 و أقول في القرآن ما جاءت به آياته فهو الكاريم المنزال و أقول قال الله جل جلاله والمصطف الهادي و لا أتأواله الحمد لله رب العالمين له الحمد الحسن والثناء الجميل و شدوا الله إله إلا الله وحده لا شريك له و شدوا النسيدنا و نبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بحسان إلى يوم الدين أما بعد my beloved brothers and sisters إن شاء الله التعالى today I'm going to be starting a series in which I will be speaking about practical steps in how to attain sweetness of Ibadah how could someone enjoy Ibadah لده the sweetness that's in Ibadah how can I attain it and how can I achieve it before I go into this topic إن شاء الله التعالى I want to give you all the breakdown of how this series is going to be إن شاء الله التعالى first of all I'm going to start with an introduction and in the introduction I'm going to speak about three things إن شاء الله التعالى and after I do the introduction and we speak about these three fundamental things that I want each and every one of you to understand I'm going to swiftly move on to the prophet عليه الصلاة والسلام نبي الله محمد the prophet of Allah صلى الله عليه وسلم how his Ibadah was like and we're going to study that إن شاء الله التعالى which is a second بإذن الله الكريم point then the third إن شاء الله التعالى is going to be سلف الصارح the pious predecessors how was their Ibadah like and as I speak about the prophet صلى الله عليه وسلم is Ibadah and I speak about the Ibadah of the pious predecessors إن شاء الله التعالى I will be extracting benefits from there of how we can apply that in our day to day life إن شاء الله التعالى especially at this particular moment that we are at home we are isolated and we have every hardship and every distress there's always a good that can be seen in it so what we can do إن شاء الله التعالى is this hardship we can take from it some benefits which is to إن شاء الله التعالى attain the sweetness of Ibadah so let me إن شاء الله التعالى start the introduction the first point that I want to speak about in the introduction is Ibadah is something we all want from Allah to accept it from us we all want the Ibadah that we do we want Allah SWT to accept it from us and there are conditions prerequisites that are required from each and every one of us in order for the Ibadah to be accepted so that's the first thing what are the conditions what are the conditions for any Ibadah that we do for Allah to accept it is SWT الله سبحانه وتعالى He told us إن القرآن He set us سبحانه وتعالى الذي خلق الموت والحياة ليبلوكم يقوم أحسان وعملا الله سبحانه وتعالى He created us الذي خلق الموت والحياة الله tells us that He created death and Allah SWT He created life He told us He created these two these two الله تبارك وتعالى saying I created them الله is the one who created them the scholars they said the word الموت means this life the dunya and the حياة is the akhirah الله created them both both of those places داروا الدنيا الله سبحانه وتعالى created them both for what reason ليبلوكم so He can test you we are all being tested in the hardships that come the trials and tribulations that come the distress that comes it's all an اختبار it's a place of tests if one test finishes then another one is going to start but the ayah tells us how a person can overcome that test الله سبحانه وتعالى He says ليبلوكم ايوكم احسن وعملاء and this test the way to overcome it is by coming with the best of actions the ayah says ليبلوكم ايوكم احسن وعملاء the best of actions and it doesn't say the one who has most actions or the one who has large number of actions it doesn't say that it says the one who has the best of actions the question here is what is the best of actions but what is the best actions فضيل المعياد who is a great imam he commented on this verse and when he commented on this verse ابنو جريد طابري brings it ابنو كثير also brings it and I also believe that اخلاصه وأصوبه احسن وعملاء means اخلاصه وأصوبه that it's done with sincerity and it is also done in accordance to the way that the Prophet ﷺ did it the best of actions the best عبادة the accepted عبادة is the one that meets those two conditions اخلاصه it's based on sincerity وأصوبه means it's in accordance to the Sunnah of the Prophet ﷺ الله سبحانه وتعالى he also tells us in another verse he says وما خلقت الجنة والإنسى إلا لعبودون الله سبحانه وتعالى tells us in this verse I did not create as we read the verses and as we come across to a hadith that we ponder and contemplate on it الله سبحانه وتعالى وما خلقت الجنة I did not create the jinn والإنسى and I did not create mankind so there are two creations of Allah both of them Allah said I did not create them وما هي as a negation الله سبحانه وتعالى I did not create them and then an affirmation comes a negation and then right after it an affirmation comes إلا لعبودون I only created them to worship me إذن the negation after that comes an affirmation الله is trying to bring what is known as الحصر or exclusivity meaning I did not create the children of Adam and I did not create the jinn except to worship me إذن the purpose of why we are in this universe is to worship Allah عبادة is why we are here every single thing is a secondary thing it should serve that purpose the primary reason why we are in this world today is so that we can worship Allah عبد الله عباسن came to this ayah and then he said إلا لعبودون means that you sing Allah in worship so it's not that you just worship Allah it's the worshipping that you're doing عبادة عبادة that you're doing for Allah has to be only for Him سبحانه وتعالى which brings us to the first condition right أخلاصه which is that it's done based on sincerity you're only doing it for Allah you're not worshipping anyone other than Allah سبحانه وتعالى the first condition is that you do it for Allah alone سبحانه وتعالى if you do not worship Allah your beloved brothers and sisters your act is not accepted the prophet صلى الله عليه وسلم he said in a hadith أليمام مسلم narrated in his Sahih من حديث أبي أوريلا أنا أغنى الشراكاء عن الشركة الله this is a hadith القدسي الله is saying I am rich أنا أغنى الشراكاء عن الشركة من أشرك معي غيري تركته وشركة anyone who associate partners with me they act that they are doing they do it for me and someone else I will leave him and the thing that he associated me with الله سبحانه وتعالى الله سبحانه وتعالى will leave you with what you worshipped him besides him with and you he will abandon you both be rejected it will mean nothing all those years of act all those years of sorry running around and crying and worshipping it becomes وقدمنا إلى ما عملوا من عمل فجعلناه هباء منثورة it becomes nothing null and void but it never happened because it didn't mean the fast criteria which is إخلاصنا لله صف القلب من إرادة سواه فحذر يا فطن it wasn't done for Allah alone وما أمروا إلا ليعبد الله مخلصين له الدين حنفاء ويقيم الصلاة ويقتل الزكا وذلك دين القيمة they were commanded الله says in his verse وما أمروا إلا ليعبد الله مخلصين له الدين they were not commanded except to worship Allah سبحانه وتعالى with what إخلاص sincerity only for him they do not associate anyone partners with him they only worship him سبحانه وتعالى and that's why the poet said إخلاص means إخلاصنا لله صف القلب من إرادة سواه فحذر يا فطن it means that you cleanse from your heart you purify from your heart anyone other than Allah only Allah is in your heart when you're doing this action you're not doing it for anyone else only Allah why am I stressing on this point for what is the reason why I'm stressing on this point because there are people who do a lot of acts they do a lot of ibadat tons of ibadat so much they spend days and night worshipping but they are doing it for other than Allah سبحانه وتعالى Allah says in the Quran قل هل نبئكم بالأخثرينة أعمالة الذين ظلس عيوم في الحياة الدنيا وهم يحسبون وهم يحسبون أنهم يحسنون سلعان shall we tell you a people who are in a state of loss they are in a state of loss who are they they spend their whole entire life doing something and it was just literally it meant nothing because they didn't do it for Allah سبحانه وتعالى they were associating other things with Allah سبحانه وتعالى Allah سبحانه وتعالى tells us this concept of this concept of this concept of is why he sent all prophets Allah says in the Quran أمه الرسول أن يعبد الله واجتني بالطاوط أمه الرسول أن يعبد الله واجتني بالطاوط الله سبحانه وتعالى ولا قد يبعتنا we have sent Allah saying ولا قد يبعتنا في كل أمة every single nation every people الله سبحانه وتعالى he said we sent في كل أمة الرسول every nation a prophet came to them and a messenger came to them what was his message but in what way واجتني بالطاوط and stay away from وصطاوط كلما عبدا من دون الله وراضي وطاوط is everyone that is worshiped besides Allah and he is pleased with being worshiped وطاوط is everyone who is worshiped and is pleased with being worshiped the reason why we said he is pleased with being worshiped is because he says worshiped and he is not pleased with it he says not pleased with it so the ayah says to us that every prophet that came to his people the thing that he told his people was واشب الله سبحانه وتعالى and don't associate partners with Allah in anything this is a message that from نوح عليه السلام until نبي الله محمد it's a message that they all had it was the conclusion of the message of all prophets the zubda the essence of the da'wah was based on this واشب الله alone they are worshiped they have been only for Allah ولي ذلك the great scholar حافظ الحكمي رحمه الله he mentions these two conditions he says شرطو قبول الساعة أن يجتمع شرطو قبول الساعة فيه إصابة وإخلاص معه لله رب العرش لا سواه موافق شرق الذي اختباه وكل ما خالف للوحيين فإنه رد بغير مين حافظ الحكمي he says شرطو قبول الساعة the condition the prerequisite for any action being accepted is what شرطو قبول الساعة أن يجتمع فهي إصابة وإخلاص معه إصابة means in accordance to the sunnah like فضيل معيادين he said إصابة means you do it in accordance to how the prophet did it وإخلاص معه وإخلاص معه لله you only do it for Allah there is no one else in your mind which إله لله رب العرش the lord of the throne you only do it for Allah لله رب العرش موافق شرق الذي اختباه and you do it in accordance to the religion and the legislation that he is pleased with might be love with brothers and sisters Allah is from the unseen we haven't seen him and there is no one who is so Allah that can tell us how he looks like when it comes to knowing someone there are ways to know a person or how they look and scholars they say it's three ways either he tells you how he looks that's one and Allah hasn't told us how he looks he tells us his characteristics and attributes but how are those characteristics and attributes he hasn't told us that's one the second thing is someone saw him and is telling us about it and no one has seen Allah and the third one is Allah or that or Allah is similar to something and he looks like something we can compare it from that thing and there isn't so because of those three we do not know anything about Allah except that which the prophet told us about what Allah loves what Allah is pleased with what he wants, what he doesn't want we don't know that, it's from the غيب yet so you can't know whether this act Allah is happy with it or not except through the prophet if that is a what it's an act Allah loves and he's pleased right it's it is every speech and action external and internal that Allah loves and he's pleased with how do you know this act Allah loves it and how do you know Allah is pleased with it you can only know it through who the prophet A.S وكل ما خالف ألي الوحيين فإنه رد مغيلي ميلي anything that opposes the Quran and the sunnah it's rejected don't ever think to yourself that it's going to be accepted from you so we just took my beloved brothers and sisters there are two foundations for any act to be accepted a recap the first is ألا يعبد الله أما ألا يعبده إلا الله وحده only Allah is worshipped سبحانه وتعالى no one else this act is only done for Allah no one else only Allah the second is that Allah is not worshipped except in the way he legislated the way he sanctioned the way he ordained that's the only way he worshipped Allah سبحانه وتعالى وذلك الله says in the ayah وعبد الله واشب الله come with عبادة ولا تشرقوا به شيئا and do not do shirk with him do not associate partners with him إنه عبادة the ayah says وعبد الله واشب الله ولا تشرقوا به and do not a prohibition here because Allah is Allah it's the law of prohibition we are being told ولا do not so it's a prohibition what are we being prohibited from ولا تشرقوا به شيئا do not associate partners with him the word شيئا here is an indefinite and how do we know it's an indefinite we know it because there's a تنوين in there and that تنوين is known as تنوين تنكير تنوين of indefinite now here a principle comes out this principle that comes out here is what if an indefinite is in the context of a prohibition so the prohibition was before that which is what ولا it's a prohibition and the word شيئا is an indefinite it shows generalization in other words there is no one anything that you can associate partners with Allah سبحانه وتعالى no one لا ملك المقرب ولا نبي المرسل whether it's a close angel to Allah or whether it's a messenger and a prophet that was sent by Allah it doesn't matter وعبد الله واشب الله ولا تشرقوا به شيئا شيئا here is a what it's a نكرا نكرا what في سياق النه it's an indefinite in the context of a prohibition فتعم it shows generalization ولي ذلك دقائده is إذا وقعت النكرا remember this principle and students of knowledge take your pens out and write this point إذا وقعت النكرا if an indefinite falls في سياق النه أو النه أو الشرط تفيد العم if an indefinite falls in the context of three things I mentioned in the context of a prohibition or a negation or a condition to feed the عمومة it benefits your generalization and a نكرا is a what it's a نكرا is the opposite of a معرفة we have a معرفة and we have a نكرا a معرفة is generally the words that have المسجد is indefinite المسجد is now definite we know the masjid the masjid is now definite we know the masjid the masjid that's why the poet he mentioned ابن ماليك فيه نكرا قابل المؤثر أو واقع الموقع عما قد ذكره the word نكرا means indefinite like we say for example in the English language the apple is indefinite we know the apple and if you say اي ابل I'm an apple sorry it becomes a what it becomes an indefinite so the word نكرا is an indefinite so here what we took from this benefit is that you are not allowed to associate partners with Allah no one generalization and this generalization الله تبارك وتعالى actually mentioned in a particular verse he emphasized on that point سبحانه وتعالى الله تبارك وتعالى he says ما كان لبشرين الله تبارك وتعالى he says ما كان لبشرين أن يؤتيه الله الكتاب والحكم والنووة ثم يقول للناس كون عباداً لي مدون الله ولكن كون ربانيين بما كنتم تعلمون الكتاب و بما كنتم تدرسون ولا يأمركم أن تتخذ الملائكة والنبيين أربابة أو يأمركم بالكفر بعد إن أنتم مسلمون الله يقول ما كان لبشرين there is it cannot happen it is not for a human لبشرين أن يكلمه الله الله تبارك i a prophet the eyes are talking about a prophet there is not a person who Allah will choose him to become a prophet and give him prophecy or make him a messenger or make him a prophet Allah gives him wisdom he gives him the book and then he comes to the people and he says what was for me ما كان لبشرين أن يؤتيه الله الكتاب والحكم والنووة ثم and then he comes to the people ثم يقول للناس كون عباداً لي مدون الله واشيبني بيساعد الله no prophet will ever do that never do that prophets don't do that messengers don't do that they don't command you they will never command you to worship them وَلَا يَأْمُرَاكُمْ أنتتخذوا الملائكة والنبيين أرباباً and they won't even command you to worship the angels is there anyone better than the prophets and the angels they won't tell you to worship neither of those two so here what we learned my beloved brothers and sisters is that worshipping Allah alone سبحانه وتعالى is the first foundation and the first principle that we will have to agree on and the way that this عبادة has to be done is in accordance to the sumna of the prophet صلى الله عليه وسلم the prophet صلى الله عليه وسلم when we testify and we say واشهدوا I testify واشهدوا أننا محمد الرسول الله when you say I testify that Muhammad is the messenger of Allah you are saying تصديقوا فيما أخبر وطاعته فيما أمر واجتنابوا ما نهى عنه وزجر وأن لا يعمد الله إلا بما شاء الله الميني you say واشهدوا أننا محمد الرسول الله I bear witness that Muhammad is a messenger of Allah you are agreeing to the following things تصديقوا فيما أخبر you are believing in him صلى الله عليه وسلم in everything he told you وطاعته فيما أمر and everything commanding you you obey him in it this is the point I want from it عبادة the prophet will tell you how to do it so you follow and you obey him in that عبادة وطاعته فيما أمر because Allah says in the ayah وما أرسلنا من رسول إلا ليطاع بإذن الله we have not sent a messenger except that he needs to be obeyed the prophet and the messengers they were sent to be obeyed وطاعته فيما أمر واجتنابوا ما نهى عنه وزجر and you have to stay away from that which he stayed away from عليه الصلاة والسلام and he told us to stay away from the things that he told us to stay away from we have to stay away from it واجتنابوا ما نهى عنه وزجر وَأَلَّا يُعْبَدَ اللَّهُ and we do not worship Allah وَأَلَّا يُعْبَدَ اللَّهُ إِلَّا بِمَشَلَحَ we worship Allah in the way that he legislated سبحانه و تعالى my beloved brothers this is the last point I want to conclude by saying is that we can't come with عبادة based on it feels right it logically makes sense to me oh this is the right this is the best thing I should do this no no the عبادة doesn't come about like that the religion is based upon submission and following the way of the prophet صلى الله عليه وسلم ولي ذلك the poet he said فَدِينُ إِنَّا مَا أَتَابِ النَّقْلِ لَيْسَاءَ بِالْأُوْهَامِ وَحَتْسِ الْعَقْلِ فَدِينُوا the religion comes through transmission narrations the prophet did this the prophet sanctioned this he said this you need evidence for what you're doing لَيْسَاءَ بِالْأُوْهَامِ it's not based on وهم speculations and thoughts that came to your mind you thought this is the best thing I've ever done I spiritually feel uplifted that's not an evidence for عبادة to be accepted ولي ذلك many of the people عبد الحماية عالمي mentions عالمي mentions in his kitab رسالة in which he wrote on the concept of عبادة which I encourage anyone of you to read that book he mentions in that book of his that many people have fallen into عبادة and went against عبادة that was sanctioned by the prophet صلى الله عليه وسلم and made their own عبادة all based upon what تجربة I tried this and it felt good I felt like this was the best thing when I did it my heart I was so energized عبادة are not based on that my beloved brothers and sisters especially now that we are going through a hard time we are now going through the COVID-19 a plague or a pandemic this is something الله wants us to run back to الله سبحانه وتعالى الله سبحانه وتعالى أخذناهم بل عذابي فما استكانوا لربما يتضروا عبادة this is we have been put through this so we humble ourselves and run back to Allah it's not this time that we innovate things it's at this moment that we run back and we do عبادات in accordance to the way of the prophet عليه صلى الله عليه وسلم now I'm going to move on to إن شاء الله وتعالى the second بإذن الله الكريم the second introduction for this series بإذن الله الكريم السلام عليكم if you're enjoying these videos and you'd like to keep up to date with all of the courses we're going to be running make sure you head over to amauathome.com