The story of the woman who argued with her husband, in which is explained the vastness of the hearing of Allah, Blessed and Exalted is He, along with mentioning some rules regarding the beautiful names of Allah the Exalted.
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The Shaykh : And listen to a strange story that indicates the perfection of the hearing of Allah in Surat al-Mujadilah, and our brother is reading it. Now, read it. The verse in al-Mujadilah indicates the vastness of the hearing of Allah.
The student: ... .
The Shaykh : Rest, may Allah bless you.[Al-Mujadila 58:1] This woman came complaining to the Messenger (peace and blessings be upon him), saying, "My husband has pronounced zihar against me and said to me, 'You are to me as the back of my mother.'" They were in the pre-Islamic age of ignorance, and if a man said to his wife, "You are to me as the back of my mother," she became forbidden to him just as his mother is forbidden. So this woman came complaining after she had grown old and reached the age of old women with him. He said to her, "You are to me as the back of my mother." To whom does she go? She came to argue with the Messenger (peace and blessings be upon him). Aisha, the Mother of the Believers (may Allah be pleased with her), was in the same room, and some of her conversation was hidden from her; she did not hear it. The place was one place, a narrow place. Aisha did not hear, not because she was deaf, but because the woman was speaking with propriety and did not raise her voice in the presence of the Prophet (peace and blessings be upon him). And Allah says: [Al-Mujadila 58:1] And where is Allah, O people? Where is Allah? In the sky, above the seven heavens, He has risen above the Throne, Mighty and Majestic. And Allah says: [Al-Mujadila 58:1] So Aisha (may Allah be pleased with her) said: If Allah, Mighty and Majestic, hears everything He hears, whether it is secret or what or apparent, Allah, Mighty and Majestic, hears it. Ar-Rahman, Ar-Rahman is a name from the names of Allah, is it not?
The student: ... .
The Shaykh : What is the evidence? What is the evidence that Ar-Rahman is one of the names of Allah?
The student: ... .
The Shaykh : If you want to eat, what do you say? Ar-Rahman. If you want to recite al-Fatihah, what do you say? Ar-Rahman Ar-Rahim. This is the evidence. Ar-Rahman Ar-Rahim. Rest. Ar-Rahman is a name from the names of Allah that indicates the designated one, who is Allah, Mighty and Majestic, and it indicates the attribute contained in this name, which is mercy. So every name indicates the designation of the designated one, who is Allah, and indicates what it contains of an attribute. According to what it contains, Ar-Rahman indicated mercy. As-Sami'?
The student: Hearing.
The Shaykh : Al-Basir?
The student: Sight.
The Shaykh : Al-Hakim?
The student: Wisdom.
The Shaykh : Al-Aziz? Might, and so on. Every name from the names of Allah, there is no name in the names of Allah that is static and does not indicate an attribute at all, because static names do not indicate anything.
I give you an example: A man named his son Abdullah. He named his son Abdullah. The indication of Abdullah for the named son is a scientific designation, but does this name necessitate that this designated one is a slave of Allah? Answer, O people. No, he may be the most disbelieving of the slaves of Allah. All the names by which humans are named, other than the names of the prophets, do not indicate their meaning, but they may indicate the opposite. As for the names of Allah and His Messenger and His Book, all of them indicate the meanings contained in this name.
So take this rule: Every name from the names of Allah indicates two things: the first is the designation of the designated one. And the second is the attribute that it indicated, which this name contained.
Now, Al-Khalaq is from the names of Allah. Al-Khalaq is from the names of Allah. Who will answer? The evidence? The evidence? Yes.
The student: ... .
This name contained two things: the first is the designation of the designated one, who is Allah, Exalted and Majestic, and the second is here the attribute contained in this name, which is creation. Is there another attribute that this name also contains?
The student: ... .
The Shaykh : Knowledge. Perfect, because it is not possible to create without knowledge. And is there a third attribute? Yes.
The student: ... .
The Shaykh : Power. Perfect, because it is not possible to create without power. So look now at how many attributes this name contains: three attributes: creation, knowledge, and power. As for creation, because it is the meaning of the word, and that is a necessary meaning of the word. A necessary meaning of the Creator is that He is what? Knowing and what? And capable, otherwise there is no creation. Take this rule. Who will formulate the rule for me now? Every name from the names of Allah contains two things: the designation of the designated one and the attribute contained in this name.
The student: ... .
The Shaykh : Rest, may Allah bless you.
Certainly has Allah heard the speech of the one who argues with you, [O Muhammad], concerning her husband and directs her complaint to Allah. And Allah hears your dialogue; indeed, Allah is Hearing and Seeing.
قد سمع الله قول التي تجادلك في زوجها وتشتكي إلى الله والله يسمع تحاوركما إن الله سميع بصيرCertainly has Allah heard the speech of the one who argues with you, [O Muhammad], concerning her husband
قد سمع الله قول التي تجادلك في زوجهاheard the speech of the one who argues with you, [O Muhammad], concerning her husband and directs her complaint to Allah. And Allah hears your dialogue; indeed, Allah is Hearing and Seeing.
سمع الله قول التي تجادلك في زوجها والله يسمع تحاوركما إن الله سميع بصيرPraise be to Allah, Who has made His hearing encompass all voices. And I was in the room, and some of her conversation was hidden from me.
الحمدلله الذي وسع سمعه الأصوات وقد كنت في الحجرة وإنه ليخفى عليّ بعض حديثهاThe student: ... .
The Shaykh : What is the evidence? What is the evidence that Ar-Rahman is one of the names of Allah?
The student: ... .
The Shaykh : If you want to eat, what do you say? Ar-Rahman. If you want to recite al-Fatihah, what do you say? Ar-Rahman Ar-Rahim. This is the evidence. Ar-Rahman Ar-Rahim. Rest. Ar-Rahman is a name from the names of Allah that indicates the designated one, who is Allah, Mighty and Majestic, and it indicates the attribute contained in this name, which is mercy. So every name indicates the designation of the designated one, who is Allah, and indicates what it contains of an attribute. According to what it contains, Ar-Rahman indicated mercy. As-Sami'?
The student: Hearing.
The Shaykh : Al-Basir?
The student: Sight.
The Shaykh : Al-Hakim?
The student: Wisdom.
The Shaykh : Al-Aziz? Might, and so on. Every name from the names of Allah, there is no name in the names of Allah that is static and does not indicate an attribute at all, because static names do not indicate anything.
I give you an example: A man named his son Abdullah. He named his son Abdullah. The indication of Abdullah for the named son is a scientific designation, but does this name necessitate that this designated one is a slave of Allah? Answer, O people. No, he may be the most disbelieving of the slaves of Allah. All the names by which humans are named, other than the names of the prophets, do not indicate their meaning, but they may indicate the opposite. As for the names of Allah and His Messenger and His Book, all of them indicate the meanings contained in this name.
So take this rule: Every name from the names of Allah indicates two things: the first is the designation of the designated one. And the second is the attribute that it indicated, which this name contained.
Now, Al-Khalaq is from the names of Allah. Al-Khalaq is from the names of Allah. Who will answer? The evidence? The evidence? Yes.
The student: ... .
The Shaykh: Yes, and He is the Creator, the All-Knowing.
الشيخ : بلى وهو الخلاق العليمThe student: ... .
The Shaykh : Knowledge. Perfect, because it is not possible to create without knowledge. And is there a third attribute? Yes.
The student: ... .
The Shaykh : Power. Perfect, because it is not possible to create without power. So look now at how many attributes this name contains: three attributes: creation, knowledge, and power. As for creation, because it is the meaning of the word, and that is a necessary meaning of the word. A necessary meaning of the Creator is that He is what? Knowing and what? And capable, otherwise there is no creation. Take this rule. Who will formulate the rule for me now? Every name from the names of Allah contains two things: the designation of the designated one and the attribute contained in this name.