العلم بالله جل جلاله | أحمد السيد

[Music] Praise be to Allah, we praise Him, seek His help, and seek His guidance. We seek refuge in Allah from the evils of our souls and the evils of our deeds. Whoever Allah guides, none can misguide him, and whoever He misguides, none can guide him. I bear witness that there is no god but Allah, alone, without partner, and I bear witness that Muhammad is His servant and His Messenger. O Allah, bless Muhammad and the family of Muhammad, as You blessed Abraham and the family of Abraham. You are indeed Praiseworthy and Glorious. And bless Muhammad and the family of Muhammad, as You blessed Abraham and the family of Abraham. You are indeed Praiseworthy and Glorious. To proceed, I seek help from Allah and we begin this meeting, which we ask Allah Almighty to make a good and blessed meeting. This meeting is about the most noble topic that can be discussed, which is the discussion about Allah Almighty, the discussion about knowing Allah Almighty, because the nobility of knowledge is by the nobility of its subject. So if it is related to Allah Almighty, then this is the most noble of all subjects and sciences. And today's talk is about knowing Allah Almighty, and about the means of knowing Allah Almighty, and about the importance of knowing Allah Almighty. We want to journey together on a spiritual journey of purification, in which we learn or remind ourselves of something related to knowing Allah and the importance of knowing Allah, how we achieve it, what are its fruits, what are its means. We ask Allah Almighty for success. If a person wants to talk about the importance of knowing Allah, about the importance of knowing Allah, then the first thing that comes to mind is that the greatest verses of the Quran and the greatest chapters of the Quran are related to the discussion about Allah Almighty. The authentic text states that Ayat Al-Kursi is the greatest verse in the Book of Allah. What is the subject of Ayat Al-Kursi? The discussion about Allah. This means, my brothers, this is the greatest thing that was revealed, the greatest verse in the Book of Allah Almighty. Yes, this is the greatest verse in the Book of Allah Almighty, and it is about the discussion of Allah Almighty. So, what is the greatest chapter in the Book of Allah Almighty? It is Surat Al-Fatihah. When you contemplate Al-Fatihah, its meanings, you will find that it is about the discussion of Allah. It began with praising Allah and thanking Him, then glorifying Him, then reaching "You alone we worship, and You alone we ask for help," then supplicating to the Creator Almighty. And if we also contemplate the chapter which the text states is equivalent to one-third of the Quran, we will find that it is purely about the discussion of Allah Almighty. May Allah have mercy on you. For this reason, honorable brothers, these matters related to the greatest of what was revealed from the Quran, and that it is about Allah, these matters should not pass us by like this. They should not pass us by like this, meaning they should not pass us by as mere information. "Oh, the greatest verse in the Book of Allah is Ayat Al-Kursi." No, it should be in the highest place and the most secure place in the heart, to realize not only that it is the greatest verse in the Book of Allah, but to realize why it is the greatest verse in the Book of Allah. And here we come to the well-known and famous authentic hadith in which the Prophet, peace be upon him, asked Ubay ibn Ka'b about the greatest verse in the Book of Allah. And Ubay ibn Ka'b, as you know, did not know this information beforehand, but he contemplated the Book of Allah to deduce and extract what is the most important or greatest verse in this noble Book. And I always like to pause at the question: How did Ubay know? Why did Ubay choose this particular verse, and then he expected it to be the greatest verse in the Book? Of course, this is now information that children know, but in that time, in that situation, when Ubay deduced this meaning, it was a testimony from the Prophet, peace be upon him, to him, saying, "Knowledge, O Abu Al-Mundhir, this is the knowledge that you deserve to be congratulated for. This is the knowledge that you realized that Ayat Al-Kursi is the greatest verse in the Book of Allah. This is the knowledge for which you deserve to be praised and commended, that you realized that Ayat Al-Kursi is the greatest verse in the Book of Allah." If we want to search how Ubay knew, then undoubtedly one of the most important reasons why Ubay knew is that it is related to the most noble thing that can be discussed, which is Allah Almighty. So perhaps he saw it as a comprehensive verse in the discussion of Allah, so he chose this answer. And he was raised in the school of the Prophet, peace be upon him, with an understanding of the difference between narrations, topics, commands, and prohibitions. And he knew from the Messenger of Allah, peace be upon him, that the highest topics, the most noble topics, and the purest topics are the topic of discussing Allah Almighty. Then he contemplated and thought, and Allah guided him to this verse, so he said it. Then the Prophet, peace be upon him, struck his chest and said, "By Allah, knowledge is a cause for congratulation for you, O Abu Al-Mundhir." And when the Prophet, peace be upon him, ordered his companions to gather, and this is in the authentic hadith, he ordered them to gather. Gather, gather in front of the Prophet's house, peace be upon him. He ordered them to gather because he would recite to them one-third of the Quran. By Allah, my brothers, if we did not know this information, and the question was asked: "What is a chapter of the Quran, out of the 114 chapters, that is equivalent to one-third of the Quran?" Think, my brothers, try to extract a chapter that is equivalent to one-third of the Quran. I expect the first person, the first thing one would go to are the long chapters, since they encompass many meanings, right? One would think this way because one-third of the Quran means one-third of the Quran. The Quran contains meanings like this and meanings like that and meanings like that. So we look at the chapter that has gathered the meanings of the Quran and so on, or part of the meanings of the Quran, and it encompasses and and and. And surely it would be a chapter that contains stories and so on and rulings, right? So one might say, "It is Surat Al-Baqarah," right? The Prophet, peace be upon him, came out and did not recite to them Surat Al-Ikhlas: "Say, 'He is Allah, [who is] One, Allah, the Eternal Refuge. He neither begets nor is He begotten, Nor is there to Him any equivalent.'" Then he entered his house. The companions were amazed. He returned and said, "By Allah, it is equivalent to one-third of the Quran." So, let's return to the question: Why? Here is the understanding, my brothers. Here is the understanding. This is now information you have taken from the Prophet, peace be upon him, clear. Surat Al-Ikhlas is equivalent to one-third of the Quran. Now comes the understanding: Why? For what reason is it equivalent to one-third of the Quran? What is in Surat Al-Ikhlas? The discussion about Allah: "Say, 'He is Allah, [who is] One, Allah, the Eternal Refuge. He neither begets nor is He begotten, Nor is there to Him any equivalent.'" As the companion who used to repeat it in every rak'ah or in every chapter said, "It is the description of the Most Merciful, so I love to recite it." And thus it was equivalent to one-third of the Quran. It is equivalent to one-third of the Quran. So, the first reason, this first reason that reveals what? The importance of knowing Allah and the importance of discussing Allah Almighty and the importance of this topic. The first reason is that the text states that the greatest verse in the Quran is the one containing this topic, and that the chapter equivalent to one-third of the Quran is the one that contains this topic, and that the greatest chapter in the Quran also encompasses this topic. Therefore, this is the most important thing that can be discussed. This is the first reason.

The second reason that reveals the importance of knowing Allah and the importance of discussing Allah Almighty and getting to know Him is that the first thing that was revealed to the Prophet, peace be upon him, from the Quran was the discussion about Allah. The first five verses were revealed. Listen to them: "Read, in the name of your Lord who created. Created man from a clinging substance. Read, and your Lord is the most generous. Who taught by the pen. Taught man that which he knew not." Each verse of these five is a discussion about Allah. This is the first thing revealed to Muhammad, peace be upon him. Also, similarly, the first thing revealed to Moses, peace be upon him, before "Go to Pharaoh. Indeed, he has transgressed," and "And what is that in your right hand, O Moses?" The first thing was: "Indeed, I am Allah. There is no god but I, so worship Me and establish prayer for My remembrance." So, it is the first discussion, it is the first word, it is the beginning. The first thing a person talks about. And from this, an important piece of information or an important benefit in upbringing is also derived: that the first topics to begin with in education and upbringing are those related to Allah. Get to know Allah Almighty, because this is the first thing the prophets were taught. This is the beginning of knowledge. This is the first knowledge, the discussion about Allah Almighty. Therefore, whoever is looking into the upbringing of his children, the upbringing of his students, etc., the first thing is the discussion about Allah, getting to know Allah, talking about Allah Almighty.

The third reason that reveals the importance of knowing Allah and discussing Him Almighty is that knowledge of Allah is the key to the deeds of the hearts. The key to the deeds of the hearts. We have talked about the deeds of the hearts. They are the essence of monotheism, meaning the essence of servitude. They are embodied in the deeds of the heart, are they not? The essence of servitude to Allah, the essence of what man was created for, is embodied in the deeds of the heart, which in turn, if they exist, what results from them in terms of the actions of the limbs will exist. Sincerity is a deed of the heart, is it not? Trust is a deed of the heart. Love is a deed of the heart. Fear is a deed of the heart. Hope is a deed of the heart. Repentance is a deed of the heart. This religion, certainty, is a deed of the heart. Ibn Mas'ud said: "Certainty is the entire religion." Certainty is the entire faith. This is the religion, this is the faith. Its foundation is the deeds of the heart. Good. So, have you seen these deeds of the heart? Their first key is knowledge of Allah. A person will not achieve the reality of the deeds of the heart unless he knows Allah, or rather, unless he has knowledge of Allah. And the more a person increases in his knowledge of Allah, the more his deeds of the heart increase, and thus his servitude increases. So there is a prerequisite that must be met. Therefore, Allah Almighty, when He mentioned fear, which is one of the most important deeds of the heart, said: "Indeed, those who fear Allah among His servants are those who have knowledge." Notice how knowledge precedes fear. Knowledge precedes fear. And if we are talking about the love of Allah, then love originates in the first place from knowledge. You learn who Allah is, so you fear Him. You learn who Allah is, so you love Him. You learn who Allah is, so you have good thoughts about Him, and you return to Him, and you repent. And you learn who Allah is, and so on. So the foundation of the deeds of the heart is the discussion about Allah and specifically the knowledge of Allah. Not just the discussion, but the knowledge of Allah is the foundation of the deeds of the heart. Therefore, whoever complains of a lack of deeds of the heart within himself, we tell him to review his knowledge of the Creator Almighty within himself. Review your knowledge of Allah within yourself, meaning re-establish your knowledge of Allah Almighty.

There are some matters that reveal the importance of the topic, and indeed, the revealing reasons are many. It is sufficient that it is the most noble topic due to the nobility of its subject. This can be added as a fourth reason: it is the most noble of knowledge due to the nobility of its subject. That its subject is to know Allah Almighty, to know His attributes, to know who Allah Almighty is. This is the most noble subject of any information or any knowledge.

Now, this is the introduction. We want to enter into the practical aspect, contemplating how to achieve knowledge of Allah Almighty, because this is an indispensable requirement. You see, some knowledge, ignorance of it is considered a deficiency. Some knowledge, ignorance of it is not a deficiency. Some knowledge, ignorance of it is a deficiency, but it does not harm much. Some knowledge is a communal obligation. Some knowledge, you say, "If I acquired it, it would be better." Knowledge of Allah is a requirement for everyone who says, "There is no god but Allah." There is no necessity, it is a primary, fundamental, and important and necessary requirement, and there is no room, no choice, no escape from delaying it. Therefore, researching how to achieve this knowledge or how this knowledge is achieved is one of the noblest things to research, and striving to achieve these means is the noblest thing to strive for and towards.

First, first, knowing His names and attributes. One gets to know Allah by getting to know His names and attributes. The names of Allah Almighty are not mere labels without meaning. Rather, they indicate meanings. So when we know that one of Allah's names is the All-Hearing, this has a meaning. One of Allah's names is, for example, the All-Knowing. This has a meaning. The names of Allah have meanings, as do the attributes of Allah Almighty. Getting to know Allah through His names and attributes is the first key to getting to know Allah Almighty and to knowing Him. Therefore, among the most noble matters, very noble matters, is studying the Most Beautiful Names. Studying the Most Beautiful Names.

Now, let's come to a specific point that exists in reality and in history, which is that, given the amount of debate that has occurred in the chapter of names and attributes, the study of names and attributes for many students of knowledge has become linked to establishing the correct creedal position and possessing arguments to refute opponents. And we say that this matter is important in terms of refuting or invalidating the opinions of those who distort the names of Allah, His attributes, and their meanings. This is good knowledge, but it is knowledge that came for an incidental reason. It came for an incidental reason, and it is not the intended purpose in itself. The intended purpose in itself in the chapter of names and attributes is not to refute opponents who have encountered certain problems with names and attributes, but rather the intended purpose in itself in the chapter of names and attributes is to get to know Allah, which leads to submission to Him and servitude to Him Almighty. So if something arises along the way that compromises the complete understanding related to the names and attributes of Allah, then deal with this incidental matter according to its measure and according to its circumstances, to the extent that it does not make you forget what? The greatest purpose of the chapter of names and attributes in Islam. Do you know what the greatest purpose is? It is what happened to the companion who was reciting Surat Al-Ikhlas. He said, "I love it because it is the description of the Most Merciful." This simplicity. "I love it because it is the description of the Most Merciful." This is the purpose. This is the purpose: to know the names of Allah, His attributes, to love Him, to submit to Him, to be humble before Him, to feel His presence in your prayer when you stand before Him, to be ashamed of Him when you disobey Him, to return to Him and repent, to fear His punishment. This is the purpose of the chapter of names and attributes. This is the purpose in the Sharia. Everything related to refuting an erring opponent in the chapter of names and attributes is a relative, incidental matter that is dealt with according to its circumstances. And you see, this is not specific to names and attributes. Rather, even before names and attributes, which is what? Proving the existence of Allah. You see, proving the existence of Allah in Islam is not an ultimate goal, but rather a prelude. A prelude, right? So, arguing with an atheist and refuting an atheist is an incidental matter. It is done to the extent of need, to reach the primary goal. But whoever spends his life proving existence without achieving servitude, then we have gained nothing, because proving existence is supposed to lead to what? Achieving servitude, through knowing Allah Almighty, who deserves worship. So know that there is no god but Allah, and ask forgiveness for your sin. Indeed, I am Allah. There is no god but I. So worship Me. This is the purpose. This is the conclusion. So, proving the existence of Allah Almighty, when there are some atheists or something, you discuss with them to this extent, you dispel these doubts. But you see, an atheist, if he proves the existence of Allah without worshipping Him, will not enter Paradise. An atheist, if he says, "I bear witness that Allah exists and that He is the one who created everything," without worshipping Him or performing any act of worship, or acknowledging, of course, even if he does not perform any act of worship, he will not enter Paradise. But by extension, of course, if he does not acknowledge what is necessary to acknowledge, such as the prophethood of the Prophet, peace be upon him, and so on, and in fact, much of the disbelief that Allah mentions in the Quran is not related to denial, but rather to arrogance or turning away. They denied and turned away, in denial and in turning away.

So, one of the most important means of knowing Allah is to get to know His names and attributes. And here comes a warning: you see, names and attributes, do not think that when you study creed, and this is truly one of the problems in creedal study, it is not reasonable to study creed and then the ultimate goal between you and the topic of names and attributes is to know the rules of affirmation and to know how to argue with an opponent, and that's it, and move on to belief in divine decree and destiny, belief in angels, and belief. And belief in Allah, my dear. The discussion about Allah Almighty must include a discussion about Allah. And shortly, God willing, there will be further warnings about some problems in religious study, such as the lack of discussion about Allah Almighty in the Sharia, and in jurisprudence. This will come shortly, God willing. But now, in the discussion about Allah Almighty in creed, Allah who created, Allah who gave, Allah the possessor of attributes, what are their meanings? What are their implications? What results from them in terms of the meanings of servitude, and so on? These are all meanings of creedal study that should be given attention.

So, how do we get to know the names and attributes of Allah and what is related to them? The most important source is the Holy Quran. Before I tell you about the books written on the meanings of the Most Beautiful Names, I am unable to express the extent of deprivation that deprives anyone who reads the Quran without having the topics related to Allah and the verses related to His names and attributes as one of the topics he keeps in mind, which he focuses on, and which are a cause for increasing his heart's movement and increasing his faith. Anyone who reads the Quran without paying attention to these meanings is missing something very, very big. He is missing something very big.

So, the first means is the Book of Allah Almighty. We are talking about names and attributes. The second means is to study some books, and there are many books related to explaining the meanings of the Most Beautiful Names and the servitude that results from knowing the Most Beautiful Names and the effects that result from realizing the meaning of the All-Hearing, the All-Seeing, the All-Knowing, the All-Aware, the All-Forgiving, and so on. And these books are many. It is not the place to name a specific book, but the books are very numerous, and they contain goodness and blessings, and there are many contemporary studies in this area that are good, excellent, and beneficial.

The second means of knowing Allah Almighty, which is close to the first, but perhaps requires specialization, is to pause and contemplate Allah's narration about Himself and the narration of His Messenger, peace be upon him, about his Lord. We are not talking now about mere names and attributes. We are talking about the narration about Allah and reporting about Him. And this is a broader chapter than what? Broader than the chapter of names and attributes. So, we pause. For example, because we mentioned the means of the Book of Allah earlier, we will skip it. By the way, there is a book by Sheikh Omar Al-Ashqar called "Allah Speaks About Himself from the Quran." He collected the verses of the Quran in which Allah speaks about Himself, categorized them, and arranged them, and so on. This is the idea. Do you understand the concept? Now, this differs slightly from the chapter of names and attributes only. But let's take the prophetic narration. I am also not talking now about affirming attributes or the meanings of attributes. I am talking about the report about Allah, the narration about Allah, through the names, through the prophetic narration. There are great hadiths that a person needs to contemplate. You see, a person's knowledge of Allah increases. For example, in Sahih Muslim: "Allah does not sleep, and it is not befitting for Him to sleep. He lowers the scale and raises it. He raises the deeds of the night before the deeds of the day, and the deeds of the day before the deeds of the night. His veil is light. If He were to reveal it, the glory of His face would burn whomever His sight reaches of His creation." This is a narration about Allah, a narration about Allah from the Messenger of Allah, peace be upon him. It is necessary, it is necessary to have a relationship between a person and these hadiths that talk about Allah Almighty. It is a fundamental and important means, in addition to the Quran, because we talked about it. And the narration of Allah about Himself in the Quran is abundant and vast. But the prophetic hadiths are full of narration about Allah. "Allah existed, and nothing else existed," and so on, until the end of the narration about Allah Almighty. "And Allah wrote or decreed the measures of all creatures fifty thousand years before He created the heavens and the earth, and His Throne was upon the water." This is all narration about Allah, important narration about Allah Almighty. A student of knowledge should not neglect paying attention to this narration, and he will find the effect of this attention on his heart. He will find the effect of this attention on his worship. He will find the effect of this attention on his prostration. He will find the effect of this attention on his distance from sins and transgressions. He will find the effect of this attention on his good thoughts about Allah. He will find the effect of this attention on his hastening to do good deeds. He will find the reflection of these things in himself to the extent of his knowledge of his Lord. And we said this is a chapter, the narration of the Chosen One, peace be upon him, about his Lord, in many hadiths.

The third means of knowing Allah Almighty is to pause at the acts of servitude, or rather, the acts of worship. Pause at the acts of worship or acts of servitude. The most knowledgeable people about Allah are the prophets, my brothers. Note: The acts of worship of the prophets, especially the supplications of the prophets. Note: The acts of worship of the prophets and the supplications of the prophets are among the greatest doors to getting to know Allah and knowing Him. They are among the greatest doors to getting to know Allah and knowing Him. Let me tell you, suppose you do not know the supplications of the prophets. If what happened to Jonah, peace be upon him, happened to you, and you were in the belly of the whale, what supplication would you make? If you do not know the supplication, what supplication would you make? Make any supplication you wish. You will not be able to make the primary or sole supplication that you will repeat in that place, in those darknesses, in the belly of the whale, after that situation, except: "There is no god but You; exalted are You. Indeed, I have been among the wrongdoers." May Allah have mercy on you. Here, you see, Allah Almighty mentioned it about Jonah. You now have lessons on this. Some scholars have a treatise, a book, somewhat medium-sized. Ibn Taymiyyah has a book or treatise on explaining this hadith, extracting types of servitude from this hadith, from this remembrance, from this supplication, and the related hadith, which is the hadith of Sa'd bin Abi Waqqas. So, contemplating the supplications of the prophets, their acts of worship, is not just about saying what they said. No, pause at their worship and try to get to know Allah through their worship, through their submission, through their supplications, through their words about Allah Almighty. For example, the supplication of Zechariah. We learn from it. We sit before this supplication and learn from the supplication of Zechariah, good supplication, how to supplicate, and how a person can achieve his desires from Allah Almighty through good supplication. "When he called to his Lord a private call, saying, 'My Lord, indeed my bones have become weak, and my hair has turned white, and I have never been unblessed in my supplication to You, my Lord.'" "Indeed, I fear my relatives after my departure, and my wife has been barren, so grant me from Yourself an heir. Who will inherit me and inherit from the family of Jacob. And make him, my Lord, pleasing [to You].'" Remember, we paused for a long time in the series "Lights of the Prophets" with the supplication of Zechariah. You learn. You don't just learn, for example, the jurisprudence of supplication. You get to know Allah. You get to know Allah through the most knowledgeable people about Allah, who are the prophets. How is their knowledge of Allah, which is at the highest level? What did it lead them to? How did they worship Him? How did they submit to Him? How did they draw near to Him? How did they speak? How did they supplicate? How did they praise? This is a fundamental chapter, or one of the most important chapters, through which a person reaches Allah Almighty with knowledge of Him and recognition of Him. "And [mention] when Abraham said, 'My Lord, make this city [Mecca] secure and keep me and my sons away from worshipping idols. My Lord, indeed they have led astray many of the people. So whoever follows me, then he is of me; and whoever disobeys me - indeed, You are [also] Forgiving and Merciful.'" "Our Lord, [as You commanded]." The following verse: "Our Lord, I have settled some of my descendants in an uncultivated valley near Your sacred House, our Lord, that they may establish prayer. So make hearts of the people incline toward them and provide for them from the fruits that they might be grateful." "Our Lord, indeed You know what we conceal and what we declare. And nothing is hidden from Allah on the earth or in the heaven." "Praise be to Allah, who has granted me in old age Ishmael and Isaac. Indeed, my Lord is the Hearer of supplication." "My Lord, make me an establisher of prayer, and [also] from my descendants. Our Lord, and accept [my] supplication." "Our Lord, forgive me and my parents and the believers the Day the Account is established." Why did Allah mention these supplications in such detail? So that we learn from them. We learn. How do you address Allah? How do you address Allah? "Praise be to Allah, who has granted me in old age Ishmael and Isaac. Indeed, my Lord is the Hearer of supplication." "My Lord, make me an establisher of prayer, and [also] from my descendants. Our Lord, and accept [my] supplication." "Our Lord, forgive me and my parents and the believers the Day the Account is established." This is all from the supplications of Abraham.

The supplications of the Prophet, God's messenger Muhammad, peace be upon him, are another matter. Getting to know Allah through the supplications of the Prophet, peace be upon him, is another door to knowledge of Allah. A noble and great door to knowledge of Allah Almighty. My brothers, in short, the shortcuts and distances in the journey to Allah. You cannot, you will not be able to extract from your mind, your heart, and your knowledge supplications and means of drawing closer to Allah more than what the Prophet, peace be upon him, did. Impossible. So when you hear the words of the Prophet, peace be upon him, the supplications of the Prophet, peace be upon him, they open amazing doors for you in discussing Allah, in knowing Allah. Amazing, amazing, God willing. Sometimes a person, you know, when a person's knowledge of Allah is from scattered lectures, not always coherent, sometimes he puts himself in a position of servitude that is incorrect. He puts himself in a position of servitude. When you return to the prophets, to the Prophet, peace be upon him, you say, "Ah, okay, okay, okay. I didn't even understand true servitude to Allah." How do you return? For example, for example: "O Allah, to You I have submitted, and in You I have believed, and in You I have trusted, and to You I have turned, and by You I have disputed. I seek refuge in Your might, there is no god but You, lest You lead me astray." This is in the authentic hadith in Bukhari and Muslim. The complete wording is in Muslim. The Chosen One, peace be upon him, says: "I seek refuge in Your might, there is no god but You, lest You lead me astray." No one. The Prophet, peace be upon him, supplicated this supplication not just to teach his Ummah, but he supplicates with this supplication truly, from his heart, he supplicates to his Lord, he asks Allah and seeks refuge in His might, there is no god but He, lest He lead him astray. So he says: "I seek refuge in Your might, there is no god but You, lest You lead me astray. You are the Ever-Living who does not die, and the jinn and mankind die." Do you know when we say we learn knowledge of Allah? For example, we pause now and think: Why did the Prophet, peace be upon him, mention "You are the Ever-Living who does not die" along with "I seek refuge in Your might, there is no god but You, lest You lead me astray"? Do you understand the idea? It opens a door for you to contemplate, a door for reflection. Sometimes you don't know. You say, "Okay, I'll just supplicate as the Prophet, peace be upon him, supplicated, even if I don't know why." In any case, supplicate. But the idea is that if you contemplate, doors of knowledge of Allah may open for you. Doors of knowledge of Allah. And indeed, you know, we are now... Abu Sanam remembers well the lesson of servitude to Allah in the morning and evening supplications. You know, sometimes, the nature of the formation that a person has acquired, along with the nature of some of the admonitions given, lessons, and recommendations, is that a person is almost confined to morning and evening supplications in achieving the meaning of preservation. "Maintain your morning and evening supplications so that you are not affected by the evil eye, so that you are not..." and so on. And undoubtedly, the primary purpose is that, but the matter is much bigger than that. The matter is not just about being protected from some evils and protected from some calamities. The matter is about achieving servitude to Allah in a way that you cannot achieve it alone, even if you lived for a thousand years. Rather, you come to supplications. "The Master of Supplications." Who can produce it? Who can bring the Master of Supplications? Who can supplicate to Allah with the Master of Supplications without learning it from the supplications of the Prophet, peace be upon him? And from the morning and evening supplications, the Master of Supplications is a door to knowing Allah and a door to knowing the reality of servitude to Allah Almighty. "O Allah, You are my Lord, there is no god but You. You created me, and I am Your servant, and I am upon Your covenant and Your promise as much as I am able. I seek refuge in You from the evil of what I have done. I acknowledge Your favor upon me, and I acknowledge my sin. So forgive me, for indeed, no one forgives sins except You. So forgive me, for indeed, no one forgives sins except You." This daily remembrance in the morning and evening is a renewal of the covenant of servitude with Allah Almighty, and it has a clear reward, which is Paradise for whoever says it from his heart sincerely and dies before the morning, he enters Paradise. He dies before the evening, he enters Paradise.

So, the supplications of the Prophet, peace be upon him, my brothers, are many. And as I mentioned, there is a window in dealing with the supplications of the Prophet, peace be upon him, called the window of "getting to know Allah and knowing Allah Almighty." Among the supplications that contain something great in knowing Allah Almighty, from what is established from the Prophet, peace be upon him, in Bukhari and Muslim: "O Allah, to You be praise. You are the Lord of the heavens and the earth and whatever is in them. And to You be praise. You are the Sustainer of the heavens and the earth and whatever is in them. And to You be praise. You are the Light of the heavens and the earth. You are the Truth, and Your word is truth, and meeting You is truth, and Paradise is truth, and Hellfire is truth, and the prophets are truth, and the Hour is truth. O Allah, to You I have submitted, and in You I have believed, and in You I have trusted, and to You I have turned, and by You I have disputed, and to You I have appealed." "So forgive me what I have brought forward and what I have delayed, and what I have concealed and what I have declared. You are the One who sends forth and the One who delays, and You are over all things competent," or as the Prophet, peace be upon him, said. And in another hadith: "There is no god but You." This is an amazing hadith, by Allah, my brothers. An amazing hadith in knowledge of Allah, in praising Allah. You learn how to ask Allah. You learn how, for example, in a chapter called mere acknowledgment, confession, in the chapter of supplication, it does not contain a request, and it does not contain, let's say, it is generally aimed at praise, but it is not pure praise, but rather mere acknowledgment. "To You I have submitted, in You I have believed, in You I have trusted." And there is "I acknowledge Your favor upon me, and I acknowledge my sin." And in Al-Fatihah: "You alone we worship, and You alone we ask for help." This is a chapter of the relationship with Allah Almighty. It is learned through the supplications of the prophets.

So, we said these are how many chapters? The third means of knowing Allah, right? And we mentioned the supplications of the prophets, and we gave the example of the supplication of Jonah, peace be upon him, and the supplication of Zechariah, and we mentioned the supplications of Abraham. We said the supplications of the prophets are one thing, and the supplications of the Prophet, peace be upon him, that are established from him, due to their abundance and vastness, are another thing.

So let me tell you something, my brothers. Let me tell you something. See, what is established from the Prophet, peace be upon him, of supplications is one thing, and what is established from him of prayer supplications, especially, is another thing. What is established from the Prophet, peace be upon him, of supplications in general is one thing, and what is established from him in prayer supplications is another thing, and another amazing and great chapter. Whoever prays to Allah, and maintains the prophetic remembrances in it, while being mindful of them, you cannot describe his prayer compared to the prayer of others. It is another chapter, another heaven, another space of worshipping Allah, loving Him, and humbling oneself before Him, different from those who do not realize, who do not know these remembrances, and do not realize their reality, and do not bring them to mind during acts of worship. So, you see, there are authentic and established supplications from the Prophet, peace be upon him, that are not very widespread, not very famous, known by some students of knowledge, but they are authentic hadiths, and they contain acts of servitude to Allah. It is amazing, you know, my brothers. Prayer, you see, when you have something in front of you that is greater than you can describe in words. Now, how prayer is a favor from Allah upon us, how this prayer is a divine gift to us, how this prayer is the most precious thing you can live by, how this prayer is the means of reaching Allah, how prayer, prayer, prayer... and so on. When you contemplate the totality of what the Prophet, peace be upon him, came with regarding prayer, from its beginning to its end, and even from the preliminaries of prayer, before prayer, then entering prayer, then what is in prayer of remembrances and what is related to it, then what is after prayer, the sum of this, by Allah, my brothers, is something amazing, amazing, amazing. And do not be surprised if you realize it from a narration. Have you seen? If there was a river at the door of one of you, and he washed himself in it every day five times, what would you say about the dirt remaining on him? They said, "O Messenger of Allah, no dirt would remain on him." He said, "That is like the five prayers, by which Allah erases sins." Do not be surprised, do not wonder why? Because prayer contains the essence of servitude to Allah Almighty. For example, I don't... so that the lesson doesn't become about prayer, we don't want to go over it. I know the order, but there will be a lecture on it, God willing, or a series, because it is not enough, it is not enough for one lecture. Just talking about prayer, and from before it to its end. May Allah grant us to be among the praying and humble. May Allah grant us that. But just a pause at some, at some acts of worship, at some of the supplications mentioned in prayer. For example, the Prophet, peace be upon him, this is in Sahih Muslim. This is one of the most beautiful supplications mentioned in prayer. Sahih Muslim. At the end of the prayer, the Prophet, peace be upon him, used to say: "O Allah, to You be praise. You are the King. There is no god but You. You are my Lord, and I am Your servant. I have wronged myself, and I have acknowledged my sin. So forgive me all my sins, for indeed, no one forgives sins except You. And guide me to the best of manners, for none guides to the best of them except You. And turn away from me their evil, for none turns away their evil except You. Here I am, at Your service, and all good is in Your hands, and evil is not attributed to You. I am by You and to You. Blessed and exalted are You. I seek Your forgiveness and repent to You." What do you say about this remembrance and supplication? What do you say about this remembrance and supplication? This remembrance and supplication alone is like opening doors that contain everything. This is the essence of what man was created for. This is the essence of what man was created for. This is one of the prayer remembrances. The supplication after rising from bowing is very great, my brothers. "Our Lord, and to You be praise. [It fills] the heavens and the earth and what is between them, and what You will besides them. Praiseworthy are You, and glorious. Our servant has said, and all of us are Your servants. O Allah, none can withhold what You have given, nor can give what You have withheld, nor can the wealth of a wealthy person benefit him against You." And this is in Sahih Muslim. Now, all of these are authentic and correct remembrances. Also, if you contemplate one of the formulas of opening prayer, all of them are great, but the longer one: "I have turned my face toward Him who created the heavens and the earth, inclining toward truth, and I am not of those who associate others with Allah." And so on. A great remembrance containing, in terms of servitude to Allah Almighty, something amazing. This is just scattered remembrances in prayer. So, what about the remembrances of bowing, other than "Glory be to my Lord, the Most Great"? Also in Sahih Muslim: "Glory be to the Possessor of dominion, the kingdom, the pride, and the greatness." And: "O Allah, to You I have bowed, and in You I have believed. O Allah, to You I have bowed, and in You I have believed, and to You I have submitted. My hearing, my sight, my brain, my bones, and my nerves have humbled to You." This is in bowing. So, that's why I say, my brothers, what the Prophet, peace be upon him, came with in supplications is one thing, and what came from him specifically regarding prayer is another thing. Another thing, and another amazing and great chapter. So, the supplications of the Prophet, peace be upon him, are many, and as I mentioned, there is a window in dealing with the supplications of the Prophet, peace be upon him, called the window of "getting to know Allah and knowing Allah Almighty."

So, how many means have we mentioned for knowing Allah? Three. The fourth means is knowledge of His Sharia. Knowledge of His Sharia is one of the means of knowing Allah Almighty. And I have an important pause here. I hope we grasp it well. The difference between learning the Sharia, or between the formulation of legal rulings mentioned in the revelation, and the formulation of legal rulings mentioned in jurisprudential books. Of course, there is no doubt that one of the most important things that Muslim scholars have presented is jurisprudential books and the formulation of Islamic jurisprudence in an easy, organized way. And there is no doubt about this, and we all learned in this way. But the Quran, the revelation, when it presents detailed practical legal rulings, it presents them connected to Allah, His names and attributes, and the Last Day. It presents them with a spirit that is formed or shaped in the submissive Muslim as he learns the legal rulings. It is amazing, amazing. You know, one of the furthest doors you can imagine to be a means to knowing Allah and connecting with Allah is the chapter of divorce and waiting periods, the chapters and rulings of engagement, and the rulings of... procedural jurisprudential rulings. We adhere to what came in the Sharia as a response to Allah's command. But for it to be intertwined in the Quranic presentation with types of servitude to Allah and getting to know Him, this is another chapter that is not found in jurisprudential books. This is another chapter. Therefore, jurisprudential books should be considered means of facilitation, but not as a barrier, nor as sufficient and complete for a person to directly connect with the Quranic verses and the rulings. I am talking about a different inclination than the inclination of ijtihad and the inclination of evidence. No, no. I am talking about an inclination of knowing the spirit of Islam, the spirit of servitude to Allah, of which the legal rulings mentioned in the revelation are among the most important doors. Therefore, you see, some of the most frequent places where names and attributes are mentioned in the Quran...

One of the most frequent places where names and attributes are mentioned in the Quran are the verses of rulings, right or wrong? The verses of rulings are among the most frequent places in the Quran where names and attributes are mentioned. For example, in Surat Al-Baqarah, the verses of rulings, "And there is no blame on you..." O Allah, meaning the verses are almost divided into two halves, half about rulings and half about speaking about Allah, the Exalted. It doesn't just mean speaking about Allah that is merely names and attributes, and about servitude and the fear of Allah, and so on. For example, for example, for example, look at this verse. As I mentioned to you in your personal or initial estimation, it is just ordinary rulings. "And there is no blame on you in what you do by way of proposing to women, or keeping it in your hearts." This is now about proposing during the waiting period, a jurisprudential matter in a specific and delicate human situation. "And there is no blame on you in what you do by way of proposing to women, or keeping it in your hearts. Allah knows that you..." See, this is the first thing. Allah knows that you will mention them, but do not make a secret appointment with them except that you say a good word, and do not resolve on the عقدة النكاح until the decreed time has come. Listen and know that Allah knows what is in your hearts, so fear Him, and know that Allah is Forgiving and Forbearing. Is there a difference between receiving this ruling with this warning, with this submission to Allah, and with this connection to His names and attributes, and taking it in a jurisprudential formulation that only summarizes the ruling? You need both, but dispensing with the other formulation, which establishes the Muslim as submissive to Allah, not just a Muslim who deduces and argues by comparing rulings. This is a very great meaning that must be understood, must be realized, must be realized, must be comprehended, and must actually be part of the renewal that occurs in teaching religious sciences, which is to link rulings to the aspect of faith, not just for the purpose of explaining the reason and clarifying the ruling. You know, sometimes there is a comparison between positive law and Sharia law, you know, and the aspects in Sharia law or in Sharia rulings of considering interests and I don't know what else, and the rulings that came in the Sharia. I am not talking about this door. This is a good door. No, no, we are still talking about what is higher than it, about the comparison between the Sharia rulings mentioned in the revelation and the Sharia rulings mentioned in the jurisprudential books. There is a difference. One studies jurisprudence completely without encountering the admonitions, marriages, verses, and discussions about Allah that the rulings are linked to. No, there is a big difference between studying here and studying there, and combining them is what is required. Yes, it is possible, it is possible, for example, after the jurisprudential text, to add more. Okay, we have finished explaining the author's phrases. Come on, let's move on to the Quran and what came in it of verses related to this ruling, and then we will not stop at the ruling, at the words related to the ruling in the verse, so that we have not done anything extra. No, rather, we will stop at the names and attributes mentioned. So, people, "And when you divorce women and they have reached their prescribed term..." in Surat Al-Baqarah, "And when you divorce women and they have reached their prescribed term..." No, the first is, "Then retain them in kindness or release them in kindness. And do not retain them to harm them, [thus] wronging yourselves. And do not take the verses of Allah in ridicule. And remember the favor of Allah upon you and what He revealed to you of the Book and wisdom, by which He instructs you. And fear Allah and know that Allah is Knowing of all things." "And when you divorce women and they have reached their prescribed term, do not prevent them from remarrying their husbands when they agree among themselves in a lawful manner. That is instructed to whoever believes in Allah and the Last Day. That is purer for you and cleaner. And Allah knows, while you do not know." A discussion about divorce and not preventing them, and jurisprudential matters. You say, what is its relation to the names and attributes and the discussion about Allah? No, no, everything is related to Allah. Everything is related. And one of the means of knowing Allah is knowing His Sharia. Of course, now a way of knowing Allah has been mentioned through Sharia knowledge. Otherwise, there is another way, which is to know Allah through the rulings He has legislated, so one learns something of Allah's wisdom and mercy because understanding the idea. The rulings indicate that Allah, the Exalted, and by the way, people, this is a very important point that combines the two matters. In some jurisprudential rulings, scholars have deduced them from some of the names and attributes mentioned in the verse. For example, "Then if they repent before you have power over them, what is the ruling now? What has Allah mentioned? Has Allah, the Exalted, mentioned a specific command? So if they repent before you have power over them, then refrain from them, leave them, do not kill them, do not punish them. So punish them. If they repent before you have power over them, then know that Allah is Forgiving and Merciful." And from here, "So know that Allah is Forgiving and Merciful," scholars deduce what is required towards those who repent in this matter, just from "So know that Allah is Forgiving and Merciful." Do you understand this idea? This example combines the two matters, the two ideas, the connection to the beautiful names, and knowing Allah through the rulings He has legislated. And here is an example of that. The fifth means. We return to the means. What was the first means? My names and attributes. Second, reflect on Allah's speech about Himself and His Messenger's speech about Himself, and the Messenger's speech about Allah, the Exalted. Acts of worship of the prophets, especially their supplications, especially the supplications of the Prophet, peace be upon him, and especially those mentioned in prayer. The means of knowing His Sharia and His Prophet. The fifth means, and it is a great, vast means. Allah has mentioned it extensively in His Book. He has mentioned it extensively in His Book. Reflecting on His cosmic signs. Look, people, look, people, focus with me. May Allah have mercy on our parents and your parents. Any topic that Allah has spoken about extensively in the Quran, and then you do not find it in the dictionary of religious and educational attention, then know that this is a clear deficiency. One of the most important topics that should be given attention in learning and teaching are the topics that Allah has mentioned and repeated extensively in His Book, at least as a way of emphasizing them, guiding to them, and encouraging their performance, even if they are not included in a detailed curriculum. Among these is the discussion of creatures and their indication, and the indication of this reflection on creatures about Allah, the Almighty, His attributes, His wisdom, His greatness, His majesty, and so on. There is a lot of discussion in the Book of Allah, the Exalted. Sometimes it comes in a context. See, for example, Surat Al-Ghashiyah. "Has there come to you the report of the Overwhelming [event]?" Faces, that Day, humbled and laboring, [entered] a blazing Fire. They will be given drink from a boiling spring. They will have no food except from the thorny shrub, which neither nourishes nor avails against hunger." Then the discussion about the people of Paradise. Faces, that Day, will be content. In satisfaction, in a high Garden. No idle talk will they hear therein. Therein is a flowing spring. Therein are raised couches. And placed cups. And lined cushions. And spread carpets. Okay, may Allah reward you well. So it must come in this style, right? By Allah, yes. Then a section comes, and after it, "So remind, [O Muhammad], for you are only a reminder. You are not over them a controller. Except for those who turn away and disbelieve. Then Allah will punish them with the great punishment. Indeed, to Us is their return. Then indeed, upon Us is their account." See how the picture is consistent between these topics? These topics come. "Do they not look at the camel, how it was created? And at the sky, how it was raised? And at the mountains, how they were erected? And at the earth, how it was spread out?" This topic is fundamentally related to the submission of the heart to Allah and to the response, and the discussion, as I said, about creatures and reflecting on them and Allah's perfection of this wonderful, great craft, and the indication of these creatures of the Creator. There is a lot of discussion in the Book of Allah, the Exalted. Allah, the Exalted, praised those who reflect and condemned those who turn away. He condemned those who turn away from Allah's signs. "And how many a sign in the heavens and the earth do they pass over while they are turning away from it." And similarly in another verse, "while they are from its signs, turning away." So, reflecting on Allah's cosmic signs is one of the greatest means of knowing Allah, the Exalted. In this era, there are two problems that hinder a person from the reality of reflection or from performing reflection that leads to servitude to Allah, the Exalted. The first problem is the nature of urban life that has consumed man and crushed many aspects of tranquility and calmness in him, such that he no longer finds that time or that space. I am not talking about mere lights and the fact that a person does not see the sky with its stars as he would in the desert or the wilderness, etc. No, I am talking about the nature of life, the abundance of lights, topics, websites, social networks, relationships, and so on, the speed of life, cars, and the requirements of modern life. This rush that modern man has entered into is a rush that opposes the issue of tranquility, calmness, reflection, and contemplation. Reflection, people, will not come at a time of rush. Reflection requires rest, calmness, tranquility. This is the first problem with reflection in the contemporary era. The second problem is the nature of teaching. Well done. The nature of teaching natural sciences and the attempt, and the success in abstracting them from being related to Allah, the Exalted, and rather, on the contrary, and in many cases, by including in them not just hints, but explicit denial of the existence of Allah, the Exalted. And as you know, one of the things that contemporary atheism relies on most in denying the existence of Allah, the Exalted, is some scientific theories. Good. Whereas our evidence is the opposite. Every new thing we discover, a new law, a new discovery in the order of the universe, we say, "Glory be to the Creator." Glory be to... Do you understand? So these two matters are among the things that veil many people from performing the worship of reflection for Allah, the Exalted. And people, I don't know how this is a danger to man, a danger to humanity. These two matters are a danger to humanity, a great danger. Rather, it is a danger whose effects we are experiencing. And we will not enter into the problem of science and the teaching of natural sciences, especially in the Western context and the real problems it includes and the very dangerous effects resulting from this inclusion. But even the first matter is also a danger to humanity. The idea that man is spinning in a wheel with no decision except that man discovers that he is in the grave. This is a problem, a problem. In any case, this is a quick اشاره to one of the most important means. So, how can one perform the worship of reflection with this rapid rush and these problems? Of course, people differ in their address. When we address people who are inclined to Allah, who realize the value of Islam, the value of faith, the value of the hereafter, we say, "You must set aside time for yourself, time for reflection." This does not have to be daily if you cannot. And by the way, you know that the Prophet, peace be upon him, when he woke up from his sleep at night, in the authentic hadith, he said, "He wiped the sleep from his face, peace be upon him, and then recited the ten verses from the end of Surat Al-Imran: 'Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding. Those who remember Allah while standing and sitting and lying on their sides and give thought to the creation of the heavens and the earth, [saying], "Our Lord, You did not create this aimlessly; exalted are You! Then protect us from the punishment of the Fire."'" So, the inclined person, who is already able to manage himself, tries. Even, by the way, the person who is active and has accounts on social networks and calls to Allah and has [activity] on the ground, does not forget himself by giving himself some space for reflection that brings tranquility, not for others. Forget about guiding people now at this point. It is for you, for yourself, for inner psychological tranquility, for increasing faith. These are all important matters. To the extent of new, distracting outputs, there have been specific outputs related to reflection. Some documentaries that talk about the details of Allah's creation, about a cell inside the human body, and so on. These are new things that increase the believer's faith and are a door to care. So, what is the means now? The fifth or the sixth? Ah, so the means we are going to mention now, how many? Excellent, may Allah guide you. You are doing very well today, ماشاء الله تبارك الله. You are following along very well, especially when you said, "Do they not look at the camel, how it was created?" It was very beautiful. So, the sixth means of knowing Allah, the Exalted, is reflecting on His Sunnah and His decrees that He implements on creation, on nations, and on individuals, on groups and individuals. This is a door to knowing Allah. This is different from reflecting now on what? Different from reflecting on creatures, which is different from this. Now, reflecting on Allah's Sunnah and His decrees that He implements on His servants and that He implements on nations, especially that which is implemented on nations, meaning on the collective of people, on groups of people, and also on individuals. There are Sunnahs related to nations and Sunnahs related to individuals. This door, people, although it is a door that requires jurisprudence and also reflection, it is one of the greatest doors that indicate Allah. And Allah, the Exalted, links cosmic signs with, in quotation marks, historical or Sunnah signs. For example, bring me two consecutive verses in the Book of Allah, one containing something about cosmic signs and one about historical or Sunnah signs. Ah, excellent. Not the last two verses. The end of Surat As-Sajdah, which is: "Then is it not guidance for them how many We destroyed before them of generations they walk in their dwelling places? Indeed, in that are signs. Then do they not hear?" "And is it not seen by them that We lead the water to the barren land and bring forth thereby crops from which their livestock eat and they themselves eat? Then do they not see?" So, people, see how Allah, the Exalted, mentioned: The first sign is the destruction of previous nations. "Then do they not hear?" And this is from, yes, it is one of the most important ways of knowing what happened to previous nations, hearing what relates to the report from a source of knowledge. And the second verse, "Then do they not see?" Because direct reflection and sight are required. "And have they not seen that We drive the water to the parched land and bring forth thereby crops from which their livestock eat and they themselves eat? Then do they not see?" "Then do they not see?" Among the signs in the Quran that can link cosmic signs with Sunnah or historical signs is that Allah, the Exalted, mentioned the patient, grateful one who benefits from the signs. He mentioned that in that are signs for every patient, grateful one. He mentioned it with cosmic signs and mentioned it with Sunnah or historical signs. So, as for His mentioning it with cosmic signs, where is Surat Luqman? Excellent. What is the verse? What comes after it? Ah, people. "The ships run in the sea by Allah's grace, that He may show you of His signs." Now, these are cosmic signs. "Indeed, in that are signs for every patient, grateful one." Notice this conclusion. And this has a benefit, which is: who benefits from cosmic signs? The patient, grateful one. This is a very great meaning. I actually have a lecture titled "The Patient, Grateful One," available on Maketh's channel. It was not available before. But excuse me, just a minute, so we don't confuse the sequence. Where is "Indeed, in that are signs for every patient, grateful one"? In historical or Sunnah signs? The beginning of Surat Ibrahim, right? No, no. Wait, the beginning of Surat Ibrahim, what is it? Bring the verse from the beginning. No, no, no, no, no. It is at the end of the page. "And We had certainly sent Moses with Our signs, [saying], 'Bring your people out from the darknesses into the light and remind them of the days of Allah.' Indeed, in that are signs for every patient, grateful one." The days of Allah, these are what we are talking about. They relate to history, to Sunnah, to observing decrees, to observing what Allah implements on nations. "Remind them of the days of Allah. Indeed, in that are signs for every patient, grateful one." What is in Surat Saba? Excellent, excellent. Bring the verse from the beginning. "So they turned away, so We sent upon them the flood of the dam..." No, not in this verse. "Our Lord, separate our journeys." And they wronged themselves. So what? "And We made them [as] legends, and they were scattered throughout [the land]." "Indeed, in that are signs for every patient, grateful one." Notice, people, these are signs, and we are not talking about them being mere signs or being subject to consideration. That is certain and clear. We are talking about them being a reason for knowing Allah. Why are these Sunnahs a reason for knowing Allah? First, you know why Allah decreed this. And given that it is a fixed rule, Allah has mentioned that the Sunnahs are fixed. So, you expect from your knowledge of Allah's previous actions that He will do the same in the subsequent matter if its cause is found, which is found in the previous matter, based on His saying, the Exalted, "And you will not find for the Sunnah of Allah any change, and you will not find for the Sunnah of Allah any alteration." Good. So this is a door to knowing Allah. There is a door to knowing Allah. This, people, is very beneficial in painful events that occur, such as wars, problems, and the struggle between truth and falsehood. People vary. Some say, "Where is Allah?" Some say, "What is worse than that?" Some say, "Where is Allah?" And some say, "We believe in Allah." May Allah grant me patience and divert Satan from me in bad thoughts. And some say, "Allah has wisdom in all of that, which we do not know." And some say, "Rather, these events that are occurring indicate the greatness of Allah in this and the perfection of Allah in this and His wisdom in this and this and that, and we only assume of our Lord that it will be like this and this and this, not in terms of specific, continuous, general, and precise specification, but in terms of the outcome, in terms of the [music] the consequence." This is a reason for knowing Allah, knowing the divine Sunnahs, the divine Sunnahs, especially the Sunnahs related to the struggle between truth and falsehood, and what relates to the destruction of the oppressors and so on. So, the seventh means of knowing Allah is to pause at His special favors and blessings and to reflect on what He has implemented upon the servant in himself. Now, this seems to be a branch of the previous one, right? But what is special? Not even special for the people, but for you personally. O one who knows Allah. A door to knowing Allah for a person is to see what Allah has implemented upon himself in terms of answering a supplication, relieving distress, or other special blessings that Allah has given to the servant. So this is a great door to knowing Allah, and it is a door that helps in supplication. And in it, excellent. Which is from Zechariah, who said, "My Lord, by the grace You have bestowed upon me..." Excellent. And in Zechariah, when he supplicated and said, "My hair has become white, and my head flares with whiteness, and I have never been unblessed in my supplication to You, my Lord." The previous supplication meant, "I have never been unblessed in my supplication to You, my Lord." And the meaning of this is, "O my Lord, just as You accustomed me to not make me miserable with this supplication that I used to supplicate to You with before, do not make me miserable with this supplication that I supplicate to You with now. And my assumption of You, O my Lord, is that just as You gave me that blessing, You will give me this one." This is knowledge of Allah. And in Surat Ad-Duha, it is a door to knowing Allah. Allah informed His Messenger, peace be upon him, when He said to him, first, "And your Lord is going to give you, and you will be satisfied." Now, this promise from Allah to His Prophet, peace be upon him, then Allah clarifies to His Prophet, peace be upon him, what is like an evidence for this promise. He said, "Did He not find you an orphan and give [you] shelter? And He found you lost and guided [you]? And He found you in need and made [you] self-sufficient?" Meaning, He who did that to you and implemented those blessings upon you will give you. This is a door to knowing Allah that a person realizes when he contemplates what Allah has given him in his own self. For example, you take lessons about the answering of supplications, but when you remember that time, and that time, and that time when Allah answered your supplication, and you have no doubt that Allah answered your supplication in them, then you will have a certainty in Allah and knowledge of Him regarding the answering of supplications that may not be achieved by some theoretical information presented in lessons about supplication. So this is a door to knowing Allah and certainty in Him, achieved by observing the blessing. And always, this comes, God willing, from observation and reflection. As for heedlessness, this is a very problematic door. So, let me conclude now, and then we will take some questions if there are any. So, there is a door, I don't know if it is a means or if it has been mentioned, but there is no harm in mentioning it. It will be the eighth. Which is excellence in acts of worship, which leads to more guidance and more knowledge of Allah. There is knowledge of Allah that does not come from these previous means, but rather comes from special guidance to the servant. And its means is excellence, its means is complete sincerity, its means is complete servitude to Allah. So, the more a person performs the action, and by the way, one of its means is striving in the cause of Allah and supporting the religion and repelling the people of falsehood. These bring openings from Allah. "And those who strive in Us, We will surely guide them to Our paths." And among the guidance that the servant is guided to when he strives, and this is related, "And those who strive in Us" is omitted. Therefore, some commentators mentioned that it relates to everything one strives against: the self, Satan, enemies, hypocrites, disbelief, etc. But in the act of striving, so action, worship, excellence, and striving lead to an opening and lead to guidance. And this guidance contains knowledge of Allah that sometimes cannot be achieved by some theoretical means. So, we have mentioned eight or eight means of knowing Allah, the Exalted, and before that, I mentioned three aspects of the importance of knowing Allah, the Exalted. And as was previously mentioned at the beginning of the meeting, the door of knowing Allah is the first thing that should be learned, and the door of knowing Allah and speaking about Allah is the first thing that was revealed from the Quran. "Read, in the name of your Lord who created. Created man from a clinging substance. Read, and your Lord is the most generous. Who taught by the pen. Taught man that which he knew not." So we need to review some of what we learn, some of what we present, and some of what we teach. We need to review it to what extent it includes discussion about Allah, to what extent it includes it, to what extent it links between Sharia rulings and discussion about Allah, between discussion about divine news and Allah's attributes, His greatness, and His majesty. And this connection is one of the most important things needed in renewing education or renewing some aspects of religious education. And we ask Allah, the Exalted, to forgive us, to grant us well-being, and at the end of this gathering, we ask Him, the Exalted, for forgiveness, success, guidance, and steadfastness. O Allah, our Lord, O Ever-Living, O Sustainer, by Your mercy we seek help. Rectify for us all our affairs and do not entrust us to ourselves for the blink of an eye. O Allah, our Lord, grant us good in this world and good in the hereafter and protect us from the punishment of the Fire. O Allah, our Lord, we ask You for well-being in this world and the hereafter. O Allah, we ask You for forgiveness and well-being in our religion, our worldly affairs, our families, and our wealth. O Allah, conceal our shortcomings, O Lord, and secure our fears, and protect us from before us, from behind us, from our right, from our left, and from above us, and we seek refuge in Your greatness from being swallowed from beneath us. O Allah, our Lord, forgive us our past and future sins, our secret and public sins, and what You know better than us. You are the Advancer and the Delayer. There is no god but You. O Allah, forgive us our mistakes, our intentional sins, our jesting, and our seriousness, all of which are with us. O Allah, our Lord, we ask You to guide us and make us steadfast. O Allah, our Lord, make us righteous and reformers, and be pleased with us. O Allah, our Lord, we ask You to support Your believing servants everywhere and to save the oppressed everywhere. O Allah, save the oppressed believers everywhere. O Allah, save the oppressed believers everywhere. O Allah, Your victory, Your victory, and Your relief, Your relief for Your oppressed believing servants on earth, O Lord of the worlds, O Most Merciful of the merciful. O Allah, we ask You for the good that Your servant and Your Prophet Muhammad asked You for, and we seek refuge in You from the evil that Your servant and Your Prophet Muhammad sought refuge from. O Allah, bless Muhammad and the family of Muhammad as You blessed Abraham and the family of Abraham. Indeed, You are Praiseworthy and Glorious. And bless Muhammad and the family of Muhammad as You blessed Abraham and the family of Abraham. Indeed, You are Praiseworthy and Glorious. Something escaped me, by Allah, regarding the topic of names and attributes. We said that among the doors to knowing Allah is knowing His names and attributes. We mentioned that one of the most important means of knowing His names and attributes is the Holy Quran. The Holy Quran. Of course, when we say the Holy Quran, we do not mean merely getting acquainted with the beautiful names and Allah's attributes that are mentioned, but rather understanding them. And I do not mean understanding merely mentioning the effects. No, excellent. Understanding the contexts in which the beautiful names are mentioned is one of the doors to knowing Allah. For example, why did Allah's mercy and blessings be upon you, O people of the household, because He is Praiseworthy and Glorious? Why were Praiseworthy and Glorious mentioned? For example, why does "the Almighty, the Wise" come with "the revelation of the Book"? The revelation of the Book is from Allah, the Almighty, the Wise. Why in the verses at the end of Al-Hashr, which of course comes with "the Almighty, the Wise" with the revelation of the Book, and comes with glorifying Allah? "The Almighty, the Wise" specifically comes with glorifying Allah. It comes with the revelation of the Book. So why also in the beautiful names at the end of Surat Al-Hashr? "He is Allah, other than whom there is no god, the Sovereign, the Holy, the Peace, the Faithful, the Guardian, the Almighty..." See, "the Almighty" came. "the Almighty, the Compeller, the Superior. Exalted is Allah above what they associate with Him. He is Allah, the Creator, the Maker, the Former. To Him belong the best names. Whatever is in the heavens and earth exalts Him. And He is the Almighty, the Wise." Why was it mentioned here again after He had already mentioned "the Almighty" before? Why is it made like this in Surat Al-Jathiyah as well? "And to Him belongs [all] majesty in the heavens and the earth. And He is the Almighty, the Wise." And in Surat Luqman, "And if whatever trees on earth were pens, and the sea were ink, with seven more seas to add, the words of Allah would not be exhausted. Indeed, Allah is Almighty and Wise." "Allah bears witness that there is no god but Him, and [so do] the angels and those of knowledge, [standing] at justice. There is no god but Him, the Almighty, the Wise." Reflect on "the Almighty, the Wise." Why does it come with these verses in this context? And so on. So understanding the contexts related to the beautiful names is a door to knowing Allah, or a door to knowing Him. This is just a correction I wanted to add to what was mentioned.