What makes Islam truly valid?

One god. It is only revealed to me. Meaning, with regards to this issue. Ascribe to Allah Children, ascribe to Allah equals, ascribe to Allah subhanahu wa ta'ala, those that they worship along with Allah. Yet here he says, it is only revealed to me that your God is but one God, the one worthy of worship is Allah alone without any partner subhanahu wa ta'ala. He says, so will you be Muslims in submission to him? Muslim, is It is a noun that is derived from the verb Which is a past tense three letter verb to mean. Submission. and Islam was defined to us by the prophet When he was asked, what is Islam by Jibreel? He said, the testimony that none is rightfully worshiped but Allah, Muhammad is the messenger of Allah, the establishment of prayer, giving zakah, fasting Ramadan, and making pilgrimage to the house of Allah if you have the ability to do so. These are known as the five pillars of Islam. and is a definition something by its most prominent elements. This is a definition of something by its most prominent elements. Meaning that the most prominent, fundamentals of Islam are in these five pillars. This is why they're referred to as pillars of Islam. Otherwise, Islam is broader than that in the general sense. More things are involved. The prophet said in another in another narration says, Islam has been built upon five pillars. Islam has been built upon five pillars. So, here these five pillars in this narration are articulated to be different than Islam as a whole. They are part of Islam but they are not all of Islam. And this is common in the words of the prophet common in everyone's words. If you want to articulate the immensity of something, it is correct two, define it by some of its most fundamental parts. So, for example, if you say, the prophet said, Hajj is Arafa. Hajj is Arafa. Meaning, standing on the mountain of Arafaj Hajj. Does this mean that if a person only does Arafa does nothing else that their Hajj would be valid? Of course, not. Their Hajj would be invalid according to the consensus of all of the Muslims. What is meant here is to articulate the immensity of the of the issue of standing on the mountain of Arafa. This is crucial and if you miss this pillar, you've missed basically, essentially, you've missed Hajj. Another thing is as the prophet mentions that Allah said, I have divided prayer between myself and my servant. And then he goes on to mention all of prayer. No. Sura is a very crucial part. It is a kingpin of prayer but it doesn't mean that it is all of prayer, right? If a person just recites then their prayer is is invalid according to the consensus of all of the Muslims. The point here is that the prophet was asked, what is Islam? And so he defined it by its most prominent, by its most promin pillars. Likewise, if we were to look, what is Islam? Let us define Islam in its entirety. We want a comprehensive definition of Islam. What is it? The comprehensive definition of Islam. That is the comprehensive definition of the Islam of all of mankind, of all of the prophets and the messengers. This is the Islam that they brought to humanity. It is summed up in three things. This definition is as follows. Islam is submission to Allah Bethel Heat that a person worship Allah and Allah alone. Number two, is adherence to Allah's command. adherence to a law and obedience. What's meant by that is that a person have a general, holistic, general, holistic attitude of adherence. Doesn't mean that the person will adhere to every single thing in the legislation of Islam. Islam is very big. It's very broad. We're all going to eventually fall short. What's meant is that a person has the general attitude of adherence. but for a person says, yes, I'm Muslim but I don't feel you know, I have to do any of these things that obviously can this person can never be Muslim with this attitude Amazon valid. Likewise, a person accepts Islam but has no in their behavior, in their action, in their attitude, in any facet of their life whatsoever after they accepted Islam from before they accepted Islam. They are exactly the same thing. Nothing has changed. This happens often. When people become Muslim for certain reasons. you know. People may become Muslim to get married to someone or they may become Muslim. So they come in and just you know a lunge, leave. It it goes no further than that. This Islam cannot be valid. Us, there has to be some element of adherence, right? Even if it's a weak element of adherence. If it's weak, even if it's so weak that some of the pillars of Islam are not fulfilled. This Islam will still be valid. However, complete disregard for adherence cannot be cannot be this person cannot be a Muslim and this is referred to in the books of the as, excuse me, as, or is referred to as and that is that a person says yes, we believe you're a prophet, you're a messenger, but that doesn't really change the price tea in China. You know, that's it. It it doesn't change anything. Yes, we believe it. Yes, we believe that this is a prophet, a messenger, but it's not going to have any bearing on my life. This is a type of and it's a type of kufar that was present in the time of the prophet Some people didn't believe that he was a messenger while others did believe and they had they they relented and said, yes, we believe that he is a messenger but that doesn't apply to us. It's not it's not going to interfere at all with our business. This is a type of kufar. This is called the point here is that The first element is submission to Allah with Tawheed. The second, adherence to Allah and obedience. The third is disassociation. Sheikh and its people. Sheikh and its people. What do we mean by that? What's meant here is disassociation from Schick and its people. Meaning that a person completely reject Jeric and completely reject its people. Now, this doesn't mean that a person rejects its people naturally which rejects its people. legislatively and there's a difference Allah subhanahu wa ta'ala says about the prophet to not guide those whom you love. and guide all those whom you love. This verse was revealed regarding Abu Talib. Prophet's uncle. Died as a as a as a mushlik. out. Allah subhanahu wa ta'ala affirmed parently in this verse that the prophet had love for him, correct? So, he loved him. But he did not love him in a legislative sense. He loved him in a in a natural sense. It's a person who has a mother that's a non Muslim, a father, a guy, a neighbor that you know moses lawn and doesn't throw grass clippings in your driveway. Whatever. this is natural. You naturally like this person, right? But you don't legislatively this person. You don't them and gain nearness to Allah by liking them. That's a different thing. That's a legislative love, right? That is only befitting for the Muslims. So, I love all Muslims, those of them who I've met, and those of them whom I haven't met, right? That's legislative of love contrary to you know, if a person has a Christian mother to say, I love all Christians no matter who they are, those of them who I've met and those who I haven't met. No, this is this is a legislative love, right? We are loving based on on the legislation of Islam. This is a strictly a Muslim emotion. This is a this is something that is is for the Muslims towards each other. It's something specific about Islam. However natural love. A person has natural love. A person may love a Muslim legislatively and naturally dislike that same person, right? This is possible. Naturally, naturally, this person's, you know, this person's personality in mind, they clash. I just really don't him but legislatively as my Muslim brother, no, I love my Muslim brother and he's owed obligations and rights and so forth, right? but when we say disassociation from shirk and its people, it's meant in the legislative sense, right? Not in the natural sense. There's no clash there between the two. No, clash between the two. says subhanahu wa ta'ala but if they turn away, then say I have announced to all of you equally and I know not whether near or far is that which you are promised. That which you are promised, meaning, of the things that Allah subhanahu wa ta'ala warned them of. If you disbelieve in Allah, if you disbelieve in the prophet tragedy will befall you. They are saying, when is this alleged punishment going to come? He says, Subhanahu wa ta'ala that the prophet should reply to this and say, and I know not whether near or far is that which you are promised. Indeed, he, Allah, knows what is declared of speech. And he knows what you conceal. And I know not perhaps this punishment a trial for you. Meaning, it being delayed Posponement of this punishment. As a trial for you and enjoyment for a time. The prophet has said, my lord, judge between us in truth. And our lord is the most merciful and the one whose help is sought against that which you describe. which you describe meaning there lies, their fabrications, their arguments, their and so forth, their disbelief that they face the prophet with. With that, we have concluded Surat Al Ambia.

[Arabic recitation]