Mirza Yawar Baig – Westfield Halaqa Aqeeda
AI: Summary ©
The speaker discusses the importance of honoring actions and behavior based on who they are doing, and the fundamental of opinion and belief in one God, which is the creator. They also discuss the worship of Jesus Christ, including formal worship, belief in the gods, and praying for it. The importance of praying for others and making assumptions is emphasized, as it is a result of actions made by the person. The transcript describes Sayyidina date as a drought, and the uncle of the family of Sayyidina date is a river.
AI: Summary ©
See, as far as the Aqeedah is concerned,
Aqeedah is the Arabic word for creed.
Creed is the basic fundamentals which we believe,
by believing which and acting on which we
become Muslim.
And if we stop believing it or we
act contrary to that, opposite to that, then
you leave Islam.
This is the very brief description of, or
definition of what Aqeedah is.
So Aqeedah is extremely important because all our
Amal, all our actions, Amal is action, and
Amal is actions, plural.
So all our Amal are rewarded based on
who we did it for, right.
If I go and wash Waris's car and
I come to you and say, pay me
for washing the car, you will say, which
car?
So I wash Waris's car.
You say, go to Waris.
Why are you coming to me?
You didn't wash my car.
No, no, you should pay me.
Why should I pay you?
You did work for him, go ask him.
Now very, very fundamentally, this is the issue.
So if I worship Allah and I do
whatever I do for the sake of Allah,
for his pleasure, then I can go to
Allah subhanahu wa ta'ala and say, ya
Allah, why did I do this for you?
But if I did this for anyone else,
and that anyone else can be any of
the gods or the angels, or any of
the creatures that are worshipped as gods, because
they're actually not gods.
Some of them are living or who lived
like Jesus and so forth.
Some of them are not living, some of
them are mythological figures and so forth.
Whoever they might be, anyone other than Allah,
we say ma'asib Allah, something other than
Allah.
If I'm doing it to please them, it
may be a good thing.
For example, I'm feeding the poor, you say,
what's wrong with that?
Nothing wrong with that.
Please, go ahead.
I'm doing some good thing.
But I'm doing it for the pleasure of
that entity, and that entity is not Allah.
Then I cannot go to Allah subhanahu wa
ta'ala for the reward.
It doesn't work, same example.
And then on the Day of Judgment, when
we go to those, the ones that we,
Allah subhanahu wa ta'ala said that they
will go to those they used to worship.
So when you go to the one you
worship, you might find that, for example, you
might say mythological figures, it doesn't even exist.
Who are they worshipping?
In the case of people like Jesus, Isa
A.S. or you know, whoever, Isa A
.S., get out of here.
I mean, I didn't ask you to worship
me.
So how come you're worshipping me?
Who told you to worship me?
I did not say I'm God.
I did not say I created the world.
So that is the reason why Aqidah is
extremely important.
Now Aqidah begins with knowing who Allah subhanahu
wa ta'ala is, and that's why we
have the book that we were, that we
have very kindly printed, Aqidah al-Tahawiyah, Imam
al-Tahawiyah, Rahmatullahi was the one who tabulated
it and put it down in this easy
book to understand.
And it begins with Tawheed.
The fundamental of Aqidah is La ilaha illallah
Muhammadur Rasulullah.
And this is, you know, La ilaha illallah
is Tawheed, which is the wahdaniyat, the oneness,
the uniqueness of Allah subhanahu wa ta'ala,
with whom there are no partners in anything.
There are no partners of Allah subhanahu wa
ta'ala in worship.
There are no partners of Allah subhanahu wa
ta'ala in creation.
There's no partners of Allah subhanahu wa ta
'ala in seeking help.
There's no partners of Allah subhanahu wa ta
'ala in seeking anything we need in life,
sustenance, children, spouses, money, influence, whatever.
No partners.
It's only and only Allah.
That's why we say La hawla wa la
quwwata illa billah.
There's no one who has any irada, any
ability to decide or to do something, wa
la quwwata.
And there's no quwwat, there's no force, there's
no force, there's no power, there's no authority,
illa billah, except with Allah.
So this is the fundamental of Tawheed, that
only and only Allah subhanahu wa ta'ala.
Now for the sake of, we start with
Tawheed fi uluhiyat, that is the wahdaniyat of
Allah, the uniqueness and oneness of Allah subhanahu
wa ta'ala, in his worship, right?
So for example, on a side note, many
times people ask you, what do Muslims believe
in?
And many people will say, Muslims believe in
one God.
Right?
Is that answer right or wrong?
Partially.
Partially.
Two?
One God?
So if somebody says, I believe only in
Jesus, nobody else.
One God.
I believe only in Ganesha, nobody else.
One God.
Is that a person a Muslim?
I believe in one God.
So Muslims, do they believe in one God?
Yeah.
But, like, I guess it depends like what
you're talking about.
Like what?
When we say we believe in one God,
we're talking about the creator out there that
has no image, that doesn't have any children,
family, whatever, and like, yeah.
So we're not saying, it can't just be
anyone.
So for example, I say I have this
image in my mind of this God who
has no family, no children, no nobody.
He's one.
Is that person Muslim?
No.
Why not?
Because you have to believe in Allah.
Exactly.
What you describe is not wrong.
What you describe has some of the attributes
of Allah.
But these belong to whom?
Allah has an identity, you know?
Allah is not just something, somebody who has
no substance, no name, does he exist?
No.
You're saying, Allah, Muslims are those who believe
only in Allah.
Not just one God, only in Allah.
Allah happens to be one.
That's a different issue, but only in Allah.
And who is Allah?
These things you said.
He is unique, he is alone, he has
no attributes like anything in creation, he has
no children, and so on and so forth,
right?
So all of these things are attributes of
Allah, but we believe in Allah.
So understand this very, very clearly.
Muslims don't believe in one God, they believe
in Allah.
Who is Allah?
He is one.
So we come to the one, but we
believe in Allah.
To believe in Allah has an identity.
Allah is Allah.
Allah is not something you imagine, no.
Allah is Allah, Allah exists.
So we believe in Allah, who is one.
He is the one, he is alone, he
is unique.
There is no one like him, he has
no partners.
He needs nothing, everything needs him.
He was neither born, nor did he give
birth to anything, he was not begotten.
And neither did he begot, meaning he has
no parents, and he has no children.
Allah always was, there was no time before
Allah.
And this is the problem with every other
God that people worship.
There is a date of birth.
Either it's an exact date of birth, or
it's an imaginary date of birth, or whatever.
But there is a date of birth, meaning
yeah, well.
So, if there is a date of birth,
I always tell people, anyone who has a
date of birth cannot be God.
For a very simple reason.
What's that reason?
If there is a date of birth, it
means that there was a world before that
day.
The date of birth is not the date
of creation of the earth, of the earth
or universe.
It's some point in the...
So that means this earth and this universe
existed without this God until he was born.
So then how is he God?
If it can exist without him, then he
is an incident in the life of the
earth.
So Allah is not this.
Allah subhanahu wa ta'ala always was.
huwal hayyul qayyum And he will always remain.
huwal awwal wal akhir He is the first,
and he is the last.
There is nothing before Allah, and there is
nothing after Allah.
This is Allah subhanahu wa ta'ala.
It's very, very important for us to understand
this very clearly, keep it strongly in our
mind, and ensure that when you, for example,
when you are standing in Salah, you say
Allahu Akbar, bring this, this, this, this awareness,
this istezar, which is knowledge, that this is
the one I'm worshipping.
The one who is alone, the one who
is unique, the one who is always there,
nothing before him, nothing after him.
He will not end, the world will end.
al-insu wal-jinnu yawutun The humans and
the jinn will die, only Allah will remain.
kullu wa nalayha faal wa yabqa wajoo rabbika
zuljalali walikaraam Everything in the creation will die,
only Allah will remain.
All of this we must try to be
aware of as we pray.
So this is one piece of Tawheed.
This is Tawheed ul-Uluhiyah.
Tawheed ul-Uluhiyah is to worship no one
other than Allah.
Now worship consists of several things.
One is the formal worship, which is Salah.
So we don't bow, we don't make Sajdah
to anyone other than Allah.
Even if it is not Sajdah in Salah,
generally Sajdah is Haram in Islam.
No, you don't put your face on the
ground for anyone.
Allah gave you dignity and honour as a
human being.
Allah said we have given dignity to the
children of Adam.
So you do not bring that dignity down
before anyone other than Allah.
Because Allah gave you the dignity, therefore it
is His right that you prostrate to Him,
but not anybody else.
So that's one part of Tawheed.
The second part of Tawheed also is that
we don't seek help from anyone other than
Allah.
So making Dua to anyone other than Allah
is Haram, it is Shirk.
So somebody says Ya Rasulullah, Ya Muhammad, Ya
Ghose-e-Azam, Ya Sheikh Abdul Qadir Gilani,
Ya Ali, all equally wrong.
So Ya Allah, Ya Allah.
So Sayyidina Ali, what did he say?
You are saying Ya Ali, so he must
say what?
Ya myself?
You know what I'm saying?
Obviously he didn't say that.
He said Ya Allah.
So when he said Ya Allah, how come
you say Ya Ali?
How come you say Ya Ghose-e-Azam,
Ya Muhammad?
So Allah said no.
Rasulullah taught us to ask Allah and nobody
else.
He didn't say ask me.
He didn't say ask Allah through me.
No.
Ask Allah.
Allah said ask me.
I will accept your Dua.
So when people say pray for me, you're
obviously praying to Allah but making Dua for
them?
Correct.
Absolutely.
That's fine.
No problem.
So pray for me means you make Dua
for me, yes.
This is a good thing to say to
each other.
And if you make Dua, the Prophet said
when a person makes Dua for their brother
or sister, Allah appoints an angel to make
the same Dua for them.
And the Dua of the angel is more
accepted.
So when you make Dua for your friend,
your family, it's very good.
But people, for example, they go to the
graves of so-called saints or whatever, Dargahs
and Maqams, and they will stand there and
all this is haram, all this is shirk,
this is idol worship.
There's no difference.
Many Muslims who criticize Hindus, how can you
worship a stone?
How can we worship a grave?
What's the difference?
The stone is vertical, the grave is horizontal.
What else is the difference?
Both are wrong.
Both are shirk.
Both are open shirk.
Worship Allah.
Worship Allah subhanahu wa ta'ala.
Nobody else.
So this is the first and fundamental part
of Tawheed, which is called Tawheed ul-Uluhiyat.
Tawheed in the worship of Allah.
Tawheed ul-Uluhiyat, which is the Wahdaniyat of
Allah subhanahu wa ta'ala in worship.
The second part of Tawheed, which we will
talk about, is Tawheed fi Rububiyat.
Allah subhanahu wa ta'ala is Rabbul Alameen.
He is the Rabb of all creation, all
the worlds.
So who is Rabb?
The meaning of the word Rabb, in English
translation, it will be translated as Lord.
Lord or lordship is one small piece of
Rabb, but it doesn't really translate the word
correctly.
Because a lord, basically, if you look at
it in the context of the meaning, a
lord is someone who has superior authority over
you.
In America, you don't have that, but in
Britain and other places, you had somebody who
is a lord.
You have something like Sindh Wadera.
So you've got a Wadera, you've got a
Thakur, you've got a Mirza, you've got somebody
who is a prince or something.
So he has so many thousand acres of
land, you've got 50 villages, so he is
the ruler over all this.
So he is the lord of that land.
Allah is not like this.
The issue of Allah subhanahu wa ta'ala,
Allah subhanahu wa ta'ala's sultanate, His kingdom
has no boundaries.
Allah subhanahu wa ta'ala rules over everything.
So the lordship of Allah subhanahu wa ta
'ala, the Rabubiyat, the Sifah of Rabubiyat, which
makes Allah Rabbul Alameen, is to take something
which is incomplete, which is small, which is
imperfect, and develop it and nurture it stage
by stage to a stage of perfection.
So something which is naqis, meaning by darja,
by darja, take it to a state of
perfection.
We ask Allah subhanahu wa ta'ala, we
are and we were naqis, you are developing
us, you are giving us opportunities, take us
to the stage of perfection as far as
we are concerned, to go into Jannatul Fardos.
It's perfection, Inshallah.
So we ask Allah for this, to take
something which is imperfect by stage.
Now if you think about that, therefore Allah
subhanahu wa ta'ala in his Sifat of
Rabubiyat as the Rabbul Alameen, Allah subhanahu wa
ta'ala is responsible for and gives us,
meaning human beings, meaning all creation, everything that
they need.
There's nothing that Allah doesn't give.
Everything.
So our health, our wealth, our influence and
power and authority and you name it, comes
from Allah subhanahu wa ta'ala.
And that's why we say, Iyyaka na'budu
wa iyyaka nasta'i.
We worship only you and we seek help
only from you.
So seeking help, because he's the only one
who gives it.
We worship only you and we seek help
only from you.
So Sifat Rabubiyat in Uluhiyat we do not
join partners with Allah subhanahu wa ta'ala
in worship.
In terms of Rabubiyat, which is also part
of Tawhid, we don't join partners with Allah
in seeking help for anything.
We ask only Allah.
Now you might say, well okay, this we
understand, but for example, if you want some
water now, what should you do?
Can I ask you, can you get me
some water?
Can I do that or this is shirk?
What do you think?
You can ask.
I can ask.
Because the person I'm asking is sitting right
here in front of me.
He's a living individual.
I can ask him.
But supposing I go to, supposing I argue
with you and say, you know, okay, so
I can ask Waharis who's here, but therefore
why can't I go to a grave of
some good person who passed away?
I'm not asking that person to help me.
I am telling that person, please make dua
to Allah for me to get this and
that.
Is that possible?
No.
It's not.
Because that is a different world.
The Alam al-Barzakh, the world behind the
wall, literally.
Literally it means Alam al-Barzakh is behind
the wall.
The Alam al-Barzakh, the world of the
Ka'bah, is a different world.
There's no communication between that world and our
world.
So when you go and stand there and
you're saying, give me this, give me that,
or make dua for me to get this
or that, first of all it is illogical
because there's no communication between the two worlds.
Secondly, it's illogical because whoever you go to,
that person doesn't know you.
He did not know you in his life.
How will he know you when he's dead?
Third thing is, you are probably going to
be speaking in a language that he never
spoke.
So how come he suddenly understands English or
Urdu or Punjabi or whatever, you know?
Right?
You go to the grave of somebody who
is...
Sheikh Hamza Ghazi Jilani is in Baghdad.
He was an Arab.
He spoke only Arabic.
He didn't speak Punjabi.
Now you go there and say, ask him,
in Punjabi, give me this, give me that.
How does that work?
Right?
So that is the reason why we say
Islam is a very logical religion.
So apart from the belief part of it,
also logically it makes no sense that first
of all you're talking to somebody who is
dead.
They're not there in front of you.
And secondly, they don't know you.
They never knew you.
How are they going to...
Who are you?
Third thing is that you are speaking in
a language which they never spoke in their
lives.
Now if you...
Any of these...
You want to say, okay, I'll ask the
same thing in Arabic.
Still the same thing.
He still doesn't know you.
So you say you're speaking in Arabic.
And Allah said, you cannot make those who
are in their graves to hear you.
So they can't, he can't hear you.
So what are you talking about?
The world?
So in terms of Ru'ubiyat, therefore, to
seek help from anyone other than Allah in
the unseen, unperceivable realm.
Transactionally asking a person who is there for
help, no problem.
But in the other world, in terms of
the Akhira, in terms of the Ghayb, to
ask for help is open shirk.
It's haram.
Not permissible.
A dalil for this, and this is a
dalil also for what you asked me before.
In the time of Sayyidina Umar there was
a drought.
And they decided to go and pray Salatul
Istisqa, the prayer for rain.
Sayyidina Umar took all the people outside of
Madinah.
And he led the Salah.
They prayed.
After they prayed, Sayyidina Umar requested Abbas will
observe, Abdul Muttalib.
The uncle of us also said to come.
And they made a small mimbar there, a
little platform.
So he asked him to stand on this
mimbar and make dua for rain.
And Sayyidina Umar raised his hand and he
said, Ya Rabb, when your Nabi was among
us, when your Nabi was among us, we
used to ask him to make dua for
rain.
Now your Nabi is no longer among us.
So we are asking the uncle of the
Nabi, the Amm of the Nabi, to make
dua.
Please accept his dua.
Al-Abbas made dua, and Allah SWT sent
rain.
Now the question to ask is, Sayyidina Umar,
did he not know where Rasulullah SAW was
buried?
Of course he knew.
Because he was buried next to him.
Right?
He knew.
So how come he or the others just
didn't go to the grave and say, Ya
Rasulullah, please make dua for rain.
They knew where the grave was.
Why does he say, when he was with
us, we used to ask him, now he's
no longer with us.
How do you say that?
He's with you.
How is he with you?
He's not with you.
He's with Allah.
He's in the Alam-ul-Bazaar.
Right?
So the reason I'm giving you this is
because this is a dalil in Deen.
This is the action of the, one of
the Khulafa Rashidah.
It's an action of a person who learnt
the Deen at the feet of Rasulullah SAW
directly from him.
So his action becomes a dalil, becomes a
piece of evidence in our religion.
So of course Allah SWT has said, Udauni,
ask me.
Don't ask anyone.
We have the action of the Sahaba also
who did not do that.
Tawheed-ul-Uluhiyat, Tawheed-ul-Uluhiyat.
The last one is Tawheed-ul-Asma-ul
-Sifat.
The Tawheed in the names and the attributes
of Allah.
Tawheed is one.
We don't have three Tawheeds.
But just to explain it, we usually split
it into these three categories so it's easier
to understand.
So Tawheed Fi-Asma-ul-Sifat Meaning that
even though, for example, you say does Allah
see and does He hear?
What's the answer?
Yes or no?
Yes.
Allah Himself said, He is the one who
sees and who hears and sees.
Sami-ul-Basir.
Does Allah know?
Yes He knows.
He knows what's in the hearts.
Right?
Does He speak?
Yes He speaks.
He speaks.
He has Kalam.
In His hand there is only goodness.
So even though we use these and other
such terms, these are used in the Quran,
they are used in the Sunnah as well.
We use them because basically because there is
no other way of expressing it.
So we use their language.
But the key thing to understand is that
Allah Subhanahu Wa Ta'ala's seeing is unlike
our seeing.
Allah's hearing is unlike our hearing.
Allah's knowing is unlike our knowledge.
At a very basic level, what is behind
my back I can't see.
I'm seeing, I'm not blind, but what's behind
my back I cannot see.
I don't know what's going to happen five
minutes from now.
So I have knowledge of my present, something
of the past, which I remember because even
the past I will forget.
Future?
Zero.
At best I can guess and say this
might happen that way.
Will it surely happen?
We don't know.
Control?
Yes we have control over some things.
But Allah's control is over every single thing.
So in terms of the Asma' and Zifat
of Allah, Dawhid of Asma' and Zifat is
to believe that the names and attributes of
Allah belong to Allah only and they belong
to Allah in a way which suits and
which is in keeping with His Majesty and
Grace.
They don't belong to Him the way they,
not those attributes but what the factors that
the attributes point to belong to us.
For example I see, you see, there's no
semblance, there's no semblance of comparison between my
seeing and Allah's seeing.
So to understand this very clearly.
Another thing is that there are certain things
which are specific only to Allah.
Certain name for example, Allah for example, is
a name is only Allah.
You can't say I have a child I
will call him Allah, no.
Because you know, I love Allah so much,
so why can't I call my child Allah?
No, you cannot.
So what must I call him?
Call him Abdullah.
Abd of Allah.
Now this usually people do, nobody names their
child Allah they always call him Abdullah but
Rahman for example, people name their children just
Rahman.
This is also not permitted.
You have to name the child Abdurrahman and
call the child Abdurrahman.
People say, oh Rahman bhai it's not like
that.
No Rahman bhai, Rahman is Allah.
Right?
So it is there are some specific names
where, first of all blanket rule all the
Asma'u Allahi Ta'ala, all the names
of Allah Subhanahu Wa Ta'ala the preferred
thing is to write before the name to
use Abd.
Abdullah, Abdurrahman, Abdurrahim, Abdurazzaq, Abdul Wahid right, Abdul
Khaliq all Abd.
So it's very important, these are some very
basic rules of the Tawheed of the Asma
'u Allahi Ta'ala, Tawheed of the names
and attributes of Allah Subhanahu Wa Ta'ala.
Alright, so this is a sort of broad
view of one aspect of Abdillah, of Tawheed.
Any questions and so on before we close?
Yeah.
So my name is Abi and wherever I
see sunlight it'll come.