Salem Al Amry – Lesson 9 Kitab At Tauhid

AI: Summary ©
The importance of belief in the Prophet's name and the use of shrouds as symbols of success is discussed, along with the need for people to trust Islam and not rely on their ability to do anything. The speakers emphasize the need for people to trust Islam and not rely on their ability to do anything, as animals and wreaths are symbols of success. A meeting is invitation to discuss the message and a recap of the message is provided.
AI: Summary ©
As-salāmu ʿalaykum wa-rahmatullāhi wa-barakātuh.
Dear respected students, may Allah bless you for
your attendance.
Today we are covering the Kitāb al-Tawhīd
by Muḥammad ibn Abd al-Wahhab.
Just a quick reminder, please take notes, listen
attentively, and hand 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.
Barakullāhu fīkum wa-jazākum Allāhu khayran.
As-salāmu ʿalaykum wa-rahmatullāhi wa-barakātuh.
Wa-alaykum as-salāmu wa-rahmatullāhi wa-barakātuh.
Bismillāhi r-Rahmāni r-Raḥīm.
Inna l-ḥamdu liLlāhi l-madduhū wa-nista
'īnuhū wa-nastaghfiruhū.
Wa-naʻūdhu bi-llāhi mina sh-shirūri anfusinā
wa-min sayyi'āti ʿamādinā.
Can you hear me?
Yes, we can hear you now, Shaykh.
We lost you for a second.
Bismillāhi r-Rahmāni r-Raḥīm.
Inna l-ḥamdu liLlāhi l-madduhū wa-nista
'īnuhū wa-nastaghfiruhū.
Wa-naʻūdhu bi-llāhi mina sh-shirūri anfusinā
wa-min sayyi'āti ʿamādinā.
Innahu man yahdihillāhu falā mudhilla lah.
Wa man yudhlil falā hādiya lah.
Wa ash'hadu an lā ilāha illā Llāh
wahdahu lā sharīka lah.
Wa ash'hadu anna Muḥammadan abiduhu wa Rasūluh.
Amma ba'du fa-inna ʿaṣḍaqa l-ḥadīth kitābu
Allāhi ta'ālā.
Wa khayran l-ḥadī hadī Muḥammadin ṣallá Llāhu
ʿalayhi wa-ālayhi wa-sallam.
Wa sharra l-umūri muhdathātuhā.
Wa kulla muhdathatin bid'ah.
Wa kulla bid'atin dhulālah.
Wa kulla walaylatin fil-llāh.
Amma ba'du my dear brothers and sisters.
Insha'Allah.
Today is our weekly class, Kitāb al-Tawḥīd,
chapter number two.
Bābu fadli al-tawḥīdī wa ma yukaffirū mina
al-dunūba.
So this is the title of the chapter.
The virtues, virtues of the Tawḥīd, the superiority
of the Tawḥīd, and its excellence in washing
away sins, removing sins.
So the superiority of Tawḥīd and what it
removes of sins.
Before delving, you can see from the title,
before delving into the chapter, you can see
from the title that the chapter is going
to mention the virtues of Tawḥīd, importance of
the Tawḥīd, and the excellence of the Tawḥīd
if you actualize it truly in your life.
Because Allāh subḥānahu wa ta'ālā, He created
us for the Tawḥīd, to worship Him alone.
As you know, wa mā khabaktu l-jinn
wa l-insa illa liyabudū.
I created jinn and mankind only to worship
me.
And this beautiful book, Kitāb al-Tawḥīd, dedicated
mainly for Tawḥīd al-'ibādah.
The unity of worship, Tawḥīd al-Uluhiyyah.
As you know, there are three categories of
Tawḥīd, or three aspects of the Tawḥīd.
Explain this.
All the three categories of Tawḥīd mentions the
Surah al-Fātiḥah, as you know.
So it's not something a concocted, invented, innovation,
etc.
As many of the Sufis and the ignorant
and the fools, they claim.
So the three types of the Tawḥīd, or
categories, either it is talking about Allāh subḥānahu
wa ta'ālā and what He deserves, Allāh's
names, Allāh's attributes, what we call Him, what
we cannot call Him, what we can ascribe
to Him, what we cannot ascribe to Him.
And this is known as Tawḥīd al-asmā
'u ṣ-ṣifāt, and I beg you to
take notes.
And this refers, we refer to as Tawḥīd
al-asmā'u ṣ-ṣifāt, unity of divine
names and attributes of Allāh.
Or, singling out Allāh subḥānahu wa ta'ālā
regarding His own divine acts, His own actions
that He provides, He cherishes, He protects, He
defends His servants.
So He's the cherisher, the creator, He creates.
No one creates but Allāh.
So singling Him out regarding His own divine
acts, and this is known as Tawḥīd ar
-rubūbīyah, singling Him out as your Rabb, your
Lord, unity of Lordship, ar-rubūbīyah.
And the third category is related to our
actions, the actions and the deeds of the
servants.
So singling Him out regarding our actions that
we offer, our deeds, our actions to Him
and Him only.
So all our a'māl, all our deeds are
for Allāh.
Salāh for Allāh, zakāh for Allāh, ḥajj for
Allāh.
Every act of worship is only for Allāh
subḥānahu wa ta'ālā.
And we should not associate any partner with
Him.
And this particular category, type of Tawḥīd, this
book is focusing on that.
That's why this book is unique.
Unique in its categorization, the way He classified
it, the author, rahimahullah, and the chapters mentioned
therein.
And as you know, Allāh subḥānahu wa ta
'ālā sent His messengers and prophets to the
people, to the nations, to focus on this
category, this Tawḥīd.
Because type one and two, Lordship, ar-rubūbīyah,
and divine names and attributes, it is there
by default.
Any person who has sound nature, sound fitlah,
he knows his creator is Allāh, even the
idol worshipper.
Go and ask him, is this idol the
one that created you?
He'll tell you, no, no, no, no, God,
God.
This is only intermediary means of communicating
and conveying my needs to my, the creator,
Allāh.
But what happened to mankind regarding the third
category, they started associating others with Allāh in
their ibadah, in the worship, associating intermediaries.
For that reason, Allāh subḥānahu wa ta'ālā
sent the messengers to all the nations to
correct this misconception and misunderstanding.
We have sent into every community, every nation,
every people, messengers.
Who?
Declaring to them, announcing to them, an-n
'abudu Llāh, worship Allāh.
He's calling them to worship Allāh alone.
Wa-ytanibu ṭ-ṭahūt, and shun and desert
all false deities.
So the messengers came to call the people
to worship Allāh alone without associating anyone with
Him.
Allāh says, qilā thamūd akhāhum Ṣāliḥah, qalā ya
qawmi ʿabudu Llāh, mā lakum min ilāhi ghayruh.
And the recorner remember, Ṣāliḥah was sent to
his people, thamūd, tribe of thamūd, telling them,
an-n'abudu Llāh, worship Allāh, mā lakum
min ilāhi ghayruh.
You have no other ilāh, other deity to
worship except Him.
Wa-yla madyana akhāhum shu'ayba, qalā ya
qawmi ʿabudu Llāh, mā lakum min ilāhi These
are people of Madya, their brother Shu'ayb,
alayhi s-salām, calling them, ʿabudu Llāh, worship
Allāh, mā lakum min ilāhi ghayruh.
You have no other ilāh, you have no
other deity to worship except Him.
Wa-yla ādin akhāhum hūdā, qalā ya qawmi
ʿabudu Llāh, mā lakum min ilāhi These are
people of Ād, the brotherhood, same message, ʿabudu
Llāh, ʿabudu, ʿabudu, ʿabudu, worship, worship, worship, Allāh
alone, mā lakum min ilāhi ghayruh.
You have no other ilāh, He is the
true deity you should worship, and you have
to disbelieve the farūd and shun all the
false deities.
So the anbiyā, the rūsūl, came to focus
on tawḥīd al-'ibādah, because that's when where the
march of mankind, okay,
diverted, that's where humanity diverted and went astray.
And subḥāna Llāh, many of the people, or
those who call in the field of da
'wah, you find them focusing on tawḥīd al
-rūbūbīyah, tawḥīd al-rūbūbīyah, and thinking that is
enough.
It's not enough to believe that Allāh is
my Creator, Cherisher, Sustainer, everything is in His
hand, and then when it comes to my
actions, my acts of worship, I direct them
to other than because if I understand tawḥīd
al-rūbūbīyah truly, that necessitates and dictates that
I should only worship the one who gives
me everything, who provides me everything, who protects
me from everything.
So here this second chapter of Kitāb al
-Tawḥīd, and I recommend that you read the
book, understand it, and try to memorize it.
So bāb faghul al-tawḥīd, the virtues of
tawḥīd, wa mā yukaffirū min ad-dhunūm, and
the types of sins that it expiates and
washes away.
And here I want you to note down
the following.
Here there are two good news for the
monotheists of the muwāhid, because the key of
the Jannah is lā ilāha illā Llāh, but
remember the key will have teeth, will have
teeth, and you know there are seven conditions
of lā ilāha illā Llāh, you know them,
you should know them by heart now.
So if you fulfill those conditions, seven
conditions, if you memorize them and understand them
and apply in your life, and you fulfill
these conditions, then this good news is for
you, the glad tidings.
So lā ilāha illā Llāh is not the
service you say and you think you will
be delivered, you will be saved.
No, you are mistaken, you have to fulfill
the conditions of it.
Knowledge, yaqīl, certainty, acceptance, qabūl, ilm,
yaqīl, qabūl, inqiyāt, submission, siddh, truthfulness, sincerity, ikhlāṣ,
and love.
So here the good news is that the
muwāhid, the monotheist, the true monotheist will
not stay in the hellfire forever, because being
a monotheist doesn't mean you are infallible, ma'sūm,
and you will not make mistakes or commit
sins because you are a human being, okay?
But because you are a monotheist, Allāh subḥāna
wa ta'ālā, He punishes those monotheists, the
sinners who committed sins, for their sins, for
a specific period of time in the hellfire,
then He brings them out to the jannah,
from the hellfire to the jannah.
So the monotheist, the muwāhid, will never remain
in the hellfire.
Only those who are destined for *, to
stay there forever, are the kafir, not the
monotheists, not the believers.
Now this should instill fear in our heart,
because what happens, some Muslims, they feel, oh,
I am muwāhid, I don't commit shirk, I
don't call the saints, the dead, and everyone
is boasting while he is committing other sins,
and he or she thinks that, oh, I
will go straight forward to the jannah.
No, no, no.
Be careful.
Fulfill the conditions.
Where is the submission?
Where is the submission?
You submit, where is it?
Where are the a'māl?
Where is the ṣalāh?
Where is the zakāh?
Because some, they have this wrong understanding, misconception.
As long as I believe that only Allāh
deserves ibadah and worship, that's enough.
No.
You have to protect yourself and refrain from
all the things that make Allāh ﷻ angry.
And you have to sanctify and respect the
limits set by Allāh ﷻ and don't cross
them.
So that's why the belief of Ahl as
-Sunnah, for those who commit and perpetrate kaba
'ib, major sins, khamarūb, drinking alcohol, zina, theft,
murder, they are sinners.
And they still remain within the fold of
Islām.
And we see the Muslims and when they
die, if someone dies while drinking alcohol or
committing zina, we give him or her burial
wash, bury them in the Muslim graveyard.
His wife will go through the waiting period,
how his wealth will be distributed among his,
the heirs, the children.
And we pray and ask Allāh ﷻ to
forgive him or her.
And the matter is with Allāh ﷻ.
We can neither say he's going to *,
nor that he's going to Jannah.
The matter is with Allāh ﷻ.
The ulama, they say, it's under Allāh's will.
It's up to Allāh ﷻ, whether to forgive
him or to punish him.
Because Allāh ﷻ says, So
Allāh ﷻ made it clear.
Allāh ﷻ does not forgive associating any partner
with Him.
And He ﷻ forgives anything less than that
to whom He ﷻ wills.
And no doubt, major sins are less than
shirk.
So the one who died while drinking alcohol,
the one who died while committing zina, the
one who died while committing theft, this major
sin is less than shirk.
So he is up to Allāh ﷻ.
He's under Allāh's rahmah.
And it's Allāh ﷻ who decides whether to
punish him and purify him in the hellfire
or in the grave or to forgive him.
Because Allāh ﷻ can forgive.
Allāh ﷻ forgave the man who killed 100
innocent souls.
Allāh ﷻ forgave the woman who was a
prostitute when she gave water to the thirsty
dog.
And Allāh ﷻ cannot be questioned.
The deviant sects like the Mu'tazila and others,
they said that Allāh ﷻ has no right
to forgive the sinners.
That's why to them, anyone who commits major
sin is a kāfir.
Kāfir.
Ahlu s-Sunnah refuted that.
They said, if he's a kāfir, his punishment
should be capital punishment.
But what's the capital punishment for one who
commits theft?
To cut his hand off, that's it.
Not to kill him.
One who drinks alcohol to be lashed.
So he's not an apostate, he's not a
Mu'tazila.
And that's why the Mu'tazila, these are deviant
sects, as entity and number of people or
founders or persons, yeah, they perish.
They don't.
But as thought, still alive.
And many people, they hold the views of
the Mu'tazila.
And there are attempts to revive the heritage
of the Mu'tazila.
Other sects, they adopted the same thing.
That the one who commits major sin, he's
a kāfir.
Ahlu s-Sunnah say, no, he's not a
kāfir, he's a Muslim.
Because the Prophet ﷺ, the way he treated
the perpetrators of major sins, proves that he
considered them Muslims.
Ma' is the one who committed zina.
After he was stoned, they performed janāzah and
they prayed for him.
The same thing for the woman.
The one who killed himself, he killed himself.
The Prophet ﷺ said to the Sahabah, he
didn't perform janāzah prayer, but he allowed the
Sahabah to perform the janāzah prayer, which means
he's not a kāfir, he's a Muslim.
So keep this in mind.
So here, among the virtues of the Tawheed,
for the Mu'ahid, if Allah came so
that it is fit to punish him in
the hellfire, then he will not stay in
the hellfire forever.
The Mu'tazila, because they are saying, the one
who commits major sins will remain in the
hellfire forever, they rejected all the ahadith about
shafā'ah intercession.
Because all the ahadith of the shafā'ah
are for the sinners, those who committed sins
and entered the hellfire.
And their aqidah says he will remain there
forever.
So if they approve of all the ahadith
of shafā'ah, this refutes their belief.
So they decided to reject the ahadith of
shafā'ah.
So the Mu'ahid, my dear brothers and
sisters, will not stay in the hellfire forever.
And this is good news, okay, that he
will not stay in the hellfire forever.
And the second thing, good news, for those
who did not commit sins, those who were
leading pious righteous lives, major sins.
Minor sins, Allah subhanahu wa ta'ala gave
means and ways of expiating them daily.
You see, the wudu is one of the
means.
If you saw something haram and now time
for salat, you are taking wudu.
All the sins of watching that haram or
seeing that haram are coming out with the
water, washed away.
The five prayers, they wash away the minor
sins.
The istighfar, all the good deeds you do.
So Allah put and provided cleanses, means of
cleansing the dirt that we commit every day,
the minor sins.
Friday prayer, okay, jum'ah, expiate the minor
sins.
So all the ahadith that you come across,
they are talking about minor sins.
Major sins, you have to make sincere tawbah.
You have to make sincere tawbah.
So the muhadd who was leading upright conduct,
pious righteous life, by Allah's grace, he will
not enter the hellfire.
And he will go straight to the jannah.
He will go straight to the jannah.
Like the hadith which is known to many
of you, the 70,000 who will enter
the jannah without calling for reckoning, without being
called to for accountability, they go straight to
the jannah.
And without being punished.
Those who do not ask for ruqya, they
don't ask someone to read on them, don't
ask if you want to be from the
70,000.
Because the authentic narration, they don't ask anyone
to read on them.
The narration that they don't read on somebody,
that narration is not authentic.
So if you want to be from the
70,000, you should not ask for someone
to read on you when you are sick.
That's why, my dear brothers and sisters, if
you visit a brother or a sister, and
happen to be sick, and he or she
be sick, then you don't ask him or
her, do you want me to read on
you?
No.
Just read without seeking permission.
And he or she should not refuse.
But this is a gift from Allah.
So the 70,000 here, they don't ask
someone to read on them.
They don't believe in the evil omens.
They believe only in Allah.
And they don't cauterize themselves, blinding themselves with
fire, with hot metals.
So these are their qualities.
So they enter the jannah without calling, being
called to reckoning or for reckoning accountability.
So they go straight to the jannah.
The shuhada, the martyrs, people are still waiting
for the hisab, for reckoning, and they go
straight to the jannah.
The angels ask them, you finished?
He said, there was nothing.
There was nothing we had, okay, or to
be asked about.
It was sought only with us and we
were fighting and we were martyred.
So they are going straight to the jannah.
Or the fuqara of the ansar, of the
muhajireen, they enter the jannah before the rest
of mankind.
So that's why each one of us should
strive and work hard to avoid sinning.
So the virtues of tawheed.
Allah Subh'anaHu Wa Ta-A'la says
in surah al-an'am, ayah 82, Allah
said, it is those who believe in the
oneness of Allah and worship none but Him
alone and confuse not their belief with zulm,
we'll explain that, for them only there is
security and they are guided ones.
Now this ayah, when it came down, the
sahaba are pure Arabs.
This is what makes them unique.
They know the Quran.
They know the meaning of the Quran.
It is in their mother tongue.
And you will not believe this, that many
of the deviant sects, Mu'tazila, Jahmiya and others,
they went astray because they were not well
established in understanding the Arabic language and the
way the Arabs talk and the way the
Arabs communicate and the different types of usage
of the Arabic language.
That's why the famous debate that happened between
one of the Jahmiya and Abdul Aziz al
-Kinani in his famous debate and it's mentioned
in the book al-Hajjah.
Abdul Aziz al-Kinani, rahimahu Allah, told the
khalifa a debate with the bishop on the
condition using the Quran and
the way the Arabs understand the tongue because
he's not an Arab.
And if you read the debate, he made
many blunders, the Jahmiya.
So much so that the khalifa was laughing.
So the Arabs, the Quran came in their
mother tongue.
So they know it exactly.
They know the meaning of it.
That's why you don't find many questions.
You don't find many questions posed by the
sahaba because it was known to them.
Here and there, because there are some words
in the Quran revealed in the tongue of
some other tribes.
So maybe this particular word is not known
to this companion because it's not there in
his tongue, his mother tongue.
It's the language of another tribe.
But in general, the Quran came down in
the language and mainly in the mother tongue
of Quraish.
For example, I remember now that Ibn Umar,
I think Ibn Umar said, one of the
sahaba, he said, I didn't know that the
mudia means sikin.
Mudia is another name for sikin, which means
a knife.
It is indeed used by other tribes.
They call the knife, the sikin, mudia.
And the Quran used the word sikin.
And subhanAllah, the Arabic language, my dear brothers
and sisters, is so rich.
So rich.
They are, they calculated roughly 12 million in
the dictionary, 12 million of the vocabularies or
the roots, yudur, roots, 12 million.
You will not find any other language like
that.
And from this root, you can derive many
words.
That's why when you are searching in the
Arabic dictionary, you have to go to the
root of the word.
That's why in the hadith only, no one
will master and encompass all the Arabic tongue,
except a prophet.
And Imam Shafi'i said the same thing.
Only a prophet will understand the Arabic tongue
totally.
In the year of the delegations, the Arab
tribes are flocking to Medina to become Muslims.
They came from the different parts of Arabia,
different tongues, different dialects.
And the Prophet ﷺ was communicating with all
of them and understanding all of them.
Now coming to the ayah, that's why my
dear brothers and sisters, put efforts to know
the Arabic tongue.
Nafi' ibn al-Azraq is one of the
khawarij, was giving tough time to Ibn Abbas.
Every time Ibn Abbas explains an ayah, he
would stop him.
And he would tell Ibn Abbas, do the
Arabs know this meaning you mentioned?
Give the proof that this is the meaning
in the Arabic tongue.
And Ibn Abbas would quote a poetic verse
said by the Arabs before Islam.
So this shows the importance of learning Arabic.
Without learning Arabic, you will not understand the
Qur'an.
Shaykh Muhammad al-Amin al-Shinqiti, the one
who wrote Tafsir al-Adwa al-Bayan, was
asked once, the ulama, in his journey traveling
from Mauritania to Mecca, he passed by Sudan.
So he was asked, which book are you
reading now, Shaykh?
Right now, which book you are reading?
Ulama are always reading.
He said, I'm reading the Diwan of Umar
ibn Rabi'ah.
I'm reading the compendium.
I'm reading the book that contains the poems
compiled and composed by Umar ibn Rabi'ah.
He's a poet.
He said, Shaykh, why are you reading poetry?
He said, I want to, in order to
understand the speech of my Rabb, to understand
the speech of Allah, the Qur'an, so
I have to know the different patterns and
types of the Arabs' speech.
Coming to the ayah, when the sahaba heard
this ayah, those who believe, mix,
dilute their iman.
Zulm means wrongdoing.
So they understood the word zulm, wrongdoing, injustice,
in its broad sense.
But that is the meaning of zulm in
their tongue.
So the ayah says, those who believe and
do not confuse or mix or add zulm
to their iman, so everyone knows that I
wrong myself, I do wrongdoing things, that
means I will not be.
The condition in the ayah is so difficult,
so difficult.
Who can raise his hand and say that
I don't mix my iman with zulm, I
don't commit wrongdoing, I don't commit injustice, neither
to myself nor to others.
Who can dare to say that?
No one.
We're human beings, so what to do?
See the sahaba understood this very well.
So this is a condition, those who believe
and mix not their iman with zulm.
Do not commit zulm, okay?
That means after fulfilling this condition, the reward,
but then those who fulfill the condition without
committing zulm, then they will be having amin,
they will be granted, they will be given
amin, security.
And they are guided, so they felt this
condition is difficult.
So they came to the prophet, and they
said this ayah, that having amin, we cannot
bear it.
No one will be granted security and will
be guided, because the fulfillment of the condition
is very hard.
The prophet sallallahu alayhi wa sallam explained to
them here, that the meaning of zulm here,
not in the broad sense as you understood
it, the zulm here is used specifically to
refer to a particular type of zulm, and
that is the shirk.
So when you commit shirk, that is also
zulm, because zulm is doing, putting the something
in the wrong place.
So here, the zulm in this ayah is
the shirk.
And he told them, didn't you hear what
Luqman said to his son, when he was
advising his son, O my son, do not
associate anyone with Allah.
Merely shirk, associationism, polytheism, shirk, associating any partner
with Allah, zulm azeem, great injustice, great zulm.
So the zulm in the ayah there, it's
the same zulm here.
So the ayah means, alladhina amanu walam yalbisu
imanuhum bi zulm, means shirk, those who die
and they did not commit shirk, then this
good news for them, and good glad tidings
for them.
Ulaika, who did not commit shirk, ulaika lahumul
amn, okay, for them is the security.
They will have this amn in the next
life.
They will feel secured and safe from Allah's
punishment, from Allah's anger, from the hellfire.
And they are guided in their life here,
they are guided because they are abiding by
the teachings of their Rabb, following their book,
following the sunnah of their prophet, so they
are guided for whom they are doing.
Because if you follow the Quran and the
sunnah, finished, you are guided.
Because this Quran leads, yahdi lillahi akwam, leads
to that which is the most upright.
So this ayah is giving this good news
for the believers, for the monotheists, for those
who did not commit shirk.
And this shows the virtue of the tawheed.
And from Ubad ibn al-Samit, may Allah
be pleased with him, he said, The Messenger
of Allah, peace and blessings be upon him
and his family, said, Whoever witnesses that there
is no god but Allah, alone, with no
partner, and that Muhammad is His servant and
Messenger, and that Jesus is the servant of
Allah and His Messenger, and that His Word
was sent to Mary, and that Jesus is
the servant of Allah and His Messenger, and
that His Word was sent to Mary, and
that the Spirit is from Him, and that
Paradise is truth, and that Hellfire is truth.
Allah has admitted him to Paradise for what
he did.
The meaning, this is akhrajah, that means Bukhari
and Muslim, authentic hadith, narrated Ubad ibn al
-Samit, may Allah be pleased with him, that
Allah's Messenger, peace and blessings be upon him,
said, Whoever testifies
that there is nothing worthy of worship in
truth except Allah alone, without peer
or partner, and that Muhammad is His slave
and servant and Messenger, and that Isa, Jesus
Christ, peace and blessings be upon him, is
the slave of Allah, His Messenger, and His
Word, which He bestowed in Mary, and the
Spirit created from Him.
And that Paradise and Hellfire are realities.
Allah will admit him into Paradise, whatever his
deeds might be, quoted by Bukhari and Muslim.
Now, let us reflect on this beautiful hadith.
So, Sayyidina Ubad ibn al-Samit, may Allah
be pleased with him, reported this hadith, and
the Messenger, peace and blessings be upon him,
said, So, whoever
testifies, okay, that there is no deity worthy
of worship except Allah, without associating any part
with Allah.
So, this is the first part of the
Shahada.
La ilaha illallah, which means you have to
fulfill the seven conditions.
The seven conditions.
Don't think that la ilaha illallah, Hamad Rasulullah,
finished.
And that's what we have to teach to
the people when we are calling them to
Islam.
We have to explain to them, explain to
them the Tawheed, explain to them the significance
of this Kalima.
A few minutes ago, you were Kafir.
After saying it, you become a Muslim.
Why?
So, he or she has to understand the
meaning of it.
That's why Allah, subhanahu wa ta'ala, says
in the Quran, Know the meaning of la
ilaha illallah.
Know it.
Imam Bukhari in his Sahih, one chapter, Baab
al-'ilm, qabla al-qawli wa al-'amal.
The title is like that.
Baab al-'ilm, knowledge comes first.
Before the verbalization, before the articulation, before the
utterance and actions, understand the meaning of it.
That's why the Prophet, salallahu alaihi wa sallam,
13 years in Mecca, calling the people to
la ilaha illallah, to instill it in their
heart.
And Quraysh refused to say it, because they
knew the meaning of it.
To say la ilaha illallah means no idols,
no idols.
The Prophet, salallahu alaihi wa sallam, did not
tell them, leave la ta'uzzamana, no.
He told them, say la ilaha illallah.
Say, we know the meaning.
And that's what they said.
He's calling us to worship only Allah, the
one who's in heaven.
How about the 360 idols?
What to do with them?
You have to get rid of them.
Ilaha alwahida?
But that's the meaning of la ilaha illallah.
So whenever they are called to la ilaha
illallah, they become arrogant.
And they would say, shall we leave our
aliha, our gods, small g, the sha'ir
al-majnoon, for the sake of insane, possessed
poet.
Because they understood.
And they knew the meaning of la ilaha
illallah.
And today, any Muslim, ask him, what's the
meaning of la ilaha illallah?
He tells you, la ilaha illallah, la ilaha
illallah.
MashaAllah, Abu Lahab, Abu Jahl, Waleed
ibn al-Mughirah, they understood it better than
you.
When the Prophet salallahu alaihi wa sallam was
begging his uncle, when his uncle was breathing
his last, ya amma, say la ilaha illallah,
kalimat al-muhajju laka biha andallah.
My dear uncle, say la ilaha illallah, a
word that will enable me, entitle me, to
intercede for you before Allah.
Abu Jahl said, and those with him, Abd
al-Muttalib, don't say it.
Aragibun anta an millat Abd al-Muttalib, Abd
al-Muttalib, Abu Talib, they were telling Abu
Talib, oh Abu Talib, are you shunning, are
you deserting the religion of your father, Abd
al-Muttalib?
They knew the meaning of it.
The Prophet salallahu alaihi wa sallam repeated.
My uncle, say la ilaha illallah, they repeated.
And finally, Abu Talib said, ana ala millati
Abd al-Muttalib, and he died.
I am upon the religion of Abd al
-Muttalib and he died.
So Abu Jahl understood it, Abu Lahab understood
it, when the Prophet salallahu alaihi wa sallam
called Quraish and he told them, if I
tell you there is behind this mountain an
army invading you, attacking you, will you believe
me?
They said yes.
Said, I am Rasulullah to you.
Say la ilaha illallah.
Abu Lahab said, what this you called us?
May you perish.
And you know, Allah sent down Surat al
-Masajid.
This is the important to know its meaning
and to instill it in your heart, fulfill
its conditions, avoid its nullifiers, the things that
will nullify, will cancel it.
Number one is the shirk and number two
is setting up intermediaries and to follow other
guidance than the divine guidance.
So it's not just lip service.
La ilaha illallah, it transforms you.
La ilaha illallah transformed the Arabs from savage
tribes into civilized ones, from idol worshippers, from
polytheists to bearers of light and guidance, to
pious righteous people, the best of mankind after
the prophets of Allah.
This is what la ilaha illallah did to
them.
This is the second part of the shahada.
He testified that Muhammad is Allah's servant and
messenger.
And these two words, Rasulullah sallallahu alaihi wa
sallam is abd and he is rasul, they
balance our belief regarding the Prophet sallallahu alaihi
wa sallam, who believed in him.
We don't raise him to a higher status
above the status which Allah appointed for him.
We don't go to extreme and ascribe an
attribute to him that he knows the unseen.
He knows everything.
He hears us so we can ask him
now and call him when we need anything.
And this is what we hear when you
sit with the Sufis.
May Allah guide them.
Just a few days ago I saw a
clip on the YouTube.
One of the Sufis is saying this turban
of mine, this turban, the Prophet sallallahu alaihi
wa sallam faced it.
He's saying between me, he is in the
21st century, he said between me and the
Prophet there is no one except my father.
Allahu Akbar.
So this is the highest Isnad on earth.
This Isnad is higher than the Isnad of
Imam Malik, the Golden Chain, Silsila al-Zahariya,
Malik Nafi ibn Umar.
But no, only one between him and the
Prophet.
So the Prophet sallallahu alaihi wa sallam is
the one who gave them this turban because
the Sufis they believe that the Prophet sallallahu
alaihi wa sallam, he comes from his grave
alive and he visits them and they see
him and he attends their dancing circles, not
circle, I call them dancing circles where you
find them dancing, jumping up and down like
the Christians, hallelujah, hallelujah.
And they're saying the Prophet came.
They will be sitting and all of a
sudden they will stand up.
What happened?
The Prophet is coming.
The Prophet is entering.
Where is he?
I can't see him.
Oh, you haven't reached.
You haven't reached the level we reach.
We are seeing him.
And some keep an empty chair for him.
And they call this what?
Hadra.
Hadra.
The Prophet comes and attends.
The Prophet comes, yes.
To your dancing circles, yes.
And you see him with your own eyes,
yes.
So you are sahaba.
MashaAllah.
You are sahaba.
You are companions.
May Allah guide them.
See this nonsense?
The Prophet sallallahu alaihi wa sallam comes.
He leaves his grave and comes and attends
this nonsense, this bid'ah, these circles.
And he didn't come to stop the criminals
who were surrounding the house of to assassinate
Uthman.
So they've done some circles more important than
saving the bloodshed and saving the life of
his son-in-law Uthman.
Next to him.
He didn't come to stop Aisha from going
to Iraq.
He didn't come to stop his grandson Hussain
from going to Iraq.
And he comes to their circles.
There's another.
Those guys really, they don't have.
They are crazy.
They don't know what's coming of their heads.
Another one in the YouTube.
He was mentioning, he was lecturing, I think
in Indonesia.
And he mentioned this story.
He said, one of these Salihin, pious people,
went to Medina to visit the grave of
the Prophet sallallahu alaihi wa sallam.
Because that is what always they do.
And that's not sunnah, to go with the
intention to visit the grave.
Your intention should be to visit the masjid
of the Prophet sallallahu alaihi wa sallam.
Anyway, to his surprise, guess what?
On the outskirts of Medina, who met him?
Fatima radiyallahu anhu.
Also, Fatima came from her grave in Bakiya.
Fatima came.
And she is waiting for him on the
outskirts of Medina.
And she asked him, where are you going?
He said, I'm going to see your father.
MashaAllah.
He said, no, my father is not here.
My father is in Hadramaut.
Where?
Hadramaut, southern part of Yemen.
The Prophet went to visit one of the
Awliya there.
I told you many times, I have in
my library a big collection of the books
of the Awliya.
And believe me, if you want to just
to laugh, okay, reading these books, especially the
books on Karamat, Karamat of Awliya, there are
stories there I cannot mention.
So here, wa anna Muhammadan abduhu, so he
is abd.
So no ghulu, no extremism, and elevating him
above his status.
He is a servant of Allah.
He doesn't know the unseen.
He doesn't know the ghayb.
He cannot hear you.
And when you send salam upon the Prophet,
it is an angel.
Angel conveys the salam to him.
And Allah sends back the soul to the
body.
So he doesn't know the unseen.
He didn't know that Aisha was innocent when
she was accused.
He didn't know that the necklace was under
the camel.
He didn't know that the piece of meat
stuffed with poison by the Jews.
He didn't know that it was full of
poison.
So he had a bite and swallowed it.
Then Allah made the piece of meat to
talk.
He didn't know.
Wa anna Muhammadan salallahu alayhi wa sallam abduhu.
He is a servant of Allah.
But then for Rasulullah, to balance.
Don't think he's only a servant of Allah
and treat him like any other servant.
No, he's Rasulullah.
So we revering him, we revere him, we
respect him, we love him because he is
Rasulullah and we say we hear and we
obey.
So this is how you create the balance.
He's a servant of Allah, so no extremism,
no ghulu.
And he is Rasulullah, so you don't know
him, you don't treat him like any human
being.
Wa anna Muhammadan abduhu wa rasuluh.
Wa anna Aisha, Aisha alayhi salam, Jesus Christ,
son of Mary, abduhu wa rasuluh.
You believe that Aisha is Allah's servant.
He's not God, son of God, or one
of the members of the Holy Trinity, the
Father, the Son and the Holy Ghost.
He's Allah's servant.
But the Christians, out of their excessive love,
they raised him above the level of human
beings.
They said he's God, son of God.
And the bulk of Christendom, Christendom, they are
fooled by Saint Paul, who concocted for them
this doctrine of the Trinity, Trinity.
And that's why the Prophet, salallahu alayhi wa
sallam, he said, la tatrooni kama attarat al
nasara Aisha ibn Maryam, illama ana abd wa
qul abduhu wa rasuluh.
He said, do not exaggerate and overpraise me.
Okay?
Like the Christians did with Aisha alayhi salam.
I'm only servant of Allah and messenger of
Allah.
Wa anna Aisha abduhu wa rasuluh.
Aisha alayhi salam is Allah's servant, wa rasuluh,
and one of the mightiest messengers.
He is his word, Allah's word that Allah
subhanahu wa ta'ala sent to Mary, and
that is the command.
Allah created Aisha by the command.
Be and he was.
And that's why Imam Ahmad said, inna Aisha
kana bikun wa lam yakunkun.
Aisha was by the word be, and he
was not the word be.
He was created by the word be, and
he was not the word be, because the
command is the action of Allah.
So Aisha was created like any other human
being.
So the likeness of the similitude of Jesus,
Aisha alayhi salam, is like the likeness of
Adam.
Khalaqahum min turab, Allah created him of earth.
Then he said to him, be and he
was.
So in the same way Allah created Adam,
he created Aisha alayhi salam.
So if the Christians are saying he's God
because he had no father, then by the
same token, Adam should be also God because
he neither had a father nor mother.
And he is a spirit from him, and
the Christians are using this to say he's
a spirit, he's from Allah, part of Allah.
Here, this spirit from him is one of
the spirits, one of the souls he created.
Doesn't mean he's part of Allah, but Allah
attributed to him the Ruh to himself for
giving honor to this created soul.
Like we say, Baytullah, Naqatullah, the house of
Allah, the Kaaba, okay, the she-camel of
Allah.
Allah attributed this.
Allah, he made the things that in the
heavens and the earth for you, from him,
and the mountains and everything from Allah, part
of Allah.
They are created as a gift and blessing
from Allah subhanahu wa ta'ala.
And I explained to you in many talks
the meaning of or the different types of
what we attribute to Allah.
I doubt that you are revising your notes.
Anyway, what is attributed to Allah, it can
be something material, physical, entity, exists
in its own, like the Kaaba, house of
Allah, this is physical entity.
And then we say Baytullah, attributed to Allah.
So this we call it Izaafatu Tashreef, this
type of attributing to get the honor and
giving honor to that house, the body, the
Kaaba.
Naqatullah, the she-camel, another physical entity, attributed
to Allah for the same reason, that this
camel should be respected, it should not be
harmed, should not be killed.
So this one type of what we attribute
to Allah.
Another type of what we attribute to Allah,
also it is something physical, something material, but
does not exist or stand in its own.
It is material, it is something physical, but
it needs to exist in something else.
It needs to be carried by something else,
and that is the ruh, the soul.
The soul you have in the body is
something material, that's why when you are dying,
the angel of death takes it and pulls
it and communicates with it, and it flows
the soul of the mu'min easily, and when
it comes out, it is wrapped in the
shroud.
Then carried by the angels to the Jannah,
then the soul will be put into the
bodies of birds.
So the soul is carried all the time
in the dunya, in the body.
When it comes out by the angels in
the Jannah by the birds, then the angels
take it back to the on the day
of resurrection, puts it in the body, and
carries with the body again.
So this is the second type, something material,
but it has to exist in something else.
And the reason the same like the house
of Allah, just to attribute honor and give
honor to this soul.
The third type, that what you attribute to
Allah, is not something physical, tangible, material.
It is something abstract.
It's a meaning, abstract.
Here, if it is abstract and attributed to
Allah, then it is an attribute of Allah.
For example, Allah's knowledge.
Okay, so this is an attribute of Allah,
because knowledge is not something tangible.
And the rest of the attributes of Allah,
okay?
So if what is attributed is something abstract,
something not material, then it is an attribute
of Allah.
So don't think that part, and you might
hear, I heard it from one of the
reverts, okay?
He is BHD holder, talking that we have
part of the divine in us, thinking that
the soul is part of Allah.
And you believe that Jannah, paradise, is true.
It created, exists.
The Prophet walked in it, saw it, saw
its rivers, saw its palaces, etc.
When now created, created.
So the Jannah already prepared and surrounded with
hardships, and the hellfire already created, surrounded with
hardships, with the temptations, desires.
And Jibreel saw both of them.
So you believe in the Jannah, that it
exists.
When not exists, it is a reality.
It's not something metaphoric, no.
It's a reality.
The hellfire will be dragged, pulled on the
Day of Resurrection.
Angels are dragging it.
There are 70,000 handholds.
Every handhold, 70,000 angels grabbing it.
Do the arithmetic.
70,000 times 70,000.
Until they face it under the Sirat.
When now it is true.
If you believe in this, four mentions, then
Allah will grant him or her the Jannah.
irrespective of his deeds or her deeds.
Either he will enter the Jannah from the
beginning or ultimately, after being purified and punished
in the hellfire, may Allah make us among
those who will enter the Jannah from the
beginning by his grace.
Ameen.
So this brings us to the end of
our talk for today.
May Allah subhanahu wa ta'ala forgive us
our faults and mistakes and ignorance and may
Allah subhanahu wa ta'ala keep us remain
steadfast on this beautiful deed until we meet
him and find him pleased with all of
us.
Ameen.
May Allah bless us with the beneficial knowledge
Allah just needs and may Allah guide our
Ummah and may Allah unite the heart of
our Ummah upon the Haqq.
Ameen.
And may Allah reward all of you, my
dear brothers and sisters, immensely for your patience
and attendance.
The admin is absent at the moment.
Can you
hear me?
Yes, go ahead.
Okay.
Okay, question says, is asking actually about the
Hadith in Sunan Abu Dawood, it's authentic, that
the Prophet ﷺ, he visited the Masjid of
Quba and the Ansar came to the Masjid
and they were giving Salam and he was
in the Salah.
So he used to raise his hands like
this.
Okay, so this is how you answer in
the Salah.
If someone gives the Salam and it is
Sunnah, it is Sunnah.
This is how you answer and reply the
Salam.
Second question says, how
about the one who is Tariq, the Salah,
who doesn't pray, if he died without performing
Salah, is he going to remain in the
hellfire and as the one who died in
shirk?
Well, as you know, this issue is controversial
between Muslim scholars.
Okay, if he denies the obligation of the
Salah, he doesn't, he says, I don't believe
in the Salah.
Okay, I can do my work out, I
can do my exercise, enough for me.
There's no doubt, he's a Kafir, he's not
a Muslim.
But if he believes that he has to
pray, this is what the Ulema, and he
doesn't pray out of laziness, laziness.
And sometimes he prays, sometimes he skips.
Okay, the Sahaba, there's consensus, they
didn't consider anything as major kufr and shirk,
except the Salah, if someone leaves the Salah.
And Imam Ahmad holds this opinion, the humbly
school.
The other three schools, they differentiate between someone
who believes that the Salah is obligatory, but
he leaves some Salawat out of laziness.
They're saying he is Kafir, which is the
minor kufr, not the major kufr.
In other words, when he dies, this particular
person, he will be given the burial watch
and treated as a Muslim, and it's up
to Allah.
He says something beautiful.
He said, of course, in Islam, if someone
doesn't pray, he should be forced to pray,
forced by the ruler.
Okay, he should be called and asked to
pray.
If he refused, he said, I will not
pray.
So here, this will show that he doesn't
believe in the Salah.
Shaykh al-Islam ibn Shaykh said, we will
expose him and show him, subject him to
the sword.
We show him the sword in front of
him.
Are you going to pray or we were
going to strike your neck?
If he says, strike my neck, I will
not pray.
This is clear-cut evidence that he is
not a Muslim.
At least he will pray out of fear.
So the one who doesn't pray has to
pray.
That's why we have to teach our children
to start praying from the age of seven.
If someone's wife doesn't pray, he should not
continue living with her.
Or if her husband doesn't pray, he should
not continue living with him.
Okay, she has to make it clear to
him.
Are you going to pray or not?
We say goodbye.
Another question says, does shirk
of relying on other than Allah means that
you only rely on Allah and not on
people and not even ourselves?
Relying here, you rely, first of all, your
heart.
The heart should only rely on Allah and
count on Allah.
People are means, tools.
The head of the family is the bread
gainer, but he's not the provider.
So the children and the mother should not
consider the father their provider.
He's only a tool.
So they should have their trust in Allah
subhanahu wa ta'ala.
So first you rely on Allah, then it
means that Allah himself made it a means.
For example, you will say to your husband,
we are relying on Allah and then on
you.
No problem, because you are only a tool
and a means.
But you don't say, I rely on you.
No, I rely on Allah, then on you.
And this is going to come in this
beautiful book we are learning and studying together.
The same thing, I should not rely on
my intelligence, my physique, well-being.
I rely on Allah because this body, this
talent I have, without Allah's help, they are
useless.
I cannot raise my hand with Allah's help.
So that's why we should always rely on
Allah.
And the Prophet salallahu alaihi wa sallam, he
used to teach the Sahaba not to ask
the people anything.
Even if one of them, his shoelace, the
shoelace got cut, he would raise his hand
and say, oh Allah, help me to fix
my shoelace.
Subhanallah.
That is the tawakkul.
Tawakkul on Allah subhanahu wa ta'ala.
Everything is in Allah's hand.
Other things are only causes.
So we don't rely on the causes and
leave the one who's behind all these causes,
the asbab.
We rely on Rabb al-asbab, the creation
of all the causes.
I hope this was clear to the questioner.
Another question says, can you elaborate on the
use of branding with fire that affects the
person from the 70,000?
Yes, this is what we call al-qayy,
al-qayy, the cauterization.
And some of the contemporary scholars, they consider
the laser falls under that because with laser,
they also can cauterize.
It's not haram.
You have to understand.
It's not haram.
The Prophet salallahu alaihi wa sallam said, al
-shifa fi salat, the cure, the remedy, in
three things.
Honey, the cauterization, al-qayy, and the
cure, the ruqya, the Quran, spiritual cure.
So it's not.
It's not haram.
And he mentioned the hijama, the covering, the
covering.
So it's not haram, the cauterization.
But if you want to be from the
70,000, yes, you should not do that.
I hope this is clear to the questioner.
Next question, please.
What's the difference between good omen and bad
omen?
The good omen, it is what we call
al-fa'il al-hassan, al-fa'il,
to be optimistic.
To be optimistic.
And this is what the deen approves of,
that we have to be optimistic all the
time.
Okay?
Because this means that when you are optimistic,
you are thinking good of what Allah will
do, inshallah.
That's why in the, you know, the Treaty
of Al-Hudaybiyah, when the Prophet sallallahu alayhi
wa sallam went to Mecca for Umrah, and
Quraysh stopped them, and finally there were negotiations
going on, and finally they agreed that this
year they will not perform Umrah, they will
come next year.
Quraysh first sent to the first negotiator, and
he was not skillful and diplomatic, so the
discussion reached dead end.
So Quraysh sent another, they sent Suhail ibn
Amr.
Suhail ibn Amr.
Suhail means easy, his name, easy.
The Prophet sallallahu alayhi wa sallam, when he
saw Suhail coming, he said, the situation will
be eased, because his name is Suhail.
This is an example for the good omen,
okay, so you become optimistic.
The bad omens, and the bad omens, they
exist in almost every community.
People are superstitious, okay, so for example, if
they see a dog howling, oh my god,
something is going to happen, somebody is going
to die, or the owl, if that bird
lands on someone's house, bad omen, okay.
If a nerve is flickering in your eye,
bad omen.
The Arabs, before Islam, when one wants to
travel, he would take the bird like a
falcon, and let it go fly, and then
he will wait.
If the bird flies to the right, go
to the right direction, this is a good
omen.
If the wind was blowing in the other
direction, and the bird flew in towards the
left, oh, this is a bad omen, etc.
And many people, they believe in bad omens.
For example, you get up in the morning,
you want to go to to work, you
started the car, the car didn't start, the
battery is dead, you replace the battery, now
the car started, you want to move, one
of the four tires is flat, so you
start to say, oh my god, this is
a bad day.
Oh no, it's another bad day.
Don't believe in bad omens, okay.
The car, the battery of the car became
dead because you were, you are a negligent
person, you don't take care of your car
and check your car periodically.
The same thing, you don't check the air
in the in the tires of your car.
Fix your tire and go to your to
work.
I hope this is clear to the questioner.
This issue, the question about * those men
who raped the girl, it is the qadi
who will decide what punishment for them, okay,
what punishment to receive.
I know a case, one *, a labor
girl, and he was caught and he was
executed.
The punishment, he was killed.
Though his family came to the family of
the girl, said our son is going to
marry her, they wanted to save the life
of their son, the family of the girl
refused.
So the punishment can be capital punishment, okay,
and this is the Muslim judge and qadi
would decide.
Another question says, some people
kiss their hands when they hear or say
the name of the prophet.
And especially sometimes in the adhan, and this
is in the subcontinent, they do like this,
okay.
So this is bid'ah, and this is
based on a fabricated hadith, fabricated hadith, there's
a hadith fabricated.
That's the reason.
Next.
As-salamu alaykum, Sheikh.
The next question is, is it permissible to
rely on one's abilities or one should solely
rely on Allah?
I answered that question, okay, I answered it.
Um, then this was the.
Ah, okay, this is another question, part of
it was mentioned before.
Anyway, is it permissible to rely on one's
ability or should one rely on Allah?
Of course on Allah, what is your ability?
I mentioned that I cannot raise my hand,
you see, without Allah.
Help.
I cannot raise it.
Who, now what do I need to raise
my hand?
I need will, I need strength in the
muscles, I need time, I need place.
Who created all these things?
Allah.
So I cannot function without Allah.
I cannot function without Allah.
So I rely all the time on my
Lord.
But this doesn't mean I don't do my
homework, doesn't mean I don't prepare myself, it
doesn't mean I don't revise and study hard
for my exam.
But I do all these things, but my
heart is relying on Allah and seeking His
help, always seeking Allah's help.
Don't you know?
You might revise and work hard and answer
all the exam questions you came across and
you go to the exam hall, I will
ace A, and they give you the paper
and you go blackout, you don't see anything
and you don't know what to do.
Why?
Because you were having this self-conceit, relying
on you, yourself, and you forgot that you,
without Allah's help, you are nothing.
You are nothing.
So always count and rely on your Lord
and do what you are supposed to do.
When the man asked the Prophet shall I
tie the camel or rely on Allah?
He told him tie the camel, tie the
camel, then rely on Allah.
Don't say I rely on Allah and you
let your camel loose, it will go.
Okay, I hope this is clear.
Next.
Brother Ali, you can come on to the
mic inshallah.
Brother Ali, do you want to ask your
question?
I think I like it.
Next question please.
Inshallah, we will conclude there.
That was the final question.
May Allah accept everyone's attendance and the lesson
from the Sheikh and may Allah gather us
in the Jannah for those.
May Allah bless all of you, may Allah
protect you, protect your family.
May Allah elevate your status in this world.
Until we meet inshallah in the coming session,
I leave you in Allah's company and protection.