 فشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا بدا بدا وياله من شراف عظيم والنوع عبادة التي أمر الله بها مثل الإسلام والإيمال والإحسان ومنها الدعاء والخوف والرجاء والتوكل والرغب والرحب والخشوع والخشية والإنابة والإستعانة والإستعادة والإستغالة والذبح والنذر وغير ذلك من أنواع العبادة التي أمر الله بها كلها بالله تعالى والدليل قوله تعالى وأن المسادد لله فلا تدعو مع الله أحدى فمن صرف منها شيءني غير الله فهو مشفكن كافر والدليل قوله تعالى ومن يدعو مع الله إباها آخر بابرانا لهم به فإنما حسابه عند ربه إنهم لا يفلحوا الكافر الآثر رحمه الله after telling us and explaining to us that الله سبحانه وتعالى is the one who deserves to be worshipped the author now moves to speaking about the reality of عبادة and the way he chose to speak about the reality of عبادة is by giving us the types of عبادة there is as the scholars they say with an example things become clear but the way that the author chose to give the examples or tell the types of عبادة there is he categorized and he divided the عبادة in the typings that he is going to give it in two فذكر أنواع من العبادة الممور بها إجمالا وتفصيلا the author he mentions the types of عبادات and he categorized it into two the first one is he mentions عبادات which are general فذكر أنواع من العبادة الممور بها إجمالا وتفصيلا the first one is إجمالا the first one is إجمال comprehensive generic and he mentions three الإيمان والإسلام والإحسان that's three types of عبادة but they are very general they are very generic are you with me brothers then the second one is إيمانشنز وتفصيلا detailed specific types of عبادات or he mentions from them الدعاء والخوف والرجاء والتوقل والرغبة والرهب والخشوع والخشية والإنابة والاستعانة والاستعادة والاستغاثة والذبح والنذر all of those are specific the author رحمه الله he then clarifies all of those types whether it is the أنواع which are مجملة the generic type or those which are the specific types all are for who كلها لله all of them are for Allah and he brings قوله تعالى وأن المساجدة وأن المساجدة لله فلا تدعم الله أحدا where is the دلالة and how is he trying to extract evidence from this verse he is extracting it from this verse من وجهيلي from two different محمل ملأ عبد الواب بروتن آية what's the دلالة how is he trying to extract the ruling from the verse he is extracting it from من وجهيلي from two different faces from two different angles the first one is وأن المساجدة لله is that the مساجدة are for Allah that the مساجدة are for who they are for Allah سبحانه they are for Allah سبحانه وتعالى the second one is فلا تدعم الله أحدا don't worship anybody with Allah سبحانه وتعالى in it because the first part of the ayah means وأن المساجدة لله what is the masajid a place of what it's a place of worship so the first part of the ayah is as though it's saying to you أعبد الله واشف الله and the next part فلا تدعم الله أحدا it's saying to you ولا تعبدوا the worship معه أحدا than anyone with him the first one is telling you that the masajid and what's the masajid built for when the man came into the masjid the bedouin and he urinated in the masjid and the sahabes came and they ran at him and some of the scholars they stated the reason why the bedouin came and urinated in the prophet's masjid is because the prophet the masjid was not built in a way that the bedouin could tell where the masjid started from and where it ended and this is a reality that we have to understand it's not about the construction and the building of a masjid if it's built for it's good but the prophet's masjid produced the best of people and the best of generations and a bedouin couldn't tell where the masjid the prophet's masjid and the structure where is the toilet or not so he came and urinated in the prophet's masjid when he urinated the prophet's masjid when he urinated from a bucket to be brought he poured it onto the and he taught the man the bedouin man he said to him this place that you see right now is the house of Allah لا يصلح فيه it is not correct to do what you did in it إنما بونية the prophet said it was built it was made for what بصلاة it was you know with ذكر and the remembrance of Allah so the masjid was built for this to be done this masjid of the prophet that you're looking at now or you're thinking about now or that he's been spoken about now is that masjid that from it they conquered مشارق الأرض ومغاربها the east and the west they conquered it there's a saying إن الأرض لا يقدسوا ساكينها a land does not honor its people just because you're from Makkah that doesn't mean you're honorable there was a time when Makkah was a land that the prophet and his companions were told to do hijra from it إن الأرض لا يقدسوا ساكينها are you with me brothers what is it that honors you your عمل and your actions a masjid should be done خير and that's what it was built for دعوة خير ذكر whether it's beautiful or whether it's not there are some masjids that are beautifully built and they do خير ذكر and everything amazing they combine between two goods and there are some masjids when you go to it it's become a museum it's a museum go to turkey right now the masjid is a museum go to Egypt أزهر it's a museum women are walking in there with their shoes in the masjid كفار walking around I'm not talking about whether it's permissible to enter the a kufar into the masjid it is permissible to bring them into the masjid but it's become a museum wow how this masjid has been built for 200 years wow this is where the the masjids were built for that they were not built for that إستحوا دعاره والشيطان وفأنسهم ذكر الله الشيطان whispered to them tricked them and fooled them and they forgot to remember so that's the 2 دلالة that he's trying to take from it that the masjid is built for Allah's worship one the second is فلا تدعم الله أحدا so if the masjid was built for عبادة he established that مقدمة it's عبادة where he was built فلا تدعم الله أحدا at least don't do other than عبادة for الله سبحانه و تعالى then the author رحمه الله he says this word he used صرفة we chose it's not a good usage right when he said جعل is better the word جعل to use it is correct and we mentioned yesterday for 2 reasons why it's better then the author brings قوله تعالى فمن صرفة منها شيء لغير الله anyone who diverts عبادة فأذن الله فهو مشرك كافر when he says شيء and anything he means the عبادات that he mentioned تفصيل عبادة whether it be الخوف و الرجع و الرغبة و الرحب و التوكول و الناب all of them I didn't mention them because it's going to come to us each one each one what they mean and then the deal is going to come anyone of those anyone who diverts it what did the author say فهو مشرك كافر the sheikh doesn't just bring it from his pocket straight away he tells you the deal for that the deal for that is what وما يدعو مع الله إلهة آخر لا برحان له به فإنما حسابه عند ربه إنه لا يفلحوا الكافرول again it's easy to bring an ayah but what is the وجه الدلالة what is the what the وجه الدلالة how have you extracted this ruling from the ayah and why has he brought this ayah how is he trying to prove what he has just said again the وجه الدلالة مركب من أمريني it's compounded from two things he's using it with these two points أحدهم and the first one is الله mentions an action متوعد العليه which in it is a severe warning الله says وما يدعو مع الله إلهة آخر anyone who worships with Allah إله لا برحان له به there's no proof for you so if you worship other than Allah سبحانه و تعالى then you have no proof no حجة لا برحان له به بمعنى لا برحان إلى حجة له به you have no proof for this you can't argue on this so every qumouri who says I have evidences for this we say to him لا برحان له به you have no proof for this Allah told us there's no hija for you in this this is not صريح نص the sheikh is taken from the lazim of the nas the second is so the first one was this action of yours لا برحان له به the second one is الله is promising that he's going to account you for this and that your final abode is going to be severe الله says إنه لا يفلح الكافيرون فإنما حسابه الله says you're going to be accounted for this claim of yours and this action that you've just come with you're going to be accounted for it severely and also the whole fire is going to be abode because you are a kaffir so this action shows that it's kufr فإنه لا يفلح الكافيرون that these believers are not successful نعم وفي الحليث الدعاء لخل عبادة والدليل القوله متعالى وقال ربك مدعوني أستجب لكم إن الذين يستكبرون عن عبادة سادفلون دهنما داخلين ودليل خوف قوله متعالى فلا تفافوه وخافون إن كنتم مؤمنين ودليل الرجال قوله متعالى فمن كان يرجو لقاوه أربه فالعم العمل صاهل حاوه ولا يشكب عبادة ربه أحدى ودليل توكل قوله تعالى وعلى الله فتوكلوا إن كنتم مؤمنين وقوله ومن يتوكل على الله فهو حسبه ودليل رابة والرابة والخشوع قوله تعالى إنهم كانوا يسادعون في الغيضات ودعوننا رأبا وكانوا لنا خاشعين ودليل خشة قوله متعالى فلا تخشو المخشون ودليل الإنابة قوله متعالى وانيبوا إلى ربكم وأسلموا لك ودليل استعادة قوله متعالى إياك نعبد وإياك نستعين في الحديث إذا استعنت فاستعين بالله ودليل الاستعادة قوله متعالى قول عود برب الفلق وقل وقل عود برب الناس ودليل الاستعادة قوله متعالى بذ تسغيفون ربكم فاستهدى بلكم ودليل ذبح قوله متعالى قول إن قولاتي ونصفي ومحيا يوماتي لله رب العالمين لا شريك لها ومن السنة لعنى الله من ذبح لي غير الله ودليل نذر قوله متعالى يوفون بالنذل ويخافون ويوفون بالنذل رحمه الله now goes into the which we called it what sorry he brought 14 sorry he brought 14 of them if you look at the types كيف يجب أن يتحدث؟ إذا كنت تخبرهم أنه يوجد 14 طيبات. يوجد 14 طيبات عبادة. ويجب أن يتحدث 16 أفضلات. 16 أفضلات. يوجد 14 أفضلات و2 أفضلات. يوجد 14 أفضلات و2 أفضلات. يوجد 2 حديث إذا استعملت فاستعمل بالله. ويوجد حديث لعن الله من دبحة لغير الله. أول يوجد ترميني من حديث العباس بسانا دين حسن. ويوجد مسلم صحيح من حديث عريمنا بالطالب. ويوجد 14 طيبات. ويوجد 14 طيبات مع الدعاء. ويوجد أفضلات. ويوجد ساعدة عملكم بالحديث. ويوجد دعاء بالحديث. ويوجد أفضلات. ويوجد أفضلات. ويوجد بشيخ محمد عبد العباب. ويوجد أفضلات. ويوجد شعارة عبادة. ويوجد فكرة عبادة. لا تفكين if the meaning is correct. As long as you don't attribute it to who. As long as you don't attribute it to the prophet. Others have said that the نسخز they mentioned. وفي الحديثي. And the عرف of the word حديثي means that the��ف عليه ألع ك اللي حال it is weak narration. But what is authentically transmitted from him that he said. هو العبادة. That's عبادة. then the author, رحمه الله he went into explaining dua'a and the reason why he started with dua'a is because dua'a is the head of all of the matter رأسها and when you're starting with something, you should always try to start بالأهمي with that which is most important and the author brings the evidence which is وقال ربكم ودعوني أستجب لكم إن الذين استكبرون عن عبادة سيدخلوا لجهة المداخرين ذا دعا إن الشريعة has two meanings ذا دعا إن الشريعة إن الشريعة has two meanings أحدهما دفاس ورئيز عامن general meaning وهم تسالوا خطاب الشرعي المقتريني بالحب والخضور دفاس ورئيز ابتسالوا خطاب الشرعي المقتريني بالحب والخضور أولا هو مدخنة وقرر امتثال خطاب الشرعي أفضل الشريعة المقتريني بالحب والخضور يفعلها في حالة حملية وحب ونحن نتكلم عن مجموعة قبل أن نتكلم عن المجموعة وعبادة الرحمن غاية حبه وخضوع قاصده خما قطباني وعبادة الرحمن غاية حبه وخضوع قاصده هما قطباني ونحن نتكلم أنه يتكلم بألله مع مفتاحة ومفتاحة هذا مجموعة ومجموعة بشكل مرسل يتكلموا عن دعاء العبادة ماذا يتكلمون؟ دعاء العبادة هذا السبب يتكلمون عن دعاء العبادة افضل كل إجراء المرسلة تعمل بها دعاء هل لديكم جميعًا في هذا القناة today؟ ولكن هل لديكم جميعًا في هذه القناة today؟ هذا هو دعاء أملككم فقط فعلوا كيف؟ عندك يأتي هنا ما يردون من الله؟ نعم right you're asking Allah for a reward right brother's on you that's the generic meaning everything in the religion is a dua from this angle صلاة is a dua صوم is a dua زكات is a dua حج is a dua learning the religion is a dua that's the generic meaning صح now you with me brothers the second one is called خاص and it is طالب العبدي الحبدي لله يهديكم الله ويصبح بلكم the second is دوعة which is خاص and it is طالب العبدي that the slave asks من ربه from his load رصول ما ينفعه ودوامه أو دفع ما يضره ورفعه the second one is طالب العبدي من ربه you're requesting the slave is requesting from his lord رصول ما ينفعه ودوامه asking for that which will benefit you and allowing it to be consistent for you and for it to remain for you أو دفع ما يضره أو دفع ما يضره ورفعه or repelling from you and removing from you anything that's going to bring about harm to you and this one is called دعاء المسألة it's known as what دعاء المسألة every dua that we make like this that type of dua is the common one that people understand the word دعاء to me are you with me brothers this is called دعاء المسألة it's the dua of asking مسألة every time you make supplication and the dua you're only asking for one or two nothing else you could be asking for you're either asking him to bring a good about for you and that's what you want to attain or you're asking him to remove a harm from you صح is there anything else you'd be asking for that's what دعاء المسألة is both of them دعاء العبادة which is the dua which is عام and دعاء المسألة which is خاص both of them you can't divert it for anybody other than Allah are you with me قوله تعالى وقال ربك ودعوني ودعوني here encompasses دم معنى العام and دم معنى which is خاص أستجب لكم أستجب لكم إن الذين يستكبرون عن عبادته سيدخلون جهدنا مداخرين ممعنى داخرين الله سيدي للزباس وقال ربك ودعوني يلوت says to me يلوت says to you وقال ربك ودعوني supplicate me ask me wash it me أستجب لكم I will accept it from you إن الذين يستكبرون those who are expressing arrogance سيدخلون they will enter the hell سيدخلون الجهنما ممعنى داخرين داخرين means صاغرين أدلين they will enter hellfire humiliated بالليطل disgraced it means صاغرين أدلين so imagine you are entering the hellfire with that you are humiliated by the way you are going to enter the hellfire how do you enter the hellfire heads in no one is going to let you walk you are going to be grabbed and you are going to be thrown in like that not came before you why because the one who gave you all of that what you have in this universe today who allowed you to breathe who gave your children health and everything which you have you forgot him you dismissed him and you worship other than him today there is nothing else you deserve except humility and disgrace there was a time Allah honored you and gave you this world and made the world around you humiliated for you but today you failed the test you failed the test the real test there is no other rights that you deserve and no other thing you deserve except جهنم for it to be your boat some people will say to your brothers God why does he scare us with the hellfire why does he let me push that these people have misunderstood الله سبحانه وتعالى for him to even enter us into جنة is mercy there was no other way we could have made it to جنة are you with me because every good that you've come with Allah has already fully rewarded you in this world for it however much you worship Allah your eyesight alone is worth more than all the obedience that you're coming with so you will always come the day of judgment short if Allah doesn't add on to his mercy for you so there wasn't a time you did not reach a point where you deserve جنة you don't deserve جنة that's why the Prophet صلى الله عليه وسلم he said then no one's going to enter جنة because of his actions no one صحاب as they said قيلة ولا أنت even you or messenger of Allah قال ولا أنا even me I won't enter جنة because of my actions إلا أن يتغمد لله برحمة منه وفضل except Allah تبارك with that the actions are needed the actions are what's going to open the discussion in the first place but they're not enough to take you to جنة Allah's mercy is what takes you to جنة you never deserved it when the Prophet صلى الله عليه وسلم said there's going to be if a slave was born and from the day he was born he was dragged on the face of this earth dragged on the face of this his face was dragged on the ground from the day he was born to the day he dies for the sake of Allah when he comes the day of judgment he will belittle that he will what they will belittle that there are angels brothers who were created in sujood they were created they Allah created them they're in sujood that's the state Allah created them in they Allah created them in سبحانه وتعالى when the trumpet is blown when the trumpet is blown when the trumpet is blown فسعئ قمان في السماوات ومان في الأرض إلا ما شاء الله ثم نفخا فيه أخرى فإذا هم ديامون ينظرون everybody first trumpet is blown everybody dies those were alive they all die these people who are alive that day when the trumpet is going to be blown are the the righteous people already gone they won't live for that long ثم again is blown ثم نفخ فيه أخرى فإذا هم في يام ويام برون then everybody stands up جنة النار people are gonna come out from their graves accountability now questions are you're gonna be questioned some of the angels are going to come back to life from being dead and this is what they're going to say سبحانك الله resulted you are Allah ما عبدناك حق عبادك these are the angels that are prostrating they will say oh Allah we did not worship you the way you deserve to be worshiped سجود أقرب ما يكون لعبد لربه هو وساجد the closest that a person can be to Allah is when he is in sjuud right even though they were in this state from the day they were created until the day of the trumpet being blown they are angels they don't disobey Allah لا يعسون الله ما أمره ويفعلون ما يعمرون مع ذلك they are what say to Allah ما عبدناك حق عبادك we have not worshiped you the way you deserve to be worshiped so they belittle the action they don't seek to be much humans of the other hand becomes arrogant believes he should enter jannah he reassures himself and says Jesus took all of my sins for me so I'm gonna enter paradise see how shaitan plays with people's minds so those people are going to enter the hellfire and the way that they're going to enter the hellfire Allah states in the ayah سيدخلون الجهنما داخرين اي صغرين أذي اللين he humiliated the second ibadah that the author mentions is al-khuf فيها and the evidence for al-khuf that the author brings is إنما ذلكم الشيطان that is shaitan you khawifu awliya'ah that is shaitan he places fear in the people's hearts فلا تخافوه don't be scared of shaitan وخافوني فيها مي إن كنتم مؤمنين if you are believers the fear is two types خوف which is خوف طبيعي natural fear are you with me a natural what a natural fear if a lion walked into this room right now that's all I need to say that's all I need to say some people try to go through the wall صح the lion came and walked just looked at us all yeah some people pretend to be dead away before he came yeah that fear is called that fear is called طبيعي natural fear no problem that the fear that is for Allah is the heart running to Allah this is specific though الله سبحانه وتعالى it's fear is that you fear Him but you run back to Him the fear for Allah is that you fear Him and you run to Him whereas if everything other than Allah when you fear it you what you run away from it it's for Allah you run to Him this is where it becomes خوف طبيعي this is the one that I was talking about فرار القلب إلى الله ضعراً وفزعا running back to Allah تبارك وتعالى the state of fear the third one is the third عبادة is الرجاء hope and the evidence that the author brings is فمن كان يرجو لقاء ربه فليعمل عمل صالحة anyone who hopes to meet Allah سبحانه وتعالى then he should come with righteous actions the word أمل in the شريعة the word رجاء in the شريعة it means أمل العبد بربه في حصول المقصود if somebody asks what رجاء means in the شريعة it means the following it means hoping from your Lord الله سبحانه وتعالى to allow you to attain your objective أمل العبد بربه بربه في حصول المقصود to allow you to attain your objective your goal إذا إق معبد للجهدي مع معبد للجهدي وحسن التوكلي وحسن وحسن التوكلي it means that you hope from your Lord if you're the ultimate goal that you're looking for but you are coming with hard work and reliance in الله سبحانه وتعالى you're not just sitting about and saying give it to me hoping from your Lord means that you work that's why the ayah says فمن كان يرجو لقاء ربه anyone who hopes to meet his Lord when it means to meet your Lord means you want to attain jannah from him what does the ayah say فليعمل عمل الصالح فليعمل عمل الصالح come with righteous actions the fourth ibadah that the author mentions is توقل توقل means توقل means إظهار العبد توقل means إظهار العبد عجزه لله واعتماده عليه إظهار العبد عجزه لله واعتماده عليه it means that the slave shows that he's very weak he expresses weakness to his Lord إظهار العبد that the slave expresses لله to Allah إظهار العبد عجزه لله the slave expresses his weakness to Allah واعتماده عليه and he relies on him he leans on الله تعالى support