Category Archives: ESTABLISHING THE PRINCIPLES: Monotheism

Establishing the Principles: Monotheism – Book 2 – Class 2

بسم الله الرحمن الرحيم

Our teacher began with praising Allaah and sending salaat and salaam on the Messenger of Allaah, his family, companions and followers until the Last Day and began:

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As we said before the topic of this book is: The Oneness of Allaah in worship.  Whoever attended the first class of this book will understand – we studied there, that the topic of this book is the Oneness of Allaah in worship and this is what the author was aiming at as he wanted you to understand the Oneness of Allaah in worship from three aspects:

  1. Knowing who is your Lord,
  2. What is your religion and
  3. Who is this man who was sent out to warn you and give you glad tidings if you obey.

As we said before, the author utilised the information which he mentions to serve this purpose: of confirming Tawheed al-Uloohiyyah. We explained all of that in the last class.

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This book as it is now, is of three parts:

  1. The introduction and it is also of three parts, which are considered three treatises which the students of the Shaykh have added to the beginning of three fundamental principles, but they are of great importance:
    • a)     اعلم رحمك الله  أنه يجب علينا تلعم أربع مسائل
    • b)     اعلم رحمك الله
    • c)     اعلم الرشدك الله لطاعته
  2. The main part of the book, which speaks about the three fundamental principles, explained in the previous class:
    • a)      من ربك  – who is your Lord?
    • b)      ما دينك  – what is your religion?
    • c)      من نبيك  or مَا هَذَا الرّجُلُ الّذِي بُعِثَ فِيكُمْ؟– who is your Messenger –  who is this man that was sent to you?

The author wanted to clarify through these three fundamental principles, the obligation of worshiping Allaah Alone. That is why this book is one of the most, if not the most, important book for every Muslim to understand what his religion is based upon.

3. The ending which contains many beneficial issues regarding the topic.

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The Text

بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ.

اِعْلَمْ –  رَحِمَكَ اللهُ – أَنَّهُ يَـجِبُ عَلَيْنَا تَعَلُّمُ أَرْبَعِ مَسَائِلَ:

الأُولَى: العِلْمُ، وَهُوَ مَعْرِفَةُ اللهِ، وَمَعْرِفَةُ نَبِيِّهِ، وَمَعْرِفَةُ دِينِ الإِسْلَامِ بِالأَدِلَّةِ.

الثَّانِيَةُ: العَمَلُ بِهِ.

الثَّالِثَةُ: الدَّعْوَةُ إِلَيْهِ.

الرَّابِعَةُ: الصَّبْرُ عَلَى الأَذَى فِيهِ.

والدَّلِيلُ قَوْلُهُ تَعَالَى:  بسم الله الرحمن الرحيم –  وَالْعَصْرِ * إِنَّ الْإِنسَانَ لَفِي خُسْرٍ * إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ

The Explanation

The author began with the basmalah (بسم الله الرحمن الرحيم).

“Know, may Allaah be merciful upon you, it is obligatory upon us to learn four issues.”

  • This is how the author usually starts off – he begins with invocations for the one who he is speaking to.
  • اعلم  (Know!)  The order to know here is not meant as anything else that should be known rather what the author wants you to know is something of great significance. That is why, this word, “know!” whether in Arabic or English, when someone says to you ‘know that so and so’ he often wants you to know something very important. Is someone going to come up to you and say: ‘know that one and one is two?  – Know that the heavens are above us?’   No, but someone may come up to you, using that word and say: ‘know that Allaah is Ever-Watching of what you do.’   So this word precedes matters which are of great importance and significance and this is the style of the Qur’aan.

Proofs on this point from the Qur’aan and the Sunnah

 Allaah Subhaanahu wa ta’aalaa said:

ٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ شَدِيدُ ٱلۡعِقَابِ وَأَنَّ ٱللَّهَ غَفُورٌ۬ رَّحِيمٌ۬

Know that Allâh is Severe in punishment and that Allâh is Oft-Forgiving, Most Merciful. (Al Ma’idah 5:98)

In such a way of conveying important information, this word is used in the Qur’aan.

This is very important, that you are balanced between the two. That you do not know only that Allaah is severe in punishment that it makes you give up on the mercy of Allaah, no – do not go to that extreme. And do not know only that Allaah is oft forgiving and merciful so that you depend on it and feel safe of the plan of Allaah – no, do not go to that extreme. But know that Allaah is severe in punishment, just as Allaah is oft-forgiving and most merciful. So do not neglect the good deeds, depending on Allaah’s mercy and forgiving and do not give up on Allaah’s mercy because of Allaah being severe in punishment – rather be between the two. So here you can notice in this verse the word ‘know’ is used.   Whenever you see this word “know” that means that whatever follows is of a great importance.   Also Allaah said:

فَٱعۡلَمۡ أَنَّهُ ۥ لَآ إِلَـٰهَ إِلَّا ٱللَّهُ وَٱسۡتَغۡفِرۡ لِذَنۢبِكَ وَلِلۡمُؤۡمِنِينَ وَٱلۡمُؤۡمِنَـٰتِ‌ۗ

So know (O Muhammad) that Lâ ilâha ill-allâh (none has the right to be worshipped but Allâh), and ask forgiveness for your sin, and also for (the sin of) believing men and believing women… ( Muhammad 47:19)

And Allaah subhaanahu wa ta’aala said:

ٱللَّهُ ٱلَّذِى خَلَقَ سَبۡعَ سَمَـٰوَٲتٍ۬ وَمِنَ ٱلۡأَرۡضِ مِثۡلَهُنَّ يَتَنَزَّلُ ٱلۡأَمۡرُ بَيۡنَہُنَّ لِتَعۡلَمُوٓاْ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىۡءٍ۬ قَدِيرٌ۬ وَأَنَّ ٱللَّهَ قَدۡ أَحَاطَ بِكُلِّ شَىۡءٍ عِلۡمَۢا

It is Allâh Who has created seven heavens and of the earth the like thereof (i.e. seven). His Command descends between them (heavens and earth), that you may know that Allâh has power over all things, and that Allâh surrounds all things in (His) Knowledge. (At-Talaq 65:12)

The Prophet – Sallallaahu`alayhi wasallam –  said in a hadeeth:

وَ ٱعْلَمْ أَنَّ النَّصْرَ مَعَ الصَّبْرِ وَ أَنَّ الْفَرَجَ مَعَ الْكَرْبِ وَأَنَّ مَعَ الْعَسْرِ بُسْرًا

“And know that victory comes with patience, and that relief comes with affliction, and that with hardship comes ease.”  [Reference pending and it is from hadeeth #19 of An Nawawee’s Forty Hadeeth]

So this is a fine way of conveying information, both found and followed in the Qur’aan and the Sunnah of the Prophet –  Sallallaahu`alayhi wasallam.

  • So this command to know usually precedes matters of great importance and significance.

What is this important thing that the author wants us to know? He says:  اعلم رحمك الله     (Know! May Allaah be Merciful to you)

  • رحمك الله (May Allaah be Merciful to you)  This du’aa, this invocation, which is Allaah being merciful to you, is that Allaah forgives you your past sins and protects you from falling into sins in the future. This is what this invocation includes.  So it includes two things:
    1. That Allaah forgives your past sins.
    2. That Allaah preserves you from falling into sins in the future.
  •  أَنَّهُ يَـجِبُ عَلَيْنَا تَعَلُّمُ أَرْبَعِ مَسَائِلَ  (That it is obligatory upon us to learn four matters.)  This is is the important thing, what are they?

“The first: knowledge; which is to know Allaah, His Messenger (Sallallaahu`alayhi wasallam) and the religion of Islaam with the supportive evidences, The second: acting upon it, The third: calling to it, The fourth: patience upon it.”

  •  الأُولَى: العِلْمُ  (The first: knowledge…) And what the author means here by knowledge is knowledge of the revelation (The Islaamic knowledge).  When the word “knowledge” is mentioned in the Qur’aan and the Sunnah, this is what is meant – the knowledge that is from Allaah –  meaning the revelation –  العلم شريعة. The Prophet salallaahu ‘alayhi wasallam said:

 من يرد الله به خيراً يفقه في الدين

Whomever Allaah wanted good for, He will make him understand the religion. (Al- Bukhaaree)

And Allaah subhaanahu wa ta’aala said:

… إِنَّمَا يَخۡشَى ٱللَّهَ مِنۡ عِبَادِهِ ٱلۡعُلَمَـٰٓؤُاْۗ …

 It is only those who have knowledge among His slaves that fear Allâh…. (Faatir 35:28)

The people of Knowledge –  the religous knowledge.

And what is al-‘ilm? He said:

  •   وهو معرفة الله، ومعرفة نبيه، ومعرفة دين الإسلام بالأدلة (It is knowing Allaah, knowing his Messenger and knowing the religion of Islaam with evidence.) Meaning, knowing that those three issues, which form together what is called العلم,  those three issues, you have to know them and know that at least that there is evidence upon them.  Because it is matters of a great necessity in your religion which ALL Muslims should be aware of.  Because when a Muslim is asked:
    • “Who is your Lord?”   He will say: “Allaah.” –  How did you know Allaah? What is the evidence of Allaah and His signs?   etc…
    • This religion that you follow is the religion of Islaam. What is the evidence that we are ordered to follow this religion and this Book and this Messenger?
    • Allaah sent out to us a man, a messenger. who is this messenger, what did this messenger call to? What is the evidence? This is important and it is of the first things that a person must know.
  •  الثانية: العمل به  (The second: acting upon it).  Acting upon this knowledge that you learned.  That whatever you learned, the whole point out of it is acting upon it.  Because knowledge is only sought to be acted upon, so action to knowledge is just like the fruits to a tree. Knowledge is only to be sought to be acted upon and one of the first people to be punished on the Day of Judgement are those who do not act upon what they know. And Allaah Subhaanahu Wa ta’Aalaa criticised the Jews for not acting upon what they know. Allaah said:

غَيۡرِ ٱلۡمَغۡضُوبِ

… not (the way) of those who earned Your Anger (such as the Jews),… (Al Faatihah 1:7)

Why the Jews?   Because they know the truth but hid it and did not act upon it.  Abu Dhardaa said:

   لَنْ تَكُونَ عَالِمًا حَتَّى تَكُونَ مُتَعَلِّمًا ، وَلَنْ تَكُونَ مُتَعَلِّمًا حَتَّى تَكُونَ بِمَا عَلِمْتَ عَامِلًا

You will not be knowledgeable (an ‘aalim) until you become a learner (muta’alim),  and you will not become a learner until you act upon what you know.

Of course the words of the pious predecessors are the best as they are closer to the source of knowledge. (the revelation) There are a lot of Ahadeeth criticising he who does not act upon what they know. So that is why Allaah subhaanahu wa ta’aala sent down this Qur’aan, not just for us to recite and memorise the Qur’aan (it is good no doubt) but it should not stop there. Because reading and memorising the Qur’aan is only a means to something else.   That is why Allaah said:

كِتَـٰبٌ أَنزَلۡنَـٰهُ إِلَيۡكَ مُبَـٰرَكٌ۬ لِّيَدَّبَّرُوٓاْ ءَايَـٰتِهِۦ وَلِيَتَذَكَّرَ أُوْلُواْ ٱلۡأَلۡبَـٰبِ

(This is) a Book (the Qur’ân) which We have sent down to you, full of blessings that they may ponder over its Verses, and that men of understanding may remember. (Saad 38:29)

So it is to read, and then after reading to know, then to believe and to act upon. This is the second one –  acting upon it.  So we know “ilm”  knowledge, next thing –  is to act upon it.

  •  الثالثة: الدعوة إليه  (The third: calling to it).  After you know it, is not permissible to keep it to yourself, rather you have to call people to it, just as long as you can. For surely, there is a portion of da’wah upon each individual having responsibilities towards another like him.  For example: children, brothers, sisters, relatives etc.  You know this knowledge, you acted upon it, then … the Prophet Sallallaahu `alayhi wasallam said:

  لا يؤمن أحدكم حتى يحب لأخيه ما يحب لنفسه :  رواه البخاري ومسلم

 One does not completely believe, until he loves for his Muslim brother, what he loves for himself. [Saheeh Al Bukhaaree]

And Allaah subhaanahu wa ta’aalaa criticized the People of the Scripture for not forbidding each other from falling into sin. Allaah said:

لُعِنَ ٱلَّذِينَ ڪَفَرُواْ مِنۢ بَنِىٓ إِسۡرَٲٓءِيلَ عَلَىٰ لِسَانِ دَاوُ ۥدَ وَعِيسَى ٱبۡنِ مَرۡيَمَ‌ۚ ذَٲلِكَ بِمَا عَصَواْ وَّڪَانُواْ يَعۡتَدُونَ (٧٨)ڪَانُواْ لَا يَتَنَاهَوۡنَ عَن مُّنڪَرٍ۬ فَعَلُوهُ‌ۚ لَبِئۡسَ مَا ڪَانُواْ يَفۡعَلُونَ

Those among the Children of Israel who disbelieved were cursed by the tongue of Dawûd (David) and ‘Īsā (Jesus), son of Maryam (Mary). That was because they disobeyed (Allâh and the Messengers) and were ever transgressing beyond bounds. (78) They used not to forbid one another from Al-Munkar (wrong, evil-doing, sins, polytheism, disbelief) which they committed. Vile indeed was what they used to do. ( Al- Maa’idah 5:78-79)

This is why they were criticized – because they werent forbidding one another from falling into sin –  one person would see his brother doing something wrong but he does not do anything about it  – he lets him be    The Prophet salallaahu ‘alayhi wasalam said

  من رأى منكم منكرا فليغيره بيده ، فإن لم يستطع فبلسانه ، فإن لم يستطع فبقلبه ، وذلك أضعف الإيمان

Whoever of you saw an evil, let him change it with his hands and if he could not change it with his hands, then let him do it with his tongue (let him say: “Stop, this is evil”)and if he could not, let him change it with his heart (and that means to hate it and to be away from it).  [Muslim]

Do you love for yourself that you remain in the darkness of polytheism and ignorance and sin? No, so the same thing that you love for yourself you should love for others as well, that you should love for your brothers and sisters in Islaam as well – this includes all good.

  •  الرابعة: على الاذى فيه  (The fourth: patience upon it.)Why did this fourth issue come forth because when you know the truth, you start getting close to Allaah, you start acting upon it and start calling others to it. You are going to fall between them and between things that they were raised upon, things that they got used to  – things that are considered falsehood, done due to ignorance, which they have got themselves adjusted to. So you are going to fall between them and the things they use to do.   So obviously you will be opposed and even attacked and abused sometimes – this is something normal. Therefore, if you are doing da’wah, expect the unexpected. Why? Because when you are giving da’wah or giving an advice, (especially giving da’wah),  you are taking upon your back a bit of the responsibility of the Messengers and PROPHETS and therefore you will certainly and definitively will get a share of what they got of annoyance and abuse.

Who is better than our Prophet  -salallaahu alayhi wasalam who was thrown by stones, hit on the head, they caused him to bleed, they called him all sorts of names – saahir, kaahin, majnoon. They called him a wizard, they called him a poet, they called him crazy. So expect just as what happened to the Messengers and the Prophets, for some of it to happen to you. This is the way of Allaah, as Allaah subhaanahu wa ta’aala said:

أَحَسِبَ ٱلنَّاسُ أَن يُتۡرَكُوٓاْ أَن يَقُولُوٓاْ ءَامَنَّا وَهُمۡ لَا يُفۡتَنُونَ (٢) وَلَقَدۡ فَتَنَّا ٱلَّذِينَ مِن قَبۡلِهِمۡ‌ۖ فَلَيَعۡلَمَنَّ ٱللَّهُ ٱلَّذِينَ صَدَقُواْ وَلَيَعۡلَمَنَّ ٱلۡكَـٰذِبِينَ

Do people think that they will be left alone because they say: “We believe,” and will not be tested (2) And We indeed tested those who were before them. And Allâh will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allâh knows all that before putting them to test). (  al-‘Ankaboot 29: 2-3)

Allaah subhaanahu wa ta’aala also said:

أَمۡ حَسِبۡتُمۡ أَن تَدۡخُلُواْ ٱلۡجَنَّةَ وَلَمَّا يَأۡتِكُم مَّثَلُ ٱلَّذِينَ خَلَوۡاْ مِن قَبۡلِكُم‌ۖ مَّسَّتۡہُمُ ٱلۡبَأۡسَآءُ وَٱلضَّرَّآءُ وَزُلۡزِلُواْ حَتَّىٰ يَقُولَ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُواْ مَعَهُ ۥ مَتَىٰ نَصۡرُ ٱللَّهِ‌ۗ أَلَآ إِنَّ نَصۡرَ ٱللَّهِ قَرِيبٌ۬

Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, “When (will come) the Help of Allâh?” Yes! Certainly, the Help of Allâh is near! (al-Baqarah (2:214)

And Allaah also said:

أَمْ حَسِبْتُمْ أَن تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَعْلَمِ اللَّـهُ الَّذِينَ جَاهَدُوا مِنكُمْ وَيَعْلَمَ الصَّابِرِينَ

Do you think that you will enter Paradise before Allah tests those of you who fought (in His Cause) and (also) tests those who are As-Sabirin (the patient ones, etc.)?  [Aal Imraan 3:142]

So this is the way of Allaah – sunnatulllaah. May Allaah subhaanahu wa ta’aala keep us firm.

And the proof to those issues that he has mentioned is the saying of Allaah, (Bismillaahir-Ramaanir-Raheem)  “By Al-‘Asr (the time). (1) Verily, man is in loss, (2) Except those who believe (in Islâmic Monotheism) and do righteous good deeds, and recommend one another to the truth (i.e. order one another to perform all kinds of good deeds (Al-Ma’ruf) which Allâh has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar) which Allâh has forbidden), and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allâh’s Cause during preaching His religion of Islâmic Monotheism or Jihâd). (3)”

والدَّلِيلُ قَوْلُهُ تَعَالَى: :  بسم الله الرحمن الرحيم –  وَالْعَصْرِ * إِنَّ الْإِنسَانَ لَفِي خُسْرٍ * إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ

  •  والدليل قوله تعالى: بسم الله الرحمن الرحيم  (And the proof to those issues that he has mentioned is the saying of Allaah, after بسم الله الرحمن الرحيم
  •  وَالْعَصْرِ (By the time)   If Allaah subhaanahu wa ta’aala swears by something, then that it is proof that the thing that is sworn by is of great importance, which is the time here.   What is the big importance of time, in this time we are in and given?    The importance of the time is that this is the only chance for you to work for the last day, there is no other chance, this is the balance that you have which is those limited number of days when it is compared to the eternity you will be in the Hereafter.   This time is the only credit you have to work for the Hereafter, there is no other chance you have except these few days. Why a few days? Because if a person compares the number of days he lives on the face of those earth compared to the number of days he will give in the Hereafter, it will be nothing, not even a minute. Because in the Hereafter you will live to never die so it will not mean you will leave only 100, nor 1000, nor 10,000, nor 100,000, nor a million, nor 10 million, nor 100 million, it is eternity.

So this life is compared nothing, except Allaah gave us those few days just to work in and then we will deserve an eternity in Paradise if we do good – but if we don’t,  it will be an eternity in where? The Hellfire.

So Allaah subhaanahu wa ta’aala here, made clear the importance of time by swearing by it because it is the only chance we have to work towards the Aakhirah because in the Aakhirah there is no work, the only time to work is here. Allaah said:

حَتَّىٰ إِذَا جَاءَ أَحَدَهُمُ الْمَوْتُ قَالَ رَبِّ ارْجِعُونِ  *  لَعَلِّي أَعْمَلُ صَالِحًا فِيمَا تَرَكْتُ ۚ كَلَّا ۚ إِنَّهَا كَلِمَةٌ هُوَ قَائِلُهَا ۖ وَمِن وَرَائِهِم بَرْزَخٌ إِلَىٰ يَوْمِ يُبْعَثُونَ

 [For such is the state of the disbelievers], until, when death comes to one of them, he says, “My Lord, send me back.  *  That I might do righteousness in that which I left behind.” No! It is only a word he is saying; and behind them is a barrier until the Day they are resurrected. [Al Mu’minoon 23:99-100]

The pious predecessors said that there is no single person that will not wish to go back. Even the good doers, those who did evil will wish to go back to do good and those who did good will wish to go back to do more good. So this verse shows that the only time to do good is the dunyaa. That is why they say that the dunyaa is a passage way and not a place to rest and settle (الدنيا دار ممر لا در مقر) – Imaam an-Nawawee says this at the beginning of Riyaadhus-Saaliheen.    That is why the Prophet salallaahu ‘alayhi wasalam said:

  مالي وللدنيا ، إنما مثلي ومثل الدنيا كمثل راكب قال ـ أي نام ـ في ظل شجرة ، في يوم صائف ، ثم راح وتركها  [رواه الترمذي وأحمد وهو صحيح

“What is in it for me in this dunyaa? This dunyaa is just like a man who came and rested under the shade of a tree and left off”.  [At- Tirmidhee and Ahmed – Saheeh]

This is the dunyaa and it is our only chance.   So Allaah swore by the time to affirm something, what was it that was affirmed by this?  –  it is what Allaah mentions it in the rest of the verses which will be clarified in the next class Inshaa’Allaah.

 ~~~*~ END of DARS ~*~~~

Allaah Knows Best –  If any reader finds a mistake in the notes kindly bring it to our attention in the comments section. Baarakallaahu feekum!

Screen Shots >>>

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Establishing the Principles: Monotheism – Book 2- Class 1

بسم الله الرحمن الرحيم

Transcribers Note:  All praise is to Allaah Subhaanallaahu wa Ta’Aalaa, Who allowed us to complete the first book of the Monotheism series with our respected teacher.  May Allaah reward him for teaching us this precious knowledge that he learned from his teachers and that has been passed down to the scholars from the pious predecessors who took it from the Prophet Sallallaahu alayhi was-sallam.  Shaykh Ahmed Bazmool encourages the Muslims to benefit from Ustaadh Fahd’s teachings and walhamdulillaah, his lessons are filled with pure beneficial knowledge and gems that we may not gain elsewhere.  Straight Principles, concise and to the point that have been mentioned by our rightly guided scholars.  As beginning students, the teacher will give us a  precise translation of the authors work in an easy manner as the author intended – he wanted to clarify for the people what they didn’t know, and whenever there is a principle regarding what the author has mentioned, he will  mention it and clarify it with examples.  We ask Allaah Azza wa Jall to preserve our teacher  upon righteousness until he meets Him and to protect him from the harms of every evil eye and slanderous tongue –  him, his family and his students Ameen. 

Topics of this Lesson: 

  • An advice to the student of knowledge and  their methodology of studying these books
  • A recap of the Information learned from the study of the first book in the monotheism course: The Four Fundamental Principles
  • The subject of the the second book of the series: The Three Fundamental Principles and it is that the three questions lead to to the fact that Allaah Alone is the One deserving to be worshiped. 
  • An overview of the reason for studying these these four books in this particular order.

————————————————-

Our teacher began with praising Allaah and sending salaat and salaam on the Messenger of Allaah, his family, his companions and all who follow them exactly until the Last Day then began:

We have just finished the Four Fundamental Principles and we will move to the Three Fundamental Principles.

Teachers Introduction >>>

An Important Advice from the Teacher Before Embarking on the Study of this Next Book:

There are many important benefits I would like to share before explaining this book and this is regarding the methodology of the student of knowledge.  The methodology which every student of knowledge should follow when studying these books of Monotheism. This is because not everyone follows the correct methodology in seeking knowledge, especially Monotheism – therefore he will not be able to benefit from the books he studies as he should.

So you,  as a student of knowledge, you have to know how to study before studying. This is of an extreme importance that not even a lot of students of knowledge are aware of. The point is not from you moving from book to book without a goal, without a target that you want to reach, without a cause.  When you study a certain book, a certain knowledge, you have to know why you are studying this book and why this book was compiled in the first place and for who this book was compiled. There are many reasons why the effect of these books, and any other books, is weak on some people – meaning that he has left this book without getting the intended benefit he should derive from it.  Some of those reasons are:

  1.   The unawareness of the subject of the book studied.
  2.   The unawareness of the reason behind this book.
  3.   The unawareness of who the book was written for.
  4.   Following others.

~~~~~

1)     The unawareness of the subject of the book studied.

We have to know the subject.  The science is known, we all know what we are studying now, we are studying Monotheism. But what was the topic which the first book discussed?  And what is the topic that this book will discuss? and what is the topic that the coming book will discuss (which is the Book of Tawheed)?  And what is the topic which the fourth book will discuss?  And so on.  What is the subject?  What are we studying? What are the differences between the topics of  the book that we have studied and the books that we will be studying?

2)      The unawareness of the reason behind this book.

Why did the author write this book? This is very important, particularly because the scholars of before used to only write because of a necessity,  –  they wouldn’t write except in the case of a necessity –  for a certain need or a gap they wished to fill,  there had to be a reason.  But nowadays, it has become a habit. The scholars – especially those of before,  they wrote those books for strong reasons and needs they wanted to fulfil.

3)      The unawareness of who the book was written for.

Was the book written for the students of knowledge? Was it written for the laymen? Was it written for the scholars?  For example, we have four popular books in one science which is, for example ‘ilmul hadeeth (the hadeeth of the Prophet –  Sallallaahu`alayhi was-sallam).  We have:

  1.  Al-Arba’uun an-Nawawwiyyah (Forty Hadeeth of An Nawawee) which Inshaa’Allaah you all know.
  2. Umdatul-Ahkaam
  3. Bulooghul-Maraam  – Written by Ibn Hajar al-Asqalaanee who also explained al-Bukhaaree
  4. Al-Muntaqa by al-Majd ibnu Taymiyyah (the grandfather of Ibnu Taymiyyah)

We also have Riyaadh as-Saaliheen and Al-Adhkaar   – Also by Imaam an-Nawawee

Different books – one  science: the science of Hadeeth.   But different topics:  Al-Arba’uun an-Nawawwiyyah  speaks about the ahadeeth which are considered the foundations/fundamental principles of Islaam.  Ahadeeth which Islaam circulates around and this topic is different than the topic of the rest of the books.  Those books (Umdatul-Ahkaam, Bulooghul-Maraam, and Al- Muntaqa) speak about the aahadeeth which the jurists depend on in deriving the Islaamic rulings.  So here it is the same science (which is ilmul hadeeth) but a different topic, a different subject, a different type.  Then you have Riyaadhus-Saaliheen which speaks about merits and fadhaa’il and so on …  and adding to that, the reason or the criteria (the readers he intended this book for) which Ibn Hajar wanted by his book  Bulooghul-Maraam were the students of knowledge who were a bit advanced.   And the criteria ( the readers he intended this book for)  which al-Majd ibn Taymiyyah was aiming for are the scholars because he mentioned in his book that he wrote this book Al-Muntaqa for the scholars to depend on –  Ahadeeth which the scholars depend on, and so on…

So the student of knowledge has to understand:  “I am studying this book now for what cause, for what goal? What benefit should I take from this book and why?”

~~~~~

A Recap of the Subject of the Previous Book >>>

In the previous classes we explained the first book (of the Monotheism course) – which was The Four Fundamental Principles.

QUESTION: Do we know what is the main topic of The Four Fundamental Principles? What was the whole point from the information that was laid out in The Four Fundamental Principles?

ANSWER: It was to differentiate and distinguish between the Monotheistic believer and the polytheists. Why? Because back in the time of ash-Shaykh, rahimahullaah ta’aala, the people were in so much polytheism and doubt that they were not differentiating between At-Tawheed and Shirk, between al-Muwahhid and al-Mushrik, between the monotheistic believer and the polytheist.   So now the author is giving you four fundamental principles from the Qur’aan which make you able to distinguish between who is the true Muslim who is worshipping only Allaah, and the one who only claims to be, but is worshipping others with Him.

That is why you find the Shaykh himself saying for example about the four fundamental principles (as in other manuscripts), he says in one of them: “These are four principles of the principles of religion, with it the Muslim distinguishes between the way of the Muslims and the way of the polytheists.”  And in another he says: These are four principles, Allaah mentioned them in His entirely clear book (the Qur’aan), with it one knows the witness of laa illaaha illallaah, and with it he gets to distinguish between the Muslims and the polytheists.”

In the First Principle we learned:  If one believes in Allahs Lordship this is not enough for him to enter into Islaam and it does not prevent him from being described as a mushrik.

So what benefit does this give you? This is the first way to differentiate between the Muslim in reality and the Muslim by name. Because there are a lot of Muslims who believe in Tawheed ar-Ruboobiyyah  –  they believe that Allaah Subhaanahu wa ta’Aalaa is the only Creator, the Only Provider and the only One who disposes of the affairs, but they do not act upon Allaah’s Oneness in worship – meaning they associate others with Allaah in their worship. That is why the pious predecessors of the Companions and their followers, said regarding the verse where Allaah Subhaanahu wa Ta’Aalaa says:

وَمَا يُؤْمِنُ أَكْثَرُهُم بِاللَّـهِ إِلَّا وَهُم مُّشْرِكُونَ

And most of them believe not in Allâh except that they attribute
partners unto Him. [Yusuf 12:106]

They said (about this verse), “If you asked them who created the heavens and the earth, they will say Allaah alothough they worship another.”  They believe in Tawheed  ar-Ruboobiyyah, they believe in Allaah’s Lordship they believe in Allaah’s Exclusive Acts but they did not act upon that by worshipping Him Alone   –  they worshiped others with Him.

So there, the author gave you the first principle in the Qur’aan that makes you differentiate between who is the true Monotheistic believer from who is not. So he simply told you, the one who believes in Allaah’s Lordship, this is not enough for him to be a Muslim.  Now you have the first step to differentiate between the Muslims and the Mushriks.

From the Second Principle we learned:  Their claim that they are calling upon other than Allaah to get closer to Allaah or that they will intercede for them to Allaah is falsehood.

Then one may come to you and argue with you on that point that you are making based upon the Book of Allaah – they may say,  “We do not believe that those whom we call upon create with Allaah, provide with Allaah or dispose the affairs with Allaah, but we only go to them and worship them so they can get us close to Allaah or so they could intercede for us to Allaah.”  The author clarified that that is not a valid excuse that makes them Muslims.  So he gave you extra clarification: that it does not mean that if one believes in the Lordship of Allaah and gives excuses when falling into polytheism (when associating others with Allaah) that he can give the excuse of getting close to Allaah by worshiping another or seeking intercession.   That is not enough and it is not an excuse, it is falsehood. Allaah Subhaanahu Wa Ta’Aalaa falsified those two excuses in the Qur’aan.

In the Third Principle we learned that: Polytheism is all about directing worship to other than Allaah no matter the person or thing that is worhiped besides Allaah.

The author then clarified that polytheism is all about directing worship to other than Allaah, whatever that thing may be – associating anything whatsoever along with Allaah in your worship is shirk. So there is no difference between one who worships pious men, the one who worships idols, the one who worships prophets, the one who worships angels etc.

With the Fourth Principle we learned: The Mushriks of today are worse in their shirk than the ones before.

Then on top of those (first) three principles, which made this point very clear to you, he added, clarifying, that the Mushriks of today did not only follow the Mushriks of before but they are worse in their shirk than the ones before.  ( the fourth principle).

Now you have a clear understanding, after studying that book, on who is the true Monotheistic believer and who is not.

~~~~~

The Subject of this Coming Book:  The Three Fundamental Principles  and it is The Command to Worship Allaah Alone 

What am I suppose to get from this book, The Three Fundamental Principles? What does the author mean by the three fundamental principles? He means the three questions that you are going to be asked in your grave:

  1. Who is your Lord?
  2. What is your religion?
  3. Who is this man who has been sent to you?

This is what the “three principles” mean,  but we want to know what is the subject of this book, which is The Three Fundamental Principles.    What’s the outcome and what is the benefit that the author wants to teach you from this book? It is not directly the three questions in the grave – no, but the subject of this book is also the Oneness of Allaah in worship.  In other words: Allaah deserving to be worshipped alone.

Now you may ask and say: “This is not clear to me, because the author first speaks about, ‘Who is your Lord?’ and then he speaks about (explains) who is your Lord.  Then he speaks about, ‘What is your religion?‘ and he explained to us our religion. Then he spoke in the third point about who is our prophet.   How is this related to worshipping Allah alone?”

Beautiful question, this is the answer – the answer is what the author wants to get you to, from those three fundamental principles,  Why and How?

1)  Who is your Lord?

The answer is Allaah.

  • Do you know that Allaah is your Creator? Yes I do.
  • Do you know that Allaah is the only one Who created you with no one else in this? Yes I do.  (And no one believes otherwise, let alone oddities.)
  • Do you know that Allaah is your only provider? Yes I do.
  • Do you know that the only one who disposes your affairs and brings life after death and vice versa? Yes I do.

The author started with that question and wrote this book right here for the laymen and not for only the students of knowledge. That is why one of the names of this book is: Teaching the laymen the principles of ‘Aqeedah –  ‘talqeenu usoollil ‘Aqeedatil ‘aamah, in some prints.

At that time, when the Shaykh was calling to worshipping Allaah alone, all people believed in this point, so he started approaching them from that which they already believed in and this is the way of the Qur’aan.

 A SIDE POINT FYIThe Three Fundamentals starts from him  saying: “If it is said to you: who is your Lord?” The three parts at the beginning of the book have been added to the book by some of the students of the Shaykh. But the real book starts with him saying: If it is said to you: who is your Lord?

 So let us see what he said:  If it is said to you: who is your Lord? Then say, my Lord is the one who created me, who brought me up, who created all of the existence, all of the worlds. Then he said: And He is the One who I worship, I do not have anyone else to worship except Him.

See what the author is trying to bring the people to?  They already believe (in Tawheed Ar-Ruboobiyyah) – and this is the way of the Qur’aan by the way –   taking Tawheed Ar-Ruboobiyyah which the people already believe in, as a proof to what they do not believe, as proof to what they are not practicing, as proof to what they are not acting upon.  How is that?  Never in the Book of Allaah will  you find a verse speaking about the signs of Allaah and His exclusive acts EXCEPT you will find with it the order to worship Him Alone.

So the author here in Da’wah, when calling people, used the way of Allaah Subhaanahu Wa Ta’Aalaa in calling people to worship Him alone. You see for example, when he brought the verse:

يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

O mankind, worship your Lord, who created you and those before you, that you may become righteous [Al-Baqarah 2:21]

This is the first order that you will come across in the Qur’aan.  Allaah Subhaanahu wa Ta’Aalaa called the people starting with what that they already believe in.  He is the one who created you and you know that so worship Him.  Then He said:

الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِرَاشًا وَالسَّمَاءَ بِنَاءً وَأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ

 [He] who has made for you the earth a bed [spread out] and the sky a canopy and sent down from the sky, rain and brought forth thereby fruits as provision for you

Then what did He say right after he mentioned those signs {detailing the proofs of His Lordship} , He commanded them with to do what this belief which they already had, should have led them to…

فَلَا تَجْعَلُوا لِلَّـهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ…

 …So do not attribute to Allah equals while you know [that there is nothing similar to Him]. [Al Baqarah 2:22]

Look at all the verses in the Qur’aan speaking about Allaah’s Lordship, you will find before or after it, the order to worship Allaah.

The author, when he mentioned a couple of verses of the likes, he followed it up with the saying of Ibnu Katheer, ( as it will come inshaa’Allaah).   Look at the depth of the knowledge of this scholar, he brought the saying of Ibnu Katheer in regards to the verse of Surah al-‘Aaraaf:

إِنَّ رَبَّكُمُ اللَّـهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّاٍ

Indeed, your Lord is Allah, who created the heavens and earth in six days … [Al Araaf 7:54]

He said that Ibnu Katheer said: “the Creator of those things is the One who deserves to be worshipped” – so that is what he is aiming at. It is like he is telling the people that: “People! you believe that Allaah is your Creator, you believe that Allaah is your Provider, you believe that Allaah is the disposer of your affairs, you believe in all of that, look what Ibnu Katheer says, an Imaam of the a’imah, an Imaam of al-Muslimeen.  This is the words of the aa’imah,  I have not come with something new.   I am clarifying to you the deen which you have deviated away from. Ibnu Katheer says that the Creator of those things is the One who has the right to be worshipped alone. Meaning, if you understand that Allaah does those things and you believe in that already – then He who does those things is the One who deserves to be worshipped and no one else!”   

Basically, the author wanted to lead them, the laymen, to understanding what outcome?  – That Allaah (alone) is the One deserving to be worshipped.  He wanted to lead them from this –> if you know Allaah to this –> worship Him alone.  You know Allaah? Then you worship Him alone!  How is it that you know Allaah is your creator and provider and you ask for provision from someone else? It is contradicting.  Then this –>Who is your Lord? (which you will be asked of in your grave) is based upon this –> Allaah is the One deserving to be worshipped.  That is why he (the author), has utilised the information in this book to serve the purpose of affirming Allaah’s Oneness in worship.

2)   Knowing what is your religion.

Islaam –  what is Islaam?

See, the people at his time did not know the reality of what Islaam is. Many of them, after the polytheism had widespread due to their ignorance, they did not know the reality of Islaam. What is Islaam? Islaam is surrendering to Allaah and submissiveness to Allaah – that is the reality of our religion. Surrendering to Allaah means worshiping Him alone. So what is your religion? It is this: Allaah alone is the one deserving to be worshiped, the same point. So knowing what is your religion, it led you to the same point –  to the same thing.

The Prophet Sallallaahu alayhi wasallam explained this in a hadeeth. In the hadeeth he said to Mu’adh one day when Mu’aah asked him: “Guide me to a deed, which brings me close to Paradise and makes me far from the hellfire” then the Prophet Sallallaahu alayhi wasallam said: “You asked me of something great and verily it is easy for he whom Allaah made it easy for.”   In response, the Prophet Sallallaahu alayhi wasallam said: “1) that you worship Allaah and not join others with him in worship. 2) That you enjoin prayer. 3) Zakaat 4) Fasting 5) Hajj …and so on. And the end of this hadeeth he Sallallaahu alayhi wasallam said: “Should I tell you the head of the matter (of those he mentioned)? He mentioned it: “The head of the matter is Islaam and its pillar is prayer.” He is repeating the aforementioned. But the second time he did not express it the same way he expressed it before, rather -Instead of him saying that the head of the matter is that you worship Allaah alone and not join anything with him in worship  he said, “The head of the matter is  Islaam.”  He expressed this sentence in one word which is “Islaam”  What does that mean?  It means that  Islaam is that you worship Allaah and not join others with Him in worship.  This is how  this –> what is your religion?  leads to this —> Allaah Alone is the One deserving of worship.

See how he utilised the information in this book to serve this purpose ( affirming Tawheed Al-Uluuhiyyah),  affirming this information and leading the one whom he is calling to admit this reality, this truth.  How then is the last one? How is knowing your prophet going to lead us to that ( Allaah is the only one deserving to be worshiped)?

3. Who is this man that has been sent to you –  who is your prophet?

What information did he mention in that part of the book? Did he mention the Prophet’s wives? No. Did he mention the Prophet’s battles? No.  What did he focus on?  He said:  “Our Prophet Muhammad Sallallaahu `alayhi wasallam became a prophet by the revealing of ٱقۡرَأۡ and he became a messenger by the revealing of ‘- يَـٰٓأَيُّہَا ٱلۡمُدَّثِّرُ (١) قُمۡ فَأَنذِرۡ  O You enveloped in garments! * Rise and Warn!” …Then he said: “And the thing which Allaah asked him and ordered him to warn against is shirk.”

So basically,  knowing your Prophet will make you know what his message is and knowing what his message is and that the message is to warn against associating others with Allaah in worship and ordering and commanding the people to worship Allaah alone. 

He mentioned all the information, clarifying how and what  the Prophet sallallaahu`alayhi wasallam,  was sent with.   Then he said:  “He stayed in Makkah for ten years calling to this…”  and then the salaah was ordained… then he migrated to Madinah…

And the end, all this extra information we find at the end, after finishing those three questions and whatever is regarding them, we find extra information. This information is further clarifying and magnifying this issue.

 A student requested clarification regarding the verse (yaa Ayuhal-Mudadath-thir…) The verse يَـٰٓأَيُّہَا ٱلۡمُدَّثِّرُ  –  “Oh You enveloped in garments”  clarifies what the message is as with this verse he became a messenger. He was commanded by Allaah to deliver the message and he was commanded, by the authority Allaah gave him, as a warner to command them to worship Allaah alone and to avoid worshipping others. This verse did not make him a prophet but it made him a messenger  –  because he was a prophet by the revealing of ٱقۡرَأۡ –  Read!

This is the whole point of Thalaathatul-Usool, this will lead you to knowing that your whole religion is based upon this. This is your religion ( Allaah Alone is deserving to be worshiped) and it circulates around this and that is the whole hikmah, as Allaah Ta’Aalaa said in His book:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

And I did not create the jinn and mankind except to worship Me (alone).  [adh-Dhaariyat 51:56]

That is why Ibnul-Qayyim said that the whole Qur’aan is all in Tawheed and he explained it and brought forth the evidence – all of this will be mentioned thoroughly and in detail, but  you have to understand as a student of knowledge: “I am going to study this book, what new benefits  will I get from this book, which I did not get from the book before?”

That’s why when he spoke about what is your religion you will notice that he started speaking about acts of worship: “And the types of worship Allaah commanded are: du’aa, khawf, rajaa’, tawakkul, khashyaa’, ra’baa, khushoo’, dhahb, nadhr, isti’aana istighaathah etc. –  many types of worship.  Then you see that whatever is considered to be an act of worship giving it to other than Allaah is an act of shirk –  so you see what the author is trying to do here.  After you finish this book, you will know that everything that has been proven to be an act of worship – giving it to other than Allaah,  is considered an act of shirk. And you know now a fair amount of acts of worship, and the author gave you proof for every act of worship.

The Subject of the third book of the course: Kitaab At- Tawheed

Now what does Kitaab at-Tawheed (the Book of Monotheism) do and why study it?  Because the Book of Tawheed gives you all of these in detail.  So when you study the Book of Tawheed and finish it, most, if not all matters of Tawheed  -of how to worship Allaah alone,  will be clear to you – by the will of Allaah of course  ….what is Tawheed? What is the opposite of Tawheed? What are the things which if  you do you are considered a Mushrik? And what leads to shirk is explained in  detail in Kitaab at-Tawheed.

The Subject of the fourth book of the course: Kashf Ash-Shubuhaat

Why study the fourth book? Kashf ash-Shubahaat (Clarifying the Doubts). The fourth book, the author wrote it to answer for you the doubts that the people of polytheism might use against you and how to answer them.  So he will mention all the doubts that the people of polytheism use against the people of monotheism and how to answer them.

This is the methodology and writing of  those books, look at the gradual approach in calling people to this, in this order, this fashion, this way – It proves to you deep knowledge and great hikmah (wisdom) and that Allaah has aided this scholar of ours to call to what the prophets and messengers have called to.

We shall start this in the next class and this was just an introduction as you have to be clear on what you are going to study and what you are expecting to benefit. This is what you want to benefit  (Allaah Alone is deserving to be worshiped),  so you have to focus on what is related to this point in the coming book and you will see it. And  it will become very clear to you, now that you know what the goal is.

But imagine if  someone did not know, will he treat and approach this book the same?   No, he will come and study this book treating it as if it is a bunch of information which he uses to educate himself (and as if saying):  Oh yeah, this is something that I did not know.   But he will never be able to link each information with the other and it will not be clear to him, the relevance of this information mentioned after that,  and he will not be able to link the information which is mentioned in this book – because he will not know the point that the author is trying to make.  That is why you will find a lot of students of knowledge studying these books but not benefitting from these books as they should.

4)        Following others.

 So do not follow something just because people are following it.   Ask why  – You have to understand this, to correct your intention and to be of a clear way in whatever you want to overcome.  You see people are studying those books and saying that this is the way to seek knowledge, so I am going to study those books just because people are. No you have to understand,  Do not just follow others without knowing and understanding why.

~~~*~ END of DARS ~*~~~

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Establishing the Principles: Monotheism – Book 1- Class 17

بسم الله الرحمن الرحيم

Our teacher began with praising Allaah and sending salaat and salaam on the Messenger of Allaah, his family, companions and followers until the Last Day and began:

The last class of Book 1 – Alhamdulillaah, by Whose Grace the good deeds are completed.   All of the recordings may be accessed from HERE and the downloads are being updated at the main portal.

The Screen shot for this class is below and In shaa’ Allaah detailed notes for this and other outstanding notes will be added in near future … may Allaah grant all of us the Tawfeeq.

4P 17.1

Establishing the Principles: Monotheism – Book 1- Class 15

بسم الله الرحمن الرحيم

Our teacher began with praising Allaah and sending salaat and salaam on the Messenger of Allaah, his family, companions and followers until the Last Day and began:

New Notes >>>

We continue In shaa’ Allaah, we reached to the second principle …

4P 15.1

This principle is an answer to he who uses as an excuse when falling into shirk as we said,  “nearness to Allaah and intercession.”   And Allaah SUbhananahu wa ta’aalaa answered this and refuted it and falsified it  in His Qur’aan:

وَيَعبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَضُرُّهُم وَلَا يَنفَعُهُم وَيَقُولُونَ هَـٰٓؤُلَآءِ شُفَعَـٰٓؤُنَا عِندَ ٱللَّهِ‌ۚ قُل أَتُنَبِّـُٔونَ ٱللَّهَ بِمَا لَا يَعلَمُ فِى ٱلسَّمَـٰوَٲتِ وَلَا فِى ٱلۡأَرۡضِ‌ۚ سُبۡحَـٰنَهُ ۥ وَتَعَـٰلَىٰ عَمَّا يُشۡرِكُونَ

And they worship besides Allaah things that hurt them not, nor profit them, and they say: “These are our intercessors with Allaah.” Say: “Do you inform Allâh of that which He knows not in the heavens and on the earth?” Glorified and Exalted is He above all that which they associate as partners (with Him)!  [Yunus 10:18]

Allaah Subhaanahu wa Ta’Alaa clarifies to us that seeking intercession is not a valid excuse when falling into shirk because such a thing does not happen in the first place.

وَ الشَّفَاعَةُ شَفَاعَتَان: شَفَاعَةٌ مَنفِيَّةٌ وَشَفَاعَةٌ مُثْبَتَةٌ

Here he clarified that there are two types of intercession:

  1. شَفَاعَةٌ مَنفِيَّةٌ meaning the intercession which is negated.
  2. شَفَاعَةٌ مُثْبَتَةٌ  meaning an affirmed intercession.

Intercession which is negated, How do you get to know the intercession which is negated? What is the principle regarding that kind of intercession (شفاعة)?

4P 15.2

He answered:    هي التي تطلب من غير الله فيما لا يقدر عليه الا الهMeaning it is that Intercession which is sought from other that Allaah in that which only Allaah can do.  Like asking other than Allaah to admittance to Jannah.  If someone says to other than Allaah, “Enter me into Paradise.” –  then here, he has asked from other than Allaah that which only Allaah can do because Allaah is the Only One who can admit you to Paradise.  Or for example if you say, “O so and so forgive my sins.” –  and forgiving the sins is only to Allaah as Allaah says in the Noble Qur’aan  Ale `Imraan 3/135:

  وَمَن يَغْفِرُ الذُّنُوبَ إِلَّا اللَّـهُ وَلَمْ يُصِرُّوا عَلَىٰ مَا فَعَلُوا وَهُمْ يَعْلَمُونَ

… and none can forgive sins but Allaah – And do not persist in what (wrong) they have done, while they know.’’

So this is an example of that which only Allaah can do. If that is asked from other than Allaah, like if someone says, “O the Wali So and So! forgive my sins!”   – Here he has asked from other than Allaah what only Allaah can do. This type of intercession, which this individual sought is a negated intercession – that means Allaah does not approve it and deems whoever does it as a disbeliever.

Or for example if someone ask from other than Allaah offspring, like says, “O so and so grant me offspring!” Here this is something that only Allaah can do.  So if it is sought from other then Allaah this is the shafaa`  which is negated and asking from other than Allaah what other than Allaah  can’t do. And this is ash-shirk because as it was clarified before:  Ash-Shirk is eqaling other than Allaah with Him in something that only He can do.

Asking other than Allaah for an offspring, isn’t this equaling other than Allaah with Him in something that only He could do?  (Yes it is)   Or if you asked other than Allaah to admit you into Jannah, is this not an equaling of other than Allaah with Him in something that only He could do?  (Yes it is).  It is an equalling in what action?  An equalling in asking –   in asking something which only Allaah could do which is admitting into Jannah.   So when you ask it from other than Allaah (admitting to Jannah),  here you are equaling other than Allaah with Him. This is how you are taking another ilah with Allaah,  because the only one who could admit you to Jannah is an ilah  – so when you ask admitting into Jannah  from other than Allaah then you have taken another ilah with Allaah because you have asked another something which only Allaah can do and when you do that you have taken  the one you have ask as an ilah;  you have treated him as you treated Allaah by asking from him something only Allaah could do.

And he brought the Daleel (evidences),  –  and this is the way of the author, unlike what the people to whom shirk is beautified in their eyes say; that this author has brought a new religion or is calling to a fifth madh-hab, when he only brought the evidences  –  every point he has mentioned, he brings the evidence. “this is the issues and the evidence is this verse,  this is the issue and the evidence is this verse, etc…”

The author says:  والدليل قوله تعالى And the proof (of the negated intercession) is the saying of Allaah Ta’Aalaa:

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَنفِقُواْ مِمَّا رَزَقۡنَـٰكُم مِّن قَبۡلِ أَن يَأۡتِىَ يَوۡمٌ۬ لَّا بَيۡعٌ۬ فِيهِ وَلَا خُلَّةٌ۬ وَلَا شَفَـٰعَةٌ۬‌ۗ وَٱلۡكَـٰفِرُونَ هُمُ ٱلظَّـٰلِمُونَ

O you who believe! Spend of that with which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the Zalimun (wrong-doers, etc.). 2:254

This means no one will come and because he’s a friend to this person that he will do anything for him, no – Allaah said in Qur’aan in  80/34:

وْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ ﴿٣٤﴾ وَأُمِّهِ وَأَبِيهِ

That Day shall a man flee from his brother, (34) And from his mother and his father.

Everyone on that day will say, “Nafsee! Nafsee!” – Myself, myself! Everyone on that Day will worry only about himself, not anyone else even if it was his mother or his father.

“Wa laa shafaa`” –  So on that day there will not be ash-shafaa`.   But here,  Allaah Subhaanahu Wa Ta’Aalaa proved ash-shafaa` in another verse but negates it in this verse.   And as it is known,  that every believer in Allaah Subhaanahu wa Ta’Aalaa and His Book,  believes the Book of Allaah does not contradict itself.   Here,  this intercession was negated because it is not like the shafaa` which was affirmed … how? Because this is the illegal shafaa` –  the illegal way of shafaa`, the intercession that the polytheists did.  That is why Allaah sSubhaanahu wa Ta`aalaa said right after this:  ’’وَٱلۡكَـٰفِرُونَ هُمُ ٱلظَّـٰلِمُونَ – And it is the disbelievers who are the Zalimun (wrong-doers, etc.).’’

This is the deviated shafaa`.  So here, Allaah Subhaanahu wa Ta’Aalaa negated the intercession although He has affirmed it in other verses. So in some verses Allaah Ta’Aalaa negates the Shafaa`, ike in the saying of Allaah Ta’Aalaa  (Suuratul Ghaafir 40/18):

  مَا لِلظَّالِمِينَ مِنْ حَمِيمٍ وَلَا شَفِيعٍ يُطَاعُ 

 There will be no friend, nor an intercessor for the Zalimun (polytheists and wrong-doers), who could be given heed to.

What is meant by “the oppressors” here is “the polytheists”  This is the proof that the oppression here is the Shirk, because Allaah Subhaanahu wa Ta’Aalaa said in Suurah Luqmaan when Luqmaan is advising his son –  31/13:

  :إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ 

 Joining others in worship with Allaah is a great Zulm (wrong) indeed.

So Allaah says:  مَا لِلظَّالِمِينَ مِنْ حَمِيمٍ وَلَا شَفِيعٍ يُطَاعُ – There will be no friend, nor an intercessor for the Zalimun (polytheists and wrong-doers), who could be given heed to.   So there will not be an intercessor for who?   For everyone or for someone in particular?   –  For someone in particular –  the dhaalimoon.  And this clarifies that  the shafaa` which is negated is the shafaa` of the dhaalimoon – the oppressors.  And this is why Allaah said:  ’’وَٱلۡكَـٰفِرُونَ هُمُ ٱلظَّـٰلِمُونَ – And it is the disbelievers who are the Zalimun (wrong-doers, etc.).’’

Subhaanallaah Allaahu Akbar wa  Alhamdulillaah –  Look how the Qur’aan clarifies itself.   Here it says: وَٱلۡكَـٰفِرُونَ هُمُ ٱلظَّـٰلِمُونَ   Please ponder on this verse for Allah’s Sake:  In Surah Al Ghaafir verse 18 Allaah says:

مَا لِلظَّالِمِينَ مِنْ حَمِيمٍ وَلَا شَفِيعٍ يُطَاعُ

There will be no friend, nor an intercessor for the Zalimun (polytheists and wrong-doers), who could be given heed to.

Then Allaah clarified in 40/18 that the oppressors are the kaafiruun.   If you want to know whom are the dhaalimoon that Allaah referred to in Surah 40/18, then those dhaalimoon are the kaafiroon.   Those dhaalimoon are the kaafiroon who have taken the illegal shafaa`.

And Allaah Subhaanahu wa Ta’Aalaa said also in Surah Al Muddaththir 74:39-48:

إِلَّآ أَصۡحَـٰبَ ٱلۡيَمِينِ (٣٩) فِى جَنَّـٰتٍ۬ يَتَسَآءَلُونَ (٤٠) عَنِ ٱلۡمُجۡرِمِينَ (٤١) مَا سَلَڪَكُمۡ فِى سَقَرَ (٤٢) قَالُواْ لَمۡ نَكُ مِنَ ٱلۡمُصَلِّينَ (٤٣) وَلَمۡ نَكُ نُطۡعِمُ ٱلۡمِسۡكِينَ (٤٤) وَڪُنَّا نَخُوضُ مَعَ ٱلۡخَآٮِٕضِينَ (٤٥) وَكُنَّا نُكَذِّبُ بِيَوۡمِ ٱلدِّينِ (٤٦) حَتَّىٰٓ أَتَٮٰنَا ٱلۡيَقِينُ (٤٧) فَمَا تَنفَعُهُمۡ شَفَـٰعَةُ ٱلشَّـٰفِعِينَ

Except those on the Right, (i.e. the pious true believers of Islâmic Monotheism); (39) In Gardens (Paradise) they will ask one another, (40) About Al-Mujrimûn (polytheists, criminals, disbelievers), (And they will say to them): (41) “What has caused you to enter Hell?” (42) They will say: “We were not of those who used to offer the Salât (prayers)(43) “Nor we used to feed Al-Miskin (the poor); (44) “And we used to talk falsehood (all that which Allâh hated) with vain talkers (45) “And we used to belie the Day of Recompense (46) “Until there came to us (the death) that is certain.” (47) So no intercession of intercessors will be of any use to them

This (aayah 43)  is  one of the strong evidences that he who leave prayer is a disbeliever.  The first answer that the disbelievers give as to why they are in Hell is that they were not of those who prayed Subhaan Allaah…  (After they gave all the reasons for their being in Hell)…Then Allaah said (what means)  so no intercession of intercessors will be of any use to them.  So here Allaah negates the intercession which is to them.  This explains the intercession which He Ta’Aalaa negates in Surah 2/254: 

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَنفِقُواْ مِمَّا رَزَقۡنَـٰكُم مِّن قَبۡلِ أَن يَأۡتِىَ يَوۡمٌ۬ لَّا بَيۡعٌ۬ فِيهِ وَلَا خُلَّةٌ۬ وَلَا شَفَـٰعَةٌ۬‌ۗ وَٱلۡكَـٰفِرُونَ هُمُ ٱلظَّـٰلِمُونَ

O you who believe! Spend of that with which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the Zalimun (wrong-doers, etc.). 2:254

This negated intercession is the intercession of the polytheists. And this is in mnay verses.  The issue of Tawheed is why the Qur’aan was revealed.  The whole Qur’aan was revealed to call the people to this (tawheed) – to purifying their heart and to submitting only to Allaah Subhaanahu wa Ta’Aalaa.

~~~~~

الشَفَاعَةٌ مُثْبَتَةٌ 

What is the affirmed shafaa` ? What is the rule and the way to identify and to recognize and to get to know what is the shafaa` which is approved by Allaah?  The author said:  هي التي تطلب من الله فيما لا يقدر عليه الا الله  – meaning it is the intercession which is sought from Allaah in that which He only can do.

  • تطلب  (tutlabu) means,  “it is asked and sought.”

An example to this affirmed Shafaa` is like asking Allaah,  “O Allaah make me of those whom the Prophet (Sallallaahu`alayhi wasallam) will intercede for (On Yawmal Qiyaamah) by Your permission (after you give him permission).   You say, “Allahumma …”  So this is sought from Allaah and not the Rasool  (Salallaahu`alayhi wassallam).  “Allaahumma” means, “O Allaah!”    But if you flipped it around and asked it of the Prophet  (Sallallaahu`alayhi wasallam) then you have asked of him  (Sallallaahu`alayhi wasallam)  something which only Allaah can do.  It is only after Allaah gives him permission that he can intercede.  Otherwise he can’t give intercession from himself and by himself and with his own will, regardless of the will of Allaah.

 Asking it from Allaah is TAWHEED and asking it from other than Allaah –  even if it is the Prophet  (Sallallaahu`alayhi wasallam),  it is SHIRK.

Now he mentioned a very important issue:  وَ الشِّافِعُ مُكْرَمٌ بِالشَّفَاعَةِ   … this is an answer to he who says, “Then what is the point of shafaa` anyways when Allaah can recompense all His slave in the blink of an eye,  without the need of anyone interceding?”

 Here, it is not Allaah letting someone intercede because he needs it but He Subhaanahu wa Ta’Aalaa lets someone intercede to show his honor, to show how honorable he is to Allaah.   That is why the Qur’aan intercedes, Al-Baqarah intercedes, Ale Imran  intercedes,  fasting  intercedes, the martyr  intercedes, the child  intercedes for his parent etc… All this to show that what was mentioned is honorable to Allaah Subhaanahu wa Taalaa.

So that is the whole point of Ash-Shafaa`.  Shafaa` is given by the will of Allaah to show his rank and honor to Allaah Subhaanahu wa Ta’Aalaa.   And we cannot ask it from that which intercedes or from he who intercedes because this intercession is only after the will of Allaah.  Otherwise, can we ask the fasting to intercede?  Or Al Baqarah to intercede?  (No of course we can’t).  We can’t ask a martyr to enter us into jannah or a chold sho has died to forgive us from our sins …  here we would be going back to the old ancient shirk of Al Mushrikeen.

Another important issue where the author mentions what is the condition to the accepted shafaa`:  “And the one intercede for is he whom Allaah is pleased with his word and action after permission.’’   So here the author clarified that the conditions of the affirmed intercession are two:

  1. Allaah is pleased with the interceded for- This is the Monotheistic believer, the Muslim who doesnt worship except Allaah  – he who doesn’t commit shirk. The proof is that the intercession is negated for the mushrikoon –  they are the  kafiroon and the dhaalimoon, those mentioned in Surah Luqman.  Allaah is not pleased with the polytheists.
  2. That Allaah gives the permission to intercede and the proof is Ayatul-Kursi:  “Who is he that can intercede with Him except with His Permission?” – 2:255 – That means nobody can interced with Him except with His Permission.

Allaah mentioned this in many verses.  Of the verses where Allaah mentioned both conditions  is Suurah An Najm 53:26 :

وَكَم مِّن مَّلَكٍ۬ فِى ٱلسَّمَـٰوَٲتِ لَا تُغۡنِى شَفَـٰعَتُہُمۡ شَيۡـًٔا إِلَّا مِنۢ بَعۡدِ أَن يَأۡذَنَ ٱللَّهُ لِمَن يَشَآءُ وَيَرۡضَىٰٓ

  “And there are many angels in the heavens, whose intercession will avail nothing except after Allaah has given leave for whom He wills and pleases’’ 

And another verse  is Suurah Taa Haa 20/109

يَوۡمَٮِٕذٍ۬ لَّا تَنفَعُ ٱلشَّفَـٰعَةُ إِلَّا مَنۡ أَذِنَ لَهُ ٱلرَّحۡمَـٰنُ وَرَضِىَ لَهُ ۥ قَوۡ

“On that day no intercession shall avail, except the one for whom the Most Beneficent (Allaah) has given permission and whose word is acceptable to Him.’’

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The three sides of Intercession:

The one giving it (Allaah Ta’Aalaa) is called  Al-Mashfuu`u indahu  المشفوع عنده

The interceding (The Prophet Sallallaahu`alayhi wasallam)  he is called  Ash-Shaafi`  الشافع

The interceded for (i.e. the sinners Muslim)  they are called Al-Mashfuu`u lahu     المشفوع له

-END of DARS-

Notes transcribed by Amina Mustafa  – Ya Rabbi, increase me in guidance and keep me on the way of guidance until the last moment of my life. This is a transcript of a lecture given by Brother Ustadh AtTahiri . We ask Allah subhana wa ta’ala for His forgiveness and His Mercy. Anything that is good from these notes is from Allah subhana wa ta’ala. Any mistakes & misrepresentations are my own. I ask Allah subhana wa ta’ala for His forgiveness and to put forgiveness in the hearts of those who read them. JazakAllah Khairan.

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Establishing the Principles: Monotheism – Book 1- Class 13

بسم الله الرحمن الرحيم

Our teacher began with praising Allaah and sending salaat and salaam on the Messenger of Allaah, his family, companions and followers until the Last Day and began:

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In the previous class we took the first Principle and it is,

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We said in the Previous class that the verses of Al-‘Uloohiyyah are in the sequence of commanding and verses of Ar-Ruboobiyyah  is mentioned in the sequence of  informing. When Allaah mentions the greatness of his creation, He created the earth and heavens and all what is in them.  It Is only to set up evidence to people who already believe in that but don’t act upon it and don’t submit themselves only to Allaah rather to other than Him. This is defect which made them Mushrikeen and disbelievers. The act of worship is every act with which Allaah is pleased. It is known by 3 ways:

  1. Either Allaah commands it or
  2. Allaah mentions reward to it or
  3. Allaah praises the one who does it.

Then we gave general principle which says that whatever has been proven to be an act of worship is not to be given to other than Allaah and giving and directing to other than Allaah is what we call is Ash-Shirk. Ash-Shirk in Islaam is directing the act of worship to other than Allaah or wanting other than Allah’s pleasure by this act of worship.

Basically the summary of the first principle:  That Singling out Allaah in Lordship is not enough to enter Islaam, neither does it presents one from being ascribed to Ash-Shirk.  I did said in previous class that we will mention a lot of verses about lordship meaning mentioned in the sequence of informing and verses of Allah’s worship in the sequence of commanding.

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There are many examples and of the example is the saying of Allaah in Qur’aan in Sooratul Baqarah verse 163:

وَإِلَـٰهُكُمۡ إِلَـٰهٌ۬ وَٲحِدٌ۬‌ۖ لَّآ إِلَـٰهَ إِلَّا هُوَ ٱلرَّحۡمَـٰنُ ٱلرَّحِيمُ
And your Ilah (God) is One Ilah (God – Allah), La ilaha illa Huwa (there is none who has the right to be worshipped but He), the Most Beneficent, the Most Merciful.

And then Allaah said after that in verse 164:

إِنَّ فِى خَلۡقِ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَٱخۡتِلَـٰفِ ٱلَّيۡلِ وَٱلنَّهَارِ وَٱلۡفُلۡكِ ٱلَّتِى تَجۡرِى فِى ٱلۡبَحۡرِ بِمَا يَنفَعُ ٱلنَّاسَ وَمَآ أَنزَلَ ٱللَّهُ مِنَ ٱلسَّمَآءِ مِن مَّآءٍ۬ فَأَحۡيَا بِهِ ٱلۡأَرۡضَ بَعۡدَ مَوۡتِہَا وَبَثَّ فِيہَا مِن ڪُلِّ دَآبَّةٍ۬ وَتَصۡرِيفِ ٱلرِّيَـٰحِ وَٱلسَّحَابِ ٱلۡمُسَخَّرِ بَيۡنَ ٱلسَّمَآءِ وَٱلۡأَرۡضِ لَأَيَـٰتٍ۬ لِّقَوۡمٍ۬ يَعۡقِلُونَ

Verily! In the creation of the heavens and the earth, and in the alternation of night and day, and the ships which sail through the sea with that which is of use to mankind, and the water (rain) which Allah sends down from the sky and makes the earth alive therewith after its death, and the moving (living) creatures of all kinds that He has scattered therein, and in the veering of winds and clouds which are held between the sky and the earth, are indeed Ayat (proofs, evidences, signs, etc.) for people of understanding.

Notice –    I said whenever you see a verse regarding Allaah’s Lordship,   you will find either before it or after it the mentioning – the command –  of Allaah Subhaanahu wa Ta’Aalaa’s Worship.  As here, the first verse (2/163) has the order to worship Allaah Alone and the verse right after that mentions Allaah’s Lordship, and how He created things.  The following verse (2/164)  is brought as evidence to the prior verse (2/163). It is like Allaah Ta’Aala is saying that none has the right to be worshipped but He … Why?) Because it is He who created the heavens and the earth and alternates the day and the night and makes the ships sail etc.

And Allah also said in Soorah Al Baqarah verse 21:

يَـٰٓأَيُّہَا ٱلنَّاسُ ٱعۡبُدُواْ رَبَّكُمُ ٱلَّذِى خَلَقَكُمۡ وَٱلَّذِينَ مِن قَبۡلِكُمۡ لَعَلَّكُمۡ تَتَّقُونَ

O mankind! Worship your Lord (Allah), Who created you and those who were before you so that you may become Al-Muttaqun.

This verse is the first order that your eye will pick up in the Qur’aan  –  the first order is to worship Allaah Alone.   And why worship Allaah alone? Because He is the One Who has created you and created those before you so that you may become Muttaqun.  Then after that He mentioned further signs of His creation:

ٱلَّذِى جَعَلَ لَكُمُ ٱلۡأَرۡضَ فِرَشً۬ا وَٱلسَّمَآءَ بِنَآءً۬ وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً۬ فَأَخۡرَجَ بِهِۦ مِنَ ٱلثَّمَرَٲتِ رِزۡقً۬ا لَّكُمۡ‌ۖ فَلَا تَجۡعَلُواْ لِلَّهِ أَندَادً۬ا وَأَنتُمۡ تَعۡلَمُونَ

“ Who has made the earth a resting place for you, and the sky as a canopy, and sent down water (rain) from the sky and brought forth therewith fruits as a provision for you. Then do not set up rivals unto Allah (in worship) while you know (that He Alone has the right to be worshipped).

Those verses of Lordship were proceded and preceded with the order to worship Allah alone. Not only in the beginning but after as well because in the beginning it says: “O mankind worship your Lord…” and then at the end of those verses it says:  “And do not set up trivals with Allaah in the worship while you know.”

Even the first verse which you find in the Qur’aan, as Allaah Ta’Aalaa said:

ٱلۡحَمۡدُ لِلَّهِ رَبِّ ٱلۡعَـٰلَمِينَ

 “ Alhamdu-lillahi Rabbil ‘Alameen.” 

Which means “All the Praise is to Allah, Lord of the worlds.”   The scholars said (and of them is Sheikh Mohammad ibnu Salih ibnu Al `Uthaymeen – رحمه الله  ),  that this is like a reasoning to why Allaah deserves all praise –  meaning it is like Allaah saying the praise is all to Allaah. Why? Because He is the Lord of the worlds.  So because He is the Lord of the world, all the praise is to Him and this includes worshipping Him Alone.

And Allah said in Soorat-An-Nahl verse 17:

أَفَمَن يَخۡلُقُ كَمَن لَّا يَخۡلُقُ ‌أَفَلَا تَذَڪَّرُونَ

Is then He, Who creates as one who creates not? Will you not then remember?

Meaning, doesn’t this fact that you already believe in, doesn’t it make you act upon what you believe in. If He is the one who creates then He is the One Who deserves to be worshipped.  Then Allah says in same Soorah verse 18:

وَإِن تَعُدُّواْ نِعۡمَةَ ٱللَّهِ لَا تُحۡصُوهَآ‌ۗ إِنَّ ٱللَّهَ لَغَفُورٌ۬ رَّحِيمٌ۬

And if you would count the graces of Allah, never could you be able to count them. Truly! Allah is Oft-Forgiving, Most Merciful.”

Then right after it He said in verse 20:

وَٱلَّذِينَ يَدۡعُونَ مِن دُونِ ٱللَّهِ لَا يَخۡلُقُونَ شَيۡـًٔ۬ا وَهُمۡ يُخۡلَقُونَ

Those whom they (Al-Mushrikun ) invoke besides Allah have not created anything, but are themselves created.

So here, Lordship is mentioned together with worship.  All of the verses in the Qur’aan are mentioned like this. That’s why Imaam Ibnu Qayyim Al-Jawziyyah – رحمه الله تعالى said that all the Qur’aan is in this order (The order to worship Allaah Alone), because all of the verses in the qur’aan are one of four concepts:

  1.  An order from Allaah to worship Him alone and avoid all that is worshiped besides Him.  (This is ordering Monotheism and forbidding Polytheism)  or –
  2.  Rulings which Allaah SUbhanaahu wa Ta’aalaa ordained.  (And these are the things which you worship Allaah with and so complete Tawheed.) Why? Because you do those acts of worship only to Allah. And this is also monotheism.  or-
  3. The telling of the stories of those who responded to the Call of the messengers (i.e Tawheed). Because all the stories mentioned in Qur’aan are all regrading this issue:  The issue of the call to worship Allaah Alone and to avoid what is worshipped beside Him.  So whatever stories are in the Qur’aan are of those who achieved the Tawheed and those who didn’t respond (answer the Messengers call)  and the result was punishment for those who didn’t and reward for those who did.
  4.  Or the Qur’aan is Allah’s Names and Attributes. And this is also singling out Allah in His Names and His attributes.  And this is also monotheism because it is singling Allaah out in His Names and Attributes.

So this Qur’aan is all in tawheed –  from its the beginning until its end –  the Qur’aan is Tawheed because this is the message with which Allaah sent all the messengers. Allaah said in Soorah Al Anbiyaa 21 verse 25:

وَمَا أَرْ‌سَلْنَا مِن قَبْلِكَ مِن رَّ‌سُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَـٰهَ إِلَّا أَنَا فَاعْبُدُونِ

 And We did not send any Messenger before you (O Muhammad) but We revealed to him (saying): Lâ ilâha illa Ana [none has the right to be worshipped but I (Allâh)], so worship Me (Alone and none else).”

And Allah also said in Soorah 16 verse 36:

وَلَقَدۡ بَعَثۡنَا فِى ڪُلِّ أُمَّةٍ۬ رَّسُولاً أَنِ ٱعۡبُدُواْ ٱللَّهَ وَٱجۡتَنِبُواْ ٱلطَّـٰغُوتَ‌ۖ فَمِنۡهُم مَّنۡ هَدَى ٱللَّهُ وَمِنۡهُم مَّنۡ حَقَّتۡ عَلَيۡهِ ٱلضَّلَـٰلَةُ‌ۚ فَسِيرُواْ فِى ٱلۡأَرۡضِ فَٱنظُرُواْ كَيۡفَ كَانَ عَـٰقِبَةُ ٱلۡمُكَذِّبِينَ

 And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allah (Alone), and avoid (or keep away from)Taghut (all false deities, etc. i.e. do not worship Taghut besides Allah).” Then of them were some whom Allah guided and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied (the truth).

Notice how the messages of the messengers are ONE.  When Allaah  said in Soorah Al Araaf 7 verse 59:

لَقَدۡ أَرۡسَلۡنَا نُوحًا إِلَىٰ قَوۡمِهِۦ فَقَالَ يَـٰقَوۡمِ ٱعۡبُدُواْ ٱللَّهَ مَا لَكُم مِّنۡ إِلَـٰهٍ غَيۡرُهُ ۥۤ إِنِّىٓ أَخَافُ عَلَيۡكُمۡ عَذَابَ يَوۡمٍ عَظِيمٍ۬

Indeed, We sent Nuh (Noah) to his people and he said: “O my people! Worship Allah! You have no other Ilah (God) but Him. (La ilaha ill-Allah: none has the right to be worshiped but Allah). Certainly, I fear for you the torment of a Great Day!”

In the same Soorah verse 65:

قَالَ يَـٰقَوۡمِ ٱعۡبُدُواْ ٱللَّهَ مَا لَكُم مِّنۡ إِلَـٰهٍ غَيۡرُهُ أَفَلَا تَتَّقُونَ

…He said: “O my people! Worship Allah! You have no other Ilah (God) but Him. (La ilaha ill-Allah: none has the right to be worshipped but Allah). Will you not fear (Allah)?”

And then Allaah Ta’Alaa said after a couple of verses in verse   73:

وَإِلَىٰ ثَمُودَ أَخَاهُمۡ صَـٰلِحً۬ا‌ۗ قَالَ يَـٰقَوۡمِ ٱعۡبُدُواْ ٱللَّهَ مَا لَڪُم مِّنۡ إِلَـٰهٍ غَيۡرُهُ ۥ‌ۖ قَدۡ جَآءَتۡڪُم بَيِّنَةٌ۬ مِّن رَّبِّكُمۡ‌ۖ هَـٰذِهِۦ نَاقَةُ ٱللَّهِ لَڪُمۡ ءَايَةً۬‌ۖ فَذَرُوهَا تَأۡڪُلۡ فِىٓ أَرۡضِ ٱللَّهِ‌ۖ وَلَا تَمَسُّوهَا بِسُوٓءٍ۬ فَيَأۡخُذَكُمۡ عَذَابٌ أَلِيمٌ۬

And to Thamud (people, We sent) their brother Salih (Saleh). He said: “O my people! Worship Allah! You have no other Ilah (God) but Him. (La ilaha ill-Allah: none has the right to be worshipped but Allah).

The da’wah of Saalih the same, and then Allaah Subhaanahu wa ta’Aalaa said also in verse 85:

وَإِلَىٰ مَدْيَنَ أَخَاهُمْ شُعَيْبًا ۗ قَالَ يَا قَوْمِ اعْبُدُوا اللَّـهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُ‌هُ ۖ قَدْ جَاءَتْكُم بَيِّنَةٌ مِّن رَّ‌بِّكُمْ ۖ فَأَوْفُوا الْكَيْلَ وَالْمِيزَانَ وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ وَلَا تُفْسِدُوا فِي الْأَرْ‌ضِ بَعْدَ إِصْلَاحِهَا ۚ ذَٰلِكُمْ خَيْرٌ‌ لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ

“And to (the people of) Madyan (Midian), (We sent) their brother Shu’aib. He said: “O my people! Worship Allah! You have no other Ilah (God) but Him. [La ilaha ill-Allah (none has the right to be worshipped but Allah)].

All of the messengers brought the same message. This is the wisdom of sending out messengers and this is the wisdom of which Allah created us. And this is the reason of existence of Hellfire and the Heaven. And the reason why Allah Subhaanahu wa Ta’aalaa created heavens and the earth, so that we worship Him alone.

~~~~~

The polytheists believe that Allah Subhaanahu wa Ta’aalaa is their only Creator and that He is the only one who disposes their affairs and brings them life after death and vice versa.  They believe this and it is in many  verses of the Qur’aan as in Soorah Luqmaan 31 verse 25:

وَلَٮِٕن سَأَلۡتَهُم مَّنۡ خَلَقَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ لَيَقُولُنَّ ٱللَّهُ‌ۚ قُلِ ٱلۡحَمۡدُ لِلَّهِ‌ۚ بَلۡ أَڪۡثَرُهُمۡ لَا يَعۡلَمُونَ

And if you (O Muhammad) ask them: “Who has created the heavens and the earth,” they will certainly say: “Allah.” Say: “All the praises and thanks be to Allah!” But most of them know not.

And in Soorah Saba 29 verse 63:

وَلَٮِٕن سَأَلۡتَهُم مَّن نَّزَّلَ مِنَ ٱلسَّمَآءِ مَآءً۬ فَأَحۡيَا بِهِ ٱلۡأَرۡضَ مِنۢ بَعۡدِ مَوۡتِهَا لَيَقُولُنَّ ٱللَّهُ‌ۚ قُلِ ٱلۡحَمۡدُ لِلَّهِ‌ۚ بَلۡ أَڪۡثَرُهُمۡ لَا يَعۡقِلُونَ
If you were to ask them: “Who sends down water (rain) from the sky, and gives life therewith to the earth after its death?” They will surely reply: “Allah.” Say: “All the praises and thanks be to Allah!” Nay! Most of them have no sense.

“But most of them understand not”  means they don’t act upon what they believe by worshiping Allah alone and avoid all that worshiped beside Him.

In Soorah 10 verse 31:

قُلۡ مَن يَرۡزُقُكُم مِّنَ ٱلسَّمَآءِ وَٱلۡأَرۡضِ أَمَّن يَمۡلِكُ ٱلسَّمۡعَ وَٱلۡأَبۡصَـٰرَ وَمَن يُخۡرِجُ ٱلۡحَىَّ مِنَ ٱلۡمَيِّتِ وَيُخۡرِجُ ٱلۡمَيِّتَ مِنَ ٱلۡحَىِّ وَمَن يُدَبِّرُ ٱلۡأَمۡرَ‌ۚ فَسَيَقُولُونَ ٱللَّهُ‌ۚ فَقُلۡ أَفَلَا تَتَّقُونَ

Say (O Muhammad): “Who provides for you from the sky and from the earth? Or who owns hearing and sight? And who brings out the living from the dead and brings out the dead from the living? And who disposes the affairs?” They will say: “Allah.” Say: “Will you not then be afraid of Allah’s Punishment (for setting up rivals in worship with Allah)?”

But their problem is when they are called to worship Allah alone they puffed themselves with pride. As Allah said in Soorah Saaffat 37 verse 35:

إِنَّہُمۡ كَانُوٓاْ إِذَا قِيلَ لَهُمۡ لَآ إِلَـٰهَ إِلَّا ٱللَّهُ يَسۡتَكۡبِرُونَ
Truly, when it was said to them: La ilaha ill-Allah “(none has the right to be worshiped but Allah),” they puffed themselves up with pride (i.e. denied it)”

So they understood from this word that they were asked to leave their gods, not that they were asked to believe that Allah is the only Creator the only Provider because they already believe in that. But what they did not believe in was them having to to worship only One.

That is why the Prophet Sal Allaho ‘Alyhe wasaalam,  when he was debating with one of them,  he  said to him, “How many gods do you worship?”   So he said, “ Seven. Six on the earth and one above.”  So the Prophet Sal Allaho ‘Alyhe wasaalam, said, “In times of Hardship who have you set up in hope and fear?”   He said, “The one who is above.”  Then the Prophet Sal Allaho ‘Alyhe wasaalam, said him, “Then leave those six on the earth and hold on to the one above.”

The Prophet Sal Allaho ‘Alyhe wasaalam, was calling the people to that for the first ten years.  The first ten years of His call was only for the sake of this message.  (The legislations i.e. the haram the halal and the rulings only came after those ten years).  That means that the Prophet Sal Allaho ‘Alyhe wasaalam, spent ten years calling and teaching the people how to worship Allah alone which is almost half of his years as a Messenger –  half his da’wah and this is because the acts are not accepted except if they were on a firm base –   which is the firm belief in Allaah.  Prayer was not ordained except after ten years! This tells us that every single Muslim should start with this da`wah.

Singling Allaah out alone in His Lordship is not enough to enter one into Islaam, neither does it prevent one from being ascribed to polytheism.  The polytheists before believed in Allaahs Lordship (as is known from the many verses), their belief in Allaah’s Lordship did not make them Muslims or ascribe them to Islaam.  Every Muslim who loves Allaah and loves his religion should ask this of himself:  “If the polytheists already believed that Allaah is the only Creator, the only Provider, the only One Who disposes the affairs, then what made them disbelievers?”   Why?  Because he/she wants to know what made them polytheists so that it can be avoided.  What made them disbelievers is that they worshiped other than Allaah with Him.

Both parties (i.e Monotheistic believers and polytheists) worship Allaah but the difference is that the polytheists put intercessors between them and Allaah which they claimed got them close to Allaah like those idols that we mentioned in the class of Creed. For example, the people of Nuh – when they started falling into Shirk  it was by putting pious men between them and Allaah. This is what made them disbelievers.  The monotheistic believers worship Allaah Alone with no one in between but the polytheist worship Allaah and someone else with Him in between.

The dialogue between you and the polytheist.

If you approached a polytheist and told him that hat you are doing is an act of polytheism.  They might say to you,  “I don’t believe that the one I am calling to created me, gives me life after death or disposes my affairs.”  Most of them fall into this doubt.    He has the misconception that shirk is only believing that there is another creator with Allaah,  He doesn’t know that worshiping other than Allaah is shirk also..He only  believes  thatShirk is in Lordship and not in worship.

So how do you answer him?  Your answer is going to be this first principle. And even the disbelievers of Quraysh whom the messenger called, also believed that whom they called didn’t create them nor provide them nor dispose there affairs nor give them life after death.   It’s the same thing. What makes you different than them? Now he will answer you with the beginning of the second principle. – Their excuse for worshiping others with Allaah.

الْقَاعِدَةُ الثَّانِيَةُ

Al-Qaa`idatu-thaaniyah
The second principle

أَنَّهُمْ يَقُولُونَ:

Annahum yaqooloon
That they (the Mushrikeen) say:

مَا دَعَوْنَاهُمْ وَتَوَجَّهْنَا إِلَيْهِمْ

Maa da`awnaahum wa tawaj-jahnaa ilayhim
“We have not called upon them or turned towards them

إِلَّا لِطَلَبِ الْقُرْبَةِ وَالشَّفَاعَةِ،

Illaa litalabil-qurbati wash-shafaa`ah
except to seek nearness and intercession (i.e.-with Allah)”.

This is their excuse in worshiping other than Allaah and now the author is going to give us evidence on everything he mentions from the Qur’aan.  First is the evidence from Surah Az-Zumar:

فَدَلِيلُ الْقُرْبَةِ؛ قَوْلُهُ تَعَالَى:

Fadaleelul-qurbati; qawluhu Ta`aalaa:
So the proof against seeking this nearness (through others, like Awliyyah) is the saying of the Most High:

وَالَّذِينَ اتَّخَذُوا مِن دُونِهِ أَوْلِيَاءَ مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَى إِنَّ اللَّهَ يَحْكُمُ بَيْنَهُمْ فِي مَا هُمْ فِيهِ يَخْتَلِفُونَ إِنَّ اللَّهَ لَا يَهْدِي مَنْ هُوَ كَاذِبٌ كَفَّارٌ

{And those who take Auliyâ’ (protectors, helpers, lords, gods) besides Him (say): “We worship them only that they may bring us near to Allâh.” Verily, Allâh will judge between them concerning that wherein they differ. Truly, Allâh guides not him who is a liar, and a disbeliever.} Az-Zumar (39):3 

They believe that they can only get close to Allaah by worshiping someone in between and by calling on someone in between –   because they believe that they are not fit and qualified to ask Allaah directly. And this we will explain in the coming class In shaa ‘Allaah.  But this is their excuse: We did not worship them except that they may bring us close to Allaah …” And then Allah Subhaanahu wa Ta’aalaa called he who used such an excuse and worshiped other than Allaah because of that excuse,  He called him a liar and He called him a disbeliever:  A Liar in what? Lying in him saying that worshiping other than Allah gets him close to Allaah.  This is a lie.  A lie to claim that worshiping other than Allaah gets you close to Allaah.  And He also called him a disbeliever.  That means that this act which he has done, even if he did it for that excuse, he was deemed a disbeliever because of that.

~ End of Dars ~

Alhamdulillaahi Rabbil-`Aalameen wassalaatu wasalaam alaa Muhammadin Ameen.

Notes transcribed by: Ummo Zakariyyah

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4P 13.1

 

Establishing the Principles: Monotheism – Book 1- Class 10

بسم الله الرحمن الرحيم

Our teacher began with praising Allaah and sending salaat and salaam on the Messenger of Allaah, his family, companions and followers until the Last Day and began:

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In the previous class we explained Al-Haneef and Al-Hanifiyyah and several issues about the religion of Islaam and how it is related to other religions.  In brief,  we said before that Islaam is the religion of all Prophets.  Because Islaam has two meanings:

  1. General meaning: Surrendering to Allaah by worshipping Him Alone.
  2. Specific meaning: Surrendering to the last religion which Mohammad Sal Allaho ‘Alyhe wasaalam came with and Allaah was pleased with.

(From another aspects Islaam has two meanings as well which we will take later.)

We mentioned many verses in which Allaah spoke about Prophets who came before Mohammad Sal Allaho ‘Alyhe wasaalam calling their people to Islaam. As in Soorah 10 verse 84:

وَقَالَ مُوسَىٰ يَـٰقَومِ إِن كُنتُم ءَامَنتُم بِٱللَّهِ فَعَلَيهِ تَوَكَّلُوٓاْ إِن كُنتُم مُّسلِمِينَ

And Musa (Moses) said: “O my people! If you have believed in Allah, then put your trust in Him if you are Muslims (those who submit to Allah’s Will).”

Allaah said in Soorah 3 verses from 67-68:

مَا كَانَ إِبۡرَٲهِيمُ يَہُودِيًّ۬ا وَلَا نَصۡرَانِيًّ۬ا وَلَـٰكِن كَانَ حَنِيفً۬ا مُّسۡلِمً۬ا وَمَا كَانَ مِنَ ٱلۡمُشۡرِكِينَ (٦٧) إِنَّ أَوۡلَى ٱلنَّاسِ بِإِبۡرَٲهِيمَ لَلَّذِينَ ٱتَّبَعُوهُ وَهَـٰذَا ٱلنَّبِىُّ وَٱلَّذِينَ ءَامَنُواْ‌ۗ وَٱللَّهُ وَلِىُّ ٱلۡمُؤۡمِنِينَ

 Ibrahim (Abraham) was neither a Jew nor a Christian, but he was a true Muslim Hanifa (Islamic Monotheism – to worship none but Allah Alone) and he was not of Al-Mushrikun.  (68)  Verily, among mankind who have the best claim to Ibrahim (Abraham) are those who followed him, and this Prophet (Muhammad) and those who have believed (Muslims). And Allah is the Wali (Protector and Helper) of the believers.

Allah said in Soorah 31 verse 22:

وَمَن يُسۡلِمۡ وَجۡهَهُ ۥۤ إِلَى ٱللَّهِ وَهُوَ مُحۡسِنٌ۬ فَقَدِ ٱسۡتَمۡسَكَ بِٱلۡعُرۡوَةِ ٱلۡوُثۡقَىٰ‌ۗ وَإِلَى ٱللَّهِ عَـٰقِبَةُ ٱلۡأُمُورِ

“ And whosoever submits his face (himself) to Allah [i.e.(follows Allah’s Religion of Islamic Monotheism), worships Allah (Alone) with sincere Faith in the (1) Oneness of His Lordship,(2) Oneness of His worship, and (3) Oneness of His Names and Qualities], while he is a Muhsin (good-doer i.e. performs good deeds totally for Allah’s sake without any show-off or to gain praise or fame etc. and does them in accordance with the Sunnah of Allah’s Messenger Muhammad  ), then he has grasped the most trustworthy hand-hold [La ilaha ill-Allah (none has the right to be worshipped but Allah)]. And to Allah return all matters for decision.

Yuslim” (submits) is taken from the word Islaam. There are many many verses in the Qur’aan.  Allah also said in Soorah Yunus verse 71 and 72 that Nuuh said to his people:

 وَٱتۡلُ عَلَيۡہِمۡ نَبَأَ نُوحٍ إِذۡ قَالَ لِقَوۡمِهِۦ يَـٰقَوۡمِ إِن كَانَ كَبُرَ عَلَيۡكُم مَّقَامِى وَتَذۡكِيرِى بِـَٔايَـٰتِ ٱللَّهِ فَعَلَى ٱللَّهِ تَوَڪَّلۡتُ فَأَجۡمِعُوٓاْ أَمۡرَكُمۡ وَشُرَكَآءَكُمۡ ثُمَّ لَا يَكُنۡ أَمۡرُكُمۡ عَلَيۡكُمۡ غُمَّةً۬ ثُمَّ ٱقۡضُوٓاْ إِلَىَّ وَلَا تُنظِرُونِ (٧١) فَإِن تَوَلَّيۡتُمۡ فَمَا سَأَلۡتُكُم مِّنۡ أَجۡرٍ‌ۖ إِنۡ أَجۡرِىَ إِلَّا عَلَى ٱللَّهِ‌ۖ وَأُمِرۡتُ أَنۡ أَكُونَ مِنَ ٱلۡمُسۡلِمِينَ

And recite to them the news of Nuh (Noah). When he said to his people: “O my people, if my stay (with you), and my reminding (you) of the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah is hard on you, then I put my trust in Allah. So devise your plot, you and your partners, and let not your plot be in doubt for you. Then pass your sentence on me and give me no respite. (71) But if you turn away [from accepting my doctrine of Islamic Monotheism, i.e. to worship none but Allah], then no reward have I asked of you, my reward is only from Allah, and I have been commanded to be one of the Muslims (those who submit to Allah’s Will).”

Submitting oneself to Allaah is the religion of Islaam,  but when the religions were changed,  Allaah Subhaanahu Wa Ta’Aalaa  sealed all religions by the Book which He has revealed down to Prophet Mohammad Sal Allaho ‘Alyhe wasaalam.   That is why Allaah said in Soorah 5 verse 48:

وَأَنزَلۡنَآ إِلَيۡكَ ٱلۡكِتَـٰبَ بِٱلۡحَقِّ مُصَدِّقً۬ا لِّمَا بَيۡنَ يَدَيۡهِ مِنَ ٱلۡڪِتَـٰبِ وَمُهَيۡمِنًا عَلَيۡهِ‌ۖ 

And We have sent down to you (O Muhammad ) the Book (this Qur’an) in truth, confirming the Scripture that came before it and Mohayminan  (trustworthy in highness and a witness) over it (old Scriptures) …”

 Qur’aan over-ruled every book which came before it.   And that is why Allaah Subhaanahu wa ta’Aalaa said in Soorah 3 verse 85:

وَمَن يَبۡتَغِ غَيۡرَ ٱلۡإِسۡلَـٰمِ دِينً۬ا فَلَن يُقۡبَلَ مِنۡهُ وَهُوَ فِى ٱلۡأَخِرَةِ مِنَ ٱلۡخَـٰسِرِينَ

“And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers.

By the coming of Mohammad Sal Allaho ‘Alyhe wasaalam,  Islaam is only following him that is why the Prophet said, If Musa was alive he wouldn’t help but following me,”

and when ‘Eesa will come down again, so he can meet his fate on this earth he will be judging according to Mohammads Shari’ah –  according to the Legislation of Muhammad- Sallallaahu`alayhi wasallam.  So following the prophets at their time is the general meaning of Islaam … following Eesaa at the time of Eesaa is Islaam and following Moosaa at the time of Moosaa is Islaam and following Nuuh at the time of Nuuh is Islaam…

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اعْلَمْ أَرْشَدَكَ اللَّهُ لِطَاعَتِهِ

I`lam Ar-sha-da-kallahu li-taa`a-ti-hi,
Know may Allah guide you to His obedience,

أَنَّ الْحَنِيفِيَّةَ مِلَّةَ إِبْرَاهِيمَ

Annal-haneefiyyata, millata Ibraaheem: 
that Haneefiyyah, the religion of Ibraaheem is:

أَنْ تَعْبُدَ اللهَ، وَحْدَهُ مُخْلِصًا لَّهُ الدِّينَ

An ta`budallaha wah-da-hu mukh-li-sal la-hud-deen
That you worship Allah alone making the religion sincerely for Him

  • مُخْلِصًا is a state of this worship that it should be given and directed only to Allaah.

What is meant from Al-Ikhlaas are two things:

  • 1-That one doesn’t direct his worship to other than Allaah. Example: As-Sujood is an act of worship. We achieve Ikhlaas with this act of worship by giving it only to Allaah. Because Allah said in Soorah Az-Zumar 39 verse 11-14:

قُلۡ إِنِّىٓ أُمِرۡتُ أَنۡ أَعۡبُدَ ٱللَّهَ مُخۡلِصً۬ا لَّهُ ٱلدِّينَ (١١) وَأُمِرۡتُ لِأَنۡ أَكُونَ أَوَّلَ ٱلۡمُسۡلِمِينَ (١٢) قُلۡ إِنِّىٓ أَخَافُ إِنۡ عَصَيۡتُ رَبِّى عَذَابَ يَوۡمٍ عَظِيمٍ۬ (١٣) قُلِ ٱللَّهَ أَعۡبُدُ مُخۡلِصً۬ا لَّهُ ۥ دِينِى

Say (O Muhammad): “Verily, I am commanded to worship Allah (Alone) by obeying Him and doing religious deeds sincerely for Allah’s sake only and not to show off, and not to set up rivals with Him in worship;” (12)  “And I am commanded (this) in order that I may be the first of those who submit themselves to Allah (in Islam) as Muslims.”(13)   Say (O Muhammad  ): “Verily, if I disobey my Lord, I am afraid of the torment of a great Day.”(14)  Say (O Muhammad  ) “Allah Alone I worship by doing religious deeds sincerely for His sake only and not to show-off, and not to set up rivals with Him in worship.”

And once this act of worship is directed to other than Allah then this is polytheism. But this doesn’t stop here because one might direct worship to Allaah but wanting other than the face of Allaah. Example : If one faces the Qiblah and prays so he is giving this act of worship to Allaah. But this person who has faced the Qiblah in Masjid where people can see him so he is not always wanting to please Allaah. This means the intention of anyone who prays where people can see is not always for the sake of Allah but intentions differ from one person to another. And that’s why this first point is not enough until the second point is added to it.

  • 2 -That he doesn’t want out of this act of worship, except pleasing Allaah.

The first isn’t enough not until the second is added to it. The Scholars said so based upon this :

  • Whoever doesn’t follow the first falls into Major Polytheism.
  • Whoever doesn’t follow the second-even if he follows the first- will fall into minor polytheism.

What is Polytheism (Ash’Shirk)?

Linguistically: It is equaling.

Technically: equaling other than Allaah with Him, in something only He could do, or in something exclusively His.  And the proof about this meaning is the saying of Allaah in Soorah 6 verse 1:

ٱلۡحَمۡدُ لِلَّهِ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ وَجَعَلَ ٱلظُّلُمَـٰتِ وَٱلنُّورَ‌ۖ ثُمَّ ٱلَّذِينَ كَفَرُواْ بِرَبِّہِمۡ يَعۡدِلُونَ

“All praises and thanks be to Allah, Who (Alone) created the heavens and the earth, and originated the darkness and the light, yet those who disbelieve hold others as equal with their Lord.”

This equaling is specified in a particular thing. In something only Allah could do or is exclusively His. Like example, referring the act of speaking to both Allaah and His creation. This is an equaling in reference, meaning if we say that Allaah’s speaks and then we say that his creation speaks. Here in reference we equal Allah to other than Allaah. Meaning, referring the same act to Him and His creation because both have the same attribute of speaking. But if we say that the creation of Allaah speaks like Allah does then here this is Shirk. This is the difference so not every equaling is polytheism. Like asking for help in could be asked from Allaah and from His creation. And this is an equaling in the sense that both things are asked Allaah and other than Allaah and this is not Shirk. Because Shirk is only when you equal something with Allah in something that only Allah could do. So it depends what is asked like offspring and I ask it from other than Allaah then this is Shirk. Here the asking itself is not Shirk but the asking of offspring from let’s say pious man is Shirk.

This Shirk (Polytheism) is of two types:

  1. Major Shirk
  2. Minor Shirk

Because what was narrated by the authority of Mahmood ibn-ul-Labeed that the Prophet –  Sallallaahu`alayhi wasallam said: “The most of which I fear for you is the minor polytheism” then he was asked of it( meaning of what it was?). So he said Sal Allaho ‘Alyhe wasaalam, “ Showing off”.

The point of this Hadeeth or statement is that he Sallallaahu`alayhi wasallam said, “Minor Polytheism,”  so this proves that there is a Major one as well.  According to what we have mentioned in the definition of ash-Shirk we can understand that, we can only prove an act to be an act of polytheism (shirk) after two things:

  1. The equaling of other than Allaah with Him ( but this isn’t enough as said before).
  2. And that equaling has to be in something exclusively Allaah’s.

The dangers of Shirk (Polytheism) and the comparison between major and minor:

  • Major takes you out of the fold of Islaam, whereas the minor doesn’t.  Proof of this is the saying of Allaah in Soorah 23 verse 117:

وَمَن يَدۡعُ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ لَا بُرۡهَـٰنَ لَهُ ۥ بِهِۦ فَإِنَّمَا حِسَابُهُ ۥ عِندَ رَبِّهِۦۤ‌ۚ إِنَّهُ ۥ لَا يُفۡلِحُ ٱلۡكَـٰفِرُونَ

 And whoever invokes (or worships), besides Allah, any other ilah (god), of whom he has no proof, then his reckoning is only with his Lord. Surely! Al-Kafirun (the disbelievers in Allah and in the Oneness of Allah, polytheists, pagans, idolaters, etc.) will not be successful.

And Allah said in Soorah 39 verse 3:

أَلَا لِلَّهِ ٱلدِّينُ ٱلۡخَالِصُ‌ۚ وَٱلَّذِينَ ٱتَّخَذُواْ مِن دُونِهِۦۤ أَوۡلِيَآءَ مَا نَعۡبُدُهُمۡ إِلَّا لِيُقَرِّبُونَآ إِلَى ٱللَّهِ زُلۡفَىٰٓ إِنَّ ٱللَّهَ يَحۡكُمُ بَيۡنَهُمۡ فِى مَا هُمۡ فِيهِ يَخۡتَلِفُونَ‌ۗ إِنَّ ٱللَّهَ لَا يَهۡدِى مَنۡ هُوَ كَـٰذِبٌ۬ ڪَفَّارٌ۬

“.. And those who take Auliya’ (protectors and helpers) besides Him (say): “We worship them only that they may bring us near to Allah.” Verily, Allah will judge between them concerning that wherein they differ. Truly, Allah guides not him who is a liar, and a disbeliever.”

  • Major makes you dwell forever in the hell-fire, whereas the minor doesn’t.

As Allaah said in Soorah 2 verse 165-167:

وَمِنَ ٱلنَّاسِ مَن يَتَّخِذُ مِن دُونِ ٱللَّهِ أَندَادً۬ا يُحِبُّونَہُمۡ كَحُبِّ ٱللَّهِ‌ۖ وَٱلَّذِينَ ءَامَنُوٓاْ أَشَدُّ حُبًّ۬ا لِّلَّهِ‌ۗ وَلَوۡ يَرَى ٱلَّذِينَ ظَلَمُوٓاْ إِذۡ يَرَوۡنَ ٱلۡعَذَابَ أَنَّ ٱلۡقُوَّةَ لِلَّهِ جَمِيعً۬ا وَأَنَّ ٱللَّهَ شَدِيدُ ٱلۡعَذَابِ (١٦٥) إِذۡ تَبَرَّأَ ٱلَّذِينَ ٱتُّبِعُواْ مِنَ ٱلَّذِينَ ٱتَّبَعُواْ وَرَأَوُاْ ٱلۡعَذَابَ وَتَقَطَّعَتۡ بِهِمُ ٱلۡأَسۡبَابُ (١٦٦) وَقَالَ ٱلَّذِينَ ٱتَّبَعُواْ لَوۡ أَنَّ لَنَا كَرَّةً۬ فَنَتَبَرَّأَ مِنۡہُمۡ كَمَا تَبَرَّءُواْ مِنَّا‌ۗ كَذَٲلِكَ يُرِيهِمُ ٱللَّهُ أَعۡمَـٰلَهُمۡ حَسَرَٲتٍ عَلَيۡہِمۡ‌ۖ وَمَا هُم بِخَـٰرِجِينَ مِنَ ٱل

 And of mankind are some who take (for worship) others besides Allah as rivals (to Allah). They love them as they love Allah. But those who believe, love Allah more (than anything else). If only, those who do wrong could see, when they will see the torment, that all power belongs to Allah and that Allah is Severe in punishment.  (166)  When those who were followed, disown (declare themselves innocent of) those who followed (them), and they see the torment, then all their relations will be cut off from them.  (167)  And those who followed will say: “If only we had one more chance to return (to the worldly life), we would disown (declare ourselves as innocent from) them as they have disowned (declared themselves as innocent from) us.” Thus Allah will show them their deeds as regrets for them. And they will never get out of the Fire .

  • Major nullifies all deeds whereas the minor only nullifies the deeds it fill in.

And the proof is the saying of Allaah in Soorah 2 verse 217:

يَسۡـَٔلُونَكَ عَنِ ٱلشَّہۡرِ ٱلۡحَرَامِ قِتَالٍ۬ فِيهِ‌ۖ قُلۡ قِتَالٌ۬ فِيهِ كَبِيرٌ۬‌ۖ وَصَدٌّ عَن سَبِيلِ ٱللَّهِ وَڪُفۡرُۢ بِهِۦ وَٱلۡمَسۡجِدِ ٱلۡحَرَامِ وَإِخۡرَاجُ أَهۡلِهِۦ مِنۡهُ أَكۡبَرُ عِندَ ٱللَّهِ‌ۚ وَٱلۡفِتۡنَةُ أَڪۡبَرُ مِنَ ٱلۡقَتۡلِ‌ۗ وَلَا يَزَالُونَ يُقَـٰتِلُونَكُمۡ حَتَّىٰ يَرُدُّوكُمۡ عَن دِينِڪُمۡ إِنِ ٱسۡتَطَـٰعُواْ‌ۚ وَمَن يَرۡتَدِدۡ مِنكُمۡ عَن دِينِهِۦ فَيَمُتۡ وَهُوَ ڪَافِرٌ۬ فَأُوْلَـٰٓٮِٕكَ حَبِطَتۡ أَعۡمَـٰلُهُمۡ فِى ٱلدُّنۡيَا وَٱلۡأَخِرَةِ‌ۖ وَأُوْلَـٰٓٮِٕكَ أَصۡحَـٰبُ ٱلنَّارِ‌ۖ هُمۡ فِيهَا خَـٰلِدُونَ

They ask you concerning fighting in the Sacred Months (i.e. 1st, 7th, 11th and 12th months of the Islamic calendar). Say, “Fighting therein is a great (transgression) but a greater (transgression) with Allah is to prevent mankind from following the Way of Allah, to disbelieve in Him, to prevent access to Al-Masjid-al-Haram (at Makkah), and to drive out its inhabitants, and Al-Fitnah is worse than killing. And they will never cease fighting you until they turn you back from your religion (Islamic Monotheism) if they can. And whosoever of you turns back from his religion and dies as a disbeliever, then his deeds will be lost in this life and in the Hereafter, and they will be the dwellers of the Fire. They will abide therein forever.

So if someone repents from Shirk before death then his deeds will come back whereas if he dies upon Shirk his deeds get lost.  And Allah said Soorah 6 verse 88:

ذَٲلِكَ هُدَى ٱللَّهِ يَہۡدِى بِهِۦ مَن يَشَآءُ مِنۡ عِبَادِهِۦ‌ۚ وَلَوۡ أَشۡرَكُواْ لَحَبِطَ عَنۡهُم مَّا كَانُواْ يَعۡمَلُونَ

… But if they had joined in worship others with Allah, all that they used to do would have been of no benefit to them.

And Allah said in Soorah 14 verse 18:

مَّثَلُ ٱلَّذِينَ كَفَرُواْ بِرَبِّهِمۡ‌ۖ أَعۡمَـٰلُهُمۡ كَرَمَادٍ ٱشۡتَدَّتۡ بِهِ ٱلرِّيحُ فِى يَوۡمٍ عَاصِفٍ۬‌ۖ لَّا يَقۡدِرُونَ مِمَّا ڪَسَبُواْ عَلَىٰ شَىۡءٍ۬‌ۚ ذَٲلِكَ هُوَ ٱلضَّلَـٰلُ ٱلۡبَعِيدُ

The parable of those who disbelieve in their Lord is that their works are as ashes, on which the wind blows furiously on a stormy day, they shall not be able to get aught of what they have earned. That is the straying, far away (from the Right Path).

~ End of Dars ~

Alhamdulillaahi Rabbil-`Aalameen wassalaatu wasalaam alaa Muhammadin Ameen.

Notes transcribed by: Ummo Zakariyyah

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Establishing the Principles: Monotheism – Book 1- Class 12

بسم الله الرحمن الرحيم

Our teacher began with praising Allaah and sending salaat and salaam on the Messenger of Allaah, his family, companions and followers until the Last Day and began:

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In Previous class we were explaining ‘Ibaadah and we said that the act of worship is every which Allaah loves and is pleased with and we said that to know what is an act of worship is in 3 ways :

  • If Allaah commands it.
  • If Allah mentions reward to it.
  • If Allaah praises one who does it.

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 فَإِذَا عَرَفتَ أَنَّ اللهَ خَلَقَكَ لِعِبَادَتِهِ فَاعلَم أَنَّ العِبَادَةَ لا تُسَمَّى عِبَادَةً إِلَّا مَعَ التَّوحِيدِ

 This ‘Ibaadah, if we know a certain act is an act of worship the general principle of Tawheed is that “Directing an act of worship to other than Allaah, is a major polytheism.”   If it happens that an act of worship is directed to other than Allaah with Him, then to Allaah this is not considered an act of worship rather it is considered an act of shirk which we have written on board last time.  That He is furthest of all away having partner. Then Allaah said in that hadith that whoever shared an act with other than Allaah then Allaah will leave him and his shirk (meaning his act of his).  Allah called it a shirk;  this means it’s no longer considered to Allaah an act of worship although its act of worship in picture.  That is why author said, “Then know that worship is not considered ( called) worship except with Tawheed.”

كَمَا أَنَّ الصَّلَاةَ لَا تُسَمَّى صَلَاةً إِلَّا مَعَ الطَّهَارَةِ،

Just as prayer is not regarded as such as prayer except if it is based on purification,”

Now he is giving example like Salah.

Is prayer called a prayer without ablution? No. Because, the prayer is only valid if you are upon a wudu meaning cleansing of certain body parts. Without this you cannot pray and if you pray that prayer is not considered prayer and this isn’t restricted only to purification. It also includes every other condition to prayer. Example:

  • If you pray bare naked without an excuse. It is invalid.
  • If you pray other than the direction of Qiblah then prayer is not valid.
  • And if you pray with wrong intention.

And the above examples mentioned, all mean this is not even considered act of prayer.  Not only has this gone to conditions but also obligations which are pillars of prayer.

Example: If one prays without his body resting at the station. If you bow down then you sit up and when you sit up your body has to stop the movement and rest your body at every station.  If it doesn’t that means you are moving. If you don’t stop then your Salah isn’t valid.  Sitting, Bowing, Prostrating and standing all are stations where you rest or stop for a moment.

As in one Hadeeth of Prophet regarding a man praying but not resting at those stations we mentioned above. When person finished prayer and said his Salaam to prophet and prophet returned his salaam and said, “Go back and pray! For you haven’t prayed.” This person looked like he was praying which is an act of worship. So Prophet said, “Go back and you haven’t prayed”. So how it is possible that he prayed but prophet said you haven’t prayed?  He went back and prayed and came back to prophet. Prophet replied with what he replied with first time. Then he went back to pray and then he came back to Prophet and this happened thrice. Then he said to Prophet, “Please teach me how to pray”. So He taught him. And this is only when he didn’t pray correctly, what will you imagine will be the case with the prayer in beginning being directed to other than Allaah. So definitely here it is worthier of having such a ruling of invalidity. So this is what is meant that an act of worship is not considered without monotheism just as prayer is not considered act of prayer without purification.

The he (the author) said,

فَإِذَا دَخَلَ الشِّركُ فِي العِبَادَةِ فَسَدَت، كَالَحدَثِ إِذَا دَخَلَ فِي الطَّهَارَة

 ‘So, if Polytheism entered the worship, it is corrupted, just as if ‘al hadath’ (which is an act negating your purification) entered purification.

If Shirk entered into the worship it corrupts it. ( How?) Just as Al-Hadath.  What is Al Hadath?

Al Hadath is a certain state which prevents you from doing whatever Wudu is a condition to doing.

Example : Someone did his Wudu so he can pray now. Before he prayed he broke wind, so he is in a state which prevents him form praying. He broke his wudu.  This is called Al Hadath. It is an attribute and not something physical.  وصف قأم بلبدن which means An attribute which exist in the body.  This attribute prevents you from praying and doing anything which Wudu is a condition to doing.

The difference between An-Najaasa and Al Hadath

Because the impurity is the impure thing in itself. The wind itself, urine or blood etc. That is An-Najaasa. Otherwise Al Hadath is another thing which is what happens after the impurity comes out. Al Hadath is the result to the exiting of the impurity.

Now you did Wudu but Hadath come in to your Taharah.  So purity (Taharah) is corrupted by Al Hadath. Because, you have to do Wudu again. Same thing as Shirk. If Shirk enters into Monotheism it nullifies the worship just as Hadath nullifies the purity.

فَإِذَا عَرَفتَ أَنَّ الشِّركَ إِذَا خَالَطَ العِبَادَةَ أَفسَدَهَا وَ أَحبَطَ العَمَلَ وَ صَارَ صَاحِبُهُ مِنَ الخَالِدِينَ فِي النَّارِ،

So if you know that Ash-Shirk if it got mixed with the worship it corrupts it and nullifies the deeds and the one doing it becomes of the eternally dwelling in the hell-fire. You will know then that the most important thing upon you is to know that: what polytheism is.

Here the author started mentioning the dangers of shirk which we have mentioned it to you in the principles we have given.

New Muslims entering in Islaam it’s very important to know what polytheism is. What are the things if I do, I will be considered doing an act of polytheism and why? Because the act of polytheism is the only act which is not forgiven, which nullifies all the deeds, and which causes you to dwell forever in hellfire then he who is wise will say to himself this is the first sin I should learn about.  This is the person who is sensible and if he uses his mind and if he becomes logical with himself away from any emotions or desires then he will say this is the first I will know.  This is the most severe crime which is the right of Allaah. What is the worthier of knowing first? The rights of the creation or the right of Allaah? The right of Allaah that is why Allah started with it with the verses of Qur’aan in Surah An-Nisa verse 36,

وَٱعۡبُدُواْ ٱللَّهَ وَلَا تُشۡرِكُواْ بِهِۦ شَيۡـًٔ۬ا‌ۖ وَبِٱلۡوَٲلِدَيۡنِ إِحۡسَـٰنً۬ا وَبِذِى ٱلۡقُرۡبَىٰ وَٱلۡيَتَـٰمَىٰ وَٱلۡمَسَـٰكِينِ وَٱلۡجَارِ ذِى ٱلۡقُرۡبَىٰ وَٱلۡجَارِ ٱلۡجُنُبِ وَٱلصَّاحِبِ بِٱلۡجَنۢبِ وَٱبۡنِ ٱلسَّبِيلِ وَمَا مَلَكَتۡ أَيۡمَـٰنُكُمۡ‌ۗ إِنَّ ٱللَّهَ لَا يُحِبُّ مَن ڪَانَ مُخۡتَالاً۬ فَخُورًا

   “ Worship Allah and join none with Him in worship, and do good to parents, kinsfolk, orphans, Al-Masakin (the poor), the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer (you meet), and those (slaves) whom your right hands possess. Verily, Allah does not like such as are proud and boastful;”

The right of parents (creation) came after.  and in Surah Al Baqarah verse 285,

ءَامَنَ ٱلرَّسُولُ بِمَآ أُنزِلَ إِلَيۡهِ مِن رَّبِّهِۦ وَٱلۡمُؤۡمِنُونَ‌ۚ كُلٌّ ءَامَنَ بِٱللَّهِ وَمَلَـٰٓٮِٕكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ

The Messenger (Muhammad -Sallallaahu`alayhi wasallam ) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allah, His Angels, His Books, and His Messengers. …”

And in Surah Al Isra‘ verse 23 onwards:

وَقَضَىٰ رَبُّكَ أَلَّا تَعۡبُدُوٓاْ إِلَّآ إِيَّاهُ وَبِٱلۡوَٲلِدَيۡنِ إِحۡسَـٰنًا‌ۚ إِمَّا يَبۡلُغَنَّ عِندَكَ ٱلۡڪِبَرَ أَحَدُهُمَآ أَوۡ كِلَاهُمَا فَلَا تَقُل لَّهُمَآ أُفٍّ۬ وَلَا تَنۡہَرۡهُمَا وَقُل لَّهُمَا قَوۡلاً۬ ڪَرِيمً۬ا

 “And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour.”

In Surah Al –An’aam verse 151:

قُلۡ تَعَالَوۡاْ أَتۡلُ مَا حَرَّمَ رَبُّڪُمۡ عَلَيۡڪُمۡ‌ۖ أَلَّا تُشۡرِكُواْ بِهِۦ شَيۡـًٔ۬ا‌ۖ وَبِٱلۡوَٲلِدَيۡنِ إِحۡسَـٰنً۬ا‌ۖ وَلَا تَقۡتُلُوٓاْ أَوۡلَـٰدَڪُم مِّنۡ إِمۡلَـٰقٍ۬‌ۖ نَّحۡنُ نَرۡزُقُڪُمۡ وَإِيَّاهُمۡ‌ۖ وَلَا تَقۡرَبُواْ ٱلۡفَوَٲحِشَ مَا ظَهَرَ مِنۡهَا وَمَا بَطَنَ‌ۖ وَلَا تَقۡتُلُواْ ٱلنَّفۡسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلۡحَقِّ‌ۚ ذَٲلِكُمۡ وَصَّٮٰكُم بِهِۦ لَعَلَّكُمۡ تَعۡقِلُونَ

“ Say (O Muhammad -Sallallaahu`alayhi wasallam ): “Come, I will recite what your Lord has prohibited you from: Join not anything in worship with Him; be good and dutiful to your parents; kill not your children because of poverty – We provide sustenance for you and for them; come not near to Al-Fawahish (shameful sins, illegal sexual intercourse, etc.) whether committed openly or secretly, and kill not anyone whom Allah has forbidden, except for a just cause (according to Islamic law). This He has commanded you that you may understand.”

The Author said : If you know that polytheism, if it entered the worship it corrupts it and nullifies the deeds and the one doing it will  become forever dwelling in hellfire and you will know the first thing to do is to know it. What is it?. What are its types?. What are the different forms that polytheism takes etc. Why Learn?

عَرَفْتَ أَنَّ أَهَمَّ مَا عَلَيْكَ
 Then you will realize that the most important matter (obligatory) upon you:

مَعْرِفَةُ ذَلِكَ لَعَلَّ اللهَ أَنْ يُخَلِّصَكَ مِنْ هَذِهِ الشَّبَكَةِ، وَهِيَ الشِّرْكُ بِاللهِ
 Knowledge and awareness of this fact, so that Allah may save you from this evil trap and it is committing shirk with Allaah,

Ash-Shrik is the trap of Shaytaan and he wants nothing but for you to do shirk. This is most desirable sin to Ibblees. That’s why when you are polytheist the iblees have nothing more to do except that to beautify more shirk to you. This trap is Ash-Shrik with Allaah.

الَّذِي قَالَ الله تَعَالَى فِيهِ
Which Allah, The Most High, said concerning it

إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ

{Verily, Allâh forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom He wills} An Nisaa (4):116

Then He added: How do you know that this shirk which Allah warned against this shirk if it entered the acts of worship corrupts it , which dwells into hellfire, and nullifies it.

وَذَلِكَ بِمَعْرِفَةِ أَرْبَعِ قَوَاعِدَ ذَكَرَهَا اللهُ تَعَالَى فِي كِتَابِهِ
 And that (will be achieved) by the knowledge and awareness of four principles which Allah the Most High, mentioned in His Book.

So he said you have to know four principles which Allah mentions in his books. That means the sheikh Mohammad ibnu’ Abdil Wahhaab is guiding us to ponder on four verses of the Qur’aan which contains 4 principles which help you to better know what is Shirk and what is Tawheed.

When we study this book what benefit we are supposed to come out with?; What is polytheism and what is monotheism. If you know what is polytheism then you will recognize who is monotheistic believer and who is not and who is claiming to be. Once you know who is monotheist you will become like him .

اَلْقَاعِدَةُ الأُولَى

 The first principle

(which makes you know what is Shirk. What it’s all about. When did it happen? And when it happened, how its described as what.)

أَنْ تَعْلَمَ أَنَّ الْكُفَّارَ الَّذِينَ قَاتَلَهُمْ رَسُوْلُ اللهِ – صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ
 That you know the Kuffar, who the Messenger of Allaah sallallaahu `alayhi wasalam fought,

مُقِرُّوْنَ بِأَنَّ اللهَ ـ تَعَالَى ـ هُوُ الْخَالِقُ، الْمُدَبِّرُ
 Used to affirm that Allah, The Most High, was the Creator and the Disposer of all the affairs

وَأَنَّ ذَلِكَ لَمْ يُدْخِلْهُمْ فِي الإِسْلامِ؛
 But that didn’t enter them into Islam

Which belief? The belief that Allaah is the creator, provider and disposer of the affairs. He said you should belief in this but there is something else which the polytheist didn’t do and because they didn’t do, this is what made them polytheist. They didn’t worship Allah alone. This is there problem. This is what made them disbelieves.

وَالدَّلِيلُ قَوْلُهُ تَعَالَى:
And the proof is His saying the Most High:

قُلْ مَن يَرْزُقُكُم مِّنَ السَّمَاءِ وَالأَرْضِ أَمَّن يَمْلِكُ السَّمْعَ والأَبْصَارَ وَمَن يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيَّتَ مِنَ الْحَيِّ وَمَن يُدَبِّرُ الأَمْرَ فَسَيَقُولُونَ اللَّهُ فَقُلْ أَفَلاَ تَتَّقُونَ

{Say (O Muhammad sallallaahu`alayhi wasallam]): “Who provides for you from the sky and the earth? Or who owns hearing and sight? And who brings out the living from the dead and brings out the dead from the living? And who disposes the affairs?” They will say: “Allâh.” Say: “Will you not then be afraid of Allâh’s punishment (for setting up rivals in worship with Allâh)?”} Yunus (10):31

Whenever you see word قل (Qul)” in Qur’aan it means “Say” which is directed to Prophet because the Qur’aan was reveled down to Prophet.

If you have already believe that it is Allaah who provides you then won’t you fear Allah for asking provision from other than Allaah?  The point of this question is that Allaah ordered Prophet to ask them for what they believe in something already which is a proof against something they don’t believe in. You believe in Allahs Lordship then why do you worship other than Him? This is contradiction.

Important point of benefit:  When Allah mentions in Qur’aan look at the stars, mountains, running water, your body, all the blessing Allah has given you.  (It is to point out that) this proof that He should be worshiped alone

All the scholars said that the verses mentioning the worldly signs of Allaah are in the sequence of informing and the verse mentioning Worship are in the sequence of Commanding.

This means we already believe on earth, on starts, on mountains etc. This means Allaah is bringing out attention to his signs to lead us to commanding us to worshipping him Alone.

A great Principle:  You will never find a verse talking about Allaah Lordship (i.e.  His acts, signs etc) except Allaah will mention before it or after it the command to worship Him Alone. The First command you come across when you open Qur’aan  in Surah 2:21-22

يَـٰٓأَيُّہَا ٱلنَّاسُ ٱعۡبُدُواْ رَبَّكُمُ ٱلَّذِى خَلَقَكُمۡ وَٱلَّذِينَ مِن قَبۡلِكُمۡ لَعَلَّكُمۡ تَتَّقُونَ (٢١) ٱلَّذِى جَعَلَ لَكُمُ ٱلۡأَرۡضَ فِرَشً۬ا وَٱلسَّمَآءَ بِنَآءً۬ وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً۬ فَأَخۡرَجَ بِهِۦ مِنَ ٱلثَّمَرَٲتِ رِزۡقً۬ا لَّكُمۡ‌ۖ فَلَا تَجۡعَلُواْ لِلَّهِ أَندَادً۬ا وَأَنتُمۡ تَعۡلَمُونَ

“ All people worship your Lord, Who created you and those were before you so that you may become Al-Mutaqoon ….”.

-End of Dars-

Alhamdulillaahi Rabbil-`Aalameen wassalaatu wasalaam alaa Muhammadin Ameen.

Notes transcribed by: Aisha Bint Akram

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4P 12.2

4P 12.3

 

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