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A summary of the concepts held by the Ahl al-Sunnah.

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The objective of faith in Allah the Exalted.

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Faith in Allah the Exalted encompasses four matters.

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First: Belief in the existence of Allah the Exalted.

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Second: Belief in the Lordship (Rububiyyah) of Allah the Exalted.

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Third: Belief in the Divinity (Uluhiyyah) of Allah the Exalted.

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Fourth: Belief in the Beautiful Names and Sublime Attributes of Allah; all of this is included in our statement, "There is no god but Allah."

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The first obligation upon those who are morally responsible (mukallafin).

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Faith in Allah the Exalted, in the sense previously mentioned, is the first obligation upon the mukallafin according to the Ahl al-Sunnah wal-Jama'ah.

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It is an innate matter upon which Allah has created mankind.

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Although faith in Allah is an innate matter, the theologians (Mutakallimun)—such as the Mu'tazilah, the Jahmiyyah, and some of the Ash'ariyyah—

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hold that the first obligation upon the mukallaf is rational inquiry and deduction.

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Some even claim that the first obligation is doubt, as it leads to the intent to inquire.

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Others make the ultimate goal of faith the knowledge of the world's contingency and the eternity of the Creator.

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All of this is false, because knowledge of Allah and faith in Him are rooted in the innate nature (fitrah).

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Thus, the obligation is to realize this in reality without the need to stipulate rational deduction as a prerequisite.

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For many common people do not know how to perform rational deduction and inquiry, nor are they capable of it.

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Belief in the existence of Allah the Exalted.

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The majority of humanity acknowledges the existence of a Creator for the universe.

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However, many of them commit shirk (polytheism) in this acknowledgment by positing two or more gods.

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They associate other false deities with the True God.

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None acknowledge the Oneness of Allah the Exalted except the Prophets, the Messengers, and their followers.

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As for those who deny the existence of a Creator entirely, they have been few throughout history.

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Their numbers were not significant until the modern era, and they are currently called atheists.

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Most of them are communists, followers of Karl Marx.

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Their numbers have begun to increase in Western society.

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Some of them neither deny nor affirm the existence of a Creator.

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They say, "I do not know whether a Creator exists or not."

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Yet, even if a Creator existed in their view, they claim He has no involvement in their lives.

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These are called agnostics, derived from their statement, "I do not know."

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Faith in the existence of Allah and His Oneness, along with its innate perception, is also evidenced by reason.

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For anyone who contemplates the precise order by which the universe—with all that is in it—functions,

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realizes that there is no room whatsoever for coincidence in this matter.

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And that the precision of the creation points to the existence of the Creator, the One who fashioned this universe and manages it.

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And that this Creator is the Lord and the God who alone deserves worship.

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It is also evidenced by revelation.

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The Noble Qur'an, with its absolute inimitability in all fields—rhetoric, science, legislation, and historical accounts—

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proves that it is from Allah, and it is filled with the call to believe in Allah and His Oneness.

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It is also evidenced by sensory experience.

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Such as the miracles Allah performed at the hands of His Prophets, which were beyond human capacity.

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And what is witnessed of the answering of the supplications of His Prophets and allies immediately upon their conclusion.

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As happened with the descent of rain shortly after the Messenger of Allah (peace be upon him) sought it.

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So who is it that answers these supplications?

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The Oneness of Allah the Exalted is realized in two ways.

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The first way:

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The Oneness of Allah the Exalted in His actions and attributes.

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For no one among His creation shares in the actions of Allah the Almighty.

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This is called the Oneness of Lordship (Tawhid al-Rububiyyah).

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Likewise, His attributes—glory be to Him—do not resemble the attributes of anyone.

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This is called the Oneness of Names and Attributes (Tawhid al-Asma' wal-Sifat).

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This way includes two types of Tawhid.

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The Oneness of Lordship and the Oneness of Names and Attributes.

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It is also called:

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Scientific-credal Tawhid.

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Or theoretical scientific Tawhid.

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Or the Tawhid of knowledge and affirmation.

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The second way:

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The servants' unification of Allah the Exalted through their own actions.

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Meaning, directing their intentions and worship to Allah the Almighty alone.

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This way includes the Oneness of Divinity (Tawhid al-Uluhiyyah).

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It is also called:

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The Tawhid of intention and seeking.

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Or practical Tawhid.

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The categories of Tawhid.

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According to the aforementioned concept,

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scholars have divided Tawhid into three categories.

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First:

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The Oneness of Lordship.

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Which is the unification of Allah the Almighty in His actions.

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Second:

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The Oneness of Divinity.

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Which is the unification of Allah the Almighty through the actions of the servants.

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Third:

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The Oneness of Names and Attributes.

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The call to Tawhid.

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The call to Tawhid

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is the call to liberate people from servitude and submission to anyone other than Allah the Exalted,

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to the worship of Allah alone,

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and complete submission to Him,

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while disavowing whatever is worshipped besides Him.

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Thus, they do not direct worship to other than Allah.

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Just as they do not turn to Allah only with their tongues and ritualistic acts,

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without the turning of their hearts toward Him—glory be to Him—

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and receiving legislation from Him, the Almighty,

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and complete compliance with it.

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Rather, they unify Allah with their tongues, their rituals, and their hearts,

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and with complete compliance to His rulings.

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This is the meaning of the statement of Allah the Exalted:

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“And verily We have raised in every nation a messenger, (proclaiming): Serve Allah and shun false gods. Then some of them (there were) whom Allah guided, and some of them (there were) upon whom error had just hold. Do but travel in the land and see the nature of the consequence for the deniers!” (16:36)

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In the Tawhid of Allah is liberation from everything else.

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For a person cannot be free while they are beholden to anyone other than Allah for anything in their own self,

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or in the course of their life,

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or in the values, laws, and legislations that govern life.

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There is no freedom while there is submission in a person's heart to anything mentioned,

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or attachment, longing, or servitude to other than Allah.

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Therefore, Tawhid is the only form of true human liberation in this life.

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Tawhid prevents shirk and the multiplicity of gods.

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Tawhid eradicates the following of any customs, habits, traditions,

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or rulings that contradict what Allah has revealed.

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In Tawhid, there is a transformation from chaos to order.

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Faith in Allah and His Oneness is the turning point in human life,

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from servitude to various powers, objects, and considerations,

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to a single servitude to Allah, the One, the Exalted.

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A servitude that elevates the soul above everything and every worldly consideration,

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and moves it from chaos and distraction to order and a unified intention and goal.

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For without Tawhid, humanity knows no straight intention or consistent purpose for itself,

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nor does it know a focal point around which to gather in earnestness and equality,

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just as the entire existence gathers and is ordered by submission to the will of Allah, the One, the Subduer,

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in accordance with His laws and consistent patterns.

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Allah the Exalted said: ﴾Had there been within the heavens and earth gods besides Allah, they both would have been ruined.﴿

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“If there were therein gods beside Allah, then verily both (the heavens and the earth) had been disordered. Glorified be Allah, the Lord of the Throne, from all that they ascribe (unto Him).” (21:22)

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The statement "There is no god but Allah" is a complete methodology of life that includes the credal aspect,

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the devotional aspect, and the practical behavioral aspect of a person's life.

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The heart does not settle or find tranquility except through Tawhid,

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as it realizes that there is no beloved for His own sake except Allah,

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and no desired object for its own sake except Allah.

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And that everything loved and desired besides Allah must be subordinate to the will and love of Allah.

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For everything in reality ends with Allah the Almighty.

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As Allah the Exalted said: ﴾And that to your Lord is the finality.﴿

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There is no goal beyond Him—glory be to Him—that is sought, nor is there any finality other than Him.

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The statement "There is no god but Allah" and its significance.

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The statement "There is no god but Allah" is a complete methodology of life.

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It includes the credal aspect, the devotional aspect,

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and the practical behavioral aspect of a person's life.

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It is the greatest statement sent down from Allah,

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because it contains the religion that all the Messengers brought from Allah the Exalted.

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It is the great truth by which people become believers or disbelievers,

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righteous or wicked.

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It is a testimony to the uniqueness of Allah in His Oneness and a disavowal of shirk.

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As Allah the Exalted said: ﴾Say, "He is only one God."﴿

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“Say (O Muhammad): What thing is of most weight in testimony? Say: Allah is Witness between me and you. And this Qur'an hath been inspired in me, that I may warn therewith you and whomsoever it may reach. Do ye in sooth bear witness that there are gods beside Allah? Say: I bear no such witness. Say: He is only One Allah. Lo! I am innocent of that which ye associate (with Him).” (6:19)

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The paths leading to the knowledge that there is no god but Allah.

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Allah the Exalted says: ﴾So know that there is no god but Allah.﴿

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There are paths and means to this knowledge of this great statement, among the most important of which are:

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First: Contemplating the names and attributes of Allah the Exalted, which indicate His perfection and greatness.

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For they yield the excellence of worship and devotion to Allah,

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to Whom belongs all praise, glory, majesty, and beauty.

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Second: Knowledge of the Lordship of Allah and His uniqueness in creation and management.

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This yields the realization of His uniqueness in deserving divinity.

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Third: Knowledge that He is the Bestower of blessings, both religious and worldly, alike,

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the apparent and the hidden.

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This yields the attachment of the heart to Allah and love for Him.

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Fourth: Knowing the descriptions of idols and rivals worshipped besides Allah,

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and realizing that they are deficient in all respects, inherently needy,

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possessing no benefit or harm for themselves or their worshippers,

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nor power over death, life, or resurrection.

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Knowledge of all this yields the realization that there is no god but Allah,

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and the falsehood of everything else.

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Fifth: Constantly contemplating the Book of Allah the Exalted.

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This yields complete knowledge of the Oneness of Allah and His exclusivity in worship.

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Sixth: Looking into the guidance of the Messengers and Prophets,

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and their sincerity in the Tawhid of Allah and His worship.

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Seventh: Looking into the signs of Allah witnessed in the souls and the horizons.

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For they all point to Tawhid with the greatest evidence,

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and testify to the Oneness of the Creator and the wonder of His creation in the universe.

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Every one of these paths leads to the knowledge that there is no god but Allah.

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So how much more so when they are combined and converge?

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At that point, faith becomes firmly rooted in the heart of the believing servant,

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along with knowledge of the meaning of the statement of Tawhid.

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The purity, precision, and clarity of Tawhid.

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Tawhid is the purest, most precise, and most refined thing.

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The slightest thing scratches it, affects it, and removes its luster.

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Yet, among people, there are those whose Tawhid is great and immense,

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in which much that disturbs it is submerged,

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whether from a word, a glance, or a hidden desire,

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like a large body of water that does not carry impurities.

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Thus, one whose Tawhid is lesser than the possessor of great Tawhid may be deceived by this,

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scratching his Tawhid with such scratches and disturbances,

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which affects him significantly.

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Just as the possessor of pure Tawhid

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notices early on what defiles his Tawhid, even if it is minute,

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so he treats it quickly and turns back from what he fell into.

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This was the state of the Companions (may Allah be pleased with them),

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and the righteous salaf after them.

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It has been said of them that their sins were few,

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so they knew from where they were approached.

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The clearest example of this is 'Umar ibn al-Khattab (may Allah be pleased with him),

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when he opposed the Treaty of Hudaybiyyah

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and debated the Prophet (peace be upon him) regarding it.

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Then, he did not cease to feel the deepest regret for that,

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and he continued to give charity, fast, pray, and manumit slaves,

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fearing this opposition and as an expiation for it.

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Whereas one weak in faith and Tawhid does not possess such realization,

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so he does not turn back from what he does that scratches his Tawhid.

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Just as the possessor of strong Tawhid and many good deeds

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is forgiven for what one who lacks such Tawhid and good deeds is not forgiven for.

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So let a person be mindful of his Tawhid,

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and let him protect it from everything that scratches it,

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until he wins the greatest fruit of Tawhid,

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which is salvation from the Fire and winning the Gardens of Paradise.

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Whoever prefers the worldly life, his intention is corrupted, and his behavior contradicts the requirements of Tawhid.

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It is regrettable that some people may inherit the knowledge of the salaf

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and theoretically believe their creed,

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but the diversion of their ambition toward the world,

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and their preference for any of its adornments and decorations,

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removes them from what they inherited,

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and diverts them toward misguidance in perceptions and deviation in behavior,

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whether they realize it or not.

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While he denounces the people of heretical creeds for their innovations,

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Satan causes him to fall into innovations of another kind,

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such as allying with the people of falsehood and downplaying their falsehood,

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It thus becomes a ladder and a staircase for the elevation of tyrants and those who follow their own desires.

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For anyone among the people of knowledge who prefers this world over the Hereafter,

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must inevitably speak falsely about Allah in their legal opinions and judgments.

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This is because the rulings of the Lord, glory be to Him, often run contrary to the desires of people,

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especially those among them who hold positions of authority.

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Their purposes cannot be fulfilled except by opposing the truth and suppressing it.

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Thus, the love of this world causes those among the people of knowledge who are tempted by it

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to reject, obscure, and conceal the truth,

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in order to curry favor with those who hold power and follow their whims,

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and out of fear of losing their share of worldly gains.

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Just as the Almighty said regarding the People of the Book:

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“And a generation hath succeeded them who inherited the scriptures. They grasp the goods of this low life (as the price of evil-doing) and say: It will be forgiven us. And if there came to them (again) the offer of the like, they would accept it (and would sin again). Hath not the covenant of the Scripture been taken on their behalf that they should not speak aught concerning Allah save the truth? And they have studied that which is therein. And the abode of the Hereafter is better, for those who ward off (evil). Have ye then no sense?” (7:169)

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They say, "We will be forgiven."

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Yet if an equivalent worldly gain comes to them, they seize it.

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“And a generation hath succeeded them who inherited the scriptures. They grasp the goods of this low life (as the price of evil-doing) and say: It will be forgiven us. And if there came to them (again) the offer of the like, they would accept it (and would sin again). Hath not the covenant of the Scripture been taken on their behalf that they should not speak aught concerning Allah save the truth? And they have studied that which is therein. And the abode of the Hereafter is better, for those who ward off (evil). Have ye then no sense?” (7:169)

217
00:17:35,650 --> 00:17:44,650
“And a generation hath succeeded them who inherited the scriptures. They grasp the goods of this low life (as the price of evil-doing) and say: It will be forgiven us. And if there came to them (again) the offer of the like, they would accept it (and would sin again). Hath not the covenant of the Scripture been taken on their behalf that they should not speak aught concerning Allah save the truth? And they have studied that which is therein. And the abode of the Hereafter is better, for those who ward off (evil). Have ye then no sense?” (7:169)

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And they studied what was in it.

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“And a generation hath succeeded them who inherited the scriptures. They grasp the goods of this low life (as the price of evil-doing) and say: It will be forgiven us. And if there came to them (again) the offer of the like, they would accept it (and would sin again). Hath not the covenant of the Scripture been taken on their behalf that they should not speak aught concerning Allah save the truth? And they have studied that which is therein. And the abode of the Hereafter is better, for those who ward off (evil). Have ye then no sense?” (7:169)

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Do you not then use your reason?

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The Almighty informed us that they seize the fleeting worldly gain,

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which is the worldly benefit,

223
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despite their knowledge that it is forbidden to them.

224
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They say, "We will be forgiven,"

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while they persist in what they are doing and repeat it.

226
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And if an equivalent worldly gain comes to them, they seize it.

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This drives them to oppose the truth,

228
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and to speak falsely about Allah.

229
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Instead of speaking out clearly and defending it.

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The conditions for benefiting from the word of Tawhid.

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"La ilaha illa Allah" (There is no god but Allah).

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The word of Tawhid is the first condition,

233
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and the primary reason for entering Paradise.

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As the Prophet, peace and blessings of Allah be upon him, said:

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"I bear witness that there is no god but Allah,

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and that I am the Messenger of Allah.

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No servant meets Allah with these two, without doubting them,

238
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but that he will enter Paradise."

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Narrated by Muslim.

240
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However, one must fulfill its conditions,

241
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for a person to enter Paradise.

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It was said to Wahb Ibn Munabbih:

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"Is not the key to Paradise 'La ilaha illa Allah'?"

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He replied, "Yes,

245
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but there is no key that does not have teeth.

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Whoever brings the key with its teeth, it will be opened for him;

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and whoever does not bring it with its teeth, it will not be opened for him."

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The teeth of the key are the conditions of this word.

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They are, firstly:

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Knowledge of its meaning,

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which negates ignorance of it.

252
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The Almighty said:

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"Know, therefore, that there is no god but Allah."

254
00:19:36,759 --> 00:19:39,759
And the Prophet, peace be upon him, said:

255
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"Whoever dies while knowing that there is no god but Allah,

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will enter Paradise."

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Narrated by Muslim.

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Secondly:

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Certainty, which negates doubt and suspicion.

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The Almighty said:

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"The believers are only those who have believed in Allah and His Messenger,

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and then have not doubted."

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And the Prophet, peace be upon him, said to Abu Hurayrah, may Allah be pleased with him:

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"Whoever you meet behind this wall,

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testifying that there is no god but Allah,

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with his heart certain of it,

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give him the glad tidings of Paradise."

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Narrated by Muslim.

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As for the doubter,

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he is among the people of hypocrisy,

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as the Almighty said:

272
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“They alone ask leave of thee who believe not in Allah and the Last Day, and whose hearts feel doubt, so in their doubt they waver.” (9:45)

273
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"And their hearts have doubted."

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“They alone ask leave of thee who believe not in Allah and the Last Day, and whose hearts feel doubt, so in their doubt they waver.” (9:45)

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Thirdly:

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Acceptance by the heart and tongue of this word and what it entails.

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Its opposite is denial, turning away, and arrogance,

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which is the action of the disbelievers.

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For they denied it and said:

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“Maketh he the gods One Allah? Lo! that is an astounding thing.” (38:5)

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“Maketh he the gods One Allah? Lo! that is an astounding thing.” (38:5)

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And they were too arrogant to accept it,

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as the Almighty said:

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“For when it was said unto them, There is no Allah save Allah, they were scornful” (37:35)

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Fourthly:

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Submission to what the word indicates and entails,

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which is Islam,

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meaning submission to Allah the Almighty,

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and His commands.

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The Almighty said:

291
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“Turn unto your Lord repentant, and surrender unto Him, before there come unto you the doom, when ye cannot be helped.” (39:54)

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And the Almighty said:

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“Whosoever surrendereth his purpose to Allah while doing good, he verily hath grasped the firm hand-hold. Unto Allah belongeth the sequel of all things.” (31:22)

294
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"He has grasped the most trustworthy handhold."

295
00:21:33,269 --> 00:21:37,400
The most trustworthy handhold is the word of Tawhid.

296
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The perfection of submission and its ultimate goal

297
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is prioritizing what Allah loves, even if it contradicts one's desires,

298
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and hating what Allah hates, even if one's desires incline toward it.

299
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Fifthly:

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Truthfulness in uttering it, which negates lying.

301
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This means saying it truthfully from the heart,

302
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with the heart agreeing with the tongue.

303
00:21:59,460 --> 00:22:04,460
Lying is claiming it while deceiving Allah and the believers,

304
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which is the state of the hypocrites,

305
00:22:06,460 --> 00:22:08,460
as the Almighty said:

306
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"And of the people are some who say..."

307
00:22:12,460 --> 00:22:16,460
“And of mankind are some who say: We believe in Allah and the Last Day, when they believe not.” (2:8)

308
00:22:16,460 --> 00:22:19,460
"...but they are not believers."

309
00:22:19,460 --> 00:22:23,460
“They think to beguile Allah and those who believe, and they beguile none save themselves; but they perceive not.” (2:9)

310
00:22:23,460 --> 00:22:27,460
“They think to beguile Allah and those who believe, and they beguile none save themselves; but they perceive not.” (2:9)

311
00:22:27,460 --> 00:22:30,460
"And they do not perceive."

312
00:22:30,460 --> 00:22:34,460
"In their hearts is disease,"

313
00:22:34,460 --> 00:22:37,460
"so Allah has increased their disease,"

314
00:22:37,460 --> 00:22:41,460
"and for them is a painful punishment,"

315
00:22:41,460 --> 00:22:44,460
"because they used to lie."

316
00:22:44,460 --> 00:22:47,589
And the Prophet, peace be upon him, said:

317
00:22:47,589 --> 00:22:51,619
"There is no one who testifies that there is no god but Allah,

318
00:22:51,619 --> 00:22:53,619
and that I am the Messenger of Allah,

319
00:22:53,619 --> 00:22:55,619
truthfully from his heart,

320
00:22:55,619 --> 00:22:58,619
but that Allah will forbid him from the Fire."

321
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Agreed upon.

322
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Sixthly:

323
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Sincerity,

324
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which is purifying the utterance of it with a sound intention, free from the impurities of shirk (polytheism).

325
00:23:08,940 --> 00:23:14,940
And that there be no other purpose behind uttering it other than the speaker's intention for his Lord.

326
00:23:14,940 --> 00:23:16,980
The Almighty said:

327
00:23:16,980 --> 00:23:22,980
“And they are ordered naught else than to serve Allah, keeping religion pure for Him, as men by nature upright, and to establish worship and to pay the poor-due. That is true religion.” (98:5)

328
00:23:22,980 --> 00:23:26,069
And the Prophet, peace be upon him, said:

329
00:23:26,069 --> 00:23:31,069
"Indeed, Allah has forbidden the Fire to the one who says 'La ilaha illa Allah,'

330
00:23:31,069 --> 00:23:34,069
seeking thereby the Face of Allah."

331
00:23:34,069 --> 00:23:36,099
Agreed upon.

332
00:23:36,099 --> 00:23:37,390
Seventhly:

333
00:23:37,390 --> 00:23:42,390
Love for this word, what it indicates, and what it entails,

334
00:23:42,390 --> 00:23:45,390
and love for its people who act upon it,

335
00:23:45,390 --> 00:23:47,390
and hatred for what contradicts it.

336
00:23:47,390 --> 00:23:49,390
The Almighty said:

337
00:23:49,390 --> 00:23:57,390
“Yet of mankind are some who take unto themselves (objects of worship which they set as) rivals to Allah, loving them with a love like (that which is the due) of Allah (only) - those who believe are stauncher in their love for Allah - Oh, that those who do evil had but known, (on the day) when they behold the doom, that power belongeth wholly to Allah, and that Allah is severe in punishment!” (2:165)

338
00:23:57,390 --> 00:24:01,390
“Yet of mankind are some who take unto themselves (objects of worship which they set as) rivals to Allah, loving them with a love like (that which is the due) of Allah (only) - those who believe are stauncher in their love for Allah - Oh, that those who do evil had but known, (on the day) when they behold the doom, that power belongeth wholly to Allah, and that Allah is severe in punishment!” (2:165)

339
00:24:02,579 --> 00:24:07,579
The good ending for one who concludes his speech in this world with the word of Tawhid.

340
00:24:07,579 --> 00:24:12,700
The Prophet, peace be upon him, said:

341
00:24:12,700 --> 00:24:19,700
"Whoever's last words in this world are 'La ilaha illa Allah' will enter Paradise."

342
00:24:19,700 --> 00:24:24,769
Narrated by Abu Dawud and Al-Hakim, who authenticated it, and Al-Dhahabi agreed with him.

343
00:24:24,769 --> 00:24:28,059
The secret of this, and Allah knows best,

344
00:24:28,059 --> 00:24:33,059
is that the testimony that there is no god but Allah at the time of death

345
00:24:33,059 --> 00:24:37,059
has a tremendous effect in expiating and erasing sins,

346
00:24:37,059 --> 00:24:43,059
because it is the testimony of a servant who is certain of it and knowledgeable of its content,

347
00:24:43,059 --> 00:24:45,059
whose desires have died away,

348
00:24:45,059 --> 00:24:50,059
whose rebellious soul has softened and turned back after its turning away,

349
00:24:50,059 --> 00:24:54,059
from which its greed for this world and its vanities have departed,

350
00:24:54,059 --> 00:24:59,059
and which has surrendered before its Lord, Creator, and true Master,

351
00:24:59,059 --> 00:25:04,059
in its most humble state before Him and most hopeful state for His pardon.

352
00:25:04,059 --> 00:25:08,059
Thus, that testimony, sincere for Allah, was the conclusion of his deeds,

353
00:25:08,059 --> 00:25:13,059
so it purified him of his sins and brought him before his Lord and Master,

354
00:25:13,059 --> 00:25:18,059
with his outward state matching his inward state, and his secret matching his public.

355
00:25:18,059 --> 00:25:23,819
The significance of the names "Al-Wahid" (The One) and "Al-Ahad" (The Unique) and the difference between them.

356
00:25:23,819 --> 00:25:29,910
Among the beautiful names of Allah are Al-Wahid and Al-Ahad.

357
00:25:29,910 --> 00:25:32,910
Both have been mentioned in the Book and the Sunnah.

358
00:25:32,910 --> 00:25:38,910
The name Al-Wahid appears in the Noble Qur'an more than twenty times.

359
00:25:38,910 --> 00:25:41,910
For example, the saying of Allah the Almighty:

360
00:25:41,910 --> 00:25:47,910
“Say (O Muhammad): Who is Lord of the heavens and the earth? Say: Allah. Say: Take ye then (others) beside Him for protectors, which, even for themselves, have neither benefit nor hurt? Say: Is the blind man equal to the seer, or is darkness equal to light? Or assign they unto Allah partners who created the like of His creation so that the creation (which they made and His creation) seemed alike to them? Say: Allah is the Creator of all things, and He is the One, the Almighty.” (13:16)

361
00:25:47,910 --> 00:25:53,099
As for the name Al-Ahad, it only appears in the saying of Allah the Almighty:

362
00:25:53,099 --> 00:26:00,259
"Say, 'He is Allah, [who is] Ahad.'" Both glorious names indicate the oneness of Allah the Almighty.

363
00:26:00,259 --> 00:26:04,259
However, there are two differences between them:

364
00:26:04,259 --> 00:26:07,259
Firstly, in the case of negation:

365
00:26:07,259 --> 00:26:12,259
The name "Ahad" is more comprehensive than the name "Wahid."

366
00:26:12,259 --> 00:26:15,259
If it is said, "There is not one (wahid) in the house,"

367
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it may be intended that there are two or more.

368
00:26:19,259 --> 00:26:22,259
But if it is said, "There is not one (ahad) in the house,"

369
00:26:22,259 --> 00:26:26,259
this indicates the negation of the existence of the entire genus.

370
00:26:26,259 --> 00:26:30,359
Secondly, in the case of affirmation:

371
00:26:30,359 --> 00:26:35,359
It is not correct to describe anything with the name "Ahad" except Allah the Almighty.

372
00:26:35,359 --> 00:26:40,359
One cannot say "a man is ahad" or "a garment is ahad."

373
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Whereas the term "wahid" is used as a descriptor for anything one wishes.

374
00:26:45,359 --> 00:26:49,359
So one says "one man" and "one garment."

375
00:26:50,359 --> 00:26:54,359
In summary, Allah, Al-Wahid Al-Ahad,

376
00:26:54,359 --> 00:26:58,359
is the One who is unique in Lordship and Divinity.

377
00:26:58,359 --> 00:27:04,359
Just as the name Al-Ahad indicates the negation of any partner to Allah, the Almighty and Exalted.