Channel: Navaid Aziz
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In Alhamdulillah Nath Meadow who wants to know who won the stock funeral when I was a villa him in Cerulean fusina woman sejati ani Nina, Maria de la la moda la mejor de la watershed, Wanda ilaha illallah wa Hoda. sharika wash Hydra Anna Mohammed Abu Rasulullah sallallahu alayhi wa, ala he was talking he was seldom at the Sleeman kathira ama God, my dear brothers and sisters salaam aleikum wa rahmatullah wa barakato.
The Messenger of Allah sallallahu alayhi wa sallam he narrates from Allah subhanho wa Taala directly, and this is what we call a hadith kotse so it's not Koran, but it is a hadith kotse and this is when the Messenger of Allah sallallahu alayhi wa sallam narrates from Allah subhanho wa Taala but in a form that is not with the water and in the form that was not meant to be preserved in the Quran. And in this Hadith, Allah subhana wa tada he calls Sultan Fatiha a Salah, he calls SoTL Fatiha as Allah. So Allah subhanho wa Taala he goes on to say, because some to a Salah benei ouabain Abdi that I divided the Salah, between myself and my slave. And then Allah subhanho wa Taala goes on
to say solothurn Fatiha. So he says that when my slave says Alhamdulillah, horrible Allah mean, my slave has praised me and for him is what he pleases. Then the slave goes on to say, or off man or Rahim and Allah subhanho wa Taala says my slave has extolled me and for him is what he pleases. Then he goes on to say Mally kiyomi Deen and he says, my slave has praised me and for him is what he pleases. And then he gets to the verse. He cannot abou what he can Stein. He gets to the verse and says that this is between my slave and I, and for him is what he pleases. So now you learn several lessons from this hadith. The first lesson you learn is that Allah subhanho wa Taala calls certain
Fatiha a Salah, to show you the significance of sortal, fattier in a Salah. And this is why some of the scholars they wanted to the opinion that a Salah without certain Fatiha is not valid, because Allah subhanaw taala called it Salah himself. The second lesson you learn from this hadith is that Allah subhanho wa Taala up until this point where we get to er Khanna abodo er can Stein Allah subhanho wa Taala keeps on saying that for my slave is what he pleases after each verse. And then when we get to the verse, er kana abou er canister in Allah spine what's the other says that this is between my slave and I. And you'll notice that the first three verses that are being mentioned,
there are purely informative. So your periods purely on behalf of Allah subhanaw taala he commanded us to say something and we are saying it. Now when we get to the fourth verse of iaca, Buddha can Stein you'll see this is what starts to become interactive, where it is no longer in the third person anymore. Al hamdu Lillahi Rabbil alameen thery Praise be to Allah is in the third person or of manner Rahim He is the Most Beneficent, the Most Merciful third person Maliki omitting he is the Master of the Day of Judgment third person but when he gets to er cannot abodo er can Stein. You see this becomes a direct conversation with Allah subhana wa Tada. So Allah subhanho wa Taala now
becomes the one that you're addressing. And this is why the Messenger of Allah sallallahu alayhi wa sallam specifically said, he said that when you stand in Salah, be very careful of how you stand in Salah because you're now about to begin conversing with Allah subhanho wa Taala and this hadith goes on to show and this is lesson number three and the last one will derive from this hadith is how the Salah is actually a conversation with Allah subhana wa Tada. So every time you say something, Allah subhanho wa Taala says something back and that which Allah subhana wa tada repeats the most in response is that for my slave is what he pleases for my slave is what he pleases. And this in
particular comes into play when the duar actually comes into circle Fatiha when we actually get into dental Serato Mr. Clean that guide is to the straight path that is when it actually comes into play. So that is why one of the biggest lessons we learned starting from this verse of er cannot abodo er can strain. You have now begun a direct relationship a direct conversation with Allah subhanho wa Taala and I want you to imagine if you're speaking with your mother or speaking with your boss, or speaking with someone else, how rude and disrespectful it would be
If your mind is somewhere else, that you're thinking about something else, you're focusing on something else, then how about when you're standing in front of Allah subhanho wa Taala and conversing with Allah subhana wa Tada, one should be even more respectful. One should be having even more concentration than they would if they were speaking to their mother or to their boss, or anyone other than that, and that is the significance of this verse. So now let's start off in understanding what does he or cannot abodo actually signify? What does he or cannot actually signify, and the Arabic language, you'll notice that when it comes to verbs, what they call a fan. And when it comes
to verbs, there's three things that you need to know, there's three things that you know, need to know, the fail, the file, and the mfold. The fail is the actual verb itself. So we'll take a direct example over here, the verb over here is a B, which means to worship which means to lower oneself to Allah subhanho wa Taala, then this is the verb then there has to be a find the one who is doing that action. And this is what we call in the English language, the subject, so the file in the English language is the subject. And here Allah subhanaw taala gives us the subject, and says now obudu, meaning that we are the one that worship Allah Subhana, WA Tada. And then you need to have the
object, then you need to have the object. And in this verse, it is the URL is Allah subhanaw taala. Now you'll notice generally speaking, when you look at a sentence, you'll have the verb, then the subject, and then the object that is the general Joomla fairly a data file, the file and number of all will come in this sequence, that is the general case scenario. But in this verse, you see that the sequence completely changes. Because iaca at the beginning of this verse, is the object is the object because Allah Subhana Allah is the one that is being worshiped. And then the file comes now abodo the NA over here is the file it is us who is worshipping Allah subhanaw taala. And then the
field comes. So you will notice that Allah subhana wa Taala, he changes up the regular sentence structure and changes it around. And this change in structure to bring the object in front of everything else, is to show something very exclusive. And this is what they call exclusivity. So when you say er cannot abou you're saying it is only you exclusively, Allah subhanho wa Taala that we worship. So the tedium of them of all the bringing forth of the object, it signifies and indicates exclusivity. So the action that comes after it is exclusive for Allah subhanho wa Taala. And this directly ties into the Shahada. it directly ties in to the Shahada. For those of you who
attended light of guidance, you know this in detail, but let's do a quick summary of it. That when you say la ilaha, Illa, Allah, what are you actually saying, LA is negation. So you're saying there's nothing Ilaha it means something of worship, Allah is the exception, and Allah is lovable. janella indicating Allah subhanho wa Taala. So if you were to translate this literally, you would say, there is nothing worshiped besides Allah, there is nothing worshiped besides Allah, that is the literal translation. My question to you, my dear brothers and sisters, is this literal, literal translation accurate? Why or why not? was what give me the answer. The literal translation of
there's nothing worshiped except Allah. Is this a factual statement or not? Raise your hand. Go ahead. It's not why
accent so the logical conclusion is that no, it is not factual because other things besides Allah subhanaw taala or worshiped, Jesus is worship. The prophets are worship, trees are worship the sons are worshiped. idols are worshipped. So there are many other things that are worshipped besides Allah subhana wa Tada. So then there's something missing, when there's something missing, and something implied in the English language, this is known as ellipsis. This is known as the ellipsis in the English language. So the missing word over here in this Shahada, Allah, Allah, Allah, Allah is Lama Abu Dhabi, hockin illa Allah, that there's nothing that truly deserves to be worshiped,
besides Allah subhanho wa Taala there's nothing that truly deserves to be worshipped besides Allah subhana wa Tada. And this is what the statement of La ilaha illa Allah actually means it signifies that there's nothing truly worthy of worship except Allah subhanho wa Taala. And you'll notice that this is the exact same meaning that is being inferred in this verse, by er cannot abou that it is only you Allah subhanho wa Taala that we worship, thus being that our worship cannot be directed to other than Allah subhanaw taala it is impermissible to do so it is empty.
permissible to do so. So that is how this verse actually ties in to the statement of law in the halala. Because it shows exclusivity of worship to Allah subhanho wa Taala alone, it shows exclusivity of worship to Allah subhanho wa Taala alone. So, now let us discuss what is worship or a bother actually mean what does worship actually mean? In the Arabic language the verb Aveda, it means to lower something to humble something to make something at a lower plane. So, when you say a political more avid, it means that the pareek a pathway that it has been lowered by so many people walking upon it. And the way this ties into the concept of worship with the way it ties in to the
concept of a Baba is that the very first step and a vada is humbling ourselves to Allah subhanho wa Taala. And this act of humbling is what we will call submission, submitting ourselves to Allah subhanho wa Taala, the very essence of Islam. So that is what a vida means, from a linguistic sense, to lower oneself to Allah subhanho wa Taala. Now the conventional definition, the shadow a definition, there's two aspects of looking at it, two aspects of looking at it. One is the emotional aspect, meaning the state of the heart, when it is with Allah subhanaw taala. And that is what we will begin with, because you'll notice that in Islam, any actions that take place, it is a result of
what is in the heart. And this is why the Messenger of Allah sallallahu alayhi wa sallam he tells us that indeed in the body is the morsel of flesh. If it is rectified, the whole body is rectified. And if it becomes rebellious, if it becomes spoiled, then the whole body becomes spoiled as well. So all actions, they stem and begin from the heart, all actions begin and stem from the heart. And that is why we will begin with the definition that deals with the emotional state. When it comes to the emotional state of the heart to na vida, you will notice that there are three main pillars, there are three main pillars, or three main emotions that needs to be present in every act of ibadah, in
order for that after the webinar to be considered Perfect. Now notice I'm not saying in order for it to be accepted, but in order for it to be perfect. In order for every act of a budget to be perfect. One has to epitomize these three emotions, meaning reach the pinnacle of these three emotions in the bad, and the first of them is love. The second of them is hope. And the third of them is fear. These three emotions need to be combined at their highest level to perfect one's any better. They need to be combined in their highest level to be a perfect act of a bada. And if no coin Rahim Allah as many of you know, he gives the example of a bird, he gives the example of a bird. He says our journey of
rabada is like that of a bird, our journey our worship, our journey of worship towards Allah is like that of a bird whose head is love and his two wings are hope and fear. So without love this bird cannot exist. And if it's in bounced between hope and fear, then it will never reach its target, it will never reach its target. Now more particularly when it comes to the aspect of love, ignore claim Rahim Allah He goes on to give another example. He says this act of love towards Allah subhanho wa Taala it is magnified odoratus manifest in like that of a tree like that of a tree. And this relates to a concept of actually one do a quick exercise. How many people have a pen and paper with them?
Can you raise your hands if you have pen and paper? I mean specifically pen and paper I need pen and paper specifically So raise your hands. Okay, we'll do a quick exercise with you guys we'll get to benefit from this. I'm going to give you 30 seconds and in these 30 seconds I want you to draw a tree in 30 seconds just draw a tree you can give or take out as many details as you like but you have 30 seconds to draw this tree inshallah and for those of you watching online you can go ahead and do this as well inshallah
you can you keep track of time for us this Count 30 seconds inshallah.
God will watch us to watch. You don't have seconds.
Say noise inshallah.
20 seconds left in shall.
10 seconds, okay.
43210 Okay. Now, in psychology, one of the very first tests that you do with an individual is how they perceive themselves. And it is understood throughout time throughout history, that the tree has always exist.
simplified life and always manifested life. So they say the way you draw the tree is the way that you actually view yourself. So if someone draws a small tree, it means they consider themselves you know, not worthy and they lack confidence as someone draws a very, very big tree. That means they have like a very big ego and you know, very big personality. If someone draws fruits in their tree, it means this is someone who likes to give and you will notice that all other sorts of details that when they come into play, it tells you more about that individual and more about their personality. But over here, you'll notice that Allah subhanaw taala uses the tree for this collimated sahid in
certainly Rahim, Allah subhanho wa Taala he tells us Allah tala k for Dotto Allah who mussenden Kadima Chen methoden kalama chin, by Eva Chen kashia Ratan for Eva that Have you not seen how Allah subhanho wa Taala he gives the example of the good word like that of a tree us aloha Sabbath were fought over half is a man whose roots are firmly grounded and whose trees and branches are high in the sky taught to cola Hakuna Hainan be in the autopia that it gives its fruits by the permission of its Lord at all times. So even Allah subhanho wa Taala uses the example of a tree to manifest life and the highest similar to the life is life of the heart for Allah subhanho wa Taala. Now getting
back to what you know calling Rahim Allah was saying, He says that our love of Allah subhanho wa Taala that too is like that of a tree. Our love of Allah subhanho wa Taala is like that of a tree which needs to grow and needs to be nurtured. So he says the very roots that are in this tree are submission of Allah subhanho wa Taala the roots of the tree are submission, the fruits of the tree, they are the actual actions that once one performs the branches of the tree. He says this is modesty, modesty and shyness that if one is shy from Allah subhanho wa Taala he will be shy not to fulfill a command of Allah subhanho wa Taala and he will be shy to disobey Allah subhanho wa Taala
and doing something that he has prohibited. Now where the beautiful part comes, he goes on to continue and say, and like every single tree in this life, this tree needs to be nurtured. It needs to be carried forward as well. And the nurturing of this tree of love that is implanted in the hearts of men, is the remembrance of Allah subhanho wa Taala so the sun and the water that your relationship needs for the tree that manifest your love of Allah subhanho wa Taala is his remembrance. So the more that you remember Allah subhanho wa Taala the more this tree will be nurtured in the love of Allah subhana wa Tada. So that is love, and then hope and fear, hope and
fear. And this is hope in Allah subhanho wa Taala accepting our deeds, this is hoping Allah subhanho wa Taala rewarding us for our deeds. And then fear is the fear of rejection, that you do those deeds, but Allah subhanaw taala doesn't accept them. On fact, Allah subhanho wa Taala punishes you for those deeds, and you fear the Wrath of Allah subhanho wa Taala. So this is where the fear and hope comes into play. And you will notice that if a person is not careful about these two emotions of hope and fear, one can go very wrong history very extremely, extremely astray. And this is why in the very history of Islam, the first two seconds that went astray directly dealt with these two
emotions, too much fear versus too much hope. So the Hawaii had an extreme amount of fear of Allah subhanaw taala. And I emphasize the term extreme because fear of Allah subhanaw taala is good, but even that it needs to be within its limits. So the Hawaii today went on to say that anyone who commits a sin is in the anyone who commits a major sin is in the Hellfire forever. And as a result, as a consequence of this belief of this group came the second group called the Moto G. And as you know, one of the basic laws of physics, that every action creates an equal or greater reaction. So this group, the mafia, they went to the exact other extreme, they went on to say that one's actions
do not affect one's a man at all. So as long as you believe that there is no god except Allah, whether you do actions or not, is irrelevant. So you can commit Zina, you can still be the lighter, you're still going to paradise you don't have anything to fear. And this was the second group called the Moto G. And you'll notice that this all stems from improper belief in hope and improper belief in fear. So it's very important to be balanced. So now that is the emotional and spiritual state that a bother constitutes, how about the physical definition that rabada the physical definition of a burden, and no one has phrased it better than schakel Islamic notes in Yahoo. Tada. He says, Eva
is mon jamea, the Colima your haibo Allah who are vavoom in a quality one of Al avara to Albertina. He says that he bada is an all comprehensive term that encompasses every statement, action and belief that is beloved to Allah spine. What's up
Allah, whether it be apparent or hidden, whether it be appeared or hidden. So now what is important to focus on over here in this definition, in order for you to worship Allah subhanaw taala, it has to be clearly defined that it is one of three things. It is either a statement, it is either a belief, or it is an action. Now more important than it being one of these two, because those are logical. Those are the three modalities that we have in terms of worshiping. But more important than this, it has to be known for a fact that this act is beloved to Allah subhana wa tada and only when you know that it is beloved to Allah subhanho wa Taala then can you act on it, then can you act on
So, now, when it comes to conditions of the by the conditions of acceptance of worship, there are two conditions that need to be fulfilled, before any act of a bada can be accepted. The first of them is sincerity, that this act needs to be sincerely for the sake of Allah subhanho wa Taala. And it can't be for the sake of fame. It can't be for the sake of wealth cannot be for the sake of power cannot be for the sake of pleasing anyone other than Allah. And this is you will see the vast majority of the Koran, if not all of the Koran is alluding to this very fact. This is what if no time, Rahim Allah He mentions, he says you can derive the divided the Koran into five parts, and all
of it comes down to this act of sincerity. So either Allah subhanaw taala is telling you and commanding you to be sincere or to stay away from being insincere and we'll call that act of insincerity, an act of shirk. So it is a clear commandment or a clear prohibition, or either Allah subhanho wa Taala is telling you about the prophets of the past and what their message was. Or Allah subhanho wa Taala is telling you about the previous nations and what their state was, or Allah subhana wa tada is telling you about the people of Paradise, and what their state will be. Almost I know what that is telling you about the Hellfire and what the people of the how far their state will
be. So the whole Koran he divided into this one act then all revolves around sincerity towards Allah subhanho wa Taala that were you more or less were you sincere in doing this act for the sake of Allah subhanho wa Taala alone. Now let's remember some proofs for this. What are some of the proofs that we can think of that show that one has to be sincere for the sake of Allah subhanaw taala what are some of the proofs that you can remember?
Buddy start us off man, one proof for a class
Quran or sooner anything you like?
Okay, so the statement of Allah subhanaw taala were say that I was commanded to worship Allah subhanho wa Taala alone What else can we think of Hamza
saw the sun because the Hello Jana. So the Hadith of the Prophet sallallahu Sallam that whoever says 99 Allah sincerely with his heart shall be entered into paradise. Can you think of anything else? There's a very famous Hadith very famous hadith
of sonship the very famous Hadith of the Allahu that actions are by intentions and every man shall have that which he intends. So your actions they will be judged based upon your intentions. And there is many other verses like the verses circle Vienna where Allah says I know it's either says warmer or middle inlandia Buddha Allah moccasin alladhina that Allah subhanho wa Taala gave you no other commandment except to worship Allah subhanaw taala alone. So that is the first condition of a bada that it has to be sincerely for the sake of Allah subhanho wa Taala. The second condition of a Baba is that it has to be proven to be beloved to Allah subhanaw taala or in other words, it has to
be proven that the Messenger of Allah sallallahu alayhi wa sallam actually taught us it, the Messenger of Allah Azza wa sallam actually taught us it, because the role of the messenger and all messengers was to teach their people that which will bring them closer to paradise and that which will distance them from the hellfire. So now let us look at some proofs that show it is important to do those actions which are beloved by Allah, or in simpler terms, those actions that are actually legislated and from the Sunnah of the prophets of Allah Allah, Allah, who can give me some proofs. The father
assent the hadith of Isola della Anna narrating both Bukhari and Muslim departments of Allah Azza wa sallam said, Whoever does an action that does not have our seal of approval upon it shall have it rejected. Meaning that when it comes to this Deen of Islam, it is not befitting for an individual to say, I will come up with my own way to worship Allah subhanho wa Taala or I will do as I saw my parents and forefathers doing, but rather it has to be the way the Messenger of Allah sallallahu alayhi wa sallam
Did it? Can we think of an example from the Koran? Can you think of an example from the Quran?
accent good. So it certainly sir. Well, I must say, I know there are certain hashtags where Allah subhanaw taala says that whatever the Messenger of Allah sallallahu alayhi wa sallam gives you then take it meaning act according to it. Excellent.
accent we'll get you in one second with the brother had his hand up first.
That indeed in the Messenger of Allah, sorry. So then do you have a good example Allah subhanaw taala says in the kennel comfy, rasulillah he was watching Hashanah, that what we believe is whoever you know, Allah subhanaw taala has put a good example in the Messenger of Allah to send them likewise the brother mentioned the verse in Surah Al embrun, where Allah subhanho wa Taala says, say if it is truly Allah subhanaw taala that you love, then follow the messenger of Allah sallallahu alayhi wa sallam, and I'll leave you with one verse. And that is the verse in circle calf circle calf. In this verse, Allah subhana wa Taala combines both conditions, I must find what other
combines both conditions. And this is the last verse where Allah subhanaw taala says, Call in number and Abba Shalom, Mr. Khan, you Ha ha, and the hula. ilaha illa Allah, that it has been, say that I'm a man just like you and that it's been revealed to me that there's no one worship and no one worthy of worship besides Allah subhanho wa Taala so whoever wishes to meet Allah subhanaw taala for mankind God God call Robbie folia malami lasallian so whoever wishes to meet Allah subhanaw taala then let him do righteous deeds Wallah you should and let him not associate any partners in the worship of Allah subhanho wa Taala. So in this one verse, Allah subhanho wa Taala combines both
conditions, doing righteous deeds, and joining them sincerely for the sake of Allah subhanaw taala
our next topic of discussion is what is the goal that Allah subhanaw taala created all of us for? What is the goal that Allah says, I know what Allah created everything in this world for or what do we will call in simpler terms, the purpose of life, and it is simple that hamdulillah we as Muslims, we know that Allah subhanaw taala created us to worship Allah subhanho wa Taala alone, Allah subhanaw taala clearly tells us why mahalo will Jenna will insert Illa Leah boon that I did not create the mankind and the gym, except for my worship. But I need to hit this home a bit more. I need to hit this home a bit more. That the Messenger of Allah sallallahu alayhi wa sallam, he was
not told to do anything in consistence in you know perpetually doing it time after time, except for the a vida of Allah subhanho wa Taala and this is when the Messenger of Allah sallallahu alayhi wa sallam is addressed in certain feijen Allah subhanho wa Taala he tells him what about the Rebecca had a yachtie Acharya kin, that continue to worship your Lord until certainty comes to you until certainty comes to you by consensus of all of the scholars of tafsir when the Allah subhanaw taala says had to tell you, that until certainty comes for you to you. This last portion that was the certainty that Allah is referring to, is death. So Allah subhanaw taala is telling the Messenger of
Allah, that continue to worship Allah until death comes to you. So now you pay special attention to this Yama Kala you pay special attention to this because Allah subhana wa tada is specifically addressing the Messenger of Allah over here, and he will not address him except in a matter that is of utmost importance and have the greatest amount of significance. And he tells him over here that continue to worship your Lord until you die, that your whole life Let it be a manifestation of worship to Allah subhanaw taala. Then Allah subhanho wa Taala he tells us why he sent profits. He tells us one upward bias and I frequently on my channel or sulan or near Buddha law which tell you
about target Surah 16 verse 36, that indeed we have sent messengers to every nation, so that it may be known that Allah is the only one worthy of worship, and that everything besides Allah should be abandoned. And Allah subhanho wa Taala he tells us that
I can't remember the verse right now, but Allah subhanaw taala tells us that the reason why Allah subhanaw taala even revealed the books was so that it may be known that there's no one worthy of worship except Allah subhana wa Tada. So the books were sent to Allah subhanaw taala worshiped alone, the book the messengers were sent to that Allah would be worshipped alone. The Messenger of Allah SLM is specifically told that worship Allah subhanho wa Taala till you die. Allah subhanaw taala defines our purpose of creation in worshipping Allah subhanho wa Taala alone. And this is why understanding this concept of worship is so significant because at the end of the day,
It is this understanding of worship that will decide your abode in paradise or in the Hellfire, that those people who worshiped Allah subhanho wa Taala and were sincere to Allah subhanho wa Taala Allah subhanho wa Taala enters them into paradise. And those people who did not worship Allah subhanho wa Taala are turned away from the worship of Allah subhanho wa Taala, then their final abode is the hellfire. Now what is interesting to look at is that from our perspective, when we call someone a slave, it is the most degrading of the law. That is why if someone says my slave come here, he does not to show his authority or his greatness over you. This is the way we understand the concept of
slavery. But you'll notice that when Allah subhanho wa Taala uses the term slave or servant, it is to raise the status of someone. That is why when you refers to the Messenger of Allah sallallahu alayhi wa sallam, he tells us he refers to him as a slave. So Allah subhana wa tada says, Tabata kalevi nuzzle for Kannada Abdi so glorified in praises Allah who sends down the Koran to a slave. And Allah subhanaw taala tells us at the beginning of certain so the Glory be to Allah who took his slave from Makkah to Al Aqsa, the Bri Allah subhanaw taala refers to him as a slave. And this is a very important point to understand that the only way you will truly achieve freedom in this life is
by enslaving yourself to Allah subhanho wa Taala that Allah subhanho wa Taala refers and affirms servitude and slavery to Allah subhanho wa Taala for his select service for his prophets and messengers, because these were the only ones who are guaranteed to be free from the shackles of this world. And Allah subhanho wa Taala affirmed this for them. So that is why Allah subhanho wa Taala in terms of servitude, the highest level of praise that Allah subhanaw taala gives to his slaves, is by firming that servitude for them by affirming that servitude for them.
Now, why is it important to understand that why is it important to understand that it is important to understand that so that our perception of Riba may change our perception of servitude may change, that when it comes to aspects of this world, if you are a slave to anything in this world, that is a form of slavery that is despised and not good. And if you're a slave to Allah subhanho wa Taala, then this is the highest rank that you can achieve, because you fulfilled your purpose of creation, you followed what the books were revealed, for you came and follow the message of the messengers, and with the light Allah, it will be your path to salvation. So it is very important to understand
Now Allah subhanho wa Taala he continues this verse by saying he cannot abodo what he can assign, that it is only you that we seek assistance from it is only you that we seek assistance from now in terms of seeking assistance in terms of seeking assistance. Why does Allah subhanaw taala go on to mention this? Why does Allah subhanaw taala mentioned that it is only you that we worship, and only you that we seek assistance from this ties into our understanding of the ultimate goal, the ultimate goal is to worship Allah subhanaw taala and we prove this through many verses. Now you come to the realization that like any goal in life, you will need some sort of help, you will need some sort of
support. And that is why when you say er cannot abou where he can stay, that it is only You we worship, and only you we seek help from that you will never ever truly fulfill this goal of worshiping Allah subhanho wa Taala throughout your whole life in every aspect of your life, up until you seek help from Allah subhanho wa Taala. So if you're not seeking help from Allah subhanaw taala in your worship, then know that you will be deficient in some aspects of your worship, that know that you will be deficient in some aspects of your worship. And this is proven in many, many Heidi and in many, many verses. Look at the hadith of Abdullah bin abasolo the Allahu anhu this young boy
he's sitting behind the Messenger of Allah sallallahu alayhi wa sallam, and the Messenger of Allah sallallahu alayhi wa sallam. He goes on to advise him with two things right off the bat. He said for either Salta, first Allah that if you were to ever ask anyone for anything, then ask Allah subhanho wa Taala. And this asking of Allah subhanho wa Taala is an act of worship, do are is one of the greatest acts of worship. And some scholars said it is the greatest act of worship that one can perform and that Allah subhanho wa Taala. He calls this act of do our worship within of itself, that da is called worship in of itself. This is affirmed by the Messenger of Allah sallallahu alayhi wa
sallam when he said a dua
Will he bother that do our is worship when of itself? This is affirmed by Allah subhanho wa Taala in the Quran as well. Trying to remember the verse where Allah Spanos, Allah says, walk on a journey in the loveliness of Girona and ebrt sadhu Luna Johanna Doheny that your Lord has said call upon me. Those who turn away from my worship shall enter the Hellfire in the state of humiliation and disgrace. So here are some I know it starts off by saying, make dua to Allah subhanho wa Taala. And then he says that the act of worship that he's referring to, or sorry he calls this act of worship, or do is caused by an act of worship the Lord turns away from this act of worship shall enter the
Hellfire in the state of humiliation and disgrace. So here the Messenger of Allah shall send them is indirectly telling him in our bus that worship Allah subhanho wa Taala alone. And then he goes on to say, but it does Allah first Allah, what is the answer, first time builder, that if you were to seek help, then seek help from Allah subhanho wa Taala. So again, going in according to this very verse of ear canal Budo What I can say is that if you were to worship, worship Allah alone, and if you were to seek help, then seek help from Allah subhanho wa Taala. Now this highest level of help, that you can seek from Allah subhanho wa Taala is help in your worship, help in your worship. And this is
exemplified in what the Messenger of Allah sallallahu alayhi wa sallam, he tells me I've been given what he tells me, I've been jumping, he tells my eyes even God, Allah, I know, he says, All more eyes. Indeed, I love you. And I commend you to never, ever leave off this act. He says, I love you. And I command you never ever to leave off this act. And that was that at the end of every Salah, he should say, Allah Homa, any other secret clicker was shakalaka was sneaky by the tick, that he should see at the end of every Salah. Oh, Allah helped me Allah whom I need. And as a clicker in remembering you will show clicker and being grateful to you will personally by the tick and
worshiping you in the best of ways, so that Allah His Messenger sauce, I'm telling you is that even in perfecting your worship, seek that help from Allah subhanho wa Taala. So that is why Allah subhanho wa Taala he mentions what he can sustain over here to show that even when it comes to to a bar that you will need Allah's help. And if you're not seeking Allah's help in worshiping Him, then know that you will never truly be able to achieve your goal, you will never truly be able to achieve your goal. Now there's a couple of quotes that I wanted to share with you. There's a couple of quotes I wanted to share with you. The first of them is by [???]hole Islam, even Senora himolla Tada.
He says I pondered the most beneficial of supplications and I found it to be asking Allah to help us in doing that which pleases Him. And I found in the verse and I found this in the verse, you alone we worship and you're alone we asked for help 710 euro him Hola. He says that the best do are that anyone can ever make is Allahumma inni Allah ma robotic Allahumma aney Allah ma orthotic that Oh Allah helped me in achieving your pleasure and satisfaction with me, this is the best you are that anyone can ever make. Because once you have the pleasure of Allah subhanho wa Taala then obviously you have attained the ultimate success you have attained the ultimate success.
Now I want you to imagine the second example. This is a conversation that is taking place between pous and apart. This To give you an example of who these are, these are the two main students of Abdullah bin ambassador of the Allahu taala. So I want you to think of, you know, the two biggest scholars that you may know of, in our times maybe the likes of Jacob nobles or him Allah sake of Northamptonshire, Kobani, or him omala geneon. Think of all of these scholars Imagine if one of them is conversing to the other. And this is what he said to him, that was said to apart he said, beware of asking your needs to be met by one who would close his door in your face. Instead, it is upon you
to go to the one whose door is open until the day of judgment. One who has ordered you to ask him and promised you that he would respond. That's fine. This is the advice that he gave to his fellow brother, his fellow student. So imagine that you guys you know are now students of Tafseer This is the advice that you should be giving to one another, that whenever you need something of this dunya only ask of Allah subhanho wa Taala and then go on to ask the creation, but never ever begin by asking the creation first without asking the Creator. Now this is most perfectly exemplified in the grandson abominable hottub rhodiola Han and the grandson of Amara macatawa de la Han. The fact that
time is up the molecule number one and he's on his way with his entourage to Makkah to perform Umrah and he tells his entourage that when we get to Makkah, we're going to
come across this individual the likes of which you have never seen before. So they asked him O'Meara meaning, what is it that makes him so special? Why is he so different? And he says, this is something I cannot explain. You will just have to see it. So they get the macula they start performing their aamra lo and behold, there is silent silent bin Abdullah bin Ahmad rajala. Salim, the son of Abdullah, the son of ameerul, momineen, Ahmadinejad, so the Khalifa he goes up to salah and he asks him all Salah, is there any need of yours that I can fulfill? Perhaps a debt that you have that I can pay off for you? Salim rhodiola one was a very intelligent man very, you know, well
versed man. So he lowers his head, he ponders and he thinks he raises his head. He says ameerul momineen? Before I answer your question, let me ask you a question. That imagine both you and I are guests in someone's house, and you have a need of yours that needs to be fulfilled? would you ask myself a fellow guest? Or would you ask the host himself? The halifa without thinking he says, obviously I would ask the host himself. So here selling he says, Here we are in the house of Allah subhanho wa Taala as his guests, if I have a need of mine that needs to be fulfilled, what ask you a fellow guests or the host himself, and he walks off. Now the entourage of the Khalifa, the typical
entourage, they said, Oh amela momineen. Let us imprison him, let us you know, give him lashes, let us execute him. But the Khalifa says Be patient with him. We'll get him next time. They're finished their omura they go outside of the harem and they're waiting for Salim to come out. solemn eventually comes out. And the Khalifa comes up to him again. He says solemn, perhaps there's a need of yours that needs to be fulfilled. Or perhaps there's a debt that you have that I can pay off for you, again suddenly lowers his head. He ponders, you reflect, and he raises his head. And he says, Oh Khalifa, before I answer your question, let me ask you a question. This wealth that you possess,
is it something that you truly own, that you are the owner of this wealth? Or is it just something that you have been appointed over? Now having been humiliated the first time, the Khalifa he thinks, you know, let me try what silent did so he lowers his head? He starts pondering, reflecting, thinking that he'll get some great miraculous answer. But after a while thinking he's like there's no logical answer, except another one that I'm about to give. And that is always the this wealth that was given to me, I am appointed over I don't truly own this worth, Allah owns all of this wealth. So Salim says, if that is truly the case, does it make sense that I asked the one who was
merely put in charge of this wealth and appointed over it? Or should they ask the one who actually owns this wealth? And here the entourage they go crazy again, they said, Oh ameerul momineen medicine person and let him Let us do them, let us execute him. But the Callaway just turned around and said, Did I not tell you that he was a special individual? And that is what made them Godzilla I know so unique there in all of his affairs. He always found a way to turn it back to Allah subhana wa tada and that no matter how desperate his situation became, he will always turn it back to Allah subhana wa Tada. There's a hadith that the Prophet sallallahu alayhi wa sallam was conversing with
Abu Bakar Allah one. And there's two separate occasions. The first occasion he told Abubakar on the law, know that even if the whip of your saddle was to fall off the horse while you're riding, don't ask anyone to pick it up for you. But rather get up and pick it up yourself. Even something as you know means they're speeding up the whip of your horse. Do it yourself, don't ask anyone for it. There's another Hadith and this the authentic hadith. There is another Hadith which is inauthentic that is quoted by many people as well. And I have been guilty of this in the past as well. And that is the Hadith of the Prophet sallallahu alayhi wa sallam, where he says that even if your shoelace
was to break, then ask Allah subhana wa Taala to replace that shoelace, before you ask someone else to do it. This Hadith is weak, but the meaning behind the Hadith is actually true. That no matter what your state no matter what you're offering this dunya before you ask anyone in this dunya to help you with your need to help you with your problem. Always make sure you ask Allah subhanaw taala first, because your initial reaction shall show you where your trust truly lies. If your trust and tawakkol is in Allah subhanaw taala then you will naturally turn to Allah subhanho wa Taala and if you trust and tawakkol is in other than Allah subhanho wa Taala then you will turn to other than
Allah subhanho wa Taala so it is very important that you turn to Allah subhanho wa Taala in all of them.
Have your needs and I'll close with one last quote on this section and that is a national bursary. Rahim Allah. He wrote a letter to Armando bin Abdulaziz. He said do not seek the aid of any besides Allah subhanho wa Taala or else Allah would abandon you to him. And one of the self would say, My Lord, I am amazed at how at how one who knows you can places hope in someone else and ask for the help of someone else. This is all narrowed by analogy Ibrahim Allah in His famous book, Jamia illumine Hickam, he has a whole bunch of amazing quotes. So hashtag him Allah, he's telling Omar bin Abdulaziz that don't put your trust or do not seek the aid of anyone other than Allah subhanho wa
Taala. Or Allah, Allah will abandon you to him. And this is you know, re emphasizing the point I was making, that it shows where your trust lies, and when your trust lies in other than Allah subhanho wa Taala you will be abandoned to that person by Allah. And then the last point is that one of the setups said that he is truly amazed that the one who knows Allah subhanho wa Taala truly knows who he is, yet he seeks help from other than Allah subhanho wa Taala he seeks help from other than Allah subhanho wa Taala so in all of your fears, seek help from Allah subhanaw taala and I want to conclude this halaqa the original plan was to do you know, three verses, but this verse one of
itself is so powerful, I thought, let me dedicate this whole halaqa just to this one verse of er cannot Buddha can stain. In fact, this verse is so powerful that I have no claim Rahim Allah. He wrote a four volume book on this one verse alone. He has this famous book that you hear speakers quote, Madonna, just Sally Keane. It is based upon this one verse of iaca, abou er can Stein. In fact, for those of you who attended art serene, by Sheikh Riyadh, that whole course is based upon this one verse of iaca, nabooda can assign. So it was only fair that we spend one complete halaqa and understanding this verse spending one complete halaqa and understanding this verse. So now let
us get to our next point of discussion, which is why does Allah subhana wa Taala change the personification when it gets to this verse? What does that mean? At the beginning of the hierarchy, I mentioned that if you were to look at the first three verses Alhamdulillah, horrible, either mean, or rough man or Rahim, Maliki Almaden. This is purely informative. And the third person, Allah is telling us about this third entity known as Allah subhanaw taala. But when we get to the verse iaca abou, what iya can Stein, Allah subhanho wa Taala changes it into a direct conversation changes it into the second person and the scholars of tafsir. They mentioned that this is done for two reasons.
This is done for two reasons. The first reason is that Allah subhanaw taala wants to awaken the individual who is reciting. So a change in personification. It brings it raised the attention of the person Hey, what just happened over here? Nori Doc Rivers, famous cliffhangers, you always want to know what happened next. Allah subhanaw taala is pulling a cliffhanger of his own over here, that the change of personification, it raises the attention of the individual, hey, why is this happening? So unless I know what that is indirectly telling us that focus on this verse, because it is now a direct conversation. It is now a direct conversation. And the second opinion why the
scholar said that there was a change
is that it is now a consequence. That meaning that now you know that Allah is Allah, Allah, Allah mean, you know, he is Rahman r Rahim, you know that he is Maliki oma D. These are all acts of information and all acts of knowledge. And like any act of knowledge, and once you have it, you now have to act upon it. So Allah informs you in the first three verses, and then in the fourth verse, he's telling you to act upon it. So it goes from something which is theoretical to now something which is applicable or something which is practical. So you go from theoretical knowledge to that which is practical knowledge. And those are the two reasons why the scholars mentioned Allah
subhanaw taala changes the mode of personification or changes from the third person to the second person. A second question is, why is it in the plural? Why do we say he cannot Budo what he can say that it is you whom we worship Allah, and it is you whom we seek help from Allah? Why do we mention it? in the plural over here? Anyone want to take a wild guess or an educated guess? Go ahead.
There's the one the man leaves them and for everyone else doesn't feel left out. That sounds very nice and pretty. Well, that's not the reason that the scholars have mentioned at least. Why would it be in the plural Why do we say it is jus that we worship and why do we say it is we that seek Europe? Why do we
Not say I seek your help, or it is I who was worshipping you to hide.
We're all one oma accent. That was opinion number three. So opinion number three, they stated is that each individual is part of a greater oma. And that is why our ebeid of Allah subhanho wa Taala is a collective responsibility. It is not an individual responsibility. Our worship of Allah is a communal obligation. And that is why when you say he cannot do this, we who worship You, Oh Allah, you're fulfilling that communal obligation. Excellent. So that's number three. What other possible reasons could there be?
Explain that I didn't understand properly.
So you're saying will become more personal you say we then to say I
do you understand that.
But when you become more personal, if you said, I worship You and I seek your assistance, wouldn't that be more personable?
Okay, but I'm asking you, why is it that it is plural, not singular? That's what my question is. Why is it?
You're going out? No worries. inshallah, I still love you for God. Go ahead.
Sorry, repeat that.
Right, but why is it plural? Why are we doing it? Everyone instead of just me?
An order that Allah accepts it. So the dua one person would be deficient, and the collective one would be stronger.
I'll accept that, because we should have a gun with our brothers. So Penny number one is that the scholar said that when you say he cannot do what he can to stay, even though you're by yourself praying, is to show that you're a bad of Allah subhanho wa Taala is deficient. But with combined with everyone else's worship, it will become a level that is acceptable, combined with everyone else's level of worship, it would become acceptable. That is opinion three and opinion one, we're left with opinion two. Can anyone want to take one last guess? I love the way you're smiling at me, so I'll go with you. Yes, you.
What do you think possibly opinion number two is? And it's a very simple answer. They think of the simplest possible answer that you can think of. That is the answer.
No, Hamza altum Utley.
Okay, let's start out with this focus on the Ebola part first, why are we saying that we worship you alone? That is where the answer lies.
What is the simplest possible answer that you can come up with?
We need to what
we instead of? Yeah, what am I saying? Why? I know we're saying we instead of I, but why are we saying we instead of I? The question is why? simplest possible answer. Last one, go ahead.
There's no other way. We all should be filled. So when I say I
I love your answer. But I said completely simple. That's too complicated. I'm going to give you the answer. The reason why we say we instead of AI, is because Allah told us so that.
That is opinion number two, it's not as simple as your thinking. It's not as simple as your thinking. Allah subhanaw taala he tells us in certain Hajj, verse 77. He says, Yeah, you're Latina, or what should you do? What about Morocco? Well, I will say that Allah subhanaw taala says in this verse, all you who believe, prostrate to Allah, bow down to Allah and worship your Lord. So he commands all of the believers in doing this, he commands all of the believers in doing this. So when you say er cannot abou It is as if you're saying all law, we are responding to your call. So Allah commanded us to worship Him. So we're saying Allah, we're responding to this call. So those are the
three opinions. Opinion them
One that our worship is deficient. So combined with everyone's worship, perhaps it may come to a level which is acceptable openly. Number two is that Allah subhanaw taala commanded us with it, and that is why we are doing it. So this is the verse in certain Hajj, Allah subhanaw taala says, bow down to him, prostrate to him, and to worship your Lord. And then the third opinion, is that.
The third opinion is that
it's a communal obligation that Allah subhanaw taala he commanded the oma to worship Him, it's a communal obligation, and that is why we are doing it that is why we are doing it. The last thing I want to conclude with is just a very nice quote that you know, when I was worshipping, worship, researching this, I came across this quote, that what is the, you know, greatness? Why does salado gem our prayer and congregation have such a great place in Islam? That why is it so heavily emphasized? That the Messenger of Allah wa sallam It was so heavily emphasized that he said, I will order someone to give the Zan and then I would go light the houses on fire of the men that will not
come to the masjid, then why is it so heavily emphasized? And I came across this quote that I wanted to share with you. The quote goes on to say, indeed, the congregational prayer is from the greatest of means, to removing sectarian differences and racism, based upon one's color, race and land. Through the ground. durational prayer, the Muslims attained mutual love, respect, and brotherhood, this because the elders become known, and are thereby respected, the poor and needy become known, and are thereby helped, the scholars become known, and are thereby asked, and the ignorant become known, and are thereby taught. So this whole concept of communal obligation community worshipping
Allah subhanho wa Taala. This is the wisdom behind it, that Allah subhanho wa Taala wants us to do these communal acts of worship, so that we may get to know Allah subhanho wa Taala and get to know one another. So if a person needs help, we're there to help them that if we have a question, we can ask someone who's more knowledgeable than us that if we see an elderly, we can show them respect. If we see the young, we can show them mercy. And this is the whole concept of communal obligation. And the last thing I'll conclude with, is that this verse, why was it so strategically placed in the middle? Why was it so strategically placed in the middle? And if not, Kareem Rahim, Allah He goes on
to say, after having established that Allah deserves praise, and that he should be loved, after having pondered some of his names and attributes, and actions, after having been combined with ourselves, desire and dread of him, the intelligent person who will now turn to such a one, and direct his worship to him being that now that you know that Allah is the Creator of the heavens and the earth, and everything in between. Now that you know that Allah is the owner of all mercy, and the Restore of all mercy, now that you know that no one will be able to help you and judge you on the Day of Judgment. besides Allah subhanaw taala it only makes sense that this is the one that you
worship alone, and the one whom you seek assistance from alone, and the one you seek assistance from alone. And then there's a technical aqeedah point that I want to mention, but I'm not going to mention this because it's going to create confusion. So inshallah maybe when we do an ocular class, I'll bring it up at that point. But in this verse, is a refutation of pretty much every deviant sect that you can think of a liberal claim rahimullah goes on to explain how, but I'll leave that for another time, or some alarm or send them robotic island of Vienna, Muhammad wa ala alihi wa sahbihi wa sallam, we will take five questions because in the heater Allah five questions, go ahead.
No, I said that the reason why I was high notes either made Salah in Jamaica so important is because of the following reasons that it removes sectarianism. You know, people fall in different sects. It removes, you know, racism, that people don't like one another. And you'll see that spine Allah does not call her asking this question. It's amazing how shaytan still gets the best of us. So that you'll have a mosque, which is for the Pakistanis, you'll have a mosque, which is for the Arabs will have a mosque For everyone else, you know, and this is how she thought he creates sectarianism to divide the oma and then you will have, you know, sectarian based mosques. So this is like a qadiani
mas This is a Shia mosque, this is a Sunni mosque, but they forget that the mosques belong to Allah the massage it belong to Allah. Wa unelma, Sergi, delila that the massages belong to Allah. They're not for a race. They're not for a gender. They're not you know, for any belief system they are for everyone. And that is how it should be. And that is how she found divides and conquers. And one of the signs of a true Sunni orthodox mosque is the fact that everyone
will be welcomed in it, regardless of your white Brown, you know black, red, Arab, non Arab, practicing non practicing earrings, no earrings purple here, everyone is welcome. That is the sign of a true mosque. That even in the mosque of the Messenger of Allah, a man came in urinated in it. So, I mean, that is the level of ignorance. You know, we talk about people with earrings and funny hear the man came in urinating in the mosque, you can get more ignorant than that. But the Messenger of Allah Salam still treated him with compassion and mercy. Because the massages are for the people who have an illness, and they're trying to find a cure. So when you come to the masjid, and you're
acting all arrogant and boastful and looking down upon people, not only is that a methodology against what the Messenger of Allah Islam did, but it it goes against the very foundation of why the machine was built, that the spiritual ills that people have, and they get from the inside, they come to the machine to find little cures over here. So be welcoming towards all people. Just go ahead.
Good question. We'll discuss that in the class. But generally speaking, pray in the masjid where you know, the man personally. So if you know the man personally tried to pray in that Masjid inshallah, if you don't know the man personally, try to avoid praying in that area. Allahu taala. Question to actually know. Sorry, question three here. Two questions. Question.
Any other direction? Yeah.
I mean, supine Allah, you know, the position. He described the characteristics of a believer as three things that they face, our Qibla and the eight hours that we have, and I can't remember the third thing that he mentioned, but the very fact that we faced one dribbler, this is a sign of Islam. It is from the Shire of Islam. So now when you change the direction of Kabbalah, it's as if you're trying to indirectly say, Look, I don't want to be Muslim, but it would leave sex out of this. We'll leave that for another time inshallah. So we have two more questions in Sharla. Two more questions.
two hands went up.
have what is the question? Exactly?
The what is the third?
Yeah, so number one, number one, was the fact
that Allah subhanaw taala. He out the worship of Allah subhanaw taala is deficient. So if we worship Allah alone, it is deficient, but it is only when we worship Allah communally that the worship comes to a level of acceptance. Number two is that Allah commanded us to do this. And number three, is that worshiping Allah subhanho wa Taala is a communal obligation. It's not the obligation of one person, but it is a communal obligation. So we're manifesting that communal obligation. Allahu taala was our brother for the last question. It was a brother in the back. Who was sitting on the chair. Where did he go? He's hiding now.
Why are you hiding? erased your he physically is hiding.
You don't want to ask you a question anymore. No, kalasa let you go inshallah. And you want to replace him last question of the evening.
They follow us I'm not gonna force anyone to ask a question. We'll end with that panic alarm will become the shadow