Lesson 1 Part 7

الحمد لله والصلاة والسلام على رسول الله، يسر إخوانكم في موقع دار الحديث بالشحر أن يقدموا لكم هذه المادة لفضيلة الشيخ أبي عبد الرحمن عبد الله بن عمر بن مرعي بن بريك حفظه الله تعالى. والآن مع المادة. اشتركوا في القناة، يا إخوان، مدى وفاشق الله الخير، ومن تصدقه أخوة أبو بكر، وحمد الله تعالى رحمة واسعة. وقد قال النبي صلى الله عليه وسلم: «من سن سنة حسنة فله أجرها وأجر من عمل بها إلى يوم القيامة، ومن سن سنة سيئة فعليه وزرها ووزر من عمل بها إلى يوم القيامة». وقال عليه الصلاة والسلام: «من دعا إلى هدى كان له من الأجر مثل أجور من تبعه، لا ينقص ذلك من أجورهم شيئا». وأسأل الله العزيز الحكيم الكريم الرحمن الرحيم أن يكتب لأخينا الأجر والثواب، وأن يجعل عمله خالصا لوجهه الكريم. إن شاء الله، ما في عليهم أحد يحزن، وما كان إيمانهما أصح الجزاء والمثيب. ولكل من شارك في هذا الخير، نسأل الله عز وجل أن يضع الله المغفرة والعافية. إن الله الرحمن الرحيم. نترجم هنا عبد الله، ثم نشرح بالترجمة إن إن إن إن، شيخ أبو عبد الرحمن عبد الله عمر العدني حفظه الله تعالى started by saying: بسم الله الرحمن الرحيم، ثم he mentioned خطبة الحاجة، which is إن شاء الله تعالى known by the listeners. ثم he said: as to complete what has preceded from the تفسير of Surah Al-Ikhlas، we shall continue in this lesson. and the last ayah we have to take the last ayah of this Surah Al-Ikhlas. but before we start this lesson، Shaykh is saying that he wants to remind his own self and all of us about making dua for our brother who has been the one taking the asbab، making the causes for this khair that we are in right now، of this lesson that we are going through and learning the aqeedah. which is our brother Abu Bakr رحمه الله تعالى. may Allah have mercy upon him. and the Prophet صلى الله عليه وسلم said: «من سن سنة حسنة فله أجرها وأجر من عمل بها من بعده، لا ينقص ذلك من أجورهم شيئا». we can translate this hadith by saying: whoever introduces a good way amongst the people، then he will get the reward of it and the reward of whoever is working upon it. and this will not decrease the reward of anybody. and the Prophet صلى الله عليه وسلم said also: «من دعا إلى هدى كان له من الأجر مثل أجور من تبعه، لا ينقص ذلك من أجورهم شيئا». so Shaykh is saying: I ask Allah the great to forgive to our brother Abu Bakr and to have mercy upon him. and really he is الغفور الرحيم، the merciful، the one who is forgiving. ﴿وَلَمْ يَكُن لَّهُۥ كُفُوًا أَحَدٌ﴾. This last ayah goes back to a more general meaning that encompasses all those meanings of Tawheed that have been mentioned before. and this is one of the ways that they talk in Arabic، meaning عطف العام على الخاص، by making the general meaning follow after the precise meanings of the branches of this meaning. this is a way of emphasis. so here، this is emphasizing the generality of the oneness of Allah، whether it be the oneness in his essence or in his names and attributes or his lordship، his rububiyah، or his uluhiyah، his right to be singled out with worship. we understand from this what has been mentioned in the other ayah: ﴿لَّيۡسَ كَمِثۡلِهِۦ شَیۡءࣱۖ وَهُوَ ٱلسَّمِیعُ ٱلۡبَصِیرُ﴾. Shaykh is saying: Allah has no kufu، الكفو يعني ليس له كفوان، Allah has nobody who is equal to him in any way. so this is indicating the greatness of the matter of Allah. and this ayah is making the difference between Allah and the creation. and this shows us how it is incorrect to compare and make an analogical reasoning from the creation to the creator or from the creator to the creation، because they are not comparable. you cannot make any analogies between them two. and this clarifies for us the mistake that many people have fallen into in their aqidah، in their beliefs. and this is because they have no real understanding of these meanings of this surah. because many from the Muslims، they might read this surah، but at the same time، they do what we call in Arabic: ضرب الأمثال لله، meaning they give examples or make similarities or comparisons with Allah. and this surah shows us why this is wrong، why you cannot compare Allah to anything. because comparing Allah to his creation is negating or nullifying the greatness of the ربوبية of Allah and the oneness of Allah. like Allah says in Surah Al-Baqarah: ﴿فَلَا تَجۡعَلُوا۟ لِلَّهِ أَندَادࣰا﴾. so do not give to Allah equals. and this is also the meaning of this ayah: ﴿وَلَمۡ یَكُن لَّهُۥ كُفُوًا أَحَدٌ﴾. so Shaykh starts getting into the meaning of لم يكن. here in Arabic، it is in the past because of the harf لم، it's from the meaning of the past. so if Allah has no كفو in the past، with all that happened in the past from creation and so on and so forth، meaning had nobody like him doing what he's doing or doing to him what he's doing to others. then we understand that if it wasn't in the past، then it's certainly not today in the present. from the benefits from the benefits of this last ayah، after this whole surah، we take three benefits. first of all، an emphasis on what we have mentioned before that first of all، Allah has not the meanings and attributes and characteristics that are attributed to the creation، because he's the one God. and we understand from this that it is wrong to make analogies between the creation and Allah. like Allah said: ﴿لَّیۡسَ كَمِثۡلِهِۦ شَیۡءࣱۖ وَهُوَ ٱلسَّمِیعُ ٱلۡبَصِیرُ﴾. there is nothing like him or nobody like him or nothing like him. and he is the all-hearing، the all-seeing. السَّمِيعُ الْبَصِيرُ. and everything that we have mentioned before enters into this meaning. then the second benefit is linked to the matters of عَقِيدَة، what she is meaning by that very precise matters of meaning. that all the meanings of كمال، meaning of perfection، and جَلَال of greatness are to be attributed and affirmed to Allah سبحانه وتعالى. and by showing opposites، you understand things. بِالضِّدِّ تُعْرَفُ الْأَشْيَاءُ. meaning if any sort of fault or imperfection that might be found or might be understood by human intellect، then we have to exempt Allah from this. and at the same time، all the meanings of perfection have to be attributed to Allah alone، whether it be in the meanings of الْأَشْيَاءَ or the meanings of رُبُوبِيَّة or the meanings of الْأَسْمَاءِ وَالصِّفَاتِ. because all of this is for Allah alone. and as Shaykh is saying: if some of those meanings might be found in some way in the creation، then these meanings are to be found in the creation in the way of imperfection. like for example، as we have known before، it is not permissible to attribute the meanings that Allah has attributed to himself، we are not allowed to attribute them to the creation except for what the شريعة has indicated that it was permissible. but in the way of نقص، in the way of imperfection. like for example، the name الْعَزِيز، الْعَزِيز meaning the majestic one or the powerful one. and meanings going in that sense، you might find those meanings in some of the creation. but you will see that these meanings are not in the same way to be found in the creation like there for Allah. because this meaning is in a way of perfection for Allah. and it's in a way of imperfection for the creation. and also the opposite، whatever we see as meaning in the creation as meaning of نقص، as imperfection، then it is not permissible for us to attribute it to Allah. like many sects have done. and all those issues، the ulema have mentioned them in the books of Aqeedah. and they have many branches. and the third، the third benefit that Shih Abdullah mentioned is the fact that this shows us the importance of paying great attention to Aqeedah. because as we've seen، all this surah is dealing just with matters of Aqeedah and Tawheedah. so here we have seen that Allah has no Kufu، first of all، he has nobody like him. and the word here، the fact that Aqeedah was mentioned، this is another way of عموم، of generality. it is a way of re-emphasizing one more time what we have mentioned so many times before. that the meanings of Uluhiyah، of Rububiyah، and Asmah and Asifad are to be affirmed for Allah alone. and if you were to look at the situation of the people in every time and generation، then you will see that most people have not at all understood these meanings. how many Muslims read these surah and have kept on reading these surah throughout the centuries without really understanding its meanings. and they have fallen into what is completely contradicting what has been explained early on concerning this surah. they have fallen into شرك، whether it be in the ربوبية، like many of the الصوفية ways have done. the way they have affirmed الاتحاد، meaning that Allah is in absolutely everything. this is one of the greatest deviations of the الصوفية is called الاتحاد in Arabic. and also other groups like the باطنية from the شيع have also fallen into different types of شرك. and all of this is based upon the fact that or due to the fact that people have not understood these meanings that we have explained. and have not meditated about the meanings of this Surah. and also there are people who might have understood many of the meanings of توحيد in the sense that they do not worship other than Allah. and they do not believe that anybody else has power in this universe to direct this universe and so on and so forth. but they have fallen into much more precise and hidden issues that are encompassed in the meanings of توحيد. and that's why شيخ الإسلام محمد بن عبد الوهاب النجدي in his book كتاب التوحيد has mentioned the words of عبد الله بن عباس where he said that from شرك is that you say: «if it had not been for the duck in the house، then the thieves would have come to us». meaning that the duck when the thieves entered the house started making noise، so the people woke up and the thieves ran away. so he said: «if it wasn't for the duck، then the thieves would have come to us». or that you say: «ما شاء الله وشئت». «Allah has wanted this and you have wanted this». so all of those، those two sentences that we have mentioned: «if it wasn't for the duck in the house» and «Allah has wanted it and you have wanted it». both of them are from شرك لفظي، are from minor شرك. so here، شرك warns us to make us understand that we have to be very careful in our way of expressing ourselves. because we might fall into expressions of شرك which negate those meanings that we have just studied in this surah. and also as far as the Prophet is concerned، the Prophet when people came to him and started praising him in some manner which he disliked، he started saying: «do not exaggerate with praising me in the way that the نصارى have exaggerated in the praising of عيسى بن مريم». «إنما أنا عبد الله ورسوله». and also people came to the Prophet started telling him: «you are the best of us and you are our سيد our master and so on and so forth». and then the Prophet said: «you should say the way the people of your religion say». «this is the messenger of Allah and the slave of Allah». «not more than that». «and do not let the شيطان make you go astray». meaning by exaggerating concerning the Prophet which will make you fall in the end into شرك. and also when the Prophet saw معاذ coming to him when he came from الشام، he saw that معاذ lowered his head in front of the Prophet in the way that many people do in front of the kings and the rulers. and the Prophet asked him where he got this from. so he saw that people were doing this. and he said: «then verily if people do this to other people، you are more in right to have this done as a right for you than anybody else». and the Prophet did not agree with him. and told him to leave this. because these are all ways and affairs that lead to شرك. and all of this is negating and contradicting what we have learned in this surah. meaning that glorification and greatness is for Allah alone. and what comes out from this or from what is coming out from this is the fact that the believer should only have his heart attached to Allah alone. and he should not have his heart attached to the creation or to the أسباب. his heart should not be attached to the causes. because Allah has ordered us to do the causes in the matters of our life. meaning the causes for cure، the causes for getting your provision and so on and so forth. but our heart should be attached to Allah. because Allah is the one who is making those causes work out or he is making those causes fail. and Allah also is able. first of all، the believer who has completed his faith in Allah knows that Allah has the complete power and is capable over everything. so he understands that Allah is able to make things happen even if the causes have failed. so this، the believer who has these meanings has understood those meanings and has this understanding firmly embedded in his heart. has his heart completely attached to Allah. and he does not get attached to anybody else ever. so whatever his need might be concerning some causes، he tries to get them. but he does not attach himself to them. he does not care whether the causes end up to be successful or unsuccessful. and this is the reality of توكل. and from this is the fact that the believer has complete submission and pleasure. he is pleased with whatever Allah has decreed for him. because he knows that Allah is the all-knowing، the all-wise. he knows better what is beneficial for the human being than the human being himself. so if the human being is displeased with whatever Allah has decreed for him، then this goes against the perfection of توحيد. and this is from the precise issues of توحيد. the believer who is attached to Allah. he has reached the end limit of the glorification of Allah. and he has at the same time reached the end limit of inner peace that a human being can reach. and you will see that this person is extremely brave. and he does not fear. like إبراهيم was thrown into the fire. but he wasn't scared. because he was having توكل upon Allah. and Allah made the fire to be cold and safety for إبراهيم. and in the same way موسى when he arrived in front of the sea. and when فرعون and his army was right behind him. he wasn't scared. he had توكل upon Allah. and he knew that Allah was going to make him away. and all of this is because they had يقين in their heart that Allah was capable over everything. and wasn't going to let them down. so those events what happened to موسى and to إبراهيم. this is emphasizing. this is a way of emphasis for the believer. emphasizing for him to have his heart attached to Allah. who is the all-wise. who chooses for his believer. who only chooses the best for his believer. he might choose for his believer trials and a lack in أسباب. meaning a lack in causes. meaning that you will not find the causes that you need absolutely. and he might put against him أياد and so on and so forth. but the believer knows that Allah has done this because of حكمة. so he is receiving this trials with رضا، by being pleased and submitting to it. and he knows that Allah will save him. and that he is able to do so. and this does not mean that we leave out the أسباب. no، no. we take the أسباب. but we rely upon Allah سبحانه وتعالى. so meditate، oh believer، what is the effect of what we have just mentioned in the daily life of the believer. if he was to live like that. then you will see that this person who lives like that will reach the end limit of peace. and he will be kept away from all the evils. and this will strengthen him in his straightness upon توحيد. and this will rectify his actions in the الدين. and this is where شيخ عبد الله stopped. and we stop here، إن شاء الله. سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ، لَا إِلَهَ إِلَّا أَنْتَ، أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ.