 فشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي الحمد لله رب العالمين له الحمد الحسن والثناء 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 وفي الوصول ثلاثة الأصول رتن باي شيخ الإسلام محمد ابن عبد الوهاب رحمه الله تعالى ونحن قلت لأوثا رحمه الله وأنواع العبادة التي أمر الله بها مثل الإسلام والإيمان والإحسان ومنه الدعاء والخوف والرجاء والتوكل والرغبة والرهبة والخشوع والخشية والإنابة والاستعانة والاستعادة والاستغاثة والذبح والنذر وغير ذلك من العبادة التي أمر الله بها كلها لله تعالى والدليل قوله تعالى وأن المساجد لله فلا تدعو مع الله أحدى وأن المساجد لله فلا تدعو مع الله أحدى فمنصر فمنها شيء لغير الله فهو مشرك كافر الشيخ الشيخ الإسلام محمد ابن عبد الوهاب now goes into speaking about the types of عبادات there are الشيخ رحمه الله he goes into the types of عبادات there are and as we always do we categorize the عبادات into two types and we say that the عبادات or عبادة the word عبادة when we speak about it it refers to two things okay the first one is التعبد and the second thing is المتعبد به التعبد means the action that the person is coming with how he needs to come with the action right the one who is doing the action how he needs to do the action that the person has to do with كمال الخضوع مع كمال المحبة complete humiliation with complete love that's التعبد and then we have the المتعبد به it's what you're going to worship الله تبارك وتعالى with so how do you do the عبادة you do it with complete love and you do it with complete humiliation okay but then the question arises what is عبادة which is the second thing what is it that I do with complete love and complete humiliation does that make sense what is it that I have to do with complete love and complete humiliation we say that it takes us back to the second point which is المتعبد به it is as شيخ الاسلام ابنو تي ميس anything that meets this definition and that is كي ميس says in his book العبودية page 44 طبعاة المكتبة الإسلامية بيروت he says اسم جامع لكل ما يحبه الله ويرضاه من الأقوال والأعمال الظاهرة والباطنة it's a general term everything which Allah تبارك وتعالى loves and is pleased with okay so عبادة for you to know what you need to do with complete love and complete humiliation you would have to understand this definition okay it is a general term for everything which Allah تبارك وتعالى loves and is pleased with how would one know الله سبحانه وتعالى loves something and is pleased with it it's two ways you can find out there's two ways that a person can know سبتك الله تبارك وتعالى loves and is pleased with the first one is that the Prophet صلى الله عليه وسلم commands you it and he tells you to do it okay so it becomes something you need to come with and the second one is او مخبرانا عنه بأن الله جل وعالى يحبه ويرضاه or the second point is or the second way is to inform that Allah loves it and you're told that Allah loves it and is pleased with it so those are the only two ways and who can do those two the Prophet عليه الصلاة والسلام he's the one who commands you to do it and he is the one عليه الصلاة والسلام who tells you and informs you that the Prophet is pleased with this عليه الصلاة والسلام now we found out pay attention here now we have come to know what Allah is pleased with and Allah loves how to find out now the sheikh says it's a general term everything which Allah loves and he's pleased with it and he goes on to saying من الأقوال والأعمال so عبادة is only two things anybody asks you ever what عبادة can be is only two things عبادة can only be a speech or an action عبادة can only be a speech or an action so it's only those two العبادات تنقسموا إلى قسمين عبادة is divided into two this is all the statement of Ibn Taymiah عليه رحمة الله okay عبادات which are قولية عبادات that are speeches عبادات which are عمالية actions good وليس ثم قسم ثالثون and there's no third type so don't think to yourself there's a third type but Ibn Taymiah tells us that each and every one of them has a ظاهرة and a باطنة so what did he say اسم جامع لكل ما يحبه الله ويرضاه من الأقوال والأعمال الظاهرة والباطنة the speech has an internal and an external and the action has an internal and it has an external okay from the things that will fall under from the things that will fall under the قولية is the first one which is speech the internal of the speech is or more like on the tongue external because the speech is too internal and external the speech that's internal is the heart and the external is the tongue the ones that are on the tongue the speech that's on the tongue is such as the remembrance of Allah تلاوة القرآن reading in the Quran كلمة المعرف going out there commanding the good prohibiting the evil those are عبادات قولية لسانية the second type is قولية قلبية صح a speech that are internal which is the heart and this is where the intention enters intentions are قول القلب and are you with me that's why those who utter their intentions they fall into innovation you shouldn't utter it it's قول القلب because it's the speech of the heart and you know it should stay in the heart there's not قولية لسان they're confusing قولية لسان with قول القلب are you with me so intention falls here and motives very good and then the second type of عبادات is what عبادات عمالية and it has two types which is قلب and what those which are قلب and those which are جوارح لمز so the sheikh رحمه الله he brings عمال from the عمال القلب and the عمال الجوارح we are going to see them sheikh is going to be examples عمال القلب is for example إخلاص sincerity right sincerity is عمال القلب نية is قول القلب an intention because intention can be bad if he wants صح when it's good عمل القلب توكل is عمل القلب okay it's actually not bad so the sheikh رحمه الله what he's going to do is he's going to give us many of them ذبح is عمل عمل الجوارح you see النذر is عمل الجوارح so the sheikh رحمه الله is going to give us نذر نذر كل one we're going to see it إن شاء الله we're going to study it properly بإذن الله الكلام but if you see it عبادة this is where it enters it's going to enter one of those those four and that's why it's very important for the person to understand the the حقيقة and the reality of what عبادة the real meaning of عبادة like I personally believe the person who dealt with this he did it very well very well extremely well and done a good job on it إذا أبد رحما ياحي المعلمي رحمه الله تعالى he's كتاب رفع الاشتباه في معنى العبادة والإله I hope it's called في معنى العبادة والإله it's called رفع الاشتباه you know what رفع الاشتباه means it means removing the ambiguity and the doubt and the thing the fact that it's not clear and معنى العبادة والإله the meaning of عبادة and what إله means the real to bring it to you and the way he did it صلاحة it is profound profound الشيخ عبد رحما ياحي المعلمي so this كتاب if Allah gives us time it will be one book that we would have to go through in sha Allah go through it because the people who fall into major shirk the door they try to enter from spread the arguments is from the qadiyah of and the lack of the fact that the definition of عبادة is not put in place this is where they try to this is where they try to benefit from so the شيخ رحما الله he says وأنواع العبادة the types of عبادة اللتي أمر الله بها so I look pay attention to here what did he say اللتي اللتي أمر الله بها that which Allah commanded so what did we say what did we say how many ways can we know that Allah is pleased and he loves something سبحانه وتعالى two ways the first one we said is مأمورا به that he commanded and the second one would be say او مخبيرا عنه so these ones that he's bringing they fall under that which has been commanded okay those which are commanded نعم مثل like الإسلام and الإيمان and الإحسان by the way we're not going to touch on الإسلام and الإيمان and الإحسان you know I know why we're not going to touch on it here now the reason is because when he talks about معرفة لعبدي دينه that the slave knows his religion the sheikh will go in will go in there will go in it and he's actually going to bring in this book the long حديث of جيبريل حديث of جيبريل he's going to bring it here and when we go there we're going to deal with it إن شاء الله each one of those الإسلام what it means and الإيمان what it means and الإحسان what it means so the sheikh is going to bring those when he talks about معرفة لدين الإسلام when he talks about knowing the religion of Islam with evidence and that's the second أصل remember we're still on the what the first أصل of the three foundations that the book is built on okay so the sheikh so after that الإسلام and الإيمان and الإحسان what does he go to ومن هو from them is أدعاء so he goes into the first one which is أدعاء so we're going to go into أدعاء the sheikh goes into أدعاء دعاء so the sheikh رحم الله he started the first of them which is أدعاء to supplicate to Allah تبارك وتعالى دعاء and الدعاء it comes in two types as we spoke about previously we said that دعاء is of two types the first one is دعاء عبادة and the second one is دعاء مسألة دعاء عبادة and the second one which is دعاء مسألة and we did touch on the difference between the two right the difference between دعاء عبادة and دعاء مسألة but if you really look at the Quran you tend to find that they are used together in both of them right for example when Allah تبارك وتعالى he says قوله وتعالى صورة غافر وقال ربكم ودعوني أستجب لكم إن الذين يستكبرون عن عبادة الله سيه سبحانه وتعالى ودعوني supplicate to me أستجب لكم I will accept your supplication أن يدعى إن الذين are very the ones يستكبرون هو عبادة مع عبادة فاستفول يستوكن about دعاء مسألة right إيه ده it was actually talking about the supplication and then it went into it used it as a دعاء عبادة الله also used it like that many places in the Quran وزو الله تبارك وتعالى when he was talking about النبي الله إبراهيم ودل سيه وعى تزيلكم وما تدعون من دون الله وأدعوا ربي عسائل لا أكون بدعاء ربي شقية إيه ده الله تبارك وتعالى say in the best I am after it like إبراهيم when he says to his people وعى تزيلكم I am going to leave you guys ها وما تدعونا من دون الله and that which you guys call to besides الله تبارك وتعالى وأدعوا ربي and I will supplicate to my Lord عسائل لا أكون بدعاء ربي شقية so I do not become one who is transgressive a wrong doer in his supplication to his Lord a verse later الله تبارك وتعالى says فلما تزالهم والنبي الله إبراهيم left them and he boycotted them وما يعبدون من دون الله and that which they worship besides الله so before what was used was what تدعونا من دون الله that which you guys call on to besides الله and then an ayah later الله says فلم بعد تزالهم when he because he said to them I am going to boycott you guys and what you guys are calling on to and then when Allah spoke about إبراهيم which they were worshiping besides الله تبارك وتعالى so then دعاه has been explained translated as to be mean عبادة that's what الله تبارك وتعالى does in many places in the Quran if you look at it they are used interchangeably you see they are used interchangeably that دعا عبادة and when they come in the Quran they are both of them is meant by it so when the word comes in the Quran it actually means both of them it actually means both of them so if a person tries to narrow it down to a particular meaning from the two meanings without any evidences then this is تحكم this is dictatorship and this is forcing the verses to be what it's not this is forcing the verse to be what it's what it's actually not what we need to all realize my beloved brothers and sisters is that if the person calls on to Allah تبارك وتعالى and asks from him الله تبارك وتعالى is very close in accepting your دعا giving you what you want سبحانه وتعالى اجيبوا دعوة الدعا إذا دعان I accept the dua of the one that's supplicating to me فاليستجيبوا لي واليؤمنوا بي اللعلهم يرشدون Allah says when my slaves they ask of me then I am close to them I will support them and aid them and give them what they want وجيبوا دعوة الدعا إذا دعان فاليستجيبوا لي واليؤمنوا بي اللعلهم يرشدون this ayah if we really observe it it emphasizes something very powerful that if you look at the Qur'an for example that the Sahab has never asked الله تبارك وتعالى something except Allah gave it to them He always gave it to them an answer was there for them in everything they asked for Allah always says to them قل أو محمد say this to them say this to them say this to them ونبأ الله تبقى الصحابة asked Allah questions for example سورة البقرة ay 189 الله says يسألونك عن الأهلة قل هي مواقيت للناس والحجي ويسألونك عن اليتامة قل إصلاحوا لهم خير الله أصول سيزا another place ويسألونك ماذا ينفقون قل العف ويسألونك عن المحيظ قل هو أذن يسألونك عن الأنفال قل الأنفال لله والرسول قل الأنفال لله الله أصول سيزا ويسألونك عن الروح قل الروح من أمر ربي they are asking you محمد respond to them they are asking you محمد respond to them but this particular place when it came الله تباركوا التعالى he says وإذا سألك عبادي when my slaves ask me when they ask me الله didn't say to the prophet say to them الله did not say to them say to them say to them that I am close رضا الله تباركوا التعالى he said to them directly he intervened and said فإني قريب I am close, don't worry he spoke to them directly وجيبوا دعوة الدعى إذا دعان you see فليستجيبوا لي وليؤمنوا بي لعلهم يرشدون this meaning is actually emphasized by a hadith there is a hadith that actually emphasizes on it which is a hadith narrated by the Imam Bukhariya المسلم من حديث أبي موسى الأشعر الله تعالى عنه he said كنا مع النبي صلى الله عليه وسلم في سفرين we were with the prophet صلى الله عليه وسلم in one of the journeys and this was what it was one of the battles which is خيبر the battle of خيبر فكننا إذا علونا كبرنا whenever we got to a high place we would say الله أكبر this is a sunnah when you go up you go Allah Akbar and when you go down you say سبحان الله this is a sunnah when you guys are coming up this is a sunnah when you're going down from somewhere high and you're going down to say سبحان الله this is a sunnah of the prophet فقال النبي the prophet said to the companions ايو هناس all people so some of the the Rewayat mentions that their voices was a bit loud when they were saying الله أكبر لا إله you'll see so it's not just الله أكبر but rather with الله أكبر لا إله اللهWell If you be good to yourself don't scream shout if you don't pray most certainly you're not calling one who is deaf and one who is absent well but call a little and he is فم أت علي and then he came to me وألا أقول في نفسي that I was saying to myself لا حولة ولا qawah إلا بالله he came to me فقاله ستبي يا عبد الله بن قيس قل سي لا حولة ولا قوة إلا بالله فإنها كنزن من كنوز الجنة سي لا حولة ولا قوة إلا بالله فهو صحيح من جنة أوه قل ألا أدل لك سأخبركم هنا كنزن من كنوز الجنة هنا is a treasure from the treasure of jannah and the prophet then so told him لا حولة ولا قوة إلا بالله so this hadith what we want from it is that the prophet said to them أيها الناسوا إربعوا على أنفسكم فإنكم لا تدعونا أصمن ولا غائما ولكن تدعونا سميعا بصيرا that when you guys are supplicating and you're calling onto and you're hearing you you're in a direct contact with Allah there's nobody in between you there's nothing that needs to respond between you he can hear you you don't have to scream from the top of your voice also what strength strength is that meaning is ودل الله ودل الله ودل الله والله يسمعوا تحاوراكما إن الله سميعا بصير let's go to musnid imam Ahmad سنة النسائي ونبن ماجا بخاري النارية لتل معلقا الامام البخاري ونرية this حديث معلقا without the chain of narration من حديث عائشة عائشة رضي الله عنها said الحمد لله praises to Allah اللدي وسعة اللدي وسعة سبعه الأصوات when he was hearing is vast and encompasses all of things he hears everything لقد جاءت خولة خولة came to the prophet صلى الله عليه وسلم she was complaining about her husband فكان يقف علي كلامها and I was in the next room عائشة says and her words were hidden from me I couldn't really hear what she was saying فألزل الله الله sent down she قول التي تجادلك في زوجها وتشتكي إلى الله والله يسمع تحاورك ما and Allah sends down a verse saying to her I can hear you I hear the speech of the woman who is speaking about her husband and complaining about him الله is in I can hear it I heard everything she said so والله تبارك وتعالى and the slave should know that there is no need for him to get to anything or anyone other than الله تبارك وتعالى he has Allah to ask as I said the dua is of how many types is of two types دعاع عبادة and دعاع مسألة دعاع عبادة as I said to you is all of the points that the sheikh رحمه الله is going to mention okay all of the ones that he is going to mention الخوفه والرجاء والتوكل والرغبة والرهبة والخشوع والخشية والإنابة والاستعادة والاستغاثة والذبح والنذر والصلاة والصوم والحج all of those are دعاع عبادة لكن دعاع مسألة why they could do that it means that whenever you fast whenever you pray whenever you pay zakat whenever you go hajj when you are actually asking Allah through your عبادة you are not necessarily supplicating but you are asking through the عبادة whereas دعاع مسألة it means that you are asking Him you are actually begging Him you are lifting your hands up because through your salah you actually want Jannah and through your salah you are seeking aid you are seeking refuge from the Hellfire whereas دعاع مسألة is طلب ما ينفع you are asking Allah what is going to benefit you and you are also seeking refuge and you are asking Allah to protect you from whatever is going to harm you whatever is going to harm you and they are very related the two of them شكل سلام تعيم يقول فكل دعاع every دعاع which is فكل دعاع عبادة every دعاع عبادة مستلزم it necessitates لدعاع المسألة it necessitates the دعاع of مسألة every دعاع عبادة necessitates دعاع مسألة وكل دعاع مسألة and every دعاع مسألة متضمن لدعاع عبادة it consists in it already it already can it already consists in it دعاع عبادة so that's how the verses that I mentioned before وعا تزيلكم ما تدعون من دون الله وأدعوا ربي عسائل لا أكون بدعاع ربي شقية فلما تزلهم ما يعمدون وما يعبدون من دون الله وهابنا له إسحاقة ويقوب وكلا جعلنا نبيا so if you can see here the relationship between قولوا إبراهيم والإبراهيم said وأعتزيلكم وما تدعون من دون الله and when Allah spoke about it he would say فلما اعتزلهم وما يعبدون من دون الله so you can see that the relationship is so from it which is what that the duaع عبادة مستلزم لدعاع مسألة ودعاع مسألة متضمن لدعاع عبادة كلابا ربي بلوتيميا is very strong and it's a very powerful it's a very powerful it's a very powerful nowadays what you hear that's very sad it's a very sad problem which is many people will come up to you and say to you they'll complain they'll say إننا ندعوا الله كثيرا we supplicate to Allah a lot we ask of Him a lot to change the situation and you change the situation to change the situation that we're in to change our problems uplift from the umma the suffering and the problems that they are going through we ask of Allah تباركة و تعالى these issues and even then وما عدالك لا نرى تغيير للواقع and we don't see no changing of our situation everything's still the same and you're telling us here that Allah hears that Allah is close but then we don't see that closeness that you're talking about or that دعاءة being accepted we don't see it so what's the problem the first point that the person has to realize is that we haven't truly understand the reality of a دعاءة and we haven't understood it فهم صحيحا a correct understanding and we haven't understood it the way Allah wanted us to understand it and we haven't also understood it the way Allah تباركة و تعالى his messenger understood it and you know why دعاءة دعاءة for it to happen is الأخضب الأثباب the means has to be taken the means have to be taken we have to follow the commands that we're told to follow we have to stay away from the prohibition that we were told to stay away from we have to stay at the boundaries that was set for us we have to stay within those boundaries we have to come with the prerequisites for the دعاءة to be accepted from us we have to come with them and then when we submit ourselves to Allah we humiliate ourselves to Him but we lift our hands up to Him تباركة و تعالى and we seek His help then and only then will Allah تباركة و تعالى give us what we ask for and then when only then will He سبحانه و تعالى change our situation and the way we are if you look at the ending of Surat Al-Ibran this is an exact answer this is the last question she is Allah تباركة و تعالى he says from ayah 190 to ayah 194 إن في خلق السماوات والرض و اختلاف الليل والنهار لآيات اللي أولي الألباب الذين يذكرون الله قياما و قعودا و على جنوبهم و يتفكرون في خلق السماوات والرض ربنا ربنا ربنا ما خلقت هذا باطلة سبحانكة فقين عذاب النار ربنا إنك من تدخل النار و ما للظالمين من أنصار ربنا ربنا إننا سمعنا مناديا ينادي للإيمان أن آمن بربكم فآمننا ربنا فغفلنا ذنوبنا و كفر عنا سيئاتنا وتوفنا مع الأبرار ربنا و آتنا ما وعدتنا على رسولك ولا تخزنا يوم القيامة إنك لا تخلف المعاد آفت ذات الله سيز فاستجاب لهم ربهم أني لا أضيع عمل عامل الله سيز يا أنا أمصر هو سيز أكسبت الدعا فاستجاب لهم ربهم الله اكسبت الدعا ربنا ربنا ربنا ما خلقت هذا باطلة سبحانكة فقين عذاب النار ربنا إنك من تدخل النار فقد أخزيت وما للظالمين من أنصار ربنا إننا سمعنا مناديا ينادي للإيمان أن آمن بربكم فآمننا ربنا فغفلنا ذنوبنا و كفر عنا سيئاتنا وتوفنا مع الأبرار ربنا و آتنا ما وعتنا على رسولك ولا تقزنا يوم القيامة إنك لا تقولف المعد الله سيز فاستجابنا فاستجاب لهم ربهم they all are accepted الدعا الله تبرك تعالى but then he goes on to saying أني أنا لا أحد لا أضيع I do not forsake عمل عامل the action of the one who does action حقاً لذلك يأتي باستحابات يأتي باستحابات الحقق لذلك قبل هذه الوصولة تظن ما they did ما هل يفعلون؟ اللذين يذكرون الله قياما وقعودا وعلا جموبهم لا يفكرون الله عندما يفكرون يتذكرونهم سبحانه وتعالى عندما ي sleep and lying on their sides عندما يتذكرونهم يتذكرونهم يتذكرونهم ببقرة وقربائية عندما يفعلون كذلك ثم يقولون ربنا ما خلقتا هذا يفكرونهم يتذكرونهم يتذكرونهم even internalizing and spiritually nurturing themselves now that when they said ربنا ما خلقتا هذا باطلة سبحانكه فقنا عذاب النر they actually deserve الله to accept their dua they deserve فالله تبارك وتعالى to accept their to accept their dua that's not just the only hadith that's not just the only ayah that proves or answers that question let's analyze and go and look at the hadith صحيح مسلم the hadith in صحيح مسلم that battle of better the battle of what? of better when the prophet عليه الصلاة والسلام seeked aid and support and help from الله تبارك وتعالى he beg Allah تبارك وتعالى so much حتى سقط ردائهم until the prophet عليه الصلاة والسلام his cloth fell from على منكي به his shoulders عليه الصلاة والسلام and Abu Bakr will come from behind and he placed the government back on the prophet عليه الصلاة والسلام his shoulders the hadith ibn abbas narrated and he said حدث لي عمر من الخطاب he said عمر من الخطاب told me he said لما كان يوم لما كان يوم بدرن نظر الرسول الله عليه الصلاة والسلام وقلت إلى المشركين وهم ألفون when it was a battle of bedar the messenger عليه الصلاة والسلام he looked at the disbelievers and they were 1,000 he saw a thousand standing right in front of him واصحابه and his companions و3 300 of them he only had 300 men وتسعة عشرة رجولن 319 men الله أكبر there's a thousand in front of him that's double more than double عليه الصلاة والسلام فاستقبل فاستقبل the prophet turned نبي الله القبلة he turned towards the qiblah ثم مده يليه then he raised his hands up عليه الصلاة والسلام فجعله يهتفوا ربه the prophet عليه الصلاة والسلام he started to call on to his lord يهتفوا بربه he was calling on to his lord he was calling on to his lord and this is what he said اللهم أنجز لي ما وعدتني oh Allah fulfill for me what you promise me اللهم آتي ما وعدتني oh Allah give me what you promise me اللهم أن تهلك هذه العصابة من أهل الإسلامي لا تعبت في الأرض oh Allah if you destroy this little group that I have with me today no one's going to worship you on the face of this earth and the prophet went on to asking Allah and he went on to asking Allah and raising his hand higher and higher and facing the qiblah until the حتى سقط رداء and he went on to asking Allah and raising his hand higher and higher and facing the qiblah until the حتى سقط رداء until the حتى سقط رداء عن منكيبيه فأتاه أبو بكر فأخذ رداءه فألقى على منكيبيه now the prophet عسلم is covered on his shoulders his liftings had up so high that he fell from his shoulders أبو بكر came and he took it from the ground and he put it on the prophet عليه الصلاة و السلام he took place on the prophet and then he سريان ربي الله أبو بكر سلعو رفطة والله كفاكبونا شدتك ربك that's enough for you calling on to your Lord that's enough you've called on to him enough فإنه سيون جزو لك ما وعدك الله is going to fulfill for you and he's going to give you that which he has promised to you and then the statement of Allah came down إذ تستغيثون ربكم فاستجاب لكم أني ممدكم بألف من الملائكة مردفين فالله تباركه he sent down a thousand angels in support and help of the believers so what did Allah said فأمد الله بالملائكة through the angels الله سبحانه وتعالى he supported and he aided the believers but if you look if you look the prophet عليه الصلاة والسلام he came with the asbab, the means he brought his companions to the battlefield he made sure that he nurtured them with the correct understanding of the religion عليه الصلاة والسلام but as for us Muslims to eat that which is Harad and to not care what comes into our households to do every sin that comes to our minds and then after that we raise our voices and we cry and we supplicate to him and we ask of him then that really doesn't show that we are ones who really want this application to be accepted so in order for our situation to change we have to change our situation first as الله سبحانه وتعالى he says إن الله لا يغير ما بقوم حتى يغير ما بأنفسهم الله will not change a situation of a people until they change their situation صورة الرعد آية 11 and الله also says in صورة الأنفال آية 53 ذلك بأن الله لم يكن غيرا نعمة أن عمها على قوم حتى يغير ما بأنفسهم الله is not one who changes a people from a blessing that he put them he doesn't take them out of that blessing until what حتى يغيروا ما بأنفسهم until they change their situation and they go against Allah's command and they show disbelief towards him سبحانه وتعالى and they don't show gratitude towards him الله then takes away from them the good that they have إمام مسلم he narrated in his صحيح on the authority of Abu Huraira رضي الله وتعالى عنهم صلى الله عليه وسلم he said أيها الناس or people إن الله طيب الله تبارك وتعالى is good لا يقبلوا إلا طيب and he doesn't accept he doesn't accept he doesn't take and accept except that which is good وإن الله أمر المؤمنين really Allah has commanded the believers بما أمر به المرسلين that which he has commanded the messengers الله has commanded the believers that which he has commanded the messengers by saying to them يا أيها الرسل or messengers كلوا من الطيباتي eat from the good وعملوا صالحا come with righteous actions إني بما تعملون عاليم I am one who knows everything which you do وقال الله says to the believers the same thing يا أيها الذين آمنوا those of you who believe كلوا من طيباتي ما رزقناكم eat from the good in which your Lord has provided you with ثم اذكر الرجل then the prophet told the story of a man يوطيل السفر who went into a long journey أشعة أغبر he's dusted his hair has dusted it sandy يمدو يديه إلى السماء he lifts his hands up in the sky he says يا رب my lord يا رب my lord وما تعبه حرام but his food was haram this man ate haram وما شربه حرام he drank haram the clothing he's actually wearing is haram ووذي بالحرام he was nurtured and cultivated upon haram فأنا يستجابوا لذلك how would this individual's dua be accepted if you look at this hadith he used the same supplication that the people in surat al-ibran used ربنا my lord he said the same wording he said my lord he begged Allah he lifted his hands up and we know الله سبحانه و تعالى إن الله حيي و كريم الله is generous الله is kind if he's slave lifts his hands up in the air and he asks of Allah الله is shy to let your hands go back and not give you what you ask for but Allah watched this individual الله actually watched this individual what's even more amazing and shocking is that even the disbelievers الله gives it to them when they ask و إذا ركبوا في الفلك دعوا الله مخلصين له الدير فلما نجاهم إلى البر إذا هم يشركون that these believers when he's in the middle of the ocean and the sea and he asks Allah الله سبحانه و تعالى something Allah gives it to him Allah gives it to him of what he asks for when he comes with تلحيد that he thinks he throws his idols away and he starts asking Allah with sincerity Allah accepts it from him but that this the believer here Allah has it الله سبحانه و تعالى الله doesn't The Prophet ﷺ told us in the Hadith that Imam Ahmad narrated his Muslim and other than Imam Ahmad narrated بسلادين حسنين with the sound chain of narration on the authority of who أبوا سعيدين الخضري رضي الله و تعالى عنهم that the Prophet ﷺ said مام المسلم there is not a believer يدعو بدعوة him he makes a supplication ليس فيها إسمون there's no sin in it ولا قطيعة رحم and there is not in it the cutting of ties of kinship إلا أعطاه الله except Allah will give him بها except that which Allah will give him that which he asked for except Allah will give to him what إحدى ثلاثة except Allah will give to him one of three pay attention there is not a believer who supplicates to Allah and he doesn't ask something that is a sin and he doesn't also ask that which involves the cutting of a family member and the cutting of ties of kinship it doesn't involve that except Allah will give him one of three except Allah will give him one of three إما أنت عجل له دعوة one is either Allah will hasten your دعاء for you the response and he will give you the response quickly وإما أن يدخلها له في الآخر or Allah will store it for you for the hereafter or وإما أن يصرف عنه من السؤال مثلها or else Allah will divert from you and evil like it so my beloved brothers and sisters the way Allah wants to accept your دعاء is after him he does it the way he wishes it doesn't always have to be hasten for you in this world فلاتي أس don't give up my beloved brothers and sisters and don't give up also the person shouldn't give up he should not give up the Prophet صلى الله عليه وسلم قال كما في الصحيحي حين أس زن بخاري المسلم on the authority of Abu Ghraira يستجاب لأحدكم one of you's دعاء is accepted ما لم يعجل as long as he's not hasty يقوله he says دعوه to I supplicated I supplicated فلم يستجاب لي and my dua wasn't accepted in another warning إما مسلم says قيلة يا رسول الله ما لاستعجاله the Prophet was asked what's meant by استعجال hastiness he says the Prophet then said يقوله that this person keeps saying قد دعوه to وقد دعوه to I asked and I supplicated ولم أرى يستجاب لي فا يستح سيرو عند ذلك ويدعوا الدعاء I asked Allah I supplicated to him and he hasn't given me what I asked for so he gives up and he stops supplicating that's what it means this is my beloved brothers and sisters for today's session إن شاء الله and today's lesson on ثلاثة الوصول I'm going to stop there بإذن الله الكريم anything which I said that was wrong a show coming فإنه مني ومن الشيطان والله ورسوله بريعان منه it's from me الشيطان because Allah has messaged I'm free from it سبحانك اللهم بحمدك أشد أن لا إله إلا الله استغفروا كواتوب إلي