'ala has described Himself.
Anything and everything that He subhanahu wa ta
'ala has attributed to Himself, or Rasulullah sallallahu
alaihi wasallam has attributed anything to Allah, that
is known as attributes or the characteristics of
Allah.
For example, if you were to read Surah
An-Najm, in that Surah Allah subhanahu wa
ta'ala, towards the end part of Surah
An-Najm, Allah subhanahu wa ta'ala says,
وَأَنَّهُ هُوَ أَضْحَكَ وَأَبْكَى۟ وَأَنَّهُ هُوَ أَضْحَكَ وَأَبْكَى۟
Allah is the one who makes people, who
allows, who causes people laugh.
وَأَبْكَى۟ And He is the one who causes
people cry.
So what is the attribute of Allah here?
That Allah subhanahu wa ta'ala has the
power to make people laugh and He has
the power to make people cry.
But does it mean that we derive any
name of Allah from these words?
No, we can't.
And we are going to talk about this
principle a bit more in detail shortly.
Likewise, وَكَلَّمَ اللَّهُ مُوسَىٰ تَكْلِيمًا Allah says in
the Quran that Allah spoke to Musa a
.s. Allah spoke to Musa.
So what are we attributing to Allah here?
The power of speaking.
Allah speaks.
Allah subhanahu wa ta'ala speaks.
And the speaking is attributed to Allah.
So the attribute of Allah in this ayah
is the power of speaking.
In the previous ayah, the power of making
people laugh and the power of making people
cry.
وَأَنَّهُ خَلَقَ الزَّوْجَيْنِ الذَّكَرَ وَالْأُنثَىٰ مِنْ نُطْفَتِنَا تُمْنَىٰ
If you want to read all these ayahs,
you find many attributes of Allah subhanahu wa
ta'ala in those ayahs.
So, every single name of Allah as we
said, every name of Allah contains an attribute
of Allah.
But not every single attribute refers to a
name of Allah.
I hope it is clear.
Every name of Allah includes or refers or
contains an attribute.
Every name refers to an attribute of Allah.
But it is not other way around.
Not every single attribute of Allah because there
are attributes of Allah that have no names.
For example, in this ayah, Allah spoke to
Musa a.s. Is there any word, is
there any particular name of Allah that is
translated as speaker?
No.
But speaking, kalam, is an attribute of Allah.
That is why Quran is called kalamullah.
وَإِنْ أَحَدٌ مِّنَ الْمُشْرِكِينَ أَسْتَجَارَكَ فَأَجِرْهُ حَتَّىٰ يَسْمَعَ
كَلَامَ اللَّهِ The speech of Allah.
The Quran is the speech of Allah subhanahu
wa ta'ala.
Allah subhanahu wa ta'ala spoke these words.
That is why it is our belief, the
belief of Ahlus Sunnah wal Jama'ah al
-Hadith that we believe that every single word
and every single letter of the Quran is
spoken by Allah.
That is why it is a great honor
for the believers, when they recite the Quran,
they are uttering the same words and letters
that Allah subhanahu wa ta'ala first and
foremost spoke.
And then, Jibreel a.s. spoke those words
and those letters.
Likewise Rasulullah s.a.w. It is a
huge and great honor.
So, every name of Allah refers to an
attribute, but not every single attribute of Allah
has a name.
This is another principle we need to bear
in mind.
Likewise, the attributes of Allah subhanahu wa ta
'ala as I said, refer to anything and
everything that has been attributed to Allah.
For example, in a broader term, in the
Quran Allah subhanahu wa ta'ala says in
Surah Al-Fath يَدُوا اللَّهِ فَوْقَ أَيْدِيهِمْ يَدُوا
اللَّهِ فَوْقَ أَيْدِيهِمْ Allah's hand was over the
hands of the companions رِضْوَانُ اللَّهِ عَلْمِجْمَعِينَ when
they gave bay'ah to Rasulullah s.a
.w. So, what is the attribute of Allah
in this ayah?
The hand of Allah.
Anything that is attributed to Allah is called
attribute.
It is the sifah of Allah.
The sifah of Allah, the attribute of Allah
is that Allah has a hand.
In another ayah Allah says وَقَالَتِ الْيَهُودِ يَدُوا
اللَّهِ مَغْلُولَ The Jews, they said the hand
of Allah is maghlula, is tied up.
فَالْيَدَاهُمَ بِسُوطَتَانِ Allah says وَقَالَتِ الْيَهُودُ يَدُوا اللَّهِ
مَغْلُولَ غُلَّتْ أَيْدِيهِمْ وَلُعِنُوا بِمَا قَالُوا Instead, their
hands are tied.
وَلُعِنُوا بِمَا قَالُوا And they are cursed because
of what they have uttered about Allah.
That Allah's hand is tied.
Meaning that Allah does not spend.
Allah makes people suffer from poverty.
This is what they said.
As Allah says in another ayah لَقَدْ سَمِعَ
اللَّهُ قَوْلَ الَّذِينَ قَالُوا إِنَّ اللَّهَ فَقِيرٌ وَنَحْنُ
أَغْنِيًّا They said, Allah says Allah have heard
the bitter and ugly statement of those who
said إِنَّ اللَّهَ فَقِيرٌ وَنَحْنُ أَغْنِيًّا Allah is
poor and faqeer.
And we are the rich and wealthy people.
That is why Allah asked us to give
in His way.
And Allah Himself does not give to people.
So this is what they meant by saying
يَدُوا اللَّهِ مَغْلُولًا Allah's hand is tied.
Allah says غُلَّتْ أَيْدِهِمْ Their hands are tied
up.
وَلُعِنُوا بِمَا قَالُوا And they are cursed because
of what they have said.
بَلْ يَدَاهُ مَبْسُوطَتَانِ In fact, both of Allah's
hands are outstretched.
So in this ayah, what we learn from
this ayah that Allah subhanahu wa ta'ala
does not have one hand, rather He has
two hands.
And the hadith of the Prophet sallallahu alayhi
wasallam confirms that.
And he sallallahu alayhi wasallam also explained.
He said, Allah has two hands and both
of Allah's hands are right hand.
It is not as we have right hand
and left hand.
And we use right hand for good things
and left hand for cleaning or bad thing
or something that is not liked.
But this is not the case with Allah.
Both of Allah's hands are right hand.
But when we say Allah has hand, does
it mean that we say or we believe
that Allah's hand is like my hand or
your hand with five fingers?
And no, if someone believes that, if someone
even imagines that, that is against the belief,
the core belief.
The problem is that when we establish the
fact and we believe and we confirm that
Allah has hand, those who do not believe
in these attributes of Allah, they consider us
Mujassima.
Meaning that we are giving limbs to Allah.
And in their mind is that when we
say Allah has hand, we believe or perhaps
we believe that Allah has five fingers and
palm.
We never say this and we have no
authority to say this.
When we say Allah has hand, we also
have to confirm laisaka mithlihi shay.
Nothing is like Allah.
When we say Allah has hand, it never
ever in any form or shape means that
Allah has hand like the hand of a
mankind, of a human being.
How is it possible?
Amongst the human being, two individuals can't have
the same hand.
What makes you to think that when we
say Allah has hand, it means or we
believe that Allah has hand like this?
No.
Who said this?
Who has the authority to say this?
But unfortunately since they consider that they end
up refusing believing in these attributes of Allah.
There are people there who believe that does
not mean that Allah has hand.
Rather they say hand is a metaphor.
It is not in its real meaning.
As we say even in English, when you
need someone's help, you say, can you give
me hand?
When you say to someone, can you give
me hand, you don't actually literally mean by
hand, say you know hand, actual hand.
Rather what you mean they help, they assistance.
Or when you say someone has upper hand,
meaning what?
They have authority.
Okay?
So they say when Allah used the word
hand for himself, actually Allah meant that Allah
has power.
Allah helps.
But our reply, the reply of Ahlus Sunnah
wal Jamaah is that there is no need
to say this.
Why?
Why it is impossible for Allah to have
hand?
What's wrong with it?
If Allah meant by using the word by
using the word Yad, if Allah meant by
it his Qudra, his power, his help, he
Subhanahu wa ta'ala could have used those
words.
It is clear in the ayat of the
Quran.
The Jews said Allah replied back.
The hadith of the Prophet Sallallahu alayhi wa
sallam is also clear.
He Sallallahu alayhi wa sallam says Allah Subhanahu
wa ta'ala stretches his hand in the
morning.
So that the one who has committed sins
in the dark of the night, he can
repent to Allah.
And Allah Subhanahu wa ta'ala stretches his
hand at night so that the one who
has committed sins and has disobeyed Allah during
the day, he can repent to Allah.
The Prophet Sallallahu alayhi wa sallam also used
the word hand for Allah Subhanahu wa ta
'ala.
And who knows Allah better than Rasulullah Sallallahu
alayhi wa sallam?
No one else.
That is why these are also the attributes
of Allah.
And we should pay in mind while we
are talking about these type of attributes of
Allah Subhanahu wa ta'ala.
As I said, no one has the ability
or authority to describe these attributes of Allah
Subhanahu wa ta'ala by saying that these
attributes of Allah are like the attributes of
human being.
Can't be.
Because he is Al-Khaliq and we are
Makhluq.
He is a creator and we are created
by him Subhanahu wa ta'ala.
For example, when we say Allah is Alim.
Allah has the knowledge.
And you say about an individual that so
and so is the person of knowledge.
Does it mean that you have said Allah's
knowledge is same as the knowledge of an
individual?
No.
It is clear.
When we say Allah is As-Samee' He
is all hearing.
And the word Samee' is used in the
Quran for human being as well.
Allah says Faj'alnahu Samee'an Basira We
made an Insan, we made mankind, we made
human being as Samee'an Basir.
And As-Samee'an Basir is Allah's attributes
as well.
But when we use these words As-Samee
'an Basir As-Samee'an Basir for human
being and we use these same names, same
words for Allah, this means that we are
making here the Tamseel of Allah.
Are we saying that Allah's hearing and Allah's
seeing is same as the hearing and the
seeing of human being?
No.
No way.
Impossible.
So when we believe in all these attributes
and names of Allah and we are clear
that the attributes of Allah subhanahu wa ta
'ala are not like the attributes of human
being then what's wrong with believing in the
hands of Allah?
In the eyes of Allah?
Allah use in the Quran Allah said to
create and make a ship in front of
our eyes.
When we say Allah subhanahu wa ta'ala
has eye, this mean that we mean that
Allah has eye like the eye you and
I have?
No.
You can't say this.
But it does not mean we refuse we
say no, no, no.
Eye doesn't mean the eye of Allah.
Allah doesn't have eye.
Why would you refuse that?
You have to believe in those words.
If you refuse believing in those words, it
is as if you are refusing believing in
the ayat of the Quran.
That is why.
This is the reason that the scholars have
categorized this particular category of the tawheed separately
and they have emphasized a lot on this
tawheed al-asmaa wa as-sifat oneness of
Allah in his names and attributes.
Although al-asmaa wa as-sifat are covered
within al-ilah, tawheed al-uluhiya but they
have separated it in order to explain and
emphasize on the significance and the importance of
this.
Another principle with regards to the names of
Allah subhanahu wa ta'ala is that is
based on whatever we have said that all
the names of Allah subhanahu wa ta'ala
are tawqeefiyyah tawqeefiyyah tawqeefiyyah means dependent on the
evidence of the Quran or the hadith of
Rasulullah sallallahu alaihi wasallam.
Every single name of Allah must have an
evidence.
As we just said you cannot derive the
name of Allah from the attributes of Allah
subhanahu wa ta'ala.
If there is no name wa annahu huwa
abhaka wa abka wa kallamallahu moosa taqleema you
cannot make up a name of Allah from
these ayat, from these attributes of Allah.
If it is not permissible in Arabic how
is it permissible in any other language?
So the names of Allah subhanahu wa ta
'ala are tawqeefiyyah meaning and we must be
clear on that that Allah subhanahu wa ta
'ala can be called only by the names
that he subhanahu wa ta'ala has chosen
for himself or the names that Rasulullah sallallahu
alayhi wa sallam has used for Allah Dhul
Jalal Ikram.
No one else has any authority to make
up the names of Allah Dhul Jalal Ikram
or use any word and say we mean
by this word Allah.
I usually give an example of this in
Urdu language the word Khuda is very common
Khuda and if you say Khuda, what does
Khuda mean?
You ask anyone those who use the word
Khuda if you ask them what do you
mean by Khuda?
Allah.
Is Khuda the name of Allah?
Did Allah call himself Khuda?
Did the Prophet sallallahu alayhi wa sallam call
him Khuda?
Is there any evidence?
No.
No doubt whatsoever.
No one can bring any evidence.
If you open that door tomorrow someone else
will introduce another word and say this is
also the name of Allah.
And because of not having that principle people
have gone astray.
And that is why some of the Sufi
scholars they are of the belief and they
openly on the stage they say there is
no difference between Khuda God, Bhagwan this, Ram,
all of them they refer to one which
is Allah.
No.
No.
We believe in Allah.
And our belief is that Allah subhanahu wa
ta'ala has chosen for himself the most
beautiful names.
The most beautiful names he has chosen for
himself.
And no one has the authority to name
Allah by making their own words.
It's another principle with regards to the names
of Allah.
That all the names of Allah subhanahu wa
ta'ala are dependent on the evidence from
the Quran or the hadith of Rasulullah sallallahu
alaihi wa sallam.
Allah says To Allah belong the most beautiful
names so call upon Allah by those names.
Use those names for Allah subhanahu wa ta
'ala.
Next principle with regards to the names of
Allah subhanahu wa ta'ala is that the
names of Allah subhanahu wa ta'ala are
not restricted or limited to any number.
This may be surprising, something surprising for some.
Because the common concept is that Allah has
99 names.
Yes?
It's very common.
Allah has 99 names.
But the reality is that Allah's names are
countless.
They are not restricted to any number.
Allah has many names.
When we study the ayat of the Quran
as well as the hadith of Rasulullah sallallahu
alaihi wa sallam, if we were to combine
them, we come to know that within the
text of the Quran and the hadith combined
together, we come to know that they are
over more than 100 names of Allah already
mentioned in the Quran and in the hadith
combined both together.
So how can we say that Allah has
99 names?
The misconception or misunderstanding came from the authentic
hadith of Rasulullah sallallahu alaihi wa sallam that
is reported by Imam al-Bukhari rahmahullah, in
which he sallallahu alaihi wa sallam said, that
anyone who learns, memorizes, and repeats 99 names
of Allah subhanahu wa ta'ala, he will
be granted entry into Jannah.
But does that hadith mean that Allah has
only 99 names?
No.
What Rasulullah sallallahu alaihi wa sallam meant is
that anyone who memorizes 99 of the many
names of Allah, he will be granted entry
into Jannah.
This is what Rasulullah sallallahu alaihi wa sallam
meant.
You would say what is the evidence that
Allah's names are not limited to 99?
The evidence is the hadith of Abdullah bin
Mas'ud radiyallahu ta'ala Anf that is
collected by Imam Ahmad rahmahullah.
And the hadith is authentic hadith.
Abdullah bin Mas'ud says that the Prophet
sallallahu alaihi wa sallam said, that no one
is ever afflicted by any grief, any sadness,
any calamity, except that when he says the
following dua, Allah subhanahu wa ta'ala removes
his hardship and changes his grief and sadness
into happiness.
What is the dua?
The dua, I'm sure all of you have
heard this dua and this is commonly read,
particularly in the month of Ramadan in Salatul
Fitr, many of the Imams recite this dua.
The dua is Allahumma inni abduk wabnu abdik
wabnu amatik, wallah I'm your slave, I'm the
son of your slave, and I'm the son
of your she-slave.
nasiyati biyadik, my forehead is in your hand,
mazun fiyah hukmuk, adlun fiyah qada'uk, your
judgment regarding me has to come to pass,
adlun fiyah qada'uk, and whatever you decide,
whatever you make the judgment with regards to
myself, it is based on justice.
as'aluka bi kullis min huwalak, oh Allah
I ask you by every name that belongs
to you, samayta bihi nafsat, every name, every
name that you have named yourself with, aw
allamtahu, aw anzaltahu fi kitabik, every name that
you have revealed in your book, aw allamtahu
ahadam min khalqik, every name that you have
taught to anyone from your creation, not only
human beings, any of your creatures, any name,
oh Allah, any of your names that you
have taught to anyone amongst your creation, which
shows that there are names of Allah that
Allah has not taught the human beings, the
ayat of the Quran confirm this, tusabbihu lahus
samawatus sab wal ard wa man fihin, seven
heavens and the earth, and every single creation
of Allah between the heavens and the earth
glorifies Allah, and Allah says, wa in min
shay'in illa yusabbihu bihamdi, there is nothing,
literally nothing, except that it glorifies Allah, walakil
la tafqahuna tasbihahum, but you cannot comprehend, you
cannot understand how they glorify, so Allah has
taught them how to praise Allah, in another
ayah, in surah an-nur, Allah says, alam
tara anna allaha yusabbihu lahu man fih samawati
wal ard, have you not seen that every
creation of Allah in the heavens and the
earth, glorifies Allah subhanahu wa ta'ala, and
then he says, kullun qad alima salatahu wa
tasbihah, every creation of Allah has the knowledge,
how to glorify Allah, and how to offer
their prayer to Allah, in surah al-hajj,
Allah says, alam tara anna allaha yusabbihu lahu,
have you not seen that every creation of
Allah in the heavens and the earth makes
sajda before Allah, and then Allah subhanahu wa
ta'ala made the mention of few of
those things, man fih samawati wal ard, wal
shams, the sun, the sun makes sajda before
Allah, wal qamar, the moon makes sajda before
Allah, wal nujum, and the stars, they prostrate
before Allah, and then Allah subhanahu wa ta
'ala makes the mention of some of the
objects on this earth, wal shams, wal qamar,
wal nujum, wal shajar, wal jibal, wal shajar,
and he says, the mountains, the mountains, they
make sajda before Allah, have you ever seen
any mountain making sajda before Allah, we don't,
we can't comprehend, Allah says, the trees, shajar,
the trees, they make sajda to Allah, the
tree is standing like this, but Allah says
that they make sajda to Allah subhanahu wa
ta'ala, so meaning is that what we
learn from all these ayat, that every single
creation of Allah praises Allah, glorifies Allah, they
offer their prayer to Allah subhanahu wa ta
'ala but we can't comprehend, we can't understand,
we don't know, same way the hadith of
the Prophet s.a.w. says, O Allah,
I ask you by every name that you
have named yourself with, every name that you
have revealed in your book, and every name
that you have taught to anyone of your
creation, and then he s.a.w. further
says, O Allah, I ask you by every
name that you have chosen to keep it
in the knowledge of the unseen with you,
the names that you have not revealed to
anyone, the hadith of the Prophet s.a
.w. confirms that they are names of Allah
that Allah has not revealed to everyone, another
hadith of the Prophet s.a.w. confirms
this, that on the day of judgment, when
the Prophet s.a.w. will be granted
the permission to intercede on behalf of the
entire mankind, to beg Allah subhanahu wa ta
'ala to begin the reckoning, at that point,
in that long hadith, the Prophet s.a
.w. says, when people will approach me and
I will accept their request and I will
go to Allah subhanahu wa ta'ala, and
then I will place my forehead on the
ground in the prostration, in sajda, and I
will remain in the state of sujood for
seven days, praising Allah, praising Allah, with the
words of praise that I do not know
in this dunya, rather Allah will inspire me
with those names, with those words of His
praise on the day of judgment.
So how can we say Allah has only
99 names?
The names of Allah are not limited to
any number.
Imam Ibn Qayyim, may Allah have mercy on
him, he combined the ayat of the Quran
as various hadiths of Rasulullah s.a.w.
and he came to the conclusion that what
we find in the text, the text of
the Quran and the hadiths of Rasulullah s
.a.w. combined together, we come to know
that there are over 150 names that we
find within the hadiths of the Prophet s
.a.w. and the ayat of the Quran.
So this is another thing, the names of
Allah are not limited to any number.
And the third principle, sorry, another next principle
with regards to the names of Allah subhanahu
wa ta'ala, is that all of the
names of Allah subhanahu wa ta'ala are
beautiful.
What do you mean beautiful?
The beautiful, every name of Allah is beautiful.
To Allah belongs the most beautiful names.
Every single name of Allah has a meaning
and every single meaning is a beautiful meaning.
Every meaning of the names of Allah subhanahu
wa ta'ala is beautiful.
Which means that none of the names of
Allah subhanahu wa ta'ala contain any negative
meaning or meaning that is disliked.
Rather every name of Allah subhanahu wa ta
'ala is beautiful, hence it has beautiful meaning.
And next principle with regards to the names
of Allah subhanahu wa ta'ala is that
calling others by the names of Allah subhanahu
wa ta'ala generally is impermissible with some
exceptions.
Calling others by the names of Allah.
As you mentioned a few lessons a few
weeks ago, that one of the common mistakes
we find amongst the Muslims that they call
or they name their children Rahman.
Rahman is the beautiful name of Allah.
And if you understand the meaning you come
to know that this word does not befit
a human being.
Rahman it befits Allah subhanahu wa ta'ala
because Rahman means someone who showers his mercy
upon everyone without discrimination.
How can a human being have such kind
of mercy?
Someone hurts you.
Someone swears at you.
Would you have any kind of mercy towards
them?
No.
No way.
It is the case with Allah.
Allah subhanahu wa ta'ala shows his mercy
to those who associate partners with him.
He showers his mercy on those who do
not even believe in him.
Those who do not believe in his existence,
he still showers his mercy upon them.
It is because of his mercy that they
live the life of this dunya.
It is because of his mercy that they
breathe, they eat, they drink, they enjoy the
life of this dunya.
It is his mercy.
That is why he is called Rahman.
Ar-Rahman.
So, the general principle is that calling anyone
by the name of Allah is impermissible with
some exception.
And there is a detail.
And the exception is there are names of
Allah subhanahu wa ta'ala that hold the
meaning of perfection and might.
Any name of Allah that has the meaning
of might and perfection, that word or that
name cannot be used for anyone other than
Allah.
I just gave an example of Ar-Rahman.
Someone who is perfect in giving and showing
his mercy.
That is Ar-Rahman, Allah.
And that is the name that holds perfection,
that indicates perfection in mercy.
And no one has the ability, no one.
So no one should be called Rahman other
than Allah Dhul Jalal Ikram.
It's only Allah subhanahu wa ta'ala.
If you want to name your child, call
him Abdul Rahman and spell it one single
word.
Not Abdul and Rahman, Abdul first name and
Rahman surname.
No.
It's one name, one word.
Exactly the same way you spell Abdullah.
You say Abd Allah?
Have you ever seen anyone saying Abd first
name, Allah second name?
No.
Rather, you say Abdullah.
You know why?
Because you know that Allah can be called
only Allah.
No one else can be called Allah.
Same way, Ar-Rahman is only Allah.
No one can be called Ar-Rahman other
than Allah subhanahu wa ta'ala.
So spell it together, Abdul Rahman.
So that is the name of perfection.
And these names can not be given to
anyone other than Allah subhanahu wa ta'ala.
Likewise, As-Samad.
As-Samad.
As-Samad means the one who is self
-sufficient.
Completely.
Someone who is not in need of anyone.
Who amongst the human being can be such
an individual who does not need anyone?
No one.
It is only Allah.
As-Samad.
Okay?
And there are some other names.
And one of those names as Rasulullah sallallahu
alayhi wa sallam has specifically highlighted by saying,
don't call anyone Malik-ul-Muluk.
Malik-ul-Muluk.
Malik-ul-Muluk means the king of the
kings.
The king of the kings is only one
king, Allah.
The real king.
Malik.
Malik-in-Nas.
He is the one who is Malik-ul
-Muluk.
The Prophet sallallahu alayhi wa sallam says, the
most hated name by Allah subhanahu wa ta
'ala on the day of judgment would be
the name of the person or the title
of the person who is called Malik-ul
-Muluk.
The king of the kings in this dunya.
No one is king of the kings.
It's only Allah.
So, the point is that those words and
those names of Allah subhanahu wa ta'ala
that indicate perfection or might that can be
given to Allah subhanahu wa ta'ala only
and they are not permissible to use for
anyone other than Allah-ul-Jalal-ul-Ikram.
Also, the names of Allah subhanahu wa ta
'ala they are amongst the names of Allah
that they are meaning-wise, they are praiseworthy
for Allah but the same word is not
praiseworthy for human being.
Such as the name of Allah subhanahu wa
ta'ala, Al-Mutakabbir.
Allah is Al-Mutakabbir.
Al-Mutakabbir is the one Al-Mutakabbir comes
from Kabir or Kabura, Akbar Allahu Akbar the
one who is who has the authority to
be called greatest.
This is one, this how we translate the
word Al-Mutakabbir, the supreme.
Okay.
Rasulullah sallallahu alaihi wa sallam, that is why
he said, Allah subhanahu wa ta'ala is
Al-Mutakabbir.
He has, he is supreme in every single
way.
He is supreme subhanahu wa ta'ala.
But when we use the word Mutakabbir for
anyone amongst the human being, what do you
mean by this Mutakabbir?
Someone who is arrogant.
So, can you call someone Mutakabbir?
No, you can't.
Although the word is the same.
Likewise, Al-Qahhar Al-Qahhar comes from Qahhar.
Qahhar, when we use for human being, it
refers to oppression and zulm.
But for Allah subhanahu wa ta'ala, the
word Al-Qahhar means all dominant.
The one who has power over everything.
So, these kind of words, these names are
only for Allah subhanahu wa ta'ala.
But there are other names of Allah that
can be used for other than Allah subhanahu
wa ta'ala such as the names that
are used in the Qur'an for human
being.
As I said early on, the word Samee,
Baseer, Alim, Raoof, Rahim.
These words, but without Al.
Without Al.
Al, Ar-Rahim is Allah.
Ar-Raoof is Allah.
As-Samee is Allah.
Al-Baseer is Allah.
Al-Kareem is Allah.
For human being, you can say Kareem, Hakeem,
Alim, Samee, Baseer, Raoof, Rahim.
So, these words can be used for other
than Allah subhanahu wa ta'ala without using
the word, without using the letter Alif-Lam
-Lam- Al-Tarif that is known in
Arabic grammar without these.
So, the principle, general principle is that the
names of Allah subhanahu wa ta'ala cannot
be given to anyone with these, some of
these exceptions.
And finally, the last principle with regards to
the names of Allah subhanahu wa ta'ala
is that it is not permissible to deviate
in the names of Allah, to have deviation
in the name of Allah.
What is the deviation in the names of
Allah?
Deviation comes in many forms.
Deviation in the names of Allah, one of
the form of the deviation in the name
of Allah is that you refuse accepting the
meanings, as he said at the start, you
refuse accepting the meanings of those names.
This is deviation.
So, you end up refusing the meaning.
You see, Allah is Samee.
What is the meaning of Samee?
We don't know.
Allah is Al-Baseer.
What is the meaning?
We don't know.
Allah is Al-Hayy.
Al-Hayy comes from Hayyah, life, he is
ever living.
But you say Allah is Al-Hayy.
What is the meaning of Al-Hayy?
We don't know.
You can't say this.
This is deviation.
Every single name of Allah has a meaning.
Or, another form of deviation is that you
believe in some of the names of Allah,
some of the names of Allah and you
refuse to accept the meaning of some other
names of Allah.
Because amongst the deviant sects are those who
say that we believe and we accept all
the names of Allah apart from these three
or these seven.
Okay.
They have categorized themselves.
But this is the deviation in the names
of Allah Subhanahu wa ta'ala.
Another form of deviation is that as it
used to happen in the past.
And we don't know even if it is
happening.
Even it does to a certain extent.
It does happen now.
In the past, those who worshipped the idols,
they would name their idols taking their names
from the names of Allah or some words
from the names of Allah.
It's a deviation.
For example, the people of Mecca, one of
the idols, they called that idol Allat.
And they used to say Allat comes from
Allah.
That is why we call this idol Allat.
Because it has a close link with Allah
Subhanahu wa ta'ala.
They used to call another idol as Al
-Uzza.
And they even used to name their children
Abdul Uzza.
Abu Lahab.
Abu Lahab's real name was Abdul Uzza.
Abdul Uzza.
And Uzza was the name of the idol.
And they derived the word Uzza from the
name of Allah Al-Aziz.
Okay, so this is a deviation in the
names of Allah Subhanahu wa ta'ala.
And likewise, if there is any kind of
similar words or similar name that you use
for other than Allah, deriving from the names
of Allah Subhanahu wa ta'ala, it is
impermissible.
Unfortunately, they are ghali.
Ghali Sufis.
Those who go overboard in praising the Prophet
Sallallahu Alaihi Wasallam.
They have fallen into this type of shirk.
And it is something that I am not
making up.
Rather this is something that is written in
their books.
Published.
Published.
They say Allah one of the names of
Allah is Al-Ahad.
Al-Ahad.
In Surah Al-Ikhlas, we have Ahad.
One of the names of Allah, Ahad.
And one of the names of the Prophet
Sallallahu Alaihi Wasallam is Ahmed.
Yes, Ahmed.
So they believe there is no difference between
Allah and Muhammad apart from the letter Meem.
Audhu Billahi.
This is something that is written.
Written.
Published in their books.
And they are the ones who call themselves
Muslims.
Deviation in the names of Allah.
Deviation in the names of Allah Subhanahu Wa
Ta'ala.
It's impermissible.
Allah says in the Quran, Wa Lillahi Al
-Asma'u Al-Husna Fa Da'uhu Biha.
To Allah belongs the most beautiful names.
So call upon Allah by those names.
Wa Dharu Al-Ladhina Yulhiduna Fi Asma'ih.
And leave those or stay away from those
who do Ilhad in the name of Allah.
Those who deviate in the names of Allah
Subhanahu Wa Ta'ala.
May Allah Subhanahu Wa Ta'ala give us
Tawfiq and ability to understand his Tawheed.
And may Allah Subhanahu Wa Ta'ala increase
us all in our knowledge.
Innahu Sami'un Qarim Mujeeb.
I think we have gone over time Insha
'Allah.
So, can we deal with the question next
week Insha'Allah.
Because next week will be those brothers and
sisters who have posted the questions online.
Please if you remember your question, I will
deal with your question next week Insha'Allah.
Jazakumullah Khairan.
Subhanaka Allahumma wa bihamdika.
Ashadu wa la ilaha ila anta astaghfiru qatubu
ilayh.