Continuation of the benefits of the saying of Allah the Exalted: “Say: I am only a human like you. It has been revealed to me that your God is One God. So be upright to Him and seek His forgiveness. And woe to the polytheists.”

Where he restricted revelation to tawhid (the oneness of Allah) , even though he is revealed other things such as prayer and zakah, and so on. But because the most important thing the Prophet (peace and blessings be upon him) came with was tawhid, revelation was restricted to it . And I say to you: whenever a person truly realizes tawhid, he must necessarily perform the laws of Islam. Do you understand? Because if he makes Allah the sole object of his intention and makes Him his life, he must necessarily turn to Him. And in what does he turn to Him? By the path He has legislated to lead to Him. For this reason, we say that the hadith of 'Itban: is according to its apparent meaning. So whoever says, “There is no god but Allah,” seeking thereby the Face of Allah, is forbidden from the Fire. And the implication of his being forbidden from the Fire is that he does not commit a major sin that necessitates his entering the Fire or leads to his entering the Fire. Everyone who says, “There is no god but Allah,” seeking the Face of Allah, will not do what angers Allah. How can you seek His Face and then do what angers Him? Does doing what angers Him prevent you from reaching His Face, or not? Yes, it prevents you. If it prevents you while you are seeking His Face, you must necessarily turn away from it, either by abstaining from it absolutely, or by repenting from it if you have fallen into it. Be alert to this point, because some people say to us: “You declare those who abandon prayer to be disbelievers, and the Prophet (peace and blessings be upon him) said: and he did not mention prayer.” We said to him: “No, he mentioned prayer and also what is less than prayer.” In what? In his saying: Whoever tries to combine that with abandoning prayer has tried to combine water and fire, and this is an obvious matter. Now, the best example belongs to Allah. I will give you an example. If you want to reach a person and you strive by every means to reach him, do you do what prevents you from reaching him by disobeying him? Absolutely not. Rather, you look at what he loves and do it in order to reach him and in order for him to receive you with welcome. Do you not say: “By Allah, I love so-and-so, I want to reach him,” and so-and-so says, “Do not walk with this person,” and you say: “By Allah, I love this man, and this path, what Allah willed, I am walking with the opposite path”? And he says, for example: “If you want to come to him, take the right path,” and you say: “By Allah, I love so-and-so and I love reaching him. In the name of Allah, with which path? With the left path,” and you walk with the left path, while you say: “By Allah, I love this and I honor him, and he is dearer to me than myself.” Is this truth or a lie? A lie, without doubt. So everyone who says, “There is no god but Allah,” seeking thereby the Face of Allah, will avoid sins, even if they are small. For this reason, the restriction of revelation in this verse is with what? With tawhid , and He is Allah (Mighty and Majestic).
And among the benefits of this noble verse is the obligation of sincerity for Allah and uprightness upon His religion.
The student: Sincerity is from the saying of Allah the Exalted: and uprightness

The Shaykh : No, no. This is the deed, and is sincerity.
And among the benefits of this noble verse is the warning of the polytheists, due to His saying: This type of warning occurs in what is shirk (associating partners with Allah) and in what is less than that. Allah the Exalted said: and these are not polytheists, meaning that their deed does not lead to shirk. And the Prophet (peace and blessings be upon him) said: and this is also not from shirk. Accordingly, it is not said that every threat with this word implies that the act is shirk; rather, it may be shirk or less than shirk.
And among the benefits of this noble verse is that tawhid is purification of the soul, due to His saying: And there is no doubt that tawhid is purification of the soul, because you cut off ties with other than Allah except in what Allah loves. The one who truly practices tawhid, his heart is constantly with Allah (Mighty and Majestic), constantly fluctuating in His cosmic decree, pleased with it, just as he fluctuates in His legislative decree, pleased with it. For this reason, you find that when good befalls him, he is grateful and does not become arrogant, and when hardship befalls him, he is patient and does not complain. So he is constantly with Allah, saying to himself: “I am the servant of Allah; He does with me what He wills. I am the servant of Allah; if He befalls me with good, I am grateful, and it is better for me. If He befalls me with hardship, I am patient, and it is better for me. I am the servant of Allah; I cannot oppose the decree of Allah. He decrees for me joy today, so I am joyful, and tomorrow sorrow, so I am displeased.” And he walks with Allah, with His decree and qadar (divine decree). And this is the one who finds complete comfort. For this reason, among the fruits of belief in qadar is that a person is constantly at peace, without anxiety or sadness. Although perhaps in the first shock, a person may find sadness, but by encouraging himself and observing the decree, the matter becomes easy for him. Otherwise, it is known that a person is not iron or stone that is not affected, but when he encourages himself and burdens himself, he is patient and becomes at peace. So the important thing is that tawhid is all good and all purification, purification of the soul and cleansing for it.
And among the benefits of this noble verse is that the polytheists do not believe in the Hereafter. For this reason, when it is said to him: “Make tawhid of Allah, and you will be saved from His punishment,” he says: “There is no punishment.” They disbelieve in the Hereafter.
And among the benefits of this noble verse is that belief in the Hereafter calls for tawhid and its realization. And this is truth and reality. Every person who believes that he will be gathered on the Day of Resurrection in a flat, smooth land where he sees no crookedness or unevenness, and that he will be recompensed for his deeds, every rational person will prepare for this day. And therefore, it is necessary for us, while our hearts are with Allah (Mighty and Majestic), to remember the Hour and the standing of people. Is there a specific, known time between a person and this state? No, absolutely not. He reaches this when he dies. And when does he die? It is not known. A person may leave his house and not return to it. He may sleep on his bed and be carried out dead. He may ride in his car and not get out of it. So remember, my brother, when heedlessness takes hold of your heart, remember this day in which you and the rest of creation will be gathered, hidden, naked, and unshod, with no money, no sons, and no one to protect you. Remember this, and if you remember it, you will work for this day. Your brothers, your children, your fathers, your mothers, whom you have lost in life, when will you meet them? On this day. There is no meeting except on this day. So prepare for this day, do good so that you do not miss the caravan. Be in its forefront. Make the dunya (worldly life) behind your back. Make it subordinate to you, and do not make yourself subordinate to it, so that you may be saved. So every person who believes in the Hereafter, when he remembers it, will work for it, due to the saying of Allah: I ask Allah the Exalted to make me and you among the righteous who believe in the Hereafter and work for it. Yes.
The student: ... ....