Salem Al Amry – LESSON 87 Weekly Class Masail Al Jahiliyya
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AI: Transcript ©
As-salāmu ʿalaykum.
Wa ʿalaykum as-salāmu ʿalaykum wa-rahmatullāhi wa
-barakātuh.
How are you, Shaykh?
I am al-ḥamdu liLlāh.
Al-ḥamdu liLlāh.
In shā'a Llāh, we can start with
the lesson?
In shā'a Llāh.
Bismi-Llāhi r-Rahmāni r-Raḥīm.
Al-ḥamdu liLlāhi rabbal-ʿālamīn.
Wa-ṣalātu wa-s-salāmu ʿalá Rasūlu l
-Karīm wa-lā ʿalī wa-sahbī ajma'īn
amma bā'd.
As-salāmu ʿalaykum wa-rahmatullāhi wa-barakātuh.
Dear respected students, may Allāh bless you for
your attendance.
Today, we are covering Kitāb al-Tawhīd by
Muḥammad ibn ʿAbd al-Waḥāb.
Just a quick reminder, please take notes, listen
attentively, and send your questions over to myself
or the co-host throughout the course of
the lesson.
With that said, I will hand it back
to the Shaykh to start the lesson.
Barak Allāhu fikum wa-jazākum Allāhu khayrun.
As-salāmu ʿalaykum.
Wa-alaykum as-salāmu ʿalaykum wa-rahmatullāhi wa
-barakātuh.
Bismillāhi r-Rahmāni r-Rahīm.
Inna al-ḥamdu liLlāhi naḥmaduhu wa-nasta'īnuhu
wa-nastaghfiruhu.
Wa naʿūdhu biLlāhi min sharūri anfusinā wa min
sayyi'āti ya'mālinā.
Innahum man yahdihillāhu falā mudhillalāhi wa man yudhlil
falā hadhiyalāhi.
Wa ash'hadu an-lā ilāha inna Allāhu
wahdahū lā sharīka lah.
Wa ash'hadu an-nā Muḥammadan ʿabduhu wa
Rasūluh.
Amma baʿdu, fa-inna ʿaswaka al-ḥadīth kitābu
Allāhi taʿālā.
Wa khayran al-hajji hadi Muḥammadin.
Sallallāhu ʿalayhi wa alayhi wa sallam.
Wa sharra l-umūri muhdathātuhā.
Wa kulla muhdathatin bid'ah.
Wa kulla bid'atin dhalālah.
Wa kulla dhalālatin fin-nār.
Amma baʿd, my dear brothers and sisters in
Islam, today is our weekly class, Kitāb al
-Tawḥīd, and we are still in the introduction.
Insha'Allah, we will finish the introduction today.
In the last session, my dear brothers and
sisters, we talked about Tawḥīd al-Rubūbiyyah.
And by now, I assume that you know
the meaning of Tawḥīd and the categories of
Tawḥīd.
The Tawḥīd is an Arabic word, a verbal
noun, masudar, from the root wahadah, yuwhidu tawḥīdan,
to make something single, linguistically.
And technically, to believe in the oneness of
the Creator.
And you single Allah, azza wa jal, single
Allah subhanahu wa ta'ala, out, regarding His
person, He is unique, kunu Allah wahad, Allah
samad.
So He is one in person, in essence,
He is one in His divine attributes, and
divine actions.
So you believe that His actions are unique,
His attributes are unique, and that is known
as Tawḥīd asma' al-sifāt, the unity of
divine names and attributes of Allah.
Then you single Him out subhanahu wa ta
'ala, glory be to Him, and you believe
that He is the only one who runs
this creation, who created this creation, and who
takes care of this creation, and who created
all of us, and provides for all of
us, and He cherishes all of us, and
sustains all of us.
In other words, you believe that all His
divine actions are unique, and you single Him
out regarding His own af'al, His own
actions.
And this is called Tawḥīd ar-Rubūbīyah, unity
of Lordship or unity of Rubūbīyah, that He
is the one who created, and He is
the one who existed prior to the creation,
and His creations are dependent on Him, and
He is not in need of any of
His creations.
And this type or aspect of belief or
Tawḥīd is not sufficient, is not sufficient, because
this is something innate, embedded in all human
beings, that they know their Creator is God.
Even the idol worshipper knows that.
If you ask him, who created you?
This idol you are worshipping?
He will say, no, the one who in
heaven created me, not this one, but this
one is only a means to communicate my
prayers to the Almighty.
I told you, when the Prophet ﷺ asked
one of the pagans, how many gods do
you worship?
He gave a number, he said seven, something
like that.
He said one in heaven and six on
earth.
So he said, which one you rely on
and count on?
He said, the one who is in heaven,
of course.
He said, okay, leave those that there are
on earth, these false objects, leave them and
worship the one who is in heaven.
So Tawḥīd al-Rubūbīyah is not enough, though
it necessitates and entails that you worship only
Allah, the one who created me, the one
who cherishes me, the one who provides for
me, and the one who took care of
me when I was a drop of *
in the mother's womb, and nine months there,
he was feeding me, protecting me.
He is the one who deserves to be
worshipped.
And the Prophets and Messengers were not sent,
I'm just recapping, well, were not sent to
call the people that you have to believe
that God is the only one, God is
your creator.
Yes, they emphasize on that, they reminded them,
but mainly the message was calling the people,
the message of all the Prophets and Messengers,
calling their people to worship Allah, singling him
out regarding our actions, our deeds, our acts
should be only offered exclusively to him, glory
be to him.
So Tawḥīd al-Rubūbīyah is not sufficient.
Otherwise the Mushriks of Quraysh would have become
Muslims, because they had the Tawḥīd al-Rubūbīyah,
and that's what we discussed last time.
If you ask them who created them, they
say Allah created us.
They have no problem with that.
But to worship only Allah, that was a
problem.
Okay?
So we have to keep this in mind,
because many of the Muslims today, they think
by just having Tawḥīd al-Rubūbīyah, that is
sufficient for them, which is not true.
You have also to worship only Allah Subh
'anaHu Wa Ta-A'la.
You find the one who is asking Abdu
'l-Qadir Jilani, if you ask him who
created you, say Allah.
Did Abdu'l-Qadir Jilani create you?
No.
So why do you call him?
He will tell you, because he is a
righteous person, so he is intermediary between me
and Allah.
The same answer, the same argument of the
Muslims, that they are our intermediaries to Allah.
No difference at all.
Allah Subh'anaHu Wa Ta-A'la, my
dear brothers and sisters, that's why today we'll
be talking about Tawḥīd al-Rubūbīyah, Tawḥīd al-'ibādah,
that we should offer our ibadah, our acts
of worship only to Allah.
For this reason, Allah sent the Messengers and
the Prophets.
وَلَقَدْ بَعَثْنَا بِكُلِّ أُمَّةِ الرَّسُولَ أَنَعْبُدُوا اللَّهَ
وَإِيتَنِبُوا الطَّاغُوتِ وَلَقَدْ بَعَثْنَا Most certainly, we sent
unto all people, all nations, warners, messengers, proclaiming,
announcing to them, أَنَعْبُدُوا أَنَعْبُدُوا وَإِيتَنِبُوا الطَّاغُوتِ and
shun and desert all false deities.
وَإِلَىٰ عَادٍ أَخَاهُمْ هُودًا قَالَ يَا قَوْمِ يَعْبُدُوا
اللَّهَ مَا لَكُمْ إِلَهًا غَيْرٌ عَبُدُوا And to
the people of Aad, their brother Hud, he
told them, عَبُدُوا اللَّهُ Worship Allah.
You have no other Ilah, no other deity
to worship except Him.
وَإِلَىٰ ثَمُودَ أَخَاهُمْ صَالِحًا قَالَ يَا قَوْمِ يَعْبُدُوا
اللَّهَ عَبُدُوا عبُدُوا عبُدُوا اللَّهَ مَا لَكُمْ إِلَهًا
غَيْرٌ To the tribe of Thamud, their brother
Salih, قَالَ يَا قَوْمِ All my people, عَبُدُوا
اللَّهَ عَبُدُوا Calling for their Ibadah.
عَبُدُوا اللَّهَ مَا لَكُمْ إِلَهًا غَيْرٌ Worship Allah.
You have no other Ilah, no other deity
to worship but Him.
وَإِلَىٰ مَدْيَنَ أَخَاهُمْ شُعَيْبًا قَالَ يَا قَوْمِ عَبُدُوا
اللَّهَ عَبُدُوا عَبُدُوا اللَّهَ مَا لَكُمْ إِلَهًا غَيْرٌ
And to the people of Madyan, their brother
Shu'ayb, told them, his people, عَبُدُوا اللَّهَ
Have no other Ilah.
عَبُدُوا عَبُدُوا عَبُدُوا عَبُدُوا Allah says in surah
Az-Zumar, ayah number 3, أَلَا لِلَّهِ الدِّينُ
الْخَالِصُ وَالَّذِينَ اتَّخَذُوا مِنْ دُونِهِ أَوْلِيَاءَ مَا
نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَ إِلَىٰ اللَّهِ الزُلْفَاءُ إِنَّ اللَّهَ
يَحْكُمُ بَيْنَهُمْ fīmāhum fīhi yakhtirifūn.
Inna Allāha lā yahdī man huwa kādibū l
-kaffār.
Allāh subḥānahu wa ta'ālā said, Indeed, sincere
devotion is due only to Allāh.
As for those who take other lords besides
Him, saying, We worship them only so they
may bring us closer to Allāh, surely Allāh
will judge between them, between all regarding what
they differed about.
Allāh certainly does not guide whoever persists in
lying and disbelief.
He disposed and left it.
Alā lillāhi d-dīna l-khālis.
I told you many times when you hear
Alā, pay attention.
This is to catch your attention.
Alā lillāhi d-dīna l-khālis.
Keep in mind, indeed, undoubtedly, the dīn, the
pure dīn, ad-dīna l-khālis, sincere devotion,
only for Allāh.
Lillāh.
Walladhīna t-takhadhu min duwānihi awliyā.
Then Allāh, first of all, said, The dīn
has to be pure for Me.
You worship no one but Me.
You don't associate anyone with Me.
Then He mentioned, walladhīna t-takhadhu min duwānihi
awliyā.
Those who had taken, besides Him, awliyā.
Awliyā, holy men, calling
them because Ya'ūqa, Ya'ūthā, Nasrā, Allāt,
they were good people and they made images
for them.
So when you analyse the shirk of the
people, of the pagans at the time of
the Prophet ﷺ and those before them, and
the shirk of those later, it's the same.
Out of reverence, out of love of those
people, pious people, they are considering them intermediaries
and means of communicating their supplications to Allāh.
So they have taken awliyā.
Mā na'buduhum illā.
We don't worship them except that they get
us closer to Allāh.
Liyuqarriwūnā, to draw us near to Allāh because
they are good people.
I told you many times in different talks,
this almost more than 30 years, I asked
a Sufi Shaykh about asking.
I was probing and gauging his reaction.
He said, how about those who ask through
asking the awliyā?
He said, listen my son, can you approach
the king or the president directly or you
have to go through the minister?
So likewise, you cannot go direct to Allāh.
So you have to come through the awliyā.
This is not Islam.
Yeah, other beliefs, they have this.
Not Islam.
The beauty about Islam is that there is
no one between you and Allāh.
Immediately you ask Allāh.
When my servants, O Muḥammad, they ask you
regarding me, I am close to them.
I respond to the call of the callers.
They ask you, O Muḥammad, regarding the moon,
say these are tokens and signs for knowing
the timings of the ḥajj.
They ask you regarding mansions, say it is
a place of earth.
Qul, say.
But when it comes to him and the
relationship between you and him, subḥāna wa ta
'āla, no qul.
So when my servants ask you, no qul,
no say.
I am close.
Finish.
This is the beauty of Islam.
No need for you to have someone between
you and Allāh.
Even the messengers, they are not intermediaries in
the sense that you have to go through
them.
No.
The messengers and prophets, they are the only,
they were the means to communicate between the
earth and heaven through the archangel to receive
the guidance and pass it to us.
But the relationship between you and Allāh is
direct.
Direct.
No one between you and Allāh.
This is the beauty of Islām.
To keep someone between you and Allāh, this
is shirk.
And this is one of the nullifiers of
an Islām.
One of the invalidators of an Islām.
To believe that you have to have intermediaries
between you and Allāh.
So keep this in mind.
For only we take them that they bring
us closer to Allāh.
Allāh is the one who is going to
judge between all regarding what they differed about.
Then Allāh said, concluded and ended the āyah
that this is kufr, this is blasphemy, major
disbelief, major kufr.
Allāh certainly does not guide whoever persists in
lying and disbelief.
Allāh also said in surah al-mu'minūn, āyah
86, قُلْ مَن رَبُّ السَّمَاوَاتِ السَّبْعِ وَرَبُّ الْعَرْشِ
الْعَظِيمِ And ask them, Who is the Rabb,
the Lord of the seven heavens and the
Lord of the mighty throne?
āyah 87, āyah to follow, سَيَقُولُونَ لِلَّهِ قُلْ
أَفَلَا تَتَّقُونَ They will reply, Allāh, say, will
you not then fear Him, the One who
owns and who is the Lord of the
seven heavens and the mighty throne?
أَفَلَا تَتَّقُونَ āyah 88 of al-mu'minūn, قُلْ,
these are the answers from the mushriks, did
that make the muslims?
قُلْ مَن بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَهُوَ يُجِيرُ
وَلَا يُجَارُ عَلَيْهِ إِنْ كُنْتُمْ تَعْلَمُونَ Ask them
also, in whose hands is the authority over
all things, protecting all and none can protect
against him, if you really know, and they
know that this is only Allāh can do
that.
So tawheed al-uluhiyyah, my dear brothers and
sisters, which we have to work hard on
it and try to actualize it in our
life and offer all our deeds to Allāh
without associating any partner with Him.
So tawheed al-'ibādah, tawheed al-uluhiyyah, uluhiyyah means
ibadah, because uluhiyyah, alaha, ya'lahu ilāhatan, abadah,
ya'budu ibadatan, so alaha means abadah, to
worship.
Uluhiyyah is al-'ibādah, you worship Allāh alone.
Ru'bat ibn al-'ajjaj said, he's a poet
who renounced the pleasure of this world, he
was like a hermit, he passed by a
group of women and he didn't look at
them because he is not, he was not
interested in the pleasure of the flesh.
So when they saw him, they were amazed
by his piety and they said, subhanAllah, see
this man, huh, he's not living in our
world.
Our beauty didn't distract his focus, he didn't
even look at us.
So he phrased this, what the women said,
poetically.
This is the talent of the Arabs, most
of them, they were poets.
So he said, lillahi, lillahi darru l-ghāniyātil
muddahīn, sabbahna wa istarja'na min ta'alluhīn,
ta'alluhīn, lillahi darru l-ghāniyāt.
Okay, may Allah bless the beautiful women, those
women.
Ghāniyāt means beautiful woman, a woman who is
beautiful is called ghāniyāt and the ulama, they
said ghāniyāt because she is not in need
to wear any ornament.
Her beauty is her richness, her richness, natural
beauty.
Today you don't have natural beauty, everything is
artificial.
My dear brothers and sisters, and dear brothers,
don't be deceived of what you see, everything
is artificial, eyelashes, everything, don't be deceived.
So the ghāniyāt is a woman who has
natural beauty, so she's not in need to
adorn herself with anything, accessories, no need for
ornaments, no need to, she is beautiful naturally.
That's why it's called ghāniyāt.
Lillahi darru l-ghāniyātil muddahīn.
So may Allah bless those beautiful women.
Sabbahna wa istarja'na.
When they saw me, they said subhanAllah, out
of astonishment of course.
They were amazed, astonished.
Sabbahna wa istarja'na and say inna lillahi
wa inna ilayhi raja'un.
We are Allah's and unto Allah we were
returned.
This man, like an angel.
Sabbahna wa istarja'na, mean because of ta
'alluhī.
So what is ta'alluhī here?
It means ibadati, the way I carry myself
and the way I worship my Lord.
Right?
So ta'alluh ta'abbunt.
So now you know linguistically what's the meaning
of ibadah.
What's the meaning of ta'alluh or uluhiyah?
It's ibadah.
So tawḥīd al-uluhiyah and again, again and
again.
I hope that the pens are moving and
you're taking notes.
You're scribbling.
So tawḥīd al-uluhiyah is to single Allah
out by all types of ibadah, all acts
of worship.
You offer them to Allah.
For example, the actions of the heart and
the actions of the limbs as well.
Actions of the heart like the hubb, the
love, you love only for the sake of
Allah.
Fear, you fear no one but Allah.
Hope, you hope and you put your trust
and have hope in Allah and you never
despair.
Because everything is in Allah's hand and your
tawakkul, your trust, you put your trust in
Allah subhanahu wa ta'ala.
Your dua, your supplication, you only ask Allah
subhanahu wa ta'ala.
You alone we worship and you alone we
ask for help.
So the isti'anah, you ask only Allah
subhanahu wa ta'ala and in the hadith
you know.
When you ask, ask Allah.
The Prophet ﷺ was teaching the young boy
and this is what you should teach your
children, especially the mothers, for the mothers they
spend most of the time with their children.
So bring them instilling in their heart that
everything is in Allah.
Allah is our helper, Allah is our protector.
So when you need anything, raise your hands
and ask Allah.
That's what we have to inculcate in the
hearts of the children.
If he comes and says, daddy I want
sweets, I want candies, say let us ask
Allah.
Okay, come, come, we'll make dua.
Oh Allah, make it easy to buy sweets
for this sweet one.
Say amen, amen and then you buy for
him.
So, so the child now knows it is
not my father.
My father cannot bring me sweets.
Everything is only in Allah's hand.
So he grows up relying on Allah, relying
on Allah.
That is how you, you instill the aqeedah
in the heart of the child.
So the Prophet ﷺ was teaching this young
boy.
So when you ask, ask Allah.
Ask anyone else.
When you seek help, seek help from Allah
and know that no one can benefit you
or help you except with something Allah decreed
it for you and no one can harm
you except something Allah decreed that for you.
So when this aqeedah is instilled and
embedded in the heart of the child, finish.
He knows.
He knows everything is only in Allah's hand,
in Allah's hand.
This is how we have to bring our
children.
So seeking help, you seek help only from
Allah, not from the dead.
So this child who knows everything is in
Allah's hand, he will not go to the
tomb and the grave of Abdul Qadir Jilani
or any, any tomb.
And there are many tombs in many Muslim
countries, many Muslims.
He wrote a small book.
He is wise.
Small booklet, but the title is so catchy.
The title, the anwan is catchy.
The anwan says, Shaykh was Salafi.
Shaykh Abdul Qadir Jilani was Salafi, rahimahullah.
But the title, come to Sufism, come to
Sufism, O servant of Allah.
I was surprised when I saw it, but
when I opened, I realized that was a
bait.
So any Sufi sees that booklet, will buy
it.
And then when he reads inside, he finds
tawheed.
So he said rahimahullah ta'ala, who was
teaching in Masjid al-Nabawi, rahimahullah.
He said, if you travel to any Muslim
country and in the airport, in the airport,
okay, you took a taxi.
And if you ask the taxi driver, the
chauffeur, the taxi driver, I want to visit
a Wali.
I want to visit a Wali.
We'll tell you, no problem.
By default, he will take you to a
mausoleum, to a tomb, to a grave, because
all the Muslims are programmed.
Wali is the one who has a tomb,
mausoleum.
That is the Wali.
So he said, as if that all Allah's
Awliya are in the ground, in the belly
of the earth.
And no Wali is living on the surface
of it.
And the Wali, as Imam Shafi'i rahimahullah
said, al-ulamau awliya'ullah.
Al-ulamau awliya'ullah.
He said, the scholars are
Allah's Awliya, the scholars.
And if the scholars are not Allah's Awliya,
then I don't know any Wali of Allah's,
any Wali of Allah subhanahu wa ta'ala.
Any of Allah's Awliya, I don't know anyone.
If the ulama, they are not.
To me, the Awliya are the ulama.
That's why he said, If you see a
man flying
in
the air or walking in the water, do
not believe him till you check him against
Kitab al-Sunnah.
Flying, shayateen can't take you to fly.
Walking in the water, shayateen can't make you
to walk in the water.
Okay?
Unless you are really following the Kitab al
-Sunnah and something happened like that, then it
is karamah.
And Ahl al-Sunnah, they believe in the
karamah.
So when you now read the hadith, whoever
fights any of my Awliya, then I wage
war against him, the people of ilm, the
knowledge.
So if you are fighting the scholars of
Islam, then you are fighting Allah's Awliya.
And sacrifice is an act of worship, to
offer sacrifice.
So if you slaughter an animal, and if
you go to many Muslim countries, you see
around the tomb, they are slaughtering cows, camels,
and sheep.
Of course, this meat should not be eaten.
It is haram.
It is haram.
And Imam Jafri said, the one who slaughters
that sheep was the wali.
Before sacrificing, maybe he was a Muslim.
But after sacrificing, he is kafir.
So that is, major shift takes one out
of the fold of Islam.
May Allah guide the Muslims.
And it's happening.
It's happening.
One poet, Egyptian poet, he
lived in the 20th century, Hafiz Ibrahim.
He and Ahmad Chowki, they were contemporary, living
at the same time.
So they call him Sha'ar al-Neel,
the poet of the Nile River.
He said, to talk about one of these
tombs in al-Jeeza, where the pyramids are
there, a tomb of Sayyid al-Badawi.
He said, he's
talking sarcastically, of course.
How can I be like one who is
lying in his grave, and yet at the
doorsteps of his grave, people are praying, supplicating.
People are flocking from every corner of the
country to visit the tomb.
They are walking and quickly, hastily,
to come to this tomb.
And there is a sea of the blood
of the sacrifices streaming around it.
And the verses of the Holy Qur'an
is cited.
And they say, this door is the door
of al-Mustafa, the Prophet ﷺ.
And through this door, if you go through
this door, pass through this door, all your
needs will be answered.
All your wants will be fulfilled.
For Sayyid al-Badawi, 70,000, he was
talking about his time, money.
Because if you go to these tombs, what
you'll find?
You'll find a safe, a big box, a
big lock on it, and people are looking
for money.
And of course, the custodians, those who are
taking care of the shrine or the mausoleum,
it says money, income for them, hundreds of
thousands.
Go to the tomb and you will see
when they are counting, miles of money.
See, this guy, the money that is flowing
to him, what he will do with the
money?
But of course, those who are there, this
is a source of income for them.
So this is going on.
Shirk is there.
SubhanAllah.
There's a book called Dam'atun ala Tawheed.
Shedding tears of using the Tawheed in the
Muslim countries.
And now we'll go through beautiful poetic verses
said by Imam Ibn al-Qayyim, in his
beautiful poem, An-Nuniyyah, he said, explaining to
us the meaning of Ibadah and how to
worship Allah.
He said, Ibadah
ar-Rahman, worshiping the merciful.
How?
How can you worship the merciful?
By the maximum love.
With the maximum love, you worship Allah.
Maximum love.
Maximum love and maximum fear and humiliation.
Yes, you humble yourself and maximum humility and
humbleness.
Maximum love and maximum humbleness and humility.
So the maximum love and the maximum fear
and humility, these are the two important elements
here.
Two poles, one and the other.
So you have this sphere, maximum love, and
another sphere, maximum humility and fear of Allah.
And now they are erected on a pivot,
okay, and they are rotating.
These two spheres or discs are rotating.
So what he's saying here, you can consider
the Ibadah, maximum Ibadah and maximum humility, also
like two posts, two columns.
And on top of this is the falak
of Ibadah is rotating.
The sphere of Ibadah is a disc of
Ibadah is rotating, supported by these two posts
of these two columns.
And based on these two columns, two essential
ingredients and elements, Ibadah al-Rahman al-Ghayr
and Dhul, Kamal al-Dhul.
Now the falak, this like a planet is
rotating on these two posts.
This now, the falak, the sphere of the
Ibadah, will not rotate unless and until these
two columns exist.
Maximum love for the Rahman and maximum Dhul,
humility.
Okay, then the sphere will start rotating.
No love and no fear of Allah, maximum
fear, no Ibadah will take place.
I hope that you are following the Ibadah.
There are two main elements for it, two
main ingredients, two main components.
Maximum love for Allah.
This heart loves Allah.
So Allah says, from among the
children of Adam, they take peers and dad.
They love them like they love Allah.
So they make them partners with Allah regarding
the hub only.
They love them like Allah.
Allah said, And those who believe, they love
Allah more than the love of those mushriks
or their false objects of worship.
Now, this falak is rotating and it is
in this track, it is in this orbit.
The entire Ibadah has to run in the
orbit of the Umar, of his Rasul, what
the Prophet ﷺ told them.
So this Ibadah is just moving in that
track, drawn for it by the Prophet ﷺ.
Do and don't do.
This is how you worship Allah, worship Allah,
as the Prophet ﷺ worshipped Allah.
The Prophet ﷺ gives you take it.
If he forbids you, abstain from it.
This is how you worship Allah.
The Prophet ﷺ did, you do.
Prophet ﷺ didn't do, you abstain.
Finish.
Anyone tells you to do this, it is
khair, Ibadah, hold your horses.
Did the Prophet ﷺ do it?
No.
Jazakallah khair.
Finish.
Mawlana is saying this, Imam this, so and
so.
Imam so and so is not Muhammad Rasulullah
ﷺ.
Imam so and so is not Masoom.
May Allah forgive him.
Imam so and so, Allah did not tell
me follow Imam so and so.
Allah told me follow Muhammad ﷺ.
So I have to follow what my Prophet
ﷺ told me.
My Prophet ﷺ told me man ahdatha bi
amrina hadha ma laysa minhu fahuwa radda.
Anyone who invents anything in our matter, in
our deen that is not part of it,
will be rejected.
Will be rejected.
Because Allah ﷻ, my dear brothers and sisters,
He created us to worship Him.
wa ma khalaqtu l-jinna wa l-insa
illa liya'budu.
I created jinn and mankind only to worship
Me.
And He wants us to worship Him as
His Prophet ﷺ worshipped Him.
He is the best example for all of
us.
Pray as you have seen me pray.
khudhu a'anni manasikakum.
Learn from me the rituals and the rites
of the hajj.
Just follow the Prophet ﷺ.
Don't accept any innovation, any bid'ah.
Don't be deceived by bid'ah hasanah, good
innovation.
The Prophet ﷺ made it clear, he said,
kullu bid'atin dalalah.
Every innovation in the deen is misguidance and
every misguidance leads to the fire.
So the whole deen is based on the
command of his Rasul ﷺ.
la bilhawa wa nafsi wa sh-shaytani.
Our ibadah is not based on women's desires
and what the nafs likes, what the shaytan
likes.
This deen, Allah said, the Prophet said, wa
madaruhu bil-amri, amri Rasulihim.
Okay, this deen, its base, this falak, this
circle, this sphere will not rotate except on
the track that is designed for it.
And that track is what the Prophet said,
wa madaruhu bil-amri, amri Rasulihim, la bilhawa.
You say, I think it's okay.
Islam is not like that.
Islam is not like that.
I feel it.
Keep your feeling to yourselves.
Don't you know that many Muslims, may Allah
guide them, I feel, I feel it, I
feel it.
And the same thing, many Muslims, they do
the same.
Okay, you find them jumping up and down
and they feel, I feel, I feel okay.
I feel my spirituality is rising.
Now that feeling is satanic.
That feeling is satanic.
So the deen is not what I feel.
Keep your feeling to yourself.
We're not following feelings or dreams.
No.
Our deen is so clear.
Our deen, Allah said, the Prophet said, that's
it.
Nothing more.
Not feeling and dreams and, I saw this,
I saw that.
This happened to me and I was cute.
I said this, I was cute.
You follow your nafs.
Your nafs dictates you to do evils.
You trust your nafs or the shaitan.
Musayri, Rahimahullah, I told you that in his
poem, Al-Burda.
Yeah, beautiful poetic verses.
He said disobey
your nafs and disobey the shaitan.
If your nafs and the shaitan try to,
that we mean good for you, that we
are giving you sincere advice, don't trust them.
That's what the Musayri said.
Don't trust them because they will not be
with you to worship Allah and to be
guided.
No.
Always your nafs will be against you.
Your nafs is collaborating and work hand in
hand with the shaitan against you.
Then the shaykh Ibn Qayyim, Rahimahullah, continued.
This deen is established based on ikhlas, sincerity,
and benevolence.
To be benevolent to others and also ihsan,
to reach the level of ihsan.
Worshipping Allah as if you are seeing him
even though you are not seeing him, he
is seeing you.
So this is the deen, ikhlas and ihsan.
The ikhlas and ihsan, these two, lahu asrani.
These are the two asr, the two foundations,
the two basic roots for the deen, ikhlas
and ihsan.
Then he said lam yanju min ghazabil ilahi
wa narihi illa alladhi qamas bil asrani.
No one will be delivered, no one will
be saved from Allah's fury, Allah's anger, Allah's
wrath and his fire illa alladhi qamas bil
asrani.
Unless you actualize these two asr, these two
main foundations, main pillars, which is al ikhlas,
sincerity, and al ihsan.
If you want to be delivered, if you
want to be saved from Allah's anger and
his fire, actualize these two.
Have ikhlas and have ihsan.
Then he said rahimahullah, wal nasu ba'du, wal
nasu ba'du famushrikum bi ilahihi awdhu ibtida'in
awlahu l-wusfa'ani.
He said and after all this that I
mentioned to you, human beings are either someone
associating partner with Allah, mushrik, polytheist.
Category, type of people are mushrik, associating partners
with their God, with the true deity that
they have to worship only.
wal nasu ba'du famushrikum bi ilahihi awdhu ibtida
'in
awlahu
l-wusfa'ani, he is both mushrik and
mubtada', awlahu l-wusfa'ani.
So there are three categories, mushrik, mubtada', mushrik
and mubtada'.
wal nasu ba'du famushrikum bi ilahihi, this one
category.
awdhu ibtida'in, he is an innovator, advocate
of heresy, awlahu l-wusfa'ani.
He combines both the shirk and the bid
'ah.
And before concluding, because inshallah coming session we
will start chapter number one, there are false
statements and fallacies, you will hear them said
by the tomb worshipers, grave worshipers, bid'ah
advocates, etc.
Because they hate the tawheed, and that's why
they call us wahhabis, that's what they're calling
us, wahhabis.
And wahhabis to them, we are either kafirs,
okay, they are kafirs.
They hate the Prophet ﷺ, this is what
they're saying, that we hate the Prophet ﷺ.
And anyone hates the Prophet ﷺ is not
a Muslim.
So basically you are saying that those whom
you call wahhabis, though I don't know any
wahhabis, I haven't met in my life any
wahhabi, but they are calling the people who
are calling to the tawheed, asking the people,
the Muslims to worship only Allah, to follow
the Prophet ﷺ, and to leave all the
bid'ah and innovation, that they are calling
them wahhabis.
So, among these fallacies and erroneous statements and
fake statements, they are saying, you are giving
us headache all the time, tawheed, tawheed, tawheed.
So they're saying the Prophet ﷺ would not,
he didn't ask, and would not ask the
Bedouin when he comes to him to know
the tawheed.
Well, that the Prophet ﷺ, he would tell
the Bedouin who comes to him, know the
tawheed.
This shows shallowness and compound ignorance.
The Bedouin who comes to the Prophet ﷺ,
his fitrah is pure, not polluted, as
we just mentioned.
Their problem is the intermediate.
Because you have to keep in mind that
the Arabs, they were children of Ismail, so
they were monotheists, then deviated.
And many of the monotheistic teachings remained, referring
and glorifying and sanctifying the house of Allah,
the months, sacred month, hajj, umrah, all these
things remained.
Tawaf, sa'i.
So the Prophet ﷺ, his da'wah came
to remove these impurities that tarnished the pure
monotheistic creed.
One of these Bedouins, he was watching an
idol, and then a fox, this
animal, the fox came, climbed the idol, and
when it was on top of the head
of the idol, the fox urinated fast water.
And this Bedouin was watching, and he immediately,
on the spur of the moment, improvised, and
he said, he
said, how come that this idol, we call
it God, small g, yet, yet, the fox
passes urine on its head, indeed, the one
that the fox passes water on top of
it, its head has been humiliated and disgraced.
So his Fisra realised this should not be
worshipped.
How to worship this God, and yet the
fox is urinating on top of its head.
So when the Arab, the Bedouin, they would
come, they Fisra, and what they hear from
the Prophet ﷺ just makes sense and resonates
with what they have in their heart.
Because the Fisra has been clouded, and the
teachings of Islam just remove that tarnish and
remove that dirt.
So the Fisra shines again.
And the Arabs, they understand their tongue, not
like us today.
When the Prophet ﷺ said, and he gathered
Quraysh, between Safa and Marwah, and he told
them, if I tell you there is an
army is going to attack you tomorrow, behind
this, in their way and the move, behind
this valley, are you going to believe me?
He said, yes, we'll believe you.
He said, I am Rasulullah to you.
I am a messenger of Allah sent to
you.
And Abu Lahab said, may your hands perish
for this you gathered us.
And when he asked them, all my people,
I just want you to say one word,
la ilaha illallah.
He said, if we say la ilaha illallah,
all the tribes will fight us.
Because la ilaha illallah means, all these idols
are, should be removed.
So they understood the meaning of the Kalima
of the Tawheed and what the Prophet ﷺ
is calling them.
And that's what Allah mentioned clearly in the
Quran.
Whenever they are called, those bajun, arab, la
ilaha illallah, they become arrogant.
And they will say, shall we shun and
leave our God for the sake of possessed
poet?
But the Prophet ﷺ didn't tell them, leave
your God.
Told them, say la ilaha illallah.
But that's the meaning of la ilaha illallah.
They understood it.
Abu Lahab understood it.
Abu Jahl understood it.
And shame on you, you don't know.
They understood the meaning of la ilaha illallah.
They were astonished and surprised.
And they said, aja'ala al-alihata ilahan
wahidah.
Oh, Muhammad, he wants us to leave these
360 intermediaries.
aja'ala al-alihata ilahan wahidah.
He wants us only to worship Allah, the
one who is in heaven.
Inna hadha la shaym rijal.
This is an amazing thing.
Okay.
So they understood the meaning of the Tawheed,
which thousands, if not millions of Muslims today,
they don't know.
Abu Lahab understood it.
Abu Jahl understood it.
And the Prophet ﷺ in Bukhari, when he
sent Mu'adh to Yemen, what did he
ask him?
Falyakun awwal ma tad'uuhum ilayhi an yuwahidullah.
Yuwahidullah.
Oh Mu'adh, the first thing you should
call the people to in Yemen?
And yuwahidullah, Tawheed.
So you can see their arguments are flimsy,
so weak.
Also they are saying, you use the ayat
that Allah revealed regarding the pagans, the mushriks,
and apply them to the Muslims.
Well, that is true.
But the question, why Allah called the mushriks?
Because they associated partner with him.
They offered their acts of worship to other
than Allah.
That's why Allah punished them and they're going
to *.
What?
When you are doing the same thing, you
are offering your ibadah to other than Allah.
And you are doing exactly what the mushriks
did before.
You are going to paradise.
Though you are doing the same actions and
the same polytheistic acts that they were doing.
Allah is adil.
Allah is fair.
Allah is just.
So when Allah mentioned these stories in the
Quran and warned us so that we should
not do the same thing.
When the Prophet ﷺ, he cursed those people
before he breathed his last, who took the
graves of their holy men as places of
worship.
He was cursing them, warning the Muslims not
to do the same thing.
And today the Muslims are doing the same
thing and taking the graves of the holy
men, the pious people, places of worship.
So you are doing the same thing and
you expect Allah to treat you differently?
Allah is adil.
You are doing the same actions and acts
that the mushriks before did.
Or you hear them, they're saying, shirk only
if you believe that this you are calling
creates.
That is the only shirk.
If I believe Abdul Qadir Gilani creates, that
is shirk.
There is no human being believes that.
No one.
That means there is no shirk at all.
And Quraysh should go to the Jannah.
Because they didn't believe that Hubal, Lata, Uzza,
Mana created them.
They didn't believe that.
They only took them as intermediaries.
The same thing, the one who's calling Abdul
Qadir Gilani.
He knows he didn't create him, but he
considered Abdul Qadir Gilani, rahim Allah, as intermediary
between him and Allah.
So the same argument, the same polytheistic act.
Or they are saying, we are taking the
awliya as intercession.
So what is the difference between you and
the others?
May Allah subhanahu wa ta'ala guide the
Muslims to the haqq.
Ameen.
And may Allah subhanahu wa ta'ala keep
us remain steadfast on this beautiful deen.
Until we meet Allah and find him pleased
with all of us.
Ameen.
May Allah make us die upon the Tawheed.
May Allah make the last word that we
utter is the word of Tawheed.
Ameen.
May Allah subhanahu wa ta'ala forgive us
all faults and mistakes and ignorance.
And may Allah subhanahu wa ta'ala bless
us with the beneficial knowledge and righteous deeds.
And may Allah subhanahu wa ta'ala unite
our ummah on the haqq, guide our ummah
to the haqq and unite our hearts on
the haqq.
Ameen.
And may Allah reward all of you, my
dear brothers and sisters, immensely for your patience
and attendance.
We've received a few questions.
Please let me know when you've received the
first one, Sheikh.
Yeah, one minute.
Okay, go ahead.
But the question is a little bit lengthy.
Just give me the gist of it.
Okay, Inshallah.
I'll try my best.
And no need to mention names, okay?
Yes.
They want to know how we should not
contribute to dividing the ummah.
So they are wondering how to do that
practically.
In today's world, as someone who lives in
the West and active in Dawah, there are
Muslims which have many differences, for example, ideologies
such as liberalism or Westernism.
And when there are any labels, given, for
example, someone is misguided, or they don't follow
their scholars, or who despise a certain group.
As someone who wants to take the middle
path, how do you navigate this considering the
reality on the ground?
As you are recommending that as long as
someone calls themselves a Muslim, we should put
aside our differences and focus on bringing about
good.
Okay, listen to me, my dear brothers and
sisters.
A da'i, the da'i, the caller,
is like a doctor, a doctor, physician.
And those whom he is calling a sick,
sick patient.
So the doctor has to be wise.
And he has to make sure that the
patients are ready to take the medicine that
he will prescribe for them.
And the doctor, for example, if you go
to a doctor and you have a wound
in your leg, he will come to check
and he will start touching around the wound.
He will not go and start pressing your
wound.
No, he will touch around it, keep pressing
gently.
The moment you say, I say, oh, I'm
sorry.
So the da'i is not the one
who blesses people's wound.
He treats the wound, he treats that.
So make sure that when you, this person
is not on the right track, I want
him to pull him to the right track.
How can I pull him to the right
track?
By insulting him, being rude with him?
He will not listen to me.
He will not listen.
I want my word to reach his heart.
He has a problem.
If he is liberal, if he is modernist,
if he is an atheist, he has a
problem.
And I want to address it.
How can I address his problem unless we
sit together and agree on the rules of
the discussion and discuss in peaceful atmosphere that
that our, my purpose and his purpose is
to arrive to the truth.
I want you to differentiate between here two
things.
When I deal with the person who is
having these problems, my approach with him has
to be with hikmah and gentleness.
Okay.
And reason with them and argue with them
with that which is the best way.
And argue not with the people of the
scripture, except with that which is the best,
except those who are arrogant.
They don't want the truth.
So dealing with the people of the scripture,
those who are humble, honest, they are seeking
the truth.
We deal with them with the best.
Someone who is arrogant and is trying to
attack Islam.
Okay.
And lies and spreads lies about Islam.
Here, the approach is different.
The way you should deal with them is
different.
Here, you use the hammer to smash him
and you expose him.
So there are different techniques in the way
of the dawah, depending on the one you
are dealing with.
These deviant ideologies, erroneous ideologies, whether it is
Darwinism, liberalism, what any ism should be refuted
scholarly.
This is what this ideology says.
And here are the flows of it, the
defects of it, and this is what Islam
says.
So the people, they see the contrast.
This ideology says here are the defects of
it, and here is the refutation of Islam.
And the people, they will know that this
ideology is false.
So you expose the falsehood of this ideology
without losing your temper, without putting yourself in
trouble, etc.
Because the truth crutches falsehood.
We cast and throw the truth upon falsehood
and it crutches it.
The problem with many of us is that
we are emotional, and they jump the gun,
and they are not qualified, and they are
not educated, and they want to make dawah.
Now we tell them, you are not cut
for the dawah.
You are ignorant.
Leave the field of the dawah.
Go and learn first.
Equip yourself with the ilm and with the
hikmah, the wisdom, and how to deal with
the invitees.
I hope this is clear to all of
you.
This is my advice for all of you.
Not that you, as one of the dua
said, many of the brothers, they will get,
yeah, I told you, the combat kit of
Ahmad Didat, okay, and get a copy of
the Bible, and go to the speaker corner.
Come on.
That's not the way you make dawah.
Next question, please.
The next question.
You mentioned in the lesson that Allah guides
us in the heaven and on earth.
What kind of guidance is this?
Is it how to do tasks, or they
get misguided, and Allah's guide them to the
straight path?
Allah guided them of what is needed of
them.
So the malaikah are guided, and they know
what is needed of them.
So Allah told them what is needed of
them, and they are created to worship Him,
and that's why they do whatever they are
commanded, and they don't disobey Allah subhanahu wa
ta'ala, because they know what they are
created for.
And the people on earth, Allah guided them
by sending them prophets and messengers who showed
them the way of salvation.
I hope this is clear.
Next.
The next question.
Is it okay to eat less ajwa dates
for fajr time due to health reasons and
money concerns?
No problem, insha'Allah.
Though it is seven recommended, but if you
eat one or three, make them winter, insha
'Allah, no harm, especially maybe you are diabetic
or something like that.
Next.
The next question.
Is the hadith about mixing saliva with soil
applicable to any skin condition?
Now that hadith, as far as I know,
there is a defect in it.
But even if you accept that it is
authentic, if someone applies that hadith, insha'Allah,
there is no harm, bismillah.
Next.
The next question.
Should a woman delay getting married because she
is not good looking?
No, no, no.
You see, listen to me, my dear sisters,
every woman is beautiful for Allah.
Every woman is beautiful.
So don't get that feeling.
I'm not good looking.
Beauty is not the look.
There are many, many qualities there that beautify
the woman, her character, her manners, her iman.
SubhanAllah, when Imam Ahmad, his wife, passed away,
so they told him you have to get
married, and they have two sisters.
One of them is a good looking.
She's beautiful.
The other one, she is blind or one
-eyed, but she is pious and more pious
and righteous than her sister.
She said, I want this one, the one
who is more pious and righteous.
Because listen to me, especially the youth.
Every youth wants miss world, and he is
fooled by what he sees on the screen.
He doesn't know it is fake pictures and
photoshops and all that stuff.
Okay, no.
The real beauty is the beauty of the
substance, the heart.
The looks, soon they will go wrong.
I want you just to go and see
on the YouTube, actors and actresses, they are
keeping their before and now, how they look.
Where is that beauty?
Gone.
These looks will not remain, but what will
remain is the real substance.
So listen, my dear sister, you should not
feel sad or delay marriage.
Now, get close to Allah subhanahu wa ta
'ala, and strengthen your relationship with your creator,
and pour out your heart and cry to
him to send you pious, righteous husband.
May Allah bless you with a pious, righteous
partner who will marry you, and both of
you, you help each other to reach the
Jannah.
Ameen.
Next.
Ameen.
Next question.
So remember all the sisters, you should be
confident and that every woman is beautiful.
You have certain qualities, others they don't have.
So don't feel inferior now.
Say alhamdulillah, because many women, this affects them.
I want to look like this, or my
nose is a little bit like this, and
my one, I want to make my lips
thicker, and they play with the body, and
then they spoil everything.
Don't do that.
Next.
Jazakallah khair for the beautiful advice.
The next question.
My mum had massage on her legs and
hands, and she said she cannot take ablution,
and just pray as water won't penetrate through
the skin.
She had to take a shower first, and
then prayed.
Please advise.
So there is, I mean, there's something on
the places, on the limbs of the wudu,
as medicine used, so she cannot remove it
or what?
Yeah, I think that's what the questioner is
alluding to.
Okay, if it is this medicine prevents the
water from reaching, okay, like someone who's like,
just like if you have cast or bandage,
whatever, or the oil, if this oil, okay,
from the massage and cannot be removed, it
has to remain there, okay, so you wash,
the ulama, they say, like someone has a
cast or someone has bandage, so you wash
the limbs of the wudu, which you can
wash, and these limbs that you cannot wash,
take tayammum, perform tayammum, and then you pray.
The same thing if there is a shower,
okay, like a * or something like
that, the same thing, you wash what you
can wash, and take tayammum for the limbs
that you couldn't wash.
I hope this is clear.
Next question, please.
The next question, what a raqi for reciting
Qur'an to people with jinn who uses
smoking, smelling perfumes, etc, is this permissible or
not?
So this is vid'ah.
The Prophet ﷺ, he didn't do that.
He just read and he asked the demon
to come out.
This is one thing.
Second thing, there is a beautiful book, and
maybe you can get the link and pass
it to, I sent it before, okay, which
means The Unsheathed Swords Against the Evil Magicians.
It's there in English, if you can download
it, read it.
Third thing, my advice for you not to
go to those raqis.
Fourth thing, women, if you are going to
a raqi, he should be with your mahram,
the man, and the raqi should not touch
you and put his hand on you, okay?
He should just read without touching you.
Not he comes and he opens here the
the bosom, here the collar, and blowing there,
or telling the man, stay outside, and there
are cases, zina, because they are using the
jinn, and maybe the woman will lose conscience
and he will sleep with her.
So be careful, be careful.
Next.
Barak Allafiq, the next question, if the parents
want to gift a house to their children
during their lifetime, can they do it 50
-50?
They have to be fair.
They have to be fair when they are
giving gifts to their children.
While they are alive, they can give gifts
to their children fairly, but they should not
just divide the inheritance.
They cannot divide the inheritance, okay, while they
are alive.
Leave it until Allah subhanahu wa ta'ala
invites you.
Next.
Barak Allafiq, the next question, is it allowed
to give one of our siblings a gift?
You can give a gift, but providing that,
it is not going to create a problem.
So if the rest of your siblings, they
say, we don't mind, okay, giving her a
gift.
Bye.
Next.
Barak Allafiq, the next question, can you be
friends with the opposite gender, or is it
a sin?
If it is not a sin, how do
I advise my husband?
I do not want to associate myself with
his Christian female friend, for example, inviting her
around for dinner, meeting up for lunch, etc.
Do me and my children have to partake
in these meetings?
Barak Allafiq.
Of course, you cannot be a friend with
the opposite gender, a man and a woman,
they cannot be in Islam.
That he's my friend, he's my colleague, and
we can meet each other or visit each
other.
No, there's no room for that.
Okay, in Islam, if a man and a
woman together, and he's not a mahram, the
third person will be the devil.
So you cannot say he's my friend, or
my husband's friend.
No, that's not permissible in Islam.
Okay.
The same thing, and you tell your husband,
fear Allah.
Fear Allah.
You cannot have female friends.
What?
Are you a man?
Are you a man?
If you are a man and you are
with a woman, what will happen?
If you are a man, what if you
are not?
That is a big problem.
So, stay away from the opposite *.
See, the Prophet, he said, this
is a beautiful hadith.
The Prophet, he said, the best roles of
the men are the first roles, because they
are close to the imam.
And the worst roles are the ones far
away from the imam, the last roles.
And the worst roles for the women are
the first roles, because they are very close
to the men.
And the best roles of women are those
that they are far away, the last one,
from the men.
So, the farther you are away from the
men, that's the best thing for you, for
you as a woman, Muslim woman.
Not the closer you are to the men.
In the salah, okay, leave alone now you
are with a man.
He is my friend.
Hello, wake up.
The Prophet, when the women were praying behind
him, he took precautionary measures.
He allocated and assigned one special door for
them, so they don't enter through the same
door or entrance with men.
So, because some, they think, oh, sahaba and
sahabiyat, they were brushing shoulder to shoulder, entering
the masjid.
Special door for them.
And they are at the end of the
masjid.
And he told the women that the sahaba's
garments were short, their izaz were short.
So, he said to the women, don't raise
from the bound position, ruku' before the men,
because if you raise before the men and
the man is still in that position, you
might see his aura.
So, don't do that.
And when he would conclude the salah, he
would tell the sahaba, remain seated, remain seated.
So, the sahaba will remain sitting and the
women will leave until the Prophet would feel
that every woman reach her own.
Then the sahaba will get up.
So, there was no free mixing.
Not like what you see today in conferences,
in meetings, in conferences or in the masjid.
Hello, hello, hello, hello.
Big broads, big smiles.
May Allah give fidayah to all of us.
Next.
Ameen.
JazakAllah khair, Sheikh.
This was the final question as we are
running out of time.
May Allah accept the attendance of all the
students and accept the works and the lesson
from the Sheikh.
JazakAllah khair.
Assalamu alaikum.
May Allah bless all of you, protect all
of you.
Until we meet insha'Allah in the coming
session, I leave you in Allah's company and
protection.