Why Did Polytheists Reject Tawheed?

Alhamdulillah.

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Continuing.

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With regards to the topic of theed of Allah subhanahu wa ta'ala and the tohed and the aspect of the aspect of the oneness of Allah subhanahu wa ta'ala which was most contended by the antagonist of all of the prophets and messengers. Every one of them came with this as the main focus of their message to humanity. And every one of the prophets and messengers were fought against and rebelled against. And the main issue of contention was always not the belief in the oneness of Allah subhanahu wa ta'ala, belief in the existence of Allah and belief in the oneness of Allah subhanahu wa ta'ala in his existence that he subhanahu wa'ta'ala in a general sense is the only creator of the heavens and the earth and the only sustainer and maintainer and sovereign king of all that exists. Subhanahu wa tala. That is an issue that the majority of humanity have always believed in. Why? Because not only is that something that is the logical thing that a person would arrive at, but as well that not only is it logical, but it is positively illogical to believe in anything else. And so if a person were to believe that there is more than one creator and that these creators are independent of one another and that they have equal ability and power and authority to execute that will then this creation would not have come into being. I mean, think about it just in a very logical way. One wants to make it rain, the other wants to make it sunny. What are we going to do now? In a very simple way, this is something that is a given that all of humanity in a logical sense very rarely do we have people or civilizations throughout human history that do not believe in a creator at all. They believe that all of this came out of nothing or came out of a mindless set of random events. This is incredibly illogical and it is something that borders on insanity. Nor do people naturally believe that there is more than one equal creator of the heavens and the earth. Allah subhanahu wa ta'ala says He says, "Subhanala, if there were more than one creator, then each of the creators would take his respective creation and both attempt to gain authority and highness over one another. It's not possible. However, the issue and the point of contention is always the worship of that one creator alone without any partners. If you think that belief in the existence of a creator is unique and is what makes Islam unique from amongst the rest of the religions of the earth, this is incorrect. That is mistaken. This is something which is a given even to the polytheists and the idoltors of Mecca in the time of the prophet sallall.aii alaihi wasallam they accepted this they accepted that Allah subhanahu wa ta'ala is the creator alone without any partners the issue was the worship of Allah alone and the issue and point of contention was that there is no intercession that is forced upon Allah subhanahu wa ta'ala so when we read through the Quran Allah Allah subhanahu wa ta'ala tells us that the belief of those who worship these idols and claim that they are saints or individuals of high position and stature with Allah subhanahu wa ta'ala. He says subhanahu wa ta'ala that they claim they say regarding their idols, their saints, their graves, whatever it is that they worship their angels. They say these are our interceders with Allah on our behalf on the day of judgment or in this dunya for those who did not believe in the day of judgment. However, Allah subhanahu wa ta'ala, he has rejected this notion and and and falsified it subhanahu wa ta'ala and brought so many evidences logical and otherwise in the Quran to refute this idea. Allah subhanahu wa ta'ala in the Quran when he speaks about intercession there are times when you see Allah says there is no intercession just that there is no intercession and then there are other places in the Quran where Allah affirms intercession and says that there will be intercession on the day of judgment. What does that mean? What does that mean? How do we understand this? The scholars tell us intercession. Intercession with Allah on behalf of another in the Quran is two types. They say that intercession is two types that is mentioned in the Quran. There is intercession which is affirmed and confirmed by Allah and there is intercession which is negated by Allah. What intercession is negated? When we look through the Quran and we see instances where Allah subhanahu wa ta'ala says for instance that on the day of judgment there's no intercession. What intercession is he speaking about? He's speaking about the intercession that the minds of the pagan Arabs first goes to when the word intercession is brought up. that intercession does not exist. And that is the intercession of their idols, the intercession of their gods. that if I get on this God's good side, if I worship this idol, if I worship this saint, this grave, this person or thing, then this thing will intercede on my behalf on the day of of judgment because I will be considered of its constituents. That is negated by Allah subhanahu wa'ta'ala. And when Allah says in the Quran, there is no intercession, he's speaking about this intercession, the intercession that is part of the ideology of the pagan idoltors of the Arab Peninsula in the time in which the Quran was revealed. As for the intercession which is affirmed by Allah, it's the intercession that comes to our minds as Muslims that we know of and that is the intercession of the prophet Muhammad sallallah.aii wasallam for instance on the day of judgment the intercession of the prophets on behalf of their nations. The intercession of a martyr on behalf of his family. The intercession of a child who passed away in youth for his parents or her parents. The intercession of the angels even the intercession of Allah subhanahu wa ta'ala. This all which is found throughout the Quran found throughout the sunnah of the prophet sallall.aii wasallam. This intercession is affirmed by Allah. But it is intercession that is by the permission of Allah. No intercession is forced on Allah subhanahu wa ta'ala. It is intercession of those whom Allah permits to intercede and it is intercession only on behalf of those who worship Allah alone without any partners. There is no intercession on behalf of someone who worships other than Allah. These are the three conditions mentioned by Allah. Subhanahu.

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He says, "And innumerable amounts of angels in the heavens and these angels cannot intercede on behalf of anyone. Even if they all collaborated to intercede on one person's behalf, they can only intercede for those whom Allah allows and intercede after Allah subhanahu wa ta'ala has given permission in. So this is the tohedited. This is the aspect of in which the main contention occurred between the messengers and their people. Were there anomalies throughout the time? Yes. Pharaoh for instance, he rejected the notion of a creator. He rejected that idea. But that was only a claim, an outward rejected rejection. Allah tells us in his heart of hearts, he believed that and he believed nothing different. Allah subhanahu wa'ta'ala said he says that outwardly they rejected it but Pharaoh and his in their hearts and in themselves were certain of it. They were certain of what Mus Alisam was calling them to and that is not only the belief in the oneness of Allah but the practice of the oneness of Allah meaning the worship of Allah alone without any partners. And for this reason, this is why the statement that we make in order to enter into Islam and proclaim our Islam is not belief merely in the existence of Allah. Rather, it is belief in the right of Allah alone, the sole right of Allah alone to be worshiped. Subhanahu wa'ta'ala. So we sayahill meaning none is rightfully worshiped but Allah anything or anyone else who is worshiped aside from Allah it has no right to be worshiped. None is rightfully worshiped but Allah subhanahu wa ta'ala. This was put so eloquently by or and also by Hanfi and his explanation of Abhani. Perhaps some of some of us have heard of him. maybe most of us have not but he was one of the most prominent students of Ib the and he has his most famous work and his most cited book that he penned which is of the explanation of in this explanation He sums up this in a beautiful way. He says,.

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He says two types of no one will obtain salvation and none will attain redemption or success in this life and the hereafter without both types of.

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He says these two types of these two types of oneness then is the of the messenger and theed of the one who sent that messenger. It's a very eloquent way of summing that up that these two types of oneness a person must uphold in his life in this life. In order for a person to attain salvation, you must maintain oneness of the messenger and oneness of the one who sent the messenger. What does he mean by that? Oneness of the one who sent the messenger. Meaning oneness of Allah subhanahu wa ta'ala. He's the one that sent the messenger. And this is contained in the statement in the first pillar of Islamahill. None is rightfully worshiped but Allah. This is the first of the one who sent the messenger. Meaning that only Allah is rightfully worshiped. And anyone or anything who is worshiped in any way has no right to that worship. That's the first type. The second type he tells us the oneness of the messenger and that is contained in with the first pillar of Islam. I testify that none is rightfully worshiped but Allah and I further testify that Muhammad is the messenger of Allah sallallahu alaihi wasallam. What does this mean? This means that only Muhammad sallall.aii wasallam is obeyed and his words inherently are evidence from amongst humanity. It is only the prophet Muhammad sallallahu alaihi wasallam. Everyone else who is followed, everyone else whose legacy is adhered to is only followed and adhered to in the adherence to his sunnah sallall.aii wasallam. So the prophet Muhammad sallallah.aii alaihi wasallam speaks, he commands something, he prohibits something, he does something, his words inherently are evidence in themselves. And as long as we understand that this is from him and that these are his words, then we follow that and we adhere to it. Whether we understand the wisdom behind it or not, inherently his words are evident from amongst humanity. Anyone else, it is conditional. We obey anyone else from amongst humanity only under the condition that it not conflict with the obedience of Muhammad sallall.aii wasallam. that his obedience not conflict with the sunnah of the prophet Muhammad sallallahu alaihi wasallam. And we will end with a statement of our prophet sallall.aii wasallam Ahmed. He says,"He said, I swear by Allah that if MS were alive today and amongst you, he would have no other choice but to follow me and adhere to my sunnah because he is the messenger of our era and of this nation. We will continue this inshallah next week. We ask Allah subhanahu wa ta'ala that he teach us that which will benefit us and that he benefit us from that which he teaches us this time. And we ask Allah subhanahu wa ta'ala that he make us of those who truly uphold the oneness of Allah and adhere to the sunnah of his messenger. What? Hey, thank you.

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Alhamdulillah.

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In these two verses in this chapter of the Quran was the last chapter to be revealed to the prophet sallall.aii wasallam in Mecca and the first chapter to be revealed in Medina. This chapter of the Quran marked the end of an era and the beginning of another. It marked the end of the era of Mecca, the Meccan era. And it marked the beginning of the Medani era and the start and birth of the new Muslim state of our prophet and his companion Sam. Wasam. In this chapter, Allah Subhanahu Wa Ta'ala begins by speaking about a type of person and the chapter itself takes its namesake from this type of person which the chapter begins with discussing that is Allah subhanahu wa ta'ala begins the chapter by saying woe to the meaning it is a threat. It is Allah subhanahu wa ta'ala warning humanity warning his servants of humankind and ginankind from being from amongst those because indeed a is a lonely creature of Allah subhanahu waala that is in grave danger of the anger and punishment of Allah. Who are Allah subhanahu wa ta'ala sums it up for us and tells us that this type of person is a person who is very petty. A person who when he is seeking his rights or what he believes is his from others, he seeks these rights in their totality and he demands that everything that is his be given to him. Yet when it is time to give others their rights, he tries to shorthand them. He does not give others their full measure. So this individual demands everything that is his and does not give everyone else what is theirs because he has a particular type of view with regards to the other men and women on this earth or creatures. He feels or she feels entitled. An entitlement is a disease and a hunger that cannot be satiated. You can never feed an entitled person enough to satisfy them because they have no sense of thanks. They have no sense of gratitude. Everything that they have, they earned it and it is theirs in their mind and that which others have should be theirs. And so these what is the danger truly of this way of thinking and this kind of entitlement? Entitlement. those who wish to have all that is theirs and don't wish others to have all that is rightfully theirs. A person who when they are to give others their rights, they will short change them. They will take a little extra and skim off the top if they can get away with it. However, when it is time for them to take what is theirs, they demand it in full and they cry out justice. This kind of person, this kind of person is found in all facets of life. A salesman who demands full price for his merchandise but does not equally demand that his merchandise be worth the price he is asking. A wife that demands her husband cater to all of her rights. However, she is unwilling to fulfill the rights of her husband. And if she does, it is with great pains. Or a husband that demands his full measure from his wife, but does not wish to give her her full rights. A child which demands his or her full rights and measure from his parents but does not fulfill the rights of his parents. And so on it goes. This type of person, this type of entitlement is not just dangerous because a person will come on the day of resurrection owing everyone around him. That's not the only reason it is dangerous. And that's not the only reason that Allah mentions in this chapter. 15 woe and warning and danger for this type of entitled person. That's not the only reason it's dangerous, but because of the effects that these sins have upon the heart. Those little sins, those minor sins. The word in the Arabic language comes from that little bit of extra that is above the brim of a measurement. When you look at a at a heaping cup for instance, you take a cup of rice or a cup of sugar and it is heaping that little bit on top that goes beyond the edge of the vessel that you would scrape off the top. That little bit that comes off that heap, that is a that is that little extra bit. And a mutiff is someone who is willing to debase himself for that little few grains. It is someone who is petty enough and lowly enough that they are willing to risk and put their soul at hazard for that little bit, for those few extra pennies. And so these little bits, this little tufa, these few pennies, these tiny sins, these little from here and there and a little bit here and a little bit there. What effects does that have on the heart? These things accumulate on the heart of the human being. And these things will accumulate to the point that they will blind a person's heart. So much so that a person will no longer be able to distinguish truth from falsehood. We'll no longer be able to differentiate between the words of Allah and the words of a shaitan. And this brings us back to the verse which we began with in Allah subhanahu wa ta'ala describes the people of hell. He describes the.

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Allah Subhanahu Wa Ta'ala says, "Woe to the beliers, the disbelievers, those who disbelieve in the day of judgment." What is Eden? And the day of yen, it is the day of precise judgment. That is the day of is the day of precise and just judgment. Allah subhanahu wa ta'ala says, "Woe to those who disbelieve in the day of that precise judgment." And it is truly only a person who is transgressing and a person who is sinful who will choose to disbelieve in the day of judgment. This is the true motivation of those who disbelieve in the judgment of Allah subhanahu wa ta'ala. It's not because science has led them to their atheism. It is not because they truly believe in their heart of hearts irrespective of the implications that there is no creator or that they have logically arrived at the conclusion that all of this is for nothing. That's not the reason they truly disbelieve in the day of judgment. No. Allah tells us that they disbelieve in the day of judgment because they are sinful and transgressing. They want to transgress. They don't want to have rules. They don't want to be told this is right and this is wrong. They want to enjoy themselves. They want to exercise their free will to its maximum. They want to be free and they want to be liberated morally and ethically. And so they want to lay down with whoever they want. They want to put in their belly and nourish their body with whatever they want. They want to cloud their mind and poison their heart whenever they want and however they choose without that nagging guilty conscience. Who wants that? Who wants to try to enjoy themselves and have something a conscience telling you this is wrong, you shouldn't be doing this. That's no fun. That's uncomfortable. And so they disbelieve in the day of judgment. They think that if they stick their head in the sand deep enough, if they close their eyes hard enough, if they ignore it avidly enough, and if they argue against the day of judgment vehemently enough and get as many people on their side as they can, that will somehow secure for them their cake while they eat it at the same time. That's what they think. That's the idea behind it. And so they disbelieve in the day of judgment. And Allah tells us it is only a type of person who disbelieves in the day of judgment. A person who is a person who is sinful by nature and transgressing. That is the driving force for their conclusion. Allah subhanahu wa ta'ala then describes the kind of person who is sinful describes the describes those who disbelieve in the day of judgment. He tells us subhanah their heart has become so dark, their heart has become so clouded and their mind so perverted that when our verses are recited upon them, they dismiss our verses. verses saying these are merely the fables and mythologies of the previous nations. Let us ponder upon that for a moment. the absurdity of such a statement that a person would hear the Quran, the words of Allah and confuse those words with the fables and mythologies of the previous nations. Those who when they hear the story of Ibraimisam, those who hear the stories of Yunus, the stories of Noah, the stories of the prophets and messengers, the descriptions of paradise and hell, the judgments and laws of Allah subhanahu wa ta'ala. When they hear these things, when they are recited upon them, they dismiss them and they say, "These are just the mythologies that exist in every other civilization." Made up things, camp stories, mythologies of the east and west, the Roman and Greek mythologies of Zeus and Aries. absurdities, stories that children would scoff at. The idea that these this creation in its perfection is governed by a bunch of gods and these gods came into power because they overthrew gods before them. and that these gods would do incredibly absurd things that even children would have a problem and a tough time swallowing. And so this is what they believe in. They say that these mythologies, these stories are just the stories in the Quran. No different. Interesting stories. for instance, that Zeus is the king of the gods, whatever that means, and that his mother was married to a Titan god before him. And that every time she would have a child and bear a child for this Titan god, he would come and eat this god and eat the child because he's afraid that this child's going to grow up and overthrow it. These are gods we're talking about. And so what does she do when she has Zeus? He's a little child, a baby. She takes a a stone, a rock, and she wraps it up and swallows it you would an infant. And then when his father comes, he takes the rock and he eats it. and he thinks that he ate Zeus, but really she hid him away somewhere and she kept feeding him until he got older. So this god cannot distinguish between an alive infant child and a boulder wrapped up in rags. And then he later comes and overthrows his father and cuts off his father's unmentionables and all of the children that he had before come out and start to grow out of his forehead and they become the Olympians, the gods that we are familiar with today. That's a story. That's a real story from these nations and civilizations. How in the world a person could confuse such silliness with the stories of Ibraim who destroyed the idols with his own hand as a child who asked his father, "My father, you are the one who chisels and fashions these idols and then you worship them. But these things depend on you to come into existence. Why do you worship that which has no hearing and no sight and no ability to help you? They confuse this and this. And when they hear the words of Allah Allah and when they hear they confuse that with these kinds of stories. Why? How could a human being confuse this and that? How could they conflate the words of Allah with the silly fables of a people who worshiped everything but Allah subhanahu wa ta'ala? How? The answer is Allah tells us why they have confused the words of Allah with the words of aan. How did they confuse them? It's not because the words of Allah or the stories of the Quran are in any way comparable or adjacent or in any way similar to these fables and mythologies. That's not the reason. He says the reason is because of the rust that has overtaken their hearts because of their sin. That is the reason that when a person sins and they continue to disobey Allah and they do not repent and they do not change their way and they continue to practice everything and do anything that they want or desire that this starts a speck of rust on their heart. And if they continue down that path, their hearts will become so overwhelmed with this corrosion that they will no longer be able to distinguish the words of Allah from the words of aan. It sounds the same to them. We ask Allah subhanahuaala that he subhanahuaala forgive us our sins that he grant us a true repentance and that he subhanahu wa ta'ala guide us the straight path Alhamdulillah.

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In January. Abu narrates that the prophet sallall.aii wasallam has said if a person commits a sin, this sin will leave a speck a black dark speck on his heart. And if the person then seeks forgiveness and repents and changes his ways and ceases this sin, his heart will be purified and scrubbed clean. However, if a person continues down that path and that sinfulness, that speck will continue to spread like rust on iron until he will find himself as Allah has described. It is not that they are confused with regards to the verses of Allah. this verse that we mentioned from rather it is the lust and corrosion of sin that has overtaken their hearts. We ask Allah subhanahu wa ta'ala that heal grant us the insight and the wisdom and enlightenment to recognize the truth when we when we hear it. That he grant us the courage to adhere and uphold that truth. that he grant us the honor of living and dying for and upon that truth. And that he grant us the nobility of being resurrected with the people of that truth. Allah. foreign.

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Stand shouldertosh shoulder. Close all of the gaps. Straightening the row is part of it is incredibly important. The prophet sallall.aii wasallam would show so much attention to straightening the rows and he would say that He said that you will straighten your roads or Allah will make your hearts unaligned with one another and in discord. And so we have to straighten our rows. Please check your phones. Make sure that they are silent. And I'm sure alhamdulillah you are many. So you be.

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I just have few announcement. we have few programs that are available for you to take advantage of and in particular on Saturdays we have two programs that happen simultaneously. One for the youth boys and one for the ladies or the girls and this is he Quran. Please make sure that you take advantage of that and you come and attend. It's between 11:00 a.m. and 1:00 p.m. And it's also the same for the sisters. It's from 11:00 a.m. and 1:00 p.m. Sister's upstairs, the boys are downstairs. Also, we have a youth soccer program and this is for has two groups ages 7 to u I need to make this larger to 9 and then we have another group from 10 to 12. This is also happening inshallah on Saturdays August 30th. So basically tomorrow you can just come to here inshallah and there will be somebody to help you with that. Also a themed the weekend school is off. There's no weekend school this weekend. Okay. One more reminder that we normally start later with the tax credit, but the tax credit program that helps the school that costs you nothing. We already have the new flyers for 2025. If you can afford to pay it, which eventually does not cost anything, please do take advantage of that because that helps us help our students here. And because of the school schedule starts from August to May, you know, it doesn't align with the end of the year. But if you are able to do any tax credit, you can see the flyers back there or you can ask me for any question. And thank you.