 So a person should realize that the sahabas were praised by Allah Tabark wa ta'ala and we were only given the option to follow them. We have no other option. That's the option that is open for us, is to follow them. And if we don't follow them, then we have no goodness. As Allah said in Subhanahu wa ta'ala and there's no guidance for us. If we don't follow them, Allah Tabark wa ta'ala said in the Quran wa sabaqun al awwaluna min al muhajireena wal ansar Allah took about the muhajireena and the ansar. You have to ask yourself. Are you a muhajir? The answer is no. Are you a ansari? The answer is no. Then be from the third one. I don't remember exactly who it was. A man from the innovators came to a man and he said to him when he criticized one of the sahabas. And he said to him, are you from the muhajireena? The man said no. He said, are you from the ansar? And he said no. And he said, I witness you're not from the people who follow them in good. I witness that you're not from the third one as well. That's yours. You choose. Are you from the muhajireena? Are you from the ansar? None of us are. So who are we? Those who follow them in good. Allah is pleased with us. We only get, when do we get it? Why didn't Allah say Go to Tafsir Al-Qurta and you see why. They don't deserve. They're all righteous. They're all what? Righteous. Allah is pleased with them. And they are pleased with Allah. Good. So leave the sahabas of the Prophet alone. And don't be one who the day of judgment, the person you're against and that you have to speak against or you have to argue with be the sahaba of Rasulullah. Is the Prophet, s.a.w., his family? The Prophet, s.a.w., his family? Ali-s-salatu wa salam. We have to love the family of who? The Messenger, s.a.w. The Messenger, s.a.w. the Prophet's family who fall under it. Who is from the Qarabah of the Prophet Sallallahu Alaihi Wasallamah? The Qarabah of the Messenger Sallallahu Alaihi Wasallamah, his wives fall under it. What's the evidence for that? If you look at Surat al-Ahzab where Allah Sallallahu Alaihi Wasallamah, he speaks about the wives of the Prophet in the syaq. In what context did Allah say Ahl al-Bait? Ahl, family of the Prophet. What context? After talking to the wives of the Prophet, the addressing was directed at who? The wives of the Messenger Sallallahu Alaihi Wasallamah. So they fall under it. Aisha is from the wives of the Prophet Sallallahu Alaihi Wasallamah. And she is from the family of the Messenger Sallallahu Alaihi Wasallamah. So when Muwaddat, and she falls as a companion, female companion, the Prophet Sallallahu Alaihi Wasallamah, the ayah Allah says, The Prophet Sallallahu Alaihi Wasallamah, Allah said to him, Say, I don't ask you. I don't ask you guys for reward. I don't want finance and money from you guys. I only ask one thing from you guys. Look after my family. So the Prophet's family we love. And we get closer to Allah by loving Hassan and Hussain. We also believe that the family of the Prophet Sallallahu Alaihi Wasallamah is not only Hassan and Hussain. And the children, and Ali ibn Abi Talib only. We believe what? We believe Uthman is from the Ahl al-Bait. We believe who Abbas ibn Abdul-Muttalib is from Ahl al-Bait. Do they believe that Abbas ibn Abdul-Muttalib is from the Ahl al-Bait? No, they don't. They don't believe it. We believe that. We believe he's from Ahl al-Bait. Pay attention. Focus here. This is the type of Tawassul that's permissible. The Tawassul, it's permissible with its conditions that it has to meet. And we have spoken that in details in our current explanation of the book. Of Muhammad Amir al-Sanaani, we spoke about it there. Mufassalan in more details than here. Then the author says, each and every one of them what does he have? So the Sahabas, we love them what? We love them. All of them what do they have? They have a status. So meaning the Sahabas are not all of one level. All of them they have different levels and statuses. The Sahabas are not all of one level. They are all different levels. Abu Bakr is the best one. Who is the best person? The best one of them is who? Abu Bakr. And this is the belief of Ahlul Sunnah. This is the belief of who? Ahlul Sunnah. Abu Bakr is the best. R.A. After him is who? Umar al-Farouq, Umar al-Khattab. And then after them is who? Uthman Dhunnurain. And then after them is who? Ali ibn Abi Talib, Abu Sibtain. Abu Bakr al-Siddiq, Umar al-Farouq. The first one is who? Abu Bakr al-Siddiq is the first one. Umar al-Farouq. The third one is who? Uthman ibn Affan. Dhunnurain. And the fourth one is who? Ali ibn Abi Talib, Abu Sibtain. Abu al-Sibtain. The father of Hassan al-Hussain. That's how it is. And then after them who comes? Baqi al-Sitta. The six remaining, Ahlul Jannah. The six remaining from the people of Ahlul Jannah, Zubayr ibn Awam, T'alhamn-u-Abaidillah, Sa'ad ibn Abi Waqqas, Abdulrahman ibn Awf, Sa'ad ibn Zaid, Abu Ubaidah, Amir ibn Jarrah. That's how it goes. And this is freeing ourselves from those deviated groups who have opened their tongues in doing taqfir on the Sahabahs. Ah. The fact is what? That we love all of them. We love them. We take them as our allies. And we get closer to Allah by loving them. And we place them in the places which Allah placed them in. So we don't believe all of them are the same. Who is the best of them? Abu Bakr. Because of the extensive evidence that came to prove Abu Bakr's status is above all of them. The prophet said, If I was to ever take a very, very, very close friend from the people of this earth, who would have I taken? Who would I have taken? I would have taken Abu Bakr. I would have taken who? Abu Bakr. So he has that status above all. And the second evidence that shows Abu Bakr is the best is because Abu Bakr, the Ijmaa, the unanimous agreement of the Sahabas that they put him forward. They put him forward. Over all the other Sahabas, when they were at the place of Bani Sakifah, and they asked Abu Bakr, Open your hand. They gave him the pledge of allegiance. That Ijmaa of the Sahabas is an indication to show and not one of them opposed them. At that moment, Sa'ad Ibn Umar was said that he opposed, but after that he agreed. The Ijmaa of the Sahabas unanimously on Abu Bakr, because he was the most virtuous individual of their time. Those two evidence. The evidence from the prophet and the consensus of the Sahabas. Very good. And then Umar, because of the evidences and the consensus of the Sahabas after him. Uthman and the consensus of the Sahabas. And Ali Ibn Abi Talib, So now the first point, the sheikh spoke about which matter of the five, the Sahabas, and how we are towards the companions. For Tanabah, be aware of this issue. And we spoke about the sects that went against Ahlul Sunnah in this issue. Then the sheikh now is going to go into the next point. Which is an issue pertaining to what? The names of Allah and His attributes. Pertaining to what? From the five, which one is it full under? Masa'ilu al-asma'i wa al-sifat. On the second point right now, realize, this book is going to talk about these five points. You have to realize. Masa'ilu al-asma'i wa al-sifat. What is pertaining to what? Allah tabarak with ta'ala's names and attributes. As a person of Sunnah, inshallah ta'ala, which you all are, you have to learn this automatically. Memorize this qa'ida, you have to memorize it. What is the qa'ida that you have to memorize? Allah's names are what? And what are Allah's characteristics? Allah's names are a'lamun bi'atibari da'alati al-adhaat wa awsaafun bi'atibari da'alati al-alil ba'ani. Allah's names are not mujarrad a'lam. Allah's names are not mere names that don't have no meanings or characteristics in it. Nope. Al-Rahman, sifat al-Rahman. You see that? Al-Ghafour, sifatu, al-Furan. Every name of Allah, there is a characteristic in it. So Allah's names, subhanahu wa ta'ala, are names that we take characteristics from them. How does every name show you the characteristics of the three types? Pay attention. Every name of Allah, pay attention. Has a characteristics you take from it. Allah's names are what? a'lamun bi'atibari da'alati al-adhaat wa awsaafu bi'atibari da'alati al-alil ba'ani. Allah's names indicate each name there are characteristics that you take from it. That the other name doesn't have. Al-Rahman has a characteristics in it that al-Ghafour doesn't have. Sifat. Each name has a characteristics in it that the other one doesn't hold. Very good. So, the Mu'tazila said that can't be right. That can't be right. They oppose the Aqa'ida that we mentioned. Mu'tazila Ahu. I spoke about them before. The head and the leader was who? Wasir ibn Ata'a who was one of the students of Hassan al-Basri. Hassan al-Basri said to him get out of our gathering. Move, leave us. And he got that name stuck to him which was what? Mu'tazila. You see? The Mu'tazila opposed. They said how many names of Allah do we have now? We know of Allah's names, 99 that we have. Are these only 99 names of Allah? No. Allah has other names that we don't know of. Because the Prophet SAW said There's names which Allah kept and he didn't tell us about it. They said that if we affirm that each name of Allah has a characteristics in it that it would automatically mean that we'd have to affirm that there's more than one God. Shubha. Shubha. That they brought forward. Al-Sunnah replied to them and said that's Allah and that is jahlun ignorance from you guys. They said that we're protected but we'll prove it to you guys in the human being. A person has what in him? More than one characteristics. A person can be chubby, tall, black. All these are characteristics that are in one person. Does that mean I've spoken about three different people? He's what? He's chubby. He's tall and he's black. These are three characteristics that are present in him. They are what? Three characteristics that are present in him. Am I speaking about three different individuals? No. Allah has a high example. To compare him, we're not trying to compare him with the creation. But we're trying to So, All these are characteristics that he has. So, how does each name show us that characteristics? And we've spoken about this previously in other sits but we're going a bit detailed in this book, more than the previous books. Dalala to Al-Mutabak, Dalala to al-Tadammun, and Dalala to l-Iltizam. Those are the three ways that the names show us the characteristics. Dalala to al-Mutabak, Dalala to al-Tadammun, Dalala to l-Iltizam. What does that mean? It basically means Dalala to al-Mutabak, let me explain each one for you, inshallah you can understand it. I'll give you guys an example so it can become easy for you to understand. Take a house as an example. Wait. If I say to you now a house or in Arabic if I say to you baytun house. The house has locks, doors, windows, roof. All of that, it comes with the saying of the word house. When I said house, you thought of the doors, you thought of the windows, you thought of everything because that is called Dalala to al-Mutabak. All of that which is in the house, automatically when I say the word house it encompasses all of that. It's called Dalala to al-Mutabak. Dalala to al-Tadammun means what? When I take a part of it. I take a part of the house. For example, I take that door. I take a part of the house. This is called Dalala to al-Tadammun. Taking that which the house consists of a portion of it. And the last one is what? Dalala to al-Iltizam. Dalala to al-Iltizam is the same. If this house has doors, has knobs, has handles to open the door, windows, roof, then a person must have made it. Dalala to al-Iltizam. Yes, Dalizimun min dalika what necessitates from that is what? Somebody must have made it. Crystal clear? Crystal? Crystal clear. Allah's name is all of that through the applyer. Allah's name? Apply. Let's take the word Al-Khalaq. Allah is what? Khalaq. Isn't that his name? Let's apply those three points that we mentioned. Dalala to al-Tadammun. Allah's name right now, Al-Khalaq. The name of Allah, Al-Khalaq. Does it show us the existence of Allah? Yes. For him to be Khalaq, so we from the word Khalaq, what falls under it, just the same way that the house, I said a window, a door, a lock. When I said Al-Khalaq, the creator, it showed me a that, something that exists. That's first. So it's, are you with me? And it also shows with it, that comes with it, which is what? That sif Al-Khalaq creating, that characteristics comes with it. Are you with me? So there's a that in it and there's also an action or a characteristics and attribute in it. Are you with me? The house, the doors, and the windows. Now, if I take, are you with me? If I take now, the characteristics of creating, which is Khalaq, that's called the Dalalatu, the Tadammun. The Dalalatu, the Tadammun. So the Khalaq, Khalaq is the Dalalatu, the Mutabak. Khalaq is the Dalalatu, the Mutabak. It's like saying house. Are you with me? Taking a portion of it, which is Allah's that, and Allah, Tabarakatuhu Al-Azwat. Khalaq, he creates, Sifatul-Khalaq. It's called the Dalalatu, the Tadammun. Are you with me? It's called the Dalalatu, the Tadammun. The Dalalatu, the Altizam means, if Allah, Tabarakuhu Al-Ta'ala, he's a creator, this characteristics have also has shown me other two characteristics that I have to affirm for him. What is it? That he has knowledge and he has ability. He can't create. Just the same way that this house can't be there without somebody have made in it. Somebody have to make it, right? Allah can't be a Khalaq unless he is what? Unless he is Aalimun Qadir. And every characteristics of Allah is like that. It's the Dalalatu, the Mutabak. The Dalalatu, the Tadammun. And the Dalalatu, the Altizam. And there's an evidence for that in the Quran. The last ayah in Surat Al-Talaq. Allah, Who has created seven heavens and from the Earth that He sends down the things between them so that He knows that Allah has a lot of things and that Allah has put a lot of things with knowledge. You know what Allah says? Allah, Who has created seven heavens Allah says there's no harm. And from the earth that He sends down the things between them so that Allah knows that Allah has put a lot of things with knowledge. That's how Allah's characteristics works. works. Subhanahu wa ta'ala. That's just one ka'idah from the Qa'id, Sheikh Al-Islam Tameh mentioned in his book, Haqidah Al-Hamawiyah, Al-Tadmouriyah, from Hajj Sunnahbawiyah, Mujmal Al-Aitqadah Al-Sunnah, Qa'id. That's just a ka'idah, Qa'idah. And that saves you a lot. Allah's characteristics are dividing into two now. Allah's characteristics are dividing into how much? Two. Sifat which are called sifat datiya. And sifat which are called sifat fi'liya. Sifat which are called what? Sifat which are called sifat datiya. Characteristics which are, they are always attached and connected to Allah. They never detached and they never disconnect from Allah. Such as what? Allah always hears, Allah always knows. These are sifat which are called sifat datiya. They never detach from Allah. The second one is called what? Sifat fi'liya. They are not attached to Allah that, but it's connected to Allah's will. Pay attention. It is connected to Allah's will. Allah does it whenever he wills. He does it when? He does it whenever he wills. Such as what? Allah coming down and Allah coming down. Allah coming down, coming down. This is sifat fi'liya. It's a characteristic which is what? It's an action Allah does it whenever he wishes. Subhanahu wa ta'ala. The sheikh now is talking about the belief of the Quran. The Quran, which of the two does it fall under? Ahlus Sunnah have mentioned that the characteristics of speech, sifatul kalam, speech in which Ahlus Sunnah affam for Allah. Ahlus Sunnah affam for Allah. This characteristic is what? It's sifat datiya and it's sifat fi'liya. And what do we say that? If we say that the characteristics of speech is only sifat datiya, then the question is how do we have this Quran? If the Quran is within Allah, like knowledge is within Allah and we don't say it's an action which Allah does, then how on earth did we get this Quran? And this is when Asha'ira affirm Allah, the speech for Allah. Because from the seven they affirm Asha'ira. From one of them is speech. Sifatul kalam, they say we affirm it for Allah. But don't get fooled. They don't affirm it. Ahlus Sunnah affirm it. They only affirm it as what? Sifat datiya. They don't believe speech comes out of Allah. They don't believe that. They believe it's like knowledge and it's within Allah and it doesn't come out of him. So if speech doesn't come out of Allah, then how did we end up with this Quran? How did we get this Quran? Their reply to this is what? Ibaratu an kalamillah. That this Quran is an explanation in that which was within Allah. So the question is who explained it? Who brought it out? Who interpreted it? They argued amongst themselves up to views. Some said Jibreel and some said Nabiullah Muhammad. So this Quran that we have, the wording is not Allah. Whose wording is it? Jibreel or Nabiullah Muhammad. See how filthy that view is. Wa maahu wa biqauli. Wa maahu wa biqauli Sha'il. This Quran is not the speech of a person. The speech is what? It's not the poach of the Prophet. It's not his speech. In hu illa qaulul bashar sa'us lihi saqar. This Quran is not qaulul bashar. So the other Sha'il said, I can't be the speech of a bashar, a human being. It has to be Jibreel within ourselves. Ahlu Sunnah what they said was Allah speaks and Allah has a characteristic which they refer to as Allah has a sound, which we can hear. It's a characteristic which they refer to as Allah subhanahu wa ta'ala. When they were asked what's your evidence that Allah does not speak and it doesn't come out of him, they said a statement of a man we're going to take later his name. They said, that the speech is what's in the chest. That tongue is only in evidence but the real speech is what's within you. Ahlu Sunnah argued with them and replied to them by saying to them by saying to them Ahlu Sunnah replied by saying to them that the Quran that we have it's within Allah. So the speech is within Allah. They said yes. Does it come out? No it doesn't come out because speech to us is what's within. Okay good. Then what was the wisdom? What was that? What was the wisdom in when Allah said about He said, oh Allah make a sign for me. When my wife is giving birth and she's about to when my wife becomes pregnant and she's child is forming in her stomach. I want to know. Oh Allah give me a sign. Allah said that the sign is that you will be mute and you won't be able to speak. Allah said that you don't speak to the people. So Allah negated from him. Speech, right? It was negated from him. According to the poetry, it shouldn't be negated from him because he did speak in his heart. If it's something within then what was being negated from Zikriyah? Aleyhi salam. What was being negated from Zikriyah? Aleyhi salam. Doesn't make sense because according to you guys the fact that he can move his hands around is a calam for you guys. He can still speak is within him. So that's what happens to a person who goes against the the Kitab and the Sunnah and follows their whims and desires that's what happens to them. So Ahlus Sunnah, what did they say that the Quran is the speech of Allah? The Quran is what? The Quran, Ahlus Sunnah believe it is calam Allah. It's the speech of Allah. Munazalun, it came down from him. It is not created. And they have evidences regarding that extensive evidences. That is the speech of Allah. Allah says in the Quran Until he hears what? Until he hears the speech of Allah Subhanahu wa ta'ala Until he hears the speech of Allah Subhanahu wa ta'ala And Ahlus Sunnah and Jama'a they also mentioned that anyone who says anyone who says that the Quran is created the Salaf of this ummah scholars from the Salaf of this ummah they refer to them as kuffar and the number of scholars who made the jamiyah who said this statement kuffar was 500 500 scholars they made takfir of the jamiyah.