 فشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا بدا بدا وياله من شراف عظيمي أجئتنا لنعبد الله وحدة ونظر ما كان يعبد أباؤنا أجئتنا لنعبد الله وحدة سوف يوشيب الله alone look how they are straight away أجئتنا لنعبد الله وحدة ونظر ما كان يوشيب الله is that why you came? is that all you've come for? and that we leave off our forefathers used to worship and then they understood that the discussion was about worshipping who? worshipping Allah سبحانه و تعالى and singling Allah in worship they understood that and anyone who follows the Qur'an and observes the Qur'an and looks at the Qur'an and reads the Qur'an will realize what? that that exactly was the message are you with me brothers? then the author goes on to saying على العرش العظيم على العرش what is the arsh? the reason why the author said العرش العظيم first of all is that the arsh is the greatest creation and it is the roof of the creations and it is the greatest and Allah is the one who referred to the arsh to be something big الله تبارك و تعالى is above the arsh الله تبارك و تعالى is مستوين على العرش العظيم استواء أن يليق بجلاله in a way that befits his majesty وكماله as he said in the Qur'an الرحمن على العرش استواء and Allah said that in six places in the Qur'an and no once did he say لا six times the word استواء came and no one time has it come as استواء that's why Ibn Al-Qayyim said نون اليهودي و لا مجه من نون اليهودي the known of the Jews و لا مجه من and the lamb of جه مبنو صفوان هما في وحي رب العرش زائدة they are two additional things that are added to the revelation الله سبحانه و تعالى the Jews they added an extra letter which is قولوا حنطة they said الله سبحانه و تعالى فبدل الذين ظلموا قولاً غيراً الذي قيل لهم they changed the word from حطة into حنطة so they added an extra note to it and the جهمية who a deviated group they came and they said استواء is استو لا صح and taking it from a D1 from the D1 of a man who is a christian his name was what الأخطل غيات ابن غيوث ابن صلت right الأخطل what did he say استواء بشورون على العراقي من غيري سيفين ولا دمين مهراقين right so they took it from there و الليل كبنو تيمير رحم الله يقول that when he looked back at the D1 of this individual he didn't even find it in his D1 he wasn't even there there's no way to be found even in that book they claim and even then why would you take the lines of poetry from a christian a man who is a a man who is a christian who believes in trinity and leave us the آيات which are صريح the أحديت which are clear the أقوال of the علماء and the صحاب أبو عالية says to you الرحمان و على العرش استواء على و ارتفع بخارب ينزي خلقوا في عالي العباد اللي ما من بخارب ينزي ينزي كتاب خلقوا في عالي العباد بخارب ينزي قراني ثم استواء على العرش و خارب ينزي اللي مالذ؟ ينزي كتبει في عرش و مالذلك هذه نفتح لديهم خارب بل كدابوا بالحق لماذا جeأهم فهم في امر مريج كبأهم عا رح they tried to go against آيات which are صريح and clear cut they were in a state of they were in a state of Confusion they fell into a state of confusion فهي تباركه وفسوطه. ون there's nothing greater than following the نصوص الوحيين. على العرش العظيم ممجده. ممجد means he's referring to who. الله تعالى. على العرش العظيم ممجد. الله تعالى is what. أهل المجد. أهل الثناء. The one who deserves to be praised. الذي له التمجيد والثناء. الله تعالى. His praise has no limits. There's no one who can actually praise Allah enough. As the prophet ﷺ said. إن حديث صحيح المسلم لا أحصي ثناء أن عليك أنت كما أثنيت على نفسك لا أستطيع أن أردتك as you deserve أنك أردت كما أنك أردت أنك أنت لا يوجد أحد أخر يمكنك أن أردت الله enough ونحاول أن الله is our deity whom we distinguish with our love in humility and we set him apart ونشهد أن الله is our deity whom we distinguish with our love in humility and we set him apart أعفن بالحبي أعفن بالحبي نخصصه بالحبي ذلن ونفريد المسلم يقول أنه أشهد أن نتستفع ما يكون أفضل لله هو أنه أشهد ألا يقول أنه أشهد لأنه لن يكون أفضل نمو one لا أحد يأخذ مكان آخر عندما يأتي إلى كلمة الشهادة يجب أن يفعلها لهم نمو two ما يفتح التوحيد هو أن يتكلم as a one person ما يفتح التوحيد ويفتح للسياة هو أنه عندما يتكلم عن التوحيد إذا كنت أشهد أنه أفضل لله هذا أفضل للسياة لكن الشخص يقول أنه أشهد أن نتستفع أنه معبودنا المعبود هو أنه يجب أن يكون أشهد المعبود بحق لأنه لا يكون أحد يجب أن يكون أشهد لأنه لأنه يجب أن يكون أشهد لكنه يتكلم عن الأحدث ماذا تفعل أنه يجب أن يكون أشهد بحق يمكنك أن تعود إلى عبر السياس او يمكنك أن تتكلم معبودنا المعبود هو أنه يجب أن يكون أشهد ويفرن هذا؟ كما قال الله هو الحق وانما يدعونا من دونه هو الباطل. So Allah says that because Allah is the one who has the right. That is because Allah is the one who has the right. All these things that are worshiped besides Allah they can be worshipped but they don't deserve to be worshipped. They can be worshipped. It says. قد رن it's happening people are worshipping them. But they deserve to be worshipped. No, they don't deserve to be worshipped. When I said we testify that Allah is the one who worship alone. الذي هو نخصصه. نخصصه means what? We uniquely give to him. When we are worshipping him بالحب ذلل ونفرده. In other words the عبادة that we come with for Allah تعالى تعالى we do with these two pillars. كمال الحب مع كمال ذلل. Complete love with complete humiliation. ابن القيم says in this كتاب مدارج سالكين. The third volume page 441. العبودية تتجمع كمال الحب في كمال ذلل. He said that عبودية ساوترد. It gathers and it brings complete love and complete humiliation. وكمال الانقيادة and complete submission. لمراض المحبوب وعوامره. To the one you are in love of and his commands. فهي الغاية التي ليس فوقها غاية. That's the ultimate goal. There is no goal above it. ابن القيم says in another page. وروح العبادة هو الإجلال والمحبة. The spirit of عبادة is إجلال. Honoring Allah and loving him. فإذا تخلأ أحدهم. If one of them is not present. عن الآخر فسادات it corrupts. So the thing that it stands on is what. كمال ذلل. If you're humiliating yourself you're honoring him. And love. Those two you do it for who? You do it for him سبحانه وتعالى. And when you're loving Allah you love him for three things. As we mentioned before. Loving what? Loving Allah is three. Are you there? First of all as it is is that. You love Allah more than anything. There's a Prophet ﷺ. That one is not a true believer until he. Loves me more than himself. Are you with me brothers? Are you there? His children his offerings and everything that he has right? So the Prophet ﷺ we love him. More than our own children. فالله من بابي أولى. Allah is more. So in this ayah Allah tells us what. If your children, your wealth, your brothers, your cousins, your family members are more beloved to you than Allah and his messenger. And fighting in the cause of Allah. Then Allah says فتا ربسوا. Wait. Sit around. So Allah's command comes to you and destroys you each and every one of you. Very little. Allah does not guide those who are transgressors. So this ayah is telling us not to love our children, our wealth, our belongings. More than who? Allah is more. And also the حليث which is we said it's متواتر. تلاثوا من كن فيه وجدها حلوة الإيمان. من كان الله و رسوله أحبوا إليه من ما سواهما. You love Allah and his messenger more than anything. The second one is. You love. You love. Everything Allah and his messenger love. You love what they love. Everything they love. Are you with me? That's why the Prophet ﷺ is إنه أوثقوا عرا الإيمان. ألحبوا في الله والبغضوا في الله. You love what Allah loves. This is the righteous person. You love them because Allah loves them. The third one is. You dislike. You dislike. You dislike. Everything which Allah and his messenger dislike. Whether it be a person, whether it be a thing. That's it. You dislike it. When those three are found from you, then you truly tasted the sweetness of إيمان. And those three are found in one حديث. تلاثوا من كن فيه وجدها حلوة الإيمان. من كان الله و رسوله أحبوا إليه من ما سواهما. و من أحب عبد الله يحبه إلا لله. لله. و من يكره أن يعود إلى الكفر كما يكره. كما يكره أن يقدفه. أن يقدفه في النار. دوث تريافون إنوان حديث. حديث أنيس من مارك مجزد صحيحه. صحيح مسلم. صحيح البخاري. أنيسو سوء المسلم. حديث متواتر. لا. دوث to Allah belongs all praise, glory and exaltation. And as a result of this, all ultimately turn to Allah. فلله كل الحمد والمجد والثانة. فمن أجل ذا كل كل إلى إلى الله يقصده. The author said, فلله for Allah is كل الحمد والمجد. الحمد is to describe Allah تبارك وتعالى with characteristics that are complete and high. Whilst you're doing that, you're doing it out of love. You're doing it out of honoring Him. Glorifying Him. سبحانه وتعالى. مجد. أخبارنا أخبارنا. توسيع الزياد في قدرها. When you actually you actually make it bigger the hamd that you're doing. When you do so much hamd, it turns into a what? ثانة. So much hamd becomes what? It turns into الثانة. Because thana is what? تقرار المحمد. وتثرية تح. You know where thana comes from? It comes from thania. دول. توا. You actually say it many times. It's just the praise, you're just repeating. So when you repeat it so many times, it becomes ثانة. Are you with me brothers? And then if you take that thana and you what? You magnify it. You make it big right? Magnify means to make it big right? You make it big. يجب أن تصبح كبير يجب أن تصبح كبير هذا why الحديث أبو غيرا رضي الله عنوشيز صحيحين قسمت الصلاة صلاة يا ميز الفاتحة بيني وبين عبد النصفين I divided the fataha into two ولي عبد ما سألأ and my slave my slave has what he asks for فإذا قال العبد و النسليف says الحمد لله رب العالمين الله says حمدني عبدي my slave has what my slave has praised me then when the slave says الله says أثنة علي عبد my slave has continuously praised me then when the slave says مالك يوم الديل الله says مجدني عبدي my slave has now magnified the the continuous praise are you with me when the Prophet صلى الله عليه وسلم a lot of the times if you look at ثناء is just about mention next to and mention another حديث when the person gets up from the حديث صحيح مسلم what does he say ربنا لك الحمد ربنا لك الحمد الله for you is praised ملأ السماواتي والأرضي this earth full and the samawat full of praises for you how ever much you wish after that أهل الثلائي أم أهل الثلائي والمجد you are the one who deserves continuous praise and magnified praise أحق مع قال العبد وكلنا لك عبد every one of us are slaves for you أو الله تبارك وتعالى لذلك ابن تيميا رحم الله he mentions that والثناء والتكرار المحمدي he mentions that in the hadith so many people what they say is when they describe and this is a common mistake that's made a lot of the people when they are you there? a lot of the people when they say when they explain الحمد what do they say ثناء الله الحمد what do they say ثناء ثناء الله praising Allah and حمد cannot be in the definition ثناء cannot be in the definition of الحمد it can't be because we've just taken that they're both two different things when Allah is saying أثناء علي عبد and you all know the famous hadith are you with me that when the that shows that they're two different things as for ثناء can it be for good and can it be for bad the answer is yes if the praise is it's said so many times it becomes ثناء which is good and also the ثناء can become evil if somebody keeps saying something evil has been said by more than one person it's also a ثناء according to the Arabs and that famous hadith of the Prophet ﷺ are you with me when they came by the Prophet ﷺ was brought by him and the Prophet asked the people about them the narration says they spoke good about this person and then when another one was brought the narration says أثناء علي شراء so the word أثناء ثناء so it is what's connected to it لكن عند الإطلاق when it's unrestrictedly said the word ثناء means unrestrictedly when it's said أثناء is what brothers when it's unrestrictedly said أثناء is crazy and good not in evil when it's unrestrictedly said but if it's restricted to evil then it becomes evil then the author said فمن أجل ذا and because of that this ذا which is that is an إشارة the author is pointing at كل ما سبق everything that was mentioned and because of all of that which I mentioned and the one who deserves to be worshipped in good the one who deserves to be singled in حب remember to be singled in love the one who deserves to be singled in honoring and humiliating towards the one who deserves to be praised to be glorified all of that فمن ذا because of all of that كلوا إلى الله يقصدوا because of all of that people they turn towards him they turn to Allah كلوا إلى الله يقصدوا everyone turns to him because of all of that because Allah is complete just like that he's what? he's complete he's complete in what? he's complete in his characteristics and he's also complete in his actions he's also complete in his essence سبحانه وتعالى so because of that كلوا إلى الله يقصدوا are you with me brothers? now here the author is right without a shadow of a doubt even the كفار يقصدون الله that's why the scholars they come with what is known as تحيدو الضراري تحيدو الناسسة وإذا ركبوا في الفلك دعوا الله مخلصين له ديلا فلما نجاهم إلى البر إذا هم يشاركون صح when they are in the when they are in the middle of the ocean and then the wave comes from different directions and they are about to sink and they are about to die what do they do they call unto Allah lowly supplicate to him سبحانه وتعالى isn't that what they do they come with it مخلصين له ديلا the believers one is what it is تحيد مكتسم تحيد اختياري اختياري he chose it why is he chosen it? because he comes with it في حالة الضراراء والصراراء he comes with it times of ease and good and the times of hardship صحيح so even look at the kafir when he came with the تحيدو الضراري he still gave him benefits انا تحيد يا الفعوك it comes with good it comes with what? it comes with what? it comes with good انا الله تعالى التعالى he gave it to him what he asks for نعم glorifying him are the angels the earth and the heavens as well as every single creature truly and they praise him الله is exalted الله is glorified by who the angels and everything on the earth they all exalt and glorify him the evidence for that is what قوله تعالى the statement of Allah يسبحوا له السبعوات الله is glorified he is glorified يسبحوا له السبعوات والأرض ومن فيه الله is glorified and he is exalted everything in the seven heavens ومن فيهنى ومن شيء and there is not a thing الا يسبحوا بحمده there is not a thing that exists ومن شيء الا يسبحوا بحمده ولا كلا تفقهون تسبحه there is not a thing except that they praise Allah they exalt Allah but you are the ones who don't know how they do it أنهم لا يعرفون كيف يفعلون ذلك أنت من الذين لا يعرفون تسبح له السماوات والأرض تسبح له السماوات السبع والأرض وما فيهن وإمين شيء إلا يسبح بحمده ولكن لا تفقه لها ولكن لا تفقه لنا تسبحهم لا نعلم صورة الإسراء ay 44 هنا يجب أن تفهم أن تسبح هذه الأشياء بالساني أو بالساني المغال هل يفعلون ذلك؟ هذا سؤال أفضل الأولامة أفضل الأشياء بالساني المغال والأمر هو حديث صحيح مسلم والدبراسة السلامة قلت أنا لا أعرف وحجارا أنا أعرف أسطون بما كتأ في مكة كان يسلموا عليها لذلك يقول ولذلك محمد أمين الشانقيطي يقول والتصبيح الجبال والطيري مع داود المذكور تصبيحوا الحقيقي يقول أفضل معي عندما يأتي إلى المنطن والدبراسة مع داود تصبيحوا الحقيقي حقا كذلك لأن الله جل وعلا يجعلوا لها لأن الله يجب أن يقوموا لهم تصبحهم يجب أن يكونوا تصبحهم يجب أن يتصبحهم يجعلهم الله يجعلهم الله جل وعلا ونحن لا نعلمه وإنه نحا يجب أن يصبحهم ولكن لا تفقهون يجب أن يصبحهم وإنه من الحجارات وإنه منها لما يشقق لما يشقق وإنه منها لما يبطوا من خشية الله ومالله بغافل عما وماله والأرض والجبالة فأبينا أن يحملنا واشفقنا منها الله يجب أن يقوموا لهم يجب أن يقوموا لهم وماله و الله يجب أن يقوموا لهم لذلك لديهم شيء يقول لا لن نريد هل أنت معي؟ أخبرت أنه أعرف وأنه أعرف حجاراً كان يسلموا عليه في مكتة هل أنت معي أخي؟ أنه يجب أن يجب أن يكون من أي رائع أو مجرد كامل ومن كل مجرد من المجموعة هل أنه يكون من خلال أنه يكون من خلال أufيار says مهما ع어�يốn استشفقは الل ل Hugo sheards is exalted on his high He's far from سبحانه و تعالى أن مisé النزل وخير هناك دلهم يجب أن يصعود أكثير وجه كل شيء اللت儿 ب surgeries ويجب أن يكون لديه أي شيء مثله ويبدو أنه يبدو أنه يبدو أنه سبحانه وتعالى هذه الأشياء are very close ند كف ومماثل الله يستخدمهم في القرآن all of them the evidence for the need is فلا تجعلوا لله and they didn't want them to know also الله تعالى يستخدم the word كف ولم يكن له كف وان أحد and Allah uses مماثل ليس كمثله شيء so all three of them are in the Quran and they roughly mean the same it means الله تعالى is منزه عن ند والكف والمماثل رما والمثال nothing like Allah nothing that resembles Allah nothing appears like him سبحانه وتعالى and what is it that we say الله تعالى that he was the daabid for it is that أن يشاركه أحد عن الخلق في شيء من خصائصه التي لا تكون الغيره simple terms is that anything which is uniquely his rights no one shares it with him number two الشيخ مرحبا الله تعالى he says the second thing الله تعالى is exalted and he is higher from is descriptions which have deficiency in it الله is not one who has any deficiency in him he is also exalted from that الله doesn't have نقائس and عيوب الله doesn't have faults and deficiencies he doesn't have that and the evidence for that is وَلَقَد خلقنا السماوات والأرض we created the samawat and we created the earth وما بينهما أنها which is between it الله doesn't say وما مسنا وما مسنا من اللغوب you know في ستة أيام وما مسنا من اللغوب الله says وَلَقَد خلقنا السماوات والأرض الله says we created the samawat and the earth we created that وما بينهما أنها which is between it في ستة أيام in what six days الله doesn't say وما مسنا من اللغوب tiredness and weakness didn't touch us we didn't get tired وصول الله تمركه تعالى he says وما ربكه بظلا من اللغوب الله is not one who oppresses his slaves all of these are deficiencies to get tired after creating after doing something to get tired that's a characteristic and attribute of that of the creation as for الله سبحانه و تعالى he is not one who gets tired after doing something that's why he says وما مسنا من اللغوب are you there الله says وما ربكه بظلا من اللغوب I am not one who oppresses the creation وصول الله تمركه تعالى وما كان الله ليعجزه وما كان الله ليعجزه من شيء وما كان الله ليعجزه من شيء الله is not one that anything tires him سبحانه و تعالى makes him unable to do something وصول الله says وما كان ربكه نسية الله is not one who forgets all of these at which we have mentioned here are deficiencies and shortcomings so all of those الله تباركه تعالى he hasn't got them فهو منز ابنه تيشيخ و سام تيمي he says in his he says فهو منزه عن النقص المضاد لكماله الله تبارك و تعالى is exalted from deficiencies that goes against الله being complete ومنزه عن أن يكون له مثل في شيء من صفاته also الله is exalted from having anything resemble or be like him in his characteristics and then he says وما عانت تنزيه إلى هادين and the usage of this word تنزيه and its usage it goes only back to these two I mean it goes back to these two and that's what the author mentioned for you right now صح so he took it from شيخ و الاسلام ابنه تيميه he took it from who شيخ و الاسلام تيميه so he says تنزه عن ند وكف وعن وصف للنقصان جل المحد المحد is who are you with me are you with me brothers الله تباركه تعالى المحد is الذي يجب أن يفرد بالتوحيد العلمي والعملي pay attention الله تباركه تعالى is what المحد is the one who is singled الله is singled in two things الله is what he is singled in two things التوحيد العلمي الخبري and the second one is what التوحيد العملي والطلبي صح in simple terms he is singled in three things which people school is break it down to sometimes they break it into two and sometimes they break it into three okay and that is that you single him in his what his ربوبية and you single him in what his ألوهية and you single him in what in his names and attributes الموحد means what singling الله in his ربوبية singling الله تباركه تعالى in his ألوهية and singling Allah in his what الاسماء والصرفات in his names and attributes in the names of Allah تباركه تعالى and his attributes pay attention here now when the scholars say التوحيد generally it goes towards التوحيد الألوهية because this is where the debate and the discussion is coming from and that's why it's the that's why some scholars they've only divided it into two so it becomes more clearer and that seems to be more stronger the reason is because they say there's one called what التوحيد الخبري العلمي الخبري that is the توحيد which is based upon knowledge and information you just have to know it you just have to affirm it and that is توحيد الربوبية and توحيد الأسماء والصرفات those two are not موطن النزاء so that's why they put it under one category then the next one is what توحيدو العملية الطلبية this is عمل and it's request something's requested from you so that's why when they say توحيد it goes towards what? التوحيد العمالية الطلبية it goes to that one because this is where the discussion and the debate and the argument between prophets took place now