 فشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا بدا بدا وياله من شراف العظيم محمد صلى الله عليه وسلم فمن أطاعه دخل الجنة ومن أعصاه دخل النار أحد يجب أن يجب أن يدخل الجنة وأحد يجب أن يدخل الجنة لأن الشيخ قوله تعالى لستيب ونظل الله إن أرسلنا إليكم رسولا شاهدا عليكم كما أرسلنا إلى فرعون رسولا فعصا فرعون الرسولا فخذناه أخدا وبيلا ومن أرسلنا إليكم رسولا شاهدا ونظل لكم كما أرسلنا إلى فرعون رسولا فعصا فرعون الرسولا فأخذناه وخذناه فأخذناه وبيلا فأخذناه وخذناه وخذناه أن هذا سيجد علىه لأنه لا تنظيف في المسجد حتى في الفحق من الخروج لكن إذا أعطيك أجل محاولًا ، لا تتعرف أحد أحد هؤلاء أن تحتاجه أن تحتاجه لالأكثر من القرآن لذا يجب أن تتعلم القرآن أحد من أحد ويجب أن تشهده أحد لذلك يجب أن تستخدمك لا تحتاجه بكل مرور أن ترون حسناً رأيت هذا من أحد وذلك هو ما ترأيته لذلك يجب أن يقوم بمره فأخذناه واترابته أخر than وبيل فلن يأخذ صفحة جداً. فلن نتخلقه فرعون. لماذا فرعون يتخلقه؟ لأنه يقوم بالتأخذ المميز الذي يقوم به. The reason the author is bringing this for us is because, and that which he's trying to mention for us here is warning us in disobeying the Messenger ﷺ that is sent for us. If we disobey him, then what will come to us is a severe punishment in this dunya and in the akhirah. And if we obey the Messenger ﷺ, we're going to find success in this world and the success of the hereafter by entering the jannah. The second masalah that the author mentions here is ابطال الشرك في العبادة. Nalifying the concept of shirk in عبادة. And giving Allah تبارك وتعالى his Jew rights. The sheikh says that Allah is not pleased to be associated with him. Allah is not pleased to be associated partners with him. So now the question arises. If Allah is not pleased with people associated partners with him, so why is it happening? So you guys trying to say something Allah doesn't want is happening. He's saying that Allah has verily Allah. لا يرضى is not pleased and يشرك معه في عبادة. Allah is not pleased for anybody to associate partners with him. Allah is not pleased with him, right? So Abdullah, why if Allah is not pleased? It shouldn't happen, right? Why is it happening? Yeah? Good. The riddha is two types. This one is talking about is Allah legislatially In terms of legislation Allah is not pleased with it. شر عن. Allah is not pleased with it. But Allah is pleased with it قدرن. University Allah is pleased with it. That's why it's taking place. Like in شر عن. In terms of legislation Allah is not pleased with it. Because it's a haram. Are you with me? Are you with me brothers? The شر عي means the حلال and the haram and gun. Allah is not pleased with killing. Allah is not pleased with shirk. Allah is not pleased with sins. He's not pleased with it in terms of the legislation wise. But universally in terms of worldly for it to happen to a car Allah is pleased with it. Because he's the one who sanctioned it. The author says أن الله لا يرضى أن يشرك معه أحد في عبادته. No one to associate partners. Don't associate partners with Allah in anyone. لا نبي مرسل. Whether that is a message that sent ولا ملك مقرب. And even if it say an angel that is close to Allah سبحانه و تعالى. Don't associate partners with Him سبحانه و تعالى. أن يؤثر رحمه الله. He brought the ayah و أن المساجد لله Verily the masajid of Allah. فلا تدعب عن الله أحدا. Don't associate partners with Allah in عبادة. فلا تدعب عن الله أحدا. أحدا إذا نكرة في سياق النف يتفيد العموم. Right? في سياق النه يتفيد العموم. في سياق النه. Because you're being prohibited here from worshipping other than Allah. And even if an indefinite occurs in the context of a prohibition it shows generalization. So it means أحد then whoever it may be. Even if it's a prophet Allah loves. Whether it's an angel which is close to Allah doesn't matter. Never. The third that the author brings about is to free yourself from shirk and the people of shirk. And this one, the third one is what necessitates from the first two. It's already ملازمه. It's a بمنزلة التابعي اللازمي. It necessitates. If you came to follow the Masjid of Allah and you also are fighting and nullifying شرك عبادة and you're against that and you're nullifying that then by default the third one should also be it should be in place by default. It should already be there. The hating of shirk is not just specific to shirk alone. It's also connected to what? The ones who are current shirk. The Mushrik. You with me brothers. It's the Mushrik as well. Then the author brings قوله التعالى the statement of Allah سبحانه وتعالى لا تجد القومة you will not find a people. يؤمنون بالله and believe in Allah. و اليوم الأخير and believe in the day of judgment. يوادون they show what? allegiance to who? من حاد الله دوس و opposed Allah و رسوله and he's messenger. و لو كانوا أباءهم even if it's their fathers أو أبناءهم if it's their children أو إخوانهم or if it's their brothers أو أشيراتهم if it's their family members أولئك the aforementioned people أولئك the aforementioned people كتب في قلوبهم يقول إيمانة الله has written and placed in their heart إيمان و أي يدهم أن الله has supported and aided them بروح منه أي روح from him. This can be Jibril this can also be the Qur'an itself و يدخلهم Allah will enter them into جنة gardens تجري that runs من تحتها beneath it الأنهارة rivers خالدين فيها they will stay in there forever رضي الله who الله is pleased with them و رضوا عنه and they are pleased with الله سبحانه وتعالى أولئك those who have been mentioned previously حزب الله دياذي ألا إزاف الله ألا oh verily people إن حزب الله الله group أه هوم المفلحون دياذي successful ones الله make us from those who are from his حزب حزب الله are those who have those characteristics as for the ones we see right now they are called حزب الله و العزة they are not حزب الله they are حزب الله و العزة نعم اوشدك الله بطاعته الناس هاني في جهة من الله ابو هاهين انت عبد الله و احده و خلص له الدين و بذلك امر الله جميع الناس و خلقهم لها كما قالت عادة و ما خلقت الجن و انسا إلا ليعبدون و معنا يعبدون يوحيدون و عظم ما أمر الله به التوحيد و هو إفراد الله بالعبادة و عظم ما لها عنه شرك و هو دعوة ويده معا و الدليل قومه تعالى و عبد الله و لا تشكوا به شيئا لأوثر رحمه الله he mentions أن الحريفية ملة إبراهيم حريفية في الشريعة يدفع على الأشياء أولا هو مجرد و هو إسلام إسلام هو حريفية و هناك أيضا مجرد و هو التوحيد يعني يقبال الله على الله بالتوحيد يقبال الله بالتوحيد و إذا يقبال الله بالتوحيد ما يحتاج منه الميل عما سواه أنك يدفع أنفسك أي شيء أخر than it إذا يكون شرق أو مشركين ثم يدفع ما يعني حريفية يقول أنتعبوذ الله أنك يوشب الله وحده وحده مخلص له دين سنسيري في الوصول و نقول سنسيري يجب أن يكون سنسيري يجب أن يكون إخلاصنا لله صف القلب من رادية سواه فحدر يا فطن خلاصنا يعني يقول أنك يخلص من كل شيء إلا الله هذا هو الأول و الثاني ثم يفعل كل شيء لله و سبحانه و تعالى فهذا يفعل بخير بخير إذا تريد أنك يفعل بخير ثم يفعل أنك يفعل إذا أنك يفعل بخير أنك يجب أن يقد أنك يفعل من كل شيء كل شيء الملطقة و آسف سبحانه و تعالى ثم يفعل وانا يستطيع ان يتوقف هناك ماذا يجب أن تقول؟ ملتة إبراهيم، ردنه إبراهيم لماذا لم يقول أنه ردن موسى؟ لماذا لم يقول أنه ردن عيسا؟ لماذا لم يكن ردن آخر مفتد؟ ما إبراهيم؟ نحن نتكلم في الشرحة القوائد الأربع ودعونا سأعود أول ساعة هو أول ساعة هو لماذا يتضعون إلى إبراهيم أول ساعة هو أن الناس في which the Messenger صلى الله عليه وسلم ومع ذلك أنهم already recognized Ibraheem and they testified to his nobility they admitted that he is a noble individual إبراهيم and they even used to claim that they are from his lineage ويدعود أنهم من درية they will say that we are from him we are from Ibraheem that's what they would say not only that they would rather even claim أنهم على ديني that they are upon his religion they used to claim that so this is Ibraheem so that's why it was mentioned are you with me? just like when you discuss a matter with a Christian what do you say? when you discuss a matter with a Christian what do you say? you say to him this is the religion of عيسا بلو مريم the Christian will feel like what? this is yes عيسا it brings him closer are you with me? I'll say is this one is this a belief? yes this is exactly what he believed you can get him better the second one is الله سبحانه وتعالى مين نبي الله Ibraheem ايمام الله مين him and imam for every prophet after him whereas all the other prophets الله didn't mention that for them he did not make them an imam ابن جرير الطابري chose the second reason why it is mentioned ملة ابراهيم ابن جرير الطابري the great Mufassir he chooses the second reason why it's always attached to Ibraheem عبادة الله سبحانه وتعالى in the shari'a has two meanings the first one is معنى which is عام a general meaning عبادة has two definitions in the shari'a one is a very comprehensive and a general meaning and it means that one means ام مقترين بالحب والخضوع it is it is following the shari'a with complete love and complete humiliation and we brought the line of poetry وعبادة الرحمن غاية حبه وخضوع قاصده هما قطباني وعبادة الرحمن غاية حبه وخضوع قاصده هما قطباني the back bone or the pillars in which عبادة stands on is what وعبادة الرحمن غاية حبه complete love وخضوع وخضوع وخضوع وخضوع وخضوع وخضوع وخضوع وخضوع وخضوع وخضوع وخضوع وخضوع وخضوع وخضوع وخضوع وخضوع وخضوع وخضوع وخضوع وخضوع وخضوع وخضوع وخضوع وخضوع وخضوع وخضوع وخضوع وخضوع لقد قمت بعملتني، ولكن أحيانة والأحيانة لمساعدة في نفس الوقت، فهذا لي الله وحده، فهو فقط الله now some people they fall in love with a woman which he meets and he gives her complete love and complete humiliation and this now becomes serious it becomes serious الله ربكت في القرآن ومن الناس يتخذوا من دون الله أن داداً يحبونهم كحب الله والذين آمنوا أشدوا حباً لله ولو يرى الذين ظلموا إذ يرون العذاب أن القوة لله جميعا this person has given love to this person like he gave it to Allah سبحانه وتعالى this person the woman some man's love has become so much that the woman is able to to make him do animal stuff she'll change him like a dog and walk him around and loves her he'll do it and the opposite is true the opposite is true one brother once said to me well life my wife tells me to cut a part I will do it for her I worry for a lot of brothers when I get married now yeah serious so it's a it's a reality that some people are living love is needed loving a spouse is what marriage is about الله says ومن آيات أنخلق لكم من أنفسهم أزواجاً لتسكنوا إليها وجعل بينكم مودة مودة من love ورحمة and mercy compassion and love is something that marriage is built on but having complete love and complete humiliation simultaneous at the same time ولي داريكة pay attention أبنو قيم says anybody who loves something completely you will be punished by that same thing which you loved that person is going to destroy your life because the person's the person's ability is constant they can't fulfill your love you love them so so much that this person is not coming nowhere close to your love it's too much so you're punished in this world your heart is tight pain consistent never finishing because you've been texting them 5 times a day and she's not responding at all or she responds once or twice but you're responding quickly you're online what's up what's up exposes people is there any way to hide online yeah there's no way there is when you're online no one can see you no last time I've done that I've banished that one yeah brother there's ways how to make sure no one can see you online okay now I'll tell you one insha'Allah we hope we'll make it to our other whatsapp whoever's name it is or whoever made it comes up with the idea of hiding who's online it's the worst thing to get caught online because a lot of people are sitting next to their phones waiting for you to come online I call you online now they added a new feature on it it's like the snapchat right where you can put a picture of and if you do that people are like oh you just put a picture of it brother you must be online I'll show you that also exposes you anyways the point is anyone who loves something they will be punished by it so no one can really fulfill your love the way Allah can because Allah will surpass your needs He knows your needs and He knows how to fulfill it no one else can ولذلك الله says in Surah to Maryam واتخذوا من دون الله آريهة ليكونوا لهم عزا كلا سيغفرون بالعبادة ويكونون عليهم ضدا they love their idols they tried to await they wanted from their idols and now which they loved now everything can be that you are waiting for it oh now to be there for you to see everything you're expecting from it الله then say سبحانه وتعالى that they will be from to them did opposite to what they were waiting for them so things don't generally come out the way you want it to be be careful the second type of عبادة is ترحيد it's ترحيد many people instead of the word خضوع they use the word ذول they say كمال الفب مع كمال ذول are you with me brothers it's used and it's common and many people use that but what is wrong for you to use ذول for two reasons it's better to use خضوع but for two reasons it's what it's better to use خضوع the first one is موافقة الخطاب الشرع خضوع is in accordance to the شريعة are you with me brothers the شريعة use the word خضوع that's why the Prophet صلى الله عليه وسلم in the حديث صحيح البخاري in the حديث أبي حريرا then the Prophet صلى الله عليه وسلم he said in Allah the Prophet says if Allah judges a judgment in the سماع in the سماوات when Allah passes a judgment in the سماع الضربة الملائقة to be أجلحةها the angels they smack their wings خضوع اللقوليه in humiliation to the statement of Allah and he's command so what was used for the angels خضوع that's a technical term then this is the word that the شريعة used so don't use the word ذول that's the first reason the second reason is also even the حديث القنوت that's عمر رضي الله عنه that's عمر رضي الله عنه in which he used to say عمر used to say وَنُؤْمِنُو بِكَ أَوَ اللَّهُ وِي بَلِيْفِنْ يُوْدِ وَنَخْضَعُ لَكَا عَنْوِيْوَتَ there's many answers for you the second reason why you should use خضوع and not ذول is because ذول has in it a belief which is that you'll be forced you have no choice strips from you any form of any free will that is are you with me brothers are you with me brothers so that which is that you're forced and that you'll be you're forced to do it it takes the belief of the قدرية that we're like a leaf on a windy day that we have no choice you're coming to the message because you're being dragged you're being dragged I don't want to pray I'm being dragged and because of the fact that you're forced two halves come out of it automatically the first one is that the heart is not doing this out of honoring and respecting Allah is doing it because I'm weak I have to do it anyways it's going to beat me up if I don't does that make sense and another harm that comes out of it which is what it brings about what do you call it a deficiency in the عبادة itself that you're going to come with you're going to come with because even the عبادة that you pray الله سبحانه وتعالى loves for you to come with it in a nice beautiful manner right when you're praying the صلاة الله loves you سبحانه وتعالى to dress yourself whereas the تصوف and the صوفية the use of the word ذل has taken them so he just sits and he just is the most unappealing way crypt clothes all day and he gets closer to Allah with this and that's not correct are you with me brothers إن الله جميل يحب الجمال الله is beautiful and he loves beauty ولي ذلك the Prophet said to يا رسول الله that a man loves to dress up and when the Prophet صلى الله عليه وسلم talked about كيبر بطر الحق وغمط الناس it's belittling the people and rejecting the truth then the صعب the Prophet said to the Prophet amongst us is a person who's what who loves to dress with new shoes he likes to wear new clothes he likes to dress nicely the Prophet said الله جميلون يحبوا هالجمال الله is beautiful and he loves beauty in another hadith the Prophet صلى الله عليه وسلم said a totally different hadith the Prophet said إن الله يحبوا الله loves الله loves to see the blessing of his on his slave الله loves it he gave you money الله loves it for it to be seen on you so there's that balance are you with me brothers but if the person dresses simple it doesn't go it's simple in a sense where he buys 3-4 clothes and he irons them he cleans them he wears this and he chooses to live that lifestyle that's even better if the person's got a number amount of clothes as long as he does not reach the level of extravagance and extravagance is an issue that revolves around the community and the customs of the people you're from are you with me brothers what will be considered extravagant in one country may not be considered extravagant in another country are you with me so it's an issue that revolves around customs does that make sense then the author الله says وما خلقت الجنة والإنسى إلا ليعبودون we mentioned this before that the DALALA of the ayah is in two different angles the author is using this ayah and how is he trying to use this ayah as an evidence the way he's trying to use it first of all the ayah has two two ways of extracting the evidence one is DALALA which is a direct angles which is direct and that is الله created you that's one thing that the ayah is saying and that's what's known in أصول الإثق منطوق الحايا the منطوق of the ayah their apparent meaning of the verse is what الله created you that's the clear carbon that the ayah is giving you the second way that the ayah a ruling can be extracted from it is لازموا لفضها the meaning that necessitates from the wording which is that الله سبحانه وتعالى he's the one who created you and he's the one who provides for you and he's the one who brought you into this universe then he is the one who deserves to but that's not universe that you should worship him that's لازموا لفضها you're necessitating from that speech and we mentioned yesterday necessitating something from the Qur'an can it be a proof yes the Qur'an yes not a human being like him you can't necessitate a statement from my words but from Allah you can and you can make it a ruling because the Qur'an does not contradict itself in its direct meaning and what you are necessitated from it it doesn't that's why the Qur'an is a miracle but me I may intend the منطوق and not the مفهوم I may intend what I said but not what you're necessitated because we humans our speech is so weak and it's so low in its weight then the author of Allah he says وبي ذلك أمر الله جميع الناسي and because of that Allah commanded all of the people so the word NASA shouldn't be translated as people because the word NASA في أصح القولين عند العلمة according to the strongest view of the scholars the word NASA it encompasses the jinns and the ins the jinns are known as NASA and the human beings are also known as NASA are you with me brothers they both fall under that same wording the author here what of the two is he trying to take the evidence from is he taking it from the صريح النصيح or is he taking it from لازم الافضيح he's taking it from the second right which is worship him سبحانه وتعالى since he created, provided for you the sustains you worship him سبحانه وتعالى then the author he described يعبودون to what يعبودون he says ومعنى يعبودون أي يوحدون this definition of him of his of عبادة mean توحيد is something that he was preceded in but before I mention it being preceded it has two ways of looking at it number one the first one is the word عبادة one of its root meanings عبادة is very comprehensive and one of its root meanings or the root meaning of it is التوحيد the second one is الشريعة uses the word عبادة as توحيد this is the تفسير من اللفضي بموضع له في خطاب الشرع we mentioned before we said the شريعة has a way it uses words the word عبادة in the Quran comes as توحيد and that's why Ibn Abbas said كل ما ورد في القرآن من العبادة فمعناها التوحيد every place in the Quran that the word عبادة occurs it means what it means it means التوحيد and Imam Al-Baghawi you mentioned this in his تفسير ولي ذلك if I ask you all a question right now what's the first command in the Quran when you open the Mus'haf today and you read Surah al-Fatiha and then you go to Surah al-Baqarah which ayah is the first command in the Quran the first command باقرة where يَا يُعَنَّا سُعْبُدُ رَبَّقُم that's the first command in the Quran you open the Mus'haf today you read Surah al-Fatiha you start baqarah after that you read baqarah the first ayah that's going to come to you that's command you used to do something is يَا يُعَنَّا سُعْبُدُ and I'll show you how powerful it is for the concept of عبادة to become with يَا يُعَنَّا سُعْبُقُمْ الناس يهمries dans عقل جدو و evaluating يَا يُعَنَّا سُعْبُدُ operations based on the view of Ibn-i Abbas which he mentioned are you with me brothers and we mentioned In this第二 في the Qur'an ونحن نفعل أن عبادة وطوحيد يمتلون على بعض الأشياء ومفتماً كيف أن يمتلون على this؟ يمتلون ومفتماً يمتلون في بعض الأشياء بنظر إلى إرادة التقرم جميعهم يقمون باستطعاموا بالأعلى عبادة يمتلون باستطعاموا بالأعلى وطوحيد هو أن يقمون باستطعاموا بالأعلى فالتحفظة للعبادة والتحفظة للتوحيد are both the same This is where they come together, this is where the itifak happens As you all know the author of the book of Qawa'id Al-Arabah ودليه يقول فا علم أن العبادة لا تسمع عبادة إلا مع التوحيد No أن العبادة is not called an Aibada except with what? With توحيد And that's what he meant by it When he said that he meant this first one The second is when they are different And they don't mean the same And that is when you look at the actions that you're doing حاد العمل Are you with me? Then in this The عبادة is more comprehensive than توحيد Because عبادة is what? Is all acts of obedience توحيد on the other hand is more of a specific thing It's more of a specific thing Which is an action of the heart which you need to come with So we say It comes together sometimes And it goes against each other sometimes Then the author of the book of Allah He said after that وعظم مانه عنه the greatest thing which Allah commanded So وعظم ما أمر الله به The greatest thing Allah commanded is what? At توحيد, right? What is the greatest thing which Allah commanded? At توحيد And then he says وعظم مانه عنه الشرك And the greatest thing which Allah prohibited is what? Brothers then pay attention Shirk is the greatest thing Allah prohibited Brothers and sisters pay attention to this And that is If Allah سبحانه وتعالى The greatest thing which He commanded is توحيد You should spend your time learning توحيد No brothers It is not present in the religion Something greater than توحيد And shirk is the worst thing It is the greatest thing Allah prohibited سبحانه وتعالى Spend your time studying in it It won't benefit you learning نحو وصرف وقراءات And this if you have shirk with you That I've been littering these sciences These sciences are important And that's why we're studying them We are studying all those other sciences And yes we do teach all those sciences But what we're saying is that The fast thing That a person needs to make sure that he studies And he gives time to Is at توحيد توحيد And the greatest thing that a person Should know to stay away from Is a shirk That's why the author He went to both of them He didn't just give you the definition of a توحيد Is this book talking about توحيد or شرك It's talking about توحيد But because you can't learn something properly If you don't know it's opposite وَيُعْرَفُوا بِضِدْهِ وَبِهِ تَتَمَيَّزُوا الْأَشْيَاءِ If you want to know something it's always easier Let's say you go to China You met a person You said to me listen I'm looking for a tall person And so they looked at you and said to me Said to you I don't know They responded to you by telling you That they didn't understand the word tall What it means So you say to them a short person Said I know what short is You say it's the opposite of short It's tall So opposite allows If a person knows the opposite That's why if you go to Arabic institutes today Like Egypt and other countries And they want to teach you مفردات Terminologies and words They always give you the opposite to it صح They give you the مرادف The مرادف of it Which is the cinnamon And the عقص of it And the مباين That which is opposite to the wedding It allows you to understand what it means Properly It's settled in So that's why it's important When you learn توحيد You learn شرق So the أوطرحمه الله تعالى He mentions that they are the They are the two greatest things That a person should either do And come with Which is توحيد Or stay away from Which is الشرق So what is توحيد That توحيد has two definitions In the شريعة Number one It's a general definition And that is توحيد has a general definition In the شريعة It means إفراد الله بحقه He's singling Allah in his rights What is it to single Allah in his rights? It's to single him In توحيد الروبية And say it to him And listen to the description Those are his rights Three of them Pay attention توحيد Which is تعريفه العام It's general meaning Is إفراد الله بحقه He's singling Allah in his rights And Allah's rights are two types حق في المعرفة والإثبات And حق في الإرادة والطالب Or in other words Simple terms Allah's حقوق are three تروحيد الروبية الروهية And listen to the description There's a second definition For توحيد And it means إفراد الله بالعبادة It's singling Allah in his rights Which is اوني الروهية اوني الروهية Not the other two محمد من عبد الوهب Generally means that And that's the general meaning That it should be For you when you speak about توحيد Because الروبية And الروهية Is not the discussion With the pagans And the polytheists That's already محلو اتفاق Are you with me brothers? That's not something You should make the discussion On her at hand Even Al-Isma'a Or Sifat Is a discussion open as well But توحيد الروهية Was what the prophet Was debating And arguing their nations with So that's why The definition Of a توحيد Also means إفراد الله بالعبادة Singling Allah That's why The author said it here What did he say? What did he define it? What did he say? التوحيد وهو إفراد الله بالعبادة محمد الروهاب Says إفراد الله بالعبادة Singling Allah in what? In عبادة It doesn't mention anything Other than that And the greatest thing Which Allah prohibited is What? شرك شرك is the greatest thing Which Allah تبارك وتعالى Prohibited شرك in the شريعة Means two things as well It's a general meaning شرك has two meanings In the شريعة One which is a general meaning And that is جعل شيء من حق الله لغيره It is to place And to give It is to give جعل شيء It's to place And make something From the right of Allah To other than Allah That means شرك That's one The second meaning Is a specific meaning And that is جعل شيء من العبادة لغير الله Making And giving عبادة To other than Allah Specific to عبادة The first one is It's just the opposite of The first تورحيد The first تورحيد was what? Yeah? Giving Allah His rights, right? Singling Allah in His rights, right? The شرك on the other hand is what? Associated partners with Allah in His rights The second one is Associated partners with Allah In عبادة, specifically So the first شرك Is in شرك of what? ربوبية أولوهية The second definition of شرك Is what? شرك في الأولوهية فقط Only in أولوهية Does that make sense? If you look at the definition I gave I said جعل شيء I used جعل Some people would say صرفوا شيء من حق من حق الله لغيري They use the word صرف Instead of the word جعل صرف means to die بات جعل is to bake They would use that term Instead of that This term And the reason is because The term جعل is correct And you should not use the word صرف Reason is for two reasons Number one موافقة الخطاب الشرعي The word جعل Is in accordance To the usage of the شريعة The شريعة uses the word جعل Not the usage of صرف Because Allah says in the Quran فلا تجعلوا لله أن دادوا وانتم تعلموا فلا تجعلوا فلا تجعلوا Don't do Do not Do not do لله أن دادوا فلا تجعلوا That's the word that was used Also in the Hadith which عبد الله المسعين narrated which is in بخالي المسلم أن تجعل لله ميدا وهو خلقك أن تجعل لله ميدا وهو خلقك The Prophet said أن تجعل تجعل is used here And the word صرف is not used The second reason is because The word جعل has in it is Your heart taking الله as your load And turning towards him Whereas صرف It means turning away from him And in terms of meaning Which was better Turning to him Or turning away from him A meaning that has Turning is better than A meaning that has Turning away from Sorry turning away from The one that has Turning to Is better in terms of meaning Or in simple terms The word جعل It has That you've taken this As your إله Are you with me brothers That you've taken this As your إله And that this is What you see as the إله When you use the word جعل Whereas the word صرف When you use it It doesn't mean Your heart has taken this Are you with me And that's the meaning We want to say That you took this Thing as your load Then the He mentions The statement of الله وعبد الله ولا تشريخه به شيئا واشيب الله And do not associate partners with him وعبد الله واشيب هو الله ولا تشريخه به شيئا This ayah Is in Suratun Nisa Is in Suratun Suratun Nisa Allah سبحانه وتعالى Mentioned it What is the dala And how is the author Trying to take evidence from this one He's taking evidence from it From two angles The first one is الله سبحانه وتعالى He started the ayah with what This ayah by the way Is ayah that talk about حقوق and responsibilities That are upon you Responsibilities that you have To come with Which is the first responsibility That Allah started with He began عبادة وحدة Worshiping alone So he's trying to use that And we took already What is the word عبادة in the Quran When it comes with the zameen Already we took توحيد So it's توحيد And then what is the probability From Shayti وعبد الله وَلَا تُشِيْخُ بِي شَيْأَنْ And don't associate partners With Allah So that's why he's using it That's the first one His first evidence is And then look at All the rights are mentioned After that This is the first one The second The second thing That he's trying to take From the ayah is That every single thing Has been connected to this The ayah starts with what وعبد الله واشيب الله وَلَا تُشِيْخُ بِي شَيْأَنْ And don't associate partners with him وَبِي الْوَانِيْدَيْنِ And the waw is connected to عبد الله Be obedient towards your parents And do you notice Be dutiful towards your parents وابذي القربة And also be dutiful towards your Family members وليتاما And the orphans All of those are عطف They are connected to عبادة Because it's More important than them إذا قيل لك The author here رحمه الله The author رحمه الله He clarifies That all of the people Are created To worship Allah سبحانه وتعالى And they are commanded to do that And then he also mentioned That it's upon every single body To know three foundations Three principles Three fundamental principles And these are the three fundamental principles In which his book is written for He wrote his book for this It's knowing Allah سبحانه وتعالى It is knowing the religion And it is also knowing the messenger صلى الله عليه وسلم Because you're not able to come with عبادة You will not be able to come with عبادة unless you know these three Why? You need to know number one You need to know Who is the one I have to worship To do this عبادة for Who is it that I'm doing this عبادة for You have to know him And who is it that we're doing it for Allah says to know who Allah is The second one is معريفة المبلغ علي المعبودي Who is the one who is conveying you This عبادة which you have to come with Who is he? And that is who? The messenger عليه الصلاة والسلام And the third one which is معريفة كيفية العبادة How should I do this عبادة Which is the what? Where he had deal with the religion So all of these three The reason why the author wants you to come He wants you to know all three of these Is because عبادة cannot be done Without these three Who are you praying to? Who commanded you Who is it that commanded you to pray like this How is it that you have to pray and worship him All three of those questions Are a branch that stems from Knowing Allah Knowing the messenger عليه الصلاة والسلام And knowing the religion of Islam These are the three questions That a person will be asked in their grave It is the three questions That you're going to be asked in your grave And every single Muslim should know That when you're asked What are these Three questions That you have an answer ready for it Okay إن شاء الله We're going to conclude By the will of Allah Glory to Allah By the will of Allah I bear witness that there is no god but Allah I will forgive you And come to Him