Salem Al Amry – Lesson 2 Kitab At-Tauhid

Salem Al Amry
AI: Summary ©
The speakers discuss the meaning of "na" in English and provide examples of how it relates to various deities. They also discuss the concept of "verbal noun" and the importance of identifying the creator and providing information in order to achieve goals. The speakers emphasize the importance of understanding the concept of time and place, as well as the importance of names and attributes, particularly in relation to the creator's actions and attributes. They also address questions about Islam, including the use of the word "has been" and the importance of balance and being ahead of one's parents' deeds. Finally, they discuss the acceptance of praying for one's parents' death and the acceptance of praying for a young boy who was called to pray and fasting.
AI: Transcript ©
00:00:19 --> 00:00:20

As-salamu alaykum.

00:00:21 --> 00:00:22

Wa alaykum as-salamu alaikum wa rahmatullahi wa

00:00:22 --> 00:00:23

barakatuhu.

00:00:23 --> 00:00:23

How are you, Sheikh?

00:00:24 --> 00:00:25

I'm fine, alhamdulillah.

00:00:26 --> 00:00:26

Alhamdulillah.

00:00:27 --> 00:00:29

Insha'Allah, we'll get started with the lesson.

00:00:30 --> 00:00:34

Alhamdulillahi rabbil alameen, wasalamu ala rasoolil kareem, wa

00:00:34 --> 00:00:36

ala alihi wa sahbihi ajma'een, amma ba'd.

00:00:36 --> 00:00:39

As-salamu alaykum wa rahmatullahi wa barakatuhu.

00:00:40 --> 00:00:42

Dear respected students, may Allah bless you all

00:00:42 --> 00:00:43

for your attendance.

00:00:43 --> 00:00:46

Today, on Friday, we are covering Kitab al

00:00:46 --> 00:00:47

-Tawheed.

00:00:47 --> 00:00:50

Alhamdulillah, this will be the second lesson of

00:00:50 --> 00:00:50

the series.

00:00:50 --> 00:00:52

Just a quick reminder, please take notes, listen

00:00:52 --> 00:00:55

attentively, and send your questions over to myself

00:00:55 --> 00:00:56

or the co-host throughout the course of

00:00:56 --> 00:00:57

the lesson.

00:00:57 --> 00:00:59

BarakAllahu feekum, wa jazakumullahu khayran.

00:01:00 --> 00:01:01

As-salamu alaykum.

00:01:02 --> 00:01:04

Wa alaykum as-salamu alaikum wa rahmatullahi wa

00:01:04 --> 00:01:05

barakatuhu.

00:01:05 --> 00:01:06

Bismillahir rahmanir raheem.

00:01:08 --> 00:01:11

Inna alhamdulillah na'hmaduhu wa nasta'eenuhu wa

00:01:11 --> 00:01:12

nastaghfiruhu.

00:01:13 --> 00:01:16

Wa na'udhu billahi min shururi anfusina wa

00:01:16 --> 00:01:18

min sayyi'ati a'malina.

00:01:21 --> 00:01:24

Innahu man yahdihi Allahu falamudhla lah, wa man

00:01:24 --> 00:01:26

yudhlih falahadih lah.

00:01:27 --> 00:01:30

Wa ash'hadu an la ilaha illa Allah

00:01:30 --> 00:01:32

wahduhu la sharika lah.

00:01:33 --> 00:01:36

Wa ash'hadu anna Muhammadan abduhu wa rasuluhu.

00:01:38 --> 00:01:41

Amma ba'du, fa inna astuqa al-hadith kitabullahi

00:01:41 --> 00:01:42

ta'ala.

00:01:42 --> 00:01:47

Wa khayran al-hadi hadi Muhammadin salallahu alayhi

00:01:47 --> 00:01:48

wa alihi wa sallam.

00:01:49 --> 00:01:55

Wa sharra al-umuri muhdathatuha, wa kulla muhdathatin

00:01:55 --> 00:01:55

bid'ah.

00:01:56 --> 00:02:02

Wa kulla bid'atin dhalalah, wa kulla dhalalatin

00:02:02 --> 00:02:03

fin-naar.

00:02:03 --> 00:02:05

Amma ba'd, my dear brothers and sisters in

00:02:05 --> 00:02:05

Islam.

00:02:06 --> 00:02:09

We continue our introduction for Kitab al-Tawheed.

00:02:10 --> 00:02:13

And we will have a quick recap and

00:02:13 --> 00:02:14

then proceed.

00:02:15 --> 00:02:21

In the last session, we talked about the

00:02:21 --> 00:02:29

utterance itself, the word itself, Tawheed, that it

00:02:29 --> 00:02:34

is used by all nations in their scriptures,

00:02:38 --> 00:02:42

either the word literally or the meaning of

00:02:42 --> 00:02:43

it.

00:02:44 --> 00:02:47

And it is the word Tawheed is the

00:02:47 --> 00:02:56

best expression and word that conveys the meaning

00:02:56 --> 00:02:59

of the true belief in God, in Allah.

00:03:00 --> 00:03:06

So if you read the scriptures worldwide, okay,

00:03:06 --> 00:03:12

you will find this concept exists therein.

00:03:14 --> 00:03:18

And then we went through the ayat in

00:03:18 --> 00:03:20

which Allah Subh'anaHu Wa Ta-A'la

00:03:23 --> 00:03:29

invited his worshippers to single him out and

00:03:29 --> 00:03:31

to worship him alone.

00:03:31 --> 00:03:35

And that is the meaning of Tawheed.

00:03:37 --> 00:03:41

Innamallahu ilaahun wahid, wa ilaahukum ilaahun wahid.

00:03:42 --> 00:03:46

Oh, these verses tell us about the oneness

00:03:46 --> 00:03:47

of Allah.

00:03:51 --> 00:03:54

Wa ma min ilaahin illa ilaahun wahid.

00:03:55 --> 00:03:56

There's no deity.

00:03:57 --> 00:03:58

There's no God except one.

00:04:02 --> 00:04:04

And by now, you should know what is

00:04:04 --> 00:04:08

the true meaning of la ilaha illa Allah.

00:04:12 --> 00:04:14

The meaning of it, la ma'buda bihaq

00:04:14 --> 00:04:15

illa Allah.

00:04:15 --> 00:04:18

There is no deity worthy of worship but

00:04:18 --> 00:04:18

Allah.

00:04:19 --> 00:04:21

Not, there's no God but God.

00:04:22 --> 00:04:23

That's wrong.

00:04:23 --> 00:04:25

And we explained that.

00:04:27 --> 00:04:32

And it's wrong because the reality reflects the

00:04:32 --> 00:04:32

opposite.

00:04:33 --> 00:04:35

There are many deities are worshipped.

00:04:36 --> 00:04:39

There are many gods, small g, are worshipped.

00:04:39 --> 00:04:40

And you are saying there is no God

00:04:40 --> 00:04:44

that is worshipped but God, but Allah.

00:04:45 --> 00:04:48

There are many gods, small g, false deities,

00:04:48 --> 00:04:50

false objects of worship.

00:04:51 --> 00:04:56

That's one reason why to say there is

00:04:56 --> 00:04:57

no God but God is wrong.

00:04:57 --> 00:04:58

It's not sufficient.

00:05:01 --> 00:05:05

Second thing, and this is far-fetched meaning.

00:05:06 --> 00:05:07

When you say there is no God but

00:05:07 --> 00:05:10

God, you are saying that everything worshipped is

00:05:10 --> 00:05:10

God.

00:05:11 --> 00:05:13

And that is pantheism.

00:05:13 --> 00:05:15

And that's the belief of all the pantheists.

00:05:16 --> 00:05:17

Everything is God.

00:05:18 --> 00:05:22

So, the true definition, the true meaning is

00:05:22 --> 00:05:27

there is no God, no true deity worthy

00:05:27 --> 00:05:27

of worship.

00:05:28 --> 00:05:31

There are many deities worshipped.

00:05:31 --> 00:05:33

There are false objects worshipped.

00:05:33 --> 00:05:35

But are they worthy?

00:05:37 --> 00:05:39

Do they deserve to be worshipped?

00:05:39 --> 00:05:40

The answer, no.

00:05:40 --> 00:05:43

So, the only one who deserves to be

00:05:43 --> 00:05:45

worshipped is Allah, glory be to him.

00:05:50 --> 00:05:54

This is what we covered in the last

00:05:54 --> 00:05:54

session.

00:05:55 --> 00:06:03

Then we went through the word Tawheed in

00:06:03 --> 00:06:05

the Sunnah, after the Qur'an, in the

00:06:05 --> 00:06:06

Sunnah.

00:06:06 --> 00:06:10

And the famous hadith of Mu'adh, when

00:06:10 --> 00:06:13

the Prophet ﷺ sent him to Yemen, he

00:06:13 --> 00:06:19

told him, فليكن أول ما تدعوهم إليه إلى

00:06:19 --> 00:06:21

أن يوحدوا الله So, the first thing you

00:06:21 --> 00:06:25

call them to, أن يوحدوا, يوحدوا, Tawheed, to

00:06:25 --> 00:06:28

single out Allah and to worship him alone.

00:06:32 --> 00:06:35

And also, in the other hadith from Ibn

00:06:35 --> 00:06:41

Umar, where the Prophet ﷺ said, بني الإسلام

00:06:41 --> 00:06:44

على خمسة على أن يوحد الله Islam is

00:06:44 --> 00:06:47

based on five pillars, and the first one

00:06:47 --> 00:06:51

is to يوحد الله, to worship Allah alone.

00:06:52 --> 00:06:56

So, the word Tawheed is used and its

00:06:56 --> 00:07:01

derivative forms are used throughout the Qur'an

00:07:01 --> 00:07:03

and the Sunnah of the Prophet ﷺ.

00:07:07 --> 00:07:10

Also, in the hadith of Amr ibn Abasa,

00:07:11 --> 00:07:14

where the Prophet ﷺ told him, وَأَن يُوَحَّدَ

00:07:14 --> 00:07:17

اللَّهُ لَا يُشْرَكْ بِهِ شَيْئًا in Sahih Muslim,

00:07:18 --> 00:07:21

and يوحد الله, you worship Allah alone, without

00:07:21 --> 00:07:24

associating any partner with him.

00:07:26 --> 00:07:28

So, this is a quick recap of what

00:07:28 --> 00:07:29

we covered in the last session.

00:07:29 --> 00:07:30

Today, we'll proceed.

00:07:32 --> 00:07:35

The second issue we are going to discuss

00:07:35 --> 00:07:38

today is the definition of Tawheed.

00:07:39 --> 00:07:41

The definition of Tawheed, I hope that you

00:07:41 --> 00:07:42

are taking notes.

00:07:43 --> 00:07:46

I want you to be serious, committed students.

00:07:52 --> 00:07:55

So, the second issue is the definition of

00:07:55 --> 00:07:59

Tawheed, linguistically and technically.

00:08:00 --> 00:08:04

So, we'll go through the linguistic meaning of

00:08:04 --> 00:08:11

the word Tawheed from the linguistic perspective, lexically.

00:08:15 --> 00:08:20

So, the word Tawheed, remember, I hope now

00:08:20 --> 00:08:24

by now, you know how to check any

00:08:24 --> 00:08:31

word in Arabic in the dictionary to get

00:08:31 --> 00:08:34

the root of it.

00:08:36 --> 00:08:38

You remove the additional letters.

00:08:39 --> 00:08:40

What are the additional letters?

00:08:54 --> 00:09:00

All put together in one word.

00:09:03 --> 00:09:07

So, now we have the word Tawheed.

00:09:08 --> 00:09:11

We want to find the root of it.

00:09:18 --> 00:09:21

So, we put these seven letters and check.

00:09:22 --> 00:09:24

Is there any one of these letters?

00:09:25 --> 00:09:27

Is there in this word Tawheed?

00:09:27 --> 00:09:29

Yeah, the ta, we remove it.

00:09:30 --> 00:09:31

And what else?

00:09:31 --> 00:09:33

The ya, we remove it.

00:09:33 --> 00:09:34

So, what are we left with?

00:09:36 --> 00:09:40

These are the original letters of the root.

00:09:40 --> 00:09:43

So, now you go to the dictionary and

00:09:43 --> 00:09:49

you look under wahada and you'll get the

00:09:49 --> 00:09:50

different meanings.

00:09:53 --> 00:09:58

So, the word Tawheed is a derivative noun,

00:09:58 --> 00:10:05

ismul mushtaq, derivative noun, or verbal noun, masdar,

00:10:07 --> 00:10:09

derived from the root wahada.

00:10:10 --> 00:10:12

So, the root is wahada.

00:10:15 --> 00:10:21

Which means to make something, okay, into a

00:10:21 --> 00:10:22

single entity.

00:10:23 --> 00:10:27

Many parts, you combine them together to make

00:10:27 --> 00:10:32

them one, one object, one entity.

00:10:33 --> 00:10:36

So, many things, you combine them with them

00:10:36 --> 00:10:42

together, so they become one single entity.

00:10:42 --> 00:10:50

So, that is the meaning of the word

00:10:50 --> 00:10:51

wahada.

00:10:54 --> 00:11:01

For example, you will come across Tawahada al

00:11:01 --> 00:11:02

-Muslimun.

00:11:05 --> 00:11:08

The Muslims came together.

00:11:10 --> 00:11:12

The Muslims were united.

00:11:15 --> 00:11:18

The Muslims formed unity.

00:11:20 --> 00:11:25

Instead of being fragmented and scattered, now they

00:11:25 --> 00:11:27

are one body, one ummah.

00:11:30 --> 00:11:33

That's what Islam did to the Muslims, to

00:11:33 --> 00:11:35

the Arabs, when they became Muslims.

00:11:36 --> 00:11:40

They were scattered, divided among themselves.

00:11:41 --> 00:11:44

So, Allah united them together.

00:11:49 --> 00:11:51

Brought their hearts together.

00:12:04 --> 00:12:10

So, Allah reminds the Muslims, and the books

00:12:10 --> 00:12:12

of Tafsir they mentioned, they said the reason

00:12:12 --> 00:12:16

behind the revelation was al-Aws and al

00:12:16 --> 00:12:16

-Khazraj.

00:12:17 --> 00:12:19

Though they were cousins, but they were fighting

00:12:19 --> 00:12:20

each other.

00:12:21 --> 00:12:25

But Islam brought their hearts together, united them,

00:12:25 --> 00:12:28

and they were called after that al-Ansar.

00:12:28 --> 00:12:30

So, Allah is reminding them.

00:12:30 --> 00:12:34

So, remember Allah's blessing and bounty on you,

00:12:36 --> 00:12:38

who brought your hearts together.

00:12:43 --> 00:12:47

And by His grace, you became brethren, you

00:12:47 --> 00:12:48

became brothers.

00:12:52 --> 00:12:55

You were on the brink of the pit

00:12:55 --> 00:13:01

of fire, about to fall into the pit

00:13:01 --> 00:13:05

of fire, fa-anqadakum minha, and Allah saved

00:13:05 --> 00:13:06

you from that.

00:13:07 --> 00:13:12

Also, we say, wahhada al-malik al-bilad,

00:13:14 --> 00:13:16

wahhada al-malik al-bilad.

00:13:17 --> 00:13:24

The king wahhada, united the different parts of

00:13:24 --> 00:13:29

the country, different states, different provinces.

00:13:30 --> 00:13:36

This king, he brought all together under one

00:13:36 --> 00:13:45

flag, so became one state, one government, one

00:13:45 --> 00:13:47

strong country.

00:13:48 --> 00:13:51

Wahhada al-malik al-bilad, put them together.

00:13:53 --> 00:13:58

So, these are the different meanings of the

00:13:58 --> 00:14:04

word tawheed, linguistically, from the meanings that are

00:14:04 --> 00:14:07

derived from this root.

00:14:15 --> 00:14:20

Now, we will go through some quotes by

00:14:20 --> 00:14:24

the grammarians and etymologists.

00:14:29 --> 00:14:36

One of the famous etymologists is Ibn Faris,

00:14:36 --> 00:14:37

rahimahullah.

00:14:41 --> 00:14:51

He said, waw, the letter waw, ha,

00:14:52 --> 00:14:58

ha, waw, ha, and al, these three letters,

00:14:59 --> 00:15:05

waw, ha, and al, together, when they are

00:15:05 --> 00:15:13

together, these three letters, they indicate, they denote

00:15:13 --> 00:15:15

singularity, oneness.

00:15:21 --> 00:15:28

For example, wahed, which means one, and that

00:15:28 --> 00:15:29

is unique.

00:15:30 --> 00:15:33

Wahed means the one, and it is unique.

00:15:34 --> 00:15:35

Unquote.

00:15:35 --> 00:15:39

This is reference, maqayis al-lughah, his book,

00:15:40 --> 00:15:51

maqayis al-lughah, the different meters of the

00:15:51 --> 00:15:51

language.

00:15:54 --> 00:15:57

Volume number six, page 90.

00:15:59 --> 00:16:04

So, all the words that have these three

00:16:04 --> 00:16:09

letters, when they are together, you'll find the

00:16:09 --> 00:16:15

meaning indicates singularity, unity, oneness.

00:16:17 --> 00:16:21

For example, wahda, wahda, unity.

00:16:23 --> 00:16:37

See, ittihad, ittihad, union, the same thing, okay?

00:16:37 --> 00:16:47

Wahda, unity, wahda, wahda, wahda, unity, wahda,

00:16:48 --> 00:16:48

loneliness.

00:16:49 --> 00:16:52

When you are alone by yourself, you have

00:16:52 --> 00:16:54

no one, you are one, you are alone,

00:16:56 --> 00:16:56

wahda.

00:17:07 --> 00:17:16

Another figure, those are people of, who are

00:17:16 --> 00:17:22

experts in the language, Abu al-Qasim al

00:17:22 --> 00:17:26

-Taymiyya, rahimahullah said, Abu al-Qasim al-Taymiyya,

00:17:26 --> 00:17:34

rahimahullah said, quote, tawheed is the masdar, the

00:17:34 --> 00:17:38

word tawheed is the masdar, the verb and

00:17:38 --> 00:17:41

noun, okay?

00:17:41 --> 00:17:47

The masdar is the word from which we

00:17:47 --> 00:17:52

derive many things, we derive the verbs, etc.

00:17:53 --> 00:17:59

Tawheed is the masdar, verb and noun of

00:17:59 --> 00:18:04

the verb wahda, so it is the masdar

00:18:04 --> 00:18:11

of this wahda, yuwahidu tawheedan, wahda, yuwahidu tawheedan.

00:18:13 --> 00:18:16

So the tawheed is the masdar of this

00:18:16 --> 00:18:17

fi'il, wahda.

00:18:18 --> 00:18:26

Like for example, daraba yadribu darban, darban is

00:18:26 --> 00:18:28

the masdar, okay?

00:18:29 --> 00:18:32

Tawheed is the masdar, the verb and noun

00:18:32 --> 00:18:36

of the verb wahda, which means to single

00:18:36 --> 00:18:41

out, to single out, unquote.

00:18:42 --> 00:18:52

The reference, al-hujjah fi bayan al-mahajjah,

00:18:55 --> 00:18:56

this is his book.

00:18:57 --> 00:19:03

Al-hujjah, al-hujjah means, okay, the evidence,

00:19:03 --> 00:19:04

the proof.

00:19:05 --> 00:19:10

Fi bayan, in explaining, al-mahajjah, the way.

00:19:13 --> 00:19:14

So this is what he called his book,

00:19:15 --> 00:19:19

al-hujjah fi bayan al-mahajjah.

00:19:22 --> 00:19:32

Volume number one, page 332, another grammarian, an

00:19:32 --> 00:19:33

etymologist as well.

00:19:35 --> 00:19:38

These are towering figures I am mentioning.

00:19:42 --> 00:19:48

Al-sharif al-jurjani, rahimahullah said, al-jurjani,

00:19:48 --> 00:19:56

al-sharif al-jurjani said, quote, tawheed linguistically

00:19:56 --> 00:20:04

means knowing and attributing singularity, oneness to something,

00:20:06 --> 00:20:06

unquote.

00:20:08 --> 00:20:11

The reference, al-ta'rifat, he has a

00:20:11 --> 00:20:14

book called al-ta'rifat, definitions.

00:20:15 --> 00:20:18

And those who know Arabic, I recommend them

00:20:18 --> 00:20:23

to have this book, okay, al-ta'rifat.

00:20:25 --> 00:20:27

You can download it from the net.

00:20:29 --> 00:20:32

So when you want to know the exact

00:20:32 --> 00:20:35

definition of the word, open the book and

00:20:35 --> 00:20:36

look for it.

00:20:37 --> 00:20:42

al-ta'rifat, definitions, page 69.

00:20:44 --> 00:20:48

So he's telling us that, so now we

00:20:48 --> 00:20:53

are talking only from the linguistic point of

00:20:53 --> 00:20:55

view, perspective.

00:20:58 --> 00:21:01

So that he's saying in the ta'rifat,

00:21:02 --> 00:21:12

rahimahullah, tawheed lexically, linguistically means

00:21:12 --> 00:21:17

knowing, to know, and to attribute, to ascribe.

00:21:18 --> 00:21:25

This singularity, that this something is single, one

00:21:25 --> 00:21:30

to something, you attribute this meaning to something.

00:21:36 --> 00:21:41

Shaykh al-Islam ibn Taymiyyah, rahimahullah said, now

00:21:41 --> 00:21:47

he is here giving the definition of the

00:21:47 --> 00:21:57

word of the tawheed, not linguistically, but lexically,

00:21:57 --> 00:21:59

not lexically, but technically.

00:22:02 --> 00:22:10

He said tawheed is the antithesis, the antithesis,

00:22:10 --> 00:22:14

the opposite, the antithesis of shirk, the opposite

00:22:14 --> 00:22:17

of shirk, which is polytheism.

00:22:17 --> 00:22:20

So tawheed is the opposite of shirk.

00:22:24 --> 00:22:33

Therefore, when a servant, male or female, actualize

00:22:33 --> 00:22:36

tawheed in his or her life, that means

00:22:36 --> 00:22:43

he or she lives his life worshipping Allah,

00:22:43 --> 00:22:50

and Allah alone, and he believes in his

00:22:50 --> 00:22:57

oneness, and he obeys him and follows his

00:22:57 --> 00:23:01

teachings, that is the meaning of actualizing tawheed,

00:23:04 --> 00:23:09

because the tawheed should control all your actions,

00:23:11 --> 00:23:17

and all your limbs, because this tawheed, which

00:23:17 --> 00:23:23

is in your heart, dominates your entire being.

00:23:29 --> 00:23:33

So the tawheed is the antithesis, the opposite

00:23:33 --> 00:23:41

of shirk, and when the servant, male or

00:23:41 --> 00:23:48

female, really practices the tawheed and actualizes it

00:23:48 --> 00:23:53

in his or her life, and this tawheed

00:23:53 --> 00:23:58

is Allah's right upon all of us, upon

00:23:58 --> 00:24:04

the servant, male or female, without associating anything

00:24:04 --> 00:24:08

with him, without associating any partner with Allah,

00:24:09 --> 00:24:13

then he or she is a muwhid, is

00:24:13 --> 00:24:17

a monotheist, is a monotheist.

00:24:17 --> 00:24:22

So when you will become a monotheist, not

00:24:22 --> 00:24:27

polytheist, monotheist is a person who believes in

00:24:27 --> 00:24:32

the tawheed, actualizes that in his life, leads

00:24:32 --> 00:24:38

his life, his entire life, all his actions

00:24:38 --> 00:24:41

are based on the tawheed, in that belief,

00:24:42 --> 00:24:45

believing in the oneness of Allah, and singling

00:24:45 --> 00:24:50

him out, subhanahu wa ta'ala, and giving

00:24:50 --> 00:24:53

him all his rights that he deserves.

00:24:56 --> 00:25:00

So that is the definition given by Shaykh

00:25:00 --> 00:25:01

Abdullah bin Taymiyyah.

00:25:04 --> 00:25:06

So he explained it in that way.

00:25:07 --> 00:25:13

Now, the technical definition of tawheed, and I

00:25:13 --> 00:25:18

want you to know, always there is a

00:25:18 --> 00:25:25

link and strong relation and correlation between the

00:25:25 --> 00:25:30

linguistic meaning, the lexical meaning, and the technical

00:25:30 --> 00:25:31

definition.

00:25:31 --> 00:25:38

So the lexical definition and the technical definition,

00:25:39 --> 00:25:44

they overlap and there is a strong connection

00:25:44 --> 00:25:45

between the two.

00:25:47 --> 00:25:49

For example, I'll give you one example.

00:25:51 --> 00:26:01

The word salah, the word salah, if

00:26:01 --> 00:26:09

you go to the root, you will know

00:26:09 --> 00:26:13

the meaning of the root.

00:26:15 --> 00:26:22

It means to make something hard, to burn

00:26:22 --> 00:26:31

something, also

00:26:31 --> 00:26:39

to connect to something.

00:26:41 --> 00:26:47

So these are linguistic meanings of the root.

00:26:49 --> 00:26:58

Now, if you read the

00:26:58 --> 00:27:08

technical definition, and also salah, linguistically, it means

00:27:08 --> 00:27:13

dua, dua, to pray.

00:27:19 --> 00:27:25

That's why the definition in the books in

00:27:25 --> 00:27:29

English, salah, prayer, that's not correct.

00:27:30 --> 00:27:31

That's not correct.

00:27:32 --> 00:27:32

But what do you do?

00:27:33 --> 00:27:36

This is the limitation of the English language.

00:27:38 --> 00:27:42

So the salah, now the technical definition, when

00:27:42 --> 00:27:47

you open the books of fiqh, they will

00:27:47 --> 00:27:52

define the salah that it is a group

00:27:52 --> 00:28:00

or a set of movements, actions, commenced or

00:28:00 --> 00:28:05

begun or started with the takbir, you say

00:28:05 --> 00:28:06

Allahu Akbar.

00:28:07 --> 00:28:09

So they are giving the definition of the

00:28:09 --> 00:28:14

salah religiously now, in the religious context.

00:28:16 --> 00:28:19

So the salah in the religious context, the

00:28:19 --> 00:28:25

religious definition, technical definition, is this set of

00:28:25 --> 00:28:29

actions, a group or collection, a group of

00:28:29 --> 00:28:36

actions, started with the takbir in you, say

00:28:36 --> 00:28:42

Allahu Akbar, and then the rest are actions,

00:28:43 --> 00:28:49

reading, bowing, raising, prostrating, raising from prostration.

00:28:52 --> 00:28:59

Okay, so you started with the takbir and

00:28:59 --> 00:29:02

concluded with the taslim.

00:29:04 --> 00:29:10

So this is the technical definition of the

00:29:10 --> 00:29:11

salah.

00:29:14 --> 00:29:17

Now, this salah, the ibadah that we do,

00:29:18 --> 00:29:24

if we try now to relate it to

00:29:24 --> 00:29:28

the linguistic meaning and the different shades and

00:29:28 --> 00:29:34

nuances of this word salah, that among these

00:29:34 --> 00:29:36

words to make something hard.

00:29:37 --> 00:29:39

Yes, the salah will make you hard.

00:29:41 --> 00:29:44

The salah will make you a strong person.

00:29:48 --> 00:29:50

The salah brings you closer to Allah.

00:29:51 --> 00:29:54

The salah builds up your iman.

00:29:56 --> 00:30:00

The salah will entitle you by Allah's grace

00:30:00 --> 00:30:03

to the highest levels in the Jannah.

00:30:06 --> 00:30:10

One of the servants who were serving the

00:30:10 --> 00:30:14

Prophet, the Prophet told him, have a wish.

00:30:16 --> 00:30:20

He told him, give me time to think,

00:30:20 --> 00:30:22

to think.

00:30:24 --> 00:30:27

And then the Prophet reminded him, have you

00:30:27 --> 00:30:27

made up your mind?

00:30:27 --> 00:30:28

What is your wish?

00:30:34 --> 00:30:36

Finally, he made up his mind.

00:30:36 --> 00:30:39

He was thinking, what should I ask for?

00:30:40 --> 00:30:40

Dunya?

00:30:40 --> 00:30:41

No.

00:30:42 --> 00:30:45

Finally, he made up his mind and said,

00:30:45 --> 00:30:49

my wish, what I want is to be

00:30:49 --> 00:30:50

with you in the Jannah.

00:30:51 --> 00:30:53

I am with you here in the dunya.

00:30:53 --> 00:30:55

I want to be with you in the

00:30:55 --> 00:30:56

Jannah.

00:30:57 --> 00:31:01

The Prophet didn't tell him, granted, it is

00:31:01 --> 00:31:01

yours.

00:31:02 --> 00:31:02

No.

00:31:03 --> 00:31:13

He told him, help me against your nafs,

00:31:14 --> 00:31:18

against yourself, by doing more sujood, more salawat,

00:31:18 --> 00:31:19

more salah.

00:31:20 --> 00:31:24

The more salawat you do, the more prayers

00:31:24 --> 00:31:30

you do, nafs, you will be entitled by

00:31:30 --> 00:31:34

Allah's grace to be in the Jannah.

00:31:36 --> 00:31:38

You will be granted admission to the Jannah

00:31:38 --> 00:31:39

by Allah's grace.

00:31:40 --> 00:31:45

Also, among the different meanings of the root,

00:31:45 --> 00:31:46

to burn something.

00:31:47 --> 00:31:48

Burn.

00:31:50 --> 00:31:56

La yaslaaha yaslaaha, the hellfire, illa al-ashqa,

00:31:57 --> 00:32:00

in the Quran, la yaslaaha illa al-ashqa,

00:32:00 --> 00:32:06

that the hellfire, who will be roasted and

00:32:06 --> 00:32:07

burnt in it?

00:32:08 --> 00:32:13

Those who are rebellious, those who are sinners,

00:32:14 --> 00:32:20

those who are wicked, they will be roasted.

00:32:26 --> 00:32:30

If you have cane, you want to make

00:32:30 --> 00:32:34

strong cane stick to use, you cut this

00:32:34 --> 00:32:37

piece off from the tree and it is

00:32:37 --> 00:32:41

green, wet, full of water.

00:32:41 --> 00:32:42

What do they do?

00:32:43 --> 00:32:44

They put it on the flame.

00:32:49 --> 00:32:51

They subject it to the flame.

00:32:52 --> 00:32:56

So the water will evaporate and it will

00:32:56 --> 00:32:57

become very strong.

00:32:59 --> 00:33:02

What does the prayer do to you?

00:33:04 --> 00:33:06

It burns your sins.

00:33:08 --> 00:33:11

It burns the sins you commit.

00:33:13 --> 00:33:16

That is why the Prophet ﷺ told us,

00:33:16 --> 00:33:20

if you commit a sin, get up, make

00:33:20 --> 00:33:25

wudu and pray two rakats, salat al-tawbah,

00:33:25 --> 00:33:29

called salat al-tawbah, prayer of repentance.

00:33:30 --> 00:33:35

So as an expiation to wash away my

00:33:35 --> 00:33:43

sins, the sins that you committed, you pray

00:33:43 --> 00:33:44

two rakats.

00:33:47 --> 00:33:50

So it burns your sins, the salah.

00:33:52 --> 00:33:58

Now, coming to the word tawheed, always there

00:33:58 --> 00:34:01

is a connection, as I explained, between the

00:34:01 --> 00:34:05

linguistic meaning and the technical meaning of linguistic,

00:34:06 --> 00:34:09

a lexical definition and the technical definition.

00:34:10 --> 00:34:13

So the technical definition now of tawheed, we

00:34:13 --> 00:34:17

know the meaning of word tawheed linguistically.

00:34:18 --> 00:34:23

So the technical definition is that to single

00:34:23 --> 00:34:28

out Allah and yuwhad Allah wa yufarad Allah

00:34:28 --> 00:34:33

with respect to his divine acts.

00:34:33 --> 00:34:36

So you single him out, Allah subhanahu wa

00:34:36 --> 00:34:42

ta'ala, regarding his af'al, his actions,

00:34:43 --> 00:34:44

his acts.

00:34:49 --> 00:34:52

I want you to pay attention.

00:34:57 --> 00:35:05

Aristotle, the Greek philosopher Aristotle, he said God

00:35:05 --> 00:35:10

created everything, then he left it to function

00:35:10 --> 00:35:12

by itself, and now he is not doing

00:35:12 --> 00:35:13

anything.

00:35:14 --> 00:35:15

So it is idle.

00:35:21 --> 00:35:23

That's what he said.

00:35:24 --> 00:35:31

Now, Allah is watching his kingdom.

00:35:32 --> 00:35:34

He runs his kingdom.

00:35:38 --> 00:35:40

Allah is the ever-living.

00:35:51 --> 00:35:54

He is the one who is running, all

00:35:54 --> 00:36:02

-watcher, watching his kingdom, controlling his kingdom.

00:36:05 --> 00:36:07

Not that he created it and that's it.

00:36:11 --> 00:36:17

Every day Allah is doing something.

00:36:20 --> 00:36:21

Every day.

00:36:22 --> 00:36:25

The ulema and the books of tafsir, they

00:36:25 --> 00:36:29

say he elevates the status of this one,

00:36:29 --> 00:36:31

lowers this one, he makes this one sick,

00:36:32 --> 00:36:33

he accuses this one.

00:36:35 --> 00:36:38

Every day he runs his kingdom.

00:36:38 --> 00:36:46

He makes earthquake here, he makes a volcano

00:36:46 --> 00:36:47

to erupt here.

00:36:47 --> 00:36:53

Every day he is running his kingdom, okay?

00:36:55 --> 00:36:58

He is seeing this planet, the earth.

00:37:00 --> 00:37:04

This, our planet, is like a timed bomb

00:37:05 --> 00:37:09

because the belly of it, the heart of

00:37:09 --> 00:37:11

it, it is boiling, boiling.

00:37:13 --> 00:37:18

The matter there is in liquid form, the

00:37:18 --> 00:37:19

lava, as you know.

00:37:20 --> 00:37:24

And of course, the pressure builds up.

00:37:27 --> 00:37:30

So if there is no vent for it

00:37:30 --> 00:37:34

to release the pressure, what will happen?

00:37:34 --> 00:37:35

It will explode.

00:37:38 --> 00:37:43

So Allah allows the earth to vent, to

00:37:43 --> 00:37:43

breathe.

00:37:50 --> 00:37:52

So he runs his kingdom and he knows

00:37:52 --> 00:37:53

what he is doing.

00:37:54 --> 00:37:56

He is Al-Hayyi Al-Qayyum.

00:37:57 --> 00:38:04

Neither sleep nor slumber overtakes him.

00:38:06 --> 00:38:09

Allah doesn't sleep because sleep is a sign

00:38:09 --> 00:38:10

of weakness.

00:38:12 --> 00:38:18

Sign of fatigueness, tiredness.

00:38:20 --> 00:38:21

Doesn't get tired.

00:38:22 --> 00:38:25

That's why the people in the Jannah, they

00:38:25 --> 00:38:26

don't sleep.

00:38:27 --> 00:38:32

No sleep in the Jannah, no sleep.

00:38:32 --> 00:38:35

You don't sleep in the Jannah because there

00:38:35 --> 00:38:37

is no fatigueness.

00:38:38 --> 00:38:39

Why do you sleep in the dunya?

00:38:40 --> 00:38:41

Because you feel tired.

00:38:42 --> 00:38:46

After taking your meal, the blood is rushing

00:38:46 --> 00:38:51

down to your tummy and you feel relaxed.

00:38:52 --> 00:38:57

And then you start yawning and you want

00:38:57 --> 00:38:57

to doze off.

00:39:01 --> 00:39:02

That is not the case in the Jannah.

00:39:04 --> 00:39:06

No tiredness in the Jannah.

00:39:08 --> 00:39:14

You eat and then you start sweating.

00:39:16 --> 00:39:20

That's how the waste sweating, no waste, no

00:39:20 --> 00:39:20

toilet.

00:39:21 --> 00:39:24

You just sweat and the sweat is musk.

00:39:28 --> 00:39:32

So all the time we are awake, leisure,

00:39:33 --> 00:39:34

leisure, leisure.

00:39:40 --> 00:39:46

So what Aristotle said is very wrong, wrong.

00:39:48 --> 00:39:50

So Allah, he runs his kingdom.

00:39:53 --> 00:39:56

Allah is not a concept, concept in your

00:39:56 --> 00:39:57

mind.

00:39:57 --> 00:39:59

No, Allah is a reality.

00:40:01 --> 00:40:06

He exists and he is outside his creation.

00:40:09 --> 00:40:14

The deviant sects like the Asha'ira, Maturidiya

00:40:14 --> 00:40:17

and others.

00:40:18 --> 00:40:23

The concept of Allah is only here in

00:40:23 --> 00:40:29

their minds, not the reality that exists outside

00:40:29 --> 00:40:30

the mind.

00:40:30 --> 00:40:38

No, when you study their books, analyze what

00:40:38 --> 00:40:42

their statement, it's a concept, concept only.

00:40:44 --> 00:40:55

So they are saying Allah is neither

00:40:55 --> 00:40:59

inside the creation nor outside the creation.

00:40:59 --> 00:41:00

So where is he?

00:41:00 --> 00:41:02

He doesn't exist.

00:41:05 --> 00:41:10

They worship only concept in their mind.

00:41:13 --> 00:41:16

But the reality, they do not approve of

00:41:16 --> 00:41:20

a real entity, real essence, real person of

00:41:20 --> 00:41:21

Allah.

00:41:28 --> 00:41:30

Because Allah Subh'anaHu Wa Ta-A'la

00:41:31 --> 00:41:35

هو الأول والآخر والظاهر والباطن Allah is the

00:41:35 --> 00:41:36

first and he is the last.

00:41:37 --> 00:41:39

And he is above everything and closer to

00:41:39 --> 00:41:40

you than anything.

00:41:49 --> 00:41:51

And the Prophet ﷺ said كان الله ولم

00:41:51 --> 00:41:53

يكن شيئاً معه كان الله ولم يكن شيئاً

00:41:53 --> 00:41:56

قبله Allah was and there was nothing before

00:41:56 --> 00:41:59

him, neither before him nor after him.

00:41:59 --> 00:42:04

Then he created the creation, all the creation,

00:42:05 --> 00:42:11

time, space, place, everything he created.

00:42:15 --> 00:42:18

Time is created, place is created.

00:42:23 --> 00:42:30

So now you have the creator, الأول والآخر

00:42:30 --> 00:42:31

and you have creation.

00:42:33 --> 00:42:37

So the question is, what's the relationship here

00:42:37 --> 00:42:40

between the creator and the creation?

00:42:44 --> 00:42:50

Is this creation inside the creator?

00:42:52 --> 00:42:54

He created everything inside himself.

00:42:56 --> 00:42:57

If you say that, this is kufr.

00:42:58 --> 00:43:00

It means everything inside God.

00:43:01 --> 00:43:04

This is rubbish, full doubt.

00:43:06 --> 00:43:09

Is the creator inside the creation?

00:43:09 --> 00:43:12

After he created the creation, he entered and

00:43:12 --> 00:43:15

indwelt inside the creation.

00:43:15 --> 00:43:18

If you say this, then you are not

00:43:18 --> 00:43:21

a Muslim because this is exactly what pantheism

00:43:21 --> 00:43:21

is about.

00:43:22 --> 00:43:25

The unity of being, that God is in

00:43:25 --> 00:43:25

everything.

00:43:26 --> 00:43:27

Then worship anything.

00:43:28 --> 00:43:29

You worship your iPhone.

00:43:30 --> 00:43:31

You worship the mic.

00:43:32 --> 00:43:36

You worship the telling, whatever, the table.

00:43:36 --> 00:43:37

You are worshipping God.

00:43:38 --> 00:43:39

Anything is God.

00:43:39 --> 00:43:41

Everything around you is God.

00:43:42 --> 00:43:44

You are God.

00:43:45 --> 00:43:49

That is what the pantheist believes.

00:43:50 --> 00:43:56

As one of the leaders in his books

00:43:56 --> 00:44:06

said, وَمَا الْكَلْبُ Astaghfirullah But quoting

00:44:06 --> 00:44:08

kufr is not making the one who quotes

00:44:08 --> 00:44:09

a kafir.

00:44:10 --> 00:44:12

I'm only quoting.

00:44:12 --> 00:44:18

He said, وَمَا الْكَلْبُ وَالْخِنْزِيرُ إِلَّا إِلَاهُنَا The

00:44:18 --> 00:44:20

dog and the swine.

00:44:21 --> 00:44:22

The dog and the pig.

00:44:23 --> 00:44:28

They are not more than our God.

00:44:28 --> 00:44:30

They are our God.

00:44:30 --> 00:44:33

Because the pantheist, anything is God.

00:44:33 --> 00:44:35

The dog is part of this creation.

00:44:35 --> 00:44:37

So according to their belief, he is God.

00:44:38 --> 00:44:39

The pig is their God.

00:44:40 --> 00:44:45

وَمَا الْكَلْبُ وَالْخِنْزِيرُ إِلَّا إِلَا هُنَا وَمَا اللَّهُ

00:44:45 --> 00:44:48

إِلَّا رَاهِبٌ فِي الْكَنِيسَةِ Allah is not more

00:44:48 --> 00:44:55

than the monk in his monastery or in

00:44:55 --> 00:44:56

the church.

00:44:56 --> 00:44:59

So the monk in the church is God.

00:45:05 --> 00:45:08

So this is the belief of the pantheist.

00:45:12 --> 00:45:21

For another one who said, وَمَا الْكَلْبُ وَالْخِنْزِيرُ

00:45:21 --> 00:45:30

إِلَا هُنَا اَنَا مَنْ أَهْوَى وَمَنْ أَهْوَى اَنَا

00:45:30 --> 00:45:37

نَحْنُ رُوحَانِ حَلَلْنَا بَدَنَا فَإِذَا أَبْصَرْتَنِي أَبْصَرْتَهُ وَإِذَا

00:45:37 --> 00:45:41

أَبْصَرْتَهُ أَبْصَرْتَنَا And because of this, they killed

00:45:41 --> 00:45:41

him.

00:45:43 --> 00:45:46

Because al-Hallaj, he believed in incarnation.

00:45:47 --> 00:45:50

God incarnates in the human body.

00:45:51 --> 00:45:56

And this is the belief of many people.

00:45:58 --> 00:46:00

Who still believe in that.

00:46:02 --> 00:46:05

Who believe that God came to the world

00:46:05 --> 00:46:07

many times in the form of a human

00:46:07 --> 00:46:07

being.

00:46:10 --> 00:46:15

Paul, Saul, Paul who corrupted Christianity, he took

00:46:15 --> 00:46:19

the same idea of God incarnate.

00:46:19 --> 00:46:23

And he said God incarnated only once in

00:46:23 --> 00:46:26

the body of Jesus Christ.

00:46:27 --> 00:46:30

So this al-Hallaj is saying, أَنَا مَنْ

00:46:30 --> 00:46:36

أَهْوَى وَمَنْ أَهْوَى أَنَا أَنَا مَنْ أَهْوَى I

00:46:36 --> 00:46:41

am the one who laughs and I am

00:46:41 --> 00:46:42

the one who is loved.

00:46:44 --> 00:46:46

In other words, I am Allah and Allah

00:46:46 --> 00:46:47

is myself.

00:46:52 --> 00:46:54

نَحْنُ رُوحَانِ We are two spirits.

00:46:55 --> 00:46:59

حَلَلْنَا بَدَنَا We coexist and share the same

00:46:59 --> 00:46:59

body.

00:47:00 --> 00:47:01

So you see me?

00:47:01 --> 00:47:04

فَإِذَا أَبْصَدْتَنِي أَبْصَدْتَهُ When you see me, you

00:47:04 --> 00:47:05

see Him.

00:47:05 --> 00:47:05

See Allah.

00:47:06 --> 00:47:09

And when you see Allah, you see me.

00:47:19 --> 00:47:26

Another zindiq, he said الْعَبْدُ رَبْ وَالرَّبُّ عَبْد

00:47:29 --> 00:47:32

The servant is Rab, Lord.

00:47:34 --> 00:47:37

So you are the servant at the same

00:47:37 --> 00:47:38

time you are Allah.

00:47:39 --> 00:47:47

الْعَبْدُ رَبْ وَالرَّبُّ عَبْد يَلَيْتُ شَعْرِي من المكلَّف؟

00:47:47 --> 00:47:48

I wonder.

00:47:49 --> 00:47:50

I'm confused.

00:47:50 --> 00:47:50

I don't know.

00:47:51 --> 00:47:58

Who is legally committed and obligated to worship

00:47:58 --> 00:48:00

the other?

00:48:00 --> 00:48:01

Which one?

00:48:02 --> 00:48:04

يَلَيْتُ شَعْرِي من المكلَّف؟

00:48:04 --> 00:48:05

I wonder.

00:48:05 --> 00:48:06

I want to know.

00:48:08 --> 00:48:10

Who's the one who's obligated?

00:48:12 --> 00:48:16

In Qurta'abjun, if I say that I

00:48:16 --> 00:48:25

am a servant, فَذَكَرَبْ If I'm a servant,

00:48:25 --> 00:48:27

at the same time, I am Rab.

00:48:28 --> 00:48:32

And if I say I am Rab, فَنَّ

00:48:32 --> 00:48:36

يُكَلَّفْ How come you make the Rab committed?

00:48:38 --> 00:48:41

That's why to them, there's nothing halal or

00:48:41 --> 00:48:41

haram.

00:48:42 --> 00:48:43

Everything is halal.

00:48:46 --> 00:48:47

This is the kufr.

00:48:50 --> 00:48:53

If you say God is everything, God is

00:48:53 --> 00:48:54

in everything.

00:48:57 --> 00:49:02

So, Allah created the creation.

00:49:03 --> 00:49:06

Now, He did not enter into His creation,

00:49:06 --> 00:49:11

because this is pantheism, nor that His creation

00:49:11 --> 00:49:12

is sidehand.

00:49:13 --> 00:49:17

What is the third possibility, probability?

00:49:17 --> 00:49:21

That He created the creation separate from Him,

00:49:22 --> 00:49:24

and He is above all His creation.

00:49:25 --> 00:49:27

And this is the belief of the Muslims.

00:49:28 --> 00:49:30

And this is the meaning of God is

00:49:30 --> 00:49:32

in heaven, the absolute highness.

00:49:33 --> 00:49:35

Not God is in heaven in one of

00:49:35 --> 00:49:39

the seven firmaments or seven skies.

00:49:39 --> 00:49:41

That is childish mentality.

00:49:42 --> 00:49:44

And Ahl as-Sunnah when they say Allah

00:49:44 --> 00:49:47

is in heaven, أَأَمِنْتُمْمَا فِي السَّمَاءِ The absolute

00:49:47 --> 00:49:50

highness, that He is above the arch and

00:49:50 --> 00:49:51

above everything.

00:49:55 --> 00:49:57

So those who are saying when you point

00:49:57 --> 00:50:01

up, you limit Allah, you confine Allah, you

00:50:01 --> 00:50:06

say shut up, you don't know what you

00:50:06 --> 00:50:07

are talking about.

00:50:11 --> 00:50:12

You put Allah in a place, in a

00:50:12 --> 00:50:17

space, you have grey matter.

00:50:21 --> 00:50:23

Don't you know He created the space?

00:50:23 --> 00:50:24

He created time.

00:50:24 --> 00:50:26

He created everything.

00:50:27 --> 00:50:29

So then how do you pose this question?

00:50:30 --> 00:50:31

Silly, childish question.

00:50:37 --> 00:50:39

Everything is created by Him.

00:50:39 --> 00:50:41

And He doesn't indwell in any of His

00:50:41 --> 00:50:42

creation.

00:50:45 --> 00:50:47

That's why the Prophet ﷺ when he asked

00:50:47 --> 00:50:50

the slave girl, where is Allah?

00:50:50 --> 00:50:56

She said بِالسَّمَاءِ And pointed, she is, her

00:50:56 --> 00:51:03

fitrah is choking the absolute highness, بِالسَّمَاءِ Because

00:51:03 --> 00:51:09

anything above you, linguistically, is called سَمَاءِ وَفِي

00:51:09 --> 00:51:14

السَّمَاءِ رُزْقُكُمْ وَمَا تُعَدُونَ سَمَاءِ here means the

00:51:14 --> 00:51:15

clouds.

00:51:16 --> 00:51:19

Allah sent down from the سَمَاءِ, from the

00:51:19 --> 00:51:20

clouds.

00:51:26 --> 00:51:28

So these deviant sects, may Allah guide them,

00:51:31 --> 00:51:42

the Greek logic spoilt them, ruined them, poisoned

00:51:42 --> 00:51:43

their mind.

00:51:48 --> 00:51:53

Now they are active in the media, and

00:51:53 --> 00:51:55

they are attacking the belief of Ahl as

00:51:55 --> 00:51:57

-Sunnah wa l-Jama'ah and the belief

00:51:57 --> 00:51:58

of the Salaf.

00:51:59 --> 00:52:03

And they are, subhanAllah, they are calling the

00:52:03 --> 00:52:05

Salaf, the followers of the Salaf, the followers

00:52:05 --> 00:52:11

of the Sahaba, they are مُجَسِّمَة Anthropomorphists.

00:52:13 --> 00:52:14

Anthropomorphists.

00:52:15 --> 00:52:18

That they are likening Allah, making Allah like

00:52:18 --> 00:52:19

a human being.

00:52:28 --> 00:52:34

And yet, see, if you watch their clips

00:52:34 --> 00:52:38

or their lectures, the فِطْرَة فِطْرَة You find

00:52:38 --> 00:52:42

them, Allah And they do like this, Allah

00:52:42 --> 00:52:47

His فِطْرَة Talks!

00:52:49 --> 00:52:52

And because of the فِطْرَة, He is pointing

00:52:52 --> 00:52:53

upward.

00:52:55 --> 00:52:57

Because that is what is embedded.

00:52:57 --> 00:52:59

We are hardwired like that.

00:53:02 --> 00:53:05

Though He is saying we should not point,

00:53:05 --> 00:53:08

we should not The Prophet ﷺ, he used

00:53:08 --> 00:53:12

his index finger, and he said اللهم بلغت

00:53:12 --> 00:53:17

اللهم فشهد Who are you to say you

00:53:17 --> 00:53:17

cannot?

00:53:18 --> 00:53:19

Who are you?

00:53:20 --> 00:53:22

The Prophet ﷺ on the night of the

00:53:22 --> 00:53:23

mi'raj, he went up.

00:53:25 --> 00:53:27

East, west, down.

00:53:27 --> 00:53:28

He went up.

00:53:28 --> 00:53:29

The mi'raj.

00:53:29 --> 00:53:30

Mi'raj!

00:53:30 --> 00:53:32

What is the mi'raj?

00:53:32 --> 00:53:33

What is arajah?

00:53:33 --> 00:53:34

You ascend.

00:53:35 --> 00:53:37

You ascend to where?

00:53:37 --> 00:53:39

You go up, you go high.

00:53:41 --> 00:53:42

He enters the heavens.

00:53:45 --> 00:53:46

Who talked to him?

00:53:49 --> 00:53:51

Who talked to him on that night?

00:53:52 --> 00:53:55

Who imposed on him the five prayers?

00:54:03 --> 00:54:05

The screens of light?

00:54:07 --> 00:54:10

Whose veils were they?

00:54:11 --> 00:54:12

May Allah guide you.

00:54:13 --> 00:54:14

Repent.

00:54:14 --> 00:54:15

Come back to the house.

00:54:18 --> 00:54:20

So Allah, as I told you, my dear

00:54:20 --> 00:54:24

brothers and sisters, is only concept in their

00:54:24 --> 00:54:25

minds.

00:54:25 --> 00:54:25

Concept.

00:54:27 --> 00:54:28

Reality.

00:54:28 --> 00:54:30

Real existence of Allah.

00:54:30 --> 00:54:32

That Allah will come on the day of

00:54:32 --> 00:54:35

resurrection with the malaika.

00:54:35 --> 00:54:38

Allah spoke to Musa ﷺ.

00:54:39 --> 00:54:41

Spoke to the Prophet ﷺ.

00:54:49 --> 00:54:59

So the technical definition of tawheed to

00:54:59 --> 00:55:07

single out Allah, okay, with respect to his

00:55:07 --> 00:55:08

divine actions.

00:55:10 --> 00:55:13

That his acts are divine and unique.

00:55:13 --> 00:55:17

And this aspect or this type of tawheed

00:55:17 --> 00:55:20

called tawheed al-rububiyah.

00:55:22 --> 00:55:23

Tawheed al-rububiyah.

00:55:24 --> 00:55:27

Unity of Lordship that Allah is the Rabb.

00:55:27 --> 00:55:28

Is the Rabb.

00:55:30 --> 00:55:35

So he is, all his actions are unique.

00:55:36 --> 00:55:37

So we single him out.

00:55:38 --> 00:55:39

Who is the creator?

00:55:39 --> 00:55:39

Who creates?

00:55:40 --> 00:55:40

Allah.

00:55:41 --> 00:55:41

Who provides?

00:55:42 --> 00:55:42

Allah.

00:55:42 --> 00:55:44

Who sustains you?

00:55:44 --> 00:55:44

Allah.

00:55:46 --> 00:55:48

Who gives life to you?

00:55:48 --> 00:55:48

Allah.

00:55:48 --> 00:55:50

Who caused you to die?

00:55:50 --> 00:55:50

Allah.

00:55:53 --> 00:55:54

Nobody else.

00:55:58 --> 00:55:59

Who sends the rain?

00:55:59 --> 00:56:00

Allah.

00:56:01 --> 00:56:03

Not the stars.

00:56:08 --> 00:56:10

So when you believe that everything is from

00:56:10 --> 00:56:13

Allah, then you worship him alone.

00:56:19 --> 00:56:25

But those who, they say Allah is the

00:56:25 --> 00:56:27

razzak, Allah is this, this and this.

00:56:28 --> 00:56:34

And then they offer, okay, their ibadah, their

00:56:34 --> 00:56:35

acts of worship to other than Allah.

00:56:40 --> 00:56:42

Who answers the calls of the needy?

00:56:43 --> 00:56:43

Allah.

00:56:44 --> 00:56:45

So why don't you call Allah?

00:56:45 --> 00:56:48

Why do you call Abdul Qadir Gilani when

00:56:48 --> 00:56:49

you are in trouble?

00:56:52 --> 00:56:52

Because you don't believe.

00:56:53 --> 00:56:55

If you believe Allah is the one who

00:56:55 --> 00:57:02

will answer your prayers and answer your calls,

00:57:02 --> 00:57:04

who's alive.

00:57:06 --> 00:57:08

Is Abdul Qadir Gilani alive or dead?

00:57:10 --> 00:57:12

Of course he's dead.

00:57:14 --> 00:57:16

So why do you call the dead and

00:57:16 --> 00:57:18

you leave Al Hayyi Al Qayyum, the ever

00:57:18 --> 00:57:18

-living?

00:57:18 --> 00:57:19

Why?

00:57:25 --> 00:57:26

Because of Allah.

00:57:28 --> 00:57:29

If you ask, ask Allah.

00:57:29 --> 00:57:31

The Prophet, peace be upon him, was teaching

00:57:31 --> 00:57:33

the little child.

00:57:34 --> 00:57:35

If you ask, ask Allah.

00:57:35 --> 00:57:36

If you ask, ask Allah.

00:57:40 --> 00:57:42

If you ask for help, ask Allah.

00:57:42 --> 00:57:44

If you seek help, seek help from Allah.

00:57:51 --> 00:57:54

Your Rabb is telling you, call me, I

00:57:54 --> 00:57:57

will answer your supplications.

00:58:01 --> 00:58:02

Don't call anyone else.

00:58:04 --> 00:58:07

Because if you call Abdul Qadir Gilani or

00:58:07 --> 00:58:13

Shafi'i or Dasuqi or Hussain, you make

00:58:13 --> 00:58:16

them partners with Allah by asking them.

00:58:21 --> 00:58:25

Because the one who deserves is the one

00:58:25 --> 00:58:29

who can, who can answer your prayers.

00:58:29 --> 00:58:30

That's Allah.

00:58:33 --> 00:58:33

That's Allah.

00:58:34 --> 00:58:39

So you single out Allah regarding his actions.

00:58:40 --> 00:58:41

Who's the Razzaq?

00:58:41 --> 00:58:42

Allah.

00:58:42 --> 00:58:43

Really?

00:58:43 --> 00:58:45

You believe he is the Razzaq?

00:58:45 --> 00:58:45

Yes.

00:58:47 --> 00:58:50

So why are you working in a bank

00:58:50 --> 00:58:52

and taking Riba?

00:58:52 --> 00:59:01

If Allah is the provider, why

00:59:01 --> 00:59:07

are you working in a bank, dealing with

00:59:07 --> 00:59:14

Riba, usually invoking and incurring and bringing upon

00:59:14 --> 00:59:16

yourself Allah's wrath and anger?

00:59:25 --> 00:59:33

So, Tawheedurubu biya, that Allah, all his actions,

00:59:33 --> 00:59:35

all his acts are unique.

00:59:35 --> 00:59:38

And we single him out and we believe

00:59:38 --> 00:59:38

in them.

00:59:38 --> 00:59:42

And he, this is the one that we

00:59:42 --> 00:59:44

should call, the one we should worship.

00:59:45 --> 00:59:46

He's our Rabb.

00:59:46 --> 00:59:50

He's the one who nourishes us, nurtures us,

00:59:51 --> 00:59:57

raising us to singling out Allah with respect

00:59:57 --> 00:59:58

to his divine acts.

00:59:58 --> 01:00:01

And this is called Tawheedurubu biya, unity of

01:00:01 --> 01:00:03

Rubu biya or worship.

01:00:06 --> 01:00:11

Then another aspect of the Tawheed, singling him

01:00:11 --> 01:00:14

out regarding his names and attributes.

01:00:15 --> 01:00:20

So this, his names, the most beautiful names,

01:00:21 --> 01:00:24

Alillahi asma'u al-husna fad'uhu biha,

01:00:24 --> 01:00:27

the most beautiful names belong to him.

01:00:27 --> 01:00:34

So call upon him by his name, the

01:00:34 --> 01:00:35

names of Allah.

01:00:35 --> 01:00:37

And the names of Allah are not known

01:00:37 --> 01:00:39

all of them to us.

01:00:40 --> 01:00:42

Not 99 names.

01:00:43 --> 01:00:44

They're more than that.

01:00:49 --> 01:00:50

And they are Husna.

01:00:50 --> 01:00:52

They are the most perfect names.

01:00:53 --> 01:00:55

And they have meanings.

01:00:56 --> 01:00:59

The names of Allah, they're not meaningless.

01:00:59 --> 01:01:01

They're meaningful.

01:01:02 --> 01:01:04

They have names, meanings.

01:01:05 --> 01:01:06

And the meaning of the name is what

01:01:06 --> 01:01:08

we call As-Sifa, or the attribute.

01:01:10 --> 01:01:14

So every name carries within itself the Sifa.

01:01:16 --> 01:01:18

And I mentioned this many times to you.

01:01:20 --> 01:01:20

Okay.

01:01:21 --> 01:01:26

So the attribute is carried within the name.

01:01:26 --> 01:01:28

The names are like envelopes.

01:01:29 --> 01:01:29

And they have meaning.

01:01:30 --> 01:01:31

The meaning of the name is the attribute.

01:01:34 --> 01:01:36

So when you say Ar-Razzaq, the provider,

01:01:37 --> 01:01:37

what does it mean?

01:01:38 --> 01:01:39

The one who provides.

01:01:40 --> 01:01:43

As-Samiyya, All-Hearer, what does it mean?

01:01:43 --> 01:01:43

Allah hears.

01:01:44 --> 01:01:47

Al-Seer, Al-Baseer, what does it mean?

01:01:47 --> 01:01:47

Allah sees.

01:01:49 --> 01:01:49

Okay.

01:01:50 --> 01:01:53

So this is called Tawheed al-Asmaa wa

01:01:53 --> 01:01:54

-As-Sifaat.

01:01:54 --> 01:01:56

So I single Allah subhanahu wa ta'ala

01:01:56 --> 01:01:57

out.

01:01:57 --> 01:01:58

I believe in his oneness.

01:01:59 --> 01:02:01

I believe in his divine names and attributes.

01:02:02 --> 01:02:04

And that he is not like any of

01:02:04 --> 01:02:04

us.

01:02:05 --> 01:02:07

His names are unique.

01:02:07 --> 01:02:08

His attributes are unique.

01:02:09 --> 01:02:10

Because Lee-Za-Ki-Mith-Li-Hee-Sha

01:02:10 --> 01:02:10

-Yee.

01:02:11 --> 01:02:12

There's nothing like unto him.

01:02:13 --> 01:02:15

Nothing like Allah.

01:02:15 --> 01:02:18

So his name's not like our names.

01:02:18 --> 01:02:20

His attributes are not like ours.

01:02:21 --> 01:02:23

But the nature of the language, they are.

01:02:24 --> 01:02:25

Only names are common.

01:02:26 --> 01:02:30

You say a human being is Samiyya, Allah

01:02:30 --> 01:02:31

is Samiyya.

01:02:31 --> 01:02:34

But is Allah's hearing like the human being's

01:02:34 --> 01:02:35

hearing?

01:02:35 --> 01:02:36

Of course.

01:02:37 --> 01:02:38

Allah hears everything.

01:02:38 --> 01:02:39

I can't hear everything.

01:02:40 --> 01:02:42

There are sounds now around me.

01:02:42 --> 01:02:45

I cannot hear them at high frequencies or

01:02:45 --> 01:02:46

very low frequencies.

01:02:47 --> 01:02:50

My ear is designed and created only to

01:02:50 --> 01:02:55

detect certain range of frequencies, audible frequencies.

01:02:56 --> 01:02:57

Others I cannot.

01:02:58 --> 01:02:59

They are around.

01:02:59 --> 01:03:00

They are here.

01:03:01 --> 01:03:02

But Allah hears everything.

01:03:06 --> 01:03:07

Allah hears everything.

01:03:08 --> 01:03:09

No confusion.

01:03:11 --> 01:03:14

Imagine on the day of Arafah, millions, different

01:03:14 --> 01:03:15

tongues.

01:03:15 --> 01:03:16

Allah hears all of them at the same

01:03:16 --> 01:03:17

time.

01:03:19 --> 01:03:22

Our mother Aisha said regarding Khawla bint Tha

01:03:22 --> 01:03:25

'labah, the daughter of Tha'labah, in Surah

01:03:25 --> 01:03:35

Al-Mujadila, when she came complaining about her

01:03:35 --> 01:03:38

husband who told her that you are like

01:03:39 --> 01:03:47

my mother, and this is called Zihar, complaining

01:03:47 --> 01:03:48

to the Prophet ﷺ.

01:03:48 --> 01:03:51

Aisha said, I was next to them.

01:03:51 --> 01:04:00

Some of the conversation, the dialogue, I did

01:04:00 --> 01:04:00

not hear.

01:04:00 --> 01:04:01

Allah heard her.

01:04:03 --> 01:04:12

Allah heard

01:04:12 --> 01:04:20

the one who was arguing with you regarding

01:04:20 --> 01:04:22

her husband and complains to Allah.

01:04:26 --> 01:04:34

So Allah made you basir and He is

01:04:34 --> 01:04:35

basir.

01:04:35 --> 01:04:37

Your sight is not like Allah's sight.

01:04:38 --> 01:04:41

Allah sees what is beneath the earth.

01:04:41 --> 01:04:42

We don't see that.

01:04:43 --> 01:04:46

We see only to a certain range.

01:04:47 --> 01:04:48

After that, we don't see.

01:04:51 --> 01:04:53

We are standing next to each other and

01:04:53 --> 01:04:57

now you're saying so long, goodbye, and you're

01:04:57 --> 01:05:00

leaving me and you're heading away.

01:05:00 --> 01:05:05

And your image started to diminish, diminish, diminish,

01:05:05 --> 01:05:08

diminish until you are out of the range

01:05:08 --> 01:05:11

that my eye can function within.

01:05:12 --> 01:05:14

I don't see you, but you are there.

01:05:14 --> 01:05:16

I cannot deny, but I can see you.

01:05:18 --> 01:05:20

So all our faculties, my dear brothers and

01:05:20 --> 01:05:21

sisters, are limited.

01:05:23 --> 01:05:26

So let us respect our minds.

01:05:26 --> 01:05:29

And when we are reading about the attributes

01:05:29 --> 01:05:33

of Allah, we say his attributes are divine.

01:05:35 --> 01:05:36

They suit him.

01:05:37 --> 01:05:40

They suit his majesty and glory.

01:05:40 --> 01:05:43

And we have to understand that within the

01:05:43 --> 01:05:45

light of the ayat.

01:05:48 --> 01:05:50

There's nothing like unto him.

01:05:50 --> 01:05:52

Wa huwa as-samee'u al-baseer.

01:05:53 --> 01:05:56

Though he negated, then he affirmed.

01:05:56 --> 01:05:59

And he said, he is all-hearer, all

01:05:59 --> 01:05:59

-seer.

01:06:03 --> 01:06:07

Because these deviant sects, they negate and they

01:06:07 --> 01:06:10

deny the attributes of Allah.

01:06:12 --> 01:06:15

Like the jahmiyyah, they say these are only

01:06:15 --> 01:06:16

names, but no meaning.

01:06:17 --> 01:06:18

They have no meaning.

01:06:20 --> 01:06:24

And some they only approve of and sanction

01:06:24 --> 01:06:25

and accept.

01:06:27 --> 01:06:28

I think seven.

01:06:36 --> 01:06:41

Seven only attributes they accept.

01:06:42 --> 01:06:44

Why these seven attributes?

01:06:44 --> 01:06:47

Because they say this, the aql, the intellect,

01:06:48 --> 01:06:52

okay, can approve them and can accept them.

01:06:52 --> 01:06:58

So the reference they refer to, not the

01:06:58 --> 01:07:01

Wahi, not what Allah said, not what the

01:07:01 --> 01:07:02

Prophet said, no.

01:07:03 --> 01:07:04

Their grey matter.

01:07:06 --> 01:07:11

This little creature, the aql, which can be

01:07:11 --> 01:07:14

confused, which needs guidance itself, and they are

01:07:14 --> 01:07:16

relying on it, the aql.

01:07:22 --> 01:07:26

So the second type of the tawheed and

01:07:26 --> 01:07:29

the aspect of it is to believe and

01:07:29 --> 01:07:33

single out Allah regarding his names and attributes.

01:07:33 --> 01:07:34

Tawheed asma'un sifat.

01:07:35 --> 01:07:39

And then we have tawheed al-uluhiyyah, we

01:07:39 --> 01:07:45

single out Allah regarding our deeds, our actions,

01:07:46 --> 01:07:50

that all our actions should be offered exclusively

01:07:50 --> 01:07:54

to him and him only, seeking by that

01:07:54 --> 01:07:56

his pleasure and reward.

01:07:57 --> 01:07:59

So your salah, your siyam, your zakah, your

01:07:59 --> 01:08:02

hajj, your tawakkul, your love, your hate, everything

01:08:02 --> 01:08:07

that you do is only for Allah and

01:08:07 --> 01:08:08

for Allah alone.

01:08:10 --> 01:08:14

May Allah subhanahu wa ta'ala guide us

01:08:14 --> 01:08:17

to the haqq and keep us remain on

01:08:17 --> 01:08:17

the haqq.

01:08:18 --> 01:08:22

And keep us to remain steadfast in this

01:08:22 --> 01:08:25

haqq and strengthen our heart to remain in

01:08:25 --> 01:08:26

this haqq.

01:08:30 --> 01:08:33

To keep us to remain steadfast till we

01:08:33 --> 01:08:36

meet him, to find him pleased with all

01:08:36 --> 01:08:37

of us.

01:08:38 --> 01:08:41

May Allah guide our ummah to the haqq

01:08:41 --> 01:08:46

and remove the clouds that cover their vision,

01:08:47 --> 01:08:48

their minds.

01:08:51 --> 01:08:54

May Allah subhanahu wa ta'ala bless us

01:08:54 --> 01:08:57

with the beneficent knowledge of our just deeds.

01:08:59 --> 01:09:03

May Allah subhanahu wa ta'ala forgive us

01:09:03 --> 01:09:07

our faults, mistakes and ignorance.

01:09:09 --> 01:09:11

And may Allah unite our ummah on the

01:09:11 --> 01:09:14

haqq, unite our hearts to the haqq.

01:09:16 --> 01:09:18

And may Allah subhanahu wa ta'ala reward

01:09:18 --> 01:09:21

all of you, my dear brothers and sisters,

01:09:23 --> 01:09:26

immensely for your patience and attendance.

01:09:27 --> 01:09:33

BarakAllahu feekum, jazakumullahu khairan, salamu alaikum wa rahmatullahi

01:09:33 --> 01:09:34

wa barakatuhu.

01:09:36 --> 01:09:36

Ameen.

01:09:40 --> 01:09:42

JazakAllah Sheikh, we have received a few questions.

01:09:43 --> 01:09:44

Please let me know when you receive the

01:09:44 --> 01:09:44

first one.

01:10:49 --> 01:10:50

Okay, okay, go ahead.

01:10:51 --> 01:10:52

BarakAllahu feekum.

01:10:52 --> 01:10:55

The first question, if a traveller prays Jummah

01:10:55 --> 01:10:57

in the masjid, can he pray two rakats

01:10:57 --> 01:10:58

of Asr?

01:10:58 --> 01:10:59

The answer is yes.

01:11:00 --> 01:11:05

The answer is yes, because the Jummah is

01:11:05 --> 01:11:07

the substitute of the Dhuhr.

01:11:08 --> 01:11:11

Though our Sheikh bin Uthaymeen is saying no.

01:11:13 --> 01:11:17

But we are not following just a person,

01:11:17 --> 01:11:18

we are following the Dalil.

01:11:20 --> 01:11:27

So the Jummah is the substitute of the

01:11:27 --> 01:11:28

Dhuhr.

01:11:29 --> 01:11:32

So the traveller, if he happened to be

01:11:32 --> 01:11:34

in a masjid and he prayed the Jummah,

01:11:34 --> 01:11:36

yes, he can pray Asr after that.

01:11:37 --> 01:11:37

Next.

01:11:40 --> 01:11:41

BarakAllahu feekum.

01:11:41 --> 01:11:45

The next question, regarding to be dutiful to

01:11:45 --> 01:11:47

parents in old age, how do we balance

01:11:47 --> 01:11:48

them and the rest of our duties?

01:11:48 --> 01:11:50

Jazakumullah khair.

01:11:50 --> 01:11:52

What are your duties?

01:11:52 --> 01:11:54

Are your duties better than your parents?

01:11:58 --> 01:11:59

I can't understand.

01:11:59 --> 01:12:00

What do you mean, my duties?

01:12:02 --> 01:12:04

You can strike the balance.

01:12:05 --> 01:12:06

If you mean by your duties, you go

01:12:06 --> 01:12:08

to work, of course you have to go

01:12:08 --> 01:12:09

to work.

01:12:11 --> 01:12:14

But then when you come from work, look

01:12:14 --> 01:12:15

after your parents.

01:12:17 --> 01:12:18

Okay.

01:12:19 --> 01:12:24

But to neglect your parents who brought you

01:12:24 --> 01:12:28

up, then I warn you.

01:12:29 --> 01:12:31

If you don't take care of your parents,

01:12:32 --> 01:12:35

when you are old, you will be dumbed.

01:12:35 --> 01:12:37

You will be thrown by your kids.

01:12:38 --> 01:12:40

And you will drink from the same cup.

01:12:42 --> 01:12:44

This is my warning to everyone.

01:12:46 --> 01:12:48

The parents are the gates to the Jannah.

01:12:48 --> 01:12:52

We have to put them above our heads.

01:12:53 --> 01:12:54

Next question.

01:12:58 --> 01:12:58

BarakAllahu feekum.

01:12:58 --> 01:13:01

The next question, what becomes of the relationship

01:13:01 --> 01:13:03

between the mother-in-law and son-in

01:13:03 --> 01:13:06

-law after divorce, especially if they had a

01:13:06 --> 01:13:08

good relationship over the years and they have

01:13:08 --> 01:13:10

been living within the family house?

01:13:10 --> 01:13:13

He will now become, will he now become

01:13:13 --> 01:13:14

mahram to mother-in-law?

01:13:15 --> 01:13:17

The answer, yes, he still has mahram.

01:13:19 --> 01:13:21

And he is just like his mother.

01:13:21 --> 01:13:22

The biological mother.

01:13:23 --> 01:13:25

So he can maintain the relation, good relation

01:13:25 --> 01:13:28

with his mother-in-law.

01:13:31 --> 01:13:31

Okay.

01:13:31 --> 01:13:33

And for example, if he wants to go

01:13:33 --> 01:13:34

to Umrah, he can travel with them.

01:13:36 --> 01:13:36

Okay.

01:13:38 --> 01:13:38

Next.

01:13:42 --> 01:13:42

BarakAllahu feekum.

01:13:42 --> 01:13:45

The next question, why is it disliked to

01:13:45 --> 01:13:48

close our eyes in Salah and in particular

01:13:48 --> 01:13:49

during sujood?

01:13:50 --> 01:13:53

Because they said this is the way the

01:13:53 --> 01:13:55

non-Muslims pray.

01:13:55 --> 01:13:57

That's why the ulama, they say it is

01:13:57 --> 01:13:57

makruh.

01:13:58 --> 01:13:58

Next.

01:14:03 --> 01:14:03

BarakAllahu feekum.

01:14:03 --> 01:14:06

The next question, why do some groups of

01:14:06 --> 01:14:08

Muslims hate Sheikh Abdul Wahab?

01:14:08 --> 01:14:10

In fact, they label us as Wahabis and

01:14:10 --> 01:14:12

follow nothing but Ibn Taymiyyah.

01:14:14 --> 01:14:17

The question I haven't received.

01:14:21 --> 01:14:23

Why do some groups of Muslims hate Sheikh

01:14:23 --> 01:14:26

Al-Israel, Sheikh Muhammad Abdul Wahab?

01:14:26 --> 01:14:30

In fact, they label us Wahabis, join the

01:14:30 --> 01:14:34

club and follow nothing but Ibn Taymiyyah.

01:14:34 --> 01:14:35

They don't know.

01:14:36 --> 01:14:37

These are ignorant.

01:14:38 --> 01:14:44

They don't know that most of the works

01:14:44 --> 01:14:47

of Muhammad Abdul Wahab are based on the

01:14:47 --> 01:14:49

works of Ibn Taymiyyah and he is referring

01:14:49 --> 01:14:52

to Ibn Qayyim and Ibn Taymiyyah.

01:14:53 --> 01:14:57

The problem of those brothers, the Sufis in

01:14:57 --> 01:15:02

particular, and those tomb worshippers who worship the

01:15:02 --> 01:15:04

saints and asking them.

01:15:04 --> 01:15:06

So, when you call them to the Tawheed,

01:15:06 --> 01:15:10

they say you're Wahabi and the Wahabis, they

01:15:10 --> 01:15:12

hate the Prophet ﷺ and they don't believe

01:15:12 --> 01:15:19

in the karamat and they will start talking

01:15:19 --> 01:15:25

nonsense because they have been programmed and brainwashed

01:15:25 --> 01:15:30

by their peer, by their Sheikh.

01:15:31 --> 01:15:35

They didn't read the books of Muhammad Abdul

01:15:35 --> 01:15:36

Wahab.

01:15:36 --> 01:15:38

They didn't read his books.

01:15:38 --> 01:15:41

If they had read his books, they would

01:15:41 --> 01:15:43

have found and discovered the truth.

01:15:44 --> 01:15:45

May Allah guide them.

01:15:46 --> 01:15:47

They call us Wahabis.

01:15:47 --> 01:15:48

Alhamdulillah.

01:15:48 --> 01:15:51

So, the Wahabis are the ones who call

01:15:51 --> 01:15:54

to the Tawheed and ask the people to

01:15:54 --> 01:15:55

worship Allah alone.

01:15:55 --> 01:15:57

They are beautiful guys.

01:15:57 --> 01:15:58

May Allah bless the Wahabis.

01:16:00 --> 01:16:00

Next.

01:16:03 --> 01:16:04

The next question.

01:16:05 --> 01:16:08

What about if someone passes away while he

01:16:08 --> 01:16:12

is calling upon a dead Wali through the

01:16:12 --> 01:16:14

praying, fasting and paying zakat, etc?

01:16:20 --> 01:16:23

He died while he is committing the shirk.

01:16:26 --> 01:16:28

He died in that position?

01:16:29 --> 01:16:31

Yes, he passed away while he was calling

01:16:31 --> 01:16:32

upon a dead Wali.

01:16:34 --> 01:16:35

His affair with Allah.

01:16:36 --> 01:16:37

His affair with Allah.

01:16:37 --> 01:16:40

Because this is no doubt bad ending, bad

01:16:40 --> 01:16:40

ending.

01:16:41 --> 01:16:42

Next question.

01:16:47 --> 01:16:48

The next question.

01:16:48 --> 01:16:50

How can a young boy give away to

01:16:50 --> 01:16:52

his friends non-Muslim?

01:17:00 --> 01:17:03

Okay, the dawah, everyone can practice it.

01:17:05 --> 01:17:06

Everyone can practice it.

01:17:07 --> 01:17:09

Children, they can talk to each other.

01:17:10 --> 01:17:12

Muslim children too, none.

01:17:12 --> 01:17:14

Because the children, they are still on the

01:17:14 --> 01:17:15

fitrah.

01:17:15 --> 01:17:16

Fitrah.

01:17:17 --> 01:17:22

So, the children should talk to them about

01:17:22 --> 01:17:24

Allah, God.

01:17:24 --> 01:17:25

God is one.

01:17:27 --> 01:17:29

Things like that.

01:17:29 --> 01:17:32

This is the child, they have no problem

01:17:32 --> 01:17:34

because up to now they are on the

01:17:34 --> 01:17:35

fitrah.

01:17:35 --> 01:17:38

When they grow up, they will be brainwashed

01:17:38 --> 01:17:40

by the parents.

01:17:42 --> 01:17:42

Okay.

01:17:42 --> 01:17:46

And if the one who is talking is

01:17:46 --> 01:17:49

now youth, young, they can talk.

01:17:49 --> 01:17:50

Okay.

01:17:50 --> 01:17:52

Talk about Tawheed, Tawheed.

01:17:54 --> 01:17:55

This is the first thing.

01:17:55 --> 01:17:57

We don't move from the Tawheed.

01:17:58 --> 01:18:01

Because once you accept the concept, the correct

01:18:01 --> 01:18:05

definition and concept of Allah and God, everything

01:18:05 --> 01:18:08

becomes easy.

01:18:08 --> 01:18:09

Everything becomes easy.

01:18:11 --> 01:18:11

Next.

01:18:18 --> 01:18:20

The next question.

01:18:21 --> 01:18:23

Is it true that on Wednesdays between Dhuhr

01:18:23 --> 01:18:26

and Asr, the dua is accepted?

01:18:27 --> 01:18:28

I'm not sure of this.

01:18:29 --> 01:18:32

If there is evidence, I ask the questioner

01:18:32 --> 01:18:33

to produce it.

01:18:34 --> 01:18:35

Next.

01:18:40 --> 01:18:43

The questioner has said because on the day

01:18:43 --> 01:18:46

of Badr, the Prophet at that time was

01:18:46 --> 01:18:46

accepted.

01:18:49 --> 01:18:50

Again, again.

01:18:51 --> 01:18:53

The questioner said because on the day of

01:18:53 --> 01:18:56

Badr, the Prophet made dua at that time

01:18:56 --> 01:18:57

and it was accepted.

01:18:59 --> 01:18:59

Okay.

01:18:59 --> 01:19:03

And now, this one, anyone's day is the

01:19:03 --> 01:19:04

day of Badr?

01:19:09 --> 01:19:10

Listen, my dear brothers and sisters.

01:19:13 --> 01:19:15

Our deen, as Allah said, the Prophet said.

01:19:16 --> 01:19:17

That's it.

01:19:18 --> 01:19:26

If there's anything explicitly stated in the hadith,

01:19:26 --> 01:19:27

we accept.

01:19:28 --> 01:19:29

There's nothing?

01:19:30 --> 01:19:31

Sorry.

01:19:32 --> 01:19:36

If there is, I'm not aware of, share

01:19:36 --> 01:19:38

with you, with me, and I will be

01:19:38 --> 01:19:38

grateful.

01:19:40 --> 01:19:41

JazakAllah khair.

01:19:41 --> 01:19:42

Next question.

01:19:43 --> 01:19:48

The next question, is toothpaste allowed to use

01:19:48 --> 01:19:50

which has gelatine, which the type is unknown?

01:19:53 --> 01:19:59

If this gelatine is derived from aram, animal,

01:19:59 --> 01:20:04

etc, avoid it, don't use it.

01:20:04 --> 01:20:07

And there are many types of toothpaste.

01:20:07 --> 01:20:09

They are not derived from, and you have

01:20:09 --> 01:20:11

this ingredient.

01:20:12 --> 01:20:12

There are many.

01:20:12 --> 01:20:14

So why you want to use only this

01:20:14 --> 01:20:15

brand?

01:20:15 --> 01:20:16

Next.

01:20:18 --> 01:20:20

And the Prophet said, leave what you doubt.

01:20:44 --> 01:20:46

Should I read the next question, Sheikh?

01:20:46 --> 01:20:48

Okay, go ahead, go ahead.

01:20:48 --> 01:20:49

The next question.

01:20:50 --> 01:20:54

Someone was slaughtering near Suratul Jummah time.

01:20:54 --> 01:20:56

I told him you need to pray and

01:20:56 --> 01:20:58

he said the time has passed.

01:20:59 --> 01:21:02

Would we bear the sin for allowing to

01:21:02 --> 01:21:02

continue?

01:21:02 --> 01:21:05

Secondly, the meat has been distributed but not

01:21:05 --> 01:21:07

enough to give to some neighbours.

01:21:07 --> 01:21:09

Would it be okay to give it to

01:21:09 --> 01:21:10

the poor or the neighbours have a greater

01:21:10 --> 01:21:11

right?

01:21:13 --> 01:21:14

Of course, he's sinful.

01:21:15 --> 01:21:18

He's sinful for not going for the Salah

01:21:18 --> 01:21:19

and missing the Salah.

01:21:19 --> 01:21:20

He's sinful.

01:21:21 --> 01:21:23

But the meat is halal meat.

01:21:24 --> 01:21:26

But he is sinful.

01:21:28 --> 01:21:34

And he was reminded but he didn't go

01:21:34 --> 01:21:35

to the Salah.

01:21:36 --> 01:21:38

That's what I understood from the question.

01:21:40 --> 01:21:42

But the meat that is distributed, giving to

01:21:42 --> 01:21:46

the poor and the needy, it is halal

01:21:46 --> 01:21:46

meat.

01:21:48 --> 01:21:49

Next.

01:21:51 --> 01:21:54

And the second part of the question was,

01:21:55 --> 01:21:58

there wasn't enough meat to give to the

01:21:58 --> 01:21:58

neighbours.

01:21:58 --> 01:22:00

Would it be okay to give to the

01:22:00 --> 01:22:01

poor or the neighbours?

01:22:01 --> 01:22:02

Which one has greater rights?

01:22:03 --> 01:22:05

If the neighbours are poor, yes.

01:22:05 --> 01:22:07

But if the neighbours are well off, you

01:22:07 --> 01:22:10

give it to those who are in need

01:22:10 --> 01:22:11

and more need.

01:22:14 --> 01:22:15

They are more in need.

01:22:18 --> 01:22:19

Next.

01:22:24 --> 01:22:28

The next question is, if a debt has

01:22:28 --> 01:22:30

been written off, should it still be paid?

01:22:36 --> 01:22:37

Written off?

01:22:38 --> 01:22:46

I mean, the one who is entitled to

01:22:46 --> 01:22:51

cancel this debt said, okay, this debt I

01:22:51 --> 01:22:54

will not ask for, I have forgiven him,

01:22:54 --> 01:22:54

etc.

01:22:55 --> 01:22:57

If that is the case, yes.

01:22:59 --> 01:23:00

No need to pay it.

01:23:00 --> 01:23:09

But if he didn't forgive the one who

01:23:09 --> 01:23:13

owes him this debt, then still it is

01:23:13 --> 01:23:13

a debt.

01:23:13 --> 01:23:16

But if it is written off, it is

01:23:16 --> 01:23:16

forgiven.

01:23:16 --> 01:23:18

No need to pay.

01:23:24 --> 01:23:25

Next.

01:23:27 --> 01:23:29

This was the final question.

01:23:29 --> 01:23:34

Thank you for all the attendees and all

01:23:34 --> 01:23:34

the students.

01:23:34 --> 01:23:36

May Allah bless you all and accept your

01:23:36 --> 01:23:36

attendance.

01:23:37 --> 01:23:38

I'll hand it back to the Sheikh to

01:23:38 --> 01:23:39

conclude the lesson.

01:23:47 --> 01:23:49

May Allah bless you.

01:23:49 --> 01:23:50

Bless your family.

01:23:51 --> 01:23:53

Elevate your status in this world and in

01:23:53 --> 01:23:54

Jannatul Naeem.

01:23:54 --> 01:23:55

Ameen.

01:23:55 --> 01:23:57

And may Allah keep us to remain steadfast

01:23:57 --> 01:24:00

on this beautiful Deen until we breathe our

01:24:00 --> 01:24:02

last and find our Rabb pleased with all

01:24:02 --> 01:24:03

of us.

01:24:03 --> 01:24:03

Ameen.

01:24:04 --> 01:24:06

Until we meet insha'Allah in the coming

01:24:06 --> 01:24:09

session, I leave you in Allah's company and

01:24:09 --> 01:24:10

protection.

01:24:11 --> 01:24:12

Bi hurmati l-Habib, bi hurmati l-Fatiha.

Share Page