Salem Al Amry – Lesson 2 Kitab At-Tauhid
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AI: Transcript ©
As-salamu alaykum.
Wa alaykum as-salamu alaikum wa rahmatullahi wa
barakatuhu.
How are you, Sheikh?
I'm fine, alhamdulillah.
Alhamdulillah.
Insha'Allah, we'll get started with the lesson.
Alhamdulillahi rabbil alameen, wasalamu ala rasoolil kareem, wa
ala alihi wa sahbihi ajma'een, amma ba'd.
As-salamu alaykum wa rahmatullahi wa barakatuhu.
Dear respected students, may Allah bless you all
for your attendance.
Today, on Friday, we are covering Kitab al
-Tawheed.
Alhamdulillah, this will be the second lesson of
the series.
Just a quick reminder, please take notes, listen
attentively, and send your questions over to myself
or the co-host throughout the course of
the lesson.
BarakAllahu feekum, wa jazakumullahu khayran.
As-salamu alaykum.
Wa alaykum as-salamu alaikum wa rahmatullahi wa
barakatuhu.
Bismillahir rahmanir raheem.
Inna alhamdulillah na'hmaduhu wa nasta'eenuhu wa
nastaghfiruhu.
Wa na'udhu billahi min shururi anfusina wa
min sayyi'ati a'malina.
Innahu man yahdihi Allahu falamudhla lah, wa man
yudhlih falahadih lah.
Wa ash'hadu an la ilaha illa Allah
wahduhu la sharika lah.
Wa ash'hadu anna Muhammadan abduhu wa rasuluhu.
Amma ba'du, fa inna astuqa al-hadith kitabullahi
ta'ala.
Wa khayran al-hadi hadi Muhammadin salallahu alayhi
wa alihi wa sallam.
Wa sharra al-umuri muhdathatuha, wa kulla muhdathatin
bid'ah.
Wa kulla bid'atin dhalalah, wa kulla dhalalatin
fin-naar.
Amma ba'd, my dear brothers and sisters in
Islam.
We continue our introduction for Kitab al-Tawheed.
And we will have a quick recap and
then proceed.
In the last session, we talked about the
utterance itself, the word itself, Tawheed, that it
is used by all nations in their scriptures,
either the word literally or the meaning of
it.
And it is the word Tawheed is the
best expression and word that conveys the meaning
of the true belief in God, in Allah.
So if you read the scriptures worldwide, okay,
you will find this concept exists therein.
And then we went through the ayat in
which Allah Subh'anaHu Wa Ta-A'la
invited his worshippers to single him out and
to worship him alone.
And that is the meaning of Tawheed.
Innamallahu ilaahun wahid, wa ilaahukum ilaahun wahid.
Oh, these verses tell us about the oneness
of Allah.
Wa ma min ilaahin illa ilaahun wahid.
There's no deity.
There's no God except one.
And by now, you should know what is
the true meaning of la ilaha illa Allah.
The meaning of it, la ma'buda bihaq
illa Allah.
There is no deity worthy of worship but
Allah.
Not, there's no God but God.
That's wrong.
And we explained that.
And it's wrong because the reality reflects the
opposite.
There are many deities are worshipped.
There are many gods, small g, are worshipped.
And you are saying there is no God
that is worshipped but God, but Allah.
There are many gods, small g, false deities,
false objects of worship.
That's one reason why to say there is
no God but God is wrong.
It's not sufficient.
Second thing, and this is far-fetched meaning.
When you say there is no God but
God, you are saying that everything worshipped is
God.
And that is pantheism.
And that's the belief of all the pantheists.
Everything is God.
So, the true definition, the true meaning is
there is no God, no true deity worthy
of worship.
There are many deities worshipped.
There are false objects worshipped.
But are they worthy?
Do they deserve to be worshipped?
The answer, no.
So, the only one who deserves to be
worshipped is Allah, glory be to him.
This is what we covered in the last
session.
Then we went through the word Tawheed in
the Sunnah, after the Qur'an, in the
Sunnah.
And the famous hadith of Mu'adh, when
the Prophet ﷺ sent him to Yemen, he
told him, فليكن أول ما تدعوهم إليه إلى
أن يوحدوا الله So, the first thing you
call them to, أن يوحدوا, يوحدوا, Tawheed, to
single out Allah and to worship him alone.
And also, in the other hadith from Ibn
Umar, where the Prophet ﷺ said, بني الإسلام
على خمسة على أن يوحد الله Islam is
based on five pillars, and the first one
is to يوحد الله, to worship Allah alone.
So, the word Tawheed is used and its
derivative forms are used throughout the Qur'an
and the Sunnah of the Prophet ﷺ.
Also, in the hadith of Amr ibn Abasa,
where the Prophet ﷺ told him, وَأَن يُوَحَّدَ
اللَّهُ لَا يُشْرَكْ بِهِ شَيْئًا in Sahih Muslim,
and يوحد الله, you worship Allah alone, without
associating any partner with him.
So, this is a quick recap of what
we covered in the last session.
Today, we'll proceed.
The second issue we are going to discuss
today is the definition of Tawheed.
The definition of Tawheed, I hope that you
are taking notes.
I want you to be serious, committed students.
So, the second issue is the definition of
Tawheed, linguistically and technically.
So, we'll go through the linguistic meaning of
the word Tawheed from the linguistic perspective, lexically.
So, the word Tawheed, remember, I hope now
by now, you know how to check any
word in Arabic in the dictionary to get
the root of it.
You remove the additional letters.
What are the additional letters?
All put together in one word.
So, now we have the word Tawheed.
We want to find the root of it.
So, we put these seven letters and check.
Is there any one of these letters?
Is there in this word Tawheed?
Yeah, the ta, we remove it.
And what else?
The ya, we remove it.
So, what are we left with?
These are the original letters of the root.
So, now you go to the dictionary and
you look under wahada and you'll get the
different meanings.
So, the word Tawheed is a derivative noun,
ismul mushtaq, derivative noun, or verbal noun, masdar,
derived from the root wahada.
So, the root is wahada.
Which means to make something, okay, into a
single entity.
Many parts, you combine them together to make
them one, one object, one entity.
So, many things, you combine them with them
together, so they become one single entity.
So, that is the meaning of the word
wahada.
For example, you will come across Tawahada al
-Muslimun.
The Muslims came together.
The Muslims were united.
The Muslims formed unity.
Instead of being fragmented and scattered, now they
are one body, one ummah.
That's what Islam did to the Muslims, to
the Arabs, when they became Muslims.
They were scattered, divided among themselves.
So, Allah united them together.
Brought their hearts together.
So, Allah reminds the Muslims, and the books
of Tafsir they mentioned, they said the reason
behind the revelation was al-Aws and al
-Khazraj.
Though they were cousins, but they were fighting
each other.
But Islam brought their hearts together, united them,
and they were called after that al-Ansar.
So, Allah is reminding them.
So, remember Allah's blessing and bounty on you,
who brought your hearts together.
And by His grace, you became brethren, you
became brothers.
You were on the brink of the pit
of fire, about to fall into the pit
of fire, fa-anqadakum minha, and Allah saved
you from that.
Also, we say, wahhada al-malik al-bilad,
wahhada al-malik al-bilad.
The king wahhada, united the different parts of
the country, different states, different provinces.
This king, he brought all together under one
flag, so became one state, one government, one
strong country.
Wahhada al-malik al-bilad, put them together.
So, these are the different meanings of the
word tawheed, linguistically, from the meanings that are
derived from this root.
Now, we will go through some quotes by
the grammarians and etymologists.
One of the famous etymologists is Ibn Faris,
rahimahullah.
He said, waw, the letter waw, ha,
ha, waw, ha, and al, these three letters,
waw, ha, and al, together, when they are
together, these three letters, they indicate, they denote
singularity, oneness.
For example, wahed, which means one, and that
is unique.
Wahed means the one, and it is unique.
Unquote.
This is reference, maqayis al-lughah, his book,
maqayis al-lughah, the different meters of the
language.
Volume number six, page 90.
So, all the words that have these three
letters, when they are together, you'll find the
meaning indicates singularity, unity, oneness.
For example, wahda, wahda, unity.
See, ittihad, ittihad, union, the same thing, okay?
Wahda, unity, wahda, wahda, wahda, unity, wahda,
loneliness.
When you are alone by yourself, you have
no one, you are one, you are alone,
wahda.
Another figure, those are people of, who are
experts in the language, Abu al-Qasim al
-Taymiyya, rahimahullah said, Abu al-Qasim al-Taymiyya,
rahimahullah said, quote, tawheed is the masdar, the
word tawheed is the masdar, the verb and
noun, okay?
The masdar is the word from which we
derive many things, we derive the verbs, etc.
Tawheed is the masdar, verb and noun of
the verb wahda, so it is the masdar
of this wahda, yuwahidu tawheedan, wahda, yuwahidu tawheedan.
So the tawheed is the masdar of this
fi'il, wahda.
Like for example, daraba yadribu darban, darban is
the masdar, okay?
Tawheed is the masdar, the verb and noun
of the verb wahda, which means to single
out, to single out, unquote.
The reference, al-hujjah fi bayan al-mahajjah,
this is his book.
Al-hujjah, al-hujjah means, okay, the evidence,
the proof.
Fi bayan, in explaining, al-mahajjah, the way.
So this is what he called his book,
al-hujjah fi bayan al-mahajjah.
Volume number one, page 332, another grammarian, an
etymologist as well.
These are towering figures I am mentioning.
Al-sharif al-jurjani, rahimahullah said, al-jurjani,
al-sharif al-jurjani said, quote, tawheed linguistically
means knowing and attributing singularity, oneness to something,
unquote.
The reference, al-ta'rifat, he has a
book called al-ta'rifat, definitions.
And those who know Arabic, I recommend them
to have this book, okay, al-ta'rifat.
You can download it from the net.
So when you want to know the exact
definition of the word, open the book and
look for it.
al-ta'rifat, definitions, page 69.
So he's telling us that, so now we
are talking only from the linguistic point of
view, perspective.
So that he's saying in the ta'rifat,
rahimahullah, tawheed lexically, linguistically means
knowing, to know, and to attribute, to ascribe.
This singularity, that this something is single, one
to something, you attribute this meaning to something.
Shaykh al-Islam ibn Taymiyyah, rahimahullah said, now
he is here giving the definition of the
word of the tawheed, not linguistically, but lexically,
not lexically, but technically.
He said tawheed is the antithesis, the antithesis,
the opposite, the antithesis of shirk, the opposite
of shirk, which is polytheism.
So tawheed is the opposite of shirk.
Therefore, when a servant, male or female, actualize
tawheed in his or her life, that means
he or she lives his life worshipping Allah,
and Allah alone, and he believes in his
oneness, and he obeys him and follows his
teachings, that is the meaning of actualizing tawheed,
because the tawheed should control all your actions,
and all your limbs, because this tawheed, which
is in your heart, dominates your entire being.
So the tawheed is the antithesis, the opposite
of shirk, and when the servant, male or
female, really practices the tawheed and actualizes it
in his or her life, and this tawheed
is Allah's right upon all of us, upon
the servant, male or female, without associating anything
with him, without associating any partner with Allah,
then he or she is a muwhid, is
a monotheist, is a monotheist.
So when you will become a monotheist, not
polytheist, monotheist is a person who believes in
the tawheed, actualizes that in his life, leads
his life, his entire life, all his actions
are based on the tawheed, in that belief,
believing in the oneness of Allah, and singling
him out, subhanahu wa ta'ala, and giving
him all his rights that he deserves.
So that is the definition given by Shaykh
Abdullah bin Taymiyyah.
So he explained it in that way.
Now, the technical definition of tawheed, and I
want you to know, always there is a
link and strong relation and correlation between the
linguistic meaning, the lexical meaning, and the technical
definition.
So the lexical definition and the technical definition,
they overlap and there is a strong connection
between the two.
For example, I'll give you one example.
The word salah, the word salah, if
you go to the root, you will know
the meaning of the root.
It means to make something hard, to burn
something, also
to connect to something.
So these are linguistic meanings of the root.
Now, if you read the
technical definition, and also salah, linguistically, it means
dua, dua, to pray.
That's why the definition in the books in
English, salah, prayer, that's not correct.
That's not correct.
But what do you do?
This is the limitation of the English language.
So the salah, now the technical definition, when
you open the books of fiqh, they will
define the salah that it is a group
or a set of movements, actions, commenced or
begun or started with the takbir, you say
Allahu Akbar.
So they are giving the definition of the
salah religiously now, in the religious context.
So the salah in the religious context, the
religious definition, technical definition, is this set of
actions, a group or collection, a group of
actions, started with the takbir in you, say
Allahu Akbar, and then the rest are actions,
reading, bowing, raising, prostrating, raising from prostration.
Okay, so you started with the takbir and
concluded with the taslim.
So this is the technical definition of the
salah.
Now, this salah, the ibadah that we do,
if we try now to relate it to
the linguistic meaning and the different shades and
nuances of this word salah, that among these
words to make something hard.
Yes, the salah will make you hard.
The salah will make you a strong person.
The salah brings you closer to Allah.
The salah builds up your iman.
The salah will entitle you by Allah's grace
to the highest levels in the Jannah.
One of the servants who were serving the
Prophet, the Prophet told him, have a wish.
He told him, give me time to think,
to think.
And then the Prophet reminded him, have you
made up your mind?
What is your wish?
Finally, he made up his mind.
He was thinking, what should I ask for?
Dunya?
No.
Finally, he made up his mind and said,
my wish, what I want is to be
with you in the Jannah.
I am with you here in the dunya.
I want to be with you in the
Jannah.
The Prophet didn't tell him, granted, it is
yours.
No.
He told him, help me against your nafs,
against yourself, by doing more sujood, more salawat,
more salah.
The more salawat you do, the more prayers
you do, nafs, you will be entitled by
Allah's grace to be in the Jannah.
You will be granted admission to the Jannah
by Allah's grace.
Also, among the different meanings of the root,
to burn something.
Burn.
La yaslaaha yaslaaha, the hellfire, illa al-ashqa,
in the Quran, la yaslaaha illa al-ashqa,
that the hellfire, who will be roasted and
burnt in it?
Those who are rebellious, those who are sinners,
those who are wicked, they will be roasted.
If you have cane, you want to make
strong cane stick to use, you cut this
piece off from the tree and it is
green, wet, full of water.
What do they do?
They put it on the flame.
They subject it to the flame.
So the water will evaporate and it will
become very strong.
What does the prayer do to you?
It burns your sins.
It burns the sins you commit.
That is why the Prophet ﷺ told us,
if you commit a sin, get up, make
wudu and pray two rakats, salat al-tawbah,
called salat al-tawbah, prayer of repentance.
So as an expiation to wash away my
sins, the sins that you committed, you pray
two rakats.
So it burns your sins, the salah.
Now, coming to the word tawheed, always there
is a connection, as I explained, between the
linguistic meaning and the technical meaning of linguistic,
a lexical definition and the technical definition.
So the technical definition now of tawheed, we
know the meaning of word tawheed linguistically.
So the technical definition is that to single
out Allah and yuwhad Allah wa yufarad Allah
with respect to his divine acts.
So you single him out, Allah subhanahu wa
ta'ala, regarding his af'al, his actions,
his acts.
I want you to pay attention.
Aristotle, the Greek philosopher Aristotle, he said God
created everything, then he left it to function
by itself, and now he is not doing
anything.
So it is idle.
That's what he said.
Now, Allah is watching his kingdom.
He runs his kingdom.
Allah is the ever-living.
He is the one who is running, all
-watcher, watching his kingdom, controlling his kingdom.
Not that he created it and that's it.
Every day Allah is doing something.
Every day.
The ulema and the books of tafsir, they
say he elevates the status of this one,
lowers this one, he makes this one sick,
he accuses this one.
Every day he runs his kingdom.
He makes earthquake here, he makes a volcano
to erupt here.
Every day he is running his kingdom, okay?
He is seeing this planet, the earth.
This, our planet, is like a timed bomb
because the belly of it, the heart of
it, it is boiling, boiling.
The matter there is in liquid form, the
lava, as you know.
And of course, the pressure builds up.
So if there is no vent for it
to release the pressure, what will happen?
It will explode.
So Allah allows the earth to vent, to
breathe.
So he runs his kingdom and he knows
what he is doing.
He is Al-Hayyi Al-Qayyum.
Neither sleep nor slumber overtakes him.
Allah doesn't sleep because sleep is a sign
of weakness.
Sign of fatigueness, tiredness.
Doesn't get tired.
That's why the people in the Jannah, they
don't sleep.
No sleep in the Jannah, no sleep.
You don't sleep in the Jannah because there
is no fatigueness.
Why do you sleep in the dunya?
Because you feel tired.
After taking your meal, the blood is rushing
down to your tummy and you feel relaxed.
And then you start yawning and you want
to doze off.
That is not the case in the Jannah.
No tiredness in the Jannah.
You eat and then you start sweating.
That's how the waste sweating, no waste, no
toilet.
You just sweat and the sweat is musk.
So all the time we are awake, leisure,
leisure, leisure.
So what Aristotle said is very wrong, wrong.
So Allah, he runs his kingdom.
Allah is not a concept, concept in your
mind.
No, Allah is a reality.
He exists and he is outside his creation.
The deviant sects like the Asha'ira, Maturidiya
and others.
The concept of Allah is only here in
their minds, not the reality that exists outside
the mind.
No, when you study their books, analyze what
their statement, it's a concept, concept only.
So they are saying Allah is neither
inside the creation nor outside the creation.
So where is he?
He doesn't exist.
They worship only concept in their mind.
But the reality, they do not approve of
a real entity, real essence, real person of
Allah.
Because Allah Subh'anaHu Wa Ta-A'la
هو الأول والآخر والظاهر والباطن Allah is the
first and he is the last.
And he is above everything and closer to
you than anything.
And the Prophet ﷺ said كان الله ولم
يكن شيئاً معه كان الله ولم يكن شيئاً
قبله Allah was and there was nothing before
him, neither before him nor after him.
Then he created the creation, all the creation,
time, space, place, everything he created.
Time is created, place is created.
So now you have the creator, الأول والآخر
and you have creation.
So the question is, what's the relationship here
between the creator and the creation?
Is this creation inside the creator?
He created everything inside himself.
If you say that, this is kufr.
It means everything inside God.
This is rubbish, full doubt.
Is the creator inside the creation?
After he created the creation, he entered and
indwelt inside the creation.
If you say this, then you are not
a Muslim because this is exactly what pantheism
is about.
The unity of being, that God is in
everything.
Then worship anything.
You worship your iPhone.
You worship the mic.
You worship the telling, whatever, the table.
You are worshipping God.
Anything is God.
Everything around you is God.
You are God.
That is what the pantheist believes.
As one of the leaders in his books
said, وَمَا الْكَلْبُ Astaghfirullah But quoting
kufr is not making the one who quotes
a kafir.
I'm only quoting.
He said, وَمَا الْكَلْبُ وَالْخِنْزِيرُ إِلَّا إِلَاهُنَا The
dog and the swine.
The dog and the pig.
They are not more than our God.
They are our God.
Because the pantheist, anything is God.
The dog is part of this creation.
So according to their belief, he is God.
The pig is their God.
وَمَا الْكَلْبُ وَالْخِنْزِيرُ إِلَّا إِلَا هُنَا وَمَا اللَّهُ
إِلَّا رَاهِبٌ فِي الْكَنِيسَةِ Allah is not more
than the monk in his monastery or in
the church.
So the monk in the church is God.
So this is the belief of the pantheist.
For another one who said, وَمَا الْكَلْبُ وَالْخِنْزِيرُ
إِلَا هُنَا اَنَا مَنْ أَهْوَى وَمَنْ أَهْوَى اَنَا
نَحْنُ رُوحَانِ حَلَلْنَا بَدَنَا فَإِذَا أَبْصَرْتَنِي أَبْصَرْتَهُ وَإِذَا
أَبْصَرْتَهُ أَبْصَرْتَنَا And because of this, they killed
him.
Because al-Hallaj, he believed in incarnation.
God incarnates in the human body.
And this is the belief of many people.
Who still believe in that.
Who believe that God came to the world
many times in the form of a human
being.
Paul, Saul, Paul who corrupted Christianity, he took
the same idea of God incarnate.
And he said God incarnated only once in
the body of Jesus Christ.
So this al-Hallaj is saying, أَنَا مَنْ
أَهْوَى وَمَنْ أَهْوَى أَنَا أَنَا مَنْ أَهْوَى I
am the one who laughs and I am
the one who is loved.
In other words, I am Allah and Allah
is myself.
نَحْنُ رُوحَانِ We are two spirits.
حَلَلْنَا بَدَنَا We coexist and share the same
body.
So you see me?
فَإِذَا أَبْصَدْتَنِي أَبْصَدْتَهُ When you see me, you
see Him.
See Allah.
And when you see Allah, you see me.
Another zindiq, he said الْعَبْدُ رَبْ وَالرَّبُّ عَبْد
The servant is Rab, Lord.
So you are the servant at the same
time you are Allah.
الْعَبْدُ رَبْ وَالرَّبُّ عَبْد يَلَيْتُ شَعْرِي من المكلَّف؟
I wonder.
I'm confused.
I don't know.
Who is legally committed and obligated to worship
the other?
Which one?
يَلَيْتُ شَعْرِي من المكلَّف؟
I wonder.
I want to know.
Who's the one who's obligated?
In Qurta'abjun, if I say that I
am a servant, فَذَكَرَبْ If I'm a servant,
at the same time, I am Rab.
And if I say I am Rab, فَنَّ
يُكَلَّفْ How come you make the Rab committed?
That's why to them, there's nothing halal or
haram.
Everything is halal.
This is the kufr.
If you say God is everything, God is
in everything.
So, Allah created the creation.
Now, He did not enter into His creation,
because this is pantheism, nor that His creation
is sidehand.
What is the third possibility, probability?
That He created the creation separate from Him,
and He is above all His creation.
And this is the belief of the Muslims.
And this is the meaning of God is
in heaven, the absolute highness.
Not God is in heaven in one of
the seven firmaments or seven skies.
That is childish mentality.
And Ahl as-Sunnah when they say Allah
is in heaven, أَأَمِنْتُمْمَا فِي السَّمَاءِ The absolute
highness, that He is above the arch and
above everything.
So those who are saying when you point
up, you limit Allah, you confine Allah, you
say shut up, you don't know what you
are talking about.
You put Allah in a place, in a
space, you have grey matter.
Don't you know He created the space?
He created time.
He created everything.
So then how do you pose this question?
Silly, childish question.
Everything is created by Him.
And He doesn't indwell in any of His
creation.
That's why the Prophet ﷺ when he asked
the slave girl, where is Allah?
She said بِالسَّمَاءِ And pointed, she is, her
fitrah is choking the absolute highness, بِالسَّمَاءِ Because
anything above you, linguistically, is called سَمَاءِ وَفِي
السَّمَاءِ رُزْقُكُمْ وَمَا تُعَدُونَ سَمَاءِ here means the
clouds.
Allah sent down from the سَمَاءِ, from the
clouds.
So these deviant sects, may Allah guide them,
the Greek logic spoilt them, ruined them, poisoned
their mind.
Now they are active in the media, and
they are attacking the belief of Ahl as
-Sunnah wa l-Jama'ah and the belief
of the Salaf.
And they are, subhanAllah, they are calling the
Salaf, the followers of the Salaf, the followers
of the Sahaba, they are مُجَسِّمَة Anthropomorphists.
Anthropomorphists.
That they are likening Allah, making Allah like
a human being.
And yet, see, if you watch their clips
or their lectures, the فِطْرَة فِطْرَة You find
them, Allah And they do like this, Allah
His فِطْرَة Talks!
And because of the فِطْرَة, He is pointing
upward.
Because that is what is embedded.
We are hardwired like that.
Though He is saying we should not point,
we should not The Prophet ﷺ, he used
his index finger, and he said اللهم بلغت
اللهم فشهد Who are you to say you
cannot?
Who are you?
The Prophet ﷺ on the night of the
mi'raj, he went up.
East, west, down.
He went up.
The mi'raj.
Mi'raj!
What is the mi'raj?
What is arajah?
You ascend.
You ascend to where?
You go up, you go high.
He enters the heavens.
Who talked to him?
Who talked to him on that night?
Who imposed on him the five prayers?
The screens of light?
Whose veils were they?
May Allah guide you.
Repent.
Come back to the house.
So Allah, as I told you, my dear
brothers and sisters, is only concept in their
minds.
Concept.
Reality.
Real existence of Allah.
That Allah will come on the day of
resurrection with the malaika.
Allah spoke to Musa ﷺ.
Spoke to the Prophet ﷺ.
So the technical definition of tawheed to
single out Allah, okay, with respect to his
divine actions.
That his acts are divine and unique.
And this aspect or this type of tawheed
called tawheed al-rububiyah.
Tawheed al-rububiyah.
Unity of Lordship that Allah is the Rabb.
Is the Rabb.
So he is, all his actions are unique.
So we single him out.
Who is the creator?
Who creates?
Allah.
Who provides?
Allah.
Who sustains you?
Allah.
Who gives life to you?
Allah.
Who caused you to die?
Allah.
Nobody else.
Who sends the rain?
Allah.
Not the stars.
So when you believe that everything is from
Allah, then you worship him alone.
But those who, they say Allah is the
razzak, Allah is this, this and this.
And then they offer, okay, their ibadah, their
acts of worship to other than Allah.
Who answers the calls of the needy?
Allah.
So why don't you call Allah?
Why do you call Abdul Qadir Gilani when
you are in trouble?
Because you don't believe.
If you believe Allah is the one who
will answer your prayers and answer your calls,
who's alive.
Is Abdul Qadir Gilani alive or dead?
Of course he's dead.
So why do you call the dead and
you leave Al Hayyi Al Qayyum, the ever
-living?
Why?
Because of Allah.
If you ask, ask Allah.
The Prophet, peace be upon him, was teaching
the little child.
If you ask, ask Allah.
If you ask, ask Allah.
If you ask for help, ask Allah.
If you seek help, seek help from Allah.
Your Rabb is telling you, call me, I
will answer your supplications.
Don't call anyone else.
Because if you call Abdul Qadir Gilani or
Shafi'i or Dasuqi or Hussain, you make
them partners with Allah by asking them.
Because the one who deserves is the one
who can, who can answer your prayers.
That's Allah.
That's Allah.
So you single out Allah regarding his actions.
Who's the Razzaq?
Allah.
Really?
You believe he is the Razzaq?
Yes.
So why are you working in a bank
and taking Riba?
If Allah is the provider, why
are you working in a bank, dealing with
Riba, usually invoking and incurring and bringing upon
yourself Allah's wrath and anger?
So, Tawheedurubu biya, that Allah, all his actions,
all his acts are unique.
And we single him out and we believe
in them.
And he, this is the one that we
should call, the one we should worship.
He's our Rabb.
He's the one who nourishes us, nurtures us,
raising us to singling out Allah with respect
to his divine acts.
And this is called Tawheedurubu biya, unity of
Rubu biya or worship.
Then another aspect of the Tawheed, singling him
out regarding his names and attributes.
So this, his names, the most beautiful names,
Alillahi asma'u al-husna fad'uhu biha,
the most beautiful names belong to him.
So call upon him by his name, the
names of Allah.
And the names of Allah are not known
all of them to us.
Not 99 names.
They're more than that.
And they are Husna.
They are the most perfect names.
And they have meanings.
The names of Allah, they're not meaningless.
They're meaningful.
They have names, meanings.
And the meaning of the name is what
we call As-Sifa, or the attribute.
So every name carries within itself the Sifa.
And I mentioned this many times to you.
Okay.
So the attribute is carried within the name.
The names are like envelopes.
And they have meaning.
The meaning of the name is the attribute.
So when you say Ar-Razzaq, the provider,
what does it mean?
The one who provides.
As-Samiyya, All-Hearer, what does it mean?
Allah hears.
Al-Seer, Al-Baseer, what does it mean?
Allah sees.
Okay.
So this is called Tawheed al-Asmaa wa
-As-Sifaat.
So I single Allah subhanahu wa ta'ala
out.
I believe in his oneness.
I believe in his divine names and attributes.
And that he is not like any of
us.
His names are unique.
His attributes are unique.
Because Lee-Za-Ki-Mith-Li-Hee-Sha
-Yee.
There's nothing like unto him.
Nothing like Allah.
So his name's not like our names.
His attributes are not like ours.
But the nature of the language, they are.
Only names are common.
You say a human being is Samiyya, Allah
is Samiyya.
But is Allah's hearing like the human being's
hearing?
Of course.
Allah hears everything.
I can't hear everything.
There are sounds now around me.
I cannot hear them at high frequencies or
very low frequencies.
My ear is designed and created only to
detect certain range of frequencies, audible frequencies.
Others I cannot.
They are around.
They are here.
But Allah hears everything.
Allah hears everything.
No confusion.
Imagine on the day of Arafah, millions, different
tongues.
Allah hears all of them at the same
time.
Our mother Aisha said regarding Khawla bint Tha
'labah, the daughter of Tha'labah, in Surah
Al-Mujadila, when she came complaining about her
husband who told her that you are like
my mother, and this is called Zihar, complaining
to the Prophet ﷺ.
Aisha said, I was next to them.
Some of the conversation, the dialogue, I did
not hear.
Allah heard her.
Allah heard
the one who was arguing with you regarding
her husband and complains to Allah.
So Allah made you basir and He is
basir.
Your sight is not like Allah's sight.
Allah sees what is beneath the earth.
We don't see that.
We see only to a certain range.
After that, we don't see.
We are standing next to each other and
now you're saying so long, goodbye, and you're
leaving me and you're heading away.
And your image started to diminish, diminish, diminish,
diminish until you are out of the range
that my eye can function within.
I don't see you, but you are there.
I cannot deny, but I can see you.
So all our faculties, my dear brothers and
sisters, are limited.
So let us respect our minds.
And when we are reading about the attributes
of Allah, we say his attributes are divine.
They suit him.
They suit his majesty and glory.
And we have to understand that within the
light of the ayat.
There's nothing like unto him.
Wa huwa as-samee'u al-baseer.
Though he negated, then he affirmed.
And he said, he is all-hearer, all
-seer.
Because these deviant sects, they negate and they
deny the attributes of Allah.
Like the jahmiyyah, they say these are only
names, but no meaning.
They have no meaning.
And some they only approve of and sanction
and accept.
I think seven.
Seven only attributes they accept.
Why these seven attributes?
Because they say this, the aql, the intellect,
okay, can approve them and can accept them.
So the reference they refer to, not the
Wahi, not what Allah said, not what the
Prophet said, no.
Their grey matter.
This little creature, the aql, which can be
confused, which needs guidance itself, and they are
relying on it, the aql.
So the second type of the tawheed and
the aspect of it is to believe and
single out Allah regarding his names and attributes.
Tawheed asma'un sifat.
And then we have tawheed al-uluhiyyah, we
single out Allah regarding our deeds, our actions,
that all our actions should be offered exclusively
to him and him only, seeking by that
his pleasure and reward.
So your salah, your siyam, your zakah, your
hajj, your tawakkul, your love, your hate, everything
that you do is only for Allah and
for Allah alone.
May Allah subhanahu wa ta'ala guide us
to the haqq and keep us remain on
the haqq.
And keep us to remain steadfast in this
haqq and strengthen our heart to remain in
this haqq.
To keep us to remain steadfast till we
meet him, to find him pleased with all
of us.
May Allah guide our ummah to the haqq
and remove the clouds that cover their vision,
their minds.
May Allah subhanahu wa ta'ala bless us
with the beneficent knowledge of our just deeds.
May Allah subhanahu wa ta'ala forgive us
our faults, mistakes and ignorance.
And may Allah unite our ummah on the
haqq, unite our hearts to the haqq.
And may Allah subhanahu wa ta'ala reward
all of you, my dear brothers and sisters,
immensely for your patience and attendance.
BarakAllahu feekum, jazakumullahu khairan, salamu alaikum wa rahmatullahi
wa barakatuhu.
Ameen.
JazakAllah Sheikh, we have received a few questions.
Please let me know when you receive the
first one.
Okay, okay, go ahead.
BarakAllahu feekum.
The first question, if a traveller prays Jummah
in the masjid, can he pray two rakats
of Asr?
The answer is yes.
The answer is yes, because the Jummah is
the substitute of the Dhuhr.
Though our Sheikh bin Uthaymeen is saying no.
But we are not following just a person,
we are following the Dalil.
So the Jummah is the substitute of the
Dhuhr.
So the traveller, if he happened to be
in a masjid and he prayed the Jummah,
yes, he can pray Asr after that.
Next.
BarakAllahu feekum.
The next question, regarding to be dutiful to
parents in old age, how do we balance
them and the rest of our duties?
Jazakumullah khair.
What are your duties?
Are your duties better than your parents?
I can't understand.
What do you mean, my duties?
You can strike the balance.
If you mean by your duties, you go
to work, of course you have to go
to work.
But then when you come from work, look
after your parents.
Okay.
But to neglect your parents who brought you
up, then I warn you.
If you don't take care of your parents,
when you are old, you will be dumbed.
You will be thrown by your kids.
And you will drink from the same cup.
This is my warning to everyone.
The parents are the gates to the Jannah.
We have to put them above our heads.
Next question.
BarakAllahu feekum.
The next question, what becomes of the relationship
between the mother-in-law and son-in
-law after divorce, especially if they had a
good relationship over the years and they have
been living within the family house?
He will now become, will he now become
mahram to mother-in-law?
The answer, yes, he still has mahram.
And he is just like his mother.
The biological mother.
So he can maintain the relation, good relation
with his mother-in-law.
Okay.
And for example, if he wants to go
to Umrah, he can travel with them.
Okay.
Next.
BarakAllahu feekum.
The next question, why is it disliked to
close our eyes in Salah and in particular
during sujood?
Because they said this is the way the
non-Muslims pray.
That's why the ulama, they say it is
makruh.
Next.
BarakAllahu feekum.
The next question, why do some groups of
Muslims hate Sheikh Abdul Wahab?
In fact, they label us as Wahabis and
follow nothing but Ibn Taymiyyah.
The question I haven't received.
Why do some groups of Muslims hate Sheikh
Al-Israel, Sheikh Muhammad Abdul Wahab?
In fact, they label us Wahabis, join the
club and follow nothing but Ibn Taymiyyah.
They don't know.
These are ignorant.
They don't know that most of the works
of Muhammad Abdul Wahab are based on the
works of Ibn Taymiyyah and he is referring
to Ibn Qayyim and Ibn Taymiyyah.
The problem of those brothers, the Sufis in
particular, and those tomb worshippers who worship the
saints and asking them.
So, when you call them to the Tawheed,
they say you're Wahabi and the Wahabis, they
hate the Prophet ﷺ and they don't believe
in the karamat and they will start talking
nonsense because they have been programmed and brainwashed
by their peer, by their Sheikh.
They didn't read the books of Muhammad Abdul
Wahab.
They didn't read his books.
If they had read his books, they would
have found and discovered the truth.
May Allah guide them.
They call us Wahabis.
Alhamdulillah.
So, the Wahabis are the ones who call
to the Tawheed and ask the people to
worship Allah alone.
They are beautiful guys.
May Allah bless the Wahabis.
Next.
The next question.
What about if someone passes away while he
is calling upon a dead Wali through the
praying, fasting and paying zakat, etc?
He died while he is committing the shirk.
He died in that position?
Yes, he passed away while he was calling
upon a dead Wali.
His affair with Allah.
His affair with Allah.
Because this is no doubt bad ending, bad
ending.
Next question.
The next question.
How can a young boy give away to
his friends non-Muslim?
Okay, the dawah, everyone can practice it.
Everyone can practice it.
Children, they can talk to each other.
Muslim children too, none.
Because the children, they are still on the
fitrah.
Fitrah.
So, the children should talk to them about
Allah, God.
God is one.
Things like that.
This is the child, they have no problem
because up to now they are on the
fitrah.
When they grow up, they will be brainwashed
by the parents.
Okay.
And if the one who is talking is
now youth, young, they can talk.
Okay.
Talk about Tawheed, Tawheed.
This is the first thing.
We don't move from the Tawheed.
Because once you accept the concept, the correct
definition and concept of Allah and God, everything
becomes easy.
Everything becomes easy.
Next.
The next question.
Is it true that on Wednesdays between Dhuhr
and Asr, the dua is accepted?
I'm not sure of this.
If there is evidence, I ask the questioner
to produce it.
Next.
The questioner has said because on the day
of Badr, the Prophet at that time was
accepted.
Again, again.
The questioner said because on the day of
Badr, the Prophet made dua at that time
and it was accepted.
Okay.
And now, this one, anyone's day is the
day of Badr?
Listen, my dear brothers and sisters.
Our deen, as Allah said, the Prophet said.
That's it.
If there's anything explicitly stated in the hadith,
we accept.
There's nothing?
Sorry.
If there is, I'm not aware of, share
with you, with me, and I will be
grateful.
JazakAllah khair.
Next question.
The next question, is toothpaste allowed to use
which has gelatine, which the type is unknown?
If this gelatine is derived from aram, animal,
etc, avoid it, don't use it.
And there are many types of toothpaste.
They are not derived from, and you have
this ingredient.
There are many.
So why you want to use only this
brand?
Next.
And the Prophet said, leave what you doubt.
Should I read the next question, Sheikh?
Okay, go ahead, go ahead.
The next question.
Someone was slaughtering near Suratul Jummah time.
I told him you need to pray and
he said the time has passed.
Would we bear the sin for allowing to
continue?
Secondly, the meat has been distributed but not
enough to give to some neighbours.
Would it be okay to give it to
the poor or the neighbours have a greater
right?
Of course, he's sinful.
He's sinful for not going for the Salah
and missing the Salah.
He's sinful.
But the meat is halal meat.
But he is sinful.
And he was reminded but he didn't go
to the Salah.
That's what I understood from the question.
But the meat that is distributed, giving to
the poor and the needy, it is halal
meat.
Next.
And the second part of the question was,
there wasn't enough meat to give to the
neighbours.
Would it be okay to give to the
poor or the neighbours?
Which one has greater rights?
If the neighbours are poor, yes.
But if the neighbours are well off, you
give it to those who are in need
and more need.
They are more in need.
Next.
The next question is, if a debt has
been written off, should it still be paid?
Written off?
I mean, the one who is entitled to
cancel this debt said, okay, this debt I
will not ask for, I have forgiven him,
etc.
If that is the case, yes.
No need to pay it.
But if he didn't forgive the one who
owes him this debt, then still it is
a debt.
But if it is written off, it is
forgiven.
No need to pay.
Next.
This was the final question.
Thank you for all the attendees and all
the students.
May Allah bless you all and accept your
attendance.
I'll hand it back to the Sheikh to
conclude the lesson.
May Allah bless you.
Bless your family.
Elevate your status in this world and in
Jannatul Naeem.
Ameen.
And may Allah keep us to remain steadfast
on this beautiful Deen until we breathe our
last and find our Rabb pleased with all
of us.
Ameen.
Until we meet insha'Allah in the coming
session, I leave you in Allah's company and
protection.
Bi hurmati l-Habib, bi hurmati l-Fatiha.