 فشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا بدا بدا وياله من شراف عظيم الحمد لله يا رب العالمين له الحمد الحسن والثناء الجميل وأشد أن لا إله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل وأشد أن سيدنا ونبينا محمد إلا الله وعليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد when the explanation of the Kitab تلاثة الأصول written by sheikh al-Islam محمد بن عبد الوهاب رحمه الله تعالى we have taken 7 types of أنواع العبادة and today insha'Allah we are going to take the 8th one صحيح we are going to take the 8th type النوع الثامن من أنواع العبادة which is al-khashya قال المصنف رحمه الله محمد بن عبد الوهاب رحمه الله رحمة نواسعة والدريل الخشية قوله تعالى فلا تخشوهم وخشوني what does the word al-khashya mean so this ay Allah says فلا تخشوهم don't have khashya of them وخشوني but have khashya of me what does al-khashya mean the word al-khashya is مزدر خشية is from the verb نعن خشية أزال إمام الرغب الأصفهاني أما الأصفهاني in his book المفردات he says الخشية هي خوف يشوبه تعظيم وأكثر ما يكون ذلك عن علم بما يخشى منه ولذلك خص العلماء بها في قوله تعالى إنما يخشى الله من عباده العلماء وقوله سبحانه من خشية الرحمن بالغيب أي لمن خاف خوفا اقتضاه معرفته بذلك من نفسه الامام الرغب الأصفهاني رحمه الله سيز الخشية means he is a fear يشوبه تعظيم mixed with honoring وأكثر ما يكون and the majority of the times it is عن علم based on knowledge بما يخشى منه the thing which you have in the خشية you have knowledge of it you have understanding of it ولذلك and because of that خص العلماء the scholars were specified with خشية specifically was given to them that's what Allah says إنما يخشى الله من عباده العلماء the only people who have خشية of Allah are the scholars وقوله سبحانه and also the statement of Allah من خشية الرحمن بالغيب the ones who fear Allah تبارك وتعالى بالغيب in the unseen and then he explains that he says اي لمن خافة the one who fears him خوفا اي فيا اقتباه that necessitates معرفة وبدالك and knowing him for it من نفسه from himself in other words it is فيا that is associated with knowledge and honoring so that's where the difference between الخوف والخشية is and as we're going to see later the statement of Al-Fair وزابادي رحمه الله in his بصائر دويت تمييز he mentions that خوف is لعامة المؤمنين for the general mass the Muslims everyone خوف is is established for every believer as for خشية it for the علماء العارفين the scholars know الله تباركو تعالى now we've understood what it means linguistically and technically that's what it is وبدالكا that's why sometimes as it said وقد تستعملوا مجازن في معنى العلم sometimes even the Arab poets they actually use the word خشية as knowledge they actually use it instead of knowledge they say خشية as the poet said ولقد خشيتوا بان من تبع الهداة سكن الجنان مع النبي محمدي ولقد خشيتوا is ولقد علمتوا so this is مجاز when the Arabs are using it they say it from that angle and as I said to you what's the difference بين الخوف والخشية what's the difference between الخوف والخشية فيروزة بادي says الخشية تأخص من الخوف is more specific خشية is a very it's a part of a خوف but a narrowed down meaning of a خوف فإن الخشية تليل علماء بالله تعالى because خشية is a fear that's specific to the scholars فيخوف مقرون بمعريفة it is a fear that accompanies its معريفة knowing قال النبي صلى الله عليه وسلم because the prophet said إن أتقاكم إن أتقاكم إن أتقاكم الله وأشدكم له وأشدكم له خشية the prophet صلى الله عليه وسلم I am the most conscious one of Allah I am the one who knows Allah the most سبحانه وتعالى and I am the one who fears him the most but what he used here is what that I am what I have more piety of Allah and I am the one who has the most خشية the reason is because the process and the knowledge of Allah is the greatest knowledge there's no one who has more knowledge than him and this is the true story from the story of Anas bin Malik and the prophet I swear to Allah إن أتقاكم للأخشاكم لله وأتقاكم له so we now also learnt the difference between الخشية والخوف and we also learnt الخشية اللغة means أن افتلاحا الله تعالى تعالى he commanded the believers to come with خشية and he forbid them to have خشية عن أهدين سواه from anyone other than him فقال جل في علاه الله says as the author brought the ayah فلا تخشوهم وخشوني don't have fear of them but fear me وصول الله يقول إن صورة المائدة آية فوتفو فلا تخشون ناسا وخشوني don't have fear of the people but rather fear me rather fear me ولذلك حافظ ابن كثير رحمه الله the ayah the author brought which is فلا تخشوهم وخشوني don't fear them but fear me ولبن كثير commented on it he said اي it means أفرد الخشية لي sorry single fear for me فإنه تعالى هو أهل because الله تعالى is the one أن يخشى منه the only one who deserves to be feared وقال السعدي ورحمه الله عبد الرحمان من ناصر السعدي he says in his كتاب تيسير الكريم الرحمان في تفسير كلام المنان he says أمر الله بخشيته الله تعالى commanded for him to be feared التي رأس كل خير because it's the head of every good there is then he will not stay away from sins and he will not also be able to come with what Allah تعالى commanded him to come with and it is truly the people of خشية the ones who benefit from reminders if you see an individual who benefits from the reminders when they are reminded of Allah تعالى then you're going to know they are the people of خشية as Allah says in صورة العالى فذكر remind إن فعتي ذكرى سيذكروا من يخشى remind for verily the reminder will benefit the one who has خشية so no one else truly benefits from the ذكرى the reminders that you give except a person who what من خشية الرحمان بالغيب the one who has خشية even from the جمادات the rocks the pebbles the mountains from amongst them there are those who have خشية as Allah سبحانه وتعالى يقول وإن منها لما يحبط من خشية الله from amongst them there are those who what those of them which have خشية إنهم look at the Quran when it comes down on the mountain as Allah tells us لو أنزلنا هذا القرآن على جبل اللي رأيته خاش عن متصدعا من خشية الله لو هذا القرآن يجب أن تساعد على قرآن يجب أن ترى قرآن لكن من قرآن لسبب من خشية الله لأنه يوجد خشية of Allah سبحانه وتعالى فيها that mountain إذا كنت تشاهد أنت تشاهد أنت تشاهد as an individual that is enough for you to realize the greatness of Allah تبارك وتعالى He is the one who deserves to be feared خشية should be brought for him and that's what Allah says to you وفي أنفصكم أفلاته بصيرون Do you not just look at yourself observe yourself how you are constructed and how you are put together الله سبحانه وتعالى also said about the people of Eman رضي الله عنهم Allah is pleased with them ورضوا عنه they are pleased with Allah and Allah is pleased with them ذالك and that is لمن خشية ربه سورة البينا right The people of خشية are the ones who are going to find success and forgiveness and it's for them who Allah تبارك وتعالى prepare a paradise for those as he said سبحانه وتعالى ومن يطع الله ورسوله ويخشأ ويخشأ الله ويتقه فأولائكهم الفائزون the ones who obey Allah and his messenger and they come with the خشية of Allah and they are conscious of Allah تبارك وتعالى his commands and his prohibitions فأولائكهم الفائزون are the ones who are successful وصول الله تبارك وتعالى يقول إن الذين يخشون ربهم بالغيب لهم مغفرة وأجر كبير those who have خشية of their load بالغيب privately الله سبحانه وتعالى مغفرة ونهاف وأجر كبير and they have a lot of reward وقال الله سبحانه وتعالى من خشية الرحمن بالغيب the one who has فيها أضال الله تبارك وتعالى بالغيب privately وجاء بقلب منيب and he comes to the heart that turns to الله تبارك وتعالى يقول بستمد وجدمت أدخلوها بالسلام دالك يوم الخلود لهم ما يشاءون فيها ولدينا مزيد they will be told أنت جنة أن they are going to stay there forever and Allah says to them لهم ما يشاءون فيها for them is everything which they want ولدينا مزيد and we have extras for them so I say to you my brothers أرأيت مكانة الخشية وقدرها can you not see the status and the position of the people of الخشية إنها لمنزلة عظيمة this is a great Wallahi station and it is عبودية جليلة it's a great level of servitude رادة what is the highest level in a person's religion what is the highest level a person can gain in their religion بيسم الحديث of جبريل إحسان right it's a higher station the person is a Muslim then he goes station up becomes a mu'min he goes station up then he becomes a mu'sil right and this is أعلى مراتب الدين right بيسم الحديث of جبريل right where the prophet عليه السلام told us in the حديث صحيحين حديث when it by the way إمام مسلم he narrated it from what إمام مسلم who narrated it from عمار رضي الله عن رأي بقاري didn't إمام البقاري he narrated it from عمر إمام بقاري narrated it but he narrated it from who أبو هوريرا different weddings also Muslim did narrate it from أبو هوريرا so the Muslim has the narration of عمر and he also has the narration of أبو هوريرا are you there أنكتاب الإيمان صحيح مسلم مستفاس حديث he starts with حديث جبريل but from the رواية of عمر رضي الله عن رأي عمر من الخطاب he mentions the story بيحبنه يا عمر أن حميد من عبدالله عبدالرحمن الحمير when they go together they go we go Hajj or we either go we went Hajj or عمر and they set each other لو لقينا أحد من أصحاب رسولي if only we were to meet one of the صلى الله عليه وسلم صلى الله عليه وسلم so we can tell them about these deviated people who have come out from amongst us were they referring to قدرية عبدالله عمر when he was told and they said to him from amongst us are people يقرأون القرآن they read the Quran ويتقفرون العلم ويزعمون ألا قدر they claim that there is no قدر عبدالله يعمل straight away they say فأخبرهم أني بريء منهم وأنهم برآو منهم tell them I am free from them and they are free from me straight away and then he added on to something else what did he say and also to them tell them فأخبرهم أني بريء منهم وأنهم برآو منهم ولو أنفق أحدهم مثل أحد دهبة ما قبل الله منهم حتى يؤمن بالقدر that if one of them was to give the mountain of أحد in gold الله want to accept it from them حتى until they believe in it حتى يؤمن بالقدر until they believe in the قدر and then he says my father told me and then he mentions حديثة عمر رضي الله عنه صحيح that's the story of حديث عمر عبدالله عمر رضي الله عنه based on the one صحيح إمام مسلم بيزينيس صحيح and that's the one and the Imam know he brings in his فوتي حديث إبن رجل الحملي إبن رجل الحملي إبن رجل الحملي إبن رجل الحملي are you there حديث is very long right the part when the'prophes'a Peace Salam has asked about إحسان the narration of أبو حرة which you find in مسلم as well because مسلم did bring أبو حرة's as well and بخاري didn't bring عمر's version but he بوء أبو حرة's version the wording is which is سؤיל عن الإحسان the prophet was asked about أحسان who's asking do you know أن تخشى الله أن تعبود الله أن تخشى الله كأنك تراه فإنك إلا تكون تراه فإنه يا راكا أن تخشى الله وإنك إلا تبارك وتعالى خشية which is معه التعظيم خشية which has been in it واتعلم كأنك تراه like you can see him وإنك لا ترى أن تخشى الله كأنك تراه as you can see him وإنك لا ترى الله he can see you so here we've learned a benefit which is are you there and our messenger he showed us a great example a great example رسول الله صلى الله عليه وسلم he gave what ضرب أعلى المثل and this is in showing you and the reason why he did it عليه صلى الله عليه وسلم وزوات خشية من الكبير المتعال صلى الله عليه وسلم خشية ألمام البخاري المسلم both of them narrated من حديث أبي حريرة رضي الله وإتعالى عنه أن رسول الله صلى الله عليه وسلم قال the prophet said إني لأن قلب إلى أهلي فأجد تمرت الساقطة فأرفعها لأكلها ثم أخشى أن تكون الصدقة فألقيها the prophet said I go to my family I go home and then I find a date on my bed and then I lift it up I mean I take it from where it is to put it in my mouth to eat it then he said I get scared that it could probably be a صدقة and then I don't do it I don't eat it and as you know the prophet صلى الله عليه وسلم صدقة is what it's haram from him he's not allowed to have it it's haram it's what it's haram from him but look at where it is بالله عليك look where it is see in his own house see in his own room see in his own bed yeah مع ذلك مع ذلك يادخشها يادخش عليه صلى الله عليه وسلم and he was scared عائشة رضي الله تعالى عنها she narrated and this hadith is found in صحة مصرم أن رجلا جاء إلى النبي صلى الله عليه وسلم يستفتيه a man came to the prophet asking him a question و يتسمع عائشة was listening from behind the door when I said to the prophet أدركني الصلاة و أنا جنوب صلاة reaches me أيه ده and I am in a state of جنابة أفعصوم شلائي فاست فقال رسول الله صلى الله عليه وسلم the prophet صلى الله عليه وسلم I said to him و أنا تدركني الصلاة و صلاة reaches me و أنا جنوب أيه ده فقال فقال the man said لست مثلنا أيه لا يبقى يا رسول الله قد غفر الله لك الله has forgiven you ما تقدم من دنبيك و ما تأخر and then the prophet responded and said to him والله إني لا أرجو أن أكون أخشاكم لله و علمكم بما أتقاه I hope to be from those who have the most خشية from Allah تعالى and who has most knowledge of him سبحانه هو تعالى the prophet صلى الله عليه وسلم is written in his sunan or also you can call it his jami'a and also Tirmidhi said هذا حديث حسن and also other scholars the the scholars of Taqq who stood over Tirmidhi's sunan such as and others they said حديث صحيح بشواهده is حديث صحيح with his shawahd رضي الله تعالى عنهما he said عينان لا تمسهم النار two eyes the health I will never touch عين بكت من خشية الله an eye that cried and watered من خشية الله في أض الله سبحانه وتعالى و عين بات تحرص في سبيل الله an eye that spent the whole night save guarding for the sake of Allah protecting the muslim and also the حديث of Tirmidhi which is also found in نسائية نبلماجه من حديث أبي هوريرا the prophet said a different wording he says من خشية الله حتى يعود اللبن في الضرعي و لا يجتمع غوبار في سبيل الله والدخان جهنم يتسل عليسة و السلام that the health fire will not eat a man who cried for the sake of Allah until the milk goes back to the breast of the animal is that possible? are you there? this my beloved brothers and sisters is known as what this is powerful this is not just negation this is called in the Arabic language when you look at when you look at the Arabs and they speak like this this is called it is not it is it is it is it is it means it means it means it means it means impossible it is it is what? it is impossible it is like when the prophet SAW said نحن أحق بشكي من إبراهيم remember when Ibrahim says قال أولم تؤمن قال بلا إبراهيم did you not believe why are you asking to see how Allah brings life to the dead do you not believe when Ibrahim says I do the prophet SAW said نحن ويأحق بشكي من إبراهيم we are befitting to have doubt than Ibrahim this doesn't mean that the prophet SAW no it doesn't mean Ibrahim rather what it means is that are you there? ask this question sorry since you all know that Ibrahim do not doubt which is you guys believe as Muslims it's impossible the same way it's impossible that's what it means it doesn't necessarily mean it means for example I say now if Allah did not come does that make sense did I negate he's coming I negate the fact that he's not coming but does that show that it's impossible for him to come it's still possible for him to come you see so the امتناع is the strongest and this is how powerful this Hadith shows which is what because the previous narration what did it say the other previous just said it's just negated that the hellfire will touch them but this one's more powerful حتى يعود اللبن في الضرع is it possible for a milk to go back in the milk at breast of where it came out from it can't probably buy as time goes on and technology comes they might be able to inject the milk inside the animal again but can they place it from where it came out from the ch impossible حتى يعود حتى يعود اللبن في الضرع so this gives the believer what it gives the believer understanding and knowledge are you there he sees that if he cries for the sake of Allah that that person will what gain that station of not being placed in the hellfire also امام ابن ماجه narrated and the isnad of this Hadith is صحيح يجاله اتقات كتاب مجمع الزوائد وبنبع الفوائد من حديث أبي سعيد الخضري رضي الله تعالى عنه صد لا يحقر أحدكم نفسه one of you should not belittle himself are you there one of you should not belittle himself قالوا يا رسول الله كيف يحقر أحدنا نفسه حاكن و نبس بالله himself قال the prophet said امر الله he sees Allah's command فيه ما قالون he sees a religious matter that requires a statement on your behalf you see a Islamic issue at hand particularly in a gathering or a sitting or somewhere but you see what that you need to speak now that you need to say something ثم لا يقولوا فيه but that you choose not to فيقولوا الله عز و جل الله سي له يوم القيامة the day of judgment will say to him ما منعك أن تقول فيه كذا و كذا الله will say to him why didn't you say to him this this this فيقولوا the person will say خشية الناس I did it because I'm scared of the people فيقولوا الله then will say to him فايايا كنت أحق أن تخشح it was me alone are you there it was me alone that you should have so this brings us back to what the author use which is فلا تخشوهم وخشوني a lot of the people today when they see something wrong what is the thing that they say أخي الناس they observe what the people say and their concern is what the people might think what the people are إن شاء الله تعالى I will stop there بإذن الله الكريم he said that was wrong mistake a short coming إن شاء الله يجب أن يسجع from it أشهد أن لا إله إلا الله أستغفرك و أتوبي