Salem Al Amry – Lesson 4 Kitab At-Tauhid
AI: Summary ©
The transcript describes a series of narratives and questions from various speakers, including deadlines, graduation, death, and graduation. The narratives cover various topics, including religion, death, graduation, death, graduation, death, death related to death, death related to graduation, death related to graduation, death related to graduation, death related to graduation, death related to graduation, death related to graduation, death related to graduation, death related to graduation, death related to graduation, death related to graduation, death related to graduation, death related to graduation, death related to graduation, death related to graduation, death related to graduation, death related to graduation, death related to graduation, death related to graduation, death related to graduation, death related to graduation, death related to graduation, death related to graduation, death related to graduation, death related to graduation, death related
AI: Summary ©
As-salamu alaykum.
Wa alaykum as-salamu alaykum wa rahmatullah wa
barakatuh.
How are you Shaykh?
Fine, alhamdulillah.
I think now the prayer time in your
area is getting late, right?
Getting earlier now.
So, it was at 6.45, now it's
6.30, a'asr time.
So, that's why the class was delayed by
10 minutes.
Okay, can we make it 7?
Yes, inshallah, that should be fine.
But then, that will go in place of
Maghrib.
Because Maghrib here is 8, 8.45, 8
.30. Anyway, okay, okay, no problem.
Inshallah, we'll discuss it, no problem, yes.
Let's start the class, inshallah.
Alhamdulillahi rabbil alameen.
As-salamu alaykum wa rahmatullahi wa barakatuh.
Dear respected students, may Allah bless you all
for your attendance.
Today, we are covering Kitab al-Tawheed by
Muhammad bin Abd al-Wahhab.
Just a quick reminder, please take notes, listen
attentively, and send your questions over to me
throughout the course of the lesson.
With that said, I'll hand it back to
the Shaykh to start the lesson.
Barakallahu feekum wa jazakumullahu khayran.
As-salamu alaykum.
Wa alaykum as-salam wa rahmatullahi wa barakatuh.
Bismillahir rahmanir raheem.
Inna alhamdulillahi muhammaduhu wa ista'eenuhu wa istaghfiruhu.
Wa na'udhu billahi min shururi anfusina wa
min sayyi'ati a'malina.
Inna human yahdihi illaahu fala mudhilla lah.
Waman yudhuil fala hadiya lah.
Wa ash'hadu an la ilaha illallah wahdahu
la sharika lah.
Wa ash'hadu anna muhammadan abduhu wa rasuluh.
Amma ba'du fa inna asliqa al hadid kitabullahi
ta'ala.
Wa khayran al hadi hadi muhammadin.
Sallallahu alayhi wa alihi wa sallam.
Wa sharrul umuri muhdathatuha.
Wa kulla muhdathatin bid'ah.
Wa kulla bid'atin dalalah.
Wa kulla dalalatin finnaar.
Amma ba'd.
My dear brothers and sisters in Islam.
We are still in the introduction of Kitab
al-Tawheed.
And in the last session we talked about
the proof that these three types of Tawheed
are mentioned in Surat al-Fatiha.
So it is not something invented.
And these are just
categorization or classification by the ulama to make
it easy for the students of knowledge.
So you find some of the scholars in
the past they categorized Tawheed into two main
categories.
Tawheed al-Qasd wal-Iradah and Tawheed al
-Ma'rifah wal-Ishaj.
Tawheed al-Qasd wal-Iradah.
Because now by now you should know the
meaning of Tawheed means to single out.
So Tawheed al-Qasd wal-Iradah.
That means my intention and my will.
Okay.
Whatever I intend.
And whatever I will.
It should be to please Allah subhanahu wa
ta'ala.
So all my actions, all my deeds
should be only for Allah.
So this Tawheed al-Qasd wal-Iradah is
equivalent to and equal to the Tawheed al
-Ibadah or Tawheed al-Uluhiyah.
The same.
The wordings are different but the meaning is
the same.
And Tawheed al-Ma'rifah wal-Ithbaat.
Al-Ma'rifah wal-Ithbaat.
This means here what I have to believe
in and single out with respect to the
knowledge and affirmation.
What I have to attribute to Allah and
what I have to affirm.
So here falls under this category.
Rububiyah and Asma' an-Sifat.
So the unity of divine names and attributes
and the unity of Rububiyah lordship.
They fall under this Tawheed al-Ma'rifah
wal-Ithbaat.
Okay.
So I know that the one who should
be worshipped is only Allah.
And they have to single him out regarding
all his actions glory be to him.
And they have to affirm of all the
names and attributes which he ascribed to himself.
So there's no difference at all.
Whether you said two categories or you said
there are three categories the meaning is the
same.
And this is just a terminology.
You should not make fuss out of it.
Like some people they make fuss of the
Tawheed al-Hakimiyah.
Hakimiyah.
They say this is bid'ah.
Forget about it.
What does it mean?
It means Allah is the Hakim.
Allah is al-Hakam as the Prophet sallallahu
alayhi wa sallam said.
So who's the judge?
And who's the king?
Allah.
In al-Hukm illa lillah.
The Hukm, governance, judgement belongs only to Allah.
That's his right.
Not our right.
And it falls, this aspect falls where?
Falls under Rububiyah.
It falls under the Rububiyah.
That he is al-Hakam.
He is the judge.
He is the king.
And it can also fall under Uluhiyah.
Regarding our own actions that we have to
abide by the law of Allah.
So you can see when the people they
argue, they argue about nothing.
And there's no need for the argument.
So in Surat al-Fatiha, Allah subhanahu wa
ta'ala in the Basmala itself.
He's talking about Ar-Rahman, Ar-Rahim.
And his name is Allah.
And you start by his name.
And then these two names.
Ar-Rahman, Ar-Rahim.
And that is no doubt.
Names and attributes.
This is just, I'm recapping with you.
Then the Ayat to follow.
Alhamdulillah Rabbil Alameen.
Rububiyah, Rabb.
Who is the Rabb?
Allah.
Subhanahu wa ta'ala.
Again, Asma'an Sifat, Ar-Rahman, Ar-Rahim.
These two beautiful names.
And we mentioned that Ar-Rahman, intensive form,
Sighat Mubalighah.
And this Ar-Rahman encompasses all.
Believers and non-believers.
Allah encompasses all believers and non-believers in
his mercy.
So this is general Ar-Rahman.
Ar-Rahim, special mercy.
And that's only for the believers on the
day of resurrection.
Then Maliki Yawm al-Din, again.
Who is the master of the day of
recompense?
Allah subhanahu wa ta'ala.
Okay?
And this, again, you single Allah subhanahu wa
ta'ala regarding his kingdom.
That he is the king.
Okay?
And he is, this is one of his
attributes.
That he is the king.
And this is also Rububiyah.
And Surat al-Fatiha, subhanAllah, mentioned even the
Tawheed of the Mutaba'ah.
Because regarding La ilaha illa Allah, there are
three.
Rububiyah, Uluhiyah, and Asma' al-Sifat.
Unity of lordship, Rububiyah, or divinity.
Unity of worship, Ibadah, or Uluhiyah.
And unity of divine names and attributes.
This falls under La ilaha illa Allah.
Muhammad Rasulullah, what does it mean?
There is no one worthy to be followed
except Muhammad ﷺ.
This is Tawheed al-Mutaba'ah.
We follow the Prophet ﷺ.
And Surat al-Fatiha also alluded to that
meaning.
And give us an indication.
Where Allah subhanahu wa ta'ala says, Guide
us to the straight path.
What is this straight path?
The straight path is the path that the
Prophet ﷺ is upon.
And we have to tread upon that path.
That's why the Prophet ﷺ, in the hadith,
as you know, he drew a straight line,
then short lines on both sides, and said,
And this is my straight path, follow it.
And do not follow the short ones, the
sideways.
lest they lead you and make you drift
and divert.
And he said, upon each of these short
ways, shaitan calling to the hellfire.
So the straight path is to follow the
Prophet ﷺ and follow his footsteps.
So you are asking Allah to guide you
to that and to guide you in the
sense that you keep your remain steadfast, treading
on the same path, following the footsteps of
the Prophet ﷺ.
Then this path was described, صلاة الذين أنعمت
عليهم غيب المغبوب عليهم ولا طال ليل Guide
us and keep us to remain steadfast on
the path of those whom you are pleased
with, the believers, the mu'mineen, the Prophets, the
sahaba.
Keep us on their, following their footsteps.
Those whom you are pleased with and you
bestowed upon them your blessings.
غيب المغبوب عليهم Not the path of those
who incurred and brought upon themselves your wrath
and anger.
Neither the path of those whom you are
angry with, nor those who went astray from
the straight path.
So this surah al-Fatihah refutes those who
are accusing the salafis and saying you have
concocted and came up with the bid'ah
and you invented these three categories of Tawheed.
We tell them hold your horses and increase
your knowledge.
May Allah guide you.
Today we will be talking about Tawheed al
-Rububiyah and I beg you that you should
take notes.
So Tawheed al-Rububiyah Ifradullahi I want you
to memorize in Arabic Ifradullahi bi af'alihi
Singling Allah out regarding his divine actions.
His own actions, the actions of Allah are
unique.
So you believe that your Creator is Allah,
your Cherisher is Allah, your Provider is Allah,
your Sustainer is Allah.
These acts are divine and these actions are
divine.
That is Tawheed al-Rububiyah.
The unity of Rububiyah or unity of Lordship.
And this is not enough.
It's not enough.
As explained before, the messengers of Allah did
not come to teach the people or ask
them to single Allah out regarding Rububiyah only
because Rububiyah by default the people, they have
it.
They know their Creator is God.
The Mischiefs in the past and the Mischiefs
today.
If you ask them, Who is God?
Who is the Creator?
Everyone will say the one above.
That's it.
No one will tell you that this idol
is God in the sense that created him.
No.
These are just intermediaries.
These are means and ways to communicate with
the Supreme Being.
The Mischiefs, they know this.
So that's why it's not enough.
The problem that for which the messengers were
sent that the people drifted from worshipping the
one God and started associating partners with him.
That's why the Rasul came calling the people
to worship Allah alone, worship.
Not to believe that he is one and
only.
People, they know that.
And Tawheed Rububiyah, actually if you believe in
Rububiyah that Allah is your Creator, then he
is the one who should be worshipped without
any partner associated with him.
So Tawheed Rububiyah necessitates and entails Tawheed Al
-Uluhiyah.
You have to worship him alone because who
is the Creator?
God, Allah.
Who is the Provider?
Allah.
Who is the Cherisher?
Allah.
Who is the Sustainer?
Allah.
Who is your Protector?
Who is the one who takes care of
you?
Allah.
So he is the one who should be
worshipped.
He is the one who deserves your Ibadah.
So keep this in mind.
Because many people and even scholars and they
wrote books and they thought that by just
actualizing Tawheed Al-Rububiyah that is enough.
As we are going to know.
Tawheed Al-Rububiyah by itself will not make
you a believer.
Will not make you.
You will not become a Muslim by just
having this belief or actualizing this type of
unity.
That will not make you Muslim.
Unless you actuate that you worship only Allah.
Allah says in Surah Al-A'raf Ayah
54 Allah says
in Surah Al
-A
'raf Ayah 54 Indeed, your Rabb We
are talking now about Tawheed Al-Rububiyah Indeed,
your Rabb, your Lord is Allah Who created
the heavens and the earth in six days.
Then Istawa rose above the throne.
He makes the day and night overlap in
rapid succession.
He created the sun, the moon and the
stars all subjected by His command.
The creation and the command belong to Him
alone.
Blessed is Allah, Lord of all worlds.
All the worlds.
Just reflect here.
Indeed, your Rabb, your Lord is Allah Most
certainly.
Undoubtedly.
Your Rabb is Allah.
Who created the heavens and the earth.
So who is this Allah?
The One who created the heavens and the
earth in six days.
Indeed, your Rabb is Allah.
What is the meaning of Allah?
Allah means the Ma'bud.
Derived from the root Alaha alihaya lahu ilaha
tan Ilah The One you worship.
So Allah is saying Inna rabbakumu Allah Your
Rabb, the One you should worship is Allah.
Alladhi khalaqa as-samawati wal-ard The One
who created the heavens and the earth.
And because He created the heavens and the
earth He should be worshipped.
And He should be your Ilah.
And He should be your Ma'bud.
And He should be the Deity you worship.
Alladhi khalaqa as-samawati wal-ard Fi sitati
ayat In six days.
Allah could create the whole cosmos.
By just the command.
Why six days?
Teaching us human beings.
Not to be in haste.
Should not be hasty.
So He created the entire creation in six
days.
And He did not get tired.
Hmm?
He didn't get tired.
Thumma istawa ala al-Arsh The Arsh is
the greatest creature Allah created.
So massive.
So big.
The Prophet sallallahu alayhi wa sallam said The
Kursi which encompasses the seven firmaments wasi'a
kursiyuhu as-samawati wal-ard The Kursi encompasses
the seven firmaments and the earth and then
the Arsh and the size of the Kursi
in comparison to the size of the Arsh,
the throne is like a ring in the
desert.
Imagine you have a ring you throw it
in the Sahara Desert or Arabia.
Now what is the size of the ring
to the desert?
Nothing.
And the Prophet sallallahu alayhi wa sallam said
I was allowed uzina li bi-an asifa
malakan min hamalati al-Arsh fa-itha ma
bayna shahmat uzunihi ila atiqihi masirat 700 aam
He said I was allowed to describe to
you one of the angels the malaika who
bear the throne.
The distance between his earlobe and the shoulder
is a distance that will be covered in
700 years.
Something mind-blowing.
The mind cannot imagine these things.
thumma istawa ala al-Arsh and I explain
the istiwa in many of my talks.
Just to refer to your notes istiwa means
to rise ala wattaha That's the meaning of
it linguistically.
The Arabs, they say istawa al-ma'u
wal-khashaba istawa al-ma'u wal-khashaba
They used to measure the level of the
water in the well by putting an indicator,
a piece of wood on the wall of
the well and the water rises istawa, the
water rises until it is at the level
of that piece of wood they say istawa
al-ma'u wal-khashaba and Allah says
regarding the ark of Noah thumma istawa ala
al-judi the ark landed on the mountain
al-judi so the meanings all
the meanings of istawa ala wattaha they revolve
around this meaning never that istawa means istawla,
to capture or to seize never.
The Arabs, they don't talk like that so
Allah rose above the ark and Allah is
outside His creation and above the throne when
one of the deviant sects came to ibn
al-arabi a grammarian and etymologist and he
asked him ar-rahmanu ala al-arshi istawa
qala ala wattafa he came to this grammarian
one of the jahmiya of the mu'tazila and
said ar-rahmanu al-arshi istawa so he
told him ala wattafa, istawa means ala wattafa
he said no istawa means istawla to take,
to capture, to seize he is ignorant he
doesn't know the language of the Arabs so
this grammarian and etymologist told him wayhaka, woe
to you the Arabs, they don't say istawla
illa idha kana hunaka munaza the Arabs they
use this word istawla when there is an
opponent so it is someone is opposing you
and he defeated you and he took your
property then you manage to take your property
again so if you are saying istawla Allah
took the throne so who had the throne
before and who took the throne from him
okay so istawa ala wattafa, keep this in
mind many books and translations you'll find Allah
istawa captured, seized the seat of authority, all
that nonsense al-asma'i another grammarian who
said I was in the desert because how
the Arabic grammar was compiled the grammarian from
al-basra and al-kufa there are two
schools two madhabs among the grammarian the school
of al-kassa'i and the school of
Sibaway so this grammarian they would go to
the desert to hear the Arabs the Bedouins
how they talk and they are writing so
he said al-asma'i said we came
to an old man and he was sitting
on top of one of those sand dunes
and he shouted at us istawu istawu he
said we looked at each other we didn't
know what he meant so a young boy
told us he is telling you asadu, ascend
climb, come, go up to him istawu so
that's why ibn al-qayyim he mentioned in
his beautiful poem that the people of the
scripture those who said Allah told them say
hitta which means oh Allah remove our sins
they said hinta they added noon noon and
the jahmi Allah said istawa he added lam
istawla so he said istawla
the meaning
he said the jews were told say hitta
oh Allah remove our sins they refused they
changed what Allah said and they said hinta
they added noon hinta means wheat likewise the
jahmi Allah said istawa so he added lam
and said istawla he refused and he added
lam when he added the lam the meaning
became what an attribute of imperfection an attribute
of imperfection because you are attributing weakness to
Allah someone took the throne from him and
now he has to take it again the
noon the jews added and the lam the
jahmiya added the followers of jahm they are
additional they were not there in the revelation
he said istawa means istawla and this reflects
his compound ignorance that he is ignorant he
doesn't know the Arabic tongue and the tongue
of the Arabs linguistically it is wrong and
legally it is wrong they are not the
same after he created the
heavens and the earth in six days he
rose above the mighty throne and he is
above all his creation you see this
is the earth the planet here there is
night here there is day and they move
like this the earth is moving then this
part becomes facing the sun then it is
daylight this part is not seeing the sun
night and it is going like that so
neither the day will catch the night nor
the night will catch the day they are
in succession and by the way all the
cosmos the universe is dark dark and Allah
illumines it with the stars one of the
scientists was asked if we manage to get
closer to the sun what will happen what
we are going to see around it said
you will see darkness said how normally when
you get closer to the source of light
you see light said no you find darkness
surrounding the sun the
night
the darkness what does it do to the
sun covers it amazing because
means to cover so
he makes the day and the night follow
each other overlap the night tries to catch
the day then light the light so this
is darkness and light moving day and night
up in this succession rapid succession so
the night approaches not all of a sudden
it will become dark the light will start
to fade don't you see the morning sun
rises here brightness everywhere then in the middle
peak of hate then it starts heading towards
the east the west the sun and the
while setting the light will start the lightness
will start to fade until the disc of
the sun disappears and the night is following
who is controlling that who is doing it
the one who created the sun and the
earth so it
is coming one after the other in succession
rapid hasith rapid succession night day is leaving
the night is coming the sun set night
darkness takes over what shamsa see these are
the the this beautiful I talks about the
greatness of Allah your rub the Adam of
your rub what shamsa will come on one
new June so the sun the moon
and the stars are under his control they
are subjected by his command they are subservient
to him everything is in order the entire
universe is in order Allah
when you hear this Allah pay attention Allah
this is this article to capture your attention
Allah the and the two things are
his his so we have creation we have
command and that's it and
grammatical rule when you mention two things and
connect them using the connector and these two
things are not the same they are different
it's not the same thing x and x
x and y so that's why the wow
this wow indicates that what is mentioned before
and what is after they are not the
same so you say for example so
Amr is not Zaid Amr is a person
and Zaid is a person two persons so
here we have creation and Amr the command
of his and this portion of the ayah
used to refute those who are saying the
Quran is created because they say the Quran
from the command not from the creation because
it's Allah who spoke it and told it
to Jibreel not it is part of the
creation because it is his kalam his attribute
because if you say the Quran is created
and it is Allah's speech then Allah is
created and this is kufr that's why Allah
said when Al-Waleed Ibn Al-Mughirah said
in hadha illa qawlul bashar you know Al
-Waleed Ibn Al-Mughirah the father of Khalid
Ibn Al-Waleed who was a poet and
when he heard the Quran he praised the
Quran he said this cannot be the speech
of any human being because Quraysh they sent
him to the Prophet and they said you
have to say something about the Quran he
went when he heard the Quran he was
mesmerized so he started praising the Quran and
when he came back to Quraysh they said
see his facial expressions not as he not
as when he left us something happened to
him so when they asked him and he
started praising the Quran said Al-Waleed you
have to say something else otherwise the people
will follow Muhammad so he started frowning squeezing
his head and then he said in hadha
illa qawlul bashar this is the saying of
human beings so when he said that Allah
said I will cast him and burn him
in Jahannam why?
because he said this is the speech of
human beings because it's not the speech of
human beings it is the speech of the
creator of the human beings and Allah
spoke to Moses and Moses heard the speech
of Allah and that's why after he heard
the speech of Allah he wanted to see
Allah and Allah told him you will not
be able to see me now your physique
your physique will not withstand me appearing to
you but watch look to the mountain O
Moses if the mountain remains
in its position then you will be able
to see me so
when Allah appeared to the mountain the
mountain could not remain in its place crashed
into the mountain and Moses fell unconscious so
in the dunya no one will see Allah
and the prophet said none of you will
see Allah until he dies until he dies
so you will see Allah in the next
life not in the dunya not in the
dunya in the akhirah Allah and here the
prophet said none of you will see Allah
until he dies if it was possible to
see Allah in the dunya he would have
mentioned that and we have the proof that
Moses could not see Allah and Allah told
him you will not be able how about
in the dream can Allah be seen in
one's dream the hadith of the prophet said
the next life so he didn't make this
exception if it was possible for Allah to
be seen apart from the messengers and prophets
because that is wahi for them he would
have mentioned that and he didn't make any
exception so if you come across Imam Ahmad
saw Allah 99 times forget about it and
seeing Allah in the dream what you see
does not necessarily reflect Allah and that is
Allah although it is I am talking about
the prophets what you see is not the
exact thing the real thing if we take
the dream of Yusuf peace be upon him
surah Yusuf this is what
Yusuf peace be upon him saw in the
dream what did he see he saw 11
planets and the sun and the moon all
of them prostrating for him but what is
the reality what is the interpretation of that
dream the planets or the stars his
brothers the sun and the moon his father
and mother are you following and this is
a dream of a prophet so it doesn't
mean what you see in the dream exactly
reflects the the reality keep this in mind
so the creation and the command of his
glory be to him what is
Tabarak Tabarak means the the barakah the blessed
is increased so Tabarak Allah may Allah subhanahu
wa ta'ala is blessed and blessed is
Allah Rabbul Alameen the Rabb and the Lord
of all worlds all the worlds also Allah
says this as the greatness of Allah Allah
says in surah Al-An'am ayah 45
so the wrongdoers were utterly utterly approaching and
all praise for Allah is for Allah Lord
of all Alameen all worlds so Allah is
Rabbul Alameen he's the Rabb all creation so
my dear brothers and sisters entails singling out
Allah by our worship and our deeds but
does not as I mentioned before guarantee one
salvation by itself it's not enough it entails
it necessitates that you should worship only Allah
and I want you when you are reading
the ayat to reflect in surah Yunus see
what Allah how Allah described the pagans the
mushriks Allah
ask them ask them ask
them O Prophet who provides for you ask
Abu Lahab ask Abu Jahal who provides for
you from heaven and earth Who owns your
hearing and sight?
Who brings forth the living from the dead
and the dead from the living?
And who conducts every affair?
They would surely say, Allah.
Say, will you not then fear Him?
What a beautiful ayah.
Let us pause and reflect.
Ask them, Muhammad, ask them.
Who provides for you from the heaven and
the earth?
Who sends down, because sama means also the
clouds, and the rain is rizq, sustenance.
And in the heaven is your sustenance, and
what is promised to you in the heaven
is what?
The clouds.
Because your rizq, the rain.
Say, who provides for you from the heaven
and the earth?
And sama is anything that is above you.
It can be the seven firmament, and we
know the rain doesn't.
And he sends down water from the heaven.
And he sends down water from the heaven.
What is the sama here?
The clouds.
Not the seven firmament.
So the sama, because anything above you is
sama, it depends on the context, the clouds,
the seven firmament, and the absolute highness.
Who provides for you from heaven?
Or from the clouds sending the rain to
you?
And the earth to bring out its vegetation?
A question.
Ask them, ask the mushriks.
Who owns your faculties, the faculty of hearing
and the faculty of seeing?
And who brings the living from the dead,
and the dead from the living?
The ulama said, the living from the dead,
the believer from the disbeliever, the believer from
the disbeliever.
The father and the mother, the parents are
kafirs, the children are believers.
The kafirs, though they are alive, but they
are dead.
And the mu'min is the one who is
truly alive.
So Allah brings the living from the dead,
and vice versa.
The dead from the living.
The parents are believers, the progeny, the offspring
are disbelievers.
And who runs your affairs?
These are a series of questions posed for
the mushriks.
Allah said, They
will not hesitate.
Surely they will say, Now
the question, did this make Abu Jahl Muslim?
This confession?
This belief?
Did it make Abu Jahl Muslim?
Did it make Abu Lahab Muslim?
Did it make Abu Talib Muslim?
No.
So rabubiyyah will not make, alone only will
not make you Muslim.
And listen until you interpret that by worshipping
Allah and Allah only.
Nowadays you hear, someone who is worshipping other
than Allah.
Calling other than Allah.
Offering sacrifices to other than Allah.
When he is in trouble, he is only
asking other than Allah.
All these acts of ibadah, he offers them
to other than Allah.
If he wants to be blessed with a
child, he asks other than Allah.
All these acts are actually made of shirk.
No doubt, this is shirk.
Takes one out of Islam.
Yet you find some, they try to justify
this.
They say, he doesn't believe that this wali
is really the one who is going to
give him the child.
Or the one who is going to help
him, etc.
He believes that this wali, saint whom he
is calling, will convey his dua to Allah
as intermediary.
So the question, what is the difference between
him and Quraish?
The same thing.
The mushriks of Quraish, do you think they
believe that this stone, the one that created
them, Allah is making it clear.
And telling us about what they believed in.
But they consider them, these are intermediaries.
Because the Arabs, they were upon the Hanifiyah.
They were upon the deen of Ibrahim, the
monotheistic creed.
And their deviation started when the custody
of the Kaaba and Mecca became under the
Khuza'ah.
Because Khuza'ah defeated the custodians and took,
and became the custodian.
And when their chief went to Syria, Amr
ibn al-Huza'i.
And when he was coming back, he found
they are selling idols.
He said, what are these?
He said, these are intermediaries.
They communicate.
These are intermediaries.
What we want, they convey to the one
in heaven.
They gave him one.
He put it around the Kaaba.
And the Arabs started following him.
And that's how the Arabs drifted away and
deviated from the monotheistic creed.
And some remained upon the Hanifiyah.
And some of the teachings of the Hanifiyah,
the monotheistic creed remained.
Like the Hajj, like the Umrah, like the
sanctification of the house of Allah, like respecting
the sacred month.
All these things remained.
So to say that because he doesn't believe
that Abdu'l-Qadir Jilani created him.
But Abdu'l-Qadir Jilani is conveying an
intermediary.
This is exactly what the people of Nuh
did with Ya'quqan, Yaqutha, and Nasra.
And Quraysh did the same thing.
Same thing.
You know, when the army of Abraha Al
-Ashram, the Abyssinian king with the battalion of
elephants came to Mecca to destroy Mecca, the
people of the elephants.
And Abdu'l-Muttalib told Quraysh
and the people of Mecca, go and seek
shelter in the mountains.
Seek shelter in the mountains, refuge in the
mountains.
And Allah, because Allah is going to do
something to protect his house.
And he was asking Allah.
Abdu'l-Muttalib was crying and praying to
Allah.
But he was standing next to Hubal.
But he was asking only Allah, not Hubal.
Not Hubal.
So they only considered them, they are intermediaries.
The Prophet ﷺ asked one of them, the
mushriks, he said, how many do you worship?
I think he said seven.
Six on the earth and one in heaven.
He said, which one you count on and
you call upon when you are in need?
He said, the one who is in heaven.
The Prophet ﷺ said, leave those on the
earth and worship the one who is in
heaven.
That was the status of the Arabs.
Status of the Arabs.
But because you don't know what the Arabs
were upon and you are doing the same
thing.
And then you consider yourself a muwahhid, that
you are going to Jannah.
And they are going to *.
Though you are doing the same thing that
they were doing.
Allah is fair and just.
You are doing the same shirk as they
did.
And you think you will have salvation.
You are mistaken.
Wake up.
And may Allah guide those ulama who are
also misguiding them.
Misguiding the layman.
So that was ayah 31 in Surah Yunus.
The ayah to follow, ayah 32, Allah says,
after he asked them and told the Prophet
ﷺ to ask them, then he said, Fadhalikumullahu
rabbukumul haqq.
Famaada ba'da alhaqqi illa al-dalal.
Fa anna tusrafoon.
Dhalikum.
Dhalikum ism al-ishara.
Referring to what was mentioned before.
That who provides for you from the heavens
and the earth?
Who owns your hearing and seeing?
Who brings the living from the dead and
the dead from the living?
Who runs your affairs?
Who controls everything?
Fasa yaqooloon Allah?
Faqula falata taqoon.
Don't you fear Allah?
Then Allah in the ayah to follow, he
said, Fadhalikumullah.
That is Allah.
Whose descriptions and qualities were mentioned.
Fadhalikumullahu rabbukumul haqq.
That is your Rabb that you should worship.
Fadhalikumullahu rabbukumul haqq.
Famaada ba'da alhaqqi illa al-dalal.
That is Allah, your true Rabb, your true
Lord.
Famaada ba'da alhaqqi illa al-dalal.
So what is beyond the truth, except falsehood.
Except falsehood.
Fa anna tusrafoon.
There is nothing beyond falsehood except, beyond
the truth except falsehood.
It's nothing in between.
You are either upon the truth or you
are upon falsehood.
And this now new trend saying, why you
Muslims?
You think you have the absolute, absolute truth.
Al haqq al mutlaq.
And the rest they don't.
Yes, because we know, we know Islam is
the absolute truth.
We have no doubt about that.
And we know you are destined to *.
We know that.
We have no doubt about it.
And that's why we call you to become
Muslims.
And we cannot cheat you.
We cannot tell you that you are okay.
You know what guys?
All of us will make it to Jannah.
You are right.
We are right.
All of us.
Now, Islam is right.
And you are misguided.
And you are in the dark.
And you are going to Jahannam.
You are going to *.
So wake up.
Inna al-deena inda Allahi al-Islam.
The deen, the way of salvation, the way
of life, the only deen that Allah will
accept is al-Islam.
And it is the deen and the religion
of all Prophets and Messengers.
Started by Adam, alayhi salam, ending by Muhammad,
salallahu alayhi wa sallam.
It's only one.
One way.
One way.
Believing in the Creator of the heavens and
the earth.
That's it.
Worshipping one.
No partners.
Wa man yabtaghi ghayra al-Islami deena.
Fa la yuqbala min.
Wa hufidha akhirati minal ghasireen.
Wafa.
Seeks other than al-Islam as a way
of life.
Deen.
Religion is not sufficient to say deen.
Deen is more than religion.
Fa la yuqbala min.
It will not be accepted from him.
And you will be among the losers in
the next life.
Wa hufidha akhirati minal ghasireen.
In the next life you will be among
the losers.
So we should stop beating about the bush.
Call a spade a spade.
Don't cheat the people.
And they know you are cheating and they
know you are lying.
When you try to sugarcoat it.
They know you are lying.
No.
A Muslim should not cheat the people.
We have to tell them the truth.
Fa dhalikumullahu rabbukumul haq.
Allah is your Rabb.
Whose descriptions and qualities were mentioned before.
That is Allah.
You should worship Him alone.
Your true Rabb.
What is beyond the truth except misguidance.
Anything other than Islam is falsehood.
How can you turn.
How can you then be turned away.
After knowing the truth.
Also Allah said in Surah Al-Ankabut.
See these ayahs are so powerful and explicit.
The confession of Rububiyah did not make them
Muslim.
In Surah Al-Ankabut ayah 65 Allah says.
If they happen to be a boat.
A ship.
Be a boat.
A ship.
Caught in a storm.
They cry out to Allah alone.
In sincere devotion.
But as soon as he delivers them safely
to shore.
They associate others with him once again.
Let us reflect.
Allah describing the.
The.
The condition of the mushriks when they are
in trouble.
Now they are in the middle of the
sea.
The ocean.
And the sea is rough.
And tough.
And now.
They feel that they are going to.
The ship is going to sink and they
will be drowned.
Fulk means the ship.
So when they are on board of the
ship.
Here they are calling sincerely.
Only Allah.
No Ya'uqa.
No Ya'utha.
No Nasra.
No Hubal.
No Uzza.
No Mana.
Nothing.
Allah.
Allah.
Allah.
Allah.
Allah is describing.
Telling us.
And he is seeing.
This situation.
The one who is talking is Allah.
They cry out to Allah alone.
In sincere.
Devotion.
Sincere devotion.
So at that moment.
All this.
Rubbish.
False deities.
Vanish.
A man came.
To.
Sayyidina.
I don't believe in Allah.
Who is this Allah?
He told him.
Have you ever traveled by sea?
He said yes.
Have you ever experienced.
That the ship.
Was going to sink.
He said yes.
And you lost hope.
And there was no one.
To save you.
He said yes.
And you had a feeling.
That there is.
Someone.
Who is able to.
Deliver you.
And save you.
In your heart.
He said yes.
He said that is Allah.
The one that you.
Felt at that moment.
There is no one can save me.
Except this one.
That's Allah.
That's Allah.
Because at crucial moments.
The.
Will come out.
And the heart will turn.
Only to Allah.
So.
Allah.
Allah.
Save them.
And now.
The ship.
Landed.
Safely.
On the shore.
And now.
They are in the land.
Back to square one.
Asking.
You should go.
So.
They.
When they were in the.
Middle of the sea.
But now.
Relax.
Sure.
Go back to.
To paganism.
And.
Idolatry.
Etc.
Now.
Guess what.
Many of those.
May Allah guide them.
Among the Muslims.
And they do the same thing.
And when they are in trouble.
And when they are.
On the board of the ship.
They.
See it.
They start calling.
And other.
Abu Lahab.
Abu Jahl.
They will call Allah.
And they are calling.
Allah guide them.
One of the.
Mashayikh.
He wrote a book.
He was young.
He said.
We were traveling by the sea.
And the ship was about.
To sink.
And the people started.
Calling all the Auliya.
And I was young.
I was shouting.
And telling them.
This is shirk.
Shirk.
They said shut up.
Otherwise we'll throw you.
To the fish.
He said.
When I heard them.
Calling other than Allah.
I started to shiver.
I became.
More afraid.
That Allah will make us sink.
Because of the shirk.
Because of the shirk.
Ikrimah.
Ikrimah.
The son of Abu Jahl.
Became a Muslim.
When the Prophet.
Entered Mecca.
He fled.
From Mecca.
And he wanted to.
Go to.
Abyssinia.
Leave Mecca.
So he went to Jeddah.
Because there is the sea.
And he was waiting.
For the ship.
And he managed.
To find the ship.
And he was on board.
He was on the.
Board of the ship.
Embarked.
And he is going.
And then the sea became.
Rough.
And people again.
Crying.
And he said.
This is what he mentioned.
Said.
I said.
Oh Allah.
If you save me.
From this.
I will go.
Back.
And.
Become a Muslim.
The people returned.
Because maybe.
The sea was.
Very rough.
And he became a Muslim.
Ikrimah.
Ibn Abi Jahl.
He is the one.
Who reported.
In some of the books.
He would kiss the Quran.
And say.
This is the speech.
Of my Rabb.
This is the speech.
Of my Rabb.
And.
When.
The Prophet.
He heard.
That people are cursing.
And insulting.
His father.
Abu Jahl.
He told them.
Do not.
Curse the dead.
Do not curse the dead.
Because that hurts.
The living ones.
So.
Don't curse.
His father.
It hurts him.
Do not curse.
The dead.
They are now.
With Allah.
Subhanahu wa ta'ala.
And he said.
This regarding.
The Musharriks.
Okay.
So.
Because that.
Hurts.
Their.
Children.
Who are Muslims.
SubhanAllah.
And.
And this is.
Lesson for us.
Because.
We hear.
Some Muslims.
They.
Insult.
And curse.
Muslims.
Who passed away.
Muslims.
And here's.
The Prophet.
He said.
Regarding.
Kuffar.
May Allah.
Subhanahu wa ta'ala.
Increase.
Our.
Knowledge.
In the.
Deen.
Ameen.
May Allah.
Subhanahu wa ta'ala.
Keep us.
Remain steadfast.
Upon this.
Beautiful.
Deen.
Until we meet Allah.
And find him.
Pleased with.
All of us.
Ameen.
May Allah.
Forgive us.
Our.
Faults.
And mistakes.
And ignorance.
And may Allah.
Subhanahu wa ta'ala.
Guide.
Ummah.
To the heart.
And unite.
Our hearts.
And the heart.
Ameen.
And may Allah.
Reward.
All of you.
My dear brothers.
And sisters.
Immensely.
For your patience.
And attendance.
Barakallahu feekum.
Jazakumullahu khaira.
Assalamu alaikum.
Wa rahmatullahi wa barakatuh.
Ameen.
Wa alaikumussalam.
JazakAllah.
Sheikh.
InshaAllah.
We've.
Received.
A few questions.
Please let me know.
When you receive.
The first one.
Okay.
Go ahead.
Okay.
The.
First question.
Is regarding.
A.
Hadith.
Or the explanation.
The.
Hadith.
Goes.
The worst.
Of the major sins.
Is to associate partners.
With Allah.
To lose.
Hope.
But of the aid.
Of Allah.
To despair.
The mercy of Allah.
And to feel safe.
On the plans of Allah.
So the questioner.
Wants to know.
The explanation.
Particularly.
The last part.
What does it mean.
To be.
To feel safe.
From the plans of Allah.
Alhamdulillah.
The.
The things that.
Mentioned.
In this narration.
The.
Many.
Of them.
Are clear.
To associate partners.
With Allah.
Which is.
To lose hope.
Of Allah.
The aid.
Of Allah.
This is.
And that is.
Of course.
Kufr.
To despair.
Of Allah's.
Mercy.
Because that means.
That you.
Consider your sins.
Too.
Great.
Okay.
For Allah.
Or too much.
For Allah.
To forgive.
I think.
It's difficult.
For Allah.
That's why.
The prophet.
Said.
Do not say.
Allah.
Don't say.
Oh Allah.
Forgive me.
If you will.
If you wish.
And shower mercy.
On me.
If you wish.
Not say.
Oh Allah.
Forgive me.
Oh Allah.
Shower your mercy.
On me.
Nothing is difficult.
For Allah.
And when you ask.
You should have.
This confidence.
And purity.
That Allah.
Will.
Accept.
Your supplication.
So.
You should not.
Despair.
Of Allah's.
Mercy.
But just.
Feel safe.
The plans.
Of Allah.
And this is very dangerous.
None of us.
Can be.
Safe.
From.
What will.
Happen.
To him.
Because.
To feel safe.
Means.
I am.
Sure.
That I am.
Going to Jannah.
No one.
Knows that.
We don't know.
Whether Allah.
Will.
Accept.
Our.
Deeds.
Or not.
Will.
Our.
Deeds.
Purely.
Done.
For him.
Or not.
We don't know.
What.
Might happen.
To us.
And just.
Before.
We die.
We go back.
In our heels.
So.
That's why.
We are always.
Worshiping Allah.
Between hope.
And fear.
Hope.
And fear.
Until we die.
So.
No one should feel.
Oh.
Yeah.
I am.
A Muslim.
I'm going to Jannah.
Only a hypocrite.
Will say.
Will do this.
Munafiq.
The true.
Mu'min.
No.
Is afraid.
Ibn Mas'ud.
I think.
Said.
If.
I'm.
Sure.
That Allah.
Accepted.
From me.
One.
Rak'ah.
I will.
Relax.
Because Allah.
Accepts.
Only from.
The righteous.
From the.
Righteous.
One.
Of my.
Legs.
Right.
Foot.
Inside.
The Jannah.
Already.
And one.
Still.
Out.
I cannot be.
Sure.
That I will.
Be admitted.
To the.
Jannah.
Said.
No.
Omar.
Used to say.
Well.
That's a little.
Shara.
I wish.
That.
I had.
Been.
I will.
A strain.
Of hair.
In the chest.
Of Abu Bakr.
Said.
No.
Omar.
Used to come.
And ask.
Hudaifah.
Hudaifah.
Who has a list.
Of the hypocrites.
Or Hudaifah.
Is my name.
There.
Because when you have.
The strong.
Iman.
Your fear.
Intensifies.
And increases.
Many of.
Us.
Hassan al-Basri.
He saw a man.
Laughing.
He said.
Have you received.
A guarantee.
From Allah.
That you're going.
To enter the.
Jannah.
So this is.
This part.
Is very.
Very.
Dangerous.
To feel secure.
And safe.
From.
Allah's.
Plots.
And Allah's.
Plan.
And what Allah.
Subhan.
Allah.
Because.
You are.
Sinning.
And.
And you.
Everything.
Is fine.
And you think.
Allah is happy.
With you.
You don't know.
That Allah.
Is giving you.
A long.
Rope.
To hug.
Yourself.
With it.
I hope.
This is clear.
To all of us.
May Allah.
Save us.
From.
Feeling.
Safe.
From his.
Plan.
Subhan.
Allah.
May Allah.
Grant us.
Good.
Ending.
I mean.
Next.
I mean.
The next question.
Is it permissible.
To perform.
Voluntary.
On behalf.
Of the dead relatives.
In hopes.
That the reward.
Will reach them.
This issue.
Of.
Giving.
And asking.
Allah.
To give the reward.
Of.
Voluntary.
Act.
To the dead.
Okay.
Here.
We have to.
Follow.
Allah.
The.
Prophet.
He is.
Our example.
He is.
Our role model.
So the.
Sahaba.
They were not doing this.
The.
Prophet.
Didn't do this.
The.
Prophet.
He didn't make.
And say.
Oh.
Allah.
Give this.
The reward.
Of my.
To my.
Uncle.
Hamza.
Or to my wife.
Khadija.
Or to my daughters.
He didn't do that.
Forget about what some.
Are saying.
That.
This is your.
Amal.
And you can.
Send it.
And ask Allah.
To give it to.
Whomever.
He wants.
What is your proof.
Or scholars.
Your.
Your.
Evidence.
Is the.
Yes.
Yes.
Analogy.
That this is mine.
I'm giving it.
You.
Follow.
The revelation.
Follow.
The text.
What was mentioned.
In the text.
We accept.
I can.
Perform.
Hajj.
On behalf.
Of the disease.
Because the.
Prophet.
Said.
So.
In many.
Narrations.
We follow.
That.
But to.
Pray.
And ask.
Oh.
Allah.
Give the reward.
Of my prayers.
To my mother.
To my father.
That is.
Because your role model.
Our beloved.
Prophet.
Muhammad.
Never did something.
Like that.
Nor his companions.
And I always.
Mentioned.
And I want you to understand.
Keep this in mind.
Any saying.
And any statement.
Of any.
Any scholar.
If it is not.
Supported.
With explicit.
Evidence.
From the.
Quran.
With all due.
Respect.
We don't accept it.
Because.
He's not an authority.
Not any.
Statement.
Or any.
Saying.
Of any scholar.
Is a proof.
No.
It is rather.
A need.
For a proof.
To support it.
That's why.
Kalamul.
Alim.
Memorize this.
Kalamul.
Alimi.
Kalamul.
Alim.
Kalamul.
Alim.
Kalamul.
Alim.
Alim.
Kalamul.
Kalamul.
The saying of a scholar.
Is a need.
Of an evidence to support it.
Not that it is an evidence in itself.
Keep this in mind.
So don't say emam.
So and so say.
Reading the Qur'an for the dead will
reach them, Ibn
Qayyim said, Ibn Taymiyyah said.
Forget about it.
Did the Prophet ﷺ read the Qur'an
for the dead?
Did the Prophet ﷺ read the Qur'an
in the graveyard when he buried many of
the Sahaba?
Show us.
Did the Sahaba read the Qur'an for
the dead?
No.
Enough.
Any Ijtihad of any scholar, he will be
rewarded once for his Ijtihad, but you don't
follow him.
In the same way, you don't follow the
Ijtihad of many of the Sahaba.
You don't follow the Ijtihad of Abdullah ibn
Umar.
He used to wash inside his eyes, the
eyeball, till he lost his sight.
Do you follow him?
Do you follow Abu Huraira to wash your
hand up to the armpit?
No.
Do you follow Yabir ibn Abdullah eating the
snow in Ramadan and saying it is not
water?
No.
Those are Sahaba.
Leave alone anyone who is less than the
Sahaba.
I hope this is clear to the questioner.
So what you should do when you are
in Mecca and this, if you perform Umrah
for your deceased, that's fine.
Umrah.
And Umrah is from your country.
You flew to make Umrah on behalf of
your father or your mother.
Not when you are there, you start making
multiple Umrahs.
Next question, please.
The next question is, if you say the
Adhkar before going to bed at night for
protection, but you go to bed again after
Fajr, do you have to say the Dhikr
again before going to bed?
You mean during the day?
Yes, there is no harm if you say,
I remember the Allah, you say Dhikr until
you sleep.
No harm.
Next.
I think the question is asking after Isha
when you go to bed and then you
wake up for Fajr and you go to
bed again after Fajr.
When you go to Fajr, that will be
during the day.
Day already started, it's not night anymore.
So in the UK, Fajr is about three,
four a.m. So some people, they sleep
after Fajr.
Would you have to repeat your Dhikr again?
That's what I'm saying.
I'm saying Fajr is called day.
Okay, I see.
Okay.
So if you want to say the Adhkar,
there's no harm.
No problem.
Say that.
Okay.
JazakAllah khair.
We've run out of time for questions and
we'll conclude here.
May Allah bless and accept the attendance of
all the attendees and bless the Sheikh for
delivering the session.
JazakAllah khair.
May Allah bless you.
JazakAllah khair.
May Allah bless you.
JazakAllah khair.
May Allah bless you.