Abu Taymiyyah – Lesson 1 Do you really know your Lord Explanation of Ahamm AlMuhimmaat Shaykh Saalim AtTaweel
AI: Summary ©
The speaker discusses the importance of praise for Allah's blessings, including his ability to produce blessings and his love for his language. They also discuss the meaning of La ilaha and La Ma'amuda, as well as the worship of Jesus Christ and the importance of love for Islam. The speaker emphasizes the importance of learning and practicing Islam, particularly in regards to the definition of a tawhid, and provides examples of the church's behavior and actions. They stress the need for break and a break in the next lesson.
AI: Summary ©
In the name of Allah, the most merciful
and all praise is due to all due
to the and all praise is due to
Allah,
The one who has blessed us with many
blessings.
Blessings which are which
are apparent and also blessings which are hidden.
In this visit
which I ask Allah
Allah to make it a blessed visit and
one of benefit.
I have come from you. I have come
to you from Kuwait
and I'm I am your brother Salim, the
son of Sal
And I ask Allah
Allah that he makes this visit for his
sake alone
and sincere in seeking his face.
Because from the greatest
of actions which bring us close to Allah,
Is visiting each other for the sake of
Allah and loving each other for the sake
of Allah.
So
I supplicate to Allah
that
our intention
isn't mixed up or directed to anybody else,
meaning it's only purely for the sake of
Allah. Nobody else has a share.
So we don't want
from this visit
any benefit or any gain from the gains
of the dunya.
And we have only come
in order to revise and study
the knowledge
which is beloved to Allah azza wa Jal.
And it has been chosen for you this
Risala,
this treaties
called
question and answers.
And this treaties was was authored
by the sheikh Al Alama
Abdul Rahman ibn Nasir al Seedi.
May Allah have mercy upon him and may
Allah reward him on our behalf.
This is a scholar, a great scholar of
Islam who is famous and he was
a mufassir of the Quran. He explained the
Quran and a scholar
who was,
who had a lot of knowledge with regards
to fiqh and also with regards to Alosul.
Shaykh. He is the scholar or the teacher
of our teacher, Sheikh Mohammed
Rahmahumullah.
And it is clear
from this treaties, from the very
title of the treaties
that it is question and answers
regarding the most important priorities and these important
priorities
are regarding
the religion
and
the
the
creed.
These questions
relate to
Al Iman and At Tawhid and Al Islam.
And we begin with the name of Allah.
We ask Allah subhanahu wa ta'ala to benefit
us through it.
And the copy which I am reading from
also has notes
from Sheikh Abdul Azak, the son of the
famous scholar of Madinah, Abdul Muhi
Sin al Abad al Badr. He's his son
and he wrote the, notes to this treaties.
So we will read the treaties
of Sheikh Saadi
and we'll also read some of the notes
by Sheikh Abdul Zaghl Abbad so we can
benefit
from them. And anything which is in need
of further clarification will clarify.
And if there is any question which you
have, then we'll accept those questions and we
ask Allah subhanahu wa ta'ala to make it
easy to answer your questions.
But we want from you to be patient
as much as you can
and seek the reward of Allah and so
we can read this treaties from the beginning
to the end.
And I want from you that you concentrate
when you're listening
and also write down benefits. Why? Because this
is a lesson, a knowledge based lesson. It
isn't
a Khutba that a person comes, a sermon,
listens to and he leaves. Rather, it's a
less a knowledge based lesson, so write down
benefits
and pay attention.
And also there will be a time in
which we start asking you questions just to
check who is awake, who is asleep, who
is concentrating
and who has been distracted.
Do we agree?
Are you ready?
In the name of Allah, the most merciful,
the one who bestows mercy.
Sheikh Abdul Rahman ibn Nasr said,
Alhamdulillah.
He said, Alhamdulillah.
All praise is due to Allah. The one
to whom belongs the most beautiful names and
the most perfect attributes and abundant blessings.
This phrase, Alhamdulillah,
is a a great statement.
So much so that Allah Subhanahu Wa Ta'ala
himself,
he began his book with saying with Alhamdulillah
in Suratul Fatiha.
And therefore,
Allah is praised for everything.
And, and
Whenever you are blessed,
then you say Alhamdulillah.
Then you praise Allah because it is only
because of Him these blessings have been completed.
And even
when you experience something which you don't like,
which is hate to you, you say Alhamdulillah.
You praise Allah in every situation. When you
eat, you
say Alhamdulillah.
When you eat, you say Alhamdulillah,
you praise Allah. When you drink, you praise
Allah.
And if somebody asks you, k for haruk,
how are you? You say,
And after you wake up from your sleep,
you praise Allah, the one who has given
you life again after death.
So for Allah
is all types of praise in this worldly
life and in the hereafter.
And for Allah
is the praise in the heavens and the
earth.
Allah subhanahu wa ta'ala, he praised himself.
Therefore, what is the meaning of Alhamdu
Lillah?
We hear it a
lot.
And we ourselves, we say it and we
repeat it often. So what is its meaning?
So what is its meaning?
And the meaning of alhamd
is that the attributes of perfection, the sifatul
kama kamal,
the attributes of perfection,
the attributes of great
ness, the attributes of honor and exaltation
are only for Allah.
How do we know
that all of the attributes
of perfection, kamal, is only for Allah? How
do we know this?
We know this by this statement.
When we say Alhamd,
then in the Arabic language,
the aliflam
which be which comes before hamd. We say
Alhamd
in the Arabic language, it has a particular
benefit.
It is al istiraq, meaning every single type
of praise is for Allah. This is the
benefit of alif lam al.
And then we say lila.
The word lila is actually made up of
2 separate words. The word lila
is made up of 2 separate words.
The first one is the lam, li, and
then the word lafuljralala
Allah.
This laam
in lillah,
it means istighqaat,
meaning
deserving of. Only Allah is deserving of.
So we say Al Hamdu,
Al is Istiraq, all types of praise.
And then lillah, only Allah is deserving of
them. And therefore, when we say alhamdu lillah,
then
these two
words which come together, they show us all
types of praise, all words of perfection
are deserving for Allah alone and nobody else.
How do we know as a person that
we are praising Allah? You as an individual,
how do we know
how to praise Allah when you are praising
Allah?
Most people,
they say if they want to answer this
question, they say as long as you say
upon your tongue then you are praising Allah.
And this is correct.
However, it is only a small part of
the full answer.
Yes. When you say Alhamdulillah,
when you praise Allah with your
However, the correct
comprehensive answer is that a person is only
praising Allah when he fulfills the various conditions
which are contained within Alhamdulillah.
And the conditions
for being a person who praises Allah are
4 conditions.
That when you say Alhamdulillah,
in that statement,
you have to combine between all of these
four conditions. They are al Mahaba,
atta'adeem,
alkhawf, and alraja.
Al Mahaba, you say you praise Allah due
to your love for Him.
And atta'adeem that when you say Alhamdulillah,
you are intending the exaltation of Allah.
And also alkhawf that you say this with
the fear of Allah and his punishment.
And also alrajah
that you have hope in Allah. Whenever a
person
says Alhamdulillah
and he's combining these four conditions,
muhaba,
tadeem, khawf, and rajah then he's praising Allah.
Why should we praise Allah?
Over which things do we praise Allah? Due
to which things?
The author said Alhamdulillah
all praise
is only for Allah.
Why? He said because to him belongs the
Asma ul Husna, the good beautiful names.
The word Asma,
it is the plural of the word ism
and ism means name.
And Allah subhanahu wa ta'ala he described his
names as being Asma Husna.
And the meaning of Al Husna
are the best of names and the most
beautiful of names. Those names which are perfect
and complete in terms of how good they
are. So we praise Allah subhanahu wa ta'ala
because of these beautiful, perfect and complete
names.
Also he said, the author he said that
we praise Allah upon the most perfect of
attributes.
He said, Asifat
Al Uliya,
the highest,
most elevated,
most perfect of attributes.
And therefore,
Allah subhanahu wa ta'ala all of his attributes,
all of his characteristics are perfect
and
elevated.
No
attribute
of deficiency or weakness
can ever be given to Allah
And the author said, we also praise Allah
because of his
many blessings.
These blessings, these nirm
which are everywhere
and they surround us and Allah said that
if you were to
enumerate the blessings of Allah you will never
be able to do so.
And Allah said
Any blessing which you have been given it
is from Allah.
So we praise Allah for these things because
of his beautiful names
and because of his laugh lofty descriptions and
attributes and because of his many blessings and
niyam.
Which
Which one of the two statements is better?
For a person to say Alhamdulillah
meaning praise Allah
or for a person to say La Illa
hilillah. Which one of these 2 are better
for a person?
Is there any other answer the brother said
La Illahi lalala. Any other answer?
Called Alhamdulillah Abuhamdulillah Who amongst you thinks that
Alhamdulillah
is more virtuous than saying La ilaha illa?
Ayumavval
You Nuruman.
Does anybody say
that Alhamd is better than
Brothers, Priya, if you're going to answer a
question, please put your hands up.
The shayf, he gave the brother 3 options.
Either you can say La illaha illallah is
better
or we say Alhamdulillah is better or Allah
knows best. And the brother, the sheikh, he
answered Allahu
Ala.
Let me ask you a question. I'll put
your hands up. What is the meaning of
La ilaha illallah? What is the meaning of
La ilaha illallah?
According to what you know.
And the sheikh is saying that when I
when I'm asking you a question, it's not
because I want a fatwa from you, but
this is how we learn. You give an
answer maybe you're wrong I then correct that
answer and this is how we learn.
So according to what you know, which one
do you think is correct?
If if if you say that the correct
answer is
Therefore, what you're saying is that
this is incorrect. One of them is right
and the other one is wrong.
The brother
The the brother asked what's the meaning or
the difference between both of them in meaning?
And the Sheikh Hafidullah said that if there
was a difference in meaning, then yes, you
could say this one is right and this
was in this one is wrong. But if
there's no difference in meaning between both of
the statements,
then both of them are correct.
And the correct answer is there is no
difference between saying bihaqin
or haqqun. There's no difference in meaning.
So therefore the answer is that both of
them are correct. Meaning,
whether a person says
or a person says
then both of the answers are correct because
there is no difference between both these statements.
Ask another question.
What is the correct meaning of La Illaha
illallah? Is it La Ma'abuda
bi haqqun illallah?
Or is it La Ma'abuda
haqqun
Or is the correct meaning
The brother said that all of these three
definitions of La ilaha illa all of them
are correct. Why?
All of them point to the same meaning
that Allah is deserving of our worship alone.
If I was to give you a 4th
option, a 4th answer,
what is the correct definition of La ilaha
illallah?
Is it
Which of these is incorrect?
Is the 4th one incorrect?
We ask you another question. If there is
a person
and he says La Illa hilullah,
but he doesn't say or know the meaning
by these definitions.
So he doesn't know
and so on and so forth.
But in his heart in his heart he
believes. He just doesn't know how to
verbalize the statement, but in his heart he
believes. Is this enough for him?
But they don't necessarily
know the Arabic definition that
it means
but
they believe in the meaning
of Is this sufficient for them?
Yes. It is sufficient.
The only reason we are learning these definitions
is just for an increase in knowledge. Otherwise,
if there's a Muslim
who says La Illahill Allah and he believes
its meaning, he accepts its meaning in the
heart
then this is enough for him.
So we know that this person who says
believing its meaning, it is sufficient for him.
Now I'm going to ask you about another
person.
Let me give you another scenario.
There is a person
who says La Illahi lalla.
And he says it at the top of
his voice and he also knows the meaning.
You say the meaning of La Illa hil
Allah is la ma'amuda bihaqqan ill Allah. There
is no
and so on and so forth. But
in reality
his actions contradict this so he supplicates to
other than Allah. He makes the dabb, he
slaughters for other than Allah. He makes another,
he takes a vow by other than Allah.
This person who says the meaning and knows
the meaning, is it sufficient for him?
It will never benefit him.
Because it will never benefit him. Because Allah
said in the Quran
if you commit a shirk
then all of your actions will become invalid.
For this reason many people they'll say to
you, why do you say about those people
who are worshiping other than Allah? Why do
you call this shirk? Why do you call
them mushrikun? Aren't they saying la ilaha illallah?
Yes. Even though they say La ilaha illallah,
However,
the reality is that their actions are contradicting
la illahi lillahi. So it isn't us who
are calling them kuffar
but it is they themselves who are taking
themselves out of the fold of Islam.
They have chosen shirk over
And then somebody will come along and say
you are Takfiri. Meaning you are a person
who
holds the Muslim Ummah to be non Muslims.
This word
Takfiri,
it refers to a person
who passes the judgment of disbelief upon the
Muslims.
As for a person
who says regarding the disbelievers that they are
disbelievers,
are you those who have chosen disbelief for
them selves, then you cannot call this person
If a Muslim recited something from the Quran.
If a Muslim recited Surat Al Kafirun from
the Quran.
All of you know and have memorized and
have read Surat Al Kafirun.
If a person was to open Surat Al
Kafir and start reciting it.
He says he seeks refuge in in Allah
from a shaitan.
He mentions the name of Allah and then
he says
He's reciting the Quran. Oh, say, oh you
disbelievers.
Does that now make you a takfiri?
A person comes to you says be quiet
you're making takfir. No. You are only reciting
the book of Allah. So a takfiri
is a person
who holds Muslims to be non Muslims.
As for the person
who worships other than Allah, who falls into
shirk, then he himself has chosen disbelief for
himself.
And by this, we know
the middle
methodology when it comes to this
issue that we don't say regarding the Muslims
that they are kuffar.
Neither do we say regarding the kuffar that
they are Muslims.
Rather we call a Muslim a Muslim and
a Kafir a Kafir.
We go back to our first initial question.
Which is better? Saying La Illahilullah
When we said La ilaha illallah,
the definition we gave is
That there is no deity
truly deserving of our worship except Allah.
Why is Allah deserving of our worship?
Because of of alhamd. Because of every
attribute and description of perfection
is for Allah subhanahu wa ta'ala.
So he has the attribute
of ownership. He owns everything
and he has the attributes of lordship.
Because Allah is possessing
of these beautiful and perfect attributes and descriptions,
then he is the one who is deserving
of our worship.
The idols the idols, are they deserving of
our worship?
Who knows the answer?
Just put your hands up if you know
the answer. You
So
are idols worthy of our worship if they're
beautiful idols and they're nice colors? The brother
said no. Why?
Why
why are the idols not deserving of our
worship? Do the idols create us?
Do the idols sustain us?
Is it the idols who will bring about
the hour of the resurrection?
Is it the idols who have created paradise
in the fire?
Is it the idols which prevent a person
entering into Jannah
or obligate upon a person that he enters
into the fire?
Is it the idols who know the unseen?
And for this reason,
the idols are not deserving of our worship.
Meaning,
those idols,
they don't have the
Did He sustain us?
Is He the one who gives us life
and death?
Is he the one who in who in
whose hands is the kingdom of the skies
and the earth?
Is he the one who will bring about
the resurrection?
Is it Allah who created
paradise and the fire?
Is it Allah who has mercy upon whoever
he wills and punishes whoever he wills?
And therefore, Allah is deserving of all of
our worship
because he is the one who possesses all
of these attributes and descriptions and characteristics of
perfection.
The Mushrikoon, the people of shirk, they used
to worship the idols.
And they are still worshiping idols.
And as for the Muslims, the people of
Atawheed, they worship Allah along.
The prophet sallallahu alaihi wasallam, he came to
the people
and he recited to the people that which
Allah had revealed in the Quran. And the
prophet said to the people
that is the one who creates
equal to the one who does not create?
So
now we have understood
why is Allah deserving of our worship
because he is the one who possesses those
attributes of perfection,
of power,
of exaltation,
of greatness
and for this reason he's the only one
who is deserving of our worship. He's Al
Ilah al Haqq. He's the true deity who
is worthy of our
worship.
So if a person comes to you and
says to you, why do you worship Allah?
Abdulla.
Person says the reason why I worship Allah
is because he is the one who created
me and he is the one who guides
me.
He is the one who feeds me and
he is the one who gives me to
drink.
And I worship him because it is Allah
who will give me death and it is
Allah who will bring me to life.
And I worship Allah because in Him I
have hope that He will forgive my sins
on Yomul Qiyamah.
And I worship Allah because in Him I
have hope he will enter me into Jannah.
And he is the one who I fear
that he may enter me into the fire.
And therefore this answer it is convincing
that this is the reason which causes you
to
worship Allah.
If a person comes to you and says
to you why don't you worship the idol?
Why don't you worship Buddha? Why don't you
worship the crucifix or the cross? The question
you ask is why should I worship them?
Did they create me? He said no.
Do they sustain me? No.
Do they give me death and life?
No.
Do they benefit or harm
me?
Is it the idols or Buddha or the
crucifix that if I become ill they cure
me? No. No. No.
Why? If all of these answers are no
and these idols and these statues
cannot benefit you in any way, then why
should I worship him?
We now know why
Why there is no deity worthy of worship
except Allah?
We we know why why Allah is only
deserving of our worship.
We know
now
why is Allah the only true deity worthy
of our worship.
Do we know or do we not know?
You said we know, so the sheikh asks,
okay. Why? Why do you worship Allah? Give
the answer.
The answer is because Allah has these attributes
of perfection and greatness.
He created me. He sustains me. He gives
me to He gives me food. He gives
me drink. If I become ill, He cures
me.
We worship Allah because he created the skies
and the earth. He created paradise and the
fire.
So Allah is Al Khaliq. He's the creator
of everything.
And he's Al Malik. He's the owner of
everything.
And he is almudabir.
He is the one who controls
everything.
The answer to the previous question, the sheikhi
asked a question which one is better?
Saying La illa hilillahi or saying Alhamdulillahi?
The prophet sallallahu alaihi wasallam, he said the
best dua, the most virtuous supplication
is saying Alhamdulillah.
And the best dhikr,
the most virtuous
statement of remembrance
is saying La ilaha illallah. This is the
answer to that question.
How are you?
Fine.
Or Alhamdulillah.
If a person says to you,
how are you feeling? How are you? Do
you say to him fine or do you
say Alhamdulillah?
If you eat something you say Alhamdulillah.
If you drink something you say Alhamdulillah.
If there is a calamity which you are
afflicted by, you say Alhamdulillah.
If you enter into Jannah, you say Alhamdulillah.
And this is how you answer in every
single situation.
So our sheikh, Aishaikh Asadi rahumullah,
he said, Alhamdulillah,
all praise is due to Allah
for whom are the most beautiful names
and the most perfect attributes
and the many
great complete blessings.
And then
the author he said,
I send salah
upon the prophet Muhammad Sallallahu Alaihi Wasallam, the
one who was sent to bring the goodness
of the religion
and the dunya and the akhirah. And Allah
subhanahu wa ta'ala,
he also sends salawat upon the Prophet. Allah
said in the Quran,
Indeed Allah
and his angels
send
salawat upon
the messenger. So what is the meaning of
Allah sending salawat upon Muhammad sallallahu alaihi wa
sallam?
The meaning of
Allah sending salawat upon the prophet
is
that Allah
mentions the prophet, Allah mentions the name of
the prophet,
and he praises the name of the prophet
with the lofty companionship.
Allah
Upon Muhammad, We say I send the salawat
upon Muhammad. Who is Muhammad?
He was the prophet of alaihi salam sallallahu
alaihi wasallam. His name was Muhammad
and he was the son of Abdullah
and his grandfather
was Abdul Muttalib.
And Abdul Muttalib was from the tribe of
Hashim and Hashim was from the Quraysh and
the Quraysh is from the tribes or the
descendants of the Arabs.
This noble,
kind prophet, messenger,
Allah Subhanahu Wa Ta'ala chose him
and preferred him from the rest of mankind.
And
Allah he said, say, O Muhammad Sallallahu Alaihi
Wasallam,
I am only a human like the rest
of you.
The prophet sallallahu alaihi wasallam, he was a
human being. He had a father,
he was born to a mother,
he used to eat
and drink. He used to become ill and
then,
become better. He used to walk in the
markets and therefore the prophet sallallahu alaihi wa
sallam
was a human being. May peace and blessings
be upon him.
But the difference
between
the human being who was a prophet sallallahu
alaihi wa sallam and the rest of mankind
is that Allah chose him and preferred him
to carry the message.
And that Allah Subhanahu Wa Ta'ala, he gave
him al wahi. He gave him revelation. Meaning,
he sent the book upon the prophet sallallahu
alaihi wa sallam
in order to teach him about the religion.
And
Allah Subhanahu Wa Ta'ala, he made the Prophet
Sallallahu Alaihi Wasallam
as
an avenue or like an intercession. We don't
say intercession but a person in the middle
between Allah and between the jinn and mankind.
However,
what type of avenue or what type of
middle person was he?
An avenue of a tablir, an avenue of
conveying the religion.
And Allah subhanahu wa ta'ala said to him
that the only thing which is upon you
is
to convey.
The prophet sallallahu alaihi wa sallam himself was
a human being.
And therefore, because he's a human being, he
did not possess any of the attributes of
lordship
neither was he deserving of any worship.
The prophet sallallahu alaihi wa sallam doesn't possess
the ability to harm neither does he himself
possess
the ability
to benefit.
Did the Prophet know the unseen or did
he not know the unseen?
No.
Did the prophet sallallahu alaihi wasallam know the
matters of the unseen?
He did not. Even if he is the
messenger of Allah but because he was a
human being then he did not know the
knowledge of the unseen. This is with Allah
alone.
The messenger of Allah not deserving of our
worship?
Any type of worship?
Dua, my
turn. Even a dua?
Even so once in a year? Only one.
If you want to supplicate, who do you
supplicate?
When they want
when they want to supplicate then supplicate to
me and I will answer the supplications.
He didn't say supplicate to my messenger. He
said supplicate to me, call upon me, upon
And the prophet himself sallallahu alaihi wasallam Mudidi
used to say
if you ask
Ask Allah. The Prophet never used to say
to the people, If you ask then ask
me. He used to say, If you ask
then Subriheet to Allah. Ask
Allah.
Do we love the Messenger or do we
not love the Messenger?
Do we love Allah or do we not
love Allah?
Do we
Do we love the messenger of Allah? Do
we not love the messenger of Allah?
Do we supplicate to Allah or not?
Allah? Do we love the messenger?
So we love Allah and we love the
Messenger.
But do we supplicate to Allah?
Allah?
So this is how it is.
We love Allah and we love the messenger.
We supplicate to Allah but we don't supplicate
to the Messenger.
Is this how you taught them?
But Allah said regarding the mushrikeen.
Allah said in the Quran regarding the people
of Ashirk.
He said from amongst the people
are those who love
the partners or the idols,
the other false deities
like they love Allah and he called this
shirk.
Allah said in the Quran regarding the people
of shirk that amongst the people of those
who love other than Allah like they love
Allah and this is called shirk. And when
I asked you, do you love Allah? You
said yes. And do you love the Masjid?
You also said yes.
Do you wanna go back on your answer
now?
The answer is we love the messenger of
Allah.
And a person can never be a Mu'min,
can never be a believer until he loves
the messenger of Allah Sallallahu Alaihi Wasallam.
And whoever does not love the messenger of
Allah, then he is not a believer. He
is not a mummin. And the one who
despises or hates the prophet sallallahu alaihi wa
sallam, then he is a disbeliever.
But here is a very important
and complex issue and it is
The point is that we love the messenger
of Allah
but we love him for the sake of
Allah. We do not love the messenger of
Allah
like we love Allah. It's not equal.
No.
The the love of Allah. The love of
Allah.
Which things does
comes with it?
When you love Allah,
then it necessitates
Al Khudur. And Al Khudur is like complete
submission
in front of Allah.
And also when you love Allah
then you also fear Allah.
And also
you have hope in Allah. When you love
Allah then you are submitting yourself with humility
in front of Allah. You are loving Allah,
and you are fearing Allah, and you are
hoping in Allah.
And this, all of this is worship. This
is Ibadah.
Submitting yourself and showing your poverty and need
in front of Allah.
Along with love.
Along with fear.
And along with hope in Allah.
This is the love of Allah. All of
these things have to come together in the
love of Allah.
That you submit yourselves and you show your
need and poverty
and and by your destitute in front of
Allah.
Along with love of him.
And fearing him.
And also having hope in him.
This type of love, the love of Allah
which contains complete submission
and showing poverty and weakness in front of
Allah and having hope in him and fearing
him. This is the love of Allah. Is
this the same type of love which we
show towards the prophet sallallahu alaihi wa sallam?
The Muslims, do they fear the messenger of
Allah?
Meaning,
if you see a Muslim
and he's sinning
and you want to remind him
to stop this sinning, do you say to
him
fear Allah?
Do you say to him
fear of Allah? Or do you say to
him fear the messenger?
If you see a poor person
or an ill person, do you say to
him supplicate to Allah? Ask Allah. He will
he will
remove you from your poverty. He will give
you good health. Or do you say to
the person seek from the messenger of Allah,
he is the one who will kill you,
he is the one who will enrich you.
When the messenger of Allah, when he came
to his tribe and his people what did
he
say
to
them?
Did the messenger ever say
to them worship Allah and worship His messenger?
Or did the Messenger say to them, Worship
Allah alone?
You do not have any other deity besides
him.
The prophet will say to his people, worship
Allah. You do not have any other deity
besides him.
To summarize everything.
We love the messenger of Allah sallallahu alaihi
wasallam.
The messenger of Allah sallallahu alaihi wasallam, we
love him.
But do we love him as we love
Allah
or do we love him for the sake
of Allah?
Or is there no difference between them?
Even the prophet sallallahu alaihi wa sallam,
we don't love him like or equal to
the love of Allah. Rather, we love the
prophet
for the sake of Allah.
What is the meaning of loving Allah?
The meaning of loving Allah is that you
love Allah in a way which brings about
complete submission,
humility,
showing your weakness in front of Allah, your
poverty in front of Allah, your need in
front of Allah
along with alkhawf, fear
and alrajah
having hope in him.
But when it's the
love But when it's the love But when
it's the love of Allah then we don't
have these,
characteristics towards the prophet shalallahu alaihi wa sallam.
Meaning, it isn't complete poverty and weakness and
complete submission.
It isn't fear of him. It isn't hope
in him.
The question is why do we love the
messenger of Allah?
Do you love the messenger of Allah?
Why do you love the messenger of Allah?
We love
him because he was one in obedience to
Allah.
We love the messenger of Allah because he
was good towards us and he taught us
the religion.
We love Allah because the we love the
messenger of Allah because he has a virtue
over us after Allah.
And we love the messenger of Allah because
Allah ordered us with his love.
And we love the Messenger of Allah because
Allah loves His Messenger.
But we don't love Him, I. E. We
start worshipping him.
If
a person loves
Ighmaghluk. Any creation. Any creation.
If a person
loves any other creation,
mankind, humanity,
a person, a jinn, a stone, any other
person,
and this love is like the love of
Allah. Meaning, it is that love
which consists of al Khudhu and tadalul and
hawf and raja then this is shirk.
And this is how
And this is how
this is how the mushrikoon
used to love their idols and their other
deities.
That they used to love these deities like
the love of Allah with all of these
things.
Why did Allah subhanahu wa ta'ala send his
prophet Muhammad? Why did he send him?
The author, Rahimullah,
he says I send salawat upon the prophet.
Why was he
sent? He was sent in order to bring
goodness and rectification of the religion,
the deen,
the dunya, the worldly life, and the akhira.
And if you are a person
whose religion becomes good
and your dunya becomes good and your akhirah
becomes good, then you've attained all of happiness.
And this was the dua of the prophet
sallallahu alaihi wa sallam. The prophet sallallahu alaihi
wa sallam he used to make this du'a.
He used to say, Allahuma
o Allah
Aslihli
rectify for me my religion
which is the protection of my affair,
and rectify for me my dunya
because it is my living,
and rectify for me my akhira
because it is my ma'ad, it is my
final abode.
So the prophet sallallahu alaihi wa sallam,
he was sent with this for us.
That through him he taught us in order
we could rectify and make good our religion
and our dunya and also our akhirah.
And the author Rahimullah,
he said in the 3rd paragraph,
he said that this booklet is Muftasr. It
is concise.
Meaning, it isn't very
lengthy
and it contains
the most important
priorities. Ahamdul Muhammad. The most important priorities
with regards to the religion.
And
And the foundations
or the pillars or the principles of Al
Iman. I Al Iman,
it has 6 pillars which is it is
built upon and we're going to study them.
And the author he said
that there is a necessity
upon us that we talk and write about
it. Why? In order we can complete our
iman.
The author, Rahimullah,
he said that this booklet or treaties which
I've written, I've written it in which format?
In the format of question and answers.
Following who, imitating who, Jibril alayhi wasalam and
the prophet sallallahu alayhi wasalam. In the famous
hadith, when Jibreel alayhi wasalam came to the
prophet sallallahu alayhi wasalam
and his clothes were very white
and his hair was very black And he
came to the prophet and he asked him
questions in order to teach him. What is
Islam? What is Iman? What is Ihsan? When
is the hour? What are the signs of
the hour? So the prophet and the companions
could learn.
And the author said, why did I make
a question and answers?
Because it is closer to gaining understanding. It
is easier
to understand
and it is better for learning and teaching.
And for this reason also in our lessons
we ask and we answer so we can
learn and revise.
Many people or at least some of them,
they end up sleeping in the Khutba.
True.
As for in the lesson which is about
knowledge, then there is no sleeping.
If you want to sleep then you go
to your house and you sleep. However,
Are you ready?
Are you ready? So we can benefit and
learn.
The Sheikh, Rahimullah,
Sheikh Saadi, he said the first question is
He said, what is the had I. E.
What is the definition or the meaning of
atawheed?
We always say atawheed, atawheed, atawheed, atawheed. But
what does it actually mean? What is its
definition and how many types are there? Atawheed,
Muhammadjid, then.
Tawheed is very important.
And your Islam your Islam
can never be valid without
a tawheed. A tawheed
is the call of all of the messengers.
They they only came for the sake of
Allah created
mankind and jinn for the sake of
Allah created this dunya and the akhira for
the sake of
Allah created
paradise and the fire for the sake of.
Allah made certain matters halal and he made
certain matters haram all because of
Allah legislated jihad for the sake of a
tawhid. So what is this tawhid which is
so important?
It saddens us a lot
that many amongst the Muslims, they don't know
the meaning of
a tawhid. In fact, there are some people
who say don't even study a tawhid.
And this is despite the fact that Tawhid
is the most important issue.
So much so that the author, his very
first question was regarding a Tawhid.
Learn it in this next lesson inshaa Allah.
And whoever knows a tawheed
then we will remind him about it this
tonight insha'Allah.
And whoever knows at Tawhid
and he remembers and recalls it well, then
we will increase this tonight insha'Allah.
Tawhid is a master.
A mustar meaning it is a root noun.
Meaning
From a Tawhid, other words are taken
deduced.
So the mastar, the root noun
is the the root word, the core word
from which other words are deduced or based
upon.
The
past tense
from the word
is
And the present tense
from this word
is
And the command
is
And therefore,
the root word or the root noun is
From it, all these words are deduced.
And the meaning of
according to common Arabic usage
is to make something 1, to unify something
or to single out something.
And if
it if the Muslims
have various opinions, people have different opinions. You
say to the people,
be 1 in your opinion. Have a single
opinion.
If for example,
people
they enter into a unit from the
army, all of them are given the same
clothes. All of them are given a particular
appearance and this is called
called that their clothing is 1 and unified.
Alone.
When the children enter into the school, they
are given a single uniform and this is
called a
I. E. They have been single out or
unified in what they are wearing.
And therefore, the meaning of the word
in the Arabic language, common Arabic usage
is to make something 1
or to unify it.
So what is the meaning of having tawhid
of Allah?
The meaning of a tawheed when it relates
to Allah
is to single out Allah in everything which
he is deserving of.
Whatever he is deserving of, you single him
out.
There is no sharik. There is no partner
for him in any one of his rights.
Rather he is the one who is singled
out.
He is unique in every one of his
rights.
And what are the rights of Allah which
we have to single him out with so
we can be people of towards him. What
are his rights?
The ulama, the scholars,
they read the Quran,
they collected the sunnah, and they deduced for
us these rights of
Allah.
And when the scholars,
when they look through the Quran Quran and
the Sunnah, they found
that Allah subhanahu wa ta'ala is to be
singled out in 3 main areas.
In
the issue of Rububiyah
and Uluhiya
and Asma was Sifaat and we're going to
explain them.
So Allah
is to be single out and is the
only one who is deserving
of these rights.
He has no partner
in any one of these rights.
Neither in his
and we're going to explain this term. And
neither in his and neither in his
Stop. Stop.
Insha'Allah, there's only 5, 10 minutes and then
you can have a break. There's some lunch
outside, I think. Make wudu if you need
to make. Inshallah, in the next lesson, our
Sheikh Havrilla, he's going to explain the meaning
of
and the rest of their lesson.
The break is starting
7:40 PM until Maghrib inshallah until Maghrib. And
then we have 2 lessons after Maghrib together,
one after the other. So whoever needs to
have a break, have something to eat, make
judo, then you are free to do so.
A tawheed is better for you than food.
If you don't eat, you become hungry.
But if you don't have a Tawhid, you
will not enter into Jannah. Which one is
more important? That you
But InshaAllah, we'll eat and we're going to
learn about Tuhin.
So don't go too
far.