So then to carry on with this course we began the last time, the course that is looking at the six pillars of imarn. We began last time then with the opening session where we discussed the narration about jivril al-hizalam, the angel Gabriel, when he came to the Prophet Muhammad, Salaam, that story we spoke about last time. Today then we move on still within the first pillar of imarn in Allah, in now breaking down the different aspects of imarn in Allah. When we speak about imarn in Allah, belief in Allah, then essentially you can break that down into three aspects.
Those three aspects of belief in Allah are well known and heard by the people before. In Arabic they are known as what? Not just the aspects of belief in Allah is basically the categories of tahid, arubu viyya, al-uluhiyya, al-asmah wa sefat. So these are the three components of our belief in Allah, the first component being arubu viyya, which means the lordship of Allah.
What do we mean by the lordship of Allah? It is if rahdul-lahi befahri to single out Allah in his actions. There are certain things only Allah can do. Nobody else whatsoever has any share in them, has any participation in them, has any aid to Allah in them whatsoever.
Certain things are unique to Allah, only Allah does them, nobody else can. For example, creation. Allah created the heavens and the earth, created everything that exists. He alone created all of that.
The angels aided or helped or participated in the creation of all of that which exists. That is an action specific to Allah, negated from all others besides Allah. The act of giving life and death. That is an act that is specific to Allah, so pahrna, wa tala, nobody else can give life and death, nobody else has any participation in that act.
That is something unique to Allah also. The act of controlling all of the universe and everything that happens within it. That is again an action specific to Allah. Allah is the one who controls all of the universe.
Allah is the one alone who controls everything that occurs within this universe. Nobody else has a say any participation, any ability in controlling the universe and what happens in it. That is an action specific to Allah again. For example, also the sustenance that the creation have, the food and the drink the humans have, the food and the drink the animals have, all of these provisions, all of this sustenance, this food, this drink, all of that is from Allah alone.
Nobody else provides for you. Nobody else has that in their control. So you see, there are certain actions, certain acts that are specific to Allah. Nobody else can do them.
Nobody else has any control over them. Nobody else aided Allah in them. They are acts that are specified to Allah, Allah, Allah, negated from all others besides Allah. That is the meaning of the Lordship of Allah, the rububia, known as in Arabic, the Lordship of Allah, you affirm the Lordship of Allah, your imman, your faith, your belief in Allah has this first component, the Lordship, your belief in the Lordship of Allah.
And that is that you acknowledge and you believe that there are these actions that are specific to Allah. He is the only creator, the only provider, the only sustainer, the only one who gives life and death who controls the universe, you single out Allah with his actions. That is from the basis of monotheism, from the basis of to heed, from the basis of your belief in Allah. A person who does not believe in that believes that there are multiple entities that created this world.
There are multiple entities that give life and death. Then that person has not understood the reality of belief in Allah, has not understood the reality of imman in Allah, faith and belief in Allah. So that is your first component of belief in Allah, the component regarding the Lordship of Allah, that you specify and single out Allah with those actions that only he does and nobody else can do. The second component of your belief in Allah is what is known as in Arabic as an uluhiya and that is the worship of Allah.
The first component was about the actions of Allah, that you single out Allah in those actions that are specific to Allah, creation, life, death, everything. The second component where I now is about whose actions this time. Our actions this time, if rather Allah, he be a fairly bad, singling out Allah, so Hana Huwah, with our actions now too. In the first component it was singling out Allah with his actions.
He is the only one who creates and provides and sustains and gives life and death. In this component, this one now the second one, it is singling out Allah with our actions. How so? Meaning that all of the deeds we do, all of the worship we do, whether it is worship in our hearts, worship upon our tongues, worship upon our limbs, every aspect, every type of worship we do, then we single that out purely for the sake of Allah, Sukh, Hana Huwah, and Allah.
Now we do not dedicate or direct any of our worship to others besides Allah. Every act of worship must be purely specified to Allah. Your worship is to your Lord and to your Lord alone, not to anyone else in creation, not to anybody dead in their graves, not to anything else in existence, purely to Allah. So the second component of your belief in Allah is that you will single out your worship purely for Allah alone.
And that is exactly what Allah commanded us to do in the Puran. Allah told us for example, Wama, Halaq, Tul, Jin, Na'wal, insa, ila, ila, ila, ila, ila, abudun, that I did not create the Jin other humans except for them to worship me. Allah told us in the Puran, He created us in order for us to worship him. And the sallif they used to say, ila, ila, ila, ila, ila, ila, ilu, wa hidun, that Allah created us to worship him upon Tulhi to single him out with every aspect of our worship.
Our trust is in Allah, our dependence is in Allah, our supplication and prayer is for Allah. Every act of worship for him alone. And in fact, every prophet and messenger that ever came throughout history from the very first of them, Noah, Noah, and then the others who came, Abraham, Moses, Jesus, Abraham, and then the others who came, Abraham, Moses, Jesus, Abraham, and then the last of them, Muhammad, Salallahu Alaihi Wasallam, they all came with that exact same message to worship your Lord alone, single out Allah with your worship and your prayer alone. Nobody else is deserving of worship.
That was the message of every prophet and messenger. Allah told us in the Qur'an, Walaqat Barif Na'vi, Qulle Umatir Rasulah, and Iru'ul al-Hawash Dany Botharut, that indeed we sent to every nation a messenger preaching worship your Lord alone and stay away from the false deities. And now the ayah, the prophets they used to say to their people, Ya'aumu al-Haw, Ma'ala kummin ila hin re'ro, O people worship Allah, you do not have anyone else to worship beside him, and Allah told us in the Qur'an, Walaqatul wa-Hawala, Tushiri kubihi, he shayah, worship Allah, Subhanah, wah-tah-ah-ah, al-Hawat, al-Hawat, up until he, him, alone, and do not associate any partners to him. The Prophet Muhammad, Salallahu Alaihi wa-Sallam said to Muhammad, even Jabbat, Etaadirimah, ha'qul wa-Hawala, here al-Hibad, wa-Hawala, ha'qul ibad, Ya'ala-la, do you know what the right of Allah is upon his servants, and what the right of the servants is upon Allah, wa-Hawala, wa-Rasul, who, al-Hawala, he said Allah and his messenger know best, so then the messenger, Allah, Subhanah, wa-Hawala, is al-Hawala, ha'qul-la, here al-Hibad, and Ya'ah, Abu-Doo, who, wa-Hawala, Yushiri kubihi, shayah, the right of Allah upon his servants is that they worship him alone, and do not commit any shirk alongside that, do not associate any partners to Allah, Subhanah, wa-Hawala, in the other narration also, when he was being sent to Yemen, the Prophet, Salaw, al-Hawala, he was, al-Him, told him, in Nakhat, t'awom, and mean, al-Hil-Kitab, you are going to come to a people of the book, al-Ya'kunam, wa-Lamat, al-Hilah, heshah, al-Hilah, al-Hilah, al-Hilah, so make sure the first thing you call them to, the Jews and the Christians who they were going to go to and tell them about Islam, the Prophet told them the first thing you tell them is that only Allah has the right to be worshiped alone, no one else has the right to be worshiped besides Allah, he is the only one deserving of worshiping truth, THEN the Prophet told them if they accept that, you can tell them about the prayer and the secret and the remainder of the affairs so that is the second component, the component of al-Attributeia, which means to single out every aspect of your worship, to Allah've the wordillah, al-Hilallah and affirm your worship to Allah to Allah, negate it from all others besides Allah and that is the meaning of aircraft, the third component which is the is the component of al-Asma'u wa sikhat, the names and attributes of Allah, Subhanahu wa ta'ala.
This is the third component of your belief in Allah. The first component was to believe in the Lordship of Allah and that is to single out Allah with his actions, the action of creation, life, death, control of the universe, etc. The second part of your belief in Allah then is that you will single out Allah with your own actions, you will worship him alone. The third aspect of your belief in Allah is al-Asma'u wa sikhat, the names and attributes of Allah, Subhanahu wa ta'ala because we know that Allah has many names, that he has mentioned to us, some of them in the Qur'an in the Sunnah and Allah has many attributes mentioned to us in the Qur'an in the Sunnah.
We believe that Allah has the most perfect and beautiful of names and attributes. As Allah told us in the Qur'an, Wahlil al-Asma'u al-Husna, Federil hubihah and indeed to Allah, Ah, the most beautiful and perfect of names, so called upon him with them. Allah has the most perfect and beautiful, the pinnacle of perfection and beauty, the names and attributes. So we affirm those names to Allah, we affirm all of the beautiful names of Allah, we affirm the attributes of Allah, and some of the examples of that, for example, in surah tol-fatihah, where you read al-Handoorin la'Hirabila al-Alamin, al-Rahman, al-Rahim, al-Rahman, al-Rahim, two of the names of Allah, Subhanahu wa ta'ala, and just like that throughout the Qur'an, you'll come across the various names of Allah, Subhanahu wa ta'ala, what is the proof for these three components of your belief in Allah?
If a person was to say to you, now you've explained to me the belief in Allah, that it comprises of these three components, belief in Allah in the lordship of Allah, belief in Allah in your worship to him, and belief in Allah regarding his beautiful and perfect names and attributes, what is the proof that this is the belief in Allah, a Muslim is supposed to have, then you say to them what? So these aspects of belief, these categories of tahid, they are derived directly from the Qur'an itself, it is not something that was bought up by anybody, it is not something that was invented, these aspects of belief are what Allah has told us in the Qur'an. So, we're in the Qur'an everywhere in the Qur'an, but if you want to remember an easy example, then remember that these aspects of belief can be found at the very opening of the Qur'an and the very end of the Qur'an, two easy examples to remember. In the opening of the Qur'an, al-Fatiha, in Surah, al-Fatiha, you will find all three aspects of belief that we have been mentioning.
So, when you read al-Himdulil-Hirab-Bil-Al-A-Mih, this ayah, it has within it which aspect of the belief in Allah. You could mention the example of ar-Rubu-Biyyah, al-Himdulil-Hirab-Bil-Al-A-Mih, ar-Rab, these indicates ar-Rubu-Biyyah, then ar-Rahman, ar-Rahim. Names and attributes of Allah, al-As-Mih was said, ar-Rahman, ar-Rahim, mal-Iqiyomidin, again you could say names and attributes, Iqiyyah, al-Himdulil-Hirab-Bil-A-Mih, in the case of the Lord, he is the Rubu of everything, he is the creator, the sustainer, the provider, the one who gives life and death, the one who controls, he is the Rubu of al-A-Al-A-Mih, of everything in existence, ar-Rubu-Biyyah, ar-Rubu-Yyah, ar-Rubu-Yyah, ar-Rubu-Yyah, ar-Rab-A-Mih, ar-Rab-A-Mih, names and attributes of Allah, two of the beautiful names of Allah, Subhanahu wa-Tarela, and Iqiyyah, kana-Habudu, Iqiyyah, kana-Stareen, you alone, we worship and you alone, we seek aid and assistance from, then that indicates the al-Ulu-Hiyyah, singling out your worship to Allah alone, then you can also give them the example, from the end of the Qur'an, easy way to remember, the beginning and the end, the end of the Qur'an, pull ar-Rubu-Biyyah, rob-Biyyah, say that I seek refuge, ask for protection, in Rubu-Nas, the rob-Bavu, all of the people, indicating the lordship of Allah, pull ar-Rubu-Biyyah, rob-Biyyah, smelik-Nas, can indicate al-Asmah-U-Sifat, the names and attributes, malik, and then, Iqiyyah, Hina-S, indicating al-Ulu-Hiyyah, al-Iqiyyah, yan-Yal-Mah-Luh, al-Mah-A-Bud, singling out Allah with your worship, so you have all three categories of the Hebrew, too, so that is an easy example to remember from the beginning and from the end of the Mus'ah. The disbelievers at the time of the Prophet Salallahu Alayhi wa-Sallallahu Alayhi wa-Sallam, they used to testify to one of these categories, in particular and maybe more, but in particular there was never really an issue with which aspect.
Ar-Rubu-Biyyah, khan-U-Yukar-Runa, the An-Nal-A-Hul-Haul-Malik, ar-Razah, that he is the one who creates and provides and sustains al-Mahil-Mahit, the one who gives life, the one who gives death, the one who controls all of the affairs, the mushri-kun, the kufar, the disbelievers, the one Zumdah Prophet Salallahu Alayhi wa-Sallam, fort against them, they used to believe in the Lord-Chippabala, which was component number, one that we mentioned, component number one that we spoke about, those kufar used to acknowledge it, they used to believe in it, that was not something they made an issue of, so they believed, not Allah is the creator, Allah is the provider, Allah is the sustainer, Allah is the one who gives life and death and controls the universe, like it, with all of that belief, the one who killed him, the one who killed him, the one who killed Islam, all of that belief of theirs did not enter them into Islam, so a person could believe in the first component and that would not be enough to determine or to declare him to be a Muslim, believing in the first component of belief in Allah is not sufficient to declare a person a Muslim, believing that Allah is the creator, the provider, the sustainer, the one who controls, that alone is not enough for a person to enter into Islam, because the kufar, the mushri-kun, at the time of the Prophet Salallahu Alaihi wa-Sallam, they used to affirm that, they used to believe that, but still the Prophet Salallahu was fought against them, because that belief is not enough to make a person Muslim, rather what is required, belief in all of the components we mentioned, all three of the components, belief in all of them is required, it is not possible for a person to say he believes in the first component of the RuBiyyah, but he rejects the uluhiyyah and Allah was said, then that individual is not a Muslim, so this is what we had at the time of the Mushri-kun, they affirmed the RuBiyyah, the lordship of Allah, but they were not Muslims because they did not affirm an uluhiyyah, the second component in particular, they did not single out their worship purely for Allah, rather they would divide, their imada, their worship between Allah and their other so-called deities, when they were in the Uy'an, you had born a hunkabillah, when they were in the Ammanu, a shadduh, and there are those who take partners alongside Allah, and they love them as they love Allah, meaning they split their worship between Allah and these other so-called deities, as for the believers, then their love for Allah is pure, the believers have a pure love for Allah, sakhanah who were t'alah, their worship is pure for Allah, sincere, whereas the Mushri-kun split their worship between Allah and these other deities, calling upon others beside Allah, praying to others beside Allah, and saying, man, I will do whom, ila, ila, ula, ila, ila, ila, ila, ila, ila, ila, ila, ila, ila, ila, ila, ila, ila, ila, ila, ila, ila, ila, ila, ila, ila, ila, ila, ila, ila, ila, ila, izavah Wakheardh already, they said these are our intercessors between us and Allah, so they took partners alongside Allah, they split their worship to these other deities alongside Al-The law and so they did not actualize the second component of al-CHR talu, and what is now the relationship Between Arubu-Biyyah and Al-Ulu-Hiyyah. What is the relationship between the Lord-Chep-Aval-La and the Worship-Aval-La? Arubu-Biyyah, t'est-el-zimul-Ulu-Hiyyah. The Lord-Chep-Aval-La, Arubu-Biyyah.
If you affirm that Allah is the sole creator, provider, sustainer, giver of life and death, controller of the universe, then it necessitates. That is the relationship. It necessitates from you that you perform and actualize an Ulu-Hiyyah. That you therefore single out all of your worship to Allah alone.
Because if you affirm that Allah is the only creator nobody else. Allah is the provider and sustainer for us, nobody else. Allah is the creator, the one giving life and death, nobody else. Allah is the controller of the whole universe, nobody else.
You believe all of that? Then who should you be worshiping only? Allah, it necessitates from you that you should be worshiping Allah alone. Otherwise, how can you say you believe it is only Allah who created us, provides for us, gives life and death, controls everything, only Allah.
But he's going to go and worship somebody else. Besides Allah, who he acknowledges, didn't create and doesn't provide and doesn't control. How can that make sense? How can you affirm that it is only Allah with this Lordship, but then go and worship others who you know do not have this Lordship?
Therefore affirmation of the rubia, affirmation of the Lordship, Allah, it necessitates from you that you then worship Allah alone. And that is the evidence that was established against the Mushriqeen, the evidence that was established against the disbelievers. Because they affirmed the Lordship, Allah, they believed Allah is the creator, the provider, the sustainer. But they didn't single out their worship to him.
And so Allah mentioned that in the Quran that he is the one with the rubia, to emphasize that evidence against them, that you affirm the rubia, which necessitates from you, and you do here, but you're not doing it. You're affirming only Allah is the creator, but you're worshiping something else you know isn't the creator. You're affirming Allah is the one who gives a life and death alone. Yet you're worshiping something you know doesn't give life and death.
You're affirming Allah is the only one who provides for us, but you're worshiping others you know do not provide for us. That cannot make sense. That is a refutation upon the ones who do that. So a rubia, it necessitates from you that you be upon an uluhiya.
And the other way around, what is the relationship of an uluhiya with a rubia? Uh, an uluhiya, the tavamman, a rubia, the tavamman, that a person who singles out his worship to Allah alone, an uluhiya, then that must mean it incorporates the fact that he has accepted and believes in. A rubia, that is why he is performing an uluhiya. He is singling out his worship to Allah alone due to his acceptance of the lordship of Allah.
So an uluhiya, it is inclusive of a rubia. Then the next section of the workbook mentions how many names does Allah subhanahu wa ta'ala haa. So somebody then how many names does Allah have? So your answer is that Allah has told us about 99 but there are actually more.
So your answer is we actually even know more than 99 already. But that Allah has even more that we don't actually know a figure four. Anybody else? 100?
99 is what we know so you want to back up the first opinion that came. So the scholars have quoted the hadith quite often which many people will have come across. In the name of Allah, it is written what is inismah. That indeed Allah subhanahu wa ta'ala has 99 names.
Whom so ever learns them, memorizes them, acts upon them, will enter paradise. Hadith which is in? Al-Buhari. So now that hadith would seem to indicate that Allah has only 99 names.
Indeed Allah has 99 names it says whoever learns them, memorizes them, acts upon them. Manah Sahaha the halaljana. He will enter paradise. That hadith in Buhari.
However the hadith does not mean that Allah only has 99 names. It does not indicate restriction. It does not indicate restriction. Rather as the scholars mentioned with an example, they say if a person came in now for example to the mosque and he says who's in charge here?
I've got 100 pounds in my pocket. I've brought to give us a donation to the mosque. He says I've got 100 pounds in my pocket. I've got it here to give it as a donation to the mosque.
Who do I give it to? This 100 pounds that I have. So now how much money does this person have? So he's got 100 for a purpose and that purpose is donation to the mosque.
How much money does that person have as a total in his life though? Who knows? Maybe as a million pounds saved up otherwise. Who knows how much he's got otherwise?
All he's told us is I've got 100 on me right now in my pocket, which I have got ready to give for charity to the mosque. Who do I give it to? That does not in any way indicate that his whole life savings are just that 100 pounds in his pocket. Doesn't indicate that at all.
Nobody's going to understand from his statement that if he gives that 100 pounds, he's now penniless on the street with nothing else at all. Nobody understands that. We understand he's got 100 for a purpose donation to the mosque. How much does he have besides that himself?
Who knows? A million, 10 million, billionaire. Who knows? The same meaning with this hadith.
Allah is saying 99 names memorize that many, understand that many, practice their meanings and implement that many. That amount will enter you into paradise. How many does Allah actually have the whole together? Who knows?
The hadith isn't saying Allah only has 99 names. It's saying 99 for this purpose being specified. That whom server learns them memorizes their max upon their paradise. 99 is sufficient for that promise.
How many does Allah have all together though? Who knows? There are evidences to clearly highlight that Allah has more than 99. Those evidences for example, hadith of a shaffa on the day of judgment, the Prophet salallahu alayhi wa sallallahu wa sallallallahu when he makes the shaffa.
The intercession he says, Fa'yuf tahu alayhi yabimah hamid, lam al kun ha'arifamim abil. That on that day forms of praise of Allah will be opened up to me, known to me that I did not know before. Forms of praise upon Allah from more names of Allah. That we did not know before.
Another evidence that Allah at the times of grief in the asalu kabi kun lismin who alak I ask you by every name that you have and then it goes through the variations until it comes to the end. Oh, be ma, oh, fi mister, a'tharta behi, fi'il mil reidhi endak. And by the names that you have kept in the knowledge of the unseen with yourself. So there are names that Allah has kept in the knowledge of the unseen from us.
Therefore, certainly there are more names of Allah. We do not yet know. Therefore, the number is impossible for us to define. We don't know how many more there are that Allah has kept in the knowledge of the unseen from us.
It can also be mentioned that right now scholars have said we do know more than 99. That in the Qur'an and the Sunnah there are more than 99 to be found. And some of the scholars of the past who investigated actually did come to figures of more than 99. Some of them found 130 odd.
Some of them 120 odd they managed. Some of them found 110 odd. But scholars of the past have analyzed or earned the Sunnah and found more than 99 names for Allah. There is one other point to mention and that is that there is a hadith very similar to the one that we quoted that indeed Allah has 99 names.
Whoever learns them memorizes them acts upon them. We lent a paradise and they are and then the hadith itself lists out 99 names. In the hadith itself this other version of it it lists out the 99 names in it. And perhaps that's where you get these posters and these decoration frames and all of these types of things that are not suitable and appropriate in the first place.
This is not decoration. The names of Allah are not for decoration purposes. They are for learning and memorizing and acting upon. But maybe that is the narration some of them use to make these posters and decoration pieces.
So what do we do about this hadith? It's listing out 99 names in the hadith. It doesn't negate other names but what if somebody says well that's at least approved that we only know 99 they're right there in the hadith. Scholars have mentioned this particular version of the narration with the names listed out is weak.
The authentic narration in al-Buhari is the one that only mentions. Indeed Allah has 99 names. Whoever learns memorizes acts upon them will enter paradise. We'll stop.
Does not go beyond that into saying and those names are and listing them out. The version of the hadith that does that isn't in Buhari it's another places. Atirmadi and the Mustadak of Hakem etc. Now the scholars have mentioned within it is an issue in the chain of narration.
Al-Waliid ibn Muslim and Ted-Leis etc. So therefore that narration with the names listed out is not authentic. But the other narration in Buhari is but the meaning of it is not restriction. So the names of Allah subhanah ta'ala we know more than 99 already as some of the scholars have mentioned and there are a lot more that we do not know of that Allah has kept in the knowledge of the unseen.
Question says on the workbook Pharaoh at the time of Moses. At the time of Musa al-Essalah did he reject the existence of Allah? Apparently he did but in reality he did not. In reality he affirmed a new in reality Pharaoh at the time of Moses knew of the existence of Allah that created the provided the sustainer.
But apparently from his arrogance and heartiness he was demonstrating who is this Lord of yours? Where is this Lord of yours? But inside and deep down he knew and your homework for this week is going to be to find the proof in the Qur'an that Pharaoh knew and was certain regarding Allah. Evidence in the Qur'an bring it to us that Pharaoh affirmed the existence and knew that.
Everybody can participate. Sisters can participate bring their answers and send them on the notes next week or in the next session and you have plenty of time. You have four weeks and two weeks time is going to be the Birmingham conference. That's right it's going to fall on this weekend.
In two weeks time where we would have had the next session is going to be the Birmingham conference so of course that will be cancelled here it will therefore be four weeks so everybody should be able to do that homework. Four weeks to find a single eye of the Qur'an. In four weeks you can read the Qur'an. Read a section every day.
Keep reading until you come to the eye that proves the homework what we've just set and that is the way the scholars used to do things in the olden days not with the Qur'an but with the Sunnah. If it was said to them find the hadith that proves x, y and z. How would they do it in those days? There was no google in those days.
There was no indexes. There was no books with contents pages go to this chapter that chapter this hadith is here this hadith is there. What did they used to do? Sit down open the book on the first page and start reading.
Start reading page after page after page after page until finally they come to the hadith found it maybe on page 764 and that is how they used to do it and that is why one of the reasons the scholars of the past had what they had of knowledge that is how they used to do the research that is how they used to do their studying and analysis you need to find a hadith in the olden days you sit down and you start reading the book from the first page until you come to the hadith wherever it is in that book one of our teachers in Madinai mentioned to us too one time he was looking for a hadith in a book that was three volumes big the book was three volumes big each volume three four hundred pages a thousand pages he said i knew the hadith was in there somewhere but where who knows he said i begot read the pages one after the next reading reading reading finished the first volume nothing start at the second volume reading reading reading finished it nothing got to the third one reading reading reading and there it comes the hadith he was looking for he said i jumped up enjoy and shouted out until my wife got a fridge that would happen what's wrong everything okay and then he explained it's okay it's fine it's just something that i have found that i was looking for for a long time this is the difference between the scholars of old and the students of today students of today everything with the the googles and the search engines no research no reading no nothing that is why you see as one of the elements behind the weakness that has occurred that's why the scholars they say never rely on electronic devices for research and analysis almaktebak shaamila for example do not rely on that that they used to tell us you can use it just to help you along with research you're looking for a particular hadith you can't sit there read all ten books of hadith you don't know where it is you can't sit there read the whole of the whole of the whole of Muslim whole of the magic that you find it so almaktebak shaamila you do a search it'll tell you it's an impnumajah so then you can go to impnumajah and narrow down your search and look at the explanations but you don't use that as your be all and end all as they say that is only a guide electronic devices are only a guide to cut some time out for you help you and tell you it's in this book it's in that book so then you can go to that book and read don't just take it off that electronic resources unless they are photocopied or often full of mistakes anyway so that is one of the causes of the weakness these days that everybody relies on the electronic resources instead of the actual books so your homework is to find the evidence that Pharaoh believed in Allah the next section of the workbook here says where is Allah subhanahu wa ta'ala where is Allah subhanahu wa ta'ala here is Allah is above the creation separate and distinct from the creation just like in the hadith of the jairya that slave girl who was asked where is Allah she said vis-a-la above the heavens so Allah subhanahu wa ta'ala is above above all of the creation above the seven heavens above everything that exists separate and distinct that in un'anghalke separate and distinct from his creation not like some of the mystical people who say that Allah Allah is in amongst us all we are one entity intertwined Allah and the creation we are one we are all one one spirit of the Lord and the creation that is the mystical people upon their mr sasee or whatever the word is i'm sure that's not a word but those types of people they have an era a great era in believing that Allah is in the creation intertwined with us reh that will rule rather Allah is above the creation separate and distinct from this creation above his throne and the throne is the sealing of all of the creation that is proven in multiple ayah than the hadith multiple narrations multiple texts one of those easiest ones like we mentioned at the time of the prophet sala-la is al-am-bak girl was asked where is Allah and she said above above the heavens she did not say everywhere she said above and the prophets that sala-la affirmed and said she is a mina she is a believer affirming her belief that Allah is above what's the last question on that cheat what do we know about the throne of Allah subhanahu wa al-al-a you have four weeks and therefore this can be your second homework because this one isn't going to be an easy google the first one is a very easy google this one is not your second homework for four weeks time in shah Allah is who can bring us a paragraph of referenced information regarding the throne of Allah subhanahu wa ta'ala there is a lecture that was done once on exactly that title the throne of Allah a full lecture but even if you find that lecture it's going to take from you to sit down for 60 minutes listen to it all make your notes from it and then bring us the summary of those notes in four weeks time this is something important for everybody to participate in this is how knowledge is this is how it is conducted so we'll conclude upon that point for today then and the time for the pray has arrived anything to add very quickly if anybody no but in the hadith as well there was another question too in the hadith there was another question too the other question was who am I she affirmed the prophet Muhammad sallam that was an indication of her affirmation her affirmation of the prophet Muhammad sallam being the messenger of Allah was an affirmation of her testimony asha hadu and Muhammad hadu asha and that is therefore an affirmation of your basic entrance into its now she was affirming her shahadha 10 basically that is why it was determined and at the basic level it can be said she is a believer he does have more than a lot does have more than 99 definitely definitely more than 99 how many exactly we don't know but definitely more it's not just 99 anything else so everybody revise the two sessions we've done so far explanation is clear clear everybody can understand revise it go over it come together in groups and revise it go over the questions together and asha ala will continue then in four weeks time it will be after the conference asha ala ala ala ala ala ala ala ala ala ala ala