I seek refuge with Allah from the accursed Satan. In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah, Lord of the worlds. Lord, explain to me my heart, and ease my matter.
And make my tongue speak the right time. It's been all day, like I'm happy. Today is MK Live, MK Live today.
I'm happy all day that we're going to be together. And I'm really glad. Today we have some really special, really special disclosure that I'm going to share with you guys.
It's not going to take a long time, maybe half an hour, but I'd like to start with a couple of questions if you guys have any. And of course, Ataul Hay does. Ataul Hay, go ahead.
It's about a dream Dr. Hani had in 1987 or 1982 or something like that. 87. 87. There's actually another more recent dream that I've shared with people in Kuala Lumpur. It's probably in line with what I want to talk about today, which is an ayah from Surah Al-Hashr, 57 or 59. Anyways, let me take a question from Sister... The question I am going to ask, I have like from a couple of months and I don't have the courage to ask this question.
The question is, as you once said that Allah doesn't need to have any name. Allah and Ar-Rahman and all these are descriptors. So a descriptor is there to describe something. So what Allah and Rahman and all these are describing what? Okay.
Is that your question? Yes. What is Allah? Yes.
Okay. Good question. Are you guys ready for an answer to this question?
You're not going to like it. Okay. So this is a file that I prepared. Let me shrink the file a little bit. Okay.
I'm going to start with a narration and you'll understand exactly why I'm starting with a narration. This file I prepared, this research I prepared a while ago and I shared it with... some brothers and sisters, some of my ahl in Kuala Lumpur, and some of them are still not able to sleep well.
So this is the narration. I'm going to give you the translation, but I just want you to notice a couple of things. So the subject that we're going to talk about is something called aqib, which is from the root aqaba.
So ayn, this ayn, this qaf. and this back you guys can see okay give me thumbs up okay good so um now why why do we uh why am i starting with the narration because this is a narration that is reported broadly well understood in multiple collections to the point where it's considered possibly Possibly mutawatir. You remember what mutawatir is?
A large group of people reported it from among the companions. It is reported that Muhammad said, لِيَ خَمْسَةُ أَسْمَاء I have five asmaa. What are asmaa?
Labels. Descriptors. That's how he's using it.
He's using the term that is given in the Quran. So he's talking about a vocabulary term, asmaa. He says, I want you, by the way, to listen and watch the structure of how he spoke. He says, Let me repeat it. Listen.
I'm going to translate them, but first, what did you guys notice? How many Ana did he say? Four. Yeah?
You guys agree? Four. Let me repeat it again. Listen to it. I am Muhammad and I am Ahmad.
And I am the Mahi. And I am the Hashir. And I am the Aqib.
How many I am? Four. And yet the narration starts reportedly by saying, I have five.
I have five terms or names or labels, whatever you want to call it. Now, this is in Bukhari. This is reported in Bukhari.
The same narration in a slightly different version is reported in Muslim. And there's no five. A khamsa in here, let me highlight it in blue so you guys can remember it. So this version of the narration says khamsa. Khamsa means five.
In another version... of the narration. He says, إِنَّ لِي أَسْمَاء I have names. أَنَا مُحَمَّدُ وَأَنَا أَحْمَدُ وَأَنَا الْمَاحِي وَأَنَا الْحَاشِر وَأَنَا الْعَاقِب And here, he gives five anah.
Up here, there's only four anah. And yet, down in the one by Imam Muslim, collection of Imam Muslim, he does not mention five. So clearly there's no agreement on the text of the narration because in the version for Muslim, for Imam Muslim, remember Imam Muslim is the student of Al-Bukhari. He adds this definition, وَالْعَاقِبُ الَّذِي لَيْسَ بَعْدَهُ نَبِيٌّ Okay, so what do these sayings mean?
Before I tell you the meaning, because the number Khamsa is not present in both versions, it is safe to dismiss it. It's not going to change anything. And we just look at the text itself that is common between the two versions.
And there are other versions, by the way, but this is sort of the two most common versions. So he's saying, I am Muhammad wa Ahmadu. What does wa Ahmadu mean?
Speak up, it's okay. Wa ahmadu. More praiseworthy? Praiseworthy, yeah. I am, I praise, not praiseworthy.
Muhammad is the one praised. Passive participle. Ahmadu, what did we say about this?
Because we saw this in Surah 60 in Surah As-Saf, remember? Isa says, اسمه أحمد His name, I praise. So that was a verb we said. So here, أنا محمد وأحمد أحمد is a verb or a noun? A verb.
How do we know it's a verb? You see these portions in here, which are highlighted in yellow. And this is not my addition.
I did not add these diacritics. Muhammadan, you hear it? Muhammadan, right here. Wa Ahmadu, one dhamma, not two dhamma.
This is original in the text. This is how they memorize it, and this is how it was, you know, the diacritics were put on it. So, Ana Muhammadan wa Ahmadu. So far so good? So, in other words, this whole sentence gives us how many names, how many labels?
One. But it's defining Muhammad, which is a passive participle, it's a passive participle, it's defining it as I praise, which means active participle. Are you guys with me? Are you guys with me? Muhammadun is a passive participle.
Somebody is praising me, but he says, I praise. So in other words, he's using the term Muhammad, which is a passive participle, but he's saying, we mean by it, we mean by it. that I praise.
So it should be Hamid, but his name is Muhammad or his descriptor is Muhammad, and he defined it opposite to how the Arabs use the passive participle. Do you guys get this or not? Let's continue with the narration and you'll see exactly why this is so relevant. The second line. I am the eraser.
Eraser. Is that active participle or passive participle? Active participle. Active participle. Stay with me, Brother Omar.
Now, you expect the definition here to confirm that this is active participle, but read. It says, Through whom? Through whom Allah erases al-Kufr. Through whom Allah erases al-Kufr. So al-Mahi is active participle.
So you expect him to be the one erasing al-Kufr. But the definition he gave, Muhammad gave in the Hadith is what? Allah erases the Kufr. So in other words, al-Mahi... appears to be active participle, but that's not the meaning he's giving it.
He's giving it the name of passive participle. He's used by Allah to erase al-Kufr. This is one observation.
Let's look at the second one. وَأَنَا الْحَاشِرُ I am the one compelling. You remember, حَاشِر is when the نفوس or قرين are stuffed. Compelled, yeah, cornered.
Remember that concept? That's the same root, حَشَرَ. So الحاشر, again, sounds like what? Active or passive participle? Active.
Active. Again, he defines it as يُحْشَرُ النَّاسُ. Somebody else stuffs or compels الناس على قدمي, upon my foot.
So is he the one? Doing or not? The answer is no. So he's using the active participle and he's defining it as he's not the one doing it.
This one for sure, al-mahi, the eraser, he's not the one doing it neither. So both are active participle. Here, he does it for the passive participle.
The passive participle, and then he says, he is the one who praises. So the passive participle is used when he gives a definition of an active participle, doer, agent, and the active participle, both of these cases, he's reversing them again. So in this version, the last one, al-aqib, notice in here, there's no definition. In this version of the narration, which is the one by Muslim, Imam Muslim, there is an extension, an additional sentence.
We don't know if this is from Muhammad or from the Muhaddith, the one who transmitted it, or from the original narrator of the narration. We don't know. So we cannot trust this last sentence because it does not exist in the version by Imam Bukhari.
So what is al-aqib? This is what we're going to do next. So I'm going to go to the next sentence.
next page and we're going to do the study of Al-Aqib so Al-Aqib again in the method of the narration it's undefined in one other version by Imam Muslim they defined it as the one after whom there's no Nabi does not follow does not flow you'll see so we go to the Quran we understand what the Quran mean by Aqib or Aqib So we find that the meanings that are related to aqaba, which is the root, aqaba, is children or descendants or offsprings or posterity, something that comes behind you, progeny. Technically, if you go to the root of the root, the original meaning of the word itself, it is the heel bone. It is the bone, if you look at the bottom of your foot. Right at the back, there's a small bone right at the heel.
That's called aqib, aqib with a kasra on the middle letter, aqib. So aqaba is from that model, from that image. Ankle bone, heel bone, it's used in the Quran universally to mean something to follow up or to follow or a cause to follow or a cause to succeed, something that comes at the end.
Let me explain to you the image of how the language of the Quran works. In this case, عَقَبَ or عَقِب عَقِب Again, one more time. What does the word عَقِب mean? It is the heel bone. The very last, lowest bone at the back of your foot.
At the end, back end of your foot. With me? Are you guys with me? Very good. Yes.
So what is the image? The image for the Arabs when they use this word is that, and I'm going to show you from the Quran, when someone is walking, imagine someone is walking in front of you. So one foot, you know, they're walking literally in front of you. Imagine you put a laser line like across the finish line for some running race or something. Yeah, you put a laser line.
The last part of you that crosses that laser line is what? That bone. Make sense? Let me repeat it. You're walking like this.
Walk, walk, walk, walk. The very last foot crossing the laser line, the last part of your foot that crosses the laser line, which is the last part of you that crosses the laser line, is that little bone at the back of your heel. You understand? That's aqib.
It's used exactly that way. So in the Quran, he turned upon his aqib. That means the last thing I saw of him is his aqib. That means he moves away.
He walked away. Get it? That's the image.
When I did the study of all of the occurrences, that's exactly what it says. So far so good? Okay. Now. So to summarize, it is the conclusion, the last part, the final successor, the inescapable conclusion that results from an action or that we see of a person.
The very last thing that happens. And usually it's inescapable. You know, it's totally attached. And it is a conclusion. It's sort of a result of something.
So remember, the active participle is the one who comes after. Aqib should be active participle, meaning the one who comes after. But in the narration, Muhammad switched every... Active participle and passive participle. Yeah?
You guys remember? He switched. Where is it? Here. This one is passive participle, Muhammad, and he defined it in an active way.
This one is active, but he defined it in a passive way. This one is active. He defined it in a passive way. This one is active.
What are we supposed to do? Define it in a passive way. That means...
He's not the one that is the final conclusion. He is the one after whom there is a final conclusion. So he is not the final conclusion.
There's somebody else after him. So we should read it as ma'qub, ma'qub, passive participant. So someone after him. There's someone after him.
I hope it's really clear. So this is the translation one more time. I have labels and we said they're not five, they're four. First one is Muhammad and I praise.
The second one is the eraser. The third one is the compelling. And the fourth one is Al-Aqib. You guys are getting bored and asking, why are you dealing with this narration?
You'll see. You'll see. Because this happens to be very, very, very relevant to an understanding that comes from the Quran.
So now we understand the word Aqaba from the Quran. We understand exactly what it means. We understand how to plug it into that narration. We understand al-aqib is a passive participle. Now, let's look at some ayat in the Quran.
So, ayah 976 is talking about a group of bad people. When Allah allowed them to learn from his benediction, min fadlihi, they became miserly. and they turned away while ignoring.
This is the same root, he caused them to have hypocrisy in their cores, hypocrisy in their qulub, in their cores. So, cause them, meaning the last thing for them became hypocrisy. Remember, aqaba is the last thing. The final conclusion, the inevitable result of the action or the deed or the decision or the final thing received from a person. So the last thing that happens to that person is what?
Nifaq, hypocrisy. Until the time they meet him because or due to what they forfeited, to how they forfeited and what they forfeited. how they promised, what they promised to Allah, and due to that about which they lied.
وَبِمَا كَانُوا يَكْذِبُونَ Clear? So this is another three ayat. عَاقِبَةُ الْمُجْرِمِينَ The final inevitable conclusion of the hypocrites, sorry, of the butchers. وَالْعَاقِبَةُ لِلْمُتَّقِينَ The final conclusion, inevitable conclusion of triumph, in this case, for muttaqeen.
for muttaqeen. Are you with me guys? Yeah?
And the same thing, fasbir, he's talking to Muhammad, fasbir, this is of course talking about, I've talked about this in the first segment and the second segment of Sulaiman, he's talking about Imraat Lut, sorry, Imraat Nuh, that feminine thing. was a foretell for Al-Ghaib. نوحيها إليك We enjoined her toward you. You did not know about her nor your people before this one.
فاصبر Be patient. إن العاقبة The final inevitable conclusion is for those who are disciplined. متقين The concept is clear, right?
Very good. So I'm going to skip over this one, the same thing, the final conclusion of the understanding, of the good understanding, is, and we come to this one, where is it? Are we going to this? Yeah.
So I'm going to skip over this page because it's really not directly related. It's related to something else, but I want to focus on this one. So the conclusions. The linguistic boundaries of traditional Arabic are not hudud for the Abrahamic locution.
I hope you see this. And the evidence is from the narration this time. But it's also corroborated by the definition of aqaba in the Quran.
So we're not using... the Abrahamic locution from Hadith to give us the boundaries clearly because either there was a corruption in the transmission or Muhammad was intentionally telling his companions who knew Arabic, don't limit yourself to the traditional linguistic boundaries of traditional Arabic. I hope what I said makes sense.
I'm going to keep going until you guys raise your hand or stop me if you need to. So Muhammad and his companions understood this. Otherwise, Muhammad would not have said that narration to them.
And we come to Surah 18. Surah 18 is Surah Al-Kahf. And this is from the story of the two men with the two gardens. This is really where I'm taking you. This is the end of what we're saying.
And I'm bringing you to this word, Uqban. This is why I did all of this. Because the last word in this ayah is really important to us. So if you remember when we talked about the second man, meaning EIM.
أُحِيطَ بِثَمَرِهِ He was surrounded. فَأَصْبَحَ يُقَلِّبُ كَفَّيْهِ عَلَى مَا أَنفَقَ فِيهَا He would turn his palms upside down. He wouldn't know how to pray or how to supplicate correctly.
وَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَا It's empty upon its trellises. And he would say, يَا لَيْتَنِي لَمْ أُشْرِكْ بِرَبِّي أَحَدًا I wish I did not associate with my Lord anyone. وَلَمْ تَكُنْ لَهُ فِئَةٌ يَنصُرُونَهُ And he had no faction or group to support him.
Again, I've talked about all of this in the series on Isa, but especially the last segment on Isa. But I'm coming to the last ayah. So this is all about Isa. هُنَالِكَ الْوَلَايَةُ لِلَّهِ الْحَقِّ There, at that point, what point? After he ends up a loser.
So this is in the future. Please pay attention. I just said something important. This is in the future. Munaalika, the future.
It could be relative. In other words, when he's telling us the story in the Quran first revealed to Muhammad, this is the future related to that point in time. It's possible.
But al-walaya, al-walaya, the loyalty. Loyalty. Lillahi al-haq.
Lillahi al-Haqq. What did we understand? The loyalty is for Allah, the Truth, capital T. Lillahi al-Haqq. Question.
What is this word doing here? The truth. So if I were to write it in English, I would say to. Allah, the truth.
You see that? Stay awake, please. To Allah, the truth. So, doesn't this go without saying? Doesn't...
Do we need to add the truth as a descriptor to Allah? Do we need to add the descriptor, the truth, to define Allah? Who says no?
Give me a thumbs up if you say no. We don't need the truth to describe Allah based on what we understand Allah. if you think it's excessive, meaning hashu, meaning inserted without a reason, show me your hand.
It's actually, you're correct. Because based on the traditional understanding, the word Allah is the truth. It's all over the Quran.
دارك بأن الله هو الحق Allah is the truth. So why do I need to give him an extra description in here, a descriptor? The truth. As if the Quran, put your hand down. It's okay.
As if the Quran, the text of the Quran is telling us there is Allah that is not the truth. Let me show it to you again. So you kind of convince yourself. I promise you, you're going to stay awake tonight.
Lillahi to Allah, the truth. So if I take this one away. Did the meaning change? According to the organic Quranic methodology, the answer is necessarily yes.
With this term, oops, what happened? Okay. With this term and without this term, with this term and without this term, the meaning changes. By definition. So that means there is Allah, there is Allah al-Haqq, and there is Allah not al-Haqq.
So this one is al-Haqq. Well, what else is this ayah telling us? هو خير ثوابا He is the better understanding of, as a reward, as a reward, this is حال ثوابا He's a better understanding as an inevitable conclusion. So Allah is the better understanding as an inevitable conclusion.
That is Al-Haqq. That is Al-Haqq. So what we've learned is, number one, there is Allah, which is a, remember, Allah is a relative noun, yes? Remember I said that. Allah is a relative noun.
So when you tell me Allah, I should ask you, your Allah, my Allah, Allah their Lord, Allah the absolute, which Allah are you talking about? Because it's like saying the apple. Which apple? Are you with me? Did I lose you guys?
Please stop me because I don't want to proceed if I've lost you. I've talked about this in 189. Are you with me, Dr. Aisha? So when you say to Dr. Hani, after 189, and to any of you, Allah, I should ask you, which Allah? Just like if you say the apple, I say, which apple?
The computer, of course. The what? Yeah, it could be the computer.
It could be the tree. It could be the one that fell on Newton's head. Who knows? right um it's actually not newton whoever anyway um yeah it's newton gravity um so which allah because it's a relative noun it's it's it's not a precise uh single entity type of noun so when i say allah al-haq that's the one described in the other ayat seven or eight times in the Quran, Allah Hu Wa Al-Haqq. The one that I'm talking about, the absolute, is the truth, capital T.
So that means there is Allah, not Al-Haqq. Based on our series on Al-Mawj, what does that mean? Allah, not Al-Haqq. Yeah?
Say it? Your own deity. Al-Batil.
Al-Batil, yes. Al-Batil. It could be yours, by the way.
It could be that you're worshipping Allah, and you say, I'm worshipping Allah. Ah, which Allah? That's why Musa kept telling the Bani Israel, Allahu Rabbi wa Rabbukum. He is the same one as my Lord and your Lord.
He is the same one. But Isa did what? He said, I'm worshipping Allah. Which one?
My Lord and your Lord. Now we have two. Or three, possibly three. Guess where the Trinity came from?
So it's a major, major double-speak term. So far so good. The word Allah occurs, if I remember correctly, 2,700 and some occurrences in the Quran. Every time we use it in the Quran, we should be careful what is the context within which this term Allah fits. If we're talking about the believers, Allah the Absolute, if we're talking about Isa, as he says, worship Allah yours and Allah mine.
Now we're talking about two, shirk. That's why in one of the ayah, إِنَّهُ مَنْ يُشِرِكُ بِاللَّهِ He is the one who associates with Allah. That's the ayah continues. إِنَّهُ مَن يُشْرِكُ اللَّهِ He is the one who associates with Allah. So far so good?
Now, I also showed you in this same ayah, what's the last word in this ayah? عُقْبًا That means the inevitable conclusion. So, what is Allah? Well, which Allah? If you're asking about the absolute, he is the truth, he is the truth, and he is the inevitable conclusion.
If you're asking about Allah for the average person who may not know anything about the Quran or has learned from the butchers, his Allah, his Allah, pay attention now, his Allah is the inevitable conclusion. but it's not the best understanding. So what does that mean?
That means when we talk in the Quran about meeting Allah, it's meeting your Allah. So in the afterlife, who do you meet? Your Allah. Write it down.
In the afterlife, who do you meet? Answer is your Allah. So the absolute Allah.
does not talk to you if you already have brought your own private Allah. So if your Allah is your own Hawa, fanciful opinions, guess who will be with you to respond to you in the afterlife? That's all you have.
If you brought partners with the absolute, Allah will pull out. No connection with you. Whom are you left with?
The partners you attributed to the absolute. So far so good? Here's the key part. Here's the key part. If in this life you fully exclusively submitted to the absolute Allah, Who's going to be with you in the afterlife?
Say it, someone. Absolutely Allah. Okay, one at a time. Muna.
Absolutely Allah. Al-Haqq. Okay, I want to hear from other people.
Adil. The one and only. No, give me a name. I want to be more explicit.
You're going to be surprised. You're going to be surprised by this. So in this life, in this life, you had exclusively submitted to the one absolute Allah. Yes.
Who's going to be meeting you in the afterlife? Me. Those are attributes.
Me. What does that mean? The one you described.
Okay. You choose yourself. Myself.
Sally, don't cheat. Let's see, Rani. You're going to be on your own, but you're going to meet the absolute one. Well, what's the word for that absolute one in the afterlife?
Al-haman. No? No? Rabbul Alameen.
Yeah, who said Rabbul Alameen? Alfa. Alfa, you got it. There is no Ilah Al-Alameen.
There's no Allah there because it's too confusing. What is there and only there exclusively? Rabbul Alameen.
In absolute control of the realms in the afterlife. That's why the beginning of al-Fatiha is very important. Both of them. We worship here Allah who is Rabbul Alameen.
That's why there is no Ilahul Alameen in the Quran. No one in the Quran doesn't say Ilahul Alameen. Because if you said Ilahul Alameen, which one?
Some Alameen have the fake Allah coming with them. Which one? No, it's not good enough.
Rabbul Alameen, one. There is no other Rabb, Lord, Master, Controller, Governor for the afterlife except the one, Rabb al-Alamin. So when we say Allahu, Rabb al-Alamin, what are we doing?
We're creating the bridge between this life and the afterlife. He is the same. That's why Bani Israel understood this concept from Musa.
Allah, Rabbi wa Rabbukum. Rabbi, he's the one sending me from the afterlife. and Rabbukum in the afterlife. They got it.
They understood this. Isa switched the order. They knew he was fake.
Isa switched the order. They knew he was fake. He put a wow between them. That means more than one.
So Allah... Wait, wait, Karim, wait. So Allah is a descriptor that literally means the one deity. Its practical implication is the one you take with you to the afterlife, meaning the one you established as your deity in the afterlife.
If you started with Al-Fatiha, Allah, Rabbul Alameen, and you practiced exclusivity to Allah, Rabbul Alameen, that's the only one who will meet you there. If you took associates in this life, Allah pulls away, no connection with you, you're left with the partners you created. That's why all the God starts with Rabb. They will be your Ilah, but Rabbul Alameen will not have anything to do with you. There will be a source.
Yeah, let them help you now. Let them help you. Source, source of knowledge. Source of knowledge in the afterlife. It depends who are we talking about.
Because if we're talking about the Malaika and the Nufus, maybe their source of knowledge is through the earthlings. But who is the one in control? That's really what matters. Who is the one in control?
Rabb al-Alamin. No partners with Rabbul Alameen whatsoever. There's no sharing of anything in the afterlife, in the realms.
So if you've already built into your Belt and Shum, Allah equals Rabbul Alameen, which means the Lord of the realms, you're going there with the bridge guaranteed to cross safely into the right spot. If you have any confusion, any sort of opaqueness, about your understanding of these concepts. You're going to take some partners with you, hoping they will help you later.
All of the ayat that we've read in the Quran again and again and again, let your partners, let the partners you selected for Allah, let them help you in the afterlife. Let them be your ilah. In the afterlife, there is no ilah al-alameen, there is Rabb al-alameen.
Only one, no one else. No one allowed to inject any kind of control. In the lives, in the decisions, in the conclusions, عَقِب, the result, except the absolute Allah. And his name in the afterlife is رَبُّ الْعَالَمِ I hope it's really clear.
So, in summary, Allah equals the عَقِب for your actions. Because remember, Allah is not the absolute. Allah is a relative noun.
So when we say, what is Allah? Equals the aqib, the inevitable conclusion of your actions in your life. If you say, who is Allah the absolute? Al-Haqq. The answer should be?
Rabbul Alameen. Rabbul Alameen. That's the only answer.
So al-Fatiha is, Alhamdulillah, Rabbul Alameen. How many Muslims understand this? Yeah, literally zero. So ask any sheikh you run into, any scholar, why does the Quran never talk about ilah al-alameen? Because there are many.
If the Quran had said even once ilah al-alameen, you would have the right to say, which one are you talking about? Because in the Quran itself, it talks to the kafireen and talks to the mushrikeen, say, go ahead and supplicate to your deity, to my partners you ascribe to me. Those are ilah.
So had Allah or had the Quran ever mentioned Allah or ilah al-alameen, it would have been really confusing. So he never does that. He says, Rabb al-alameen, the one fully in control, the true master.
exclusively one. So one more time, what is Allah? And that is Rabbul Alameen.
No, what is Allah? What is Allah? Your Rabb. Your Allah. Please, I know you know.
Is a source of knowledge. That you take with you. That I take with you.
So the inevitable conclusion of your actions in this life. Yes. That's the noun, not the name, the noun that is relative to your context, Allah. So we say, what is Allah? It is the one you're preparing to meet, the conclusions of your own actions, of your own life, in the afterlife.
If we say, who is the absolute Allah, the one, the answer should be Aisha. It's Rabbul Alameen. Rabbul Alameen. No other one. So in preparation for the afterlife, for the realms, by the way, between parentheses, check out how Al-Alamin is spelled.
Always with a short alif. Always. Consistent.
There's no Alameen in this life. That's another one I challenge any scholar to define. No one has talked about this.
Al-Alamin is exclusively in the afterlife. So now that we understand this concept, over 2,700 ayahs have to be revisited to make sure that we interpreted all of this correctly. You wonder why I had to take three weeks off just to get my head around this. Let's take some questions.
I want to go backwards. Let me start with Khalifa Bey. Assalamu alaikum. Assalamu alaikum.
Dr. Hani, I am in Surat Baqarah. Don't change the topic, please. Don't change the topic.
The same topic? Okay, okay. No, not the same topic. Please don't change the topic.
Baraka, do you have question about the same topic? Otherwise, keep your hand up, we'll come back later. Yes, the same topic.
So, can I say my Allah now is Abra-Rahman? Is it like... So, Ar-Rahman is a descriptor we've talked about this.
It's a little bit... I don't want to muddle the water, yeah? Keep the word Ar-Rahman, you know, Ar-Raheem, all of those are descriptors, attributes.
Keep them aside. We're going to the heart of the issue, the noun Allah, the one single deity. If you've ascribed exclusive loyalty to the absolute single deity that is the Truth, capital T Truth, meaning not mawj, not batil, then that's the one who's going to meet you there, liqa Allah.
And he is defined in Al-Fatiha as the one fully exclusively in control of al-alameen. You understand now why the network of emphasis for the last 18 months has been so critical for us to understand? And why MAUJ has been so critical for us to understand?
We could not have understood this presentation today had we not gone through the challenges of the last 18 months. We've lost several people. We've lost probably over 100 people.
They're not patient. But now that we understand MAUJ... contrasted with truth capital T.
Now that we understand the network of emphasis, which means which means, which includes which includes or necessitates only a single governor fully in charge, no deviation from his deen, his established order in the afterlife. One, Rabb al-Alamin. Now that we step back and understand the The inevitable conclusion is رَبُّ الْعَالَمِينَ For anyone who ascribed to Allah the Absolute, that capital T Truth, exclusive loyalty. الْوَلَايَةُ لِلَّهِ Loyalty. Anyone else who associated or rejected, guess what?
They're not going to have anyone helping them. And there is no mercy for those who violate this basic construct. Who will be saved and deserve to go to Al-Fardaws? The people who understand what Allah, Rabbul Alameen, means.
Everyone else needs rehabilitation. I hope you appreciate what I just said. Everyone else needs rehabilitation.
Why? Because, look, you have a merciful God, merciful Rabbul Alameen, Lord. But he already gave you the rules of the game for the afterlife, for Al-Alamin. And you don't want to learn it from him during your life.
Guess what? You're going to go through the Al-Hisab, if you're lucky, to learn it from some blokes or some people who are still living, who may have the right understanding, concept to teach you, so you can get yourself out of Al-Hisab. Other than that, you're saying it could be worse. You could be already in Jahin.
Yes, go ahead, Barak. Now that we know that Allah, as it appears 2,700 times or however many times, so does this apply also to people who are not in the fold of Islam? Because there are many people who are seeking the truth.
And, you know, since Allah could be many, many different things. I think this concept, even without the word Allah, by the way, what you just said, proves that the word Allah cannot possibly be a proper name in Arabic. You understand what I just said, right?
Because all of the non-Arabic speakers don't know Allah is his name. They refer to him as God, capital G. They refer to him as D, with capital D, whatever, Dios, etc., etc. Different names. It doesn't matter.
The concept is what matters. So what... What we have to understand is that in order to understand Allahu Rabbul Alameen, you have to start from Al-Alameen and come backward.
You have to start from your point of view in the future, in Al-Alameen, and say, okay, who is fully in control? لِمَنِ الْمُلْكُ الْيَوْمُ لِلَّهِ الْوَاحِدِ الْقَهَّارِ Described, not just لله, لله, the one. Al-Qahhar, the dominant, that's the only one who has mulk, governance, at that time.
Had that ayah says, Lillah, it would have been ambiguous. You understand? Let me repeat it. To whom does the mulk belong today? Meaning in the Al-Alamin.
If the answer would have been Lillah, that would have been ambiguous. So it needed qualification. Which?
Allah. Al-Wahid, the one, Al-Qahhar, the dominant, the imposing, that's Rabbul Alameen. Rabb, master, no dispute, no competition with him whatsoever.
Not a single person dares to compete against him. That's Rabbul Alameen in truth, capital T. So in this life, in our language, the language of the Quran, that's Allah, Al-Haqq, the true truth, Allah. And in Al-Fatiha, it's defined, Lillahi Rabbil Alameen.
So look at this woman in Surah 27. What did she say? She's sneaky. She knows exactly what words she has to use.
So when she's caught. When she's caught red-handed, you remember the story of Sulaiman, yeah? You guys remember the story of Sulaiman with that woman? What did she say? وَأَسْلَمْتُ مَعَ سُلَيْمَانِ لِلَّهِ No, she's better than that.
لِلَّهِ رَبِّ الْعَالَمِينَ Of course, that's a lie anyway. But she knew the terminology. She knew that she must say, الله رب العالمين Otherwise, she'd be in trouble. So Ibrahim, when he's coming back as an emissary, he says, إِنِّي رَسُولُ رَبِّ الْعَالَمِينَ رَسُولٌ مِّن رَبِّ الْعَالَمِينَ That's an indication, a hint, a sort of a flag that we're talking about someone in the afterlife.
I hope it's clear. I talk too much, but I'm trying to make the concept as clear as possible. And I assure you, you're going to want to watch this. maybe at least half a dozen times, and reflect on everything I said. Let's see, Muhammad Quraishi, you're welcome.
Muhammad Quraishi. As-salamu alaykum. As-salamu alaykum. Right. So, I mean, alhamdulillah, what you said does make a lot of sense.
Is that why the Qur'an is opening with this statement, alhamdulillah, he rabbil alameen, qualifying the lillah for... Alhamdulillah. the reader, the Muslim, who's coming, because that's the first thing we're told. The more beautiful part is the ayah next to it. إِيَّا كَنَا عَبُدُ وَإِيَّا كَنَا اسْتَعِينُ Now it makes so much sense.
Also... We worship, we obey, we submit to, and you are the source. Yeah.
It cannot be anything other than that. It cannot be other than these two. You see what she is in the beginning.
Sorry? exclusivity right at the beginning right there it's a yaka exclusive you know high-strung protein makes so much perfect perfect i mean sculpted words wait brother hafiz just wait let me come to you in turn inshallah muhammad continue sorry in terms of it's fine alhamdulillah you've got this concept of rabbi al-alameen is it similar when we use for example rabbi al-arsha al-azim is it the same kind of thing you Al-Arsh is in this life. So now you're thinking in terms of this context.
So this context, life, Al-Hayat al-Dunya, compared to Al-Alamin, the terminology has different nuances and you have to reflect. That's why I said you need to take the time and listen carefully. After we take some of the questions waiting, I still have one more thing I really need to add to complete the picture in your mind.
But keep your questions as simple as possible, hopefully, so I can get to the next part. There is an absolute necessary next part to understand. Thank you, Muhammad.
Brother Shohan. Assalamu alaikum, doctor. Assalamu alaikum. So the inevitable conclusion that we have is going to be our Allah.
So if we have... if we conclude our life on Allahu Rabbul Alameen we aspire to meet Allahu Rabbul Alameen Rabbul Alameen Rabbul Alameen my question is that the Rabbul Alameen is something that I think we might never understand the wrong the total wrong so is it that is it a possibility that that afterlife is also going to be a journey like this present life. So your question is we may not understand someone who gets to someone who dies and he did not really fully understand the concept of the governance for al-alameen, which we have been talking about for 18 months. Yeah? So what happens to that person?
Including us who may have some gaps in our understanding. We go into al-hisab to rehabilitate ourselves. Hopefully, there are some earthlings who get to understand and through whom we receive. Or if we're lucky, we learn directly from the Malaika because we acquired the locution that allows us to understand what the Malaika are saying. So in Hisab, you have gaps in understanding and you have gaps in locution.
The gaps of locution are irreconcilable. You cannot communicate with the Malaika because they don't speak your locution. They have their own locution and you didn't learn it. So you have to learn that through the earthlings.
And then maybe you start receiving directly from the graduate school teachers. Does that make sense? Yeah. But the gaps in concepts, if you already have the locution or most of it, you have hope of receiving directly through the Malaika, meaning directly from the divine.
So supplementary to that one, I think that's why Rasulullah ﷺ was always skeptic that you're never sure that you will be totally secure because you don't know the gaps. You don't know until you're there. Yes.
And the Quran tells him, I don't know what shall happen to me or to you. Yeah. So our attitude should also like… I need to keep moving. Rani, thank you. Salam alaikum first I'm sorry I interrupted earlier I was a bit excited my question is how does this concept how can we apply it functionally I mean we have to always think hold your question hold your question keep your hand up I'm going to come back to you unless you have a question on the topic okay Aram It might be related to Rani's question, but how does it relate to actions, you know, conclusion of your actions?
I mean, is it also when you worship your desires, like money? Yeah, very good. So, okay, since both of you asked about this question, actually, Atta beat you to that.
He talked about confusion and intention. Yeah. ambiguity of intention.
Go back to the very first set of videos on the channel. From the beginning, I've been talking about this. From almost like the first week, if I remember correctly, how to protect and purify your intention. Because a little bit, you know, your intention is like a laser beam.
Just a little slight deviation at the beginning puts you somewhere totally different at the end. So I'll give you an example, one practical example. One practical example. I know, I hope you guys don't get upset with me.
But I know a lot more than you think I do. I mean, I look a little stupid sometimes, but, you know, I clean up well, as they say. I know some people are into this group with us, but they have their own business and they want to do this and that and the other thing based on what they learn from us. I'm OK with that.
But should you be OK with that? That's mixed intention. That's mixed intention. It's like someone who marries a girl because her father is wealthy, but he's so in love with that girl.
Really? Well, it doesn't hurt that her father is wealthy, but that's really not the reason, he says to himself, to convince himself. This 25-year-old tries to convince himself that he can protect his intention.
15 years later. he cannot stand her and her father went bankrupt guess what what was the problem mixed intention another example some of us some of some of our get into a partnership for a business of some sort guess what you've just allowed shaitan to ride both of you it's like getting in business with your with your cousin. Two years later, the business goes bust or you discover some indiscrepancies or you disagree on how to run the business. Guess what? He's no longer your cousin.
Not just he's no longer your business partner. You lost your cousin too. So every time you have mixed intentions, you risk ruining everything. Again, go back and watch that video at the very early part of the channel. Somebody get us the number for it, please.
Does that answer, Aram? Is that practical enough? Yeah, it's perfect.
So one more practical application. I always tell you guys what. This is exclusively to learn how to communicate with Allah. If you're doing it for any other reason, you have mixed intention. Because the only thing you're going to take with you after you die, and it could be tonight, As a matter of fact, just three days ago, we lost one of us.
He was a relative young man, energetic, smart, well-to-do, good family. Within a couple of months, he disappeared. He's gone after being sick. We don't know. We can't guarantee anything.
So what do you take with you? The ability to make dua. This is actually the topic that I wanted to talk about. today you know how how do you anyway please mute your microphone sister fatima anyway is that okay aaron okay yes doctor i was wondering if you if i can ask about la la la la i'm not sure i'm going to sleep about that tonight uh what's your question about it there's no dp except allah yeah that explains what i said There's no deity except the one single deity. All right, thank you.
Jawad. As-salamu alaykum. My question, very short.
The root word, haqqaba, has to do something with Yaqub? The answer is yes, but don't take me there. I want to stay on the concept of Allah because there's some aspect I still want to talk about.
Okay, last question from Atal Alhay. Thank you, Jawad. Last question from Atal Alhay. Rani, wait.
Rani, I think I answered your question. Practical applications. I have a follow-up question, but I can wait. Stay on.
No, it's okay. Stay on. Okay, it's a very short question. It's about Surah Al-Baqarah, Ayah 29. You translated, And then afterwards, he, in brackets, Allah, became balanced in your cognition.
Only what is in the scripture is interpreted towards the abstract understanding above the scripture. And for me, this always felt as if it... it means Allah is kind of an understanding that you balance upon your Arsh. Is this correct?
Yeah, you got it. So now when we understand he is dominant over our Arsh, this is the next topic actually. You guys are welcome to keep asking questions, but there's quite a bit more.
let me take Dr. Aisha Iqbal's question and then we'll, no more questions please Assalamualaikum my question is like when one of the ayat says Muhammad is the Rasul of Allah Muhammad Rasulullah, what does that mean? which Allah? what do you think?
I have to read the full ayat, I'm sorry I forgot, he's exclusively confirmed in the Quran as Rasulullah and So remember we said, we focused a lot on the question, who is the narrator? So when we ask, who is the narrator? Then we understand the context.
We understand, you know, what do they mean by this term, Allah? Remember, it's a relative noun. Relative to what? To the narrator, to the state of mind of the narrator. You guys understand what I just said?
Relative noun, that means understanding it is relative to the state of mind of the narrator. So the narrator, the mala'ika, given permission to write, to be the hands, they cannot mess with this. They cannot play games with this.
So when they declare Muhammad Rasulullah, it's above their pay grade. They're not just saying Rasul. So between parentheses, this is one of the things I wanted to talk about from Surah 59. Read Surah 59, it's not very long. And pay attention where in the same ayah it says, What does that mean? Dr. Aisha, stay with me.
What does that mean? Allah and His Rasul. His Rasul, very good.
Later on in the same ayah, it says, Ar-Rasool. Why didn't it say Rasooluhu? Because it shifted.
The context, the context of the words makes so much difference to understand them. That's why we're doing all of this methodology. And remember, I said, there are many, many major questions we ask before we even touch anything.
Who is the narrator? To whom is he speaking? What do we think he knows? What do we think he estimates about the state of mind of the receiver? And so on and so forth.
All of these questions. Well, how did the receiver understand it? Are we supposed to understand it differently as a reader? Because we know other things. It's like a story, like a novel, right?
You know, in the novel, you have a scene and there's a criminal inside the house. And... The author of the novel is describing how the owner is coming, the lady is coming, and she's carrying two bags of groceries and she's trying to fiddle with the keys in the back door to the kitchen. And you're saying, oh, what's going to happen to her? Why?
Because you know what she does not know. Right? Because the author already told you there's a burglar, criminal waiting for her inside the house.
So this is the concept. So applying all of these things allow us to understand. each word, especially Allah, and what is meant by that word to whom?
To the narrator, to the author, if someone is speaking, etc. The example is, by the way, when we talk about Umm Isa. So when Allah is questioning... I'm elaborating a little bit because it's really relevant. It helps us train our mind how to apply the methodology to the words.
in order to link them to the proper context. So when Allah questioned Isa, which word did he use? And you said to people, take me and my mother.
Which word did he use? Umm. Ummi.
Who is the speaker? Who is the speaker? The one doing the question.
Please, Dr. Aisha, I don't know. Allah the real Allah Allah knows the difference between Umm and Walida as a matter of fact in fact earlier in the same surah he tells him tells Isa remember my favors upon you and your Walida so when he asked about Ummi does he mean Maryam? no, he means one of the Ghabireen who taught him That by itself is condemning Isa, by the way.
That by itself condemns Isa. He did not say, he was not talking about Maryam. And he did not call her Walidatika or Walidati, Ummi. You get it, right?
So we learn so much when we apply this skill, this exercise. Now, when we apply it to the word Allah, we have 2,700 and some ayah, 30 or 35 ayah. We have to think every single time the word Allah appears.
Or Lillah, what is the exact intention here? Thank you. You're welcome.
All right, guys. So next I'm going to move you to a different mental space. I'm going to get you to think properly about this.
How to get your head around this? So remember we talked one time that Allah does not have a nafs. Does Allah have a nafs?
Who says Allah has a nafs? Raise your hand if you're there. My Allah has a nafs. Me? No, inshallah, no.
Sister Fatima, can you show your face? Why do you keep unmuting, sister? I keep turning it off and you mute it and you unmute it again because it's interfering.
I hear voices coming through. No, it's muted from my side. I assure you I've unmuted you twice.
I've muted you twice because it was unmuted. Anyway, mute it and make sure it stays muted, please. And keep the camera on unless you have some other business to do. Okay.
By the way, Brother Karim, did you have the question before? And I interrupted you. I need you to go through this exercise with me a little bit.
And this is going to be tough. Does Allah, the Absolute, have an Fs? And we know that for a fact. Because we have an ayah, clear ayah, نَأْمَوْجُ كُلُّ نَفْسٍ ذَا إِقَطُ الْمَوْتِ And it's repeated, if I remember, three times.
Every nafs shall taste death. Does that apply to Allah the Absolute? No way.
So... So Allah does not have an Fs. Have you heard of the expression a personal God?
The Christians use this all the time. They insist that God is a personal God. What does that mean?
There is a person. There's a person who's actually capital G God. That's what they mean by it. Also the Hindus with Krishna, personal God.
Person of God, so to say. And the sad truth is also the Muslims. Let me ask you the question again.
Is Allah the Absolute, a person? If you say yes, that means he has a nafs. Nafs is the identity, right? Conscious awareness, that's how we defined it.
So one more time, is Allah the absolute, a person? No. What does that mean?
Think about this. So when you read, شاء الله, Allah willed. When you read, أراد الله, فعل الله.
الله يفعل ما يريد. What does that mean? He's not a person.
He does not have an Fs. But then you're using these verbs which are typically attributed to a person. What does that mean? What does that mean?
There's no, there's no Fs. He's not a person, but he wills and he wants and he commands. and he blocks and he restricts anybody wants to guess mustafa i you hear me by the way yeah go ahead i i think it's related to the milk that allah has installed got it that's exactly what it is so the mulk the mulk contains all of these rules and these rules include an assumption of forever knowledge and, you know, knowledge of the past forever. It includes all the rules.
It includes all of the aqib, the inevitable conclusions that will result from actions, from decisions of every type. Think of it as autopilot. But autopilot, not like an airplane.
Autopilot for the whole universe. And then some multi-universes. How? I don't think I dare even try to explain that.
That's why Muhammad Sallallahu Alaihi Wasallam says, don't think about the nature of Allah. Think of the acts of Allah, of the actions of Allah. So this is where we stop. But what the threshold...
of that, you know, forbidden, not forbidden, but sort of area where we should not go, the threshold. You know what the threshold is? It's like the step at the beginning of the door toward a room. You stop at the threshold.
The threshold is to understand he's not a person. Can you, as a human being, think outside that model? We don't have a way to think about it. It's like the example that you gave of the, what is it, the fish in the...
Yeah, yeah. We're like a fish in an aquarium. We have no way to understand what does that mean, will without enoughs, without a person.
We don't know. We don't know what that means. Like, think of the rock, your favorite rock, big rock, and say, it willed to fall down. Our Surah Al-Kahf, Jidaran Yureed An Yanqad, a wall or a, you know, we describe this as a competence, but let's say a wall that wants to fall down. What does that mean?
The Quran uses this. When the Quran talks about war, Hatta Tada'al Harbu Awzara'a, until the war decides to put down its weights, meaning to reduce its burden on people. Well, the war is an inanimate concept.
What does that mean? But the Quran gave it, the war, the ability to make a decision. Same thing with that wall.
So Allah holds the sama'from it falling down. An taqaa. Well, an taqaa gives you the impression that... The Samad decides on its own to fall down. The Quran uses this type of language.
We have no clue, based on our human experience, how to translate it. How does it happen? The best way to reduce, and this is the part that keeps me awake, to be honest with you. It should keep you awake too. So yeah, it's okay to ask questions.
What is Allah? Who is Allah? Etc. Understand Rabbul Alameen.
Put all of this in the right model. but it doesn't mean we understand everything. we are left with a huge, huge block where we cannot get beyond the threshold, which is how do you attribute actions to a non-person God? How do you attribute will?
Well, one way you can think, okay, through the mulk, it's already built in that. when A plus B happen, automatically C happens, wills. You can think about it this way. You can think of arada, he wants.
What does that mean? It's like there's something going in that direction and there's momentum, but it still needs a little bit of a push from a human being to make happen. So part of the mulk includes corroboration from a human being to make something happen. You can think of it this way, but those are all abstract thoughts.
No proof, no evidence. What really will cause your head to spin is, what does that mean to make dua? What does that mean to make dua? And who's actually listening?
The question is wrong. Who is listening? The very question is wrong.
Who's making me listen? Yeah. So one way, again, those are all approximations, not real answers. But one way is, dua is like, you know the cell?
The cell has a membrane, a human cell. Yeah? You know, we learned a lot through the COVID things, right? There's a cell, and the cell has like keyholes on the membrane.
And there are certain keys that come and they fit in the keyhole and they open the key and they slip through the hole. The viruses get in, etc., etc. Well, think about the dua being the right key to get through to make some things happen.
That's one way to think about it. The right dua, it's like open sesame, yeah? You remember the movie Al-Aden? Open sesame, yeah? Same kind of silly concept.
Except this is not silly. The dua opens the door. So when we make the dua, our Lord opened for us the gateways of the samawat. That's a dua that's actually unlocking some of those doors so we can receive from the samawat.
So is the dua itself one of those keys? One of the ayahs says, It's not far-fetched, by the way. This way of thinking, modeling our thinking that way, is not far-fetched. Because there's an ayah that says, وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ He has the keyholes of the unforeseen or the undisclosed.
So in other words, if you come in with the right key, he will let you in. What is the right key? دُعَاء Where are the people in hisab locked? Just like that cell membrane and they have no key.
Their keys they brought with them doesn't work there. So all of those are approximations. And like any similitude, there are imperfections. So don't hold my feet to that.
But I'm trying to help you sort of reflect. on all of these issues. So what did we just learn in the last 15 minutes?
There's no person, no nafs, but still, you have to allow for the possibility that Allah wills, Allah the Absolute wills, Allah the Absolute wants, Allah the Absolute guides, Allah the Absolute illuminates, Allah the Absolute chooses. How do you translate it in a practical way? built in into the algorithm so to speak so are we talking about a supernatural all-inclusive algorithm well not that much of an algorithm but because there's there's consciousness there's there's awareness allah is aware of everything and he exposes facts so could all of this be baked into this is probably going to cause your head to spin a little bit more where does the ilm of the predecessors fit into the ilm of the absolute Allah. Where does the ilm of all the predecessors, the good ones, let's say the good ones, well, their ilm is not lost, right? Somebody asked, somebody answered before, all of that ilm is already on the network.
Remember, all of the anfos are connected via the network. Where's the ilm of all the predecessors? On the network. Not necessarily accessible to everyone, but it's there.
So all of that ilm, all of those experiences. etc etc but it's not just that because we're not allah allah the absolute includes includes the rules of the governance for the non-sentient beings what do i mean is gravity part of allah the absolute did he make it did he create it yeah did he create the concept of weather You know, storms and rain and chemicals and chemistry and rules of physics and all of it. Yeah, it's all part of the mulk. So when the Quran talked about exposing Ibrahim to the malakut, malakut as-samawati wal-ard, malakut, the practical aspects of the mulk, what he can handle. Not necessarily to everything.
Anyway, this is a topic that we can get in, but we probably will never get out. So this is all I can or I care to share based on the question from Dr. Aisha. And also, to be honest with you, I felt guilty because about maybe a month ago, we discussed the tin and kale. So I didn't want to, you know, not share it with my other, with the rest of my ahl.
So one more time, super confidential, super, super, super private. Don't discuss it even with your brother, with your sister, with your uncle, with your aunt, with your wife, with your son. No one. These are just for you individually. Yeah, you're going to stay up and you're not going to be able to tell anyone why you're staying up.
Mustafa, they are not ready. No one is ready. I'm not ready.
I share with you the successive disclosures, but these disclosures are not all or nothing. They're segments. They're pieces of the puzzle. And one time somebody, I was talking to someone about why our viewership on the channel is not growing faster. And the clear answer, this is all we can handle right now.
Sultan, Sultan Kulbasov, you have a question? Raise your hand. Put up the yellow hand so I can see you.
Sultan, can you hear me? Okay, who wants to go next? Rani, you have another question?
So basically what you just said, we could also, maybe we could also see the mulk as big, massive things with also massive layers. And the dua that we make unlock different layers of what we can understand, comprehend. According to you, sir.
According to Yusuf. According to your own Yusuf, yeah. Sister Aisha, yes, Quran is written by the permission of Allah.
Well, what does that mean? It's part of the governance, exactly. That's what it means.
So it's part of the governance that there were certain conditions that needed to be present in the mulk before the Quran becomes revealed. And when they... became revealed, they happened. The Quran was, sorry, when they became realized, the conditions, the Quran became revealed. Now, extend that to As-Salaam number two.
Makes perfect sense. There were some conditions, including free internet and YouTube, et cetera, et cetera. Ah, now we're ready for As-Salaam number two. So whoever was pushy enough, lucky enough, sincere enough, whatever you want to call it, would be included in the rule that gets activated at that time. So are there corroboration to that effect?
Absolutely. From the Quran. Think about this.
وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءُ اللَّهُ You don't will. except until Allah wills. Or another way to read the same syntax, you don't will except that Allah wills to.
What does that mean? So your will has to superimpose or agree with the will of the mulk, something that clicks correctly in the mulk. and then what you will go through.
What you will becomes reality, becomes a shape. I'll give you an example. Well, no need for an example. It's very obvious.
So you want something and you try X, Y, Z, different ways. It doesn't happen. And suddenly you try something that you've never thought about, and it does happen, like having a baby. How many couples have we heard, they tried for two, three, four years and finally they gave up.
And after seven years, by coincidence, they have a baby after they gave up. So there is something that was not aligned with their will from the universe, from the mulk. And finally when the two became aligned, it did happen. So if you make a dua...
What does that mean that Allah responds to your dua? Grants you a way to align your will with the will of the mulk, will of Allah the Absolute. Does that make sense at all? I hope so.
Yes, it does. Sultan, go ahead. As-salamu alaykum.
As-salamu alaykum. I have a question about how to make a dua because we have established that... I don't want to change the topic. Stay with me. It's related to the topic, actually.
It's about we established that we shouldn't say Ya Allah when we're doing dua. But in Quran, in Surah 25, there is an ayah that says, وَقَالَ الرَّسُولُ يَا رَبِّ إِنَّ قَوْمِ اتَّخَذُوا هَذَا الْقُرْآنَ مَهْجُورًا It's a different topic. Why does he use Ya Rabbi there?
It's a different topic. ask me another time or put that question as a post on the i promise you because i answered several several several times okay okay thank you uh aisha umar sister i'm sorry um so my question So my question is even confusing to me a little bit. I'm going to try to put it in one sentence. You said, where does the ilm of a predecessor fit in Allah's ilm? Because it's in the network.
So I'm thinking, what about if that ilm is Allah uses it to, so that like people who are alive, can understand like according to their user and maybe that's the same reason um there is ad um that yeah so let me simplify it a little bit for you those questions we're not going to get answers to so i gave you approximations you know mental models to approximate how to think about them i'll give you another example that's more practical you know the youtube algorithm yeah we all know about the YouTube algorithm? Yeah. They make decision what to promote and what not to promote on your YouTube stream, correct? So when you open YouTube, they give you a recommendation of 20, 30, 40 videos.
How do they make up their mind? Well, there's an algorithm and the algorithm changes all the time based on live feed and usage data and information that gets updated to the algorithm. So far, so good.
Yes. Mulk is a little bit like that. So... Your past habits, your past knowledge, knowledge about your past and millions like you get incorporated into the decision making by the algorithm.
You understand? Where's the history of your use of your practices or your desires? It's somewhere on a network that the algorithm has access to and it produces the decision based on it. So that's a little bit of an approximation. Make sense?
Yes, it does. Thank you. All right. Aftawul Hay and then we'll go to Aisha Siddique.
Okay. I have just a short addition to the topic of Allah is not a person from Surah Al-Ikhlas, the sentence Allah is not a person. If you think about... The first one, the first one. Wait.
Qul huwa Allahu... Ahad. Ahad.
Yeah. Now it makes sense. Ahad. Not one. Not one.
Ahad. Unique. Yes, you could combine the argument from the Aqlul Ahad into Allah Thamad.
But I want to focus on a person has attributes. He is the owner of his attributes. But Allah Thamad, from a logical standpoint, argues Allah is not the owner of his attributes. Thus, he is not a person. If As-Samad was an attribute, you could...
attribute it to another person to make him Allah and this would make neither a Samad a divine attribute because you could attribute it to anyone to make him divine nor would Allah be the the real independent one because he needed an attribute to be independent I really appreciate your your mental abilities my advice my loving advice Mute, please. Mute. My loving advice to all of you, an hour ago, you had not thought about this issue at all. So don't start reaching out with your thoughts to what could be.
Yeah? Think. Allow it. Allow it to stew a little bit, to brew and reflect and be quiet about it.
Qunut. Allow it to really shake your soul. to affect you.
And then you can start slowly but surely asking careful questions because you can easily go astray in this field. Easily. So don't rush.
Don't start putting up implications or this and that. Take some notes, write, think, reflect, keep it to yourself as much as possible. No, no.
No sharing whatsoever, especially on the forum, community forum, please. Is that clear? Hopefully, I've opened up a new Jannah for all of us, or helped open a new Jannah for all of us.
So now, when we reflect on, you know, I'm listening a lot these days. There are major battles, intellectual battles and media battles going on in the Arab world between Salafis, aka Wahhabis, and what's called Ahlus Sunnah wal Jama'ah. And those are calling the other ones kafir, and the other ones are calling the first one kafir.
And they throw, you know, the biggest disagreement between them, does God have hands or not? When we say wajh, well, he must have wajh because the Quran says it. And the other ones are saying, well, no, he does not have wajh like you think. It's different. So, I mean, there are hundreds of videos being produced to sort of, it's as if on purpose trying to create these divisions, divisions to preoccupy Muslims.
So now that we understand this concept. that Allah is not a person. Do any of the physical terminology apply to Allah?
No. So by definition, we look for the Abrahamic locution metaphorical understanding of these words. And they all have clear understanding.
So when we talk about the hands, what are the hands of Allah? We know from the story of Sulaiman. Yamin, Yamin, the right hand. Yeah, that's the one who happens to be at the time. Like in the case of Sulaiman, وَمَا تِلْكَ بِيَمِينُكَ يَا مُوسَىٰ Or we saw it in Surah Ash-Shuara, I think.
Anyway, so every term, wajh, the outlook. What is wajhullah? The outlook that Allah has or the outlook toward Allah?
Second one, the outlook toward Allah. So we read, كُلُّ شَيْءٍ هَالِكُمْ إِلَّا وَجْهَةً Everything shall be rendered, destroyed or... um what's the word helic um extinct extinct accept the outlook toward him that's what it means doesn't mean he has a face like we have a face or any kind of physical attribute so just by understanding these concepts from a different perspective we eliminate 1400 years of disagreements um so this This way of seeing things is such a relief. But first you have to hold it correctly.
You have to grab it correctly. Grab the concept correctly. Like I said, don't underestimate how misleading this could be.
So take it very seriously. Take it very slowly. You don't have fear of Allah. Literal fear. Because you could be infringing on...
the rules of the mulk. So you have to be very careful, especially when it comes to talking about it. Talking about it in the wrong way could end up, you know, creating a tree of people who went in the wrong direction. So take it very seriously.
Keep it to yourself. Qunut, I'm sharing it with you because you guys insisted and I warned you and I'm still warning you. Take it very, very, very seriously.
Don't discuss it. You don't need to discuss this. This is just between you and yourself.
Dr. Aisha. The Ayah 7143, where Musa asked Allah, Qala Rabbi Unzur al-Aika. So didn't Musa know that he... Why he asked Allah to, he wants to see him? It's just like us, we are asking or trying to figure out who is Rabb.
743? 7143. Oh, 143, yes. Qala Rabbi arini anzor ilayk. And the answers, when Musa came, according to the appointment, And his Lord enabled him to speak.
He says, you're not going to see me. What's your question? Okay, the next.
Unmute, unmute. So just the next bit. It's just the corroboration Just what you said right now About Allah And that question is like Musa is written with a short Alif So this dialogue is happening In afterlife Even in afterlife we are not able To perceive Allah properly Let me share with you the translation Okay, yeah, it's Y188. See the translation?
When Musa came to our appointment and his Lord empowered him to speak, he said, my Lord, allow me to see you, meaning grant me the ability to see you, so that I perceive the signs from you. He said, you will not be able to see me, tarani, physical, but perceive the signs in the compositional units and perceive... if it remains steady in its apparent forms.
In other words, when you see the signs in the compositional unit, al-jabal, then you will be able to perceive me, asawfa tarani. And when his Lord became properly understood in accordance with the compositional unit of the Quran, he, his Lord, rendered it, the compositional unit, harmonized and integrated. And Musa made a rumbling sound, stunned. Kharra Sa'iqan, stunned. But when he awoke, he said, only your way.
I seized in deferment to you, and I am the first of the believers. I'm not sure if that answers your question or not. But I cannot, I see what you're saying. Musa here is spelled with a short alif, most likely in the afterlife. But I cannot make out exactly why this should be in the afterlife.
So I'm not done with it. This is the translation I've reached so far, but it's not completed. Thank you.
Welcome. Nasir Safi. Assalamu alaikum, Dr. Hani and all. Assalamu alaikum.
Sorry, it's my first time. We're really very pleased. We're happy to hear from you.
We're happy to hear from you. Yeah, thank you. Regarding the supplication, I have a confusion or a question. The topic is, actually, my question is related.
If we really, to do the supplication, do we really need to be, the supplication should come from our mouth and tongue, or is it okay to be just thinking in our mind what we want to supplicate? The first one, you need to be able to pronounce, if you can. And the reason behind it?
I'm sorry because the reason is it needs to be uttered it needs to be your your physical being has to be engaged in the actual supplication so it could be whispering yeah could be whispering under your breath so to speak without anyone listening, but you engage your physical. The reason, well, the reason we don't ask that question, we ask, is there evidence? And yeah, there is evidence.
Yeah, sorry, but personally, I think like, whatever is in my mind, Allah knows that. See, here's the problem with that argument. Yeah. We have clear evidence that sometimes, the clear evidence from the Quran, specifically from Surah Isra'17, I believe Ayah 10 if I'm not mistaken, the Quran tells us in Surah Isra'Ayah 10 that people make dua for something evil while they're intending to make dua for something good.
So what did we learn from that? The intention is not the one that matters. Allah knows your intention for sure.
But if you go with that argument, Allah knows your intention, knows what you want. Well, that means your whole life is not needed because Allah knows all of that ahead of time. But your actions as a physical earthling must be part of this. Make sense?
Let me repeat it again. If you tell me Allah knows what I'm thinking, why should I make dua? Well. If that's the true, if that's a logical argument, I can extend that argument to cover your whole life.
Why is your whole life needed? Because Allah knows everything about you even before you were created. You were born.
So why are you needed then? Because you have to participate in every action. And thinking about it, the other thing by the way.
If Allah knows what you're thinking, that means necessarily for every evil thought you had, Allah will punish you. Yes. The flip side.
Yes. So we know that's not the case. Allah will punish you for things you insisted on doing and you actually carried out or said.
But if you just think about it, then half of us will be punished for the dreams we have. especially the men. Come on guys, you should laugh.
What's wrong with you guys? You're too stiff. Excuse the language. Make sense?
Yes, because you early mentioned that we are all here to discuss our communication with God. You have to study both sides. You have to understand both sides. So this is the problem with most people.
But Allah knows what I want I don't need to make dua No, you need to make dua It's part of your submission Unless you give carte blanche to Allah to punish you for all the negative thoughts you've ever had. You want that? No one wants that.
Sorry, then I have a related question. Go ahead. Can we subjugate for somebody else then?
I think no. You know, this is the answer I gave before. No. But there is some indication that.
There are ayat where they say, you know, our Lord, رَبَّنَا اغْفِرْ لِأَخْوَانِنَا الَّذِينَ سَبَقُونَ بِالْإِيمَانِ Grant reconnection to our brothers, siblings, so to speak, who preceded us in iman, in faith. So there is an ayah like that. Well, we cannot dismiss it.
But in general, there are other ayat that say, كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَا Every nafs. is hostage to what it earned. So what do you do with that?
Do you understand? Yeah. I think there is one supplication also for parents that we should... Yeah, again, كل نفس بما كسبت رحيل Every nafs is hostage to what it earned. If your father, God forbid, your father or your grandpa was a stubborn SOB, he refused to make his dua and did not believe.
Allah will interfere. He believes in Allah, but Allah does not interfere in this universe. There are people like that.
They call them deists. Yeah. Well, are you allowed to ask for reconnection for him? The answer is no, because the Allah he's taking with him is an impotent Allah.
So guess who he will meet there? The Allah he took with him. He does not interfere in his punishment. Anyway, there are lots of big issues that surround everything we've talked about. But those are part of what we have to think about.
Thank you very much. Thank you. Thank you very much.
Brother Saeed. Assalamu alaikum. Assalamu alaikum.
I hope I was able to articulate this question well. Dua is a kind of key that facilitates certain aspects of the governance in motion in our favor. So is dua exclusive to Muslims?
No. A lot of non-Muslims have a lot of things happening in their favor all the time. Yeah. No, the answer is no. And the mechanisms are not exclusive to the Muslims.
what I mean is maybe different communities have different mechanisms of connecting with their Allah, their absolute Allah same as ours but Allah is not limited to just one as they say in English he's not a one trick pony he may have people who lived in the Amazon and never met other human beings may have their own way of connecting with Allah. They're Allah, one absolute Allah. The Native American Indians, they believed in one super being. They didn't call him Allah, and so on and so forth. Who are we to limit it?
But we have this text, and it's showing us the way, and it's been preserved, and it looks rigorous when we applied all of this methodology to it. So alhamdulillah, we're learning a lot from that. But we're in no position to say this is the only way.
No, Allah has multiple ways. You know, the reference to colors, by the way, the reference to colors, I think Surah 13 or Ar-Rum, I can't remember one of the two. 30 or 13. Among his signs are the diversions.
Ar-Rum, thank you. The diversions of your... your locutions and your colors. Colors is not the physical skin, of course. Colors is the way of understanding.
Locutions, that means there are other locutions other than Abrahamic locution. But for the Quran, it's the Abrahamic locution that we're dealing with. Are there other, you know, Hindu, like the Brahmans, the Brahmans in Hinduism, they have really...
respectable creeds. And they're not like the mass Hindus that you see every day on TV and in the streets of whatever. So there are, you know, the Japanese, there are classes of Japanese Shinto and so on and so forth, and some Buddhists, whatever. We're not in a position to judge anyone.
They're all God's creatures, and God has provided them different ways than ours. Now, one more thing. Is there anything that prevents a unification upon the Quran for the future of mankind? Nothing. Nothing that prevents that.
So their books have not been preserved. They still have aspects of truth. They're holding on to. But when we do our part, we do our job, and we provide. a reliable, credible way to engage the Quran for the same purpose as they have, which is to connect with their creator, perhaps, inshallah, the Quran will be proven the most effective way to do that, the most reliable way to do that.
That's a wishful thinking. There's no requirement upon Allah to do that. all right thank you shohan assalamu alaikum doctor uh the in that you have ordered upon us it is time to sink in so just uh thinking about that uh the al-hak about allah that we reach and then there is so there is what cool oh this is the crap that uh what's his name talks about Imran Hussain. Okay.
What's your question? What about Haqq al-Yakeen? Haqq al-Yakeen is once I understand Al-Haqq, then... There's a difference between Haqq versus Al-Haqq. Imran Hussain doesn't even know how to pronounce it correctly.
He says Al-Haqq al-Yakeen. There is no Al-Haqq al-Yakeen. No Al-Haqq.
No Al-Haqq al-Yakeen. None of that is in Quran. There is Haqq al-Yakeen.
Yeah. Haqq al-yaqeen means something totally different, and it's relating to the context of those ayat. So he's abusing the language, speaking to people who don't understand.
But what I'm talking about is al-haqq. That truth, capital T. Thank you.
You're welcome. Aramideh, please lower your hand if you finished. sister alamu alaikum good to see you sister good to see you sir well done sir um i my question i like to but let me just come out with the first one and the other the last two question that came up about siblings and the rest i start to discover that me taking in this illness is indirectly affecting my siblings i don't know if that possibility is um is um in a positive way or a negative way there are some people is affecting them in a negative way and then some people is affecting them in a positive way and i start to worry is it me or is it them The answer is yes.
It's me. No, I said yes. What is the yes for?
You and them. You and them. Possible. What do I mean? You have to consider that, you know, think, I'm not sure how long you've been watching MQ and following and studying with us.
It's been more than five years. I think five years. So imagine you joined us today for the first time.
Okay. It's going to trouble my mind so much. Yeah.
What would you say about this group of people? These guys are nuts. They're not from this planet. What are you guys talking about?
You know, when we talk about empty your cup and, you know, we talk about all of these. metaphorical, flowery, Fakir language that we've learned. And we're so comfortable with this. And imagine somebody coming from outside. You know, I feel really sorry for the CIA and the FBI and those organizations who eavesdrop on us right now.
They're like, these guys need an asylum. They don't need a spy agency to track them. Psychiatric evaluation.
You understand what I mean, right? So it depends what you presented to them. I don't know what you presented to them.
I don't know how you presented it to them. Exactly the point. Or maybe, you know, like...
I have not even... Well, I've been telling you guys... I have not said anything. I've been telling you guys, don't rush to teach.
So don't blame me for this. I didn't tell them anything about the healing. The only thing is, what I discovered is, when they bring a case to me to analyze, the way I analyze it is different from the way they will analyze it. Okay. And that's what...
That's what I feel is actually worrying. I need to stay on topic, please, sister, because we're way over time already, 2.15. Okay, that's actually the first aspect. The last time we spoke, you pointed me to the fact that I've not allowed the series on Sura and Isa to affect me. And then I started brainstorming on what could possibly be.
Then on that, I wanted to ask the question, would it be that me still applying? And religion to deen be my stopping point. Yeah.
Yeah. And I would guess, and I'm not really here to judge anyone, but I would guess that you're still trying to integrate your prior knowledge with this ilm. And they don't work.
They don't fit. That's why I say empty your cup, not dilute your cup. So that's, you know, what's an example of that? You always see it as common.
somebody says oh you're wrong about Ismail because this ayah says this and this and this and he brings me a translation that's wrong so you see it all the time on the comment stream you cannot integrate this ayah with other claims that are based on the wrong assumptions so you have to start with clean slate and start building from the ground up and that's why it's really tough to gain new subscribers on our channel Because they have 180, 190 segments to catch up on before they reach the current status that we're in, let alone the MQ Live. You guys are way ahead. I mean, just so that you know. Do you have another question?
Yes, I do. One last, please. I want to be sure I'm able now to actually identify markings.
There is one higher in Ayah. Surah Al-Ambiya. Continue, Ahmadiyya. Where'd she go? Are you with us, Ramire?
She dropped off. Okay, we'll come back. Mubarak.
Assalamu alaikum. Assalamu alaikum. Dr. Hani, I have just one question. I discovered one sentence from the Quran and I use it every day since two years now.
It calls, and I repeat it by myself to myself every time when I am in the station of overthinking or negative thinking and it relieves me. It relieves me. I experience it physically.
And I wanted to know if there is a mistake or there is a mauj in this sentence. No, no. Yeah, this is beautiful.
This brings us back to the topic that we've covered. What is Allah? Who is Allah?
So when we say, Why is Allah so important for this life? Think about this. We said, Rabb al-Alamin is...
the most essential aspect of our existence in al-alameen, the realms in the afterlife. You with me? It's clear, right?
He fully controls, you know, the mulk. You cannot take a breath outside the mulk in the afterlife. You're totally out of control to violate anything in the mulk in the afterlife.
In this life, you have free will. You can violate all you want. But guess what? The only thing he's asking you to do, the only thing he's asking you to do is what? la ilaha illallah what does that mean it's the only thing that is really everything your source of knowledge control your source of knowledge that's it that's all i'm asking you to do allah is telling us if you control your source of knowledge in this life you have proven that you can master perhaps what's the most difficult part of being a human being in this life You have freedom to learn independently.
Control your source of knowledge to ascribe to Allah exclusivity. If you can master that one point in your existence in this life, you're pretty good. You're really doing great.
And that's where 99.99% of human beings fail, especially Muslims. So Allah is asking us, لا إله إلاه, no deity, meaning no source of knowledge, accept him, put this one here on your forehead and try to apply it day in and day out. See, is it becoming easier for you or is it more difficult for you? They don't train us on this. They do not train Muslims on this.
They do not train Muslims on this. So if you can learn from MQ this one lesson and practice it day in and day out, that's why you feel good. because when you say la ilaha illa hu this is from surah al-hashr by the way surah 59 I was going to talk about this huwa allahu allazi la ilaha illa huwa al-malik al-quddusu as-salam al-mumin etc it's repeated three times so if you practice that one lesson so you know in YT 190 I challenge people I say you know when anyone is trying to teach you anything about our deen, ask them what's your evidence? You know that one question?
That's a practical application of La ilaha illallah. That's it. It's simple.
This life is so simple, but it's so difficult. Yeah, simple, but it's difficult. Simple does not mean easy, by the way. Anyway, I hope that's clear. Thank you to everyone.
I hope this topic was, I hope you forgive me. This is not easy and it wasn't easy for me. But I was really anxious to try to pass this information to you as soon as I can. I'm grateful for all of you watching and being patient and polite.
All right. We'll make the dua, inshallah. A'udhu billahi min ash-shaitan ar-rajim.
Bismillah ar-Rahman ar-Rahim. Thank you so much, guys. As-salamu alaykum.