 فشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا بدا بدا وياله من شراف عظيم الحمد لله رب العالمين له الحمد الحسن والثلاث الجميل واشد أن لا إله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل واشد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد ونحن في المساعدة للمساعدة ثلاثة الأصول محمد بلا عبد الوهاب رحمه الله تعالى ونحن الثالث مقدمة ونحن الثالث مقدمة هذه مقدمة لأوثا هي سيز إعلم أرشدك الله لطاعته أن الحنيفية ملة إبراهيمة أن تعبود الله وحده مخلص له جزء هذه المتحدة من أرشدك الله هي كما تبقى أعلم أعرف أعرف والأرشد يستخدم هذا أرشدك الله من الله وهذا تلطف again the sheikh three times consecutively is showing kindness mercy tenderness and his approach أرشدك الله من الله تبارك وتعالى guide you to and the usage of these types of terminologies and words and dealings with people what it does is يجعل قلب المتعلم قابلة للعلم it makes the person your teaching become attentive open minded ready to observe and accept the message that you put forward to them the person becomes he faces towards you he wants to hear what you have to say ما الله تبارك وتعالى guide you in what لطاعته his obedience we respond by saying this du'a goes to the qare the one who is reading the book not only the one who is reading the one who is listening the word أرشدك as you can see from the translation or the way I translated it means دلك وهاداك إلى الرشد and the rushd means استقامة على طريق الحق to be steadfast upon the straight path and it is the opposite of الغي غي means لطاعته وطاعة means موافقة أمر الشرع it is to be in accordance to the command of the sharia what does it mean to be in accordance to the command of the sharia بفئل المأموري by doing that which it commands you to do واجتناب المحبوري and staying away from that which he told you to stay away from and whenever Allah سبحانه وتعالى guides a person to that and he gives him this this person فقد ظفرة بعز الدنيا وسعادة الأخرة anyone who has given that would truly gain the honor in this world and the happiness of the hereafter then the author he said أن الحنيفية ملة إبراهيم حنيفية is ملة إبراهيم حنيفية actually means ملة إبراهيم so why would the author bring حنيفية and then attach it next to ملة إبراهيم if they are the same thing this is called عطف بيان this is called عطف بيان it's connecting the two but it's explaining for you what حنيفية means ملة إبراهيم is actually explaining to you that حنيفية means ملة إبراهيم and that's why the author combined between the two for you so you know when he says الحنيفية he's referring to ملة إبراهيم the original usage of the word the original مأخل is from the word حنيفي حلافي and the word حلافي means الميل when you divert from something so the حنيف هو المائل is the one that's diverted عن الشرك he's diverted from the shirk قصداً وإخلاصاً إلى الترحيد he's diverted from the shirk associated with the partners with الله by way of intention and by way of sincerity he's diverted from the shirk but towards what إلى الترحيد so if something is diverted from something it means that it's turned towards something else right? so if it's diverted from the shirk then it means هو مقبل على الله the person is turned towards Allah he's directed towards الله سبحانه وتعالى but he's turned away from what المعرض عن كل ما سوى everything other than Allah he's diverted from it and that is what Allah تعالى commanded for us to be upon الله تعالى says in صورة النحل ayah 123 ثم أوحينا إليك أن تبع ملة إبراهيمة حنيفة and we have sent revelation onto you and it follows to follow ملة إبراهيمة the religion of ibrahim حنيفة this is hal ملة إبراهيم is a religion that's diverted from shirk and it is diverted towards الترحيد نبي الله إبراهيم religion we know it to be what is a religion based upon توحيد أسوى الله سبحانه وتعالى صورة الغرف ayah 26 to ayah 27 وإذ قال إبراهيم لأبيه وقومه إِنَّنِي بَرَاءُمْ مِمَّا تَعْبُدُونِ إِلَّا الَّذِي فَطَرَنِي فَإِنَّهُ سَيَهْدِينِ and when ibrahim said to his father and his people إِنَّنِي آي بَرَاءُمْ I am free from مِمَّا تَعْبُدُونِ that which he worship إِلَّا الَّذِي فَطَرَنِي except the one who who has created me, who sustains me who provides for me فإنه سيهدين he is the one who is going to guide me so if you look at this word of نبي الله إبراهيم which is إِنَّنِي بَرَاءُمْ مِمَّا تَعْبُدُونِ and إِلَّا الَّذِي فَطَرَنِي the first part the first part the first part of the ayah which is إِنَّنِي بَرَاءُمْ مِمَّا تَعْبُدُونِ is nef you negation right? the word بَرَاء is a negation right? and if you look at the the second verse which is إِلَّا الَّذِي فَطَرَنِي and that's what كريمة التوحيد is it stands on those two pillars نفعون and إثبات right? you say and then you say and that's what which he allowed it to remain after which Allah says in the ayah وجعلها كريمة باقية في عقبه لعلهم يرجعون it is the word made it remain present في عقبه in the back of نبي الله إبراهيم and of course the word عقب إبراهيم was what عرب that this is going to remain within the Arabs and Nabilah Ibrahim actually gave birth to prophets came from his lineage so the شاك رحمه الله he took it from that verse ثم أوحينا إليك أن تبع ملة إبراهيمة حليفة الله سبحانه وتعالى إن إبراهيمة إبراهيم كان أمة إبراهيم is a nation alone قانيتا الخاشع المطيع the one who is humble and is obedient لله to his Lord حنيثا one who is diverted from shirk and is diverted towards the word ملة the word ملة that the sheikh uses here أن الحليفية ملة it means دين ملة means religion it is إسم لكل ما شرعه الله it's a term for everything which Allah سبحانه وتعالى has legislated لعباده for his slaves على ألسانة أنبيائه on the tongues of his prophets the statement of the author that you worship Allah وحده alone مخلص له الدين with إخلاص sincerity in the religion for him and we took the definition of إخلاص previously we spoke about it in other lessons and other books that we have taught that the حقيقة the true meaning of the word إخلاص is إخلاص لله صف القلب من إرادة سواه فحدر يا فطن إخلاص لله صف القلب من إرادة سواه فحدر يا فطن إخلاص means the true meaning of it is is when you purify from your heart إخلاص لله صف القلب is when you purify from your heart and you clean your heart any intentions any motives for nobody other than الله تبارك وتعالى every action that you do you do for الله تبارك وتعالى every speech you do for الله تبارك وتعالى every motive and intention is for الله تبارك وتعالى وحده alone له الدين the religion for him pay attention this انتعبو دلله that you worship الله alone مخلص له الدين in a state of sincerity in the religion for him this is a purification and is explaining what is ملّة إبراهيم so what the author did here right now is very powerful are you with me he brought al-halafiyah for you what explains al-halafiyah for you ملّة إبراهيم what explains ملّة إبراهيم انتعبو دلله وحده مخلص له الدين so the word انتعبو دلله وحده مخلص له الدين that word is a خبروا ان الحنفية that's in al-halafiyah is the خبر of it so the تقدير is as follows اعلم know ان الحنفية the context it falls like this لأن when I entered it when I entered it اعلم know ملّة إبراهيم عبادة الله تعالى مخلص له الدين it falls in that meaning what's the أصل of عبادة or in simple terms how many types of the scholars categorize عبادة in the first categorization is التعبد and the second one was المتعبد به right we said it is التدلل it is it is خضور and what الحب but in the original language of the Arabic the word it actually means خضور but it means تدلل in the Arabic language in Arabic for example طريق المعبد what do they mean by when they say طريق المعبد what they mean by it is مذلل مهيئ لسوروك الناس it's very it's a land where it's it's ready for people to walk on it and to try on it and that's why the word عبادة is used for the أحكام of الله تعالى the حكام التكليفين باعدن on the slaves that's why it is used as عبادة is because the slaves they do it because they are ready and prepared to do it they لأنهم يلتزمونها ويفعلونها متدللين خربعين للله سبحانه وتعالى but the person does the action for Allah تعالى in a state of complete love and complete humiliation both of those two والمتعبد به which is the second part is أسشيخه الإسلامي بن تيميا wrote in his كتاب العبودية page 38 that it is اسم جامع اللي كل ما يحبه الله ويرضى من الأقوان والأعمال الظاهرة والباطلة it's a general term everything which Allah تعالى loves and is pleased with in terms of speech, actions that which is apparent and that which is that which is within such as the salah زكاية صيام حج محبة loving خوف fearing رجاء hoping توقع الرلايين استعالى seeking aid استغاثة seeking refuge all of those are what they are imaida because they fall under that definition which I gave or the definition given by ابن تيميا رحمه الله تعالى مخلص له الدين and we mentioned what the word مخلص means right it means sincerely فالله تباركة وتعالى نعم the messenger صلى الله عليه وسلم he said in a hadith الإمام البخارية المسلم on the authority of رتباني بن مالك رضي الله تعالى عنه من يلابي please with him سبحانه وتعالى أن النبي صلى الله عليه وسلم قال that the prophet صلى الله عليه وسلم he said إن الله حرم على النار من قال لا إله إلا الله يبتغي بذلك وجه الله الله has made the hellfire حرام when the person who says لا إله إلا الله trying to gain the face of الله سبحانه وتعالى and anybody who does إخلاص in his عبادة he does it only فالله تعالى الله will honor you by diverting you from sins and shortcomings a person of إخلاص a person of sincerity in his his acts of worship he is honored by being diverted from him sins and shortcomings الله says in Surah to Yusuf ayah 24 كذلك لنصرف عنه السوء والفحشاء إنه من عبادنا المخلصين and like that we diverted so evil الفحشاء which is إنه very he was من عبادنا المخلصين he was from our sincere slaves so the possibility and the reason why إنه بالله Yusuf عليه الصلاة والسلام he was diverted from سوء الفحشاء is because he was found from the sincere slaves of الله تعالى الذين أخلاصهم الله those who were sincere in their speech and in their actions and their intentions الله تعالى chose him because of that وقتصهم لنفسه to be one of his messengers الله تعالى tells us also in the Quran like for example Surah to Al-Hijjah ayah 42 that the person who comes with sincerity that Allah will give him a shield from shaitan الله says in Surah to Al-Hijjah ayah 42 إنه عبادي ليس لك عليهم سلطان shaitan you do not have power over my slaves the slaves that Allah is referring to over here are those who are sincere what's the evidence that the slaves that are meant here are the sincere ones the ayah in Surah to Al-Sad explains it ayah 82 to ayah 83 الله says فبعزتك لأوا وينهم أجمعين إلا عبادك منهم المخلصين فبعزتك with your honor oh Allah لأوا وينهم أجمعين I'm going to misguide each and every one of them إلا عبادك except your slaves who are إلا عبادك منهم المخلصين except those slaves of yours who are sincere they're an exception so shaitan with his own mouth is admitting that he won't be able to misguide the slaves of Allah who are sincere so Allah has placed between him and those slaves a herd a fortress he's unable to get to them and also from the benefits that are in إخلاص that the person will gain if he comes to the sincerity in his عبادة for Allah is that he is freed from the shackles of servitude to the creation and he becomes a slave to the master الله سبحانه وتعالى gives him that freedom يبن القيم رحمه الله they broke out of the power that they created for him they broke out of the soul and the shaitan they broke out they ran away from being slaves to Allah تباركة وتعالى but they ended up becoming slaves for their own نفس and shaitan have you not seen people who addicted to zina and pornography and haram and things like that are haram and addicted ويصدقون للتحديد والدرسة ويقللون ويريدون أن يترك هذه السيكول لأنهم يؤمنون أنهم يصدقون ويصدقون ويريدون سيارة ويصدقون لأن ما يكون هناك أرقن نفسي والشيطان الله يقول في القرآن ومن يعشو عن ذكر الرحمن لغيض له الشيطان فهو له قرين الشيطان يصدقه مستة الشيطان يصدقه فقط ثم الشيطان يقول وبيدالك أمر الله جميعا الناسي هذا الوضع وبيدالك الذي يستخدم هنا هو اسمه الشارع ذالك هو اسمه الشارع الشيطان يتكلم شيئا يقول لنا هذا ماذا يتكلم؟ يعود إلى العبادة الخالصة يقول وبيدالك and that meaning the religion which is عبادة which is based on sincerity أمر الله كماندت جميعا الناسي كماندت all of mankind what's the evidence for that what's the evidence for the statement of the sheikh here is in surah al-anbiya ayah 25 الله سبحانه وتعالى says وما أرسلنا من قبلك من رسول إلا نوحي إليه أنه لا إله إلا أنا فعبدون الله سبحانه وتعالى he says we have not sent down before you a messenger except that we have sent a revelation onto him and that message that was even to him was لا إله that there is no worthy of worship except الله تبارك وتعالى and worship him alone so that ayah is an evidence ayah 25 سورة الانبيya is an evidence that that إخلاص in عبادة is what Allah has sent down and commanded all of mankind then the author says وخلقهم لها and Allah created them لها where is that where does that pronoun go back to it goes back to what we were talking about right now which is اخلاص مخلص له الدين عبادة which is based upon sincerity that's what it goes back to Allah created them to worship him alone with sincerity and the sheikh of Allah has brought a verse to prove that كما قال تعالى از الله سبحانه وتعالى said وما خلقته I did not create الجنة جن is it's a universe غيبي unseen universe قائم بذاته that stands independently it is different from the human beings يختلفوا عن الإنس but how is it different from us لأنه مخلوقه من نار because he is created from fire and the inns the human is created from what منطين از الله سبحانه وتعالى يسأل صورة الرحمن آية 14 آية 15 خلق الإنسان من صلصال كالفخار وخلق الجنة من مارج من نار وعلى الله تعالى وخلق الجن من نار وعلى الله تعالى وخلق منطين منطين لماذا يسمى جن لأنهم يسمى جن لأنهم يستطارهم they are hidden عن العيوني from the eyes as Allah said in صورة الأعراف آية 27 إنه يراكم هو وقبيله من حيث لا ترونهم هو يراكم هو يراكم لماذا لا ترونهم وما يجب أن تتذكر في العلم العربية هو that when the letter جيم and the noun come together it shows the meaning of a sitr when something is hidden this is فرغة العرب وما خلقت I did not create we spoke about jinn والإنس is البشر إنس is plural and it's a جمع التكسير the singular is إنسي why is it called why are we called إنس the reason why we are called إنس is because لأننا بعضهم ياء ناس وبعض is because we socialize with one another as when Allah has created us we can't live independent from one another no one can live by themselves the way for us to exist and to be is that we need one another if I want to provide for my family I have to have human beings around me or else I wouldn't survive so everybody is in need of what's in the hand of another person and because of that the شريعة permitted what is known as بيع it's made conditions it's stipulated because buying and selling is how I can get from you what you have without oppressing you without wronging you and you can get the money that I have in my hand you have product that I need by giving you this money you will surrender your belongings and I will surrender my money so we are in that way we coexist and we comfort one another we socialize with one another نعم the sheikh says is يوحيدوني the meaning that is in يعبدوني to worship me is يوحيدوني is to single me in worship so it doesn't mean that you just worship Allah وما خلقت الجنة والإنسى إلا ليعبدون it doesn't mean just to worship Allah that Allah created you for you to worship him rather what the correct meaning is الله تبارك وتعالى he created the jinn and he created the ins to single him in worship what does إفراد بالعبادة مين it means a tohid وما خلقت الجنة والإنسى إلا ليعبدون أي يوحيدون right? that's what tohid is يوحيدون is tohid وذلك إبنومادي إبنومادي إبنومادي on the authority of إبنومادي إبنومادي mustadrak that the prophet so the narration that I'm bringing is the one brought from the رضي الله that intermedies إبنومادي there's also one narrated there's another hadith that holds the same meaning narrated from رضي الله but this one's not it is and this hadith is very powerful it's a hadith the prophet there Allah يبنى آدم the children of Adam تفرغ لعبادتي for the children of Adam free yourself for my worship free yourself meaning get rid of everything else that's preoccupying you get rid of it and come free when you're worshipping me what would Allah do for you in return أم لأو صدرك غينان فيل your chest with richness I will reach you وأسود فقرك and I will block off poverty from you I will take on myself Allah to make you rich and to get rid of poverty from you وإلا تفعل and if you don't do that ملأتو صدرك شغلن I will preoccupy your chest بزيو ولم أسود that and I will not get rid of your poverty فقركة your poverty and if you look at a lot of people today and you observe their situation what is he he's like a dead corpse he's like a dead animal a dead corpse at night time when he's sleeping he sleeps on one side he doesn't even turn around doesn't toss around how tired he is إِمَا رُبِنَّهَا لِيْ أُوْدَيْهَا like a donkey the way he works if you look at the reason behind that is because he comes at night time home and he combines all his prayers he doesn't وَلَا يَتْكُرُونَ اللَّهَ إِلَّا قَلِيلًا he doesn't remember Allah except little he didn't make himself free for Allah's worship he didn't give Allah time time he consistently busied himself with worldly gain I have to work I have to provide I need to make money I need to I need to dunya dunya dunya so what did Allah place in his heart his heart got filled up with what sugar land he's preoccupied he's busy consistently and the fakr and the poverty is non stop he doesn't have no money at the end of the month الشيخ الإسلامي بن تيميا في مجموعة الفتاة و the 15th volume page 25 he says a very powerful statement and this is a concept that I've many years I've been telling people but upon that look at what he says and try to analyze it properly and understand don't look far don't try to look at somebody else try to look at yourself where do you fall in this situation الشيخ الإسلامي بن تيميا رحمه الله he says من تدبر أحوال العالم anyone who observes the situation of the universe today he realizes وجد كل صلاح في الأرض he finds that all success and prosperity on this earth فسببه توحيد الله it is due to Allah's توحيد وعبادته and it's the worship of Allah every success you've ever because of prosperity and good on the face of this earth the reason for it is توحيد الله has been worshiped alone وطاعة ورسوله and the obedience of the messenger عليه الصلاة والسلام and the sheikh says وكل شرن and every evil في العالم in this universe if you observe it وفتنة and every trials and tribulation if you observe it وباء and also وبلاء وقحط وتصليط عدو and the enemies causing harm to the people the drought وغير ذلك and other than that فسببه the reason for it is مخالفة الرسول the prophet was opposed ودعوة إلى غير الله ومن تدبر هذا حق التدبر anyone who analyzes that and ponders on that as it deserves for it to be pondered on وجد هذا الأمر you would find that this matter كدالكة is as I have told you في خاصة نفسه the illness within yourself ولا حولة ولا قوة إلا بالله the sheikh says محمد عبد الوهاب رحمه الله وأعظم ما أمر الله به التوحيد وهو إفراد الله بالعبادة the greatest thing that Allah تبارك وتعالى commanded the greatest thing which Allah تبارك وتعالى has commanded is توحيد there's nothing greater than then توحيد توحيد in the language is مزدر it's a verbal noun of the word وحدة يوحدوا توحيدا is to make something single it is to make something one now a question I'm going to ask you and I want you to think about this question it's a rhetorical question you don't need to answer it what do you do based on the word I just gave you I said مزدر وحدة يوحدوا توحيدا اي جعله وحدا is to make is it you who goes and makes Allah only one Allah are you the one that goes out there and makes Allah only one Allah and no other Allah is that the one is that what you do is it you the one that goes there and makes only one Allah and one Allah to be basically that exists and there is no other Allah you get rid of all the other Allahs all the other Gods is that what you do is that what it means مزدر وحدة يوحدوا توحيدا اي جعله وحدة لا ثانية له is that what it means the answer is no that's what it means because making Allah one is the reality but rather what's been spoken about is what's in your heart and your belief and that's the difference between اعتقال and علم a belief is when you hold on to something with unwavering conviction and there's a possibility it could be right or wrong whereas knowledge is whereas knowledge on the other hand it's actually in accordance to the reality so when we say that توحيد is مزدر وحدة يوحدوا توحيدا ومين يجعله وحدة it means اي في قلبك in your heart that you believe that there is one God الله تعالى تعالى that there's one creator one provider one who deserves to be worshipped alone and not associated partners with him in his عبادة are you with me and what is it that you sing with him in الله تعالى you sing with him in what three things you sing with Allah تعالى in the actions that Allah does right you also sing with him in the actions that you do such as your دعاء your خوف your ذبح the supplications that you make the fear that you come with all of that is actions that you come with you sing with him in it and you also sing with him you sing with him in the actions that he does which is الخلق والملق والتدبير that Allah creates so that's an action that Allah does you sing with him in it Allah تعالى he sustains and he provides that's an action that Allah does you sing with him in it good the third thing is you sing with Allah تعالى in his names and attributes you sing with Allah in the names and attributes which he has for instance Allah has the name this name has a meaning in it it's not just a mere name it is not it's not just a mere name so it has a characteristic in it it has a meaning in it you affirm the meaning that is in it which is that Allah is mercy for now what you do is this mercy that Allah has is it like the mercy of the creation no you sing with him in that mercy you sing with him in that characteristics you sing with him in that name الرحمن okay so that's what it means when we say he جعله واحد he made it one and the sheikh says it is to sing with Allah but which one pay attention here is the one from the three that I just mentioned right now that we have to sing with Allah in there is a fourth thing that we need to sing with Allah in that I was about to forget there is a fourth thing that you need to sing with Allah is Allah is that Allah is the essence you don't believe that there is two gods okay you sing with him in that that divinity okay that he is that there is nothing like him there is only one Allah okay so you sing with him in that you sing with him in his actions that he does سبحانه وتعالى you sing with him in the actions that you do as a creation you sing with him in his names and attributes those four things now the question that arises is which of those four that I mentioned is the one that has become the longest debated one the one the argument the discussion that the hellfire was made for the jannah was made for which is the one that the mankind and the children of Adam have always denied generations after generation is the one which is them singling Allah in the actions that they do sing you singling Allah in your actions that's the one that has become the longest debated argued one singling Allah in your dua singling Allah in your fear singling Allah in the saluta and the oath that you make singling Allah in the prayer that you pray singling Allah in the fasting that you fast singling Allah in the charity that you give singling Allah in the pilgrimage to the Ka'bah that you do all of those are things that prophets came for and people were denying and they were refusing to do from نبي الله الناس until today the biggest long discussed and the biggest argument is based upon singling Allah in the action that the slave does and that's the one that the sheikh mentioned he says because of that it became the greatest one و أعظم و أعظم the greatest of that which Allah commanded in توحيد is it is to singling Allah in your actions oh slave to singling Allah in your actions because of that because it has become the longest debated and it has become the longest argued concept some scholars have actually defined توحيد to just mean that one because the rest they've been accepted there was no debate and argument about it the one that has been argued about is what singling Allah in worship in our fasting in our zakat in our hajj because it has become that one some scholars when they define توحيد they just refer to it as what افراد الله singling Allah in worship and it is from the greatest things that Allah commanded and it is because of it Allah said messengers down and because of it Allah said down books and because of it Allah legislated jihad and this is the one that is known as توحيد الألوهية it is known as توحيد الألوهية it means that you singling Allah in your speech oh slave you singling Allah in your action oh slave and you also singling Allah in your intentions and your motives all of those three you sing with him in it سبحانه وتعالى and that's what the author means by it when you're singling Allah in it you do it in a state of complete love and complete humiliation now Allah has two types of عبادة and there are two types of عبادة that are mentioned in the Quran there is عبادة which is عبادة which is شرعي and there's an عبادة which is كوني the عبادة which is كونيون which is the universal عبودية the universal servitude that one no one could deny everyone is a slave of Allah whether they like it or not whether they agree or disagree and it is the best to in surah to mariam ayah 93 ان كل موف السموات والأرضي الاات الرحبان عبدا that every single thing on this earth and every single thing in the heaven will come to Allah تعالى as a slave this is عبودية الكومية it's the universal servitude that disbeliever will come that day and is a slave whether he likes it or not the believer will come the day لكن هذا ليس الشخص الذي يفعله عندما يقول وما خلقت الجن والإنسة إلا ليعبدون الشخص الذي يفعله إلا ليعبدون هو عبودية الشبعية اختيارية الشخص الذي يفعله شخص الذي يفعله في واشب ثم يقول وما خلقت الجن والإنسة إلا ليعبدون هو عبودية الشخص الذي يفعله وما خلقت الجن والإنسة إلا ليعبدون هو عبودية الشخص الذي يفعله وما خلقت الجن والإنسة إلا ليعبدون هو عبودية الشخص الذي يفعله وما خلقت الجن والإنسة إلا ليعبدون هو عبودية الشخص الذي يفعله وما خلقت الجن والإنسة إلا ليعبدون هو عبودية الشخص الذي يفعله وما خلقت جن والإنسة إلا ليعبدون هو عبودية الشخص الذي يفعله عبد الله يبني المسعود سألته سأسأل ويقول سؤيلة سأسأل مبنيو للمعلوم سؤال عبد الله يبني المسعود سؤال مبنيو للمتحول ضم أول هو سؤال سؤال مبنيو للمتحول جماعه قد يسأل جنبيه ويقل بسيطةerman وضمن مبنيو اكبر جنبي سؤال سؤال سؤال هو تقلر المرحب صلى الله عليه وسلم سهل معادة أتدري ما حق الله على عباده معادة هل تعرف الأحياء على أحياء الله معادة تخبرت بشيء الله هو رسوله أعلم الله و أعلمه على أحياء الله اعلمهم يخبرون بشيء حق الله على عباده أن يعمده ولا يشرك به شيء حياته الله عنه هو أنهم يحاولونه فقط و لا يقومون بعمل معه مما يقومون بعمل معه المسلم يقومون بعمل معه هذا حديث يدخل و يقومون بعمل معه اللهم يقومون بعمل معه and anyone who forsakes that and abandons that right that are placed on his shoulder that he has surely fallen short on the greatest responsibility that was on him وهو هوا و انا اتز شير محمد عبداللهاب goes on to saying وهو و انا اتز what does he mean وهو هوا what's he talking about a shirk he's talking about the shirk this is the definition this statement that the shirk is saying here right now is شيرك يجب أن تفعيل ما شيرك يعني وهو أنه دعوة غيره معه يجب أن تفعيل غيره بسيطة الله معه هذا هو دفنة الشيخ رحمه الله وهو تعريف الشيرك يفعيل ما شيرك يعني شيرك يعني يجب أن تفعل مع الله تبارك وتعالى أن إله يمكن أن يكون أجل يمكن أن يكون مسينجار يمكن أن يكون أولي يمكن أن يكون أسطون يمكن أن يكون أجل لا ي matter يجب أن تفعيله كما يجب أن يفعيل الله مثل أن تفعله يجب أن تحاول ورد منهم يجب أن تفعيلهم يجب أن تتعلم يجب أن تفعيلهم يجب أن تتعلم هذا هو شيرك الأكبرأكبر شيرك بغوة الصحيح و easm و it is four types and it is four types it is four types the shirk it's four types the shirk can be looked at from many different angles إعتبارات مختلفة you can look at it from many different angles the most common one is شيرك أكبر شيرك أسغار صح and that when we mentioned the hadith شرق أصغر. هذا كان شيء موجود بينهم. شدادي بلو أوسل هو كامبانيون. رضي الله تعالى عنه. و عندما يقول كنا لا عدو ، هذا تأخذ ما؟ موقوف لفضن مرفوح حكمان. إنه موقوف يعني يتوقف شدادي بلو أوسل ، لكنه يأخذ حكمة رفع. يأخذ حكمة رفع صلى الله عليه وسلم. لأن هذا يسمى تقرير. نحن لا نتحدث عن هذه التقرير right now. نحن نتحدث عن أخر التقرير من شرق. هذه التقرير من شرق is four types. The first type is called شرق الدعاة. The first one is called شرق الدعاة. The shirk of supplication. And that is when the person supplicates and he calls on to other than الله تعالى. It could be a prophet from a prophet or a king or it can be an angel or a wali or it can even be a wali of Allah تعالى. And he gets, and the way he does it is either by Salah, are you there? Or either by استغاثة or استعانة or he supplicates to him while he is dead. This person is not even present, he is dead in his grave or he is absent. This is called شرق الدعاة. And this is all uniquely right of الله تعالى تعالى. He is the one who should be supplicated to and he is the one who should be called on to. And الله سبحانه وتعالى says in the Qur'an فإذا ركبوا في الفلك دعاوا الله مخلصين له الدينة فلما نجاهم إلى البر ري إذا هم يشرقون. سورة العنكبوت ayah 65. الله says when they are on the boat and then a tide, a tide, right? comes to them from different angles and they are about to drown. دعاوا الله مخلصين له الدينة. They supplicate to Allah and they call on to him with sincerity in the religion. الله then says فلما نجاهم when we save them to the shore. إذا هم يشرقون. الله says they do shirk. الله أكبر. الله says that they do shirk. إذا هم يشرقون. فلما يشرقون to them calling on to other than Allah. شرق. The second one is شرقونية والإرادة والقصد. This one is called the shirk of intentions, motives, wills that the person has. It's basically when a person comes with عبادة and he does it to show off or he does it for worldly reasons. He does it because he either wants to gain reputation from it. He wants to get fame from it or whatnot. And this is the one الله تبارك وتعالى says in Surah Tuhud ayah 15 to ayah 16. من كان يريد الحياة الدنيا وزينتها نوف إليه بأعمالهم فيها وهم فيها لا يبخسون. أولئك الذين ليس لهم في الآخرة إلا النار وحبط ما صنع فيها وباطل ما كانوا يعملون. Whomever once the life of this dunya and its beauty الله تبارك وتعالى tells him that his actions will be taken. If you are basically a person who is doing this for worldly reasons you're running after the glitters and the glamours of this world. Allah says, you know what? We'll actually give you what you want from this dunya. If you're doing it for worldly reasons you'll get it. If you're looking to become a qadi you're learning the religion so you can become a qadi a judge and that's the motive that you have. You only dunya reasons. You're not learning it Are you there? Or you want to become an imam and that's your goal. You want to stand in front of the people so you can do khutba and that's it. Or you just want to mock the people and show them how ignorant they are and how knowledgeable you are. If that's your reason behind it or you want to get more money from it and people to give you money and if that's what you're doing it for الله تبارك وتعالى يمكنك أن تقوم with that position that you're running after. You might get it. But the day of judgment you have nothing. الله يقول The day of judgment you have nothing except the how-fire وحبط ما صلع فيها وباطل and every single thing that you have done it will be nullified. It will be null and void. Nothing will exist from it. ما كانوا يعملون everything which they used to do. يبن القيم رحمه الله in his book الجواب الكافي لمن سأل عن الدواء الشافي which is also known as داء والدواء يبن القيم رحمه الله يقول أما شرقوا في الإرادات والنيات يتحدث عن هذا الشرق which is the shirk of intentions and motives يقول فدالك البحر الذي لا ساحل له This one is it's an ocean that has no shore meaning it has no ending point meaning قل من ينجو منه يقول It's very little whoever is saved from this one This one not many people are saved from it فمن أراد بعملي غير وجه الله Anybody who wants through his actions other than the face of Allah ونوى شيء and he intends something غير التقربي إليه without getting close to him سبحانه وتعالى he intends something other than getting closer to Allah he doesn't want to get close to Allah he wants it for something else وطلب الجزاء منه and he requests for a reward for what he does he says please pay me for my reward فقد أشراك في نيتي وإرادته he has fallen into shirk in his intention and his irada سبحان الله سبحان الله if you today ponder and you analyze you see that so many people today through the da'wa that they are giving the da'wa that they are giving they want to actually charge people for it they want to make money out of it the da'wa will call and say I'm gonna come to this event if you guys want me to come I have to have seven stars hotel five star hotel I have to sleep in a five star hotel my plane has to be a business flight I have to be on or a first class okay I have to be given this much money for the couple of days I'm gonna be there يعني it is all يريد الحياة الدنيا from it وزينة عار the third type is called شركة طاع شركة طاع the shirk of obedience it's called شركة طاع شركة طاع is a person takes a legislator and he permits it for himself أن يتقل مشرر عن سيو الله تعالى he takes a legislator besides الله طبارك وتعالى and he gives the authority on the right and makes it permissible and it makes it permissible for this individual to legislate and says it's permissible حلال for you to legislate and he becomes pleased with that person's حكم just like الله سبحانه وتعالى mentions in surah uttoba ayah 31 اتخذوا أحبارهم ورغبانهم أربابا من دون الله والمسيحة بن مريم وما أمروا إلا ليعبدوا إله وحدا لا إله إلا هو سبحانه عما يشليكون that they took their rabbis and their monks أربابا and they took them as lords besides الله طبارك وتعالى when that verse came down the noble companion عديه بن حاتي من ربي الله وتعالى عنه he recited this verse and he was a man who knew his religion very well previously and he said to the prophet messenger of Allah إنه لسنا نعبوده we never used to worship them the prophet صلى الله عليه وسلم he said to them him أليس يحرمون ما أحل الله فتحرمون were they not making حرام for you guys that which Allah has made حلال and then you made it حلال based on what they said ويحلونا ما حرم الله فتحلونا and you made حلال that which Allah made حرام and then you made حلال based on what they said and he said yes we did that then the prophet said فتلك عبادة to whom you worship them you gave them the rights of تشريع to legislate made it حلال for them just like this noble narration mentions his noble companion now understood it the prophet said فتلك عبادة to whom you worship them it's شركل طاع which is the issue of استحلال of the issue of تشريع number four which is شركل محبه شركل محبه it is to take and add things besides from the creation the person loves them the way they love الله تعالى your wife can fall under this or even the husband can fall under this for her wife if she puts her if she loves her husband the way she loves Allah فا يقدم طاعتهم على طاعتي and she gives presidents to the obedience of her husband over Allah or vice versa the husband gives presidents to his obedience of his wife over Allah تعالى then this falls under شركل محبه because Allah سبحانه وتعالى said in the ayah صورة البقرة ayah 165 ومن الناس من يتخذ من دون الله أن داد يحبونهم كحب الله from the people are those who have taken besides الله تعالى and dead they love them then the way they love الله تعالى you see وذلك يبل القيم رحمه الله في كتابه الدواء which is also known as the answer of the disbeliever who asked about the the disbeliever he mentioned that the love when he was commenting on his vest ومن الناس من يتخذ من دون الله أن داد يحبونهم كحب الله he mentioned that the love is of four types so one can go to that book of his page 164 and he expands on it over there رحمه الله تعالى then the author he says ودليل قوله تعالى what does the sheikh mean ودليل قوله تعالى دليل for what دليل that the greatest thing that Allah commanded is عبادة and the greatest thing that Allah تعالى prohibited with sheikh this is the evidence for it now what is the evidence that the greatest thing that Allah تعالى was ترحيد what's the evidence that the greatest thing that Allah تعالى prohibited with sheikh what's the evidence for that this is the ayah for it وعبود الله واشيب الله تعالى ولا تشرك به شيء and do not associate partners with him so هذه الآية جمعت بين الأمرين this verse has combined between two things what is it الأمر بالعبادة commanding you to worship Allah alone سبحانه وتعالى ونهي عن الشيخ I'm prohibiting you from associating partners with him سبحانه وتعالى what's this ayah showing you that you cannot come with true عبادة unless you stay away from sheikh the minimum of it and the large of it the maximum of sheikh and the minimum of it both of them you have to stay away from what's the evidence for that ولا تشرك به شيء شيء is نكرة في سياق نهي تفيد العموم صح so you have to stay away from the little amount of sheikh and you also have to stay away from the large amount of sheikh and then come with عبادة then you are incorrect you are on the straight path very good we will conclude there إن شاء الله وتعالى then sheikh رحمه الله وتعالى he's there مقدمة إن شاء الله وتعالى next lesson we will go into the صلب الكتاب الشيخ now goes into the book he goes into the book which he speaks about the three fundamentals the three questions that you will be asked in your grave the sheikh goes in now this was all an introduction this was all an introduction we will go into the صلب الكتاب إن شاء الله وتعالى next lesson بإذن الله الكريب anything which I have said that was wrong and incorrect is from me الشيطان لله his message is free from it سبحانك اللهم بحمدك أشهد الله إله إلا الله أستغفرك وأتوب إلي