 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا بدا بدا ويا له من شراف عظيم الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وأشد أن لا إله إلا الله وحده لا شريك له يقول الحق وهو يهدي السبيل وأشد أن سيدنا ونبينا محمد صلى الله عليه وعليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد وإن now إن شاء الله وتعالى going to move on to in the explanation of the Kitab ثلاثة الأصول written by شيخ الإسلام محمد من عبد الوهاب ونغل a move on إن شاء الله وتعالى on to the fifth and the sixth and also the seventh of من أنواع العبادة so we've already done four previously right we did what we did four the first one being and the second one was what the third one was what and the last one we took was إن شاء الله وتعالى today we're going to go into the fifth one which is and the sixth one which is and the seventh one which is so we'll take all of them all together all of them we'll take them together the reason we're going to take them all together is because all of them have been mentioned in one ayah in the Quran the sheikh says the evidence for and the is the statement of إنهم they were because because the context of the ayah is that before its prophets were mentioned so the prophets that were mentioned كانوا they were those who hastened to us and they hastened في الخيراتي in the good ويدعوننا and they supplicated to us and they called on to us رغابا ورهابا so the first one is رغبة they did it in a state of رغبة and in a state of رهبة and then Allah goes on to say وكانوا لنا خاشعين and they were those who had خشوع so what does رغبة mean الإمام الرغب الأصبهاني رحمه الله in his book المفردات he says السعة في الشيء واد الرغبة السعة في الشيء فإذا قيل رغب فيه وإليه يقتض الحرصع عليه is when the person strives to something أسوى الله سبحانه وتعالى he says إنا إلى الله إنا إلى ربنا رغبون إنا ويا إلى ربنا تؤولود رغبون صلى الله عليه وسلم ومن يرغب وعملة إبراهيمة إلا من سفه نفسه so the word رغبة means is to strive to are you there it is to strive to something إبن أثير he also says the same in his book في غريب الحديث والأثر رغب يرغب رغبة إذا حرص على الشيء وطمع فيه ورغبة السؤال والطلب so he says is when إذا حرص if when the person strives to على الشيء أيماتها وطمع فيه and he has desires for it the word الرغبة from the alfaz which are said إذا تجتمع إفتراقا وإذا افتراقا إجتماعي if they come together they take different meanings and if they are separate they take each other's meanings are you there if they come together الرجاء means just wanting something and الرغبة means requesting something so it becomes when the person desires something wants something are you there when he wants but if that want becomes are you there if it becomes طلب requesting for it this is now then called a رغبة this is what ibn qayyim mentions in his book مدارج الساليكين and what he did was وقد رغب الله عباده في طاعته الله تبارك بالتعالى he requested from his slaves to obey him rather he commanded them it الله says to them فإذا فرغت فنصب وإلا ربك فرغب فإذا فرغت when you finish praying and you finish worshipping Allah and you finish الله says فنصب go and do another one are you there you would expect that the verse would say to you what like relax enjoy yourself if you worshipped Allah and you finished what you were doing you would think to yourself it's saying what go and what enjoy yourself right but no الله is saying فإذا فرغت فنصب and this shows you the believer who got holidays are you there but the problem is that we have a very restricted understanding of عباده we only think of عباده as fasting praying there are عباده which he actually had in his original essence are مباح things which are you can do it if you wish to you don't get rewarded for it no do you get a sin for it but by coming with the correct intention you could what you can turn it into عباده the Prophet ﷺ what did he say to the campaign حتى ما تجعلوا في في مراتك even the the spoon that you take and you place in your wife's mouth the look mat the food that you give your wife if you take a spoon if a man jokes with his wife with the intention of placing happiness in the heart of a believer or doing that or having the intention of implementing the best live with them in good you get rewarded for it when the Prophet ﷺ when the Prophet ﷺ told the campaign that even intimacy you get rewarded for it so the campaign was shocked so they said وفي بضع حديكم صدقة يا رسول الله did we get rewarded for having intimate relationship with our family I was going to reward us for having intimacy with my wife the reason why they asked that question is because they were thinking that anything that has to do bringing pleasure around about there's no reward for it if it's already bringing pleasure because they thought that the reward is connected to something that the Sharia wants you to do but your nefs doesn't want it to do and that's what we always say the relationship between your خلق are you there and the commands is that they are compatible to one another so the صحاب is that's their another that's what they were observing meaning all messenger of Allah regardless of whether it's connected to it the people already like this they're going to do this because this is desires but look what the Prophet said this then again shows us the religion is a religion of justice what did the Prophet ﷺ say that if what about if a person was to go and to fulfill their desires in Haram would they have a wizard would there a sin come from it the صحاب is he said yes so this Prophet ﷺ said the same if they were to do it in a Halal they get a reward for it so it shows you that the religion is just so if a person looks at if you found something that everything around you is a reward well it then again the things that Shaytan will do to you is a thing you can get a reward for a brother provides for his wife which he should do when he's married to his wife he gives her a risk he gives her money Shaytan just so you don't get rewarded he won't bring you to your heart and your mind to correct your intention and do this to get closer to Allah he won't let you do that so you do it للا for the sake of Allah or you give a person money or you smile in the face of a Muslim are you there if you look at all of that as a means of عبادة you're getting closer to Allah then that's what it means فإذا فرغت فانصب that just always observed that every single thing around you is a form of عبادة وإلا ربك فرغب and in your Lord حفر رغبة which is what request from him desire him سبحانه وتعالى and that's what the believer the believer every single thing the center for it is what his deed صحيح فإذا فرغت فانصب وإلا ربك فرغب every single thing you're having a conversation with the person guess what's going to happen one way or another Allah is going to come into that conversation for you because for you is وإلا ربك فرغب your desires is about Allah that's the center point for you are you there? you know somebody for example he and his wife they go separate ways every time the story is about her every time it's لأنه فيها رغبة he has desires for her he will somehow find a way you wouldn't know how this happened but the whole story will come back to the scale that he loves صحيح when it comes to love of Allah و ليه ذلكك that's why there's a sin that a group of people who sit in a gathering they don't remember Allah and they stand up when the narration mentions there's a sin that accumulates from it the Prophet ﷺ said there's not a group of people who sit in a gathering which they don't remember Allah even to a kafir it's a form of benefit for you because that's what it's all about for you so this is what the author رحم الله brought which is رغبة having الرغبة و لذلك the people are two types the people are what? the first one is راغب and the second type is راغب is a person who's what عند الله من الثواب والنعيم المقيم it's a person who he desires he wants he strives to that which is with الله طبارك وتعالى the rewards, the bliss the great things that with Allah he's just striving he just has hope and another person is a راغب he's a خائف من عذاب الله وعقابه he's scared of the punishment of الله طبارك وتعالى أيها but the Qur'an combines between the two the Qur'an wants you to combine between the two الطمع والخوف الرجع والخوف والرغبة والرحبة as Allah said in surah to surah to ayah 16 يدعونا ربهم خوفا وطمعا ومما رزقناهم يوفقون صح they call on to their Lord they supplicate to their Lord خوفا خوف means what رغبة وطمعا means sorry خوفا means رحبة وطمعا means رغبة also in authentic hadith in Bukhari and in muslim and Imam Bukhari brings a kitab وضوء and Imam muslim he brings a kitab with zikr that the Prophet ﷺ is dua وزوات رغبة الورحبة ورحبة إليك رغبة ورحبة إليك ممعنى رغبة أي طمعا في ذوابك ورحبة means وخوفا من عقابك hoping for the reward that's with you and scared of your punishment so my beloved brothers and sisters desire إرغب فيما عند الله have hope because you know why why is it that we should desire what's with Allah for two reasons because what is with Allah first of all is خيرون is better than anything that you have in this world the second reason is وابقا whatever is with Allah is going to remain forever what you already have is nothing equivalent nor is it even close to what's with Allah and for sure it's not going to last forever what did Allah say بل تؤترون الحياة الدنيا والآخرة خيرون وابقا for those two reasons آخر is better don't make your focus the dunya why is it that you're looking at the dunya so much when in reality what's in it is not as good as what's in it hereafter the professor said is what I've prepared for my believers the believers here are which one are they the ibadah who the ones who have accepted servitude yeah who accept that they are true slaves of Allah I've prepared for my righteous slaves I've prepared for my righteous slaves what is it I have prepared for my righteous slaves that which eyes have never seen ears have never heard of and has never come to the mind of a believer what this place is like the only thing that what's in the dunya and in the herea in jannah the only thing they share is the name the only thing they share is name jannah has a river which is milk that's the name don't worry don't think it's the same because it's it's it's not the same it makes sense so it is what it is is what that's deserving to want right and it is also it will remain forever when the people enter jannah when the people enter jannah when the people enter jannah when the people enter jannah you with me and they've seen and they're good that Allah has given them what is it that Allah is going to get rid of the angel of death so what did the narration say it will be said to the people in jannah people of jannah eternity this is where you're going to be for the rest of your life this is where you're going to be forever you're never going to die angel of death just killed right in the middle of the people of jannah and in the people of hellfire and then it's looked at the people of hellfire and it said to them she said if anyone was to die that day out of pain and agony the people of jannah out of pain and agony imagine knowing that you're going to stay there forever and if anybody that day would die it would be so excited then it would be the people of jannah look what they're told this is it you're here forever never no more حلال حرام you're a slave who is free to do what he wishes نعيم مقيم your blessing here is forever so the believer's heart is there it's always there it's connected to there it's just all right over there he physically lives in this world he physically lives in this world but his heart is gone where is it gone to فيما عند الله that which is with Allah because it is so the person has to be what حفظ الرغبة the second one is الرغبة as الرغب الأصبهاني يسالين المفردات page 209 210 he said it is fear but what comes with that fear is the drop the person's heart shakes trombles with me there's with it and Allah says it إنه قرآن صورة الحشر لأنتم أشد رحبة صورة قصص الله says جناحا جناحا رحبة is عبادة عملهم قلبيون but it is not permissible for anybody other than Allah don't have رحب except of me سبحانه وتعالى الله also says صورة قصص so the person has to be what scared the heart of the person has to tremble consistent fear the beauty about the silence here and the righteous people are you there is when the humans become scared of something it damages it psychologically damages them this is the if you're scared of something today and you're fearing it for instance you've committed a crime you're scared you might get caught it leads to depression, anxieties and whatnot أما الله تبارك وتعالى what is it the fear of him it doesn't have that it doesn't lead to depression, anxieties and whatnot you know why brothers are you there it's because if you feared him in the first place who are you going to run to because you know there's no one else to get anything from except him so you fear him and you run away from him but then you run to him سبحانه وتعالى so oh slave قن خائفا المستجيرا تائبا المستغفرا راغبا راهبة B one who is scared who seeks aid and help from Allah one who repents and asks for forgiveness in a state of hope and fear it is fear and hope the path to get the love of Allah سبحانه وتعالى and it is fear and hope the thing that gives you safety من الفزع الأكبر يوم القيامة it gives you safety the torment of the day of judgment فمن خاف الله if you fear Allah في الدنيا in this world أمنه الله في الأخيرة الله is going to give you safety the day of judgment نسأل الله أن يجعلنا من الآمين يوم لا يفعمال ولا بلون إلا من أت الله بقلب سليم ويسق الله تبارك وتعالى that he makes us from those who he keeps safe the day where wealth won't benefit you children won't benefit you except if you come to Allah with a pure heart a heart that is safe from الشهوات and a heart that is safe from الشبوات protected from them that day that heart is what Allah loves he wants to see that slave الله doesn't look at سبحانه وتعالى الله won't look at a person's physical ability and their strength and their power and their structure and how tall they are and how big they are the prophet told us in the hadith يأتي يوم القيامة the day of judgment it will come رجل أيمان سميل بدين a person who is chubby who is big who is fat he is going to come and then he will be placed on the scale for يوضع في الميزان he will be placed on the scale فلا يزن عند الله جلاح بعوضة and he doesn't weigh to Allah تبارك وتعالى the wing of it he doesn't weigh a wing of a mosquito it's because إن الله لا ينظر إلى أجسامكم ولا إلى صوركم الله doesn't look at your body الله doesn't look at your physique what Allah looks at is what ولكن ينظر إلى قلوبكم وعمالكم الله looks at your hearts and your actions الله looks at those two سبحانه وتعالى so if you consistently feed your heart with those which we have mentioned الخوفو والتوكل والراهبة if you fill your heart with those and the others that we are going to mention you will come the day of judgment بقلب سليم a pure heart a protected heart what did the Prophet ﷺ say he said المعن زيارة القبور فزوروها another story says فإنها ترك القلب it softens the heart and in the Hadith أن امام الطبراني وبروطن is مسنة الشاميين شغناصر authentic in the Hadith that the Prophet ﷺ he said that Allah إنا لله آنية Allah has vessels on this earth وآنية الله and the vessels of Allah on this earth is the heart of every righteous slave of his وأحبها and the most beloved heart to him is what اليانوها the softest of it the heart that is most beloved what does it mean by اليانوها وعرقها وعرقها means أحادة is soft like it trembles when it remembers Allah it is in tears الذين يذكرون الله الذين إذا ذكر الله وجيلة قلوبهم وإذا تليت عليهم آيات وزادتهم إيمانا وعلى ربهم يتوقلون القرآن وذين يذكرون الله تفكيرا تفكيرا وطريقا وطريقا يجعلهم أنهم يدخلون فيه أحوب الرغبة الخوف الرجعة الإنابة كل هؤلاء وحديث يتكلم أن يذهب ومشاهدون في القرآن أن يذهب إلى القرآن ومشاهدون أين هؤلاء هؤلاء هؤلاء ومشاهدون فيه ومشاهدون هو one of the things as the poet said فإنزلت بغتة لم ترؤعه لما كان فيه لما كان فيه نفسه مثلا ويام يمثلد اللب في اللب مصائب قبل أن تنزلها فإنزلت بغتة لم ترؤعه لما كان فيه نفسه مثلا ويام على كل حاله but what he says is that he compares his situation to the situation of those people who are in their grave why يمثلوا يمثلوا اللب في اللب قبل يمثلوا he compares his situation to their situation قبل أن تنزلها before it comes down on him فإنزلت if it happens to him that the real death comes this time لم ترؤعه لما كان فيه نفسه مثلا because before he was already perpetrated and that is why what does that mean when they used to place a grave inside their own household and lie inside it they would take they would lie inside the grave and they would sleep on the side so this is a preparation and they would say inside the grave قال رب يرجعوني لعلي أعمل وصالحا فيما تركت and then they would take the dust of themselves and they would speak to themselves and they would say to themselves oh slave you have been given a choice you have what you have been given a choice sorry you have been given a chance one more chance you got what are you going to do behave yourself now and they will go and they will work hard so if the time came on the real death لم ترؤعه لما كان فيه نفسه مثلا as for the one who is ignorant who doesn't remember that situation doesn't think about it when it does come to him it's the first time he's done it so many times he feels like I was ready for it I was prepared fully equipped for it so the believer is like that the believer is one who always places fear if he feels that the hope is becoming too much and if the hope is becoming the fear is becoming too much then he places hope in himself he places what you need to balance it out don't let one over to come together I've seen people who have become depressed completely they've left the حقيقة they've not understood the reality of hope that's not hope and the hope is something that becomes what خروب من الله to run from Allah and to run back to Allah and fear of Allah necessitates will initiate automatically hope because that makes sense now we're going to go on to the next one which is خشوع humility some scholars said some scholars they said no what it means is it is fear that never leaves a heart but the original meaning of the word أصل الخشوع is سقون سقون means what tranquility that's what Allah says in the قرآن سورة الطاقة 108 الله says وخشعة الأصوات للرحمان وخشعة الأصوات means what it just becomes quiet and silent and calm ابن القيم says no it's not just سقون but rather in his book مدارج ساريكين he says والخشوع في أصل اللغة all of those meanings when he used the argument of سورة فصلة آية 39 he goes خشعة فإذا أنزلنا عليها الماءة تزت وربت he says look at what it means here is عد مرتفعها بالري والنبات الخفاظ means that the earth doesn't it doesn't grow doesn't grow with the fruits sorry the watering and the plants are placed in it it's not producing it's not going up so all of those meanings are what it holds that's what he says ابن القيم and what it means is that the person stands in front of Allah قيام العبدي it is the slave stands in front of Allah بالخضوع والذلي humility and submission well in قياد submission للحق to the truth it has alamat that a person is he says khushu the signs that a person has alamat signs that that show that they can realize if they have khushu or not what is it أن العبد إذا أخولي فورد عليه الحق if a person is opposed and he's brought back to the truth are you there he's brought back to the truth and he's shown how wrong he was and where he went wrong إستقبى لذلك بالقبولي he takes that on with acceptance I like the definition of those who say that أن الخشوع really stems from التعظيم which is the production of المحبة and ذلي right ya والانكسار صح انكسار is what it's also to humiliate yourself and the word خشوع has come in the Quran in four meanings the first one is وان الله سبحانه و تعالى I say وخشعة الأصوات للرحماني some scholars they said the reason why the people's voices cannot be heard the day of judgment no one's going to respond and everyone's silent is out of humiliation the second one is سكون الجوارح calmness of a person's body their limbs الله says خاشعون it's like when you're in a prayer you're in a prayer you're not moving around سكون الجوارح the third one is ويدعوننا رغبا وراهبا وكانوا لنا خاشعين خائفين number four سورت البقرة الله says وانها لكبيرة إلا على الخاشعين سورت البقرة إن صحيح مسلم من حديث علي رضي الله تعالى عنه الله ملك ركعت و بك آمنت و لك أسلم تخشع لك سمعي و بصاري و مخي و عظمي و عصبي my ears have become humility in a state of humility for you and my eyes my brain my bones everything الله تعالى يقول وستعينوا بالصبر والصلاح come with patience use patience and praying و إنها أن it is لكبيرة it is big خاشعين هي أوت إلا على الخاضعين لطاعته and they are scared of him المصدقين who believe in بوعده his promises و وعيده and his warnings ألمام حسن البصر he said on the commentary of the ayah قد أفلح المؤمنون اللذين هم في صلاةهم خاشعونه he says كان خشوعهم في قلوبهم خشوعه was in their hearts that's where it's originally in فغضبوا بذلك أبصارهم and because of that they lowered their gaze وقفضوا به الجناح and they humbled themselves meaning they lowered their wing and it's powerful because حسن البصر they combine between two things in other words they are internally they come with the rights of الله تعالى so in their hearts they are what but then it doesn't just say that it shows on their limbs so that's one rights the second one is that they are humble and soft that's one thing you're never going to find with atheists خفضوا الجناح أبدا because the person who receives that is a person who has خشوع a person who has and this is the صفة اللي أهل الإيمان it's a person who believes in Allah no one else can have these characteristics they said they said anyone who has خشوع enters his heart ظهر الوقار على جواريحه anyone who has خشوع enters his heart the tranquility and the effect of the خشوع in the heart it will resonate on the limbs and you manifest in the person's limbs and what it has reached us is that the خشوع will be taken from this Ummah until you find no one who has خشوع and we live at that time right now if you look at it little do you find we're not saying that it doesn't exist but it's little you find people who have خشوع that Islam will be taken bit by bit bit by bit it will be taken the first thing that will be taken is الخشوع حتى لا ترى خاش عن until you don't see anyone who has خشوع remember when we said خشوع we now understand what it means right عبادة بنوصامة as Imam al-Tirmid narrated in his tunnel he narrated in his musnad من حديث أبي درداء أبي درداء said عبادة بنوصامة that in shitta if you guys want I will tell you بأول علم يرفع من الناس the first knowledge that will be lifted from this Ummah علم knowledge الخشوع and it is what? it's خشوع and he goes on to saying يوشيكو أن تدخل it is close it's possible that you enter a masjid of a Jama'a فلا ترى فيه رجل خاشي and you find no man who has خشوع ألمام عبد الرأوف المناوي in his book he says أول ما يرفع من الناس الخشوع the first thing that is taken from the people is خشوع it means خشوع الإيمان it means the خشوع of إيمان الذي هو روح العبادة which is the soul and the life of the عبادة so if that's the case and the person should strive التخلق بهذا الخلق الكريم to come with these great characteristics خلق أهل الصلاح the characteristics of the righteous people أن الله تعالى has praised them ثناءا عاطرا an amazing praise فقال تعالى الله says إن المؤمنين الله says إن المسلمين والمسلماتي والمؤمنين أنتو he says والخاشعينة أعد الله لهم الله has prepared for the ones who are خاشعين and those who are the male who are خاشعين and the women who are the خاشعات الله has prepared for them what أعد الله لهم مغفرة and forgiveness وأجرا عظيم and great reward صورت الحساب I-35 brothers and sisters خشوع المهمة الفلاح it's a sign of prosperity and success as Allah says قد أفلح المؤمنون أفلح success it's the believer هو الذين هم في صلاتهم خاشعون that's the first characteristics Allah mentioned they are the ones who are who have خشوع in their prayer ألمان مسلم رحمه الله نريتني صحيح رضي الله تعالى عنه he said صلى الله عليه وسلم أهدف رفت الله السيد ما من مرئ مسلم تحضره صلاة مكتوبة فيحسن وضوعها وخشوعها ورقوعها إلا كانت كفارة لما قبلها من الدنوب ما لم يؤتي كبيرة وذلك الدحرة كله that is not an individual a Muslim individual the Salah which is the obligatory prayer فيحسن وضوعها وخشوعها ورقوعها and that individual perfect his ablution and the khushua and the ruku إلا كانت كفارة except it becomes an expiation for them لما قبلها that which is before it all the sins that you have done before just by perfecting and the ruku it's an expiation for all your previous sins ما لم يؤتي كبيرة as long as you don't come with a major sin وذلك الدحرة كله and that is for the whole year وتدبر هذه الآية الكريمة التي تدعو that calls to القلوب it calls the hearts to إلا الخشوع اللي ربها تحاف خشوع of its load الله سيزن صورة الحديد آية 16 ومن أن تخشع قلوبهم لذكر الله وما نزل من الحق ولا يكون كالذي نأوت الكتاب من قبل فطال عليهم الأمد فقصت قلوبهم وكثير منهم فاسي قول what is the verse mean ألم يأني حزن it not come the time حزن it not come the time for the believers for their hearts to become soft and that their hearts tremble and that their hearts tremble in the remembrance of Allah which is the Quran and that it submits to the commands of Allah and stays away from the prohibition of Allah and the truth which he has sent down on his Prophet Muhammad عبد رحمان بن ناصر السعدي he said about this و هذا فيه الحث this verse is urging us على الاجتهادي to strive على خشوع القلب to come with the خشوع of the heart و لما أنزله من الكتاب والحكمة and that which Allah has sent down from the book and the wisdom and Imam Muslim says on the authority of Abbas ما كان بين إسلامنا و بين أن أعتبن الله بهذه الآية عبد الله بن مسعود said there was not between the time we entered Islam and told us off in this verse و أنتخشع قلوبه من ذكر الله و ما نزل من الحق ولا يكونوا كالذين أوتوا الكتاب من قبل فطال عليهم الأمد و فقست قلوبهم كثير منهم فأسقول إلا أربع سرين except four years four years عبد الله بنشعود was from the awa'il of the sahab the early ones who came to Islam right he said it wasn't we went muslims for more than four years for our hearts to have khushu'a so you can see that this was something that was cold they were cooled into and they were commanded even in the meccan period so my beloved brothers and sisters فنسأل الله أن يلزوقنا الخشوع والتعظيمة لجلاله we ask Allah that he provides us with khushu'a and honoring him سبحانه و تعالى و أن يهدي قلوبنا و أن يشرح صدورنا كما نعود as we ask Allah we seek refuge in Him من خشوع النفاق the khushu'a of the hypocrites إنه و لي و ذالك و القادر عليه الله is the one who is able to do that for us anything which I have said that was wrong a mistake a shortcoming is from me as shaitan and that Allah and his messenger are free from it سبحانك الله و بحمدك إلا الله أستغفرك و أتوب إلي