The author said: I ask Allah, Most Generous, the Lord of the Tremendous Throne..

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Winfred Tate
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1 ب س م الل ه الر ح م ن الر ح يم الحمد هلل رب العالمين وصلى اهلل وسلم وبارك على نبينا محمد وعلى آله وصحبه أجمعين,أما بعد So again, The author said: I ask Allah, Most Generous, the Lord of the Tremendous Throne.. He says: This is from wanting good of this imam, good, is wanting ن صح And if you say: him. he advised نم م ص م حه say: that is he wanted good for him and if you نم م ص م ح لمه So, what is this, which the author did, which is considered as wanting good for us? The Sheikh clarifies it saying: That he is teaching you and invoking Allah for you at the same time, because he says: يتوالك أن العظيم العرش رب الكرمي اهلل أسأل In the beginning of his book he invoked Allah for you, this is out of his care, and concern and mercy with the one whom he is teaching, because knowledge is mercy between its people, between the Sheikh and the student, and between each other,

2 الراحون ير حهم الرحن ارحوا من يف األرض يرحكم من يف السماء And the Prophet sallalahu alayhi was salaam, was sent as a Rahmah, And Allah subhanahu wa ta ala showing us the straight path is out of the Rahmah, because part of Allah being Merciful with us, is showing us the way out of Hell, so it is a mercy that Allah revealed to His Prophet a book, by which we are guided to the straight path, to the path that leads to Paradise, that we are protected from the other ways of evil which all lead to hell fire, this is from the Mercy of Allah subhanahu wa ta ala. Allah subhanahu wa ta ala says: م ولمو مال فمض ل الل ه م علمي ك م م و م رح م ت ه مالت ب م ع ت م الش ي طما من إ ال قمل يل Had it not been for the Grace and Mercy of Allâh upon you, you would have followed Shaitân (Satan), save a few of you. (4:83) Then he says: And also in that statement of the author there is a tawassul, and at tawassul is using something to get near to someone, or to something else, seeking a means or using or facilitating means of nearness, and what is meant here is the tawassul in the dua, and the tawassul mainly is done by the good deeds, the tawassul by the dua, is one of three cases, getting close to Allah, is by: 1. Asking Him by His names and attributes, 2. Asking Him by a good deed that one has done, as in the story of the three people who got trapped in the cave 3. By the dua of the pious. These three ways are legislated and permitted in our religion this means that is it not haram and one can do it.

3 Screenshot: This is permitted in general, I say general because this some of the people of knowledge say that it is best for one to make dua for himself, we will not get into this issue, but we say that For this the third third way condition, is legislated there - just are like three the companions conditions: used to ask the Prophet to do dua for them. Because in general, asking from other than Allah is restricted to those three conditions, You cannot ask someone who is not alive, because this would be the evil tawassul, which is a form of shirk, one of the greatest shirk, and you cannot ask someone who is absent and you cannot ask someone who is incapable. Because if you would ask any of those three (i.e. who is dead or absent, etc) it would involve the belief that the person could do what is asked without doing the means and reasons, and only Allah could do that. As Allah said: إ ن م ا أ م ر ه إ ذ ا أ ر اد ش ي ئ ا أ ن ي ق ول ل ه ك ن ف ي ك ون Verily, His Command, when He intends a thing, is only that He says to it, "Be!" and it is! (36:82) If Allah wants something He commands it to be, without any means and reasons, this is one of the exclusive qualities of Allah. He says: This tawassul now that the author uses is of the first type, - invoking Allah through His Names and Attributes. So here he is asking Allah by two or three of His attributes,

4 Why? Because it goes two ways, he said: How many harakahs have been placed on?العظيم Two Why? Because it is possible. Is an attribute for which word? Allah They say that the attribute takes the same grammatical ruling of the word it is describing. That s when they say, تتبع املوصوف,الصفة this means, if the word that is being described has a kasrah the adjective will have a kasrah, if it has a dhammah it will take a dhammah and if fathah it will take a fathah. And no matter how many multiple adjectives you put it will follow the same. (i.e. gets the same harakah) ه م و الل ه ال ذ ي مال إ لم ه م إ ال ه م و ال مل ك ال ق د وس الس ملم Why all of them have a dhammah? These attributes are for who in this sentence? For Allah. It s: Allah said in another verse: ه م و الل ه الل ه م م رب ك م م و م رب آب م ائ ك م األ مو ل م ي

5 Allah says in Suratul Jum uah: Rabb got a fathah, because the word Allah has a fathah. ي م سب ح ل ل ه ما يف الس ما م وات م وما يف األ مر ض ال مل ك ال ق د وس ال م عز يز ا ل م ك يم All are describing the word Allah If you make العظيم an adjective for Rabb, what harakah you are going to give it? A fathah, because Rabb has a fathah, and if you make العظيم an adjective for al arsh, you will give it a kasrah cause Al Arsh has a kasrah. That is why you find, in the explanations when they analyze sentences like these, they tell you that this word possibly, or could be an adjective to this or could be adjective referring back to that. So if we say the author here asked Allah by his attribute, al adhamah, then we are making العظيم an adjective for Rabb. And if we say the author asked Allah by His Lordship of the great throne then we are making العظيم an adjective for the throne. It looks like the sheikh wants to point out the two possibilities for you so he says: Tawassul to Allah by His Glory, and by His Lordship of the Throne, which is the highest of creations, and also at tawassul by His name, Al Kareem As we said in the hadeeth: Above the 7 heavens is the sea, and above the sea is the kursi and above the kursi is the Arsh and above the Arsh is Allah subhanahu wa ta ala

6 Then he said: He used in his dua as a means of nearness of Allah, His Lordship and His Attributes, Then he said: يتخذك وليا mean? It means يتوالك What does By taking you as a wali, and what is الويل?الويل is taken from the verb, و ل ي It means came after and followed, and it includes nearness, if something comes after something or follows something it is nearest to it. In Qamoos AL Mureet, Al Fayrooz Al Abbaadi says: What involves the nearness? The nearness can come from many aspects, he is near to you from the aspect of him being guardian over you, he is near to you in love, he is near to you in position like him being your relative, these meanings: القرب meaning: Branch out from one Both mean, nearness. When Allah says: 2:257 الل ه م ويل ال ذ ي م ن آمن وا ي ر ج ه م م م ن الظ ل مات إ م ل الن ور Allah is the Wali (Protector or Guardian) of those who believe. He brings them out from darkness into light.

7 And when Allah says: 5:51 ي م ا أمي م ها ال ذ ي م ن آمن وا مال تمت خ ذ وا ال ي م ه و م د م والن م صا م رى أمو ل ي م اء م O you who believe! Take not the Jews and the Christians as Auliya' (friends, protectors, helpers, etc.), When Allah says: 5:55 إ ن ما م ول ي ك م الل ه م و م رس ول ه م وال ذ ي م ن آمن وا Verily, your Wali (Protector or Helper) is Allah, His Messenger, and the believers, When Allah says: 5:56 م ومن ي م تم م ول الل ه م م و م رس ولمه م وال ذ ي م ن آمن وا فمإ ن ح ز م ب الل ه ه م ال غمال ب ومن And whosoever takes Allah, His Messenger, and those who have believed, as Protectors, then the party of Allah will be the victorious. This walayatu, with a fathah on the waaw, which is the masdar of waliya, which means nearness in love, support, aid and all of that. Al Walaya in our shariah is nearness in love and if you know that, you will know that the saying of Allah: ي م ا أمي م ها ال ذ ي م ن آمن وا مال تمت خ ذ وا ال ي م ه و م د م والن م صا م رى أمو ل ي م اء م O you who believe! Take not the Jews and the Christians as Auliyâ (friends, protectors, helpers) Mentioned in the interpretation So now we come to know from where did those three meanings come from. So the author asks Allah to take you as His Wali, (helping you, protecting you, supporting you,) both in this dunya and in the hereafter, O Student of knowledge, And this is something Nabi of Allah, Yusuf alayhis salaam affirmed, as in Surah no 12:101: أمن م ت م ول ي ي يف الد ن ي م ا موا ل خ م رة

8 You are my Walî (Protector, Helper, Supporter, Guardian, God, Lord.) in this world and in the Hereafter. And he also asks Allah: That he makes you Mubarak, (blessed) wherever you were And that He guides to what, in it, is what is good for your deen and for your Hereafter. Then he said: And Al Mubarak is the one whose benefit crosses over to the others. Then he gave examples: Of feeding their hungry (people), and undertaking their burdens, and aiding them He is giving different examples of crossing over one s benefit to others, by feeding their hungry people, carrying their burdens and aiding, and the most important by teaching them religion, the greatest naf and greatest barakah, by teaching others as ibn Qayyim م رك ا أمي م ن ما ك ن ت ( Allah: said about the saying of م و م ج م علم ن م ب م ا معلما للخري said: ), Ibn Qayyim One teaching good wherever I may be. Because this is the best you can give anyone, you teach him what is good, and the saying Is taken from the statement of `Eesaa: م رك ا أمي م ن ما ك ن ت م و م ج م علم ن م ب م ا "And He has made me blessed where so ever I be, (19:31)

9 He says: meaning blessed in, in your deeds, and in everything, in benefitting the people and اي in high status, and intercession (interceding for people in good in that which you are capable of, by giving them what they seek from that whom they seek it, then this is a good deed, not interceding to Allah that is shirk, the intercession mentioned by the sheikh is the interceding one is capable of, this is interceding in this dunya) End of Lecture 2 ا لمد هلل الذي بنعمته تتم الصا لات

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