Your Lord is One

So, we start today. Jala Tala and New Series of Lessons, which will be based upon this book, Al-Aruba Una Hadithan v V. Vagulilah Ina-Hil-Nala. 40 Hadiths on the Excellence of the Virtue of La Ina-Hil-Nala, the statement, La Ina-Hil-Nala.

Now this is a book compiled by a student of knowledge, but it has the commendation, which has been read by and commended by Sheikh Shir-Sallih, Al-Fozan, Havil-Aru-La-Hul-Dala. And as you can clearly see from the title, it brings together 40 Hadith that revolves around the Kalima, La Ina-Hil-Aru-La, its Excellences, its virtues, calling to it, its meaning, and so on and so forth. And it's a fairly light, easy book as well. And so what we want to do is just to read through the Hadith and also some of the benefits that the author has put very, very briefly, under each Hadith.

So as you know that it was a practice amongst the scholars of the Sunnah, the scholars of Hadith, the origin of it, there are some Hadith on this, but they are not authentic. Hadith, which relate to memorizing 40 Hadith from the Sunnah, they are not authentic. But nevertheless, some of the scholars would compile 40 Hadith on a particular topic. You see that, and now we compile 40 Hadith, the other scholars are jewellery, and other scholars they put together 40 Hadith, for example, on the attributes of Allah as a wouldyal, or on a some of the topic.

So this is a practice that we see amongst the Allah. So therefore you will see plenty of books which are like this, al-Aru-La, when a Hadith and upon such and such a topic, or upon such and such a topic. So in this particular case, this author has put together 40 Hadith on the excellence of La Hila Ha-il-Nala, and this statement is the statement that every single messenger, every single prophet calls to, the many Ayat in the Quran, Walapad, the Bhakt, the Ummah, the Rasulah, Aniqal, the Lord, the Lord, the Lord, the Lord, the Lord. We have sent or raised in every nation a messenger with this command to worship Allah, and to shun false gods.

This is the meaning of La Hila Ha-il-Nala. To worship Allah alone and to shun false gods. This is La Hila Ha-il-Nala. And likewise, every messenger when he addressed his people, he said to them, he said to them, he said to them, He said, to them, he said, but they asked him, it's not that he opened his hand, and he said, I asked if they had no brother or brother or brother that he had never heard of him or anything.

But also he was one of the ones who was better than anyone with the people of Allah. And he said, the Lord said to a man, His name is Allah, he said, and he said, I have no other name for the man, he said, I have no other name for the man, he said I have no other name for the man, and we did not sent before you any messenger except that we inspired to him that none has the right to be worshipped except me, so therefore worship me alone. And Allah's Genly also commanded, commanded everyone to have the knowledge, to have knowledge of this kalima meaning to have knowledge of what it means, fa'alam an'nalhu'la in'ala wa'star gu fiv'al yithambik have knowledge that none has the right to be worshipped except Allah and seek forgiveness for your sin. Likewise this kalima, this word is the reason and the purpose for which Allah's ojal he created the jin and men, wa ma'ala kutul jin, no wa'al insa ila li'a abudun.

I did not create men in jin except that they may worship me. So this kalima of Allah ila'ala is the kalima for which the heavens and the earth were created. And it is the kalima upon which the heavens and the earth are maintained. And so on the basis of this, there are two parties, those who express this kalima and who understand its meaning and who abide by what it requires from them, of action, of belief, of speech, of statement, and so on and so forth.

And so therefore there are two parties, those who are upon this kalima of Allah ila'ala in'ala and those who oppose it and reject it and deny it. And on that basis, we see that in the Quran, Allah's ojal has divided the whole of mankind into six categories. And in this ayah, which is an ayah in suratul hajj, Allah's ojal has divided the various religions. This ayah is a basis for us when we study religions.

How do we classify and categorize religions? And the basis for that is in this ayah. Because Allah's ojal, he said, in the lalina, amalu, in the lalina, amalu, very those who believe. And so that is the people of Dohid, the people of Islam.

Well, lalina hajju, well, lalina hajju, and those who are the Jews, the Houd, well, lalina hajju. Wasabi in, wasabi ah, wasabi ah, wasabi ah. One nasara, the other Christians, well, medius. And the other imagines, well, lalina, asiraku, well, lalina, asiraku, in the law, yaf sillobainahum, yomelotiyama, in the law, ala kulishayin shahid.

So here we have six divisions. Those who believe, which are the people of Dohid, the people of Islam, but we have the Houd, we have the asabi ah, and we have the nasara, and we have the medius, now we have, well, lalina, ashraku, which are the mushvikin, which walk into many different categories. Okay? So if we look at this categorization, we see that with respect to them all, the kalamala in the law, obviously, is the central, is the central dispute with all of these groups of people, the kalamala in the law.

So we briefly mention each one of them. So as for the Houd, because they were the first ones mentioned after the people of Dohid, then we see that in another verse in the Quran, as of a jal, he said, khananas un matan wa hida, khananas un matan wa hida, that mankind used to be a single nation. Mankind used to be a single nation. And then Allah, he sent one, and you know, to the rest of the area, but the point we want to take from this is mankind was once a single nation, a single nation upon Dohid.

And then we see in Hadith as well, in arabh bakum wa hid, in arabh bakum wa hid, wa in abh bakum wa hid. Indeed, your lord is one, and your father is one. Your lord is one, and your father is one. So what do we gather from all of this?

When we put this hadith, when we put this ayah together? We understand from this that the lord of mankind is one. The lord of all of mankind, whether it is the arab, or the non-arabh, whether it is the red, or the white, or the black, or the white. And in fact, this hadith itself, which I mentioned, in arabh bakum wa hid, then it continues.

There is no excellence for the arabh, over the non-arabh, and not the non-arabh, over the arabh, not the black, over the white, not the white, over the black, and in another narration, it says not the red, over the white, and not the white, over the red. So we see that alazhul, he's the lord of all of mankind, and so therefore all of mankind are to worship Allah alone. So when we come and look at the deen of the yahood, and we look at their books, we look at what they say, we look at their writings, we look at their teachings, then the essence of what they say is that the rub is only their arabh, meaning that the lord is only the lord of the yahood, he's not the lord of the rest of mankind. And the rest of mankind really are there to serve them, and to be subservient to them.

And that the lord has created the rest of mankind to serve that purpose for them. And so therefore, in relation to them, the calim of la ilaha illa wa, it is what Musa al-isla what he came with, and what he called the bani isra'i'u to, then they have distorted, they have abandoned and left that meaning, and they have made it into a tribal religion, a tribal religion. And so this is Bar'pil, this is not the message of Musa al-islaam. So the dispute in relation to how this deen that they have concocted and fabricated, that how this is not in a card, with the meaning of la ilaha illa wa.

From the angle that the rub is the rub of all of mankind, not just of any elite group of people, no. He's the lord of all of mankind. So here the calim of la ilaha illa wa in relation to the yahood, then we oppose them on that basis. What they are upon is not the haftiz, it is Bar'pil, because Allah's wajal did not favor one race over another race, merely on account of the race itself, the qualities of the race itself.

This is Bar'pil, and this is injustice, this is tribalism, this is racism, and we do not accept this. So this is in the la ilina, in the la ilina, al-manu, the people of Dohid, who stick to the way of the messengers, well, la ilina, hairdu, so we've discussed them. Then he said wasabi in, wasabi in, wasabi in, wasabi ah, wasabi ah. Now the scholars are quite divided on the meaning of the sabi ah, and because the word sabi ah, the origin of this word literally means the one who moves from religion to religion, always shifting from one to the other.

This is the root meaning of the root word of the root word of the sabi, one who is a sabi, one who is constantly changing, moving from one deen to another deen. However, as Ibn al-Kalim explains, that the sabi ah, we can divide them into two groups. There were those who were the hoonafah, hoonafah, meaning that those who stuck to the teachings of the messengers that were sent. So they stuck to what they knew of the way of the messengers, and whatever teachings were left, they tried to adhere to them and stick to them.

Some of them, who were present, they would even make pilgrimage as Ibn al-Kalim mentions. They had something with which they clung to of the deen of the messengers, right, the remnants. And then there was another group amongst them who were affected by the philosophy, the philosophy of the Greeks. And they used to live in a land, the land of Haran.

Haran is a place where Shikul Islam, Iqul Timi was born, north of Syria, south of Turkey, where they meet. And these people were established, they had a dole, they had a state, a kingdom in that region, the sabi ah, and they were steeped in the philosophy of the Greeks and used to worship the stars, right, just like previously the people to whom Ibn al-Iqul Islam was sent, they were star worshipers. And that legacy continued, and then, you know, with the philosophy of the Greeks and the cosmology of the Greeks, and these people were into astronomy, astrology, star worshiping things of that nature, they had, they were very philosophical. So, these people in the sabi are being referred to here, those who were originally, they were clinging to something of the remnants of the teachings of the messengers, right, just like the Yehud, this is what they claim, this is what they are upon, generally speaking, but they deviated, likewise, as we shall see, likewise with the nasara.

So with the sabi ah, I would dispute with them is again, on the issue of la ilaha ilala, because they fell into things, similar to what the other nations fell into, when they fell into something of Shirk, right, and they began to, some of them began to worship the stars and things of that nature. So, the issue is that of la ilaha ilala. The third group, which is mentioned on the fourth group, in fact, so we have people of Tahit, the Yehud, the Sabi ah, then it is mentioned nasara, one nasara. And then nasara, likewise, with respect to la ilaha ilala, which is a isa al isa, he called to, he called them to whatever the previous prophets of bunny isra, he used to call to, which is clear in the Torah that there is none, there is no, you have no other Lord beside me, or children of Israel, you have no other Lord beside me.

And so, this is the kind of la ilaha ilahi, he called them to that, but then after him, the nasara, they, as you know, that the true followers of isa al isa al isa al isa al isa al. What happened to them is they migrated east, they fled from persecution, so some of them went into Africa and down towards Abyssinia, others went into the Arabian Peninsula, they basically scattered in different directions. They moved in a direction away, and some of them actually went into Rome and Europe, but they were persecuted. And as for what came into Europe, this was a dean that was concocted and invented by Paul, and what he did was he looked at the Greeks and the Romans, and he saw that they believed in human gods, you know, Apollo, Zeus, and these kind of, you know, and all of the Roman gods, and he concocted a religion that they could relate to.

So he said Jesus was the son of God, and he was human and he was divine, right? So he concocted a religion that the Romans and Greeks would actually relate to. And so this dean, then afterwards, they added the trinity and things like that. So with the nasara, this is a dean which is mobad dal.

It is a dean which is altered. It is not the dean of isa al isa al isa al isa al isa al. And that's why I say, because I've been telling you, when he wrote his book, a lengthy refutation of a Christian by the name of Paul of Antioch, this is a Paul that came later. And he wrote a refutation against him, Al-Jiwabu-Sahi, lemon-bad-dala-din-al-masy.

The correct reply to the one who altered the religion of the Messiah. So these people, they altered the religion of isa al isa al isa al and this is what spread to Europe and the whole of, you know, Western Europe. But as for those who remained upon the dean of isa al isa al isa al isa al isa al isa al. Then there were people found who were still upon that in the time of the messenger, solon-dawahu al isa al isa al remnants of them, and they accepted isa al isa al.

So this is the nasara, the deviated from the, you know, in Allah. And now we have al-Majuz, al-Majuz. And again, we see that the majuz, likewise, when you look at the Persians and the followers, you see that there are similarities and resemblances with the teaching, with so the teachings of the prophets, with some of the teachings of the prophets. And for that reason, you see that they are treated like the Ahul-Kitab in some of the rulings.

And, but what they did was is that they, for certain reasons, they came to the conclusion that there is a God of good and a God of evil, and that there is a God of good and a God of evil. And so they began to venerate the, they began to venerate fire, used to light fire as a reminder of goodness. And so again, the deviated, the point being that they deviated from the teachings of the prophets and messengers, and they concocted this religion of a God of evil and a God of good, because they believed that God would not perform actions, which are evil according to their wrong understanding. And so, you know, their dean, you know, became a corrupt dean.

So they are the fifth group of people which are mentioned Al-Majuz, and the sixth group are those who are Latina Ashuraku, and this is everybody else, everybody else from the Mushar again, who are furthest away. They have no connection to the teachings of the prophets, even if a prophet and a messenger was sent amongst their nation a long, long time back. But they have gone so far that they have no connection to the teachings of whatever messenger would have been sent in that nation. So they are the Mushariki and the Mushariki.

And so like you see the pagan Arabs, and like you see in, you know, in the Americas and South Americas and in many other nations like that, where they were just completely upon idol worship, you know, shirk, and you added many other things on top of that as well. So the point being here is that when we look at the Adyan, when we study religions, then we follow the classification in this Ayah, because we see that in all of these individual groupings, we see that they deviated in different ways, the who deviated in a specific way. They believe that there was some sort of elite chosen and special, and that the Lord is only their Lord, not for anyone else. Right, this is now elitism and tribalism and, you know, racism, things of that nature.

And when you look at the way that the Sabia, how they deviated, they deviated on account of being amazed with the stars and with the sun and the moon and, you know, things of that nature fascinated with these natural phenomena. And then when you look at the way, the Nasar are deviated, they fell into exaggeration, wolu, and giving a profit to the qualities of Allah and giving Allah the qualities of a human. This is wolu, this is exaggeration. So exaggeration is another way you can deviate from the Dean.

Right? And when you look at the Madhus, again, the Madhus, what they did was they tried to, tried to free Allah of having evil ascribed to him until they went to the idea that there must be a God of evil. Who does the evil? Outside of Allah's control.

And this led them to, you know, deviation, Allah's robo-biyyah. And then after that, you have all of the, the politics, the moshiriki, who then they take anything from the creation and they begin to worship it. They are the least in intellect, the most efficient in intellect. Right?

Those who worship monkeys, cows, elephants, you know, things of that nature, idols, like the pagan Arabs, the least in, the least in intellect in the greatest in opposition to the revealed books and the sent messengers. Right? So what with all these people is around la ilaha ilala, which means that a person who says la ilaha ilala, to make the statement of la ilaha ilala, to understand it, is from the greatest and mightiest of affairs. It's the greatest and the mightiest of affairs.

So this brings us then to the first hadith, verb, al-la ilaha ilala, awalal wa rajibad, and hadith al awal. Chapter, that the statement la ilaha ilala is the first of obligations. Is the first obligation. An abdilai bin abbas, rabi alahu anhumah, and ar-sulal wa rajibsulam, lam ba'atam wa'atam wa'atam, ila yaman, ba'atam wa'atam wa'atam, so from imna abbas, rabi alahu anhumah, that the messenger of the sallam, when he sent mu'atah to yaman.

He is the messenger sending a companion to a region who are, as we shall see, he is sending him to give dahwa. He is sending him to call people to Islam. So what did he say? He said, in nakatatih al-auman, in nakatatih al-auman, min al ilkitab.

Fa'liyakun, fa'liyakun awal wa'atamah, taddu al-aum ilai, shahadatah al-a ilaha ilala. And in another generation, ila ayiwahidulala. He said, you are going to a people from the people of the book. So let the first thing that you call them to be the testimony that none has the right to be worshipped, except Allah, and in another generation, that they single out Allah, meaning in worship.

Now the scholars discuss an issue of methodology here, which is what is the first obligation upon a servant of Allah. What is it? Someone tell me. What is the first obligation?

What is the first obligation? I find anyone. Isn't that how do you say that? Yeah, to testify, to acknowledge and testify that none has the right to be worshipped, except Allah.

Why is this important? It's important because you see the chapter heading, that this is the awal wa'al wa'ad about, the first obligations. The reason for this is, and from this you will understand the nature of our difference with the people of Kalam, who are the people of Kalam? The jahmiyyah, the mratazila, the ashiriyyah, the mratawidyah.

Right? We say, the people of the sunnah say, that the first obligation upon a servant is simply to say, ashaddu ala ala ala ala ala ala. Right? Why is this?

Why is this? The reason for this is, every person, every child, every human is born with an instinct. It is born upon the fittra. Fittra means they innate disposition.

Every child, every human, is born in such a way that it is inclined to, it is created with an instinctive belief in a creator. It is instinctive, meaning that it isn't something that you even have to look around and think and reflect, it's actually instinctive. It's an instinct that Allah has put within, within every single child. Right?

No matter which household that child is born in, it's an instinct that is in a child. And so, that child, if left upon, you know, without any brainwashing or indoctrination, the child will automatically feel a need and a want to be grateful and want to worship something. It will want to ascribe what it sees to a creator and a lord. Right?

This is something natural and instinctive. And even research has been done now, there is research where they look at how babies behave and children behave and they come to these conclusions that it's actually inbuilt. It's inbuilt to ascribe things to a creator. Right?

So, this is number one. The fittra in each person already inclines them to worship Allah. This is what we believe. So the first obligation is that a person simply say, I shaddu ala ala ala ala ala ala ala ala ala ala ala.

Now, as for when a person might have dealt or she will hurt, then we say that in the Quran, there are rational evidences. Right? There are rational evidences for proving Allah's existence. And these evidences are very clear and apparent evidences.

Right? Allah points our direction, our vision to look at the sun and the moon and the night and the day and the alternation, you know, in these things and in the seas and in the rain and in how we, our own creation. And in animals that we benefit from and how the earth is revived after its death. All of these things are phenomena that every single human, no matter which part of the earth he is in, these are these alvahira.

Meaning that every human can see them and experience them. And this is the nature of the evidence in the Quran because the Quran is intended for every single person, in every single location of the earth. And so the signs have to be such that everyone can see them. This is why the evidence of the Quran is not something that, you know, some scientist in a lab, you know, he's looking, you know, with his microscopes.

These are not the types of signs Allah has given and which he has made as evidence against mankind, right? It is something that assigns which alvahira, you know, very clear and apparent to everybody. So this is something that's apparent to everybody. There must be a creator just by looking at these evident, you know, signs and a person must be blind not to actually see that.

It is blindness, right? Not to actually see that. So this is what we believe. We believe as al-us-un-na that the evidence for Allah's creator is clear and apparent, clear and apparent, right?

So therefore the first obligation is a shadow and Allah al-il-a-il-a-il-a, unless there are doubts in which case we use the clear ayat and beyin-a-tuch-a-in-the-kur-an. What did the people of Il-Mul-Kalam, what did they say? The people of Il-Mul-Kalam, we are talking about the jahmiyyah, tazilah, asi-ariyyah, marchuliy, what did they say? They had a number of statements that they had.

They said that the first obligation, the most extreme view is for you to start from a position of doubt, right? So you say to yourself, right, I'm going to start as an agrastic as from an atheist position, then I'm going to prove to myself the existence of Allah. And then what evidence did they use? It wasn't the evidence of the Qur'an, which are clear apparent evidences.

Rather they went into philosophical arguments that they took from the Mushyurikim, from the Sabi'ah, from the philosophers, from the Greeks. These are really weak philosophical arguments. And these arguments didn't even prove Allah's existence, right? And then that's why many of their scholars, their leading scholars, they actually became confused in their lives, right?

Al-Kazali, Ar-Razi, these kind of people, they become really confused. But because the arguments were like so weak and philosophical, right? So some of them said the first obligation is to start from a position of doubt. This is really kufar.

You are essentially saying that I will start from a position of kufar and then convince myself of iman. Is this what we see in the Qur'an? Is this what we see in the Qur'an? Is this what the messengers call to, anybody?

Is this what the messengers call to? Did they say, oh people, doubt in Allah's existence, then prove to yourself he exists. Is this the call of the messengers? No.

They said, Yapon, they called by appealing to the people's vitra. That's what they did. And if these people had some misconceptions, then the prophets began to use the rational arguments. Do you understand the sequence?

The sequence is called the people on the basis of the vitra. If they then have Shubuhat or doubts about Tahid, then bring rational arguments. Then the rational arguments from after that. Do you understand?

And then if you study the arguments of the prophets and messengers with their people, you will see them using rational arguments. Ibrahim Ali Salaam. Do your idols, can they see? Can they hear?

Can they speak? Consumthing which can't hear? See and speak? Is it worthy of worship?

These are rational arguments. Denying the qualities of what will be here from the things that are being worshipped. Is that Al-Isalam? He just walked the earth and his mother.

He used to eat and drink. Is this something worthy of being a lord or a rump? No. So then these are rational arguments against each of these groups that we mentioned earlier.

Yerhud. Sabi-Aa. Al-Aa says in the Qur'an, about the, you know, IIT, as shamsa, the sun and the moon are from his signs. Do not worship the sun and the moon.

Worship the one who created them. So you see in the Qur'an, rational arguments against all of these different groups. So the point being that the first obligation, by a fitter, I used to say, I should not deny you, I hate you. If there are doubts, then these arguments, then the rational arguments, of the Qur'an are used.

Not the philosophical, long-winded, you know, confusing arguments of the phalassifah and the people of Kalam, which they brought into Islam. So the first group of monks then said, what did they say? They say, start from a position of doubt. Shuk.

Right? The first word, jib, is shuk. So then actually said that. Then there are others who said the first word, jib, is they say, another well-is-did-lul.

Which simply means, look around you and now start to find evidence for Allah's existence. This again is incorrect. This is not true. This is not the first obligation.

Because Allah's existence is already in the fittera. Right? And then they had a discussion, some of them about, well, what if a person who is a mallet, who is a blind follower like a child who just, you know, follows his parents without rationally proving, what do we say about his faith? They had a discussion about this.

And some of them went to extremes like Al-Jaweidhi and he said, a person who reaches maturity, so imagine now we have a child of, you know, 19 years old. He reaches his maturity at the age of 11-12, right? Becomes mature. Right?

And then he does not convince himself rationally of Allah's existence by philosophical methods. Then this person is a kafir. He used to be, if he dies, before proving himself rationally of Allah's existence, they should be buried in the graveyards of the disbelievers. Like, can you believe that?

You know, the rolo and the extremism that they fell into? Right? In this fundamental, in this foundational thing. So this is the people of Kalam.

To them, a wo lul wa jibard, the more extreme of them, shuk, doubt. Right? This is the more extreme of them. Others, they said, prove rationally to yourself that Allah exists.

And others said, you know, they made an obligation. This is an absolute obligation. And then others said, the more moderate view is that they said, well, it's acceptable, the imana of a mopaleid, the blind followers, acceptable, but it's disliked. Right?

This is the moderate view that they came to. So, what do we take on this hadith and yahihuan, what do we learn from this hadith? In nakatati, oman, min alikitah. Indeed, you are going to a people of the people of the book, valyakun, awo lamaatat, awo meleid.

Let the first one out, which you call them to be what? That they, non, the shahada, and la ilaha in Allah. Or, a yahihi Allah, that they single out Allah. This tells us a methodology of calling other people to Islam.

To Allah. Right? Then he said, for in whom ato'a uk, lethalik, for alim hum, and al-la, haf-dara-da alim hong sas-a-la-wah, that be kul leyo min wa lada. If they accept this from you, then inform them.

If they obey you in this, then inform them. Allah has obligated upon them. Five prayers in every day and every night. For in hum, ato'a uk, ato'a uk, lethalik.

For alim hum, anto'a haf-dara-da alim, sas-a-da-da, to'a kodom in al-a-wah, yahihim. For to'a'a-da, ato'a-wah, for'a-wah, yahim. And if they accept that from you, meaning the prayer, then inform them. That Allah has made obliquely upon them, charity which is taken from their rich, and given to their poor.

If they accept that and obey you in that, for yah ke wakarah, yahimah, and waalikim. Then beware, and do not take the best part of their wealth. Waddakay, dar wa talmah-dulum, for inna-wholeis abeinah, wa-bainah, wa-bainah, wa-bainah, wa-bainah, yahib. And fear the supplication of the oppressed one.

For indeed, there is nothing between the supplication of the oppressed one, and between Allah, there is no barrier between Allah, and the supplication of the one who is oppressed. So this is what he commanded, Mu'ad bin Jabal, when he sent him to the Yemen, where there were Jews and Christians. And so on the basis of this hadith, there are a number of things, obviously we can take, the benefits that we can take. So first of all, obviously it is the excellence of nah-ilah, il-a-il-a.

It is the first thing that we call to. We do not call people, and you see this in the seal of the messenger of Allah, sallallahu wah, aliyu, salam. He didn't call people towards women's rights. He didn't call people towards abolition of alcohol.

He didn't call people to abolishing usury, these social ills and social evils which were not present. In fact, all of the shirah-ir, shirah-ir, they weren't revealed until Madina, until Madina. And this really shows you the jah-il of his groups like his book, the har-ir, and Ikhwan, in these kind of people. And you see that what they are trying to do is they're trying to implement as they claim to establish the shirah-il-a-fah.

And everything is based upon the shirah-ir of the hud-ud and the ash-dah-dah-m and satsapot. This is from their jah-il. And there's a statement of ah-ilah-a-ilah-a-huh, which is related from her, with the meaning that if at the beginning alcohol was prohibited, then the people would have fled from Islam. Right, which is likely to be related from ah-ilah-a-il-a-huh-a-huh.

So the point being that the first thing that we call to is la-ilah-il-a-il-a-hah. And it is not the social ills or the political ills, and that is the difference between the dah-wa of the ambi-ah and the dah-wa of the siyasi-yun, the politicians and other people. They are not interested in rectifying the society truly. The true rectification is on the basis of the la-ilah-a-il-a-hah-il-a.

And this is the rectification of the dunya. They're interested in other things because they have other other goals and objectives that they have, and they are seeking leadership, or they are seeking to, you know, they are motivated by nationalism. They want to state, for example, or they have other motives and objectives, and that's why they're called it's political. They have grievances against the rulers, they want revolution.

They all have grievances and motives, which are not the motives and the objectives of the prophets and the messengers. So first of all, the excellence of la-ilah-il-a-il-a-il-a-hah, and it is the first of obligations. The first obligation is as you heard at all, la-ilah-il-a-il-a-hah-il-a-il-a. Remember this, this is the key thing from this hadith.

And therefore, the first obligation upon a dari is to invite the people to la-ilah-il-a-il-a-il-a-il-a-il-a-il-a-il-a-il-a-il-a. To say to the people, why don't you testify that none has the right to be worshipped except Allah? So when you go to, for example, Ayahoodi, you say that the Lord is the Lord of mankind, he's not just your Lord, he's not uniquely your Lord. He's the Lord of all of mankind.

And he commanded the prophets of Beni Isra'il to testify that there is no which has the right to be worshipped, and not to look down upon mankind. So come to this kalimandah-il-a-il-a-il-a-il-a-il-a-il-a, and do not look down upon the people. Do not think that the Lord is only your Lord, to the exclusion of other people. This is where we begin.

This is where we begin. We don't begin by criticizing the conspiracy, the people who believe in every single Yahudis involved in the conspiracy and Freemasons. And this is not the starting point of our dara. There are many people engrossed in this stuff.

This is not where we begin. We begin with the issue of la-ilah-a-il-a-il-a-il-a-il-a-il-a-il-a-il-a-il-a. And telling them that this is what the prophets of Beni Isra'il used to call to. And you keep what you have done.

You have made your rabbis into a verb. Lord, besides Allah, they believe that Allah continues to speak to them. Just like the rafidah claim about the Ayatollahs, that Allah continues to speak to them and guide them and Allah's spirit is inside them. This is the meaning of ruh-ul-a.

They claim that Allah inhabit an Ali. The spirit of an Ali. And what they have today of the Ayatollahs, when they say ruh-ul-ul-a, this is what they mean. They mean that Allah is in them, in their spiritual leaders.

And therefore it is obligated to follow them. This concept of the rafidah comes from the yahood. They claim that the rabbis, they are divinely, continue to be divinely inspired. And that they have absolute divine authority.

They cannot be disobeyed. So come back to la-ilah-il-a-il-a-il-a. Abandon this this tabdih, this you know, dih in mobadil that you wrote yourselves, which is not what we are supposed to. This is the starting point.

Likewise with the nasara. Our starting point with them is to say that Allah is our jal. The order that we worship him alone. And we do righteous deeds.

Righteous deeds is the way that you get into paradise. This is the way. As for what you people claim, your claim that isar died for your sins. This is wrong.

This is battle. This is false. It opposes reason. And what you are really trying to say, what the nasara are really trying to say, and I give this example, which is a good example, is their belief is like this.

He saw it first while he came, and he called to the kalimallahu ala ala ala ala ala, and he told them that righteous deeds will get you into the kingdom of heaven. That's what he said. Very, very clear. And he said, I have not come to change the law.

Only the one who fulfills the law will he enter the kingdom of heaven. Right? So it's no heed. No heed.

Al-amr-us-sali, right? And sticking to the shirai. This is what all the Prophet and messengers came with, right? This is what he called to.

And what you people have done is you belittle your own intellects. This is what you are really saying. You are saying, if you imagine you as a person, you have neighbors who are harming you. They are harming you.

They are breaking down your fence. They are abusing you. They are being a nuisance to you. So you decide, so after hating them and punishing them and destroying them and beating them, all of a sudden you now decide, well, you know what?

I'm going to change. Right? So this is how it used to be in the natura, you know, genocide of the previous nations and killing them or wiping them out and destroying their men, women, children. Like we see, this is what we find in the natura, according to what's in the natura.

So now all of a sudden, the Lord of mankind changes. Now he loves mankind so much. This is what the Christian said, right? That he had his own son killed, so he could forgive them.

Right? This is what they say. So the example, the parable, what they are really believing in when we break it down as a parable is like this. So if you imagine your neighbors who are nuisance to you, harming you, breaking down your fence, burning your plants and whatever else, scratching your car, whatever else.

So then you decide, I love them so much that I'm going to take my son and throw him in front of a bus or chop him into pieces and feed him to the sharks. And then I'm going to come and tell them that I loved you so much that I killed my son, I sacrificed my son because I love you so much. And if you believe that my son died for your abuse against me, then you will be forgiven. That's the Dean of the natura in a nutshell.

The entire religion of the Christians is this. And so you ask a Christian, would you ascribe to God to Allah, something that you wouldn't have ascribed to yourself as an insult to your intellect? And if he says, no, I would never do that, then tell him, well, this is what you are doing. Would you accept, would you behave like this with your neighbors?

No, no, no. And that shows you upon a Dean of the Bible. This is how you just finish off a Christian. So you tell him, your dean is barking.

You just admit it yourself. If you're not happy that this should be ascribed to you because it's an insult to your intellect, how can you ascribe this to the Lord of the worlds? Right? So our call to the natura is on the basis of what?

In Allah, worship Allah alone, do righteous deeds and adhere to the law. That's what you were commanded with. That's what the East, the other side commanded you with. Return back to that.

Right? And desist from all of this nonsense of Trinity, whatever else that you took from Greek philosophy and whatever else. This is where we start. This is where we start.

We don't start with the crusades you did and you're bombing if Afghanistan and Iraq and this is just the politician speaking. Again, these are people who do not understand Allah's kadar, Allah's kadar, the wisdom and Allah's actions. Right? We are supposed to call these people to the heed and to the forgiveness of Allah and to, you know, for them to, for them to, for them to, for them to, So once they understand this, then everything else will follow.

And so you see these others, as I said, these misguided people, when they, like these his what to hate, full of toxic emotions, full of, you know, whatever else. Right? And instead of thinking, right, how can we guide these people Islam? Or at least how can we remove them?

These conceptions about Islam, what do they do? They go to the average person on the street and they say, you evil, it's going to be your bombing the most of this, whatever death, the prime minister, this, the, what is this? What is this? This is, this is, is this the way of the prophets?

Is this the way of the messengers? Is this what the companions used to do to the parish? They used to march and demonstrate against the deeds of the Quraysh and, and, and complain. This, this is deficiency and intellect, really.

It's also, it's also, to be honest, in a way, it's a revilement of, of, of, of Allah's, of Rabibiyya in the sense that when you are marching and making these types of slogans, it's as if you are complaining to the creation. That's what you're doing. You are complaining to the creation about these evils and whatever else and demonstrating and remissuating against them. As if you're, as if, as if somehow, but it isn't, you know, it's kind of the knock-offs in a way of Allah's, of Rabibiyya.

Because first of all, you are ignorant of why these things are happening in accordance with Allah's, Allah's, Allah's, Allah's, Allah's, Allah's, Allah's, Allah's, and his, Haqama, you have in that respect because there are reasons why these things are happening and they're mentioned in, in number one. And secondly, this was not the way of the messengers and the prophets. Look at how the messenger of Allah's, the torture and the views that took place in Mecca. In fact, as a hadith, I'm going to come on to, in, in, in, in love to be in Allah for the rest of the entire time.

You will see amazing things. In fact, I'll mention to you now because it's related to the, to the topic. The messenger of the sort of, he went to the market and he would say, Yapon, Hulu, Le'la, El-Allah. Behind him was Abu Jahl, Abu Jahl with stones in his hands, throwing them at the messenger of Allah's, Islam and saying to the people, Yayun, nurse, they would say to him, do not listen to the man for, for this man for indhukadab.

Throwing, you know, stones at the messenger of Allah's, I'm telling the people do not listen to this man because he's a liar. Right? And the messenger of Allah's, he's calling the people, oh people say, Allah, I mean, believe in Dohid. Now look at this scenario, look at this scenario.

Right? And compare this to what is done by these Khawarj, the clearly terrorists, his, but the Harir, Qwand, the Muslim one, all of these misguided deviance. Look at them. What, what, what, what, what, what does it they want from the people?

They don't want guidance for the people. They are just angered by worldly reasons. The world is what's angering them. If they were truly following the way of the prophets and messengers, they would follow the example of Muhammad, Salah, Hauli, Salah.

He went to life. He went to each house for 10, 11, 12 nights or whatever, whatever it is it was, knocking on the doors, asking them to enter into, to accept the wid. But the end of it, what they did was they got their children to throw stones at him, to expel him from the city. And then do you believe Al-Islam came to him and said, basically, he said to him, command me with whatever you wish.

They would be destroyed. He said, no, perhaps from the offspring there will be those who will worship Allah. Where's the vengeance and where's the hatred here? The king of Al-Yamama, the king of Al-Yamama, from Mama bin Asal was his name.

He was so angry against the Muslims he went out, he killed a few Muslims, then he went to Medina looking for the messenger of La Salah to kill the messenger of La Salah. He came to Medina and he was caught. Then he was brought to the mosque and tied up. And the messenger came to him and said to him, why have you come?

He said, why have you come? He said, why have you come? He tried to give a diplomatic answer. So he kept him there for three days, after three days, he let him go.

You are free to go. So he went to the outskirts of Medina, stopped. He stopped it to well, made wudu, came back and accepted Islam. Now where's the vengeance in the hatred here in the messenger of La Salah?

Where is it? He came to kill the messenger of La Salah. So can you see the difference between what the prophets and messengers wanted from their people? You read every single story in the Quran about every single prophet.

Sh'y'ab, hud, lud, salah, eva rahimasna. Where do you see? You will not see a trace. You will not see this, you know, absolute vengeance and hatred.

And rather you see that they want to guide their people. This is what you see from the prophets and messengers. Right? So the point being, as I was saying, that this what you see from these misguided, clearly extremist terrorists, equalines, whatever else, where everything they talk about is the oppression and tyranny of these crusaders as they say.

And you know, all the things about is vengeance and revenge and killing and slaughter and this and what. And this is toxic. You like, Juan? This is toxic.

These are toxic, lots and feelings. This is not what the messengers and the prophets. This is not how they used to be. Right?

Do not fall into this poison or be affected by this poison. The only person who falls into this poison is the one who is ignorant of the aridah of Ashausonity while Jima'a'a. Because these things which take place which are far bigger than me and you, right? There are reasons and wisdom behind this.

They are far bigger than me and you. You will die. I will die. These things will still be taking place.

Right? Because this is now civilizations, nations. Right? Allah's Abajal, there are times, there are centuries in which Allah, he gives ascendancy to certain nations and civilizations.

There are other times where he puts them in check. There are other times where other people put them in check. Nations, they come and they go. Civilizations come and they go.

They become powerful. Then they fall. These things take place over centuries. In the process, there is oppression.

There is killing. Right? Who is the one who is behind our list? It is Allah's Abajal.

Kullu Yo-min, who have he shah-un. Every day he is engaged in regulating some affair. If you do not understand this, and if you do not understand, the affair is that take place in the Dunya. In accordance with what Allah has mentioned in his book of how he deals with his creation, how he raises nations and humiliates nations, and how the messenger of Asun has mentioned in the sunnah of the rules and laws in his creation.

Like for example, when the people cheat in the weights and measures, Allah will make them face poverty. Shid-a-pul-ma-unah, or in the uk-i-dawi-sidin, or shid-a-pul-ma-unah, will jal-i-sul-ta-ni-alayhi-him. That Allah's Abajal will put the tyranny of the ruler over them. This is how rulers become tyrannical upon the Muslims.

Why? Because when me and you cheat in the weights and measures, we cheat each other in the trade and the dealing and the measuring of the potatoes and the measuring of the water. When we cheat each other, when we do this, it is from Allah's law and his creation that he will make the rule his tyrannical over you. Right?

This is what the Hariri is not telling you. This is what the Akhwanis is not telling you. This is what the Kharid is not telling you because he is the jal of Allah's hulk and Allah's amor. Allah's creation and Allah's command is ignorant of these affairs.

Right? So all of this emotional rhetoric, all of it is toxic poison. Don't feel yourself with this toxic poison. Feel yourself with the help, with knowledge, with the way of the prophets, with their dawah, with the meaning of daw-hid.

And this is what you should be engaging and you will see true rectification in societies. So likewise, in this society that we are in, we are not there to, we don't have this hatred and vengeance against these people. These people, they don't know. The idea of Islam that these people have in their minds is Islam of the Khariris and the theories of the ISIS.

This is what they think Islam is. Right? And we have to wage a war against these, the Khariris, the Khariris, the terrorists and extremists. At the same time, we have to intend guidance for these people.

Just like the messengers of Allah, you see in the Quran, you see how they were concerned, concerned for their people. And they wanted to guide them. Since then, this is how they were, you read the stories of the prophets, that's how they were. So this is how a Muslim is.

And this is what this hadith teaches us, that the first thing that we call to is that they single out Allah in worship. So I mentioned the YAH, who they mentioned in the Nissarah, the Maji, Maji, the Uzz, and those who commit shiv. So with all of them, we behave in an appropriate manner. Each of them have deviated in a certain way, and we call them to the truth in that way.

So the first benefit is, the first benefit is the existence of Allah in Allah, it is the first obligation. So can you see now, how do we differ as people of the Sunnah? We differ from Ahlul Khala. Yes?

Why Ahlul Khala? Asha al-Ash-Ari is not, why they're wrong? Because they are focusing upon just proving Allah's existence, which is already built into people in the first place. And then the way they're proving it is not the way of the Quran.

It's using some class philosophy, crude philosophy, confusing, long-winded, right? Which leads you, which yourself you will become confused, right? Right? That's so we oppose them.

Then we see that the Khilis and Tahiri are, and Khalaar, these people, terrorist extremists, what is their way? They're filled with toxic emotions of hatred and vengeance, right? Not ill. Just trying to understand the affairs of the Dunya upon worldly considerations, not ill, but Allah, his names, his attributes, his laws and his creation, right?

His justice, his wisdom, none of that. Just toxic emotions, hatred, vengeance, right? You become consumed in that and you then forget about what about trying to call these people to be saved from the Hellfire? Don't you think these people deserve to be saved from the Hellfire if they die on Shilkh?

What happened to all of that? Right? So look at how, when we speak about the first obligation, how we are separated automatically from all these different deviance and extremists, and people who are upon the Allah and misdidence, this shows the tremendous meaning behind this kalim Allah, Allah, Allah, Allah, this hadith which we are beginning with. So if they obey you in that, so that's the first benefit, as we mentioned, also, whether this hadith is an explanation of what is the meaning of Allah, Allah, because it clearly said in an narration, Allah and Yewahid Allah.

This is the meaning of Allah, Allah, that you single out Allah, meaning in worship. So the hadith also contains the explanation of Allah, Allah, it is no heed. It is no heed, and this is the mention of the word heed in the texts. So the third benefit that we have, so we have the first benefit, the excellence of Allah and its the first obligation, second benefit is that it's the first thing that we call to.

In all who is given that way, it's the first thing that you call to, not anything else. Third thing is that it contains the meaning of Allah, Allah, Allah, it is no heed, the single out of the language. Fourth thing is that this kalim Allah, Allah, Allah is a condition for the acceptance of all other actions. Without Allah, no righteous deed is accepted from anybody.

It has to be upon this justification. Fifth benefit is the virtue of the five prez and the virtue of Az-Zakat. And we see that though heed is often mentioned with these two things, right? Those who established the prayer and who give the sakat, like in Sratul Baye, for example.

They are not commanded except to worship Allah alone and to establish the prayer and to give the sakat. So we see that often though heed is connected with Asala and Az-Zakat, the hadith likewise explains the virtues of the prayer and the giving of the sakat. Likewise, it mentions those to whom the sakat should be given to the poor, indicates that you take from the rich and give to the poor. And finally it mentions the justice of Islam in that when you take the wealth, you do not take it from the best part of people's wealth.

In other words, when the people give the sakat and the person who collects the sakat, you don't start taking the best part of their wealth, that which they treasure unlike the most. Don't take the best part of them. And also finally the ninth benefit is that Muslims are prohibited from oppression, because the one who is oppressed, even if he is a non-muslim, a non-muslim because this is from the rights of the Rabubia of Al-Azawjal. A non-muslim is still from the creation of Al-Azawjal, he is a servant of Al-Azawjal.

If a non-muslim is oppressed and he calls out to the Creator and says, oh God, I am oppressed, establish justice for me. Even a non-muslim that we see in the Sonar, his Allah will answer his duhah, because it is from the Rabubia of Al-Azawjal. He is just, he is a Lord of all mankind and he will establish justice. So to that degree we should fear that the supplication of the one who is oppressed, oppression will be darkness on Yomul-Piyama, it will be darkness.

If you oppress anyone, it will be darkness for you on Yomul-Piyama, whether he is a Muslim or a non-muslim. Hence we see at the end of the Hadith, what? What? That is the one who is oppressed, the one who is oppressed, the one who is oppressed.

For indeed between him and between Allah there is no barrier, there is no barrier reported by Al-Bukhari and Muslim. So with that we, this is the end of the first Hadith as you can see there are tremendous benefits from this Hadith. It starts with the call to the testimony of Allah in Allah, to the meaning of Dohid, to the Shira'i, to the additional righteous deeds. There are many tremendous benefits from this when we consider the fact that it was more ours being sent to the Yehud and the Nasarah.

So we look at the people who are being sent to, what are they upon? Right? There are tremendous benefits to this Hadith if we were to reflect upon that. And how all of it revolves around the Kallimalar, Allah, the first obligation upon all of my time.

So with that we will conclude our first lesson there today. And we will continue with this inshallah to Allah in two weeks time.