The last session, which is a series, are You Mind Is It? on the methodology of the sardith or of the Qur'an, and establishing the Tohid, the Wal-la as the Wajal, and looking in particular at the arguments of reason, which the Qur'an contains, in order to establish his existence, then his rubiya, then his asmati wasi-fati's perfection in that regard, and then his uluhiya. So in the previous lesson, the fifth lesson, we looked at the evidences for the perfection of Allah, his kamal, his perfection, and that he is free and innocent of imperfection, which is the kamal as the Wajal, from imperfections. And we looked at the way the Qur'an establishes this by way of arguments of reason, through the use of first of all arguing by Allah's actions, the perfection in his actions that we witness around us, the perfection in terms of illustrated by we have P'as, analogy, we established al-P'as and Ola, which is the method of analogy used in the Qur'an, we give examples of that, in a number of examples, and also from the angle of looking at the effect of Allah's actions upon his creation, and also looking at the attributes of perfection that he possesses, which imply the negation of imperfections.
So we looked at all this in some detail in the previous lesson, you can refer back to the recording of that, and also how Allah declares himself from imperfection, then Z, and things such as negation of a son and wife, negation of him indwelling with integration, negation of him committing a dulm against his creatures. So all of these things we looked at in detail in the previous lesson, and in a nutshell, they established the perfection of Allah in his names and his attributes. So from that, this leads us now to the final part, which is how is Allah's Ola's argue for his uluhiyyah and his right to be worshipped, and the falsification of the worship of others besides Allah, through the use of appealing to reason. And you will have seen or you will have gathered by now that the arguments which we use to establish Allah's uluhiyyah and his uluhiyyah that they will be used in the Quran to argue and to appeal to a person's reason that only Allah's Ola's is worthy of being worshipped.
And so this is generally how the argument we see is structured in the Quran. So let's begin first of all by making clear what we mean by the Uluhiyyah and this is to single out Allah if rather not as the uluhiyyah and wa'ahirah wa'ahirah wa'ahirah wa'ahirah wa'ahirah wa'ahirah. To single out Allah with all types of worship whether they are inward they are performed by the heart or whether they are outward whether they are observed from the tongue or performed by the limbs. And this is something that is requested from the servants of Allah as a uluhjah.
In other words that we take all of our actions of worship and direct them only to Allah. So some of the examples of worship you know when you are familiar with Asala the prayer, Addua, which is supplication, Al-Qudur which is submission and compliance, which is compliance, Al-Qudur, Rajah, Freya, Hoh, Al-Mahab, Allah, all of these are the well-known actions of worship. And basically you can divide all of these types of worship into four categories. The Ados which are Al-Pawlyyah, perform with the tongue.
The Ados which are Al-Pawlyyah, performed by the heart. The Ados which are Al-Baddaniyah, which are performed by the body. And the Ados which are Na-lyyah relate to wealth, relate to the wealth that you possess. So worship all acts of worship default into these four categories.
And some of them combine more than one category. So for example, Haj is something that combines everything. And Salah, Preya combines a few of those categories, what is internal, what is outward, what is performed by the body, what is performed by web speech. So all acts of worship they will contain, they will contain any one of these four categories.
So the point being that we want to look at how does Allah as our jal argue in the Quran in order to establish the T alone is worthy of worship. And there are two broad ways in the Quran. There are basically two broad ways which are that we find in the Quran. First of all, by appealing to the Waheed al-Rabubiyyah, which we already established and directing the servants attention to the fact that Allah as our jal is alone in the qualities of Rabubiyyah.
Whether that is in relation to He alone being the creator al-Halp, whether He alone is the owner with al-Mulk, whether He alone is the one who regulates everything. Which is at Taddhbiyyah, that He is the regulator of everything. And likewise, other things which come beneath this category of ataddhbiyyah, such as giving life, taking life, bestowing favors, bestowing sustenance and so on and so forth. So this is one thing that we see the Quran is filled with, the Quran is filled with either arguing from Rabubiyyah in general or arguing by specific instances of Rabubiyyah, right?
Specific things that Allah brings to it that He creates, that He owns, or that He regulates. So the Quran is filled with this type of argument. So that's one way, and the second way is to argue by Waheed al-Aalal's perfection, that He is unique and perfect in His name and attributes, and this is an absolute perfection, and that because there is no one else who possesses this absolute perfection al-Kamal al-Mulkal, that therefore it does not deserve to be worshipped. Only the owner and the possessor of absolute perfection in all his names and all his attributes, that only He alone is the one worthy of worship.
And so this is obviously Dohid al-Asmani wasi fat. And so we see that the argument of the Quran in therefore is to argue by Waheed these two things that we established previously, al-Rabu-Yah, well asmani wasi fat, to indicate that Allah alone is worthy of worship. And so within all of this there are arguments of reason, arguments of reason, an appeal to the apple for a person to think and reflect. So we're going to start with looking at the first of these two categories, which is how is Dohid al-Rabu-Yah used in the Quran in order to direct a person to this truth of Ulu-Yah.
So we can divide this into basically two sections. The first is that we find that are general statements, general verses in the Quran in which Allah appeals to his Ulu-Yah in general. That's one category of verses. We look at maybe four or five examples of this, maybe six or seven examples, perhaps more.
And then the second group are those verses which are very specific and refer to a specific aspect of Rabu-Yah. So we look at all of these illustrations so that the picture is very clear that was from the Quran. So first of all, when we speak of Allah's Ulu-Yah, we are referring the scholars have summarized Ulu-Yah into three main categories. Number one, that Allah is the creator, that he created everything.
Number two, that he is the owner, the Malik, so he's the Ha'liq, and he is the Malik who is the owner and that he is the Mu'dabbi authority, that he regulates everything. And underneath this third one, at Taddibiyu, is all of the actions of Allah as a wajal, such as creating and providing and giving life and taking life and guiding and everything else which comes under this category. So we have Al-Hulq, we have Al-Mulk, and we have A-Taddibiyu. And so these three things, even when we look at the scholars explain, such as Saykhun Rothin-Een, Rahimhala and many others in the Kittabu-Tawiyi, you will see that when you look at the linguistic definition of a Raba, and you will see that these various meanings that come underneath, the one who nurtures, the one who owns, the one who is the master, the one who nurtures and so on and so forth.
So let's look at some general verses that speak in a general sense. So from them is the state of Al-Asojul in Suratul and Ahm, which is the sixth Surah verse 164. So he now is an argument of reason. Al-Asojul, he commands the messenger of Al-Asojul to say, Saykh should I seek a lord other than Allah whilst he is the rub of every single thing.
So look at the argument now. The argument is that how should I, why should I seek other than Allah as a rub whilst he is the rub of every single thing. So only he possesses the quality of Rubu-Biyya. So how and why should I be seeking a rub besides him?
Because there is no rub besides Allah. This is a general verse. It is not appealing to any specific aspect of Rubu-Biyya, but of Rubu-Biyya as a whole in general. And there are many verses in the Quran which are like this.
So this is one Ayah, another Ayah is the statement of Al-Asojul, where Anar-Rabu-Dun, where Anar-Rabu-Bu-Tawiy. So he now is the argument. I am your lord, therefore worship me alone. This is surothul Ambiyyar, it's verse number 92.
So here we see the connection now between Rubu-Biyya and Ulu-Biyya and Ay-Bada, the word Hebrew, Ybada. I am your lord and lord meaning here, Rabu, with all of its meanings that we covered previously. So therefore, Fa'a-Gudun, the use of the letter Fa'a, which is a consequence, therefore worship me alone. Another very general example.
A third example, a well-known example is the statement at the end of Surat Mariam, Arah-Busam-Arah-Wad-Wad-Aal, Won-A-Biyya-Nah-Hum-A, Fa'a-Bu-Du-Wad-Svabiyya, Ybada-Dadi. Surat Mariam, for a 19 verse number 65. The lord of the heavens and the earth, Arah-Busam-Arah-Wad-Wad-Wad-Wad-Aal, Won-A-Biyya-Nah-Hum-A, and whatever is in between them, Fa'a-Bu-Du-Wad-Svabiyya, Ybada-Dadi. So worship him and remain diligent upon his worship.
So see the binding connection between the first and the second part of the verse. The lord of the heavens and earth and everything in between. And everything which the word rub incorporates of meaning. The tea is the creator, the owner, the regulator.
And so it follows rationally from that, that tea alone should be worshiped and a person should be diligent in the worship of such a lord. So these few examples that you've seen are verses which speak of Arah-Bu-Biyya in a very general sense, right? So there are many verses which are like this in the Quran. It's a generalized argument.
Then there are other verses which then mention specific instances of Arah-Bu-Biyya. And we give a number of examples of maybe six or seven examples of that. So from those examples is the statement of... of Arah-Biyya being mentioned.
Indeed your lord is the one who created the heavens and earth. So now he's a mention of the action of creating before you just mention of rub in a general sense Now we're looking at specific instances of Allah's actions Indeed, your Lord is the one who created the heaven and earth in six days Then you're centered above the Irish you're not be all amor So he's the one who regulates the affair the entire affair of the heavens and the earth To the end of the eye so the end of the eye says that the common law or a book on vera buddul This is your lord. This is Allah your lord. So worship him So see the argument now the argument now is a specific element of rubu bia Which is Allah creating the heavens and earth in in in six days So that's one example second example is the same to Allah's or gel in Allah Hafran equal to help be one knower one knower So here indeed Allah's or gel indeed Allah is the splitter of the like the very seed the seed from which you know plants grow and and the and so on and so forth so he now is a specific action which has been mentioned a very specific action from the actions of the bubu bia and this also is An appeal to a specific action in order to direct to the worship of Allah as a widget Another example in fact This is the whole passage it starts in so it'll answer the six verse ninety five onwards And he mentions many other actions within this passage at the end of all of that Allah's or gel he says Vali kumul law or a book on the last in the whole car liquid cool lee she fat wood or This is your this is Allah your lord.
There is no chance to write the worship except he the creator of every single thing So worship him so again We see the act of creating and specific actions of all have been used and then for a good Therefore worship him. This is the argument another example is Mentioning the favours of Allah as our gel so this is now in the 40th surah versus number 6162 Allah Hul Ali Jah Allah Muhammad Allah Qasqunu vi When Nahara mubu surah in Allah Hul Ali Nahseh what are you nah Akkara Nahseh vah Yeshua Indeed allies the one who made for you the night as a place as a repose in which you rest and the day as something apparent And indeed allies the one who possesses bounty over people but most people are not grateful They're like Allah or book on car liquid cool lee shein la ina hu and naht ufah kum So again, we see after this this is Allah your lord the creator of every single thing There is none which has about your worship except he how then are you how then do you know fabricate and fabricate lies meaning in respect to He and unworshiping other deities so once you can see the connection We have a specific element of the bawah, which is Allah making the night to be a means of repose and rest for you Which everyone experiences on the face of this earth? So how then can you not worship this lord? How can you worship on the Lord besides him?
So this is another example also from the examples Hulma yadu zukkum minasana yu al-aok till the end of the passage to the Eunas surah number 10 verses 31 32 And so at the end of these two verses Allah so jil he says for the eekumul wa bawah bawah bawah bawah bawah This is your lord. This is Allah your lord in truth For now the battle happy illah dawah al-fah al-nah tus rahul So what after truth is that except misdidance how then are you turned away? So once again look at the structure of the argument the argument is Sustenance that we all receive we have to have sustenance Otherwise we die every creature upon this earth receives sustenance and this is from the great actions of from the actions of Allah's Orgubiyyah so appealing by that specific example in order to indicate that only Allah should be worshipped alone another example is What we see at the beginning of Surahul bahkara Yeah, your nurse will go to rob bakumulpla iaheh lakumulpla iaheh lakum So first is the command to worship Allah alone as we see at the beginning part And then it is justified by specific aspects of Allah's urea. The one who made for you the earth as a spread out repose.
And the heaven as a canopy. And who revealed from the heaven water by which he brought out fruit as sustenance for you. So do not set up any rivals whilst you are knowing. So again look at the structure of the argument in this verse.
It is basically appealing to the fact that everyone knows that they are created. And that those before them were created by Allah. And that Allah made the earth as an abode and the sky as a canopy. And that this is enough just if it and that he sent out water from which he brings out fruit for you.
All of this is enough warrant and justification for you to worship Allah alone. And do not set up rivals for Allah whilst you have knowledge. And in the time Ramallah he has a commentary upon this urea. And he says that within this word, within this speech is a definitive evidence for the obligation of worshiping him.
And this is because when he is the Lord who nurtures us by way of his favours and his bounties. And he is the Malik, he is the owner of our bodies and our souls. And every atom in fact of the servant is something owned by Allah in reality. And he is the one who nurtures us with his favours and so on and so forth.
Then to worship him and to be grateful for him is clearly an obligation upon the individual. That's why he said, Urubudu, Arup Bakim at this point. He did not say Urubudu, Ila Haqim. He didn't use the word, Ila, Ila, use the word Arup.
And that's because the Rhab is Asayid, Al-Malik, Al-Mun-am, Al-Murab-by, Al-Musle. These are the various meanings of Ram. Asayid, the master, Al-Malik, again simply meaning the owner, Al-Mun-am, the one who bestows favours, Al-Murab-by, the one who nurtures and cultivates, Al-Musle, the one who corrects and rectifies your affairs. So all of these meanings are present in the word Rhab.
And so therefore in this eye, as Ila Haqim punks out, he said Urubudu, Rhab Bakim. He used the word Rump rather than Ila, in order to indicate all of these various meanings as a rational argument. This is your Lord, so therefore you should worship him alone. And to indicate as Ila Haqim continues that there is nothing more obligatory in the intellects and in the fithra, in the inclinations of people, than worshipping the one who is like this.
The one who is Asayid, Al-Mul-am-by, Al-Musle, and so on and so forth. This is deeply rooted in reason and deeply rooted in the fithra, that the one who is like this, then it is the greatest obligation to worship him. So that's the verse in Surat Al-Bakhara. Another example would be the statement of Al-Azawajal, in which he punks to various created signs.
So from that is in Surat Al-Bakhara, verse 163, 164, in Nafih al-Pishamawat, Al-Ar-Dawakhil-Aafih, in Naha, one Naha'hara, one full kil-a-tih, Al-Bakhara, Bimayim-A-an-Gra-an-Gra-an-Nah. One hand is a wonga-mina-sama'im-yma-in-va-a-g-a-be-a-be-a-tih, while both frafihan in Kul-Ah-be, what does226rIIr-i-a-be-wa-sah-a-be-mussah-ar-i-a-be-a-a-a-bih al-Sama'im-a-a-a-gra-a-gra-an-Vah-bih al-RDawikhara, in the vah-a-gra-bihal-a-bihaloo. So on this lengthy verse from many signs of what as which I mentioned, indeed in the creation of the heavens and earth, and the variation in the night and the day. the day and the ships that sail upon the sea with what benefits people and what Allah has set down from the slide of rain by which he revives the earth after its death and the various every type of annumility is sent forth and the alt or the sending of the turning of the winds and clouds which are suspended between the heaven and the earth in all of this are indeed signs for a people who use reason who understand.
So here again we see these are all specific aspects of the Rabu-Biyyal as the Wajal which are mentioned and they are preceded by a command or by a hinge towards Dohid, Wahinah Hukom, Inahun Wahid, Na'ulah Inahuhu, Arahmanu, Rahim. So this was the verse before, it mentions the statement of the Calimah of truth of Lahid Allah and then it justifies it in the verse which comes afterwards by mentioning some of the specific aspects or instances of the Rabu-Biyyal as the Wajal. So this is what we always see in all of these examples. And finally you can finish with another example we see that this is exactly how the prophets and the messages also argued with their people.
So here we see Arahim, Ali Salah when he is arguing with his people, another rational argument he is now using is appealing to their reason in order to call them to worship Allah Allah. So he brings four aspects of Rabu-Biyyal which occur in Pez, right? Four sets, four pairs of actions which come in Pez of the Rabu-Biyyal, Rahim. So he says, Arahah, Arah, Arah, Arah, Arah, Qum, Tum, Tum, Tum, Tum, Tum, Tum, Tum, Tum, Tum, want Al-Qash F clowns?
Then comes the rational justification, the rational argument, the argument of reason which is trying to appeal to their reason. so he says after this Allahi hala bani fahua yahadim. The one who created me and he guides me right so here two pairs of attributes of the Abu Bih Amalazawjal creating and guiding creating and guiding then he said well ladi who are you tai mouni wa yasqayim and the one who feeds me and the one who gives me to drink right. So food and drink are brought to us by Allah's a wajal by a very complicated system of causes and effects that involve everything, the sun, the clouds, the rain, the plants, the animals, all of the mechanisms.
So it is a lot of the one who brings food and drink tours by way of these amazing, complicated system of causes and effects. So this is his argument, right? He's first of all made it clear that he's a vantau head and he does not worship what they worship and he has enmity towards that. Then he's bringing a rational justification for all of this, right?
So creation and guidance, food and drink. Then he says, what yidā amareto for who are yasfīn. When I fall sick, when I'm ill, then he is the one who cures me. So again, this is now akin towards the fact that all illness and all cure is by way of the causes and effects that Allah has put in his creation by way of Allah.
So, you know, often the body when it falls sick, when you start seeing the symptoms, those symptoms are actually from the cure itself, right? So for example, when you have a fever, that's part and parcel of the cure that's taking place. This is all built in. So sickness and cure is all by the decree of Allah's original by way of causes and their effects that he's put within the creation.
And this is something that everybody he knows from experience, he falls sick and then he becomes cured, either by the body's own internal strengths and medications or by way of treatments that he takes and those treatments only work because Allah's original has made them to be causes of the effects of the cures. So all of this returns back to Allah as a whole, the cure is Allah's original. So now he's appealing by this third, which is the third pair now of you know, qualities. Allah causes people to be sick and Allah causes them also to be cured.
Then the fourth he says, well, la vie, well, la vie, you meet when he from my your king. The one who causes me or gives me life, gives me life and thereafter he, sorry, the one who causes me to die and then he will cause me to have life. So causing death and giving life or giving life and taking life away, all of this is something that Allah's original likewise by way of the Asaba, the causes and their effects, we see that all of this takes place within the creation. So these are now four powerful arguments of reason that is now presented to his people to justify what he said earlier that he worships, that what he worships is false and they are enemies to me and there's no one except the Lord of the world who is worthy of all of this.
So this now should make it clear to you that we see that in the Qur'an there are two general ways. First is referring just to Allah's bb in a general sense as we saw in the first set of verses and then in the second set of verses of which there are many in the Qur'an, you will see that Allah's bb is appealing to specific instances and elements of his arubia and this is also the methodology of the prophets. So we see on the one hand Allah's Abhijal appealing to the reason of mankind by way of his direct speech and mankind and then we see also that it is also what the prophets and messengers what they did and these were the actual arguments that they used to their people. So Allah's bb is narrating to us the prophets and how they themselves were appealing to this reason in order to establish the Uluhiyah of Allah's Audhjim.
So this is the first part, just in a general sense referring to Allah's Abhijal in a general sense or specific instances from its many instances. From this point onwards we can now summarize and say that basically in Qur'an we see that all of this argument from Uluhiyah it falls under basically three categories that we mentioned earlier, the Halt Allah creating, the mulk Allah owning and at tatbiyil. So we are going to focus upon these three areas now and just give very quickly give some examples of each. So how does Allah's bb in Qur'an appeal to this issue of the creation?
There are many arguments in Qur'an, an example Surat Yassin, the man who came from the out parts of the city, he said Wama Ali Al-A'abudul Ladih, Fatarani, Wa'ilihi, he told you how. He said why should I not worship the one who originated me? So here he has made a link between Allah originating mankind and worshipping him. So this is now an appeal to the issue of creation, that the one who creates is the one who is the rab.
Another example is the statement in Surat al-Qah of the man, the two men, Akhah Al-Qah, Tabbil, Ali, Al-Qah, min-Torab, Thum-Mamin, Noth of A'ilim, Noth of A'ilim, Noth of A'ilim, Wa'il Sahwa, Qahajulah. Do you disbelieve or you embrace him to the one who created you from just then from Inutva and then he made you, and turned you into a fashion into a man? So here now again is the appeal to the creation of man as an argument for worshipping him alone. Likewise, Allah created you from the Hilah in the G-dha, Y-Hulah, in G-dha, in G-Gun Tum-I-Yahu, Thum-Mamin.
Do not prostrate to the Sun and the Moon, but prostrate to Allah who created them if indeed it is you, if indeed it is he alone that you worship. So that for Sillah 41 verse 37. In relation to the Sun and the Moon that they are created, Allah created them. So therefore he alone is worthy of being worshipped.
Likewise the statement of Musa, Ali Sillah to Firaam, Bala Ravunalarir, A'ar Daraddhibula She'in, Qalbahu, Thum-A'Dar. Say, our Lord is the One who gave everything its creation and then he gave it its guidance. So from these A'ars you can see that they all appeal to the issue of creation. Hawali-Yosawiramfil arhammikey Wakasha, he is the One who fashioned you in the wounds however he willed.
And Adar-Dur-U-Nab'ala, Wat-a-Dar-U-U-Nah, A'sh-San-Al-Hani-Peen. Do you invoke the battle, Mih-salakk-Deity, and yet you leave alone the best of all of all creators? So, all of this is one argument in the Qur'an, and you see similar examples in the Son of which we will come to, but Imam Ashampi, the Rahim Allah, he says in relation to this type of argument, he says that from all of these Ayat Al-Kur'an-eah, which indicates, which establish, which establish this proof, defensive proof of Al-Astohid, which is that it is known from the Qur'an that the clear separating factor between the one who deserves to be worshipped and the one who does not deserve to be worshipped is that one is the creator of others besides him. If one is the one who is the creator of others besides him, then he is the one who is deserving of being worshipped.
And the one who is not able to create anything, then he is Mahrluq, Mahdaj, then he is not worthy of being worshipped. So, Ashampi is making clear that the argument here follows, that what is a decisive separating factor between a deity in truth and a non-diety is the issue of creation. And we know all of these deities which are worshipped besides Allah, all of them are created and they are not created anything themselves. And this will be in a little detail in a later section of the Allah.
Likewise in the Sumnah, Ibn Masul, Raghil Al-A'lal, who he says, Ayas the Prophet al-Sallam, Ayyawwam, Al-A'lal, and Al-A'lal, which sin is the greatest with Allah, Baal and Taji-Ala and Taji-Ala al-Inah, he did that, Wahu-A'lalahq. That you make for Allah a rival when he created you. So, he is now the argument Allah created you and the greatest sin is to make for him a need arrival in his worship. So, this now is the argument of Al-Hallah.
That Allah is alone in creating and therefore he deserves to be worshipped. The second is Al-Mulk, this is the second of the meanings of our Raghbiyyah. Likewise in the Quran, we see that Al-Mulk is often tied to Ash-Shafar, Ash-Shafar, it's your intercession because intercession and seeking it from other deities is one of the aspects of Shirk. So, Allah negates that by establishing that he is the Malik over every single thing.
So, it's often mentioned in a context. So, let's look at a number of examples of this in which we see Allah being singled out with Al-Mulk, Al-Mulk-alahq, Al-Tam, which is complete, dominion complete, ownership. So, he says, Al-Kum-laar, Raghbukum, La-Hul-Mulk, La-In-Nah-Hul-Nah-Hul-For-An-Nah-To-Srah-Hul, look at the connection between these things now. Surah-Tzum-A, Surah 39, verse number 6.
This is Allah, your Lord, La-Hul-Mulk, to him belongs to the Mulk, La-In-Nah-Hul-Nah-Hul, there is none which deserves to be worshipped except he. How then are you turned away? So, look at the argument of reason here now, where Al-Mulk is mentioned, La-Hul-Mulk, La-In-Nah-Hul-Nah-Hul-Nah and mentioned it connected to his hula here. Likewise, the same to Allah's-A-Jal, Ull-Mam, Ull-Mam, Beyadi-Him-Al-A-Hul-To-Kul-Eshay.
Say to whom belongs to the dominion of every single thing, Al-Mulk, 23, verse 88. And the response is, Sayyah-Hul-Nah-Lin-Nah-To-Al-Nah. Likewise the same to Allah's-A-Jal, Ull-Nin-Nah-Hish-Shrah-A-Kul-Jami-A, Nahul-Mulk-A-Srah-A-Hul-Mulk, srah-Yal-Qust, Sayyah-Hul-Kust, Allah-Nah-Hish. Say to whom belongs Allah-A-jal-Hishay-Hul-A-Hishay-Hul-A-Hishay.
Say to him as the minion of the heavens and the earth. Say the connection between Al-Shrah-A and Allah-A-Jal-Nah-Lin-Nah-The-Hevons and the earth. So, that's about 39 verse number 44. And so, the general argument is that anything which does not own anything, does not possess anything is not in a position to intercede for anyone.
Right? So, all of the deities which are worshipped, besides Allah, they don't own anything, not even the date or the other skin that's on the date. They don't own anything. How then can they be in a position to intercede for you unless Allah allows them to intercede?
And so this is reported by mentioning Allah's complete dominion in the context of Aishwara. So this is al-Mulk and again Shikul is now in the same way that there's actually another Ayah in the Quran which is worthy to be mentioned at this point and this is a statement in Surat Rum Surah 30 verse number 28 which gives an analogy allah parable. And example is given to you from your own selves. Do you have from those that you own meaning own of of slaves?
Any partners to you in what we have given to you of Susninsus that you are equal, Meaning that the slaves that you own is anyone amongst these slaves who is a partner to you in whatever you own of sustenance and wealth Such that you are now equal in the ownership of that wealth such that you fear them like you fear yourselves amongst yourselves First is allow me clear the signs for people who understand ships are be able to elaborate upon this a parable and he said that This means that when one of you Does not have amongst these slaves one who is a partner to him in whatever he owns Such that he fears him Then how then can you make for Allah a partner from amongst his slaves? Right so if you have slaves and you know that none of them are equal none of them are Partners to you in your wealth all that belongs only to you Right and you do not really fear them because they don't have any status authority or dominion You know from what you possess so if that's the case and you know that from your own experience that your slaves are not equal to you In in partnership and dominion and so on and you don't need to feed them either like you feel the masters Then how then can you make for Allah from those who are his slaves and servants? How can you make for him those which are equal to him now such that they should be worshipped alongside Allah right? So this now is another argument and all makes centers around the issue of mulk of ownership whether of slaves or of the wealth that you possess Right, this is now a parable.
So this now is a second set of verses in the Quran that now appeal to the issue of mulk and Through that argue for the to heed of Allah al-Zawajal the third category is at tada beel which is the dominion or the regulation of Allah's dominion and This is a vast topic and this there in fact there are many many categories and types of this which come in the Quran for example Al-ihi-ah well imata here well imata is giving life and taking life So you'll see often in the verses in the Quran the issue of life death revival also a rizqah well manah Which is giving sustenance and withholding sustenance Right, so that's another example in the Quran likewise Allah hafad warrafar Allah lowering and humiliating some people and raising other people This is from Allah's will be a this is from at tada beel Allah regulating his creation That means this creation likewise at the harik what the scheme making things move or making things still Likewise al-jimah what the free bringing things together and separating things like the clouds for example the clouds they come together they fall into a and things like that so these are various types that Allah's will he alludes to in the Quran and You know that there are many many types but we should mention just maybe four of them in the Quran a quick example of each one So this is to do with the third category of rah bhabi-ah at tada beel Allah regulating whatever is in the heavens It is so from those affairs is Allah giving life and taking life It's something that will see all the time around us everywhere the earth being dead and it being revived people being born people dying plants You know from a seed being watered and springing to life and then they you know die this process We see all around us all the time everyone witnesses this experience of this so Allah's will he alludes to this phenomena and Appeals to our reason and pawns to his to heed by way of it for example la Allah who you're here while you need Notice the connection between la Allah Allah and you're here or you meet it's an argument of robo-biyyah of a specific and robo-biyyah for his allohia So this is what we're up. Sorry. This is a surah Araf so a seven verse 158 likewise you remember the statement of Abraham I'm Salam Waladi you meet on me to my your heen we mentioned early one who causes me to die and who gives me life and And likewise the same to Allah's of a gel in throughout the sure are sort of 42 verse 9 amit They're gonna be in doing he only are Fallah who who will well he who are you heal motor? Who are the polishing for the have they taken others besides Allah as only are Allah is the only allies the valley He is the one who gives life to the dead again So something similar the argument by way of connecting the issue of life and death giving life and death to the issue of Allah's allohia second type that comes under this will be a second category is al in an al in an the fact that Allah be still so many favors upon us so this is also vast in the Quran and so from the famous of Allah's of a gel is Giving us iman Missunga's with faith and giving us food Faliya Abu to our battle bait Allah the Allah whom endure well, I'm an human hoof So let them worship the Lord of his house who gave them food to fed them from hunger and who protected them from fear Right, so this is appeared to Allah's worship while we have Allah giving food and giving security security also from this is Another example of food for a real law he had to halo wali yam far There is some our watch well out.
Well, who are you are you are you are you are say other than Allah should I take as a Wali other than the originator of the hyalts you are taking the wali Whilst he is the one who gives food and he himself is not fed whilst the one he is one who feeds that he himself is not fed so This is instruct an answer of six verse of six verse number 14 another example You are your nurse old corona mata la hia leekom help me in Harlekin very well la he or your Zuko community Oh mankind remember the face of your lord is there a creator besides Allah who provides for you from the heavens and the earth So you see from all of this and one of the greatest verses in fact One of the greatest surah in the Quran which is full of all of this is surah and nah the 16th Surah You got to read the surah Surah which is full of all these examples of the review of Allah's abajal and an appeal to Allah's cad Beer Allah regulating and you know then read this surah, it is full of the likes of this So this then is the second aspect of review Allah appears to in the Quran the third aspect is an never what dark And never what dark which is benefit and harm that Allah's abjal he long is in control of benefit and harm So from the arguments of that is again the same verse that we saw before from Ibrahim Islam what is our Maripu for who are your screen that when I fall ill then he is the one who kills me So ill listen to it which is from benefit and harm is from Allah's abjal likewise Why is why I am sask Allah who be doing for that? Pasha father illah who what in your what in your either caviar in father? Dali fadli you see will be human your sure Me nah Ibadhi wa hul al-Rafur al-Rahim if if allows to withhold if allows to withhold any harm Or if allows to afflict you with harm not can remove except he and if he was to intend some good for you No one would be able to repel his bounty he afflict to remember he wills from his servants and he is al-Rafur al-Rahim So here benefit and harm is completely in control of Allah as a wajal Wa ida ma sakumudur Philbacher Allah manta dona illa yah and when some calamity afflicts you on the ocean you forget those that you call upon except Allah Right so game in terms of calamity these people not only Allah is one controls benefit and harm Likewise the wish the call we see the messenger of us using this appeal to reason with the we see that the Jose Nalqozari Jose Nalqozari he was the father of Iran being Jose and as is in rich about your material maybe that The messenger of us only said to this person your Jose can't abud all young elahin how many deities do you worship? So he said Sabah seven six upon the earth and one in one in the in the heaven So the messenger said which one of those in which one of those do you place your hope your aspiration and you know Your apprehension but your your hope and your fear which one you put he said al-Rafur al-Rafur the one who is in the heaven and in another version of this narration with Ibn Khosema Generation continues for either a sabah kadur Manta dul for his for either a sabah kadur Madan tadur that when you are afflicted with heart with with a With a clam to your our hardship who do you call upon you said al-Rafur sima For either hella kalman man tadur when wealth gets destroyed or parishes your wealth who do you call upon?
Bara al-Rafur the one who is in heaven So that he said So this one alone responds to you yet you associate other partners with him So now is an appeal to reason so this is one actually responds to you right when your wealth Disappears and parishes and when you come to come to you this one responds to you and yet you worship others besides it I said I was an appeal to reason so this is the third type and never what but only a lap is just it therefore he alone He deserves to be worship and the fourth aspect of arabuya that is what you mentioned Which is also mentioned in the Quran is al-Hidah ya the Allah alone is the one who actually guides he guides and he misguides and so We see an example of this is rattle and arms of a 614 of a real law he ever tell you had a man Wohu al-Rafur the anza let you know you can't have a mofasala Should I seek a other than Allah as a ha'atam as a judge Whereas he is the one who sent down to you a book in detail Notice the connection the sending of a book meaning as guidance and seeking for other than Allah as a ha'atam, right? So the issue of guidance now sending guidance is connected to his right to be worshiped alone another example Sabih has a miracle Allah Allah Allah Pafasawa one that he had daraha hada So glorify the name of your Lord the most high the one who created and fashioned and then who decreed and guided Notice the issue of guidance connected to glorifying the name of your Lord the most high And likewise this is what Allah 87 verses 1 to 3 while you took up your Allah ha'ala hada come Well Allah come to show room another example So the back of two verse 185 in order that you may glorify Allah for that which you guided you and in order that you may be grateful Likewise the same to bring us learn a poor had Junif Allah he was had done do you dispute with me concerning Allah where he has guided me well had done so again connection between guidance and the toe he'd Allah as a wajal and Likewise the same to Allah so jul in circle ballad versus h-11 Alhamna ji-al-nah who I name walis-an and was shef adain wah hada ina who najjadain Have we not made for him to eyes and a tongue and two lips and did we do not guide him to the two ways? So this is now a fourth element in a fourth aspect of guidance of issue of Allah's rah wahia which indicates his ulu here right, so this brings us now to an end of The issue of rah wah wahia honing to the ulu here of Allah's a wajal just as a surprise what we've covered So first of all we said that in the Quran Allah please do his ulu here and that this is done either in a general sense Referring just to his ulu here or it can refer to specific aspects and elements of his ulu over his ulu here as we saw in six or seven examples Then in general we can divide all of these verses in the Quran to fall into three categories Which is al-halq al-mulk and at tatbiyyah So on help we so examples of that that if Allah's the one who created the heavens and earth and mankind then he alone is worthy worship Al-mulk if Allah alone is the owner then no one else has any dominion or else has any authority alongside him So no one can intercede along you know without Allah's permission No one can come and assume this intercession That's another argument used often to refute the issue of intercession that the mushir own are attached to and the third which is at tatbiyyah The specific categories that we've seen given life taking life the favours of Allah's a wajal And the benefit and harm and guidance and misguidance right that's such a one who is in possession of all of these Qualities then he alone is the one worthy of worship. We come now to the second part We finished very quickly with this which is now so this was the argument of Rabu Biyyah for the ulu here of Allah's a wajal and how it is structured in the Quran The second part that is how is Allah's Perfection is Kamal how is it alluded to in the Quran in order to indicate his worthy of the wordness of being worship?
So this obviously is related to Allah's names and attributes Allah's a lot is along described with al-khanal al-mulkalaq which is absolute perfection and This is what makes him deserving of worship alone and that anything which does not reach this level of al-khanal al-mulkalaq Absolute perfection then a person you know therefore this being or this person is not worthy of being worship at all So this is the general argument and shikul is not even a team you are Allah he says Allah's a man out Allah did not mention these texts meaning the texts of the attributes of Allah and the names of Allah Only just to establish his perfect attributes Right meaning that when we look at these verses that mention these names and attributes of Allah It's not just to mention his own qualities. There is something above and beyond that as well rather he mentioned them in order to explain The tea alone and the whole most like mr. Hey, a birder doing man So the tea alone is one worthy worship besides those were beside him So therefore he established two mighty principles by which the toe he the wall is established number one affirming qualities of perfection for Allah Which is a refutation of the people of d'adil and secondly establishing the tea alone is worthy of being worshiped Which is a reputation of the mushy-diquin right? So this is good benefit meaning that in the Quran those verses which speak about Allah's names and his attributes and establish his perfection Are they mentioned only just to mention qualities perfection or is there something above and beyond that as well?
Is there something more than that as well? And the answer is that there are actually two things that are being established by all the verses that mention his perfect beautiful names and perfect attributes number one it is to in fact establish these as qualities of perfection for himself and this is the refutation of the people of d'adil who deny his names and attributes and then the consequence of that is that he Alone is worthy of being worship because the one who was al-kamal al-muthalak He alone is the one worthy of being worshiped and this now is a refutation of the people of shirk those who worship others Beside him so this is a really great father from Sheikh of Islam in a team in relation to those types of verses now as for specific examples Let's look at specific examples. We can be clear in our minds how the argument basically runs So example number one is what has come in the greatest aya in the Quran aya to the cossi So the beginning of this aya Allah's abjal he said Allah Allah Allah Allah Allah Allah Allah Allah Allah Allah Allah Allah Allah Allah Allah Allah Allah Allah Allah Allah Allah Allah Allah Allah So notice the argument now Allah there is none which has right to worship except he and then al-hai al-hai to of the greatest names of Allah Allah Allah Abjal and these two mighty names they bring two affairs to attributes Allah's life which is perfect and Allah's al-hai you me which is by him everything besides him stands and persists it's only by Allah that the whole creation exists and persists So the first Allah's perfect life is his own perfection And then al-hai you mea is an indication of all of his actions that he performs in order to maintain the creation So basically these two names incorporate all of the other names of Allah's abjal al-hai Allah by you this is why it is the greatest aya in the Quran mentions Allah's all who here I mentions all of his names and his attributes are tremendous aya in the book of Allah Allah as the Wajal so we see here This is a clear example of al-kamal al-mutlak Absolute perfection belonging to Allah because there is no one who has perfect life as does Allah and there is no one who is self-sustaining as is Allah Right there is nothing like like Allah in this respect because everything dies and perishes as we see and nothing exists on its own Right we need food we need air we need water we need something forth right So only Allah is al-hai you meaning that he is self you know He self exists and self-sustains and he sustains everything else right he's not in need of anything So this now is clear proof for al-kamal al-mutlak the perfection in Allah and therefore this now is rational argument as to why he alone should be worshipped right So that's one example of this second example also connected to issue of life again Who will he you learn in the who further over more please in Allah who Dean I will have no honor He'll be our living in so to graph you sort of forty verse sixty five see the connection again Who will he he is the ever living none has the right to worship except he further over Seena now Dean so therefore called upon him alone once again see the connection al-hai the ever living perfect in life No, no has much but except he mentioned of toe heat So one follows on from the other and in the command under oh I'm also in a whole Dean so therefore worship him alone making the Dean killing the city for him alone a third example which is sort of which is a The surah is equal a third of the Quran sort of a class tremendous mighty surah full Oh, I had Allah who salad lamb me a leader while I'm you lad Oh, let me your cool. I'll go for one ahead we think about this surah It mentions from two angles the complete perfection of Allah as a would you first of all from the angle the name ahead I had the tea is I had the tea is the one so he is unique in al-kamal And mukla and secondly our son had which means that he is the one to whom all other creatures depend upon all of their needs Go back to Allah's of jul who is a son had right so these two attributes mentioned here I had at least two names I had an assamad They are attributes of absolute names of absolute perfection at the end of the surah Well, I'm a cool one of them and there's none which is equal to him Right, so this is an argument from al-kamal and mukla to worship a lot of know Likewise another example of this is the verse of the mission before our boss on our water well out one I've been home out for a book who was terribly a bad idea hell to have a little samiyya The Lord of the hems and the earth and what is in between so therefore worship him alone and be village in his worship Hell and I'm all a wholesome.
Do you know of a namesake for him? Do you know of one who deserves to be named as Allah is named with names and attributes and answer is no Do you know of another who's deserves to be named al-hayi al-kallum al-khalum al-qas we don't there is no one to which These names can be truthfully given it We would know would be a lie would be false so help that and will also be here so because no one is worthy of having these names And these are names of perfection therefore only Allah is worthy of being worshiped so in this one area You can see there's both arguments There's the argument of robo-biyya and the argument of al-kamal al-mutala perfect perfection So at the beginning, it said He said And in the midle he said and in the middle he said And in the middle he said worship him alone and be diligent in his worship That's another example of the Madhyan verse number 65 And there are many examples Another example is those verses in which Allah mentions specific names This is another category a mention of the general names of Allah So So mention of the Kanymana al-Ahi-Nallah along with some of the names of Allah's abhajal and that this is frequent in the Quran Another example is when Allah's abhajal he frees himself from the shirk that people commit and in the same place you will mention many names for example Hwala hahala the Hwala hahala the Hwala hahala the Hwala in the Hwala Malikal koduso salam al-Muhayim in al-Aziz al-Bar al-Mukakabir Subhan Allahi Subhan Allahi Amma Yushikum He's Allah the one beside whom there is one worthy worship and Malik al-Kodus al-Muhayim in al-Muhayim in al-Aziz al-Bar al-Bar al-Bar al-Bar al-Bar al-Bar al-Bar al-Bar al-Muhayim Subhan Allahi Amma Yushikum when at the end he says free is Allah glorified is Allah from that which they said it was partners to him So this is another type in Quran which establishes that to only to Allah belong these names which are names of perfection Therefore he alone should be worshipped and Allah frees himself and glorifies himself above and over from that which the people associate with him in worship and one more example is Another example would be the argument that when Suleiman Ali Sam sent the hoodhug to Sabah and on the way back when he informed Suleiman This this bird it expressed an argument in relation to those people So it came back and he said and he described to Suleiman that there's a people there that they have a woman who is a leader over them and she's been given everything she has this mighty throne and that they worship the sun and that she had made their actions to be alluring to them And so they're not guided and then it said Allah yesterday Dulun Ali Yushikum had a fissam Allahi was well out while YAH Allah was my prophon So he now he's expressing an argument against the shirk that they were falling into that Why why do they not prostrate to Allah the one who brings out what is hidden the hidden thing in the hems and the earth and who knows What is what you conceal and what you reveal Allah Allah Allah Allah Allah Allah Allahi was shil Ali Allah There is no which I wish I would say to the Lord of the mighty throne so he compared the throne to the throne of You know of the queen of Sabah So basically an argument for the Dohid of Allah as a wajalah So this again is an appeal to some of Allah's name some of Allah's attributes and to show that to him alone belongs perfect Absolute perfection and therefore he alone is worthy of being worshipped So this brings us to an end to this second issue of Al-Qamal and Mughlaq To be honest there's actually one more lesson left because there's some material left that we haven't gone through but this should be enough to give us the general understanding or the general approach in the Quran of using the word we have Allah's a well either in a general sense or In a specific sense the specific instances of the reward as our gel and in general We see that this falls into a number of categories I'll help well mulk and at the beer within a tatabir I knew his categories life and death We stone favors benefit and harm guidance and misdidence and so on and so forth And this is frequently in the Quran and secondly by way of the perfection of Allah's a wajal in his names and his attributes and this also we see clearly in the Quran where Allah mentions either some of his names or his attributes or his actions and then Connected to that is the issue of his though he and this is presented as an argument that appeals to the people's reason the reason of the people So all of this should be very apparent and very clear In the Quran the argument of the Quran is very simple very direct very straightforward and very concise and very powerful because it appeals to things that no human can actually actually deny right is not philosophical arguments There's not long-winded arguments. There's not obscure detail arguments right the Quran has come with be ye now and Barahin Yeah clear apparent signs that no one can deny right no one can deny that he came to be after not not being No one can deny the alternation of the night and the day no one can deny all of the favors that every person experiences on a daily basis The most apparent favors the food the drink and so on these are part favors that every single creature every single human He knows he cannot deny them and so it is also evident that there is a rub behind all of this So the issue of though he is from the most apparent and most clearest of affairs right so so When we look at these arguments of the Quran the arguments to reason we see that they are the clearest and most concise and most powerful types of arguments over and above all the other types of arguments which is why this material we should study this material and gain a deep understanding of dogeed and how to argue upon the way of the messages of Allah's of a gel because all that guidance is within the book of Allah's of a you're not in need of The philosophy and the calamum and the rhetoric of others which are really feeble weak arguments That lead to the leader problems and the lead to a weakening of the truth itself when you use those other weak types of arguments So this really brings us to an end to today's lesson as I said there is actually one more lesson and This this now so we've seen how Allah's of a gel establishes his right to be worshipped by these two means Establishing his robo-biyyah and establishing his perfection That's what we recovered in this lesson the part that is remaining now is how does Allah's of a gel invalidate the worship of others besides him Right, so here is affirming that he alone has right to be worshipped by argument to his robo-biyyah by argument to his perfection The bit that's left is how does Allah falsify and invalidate the worship of others besides him and that is why invalidating the robo-biyyah of anything besides him and invalidating the anything besides him has al-kaman al-muklok So in the Quran we see there are arguments and verses which fall under these these two categories as well So for the completion of the topic we'll leave that as part seven in shi'ala-d'ala And we can do that you know whenever the next time is my slot to come next time inshallah-d'ala So we'll conclude that in the next lesson and so without the conclusion is less than what I'm going to be like I'm not going to be like me. What's all about when we know about the early or semi-aging