Zakaullah Saleem – S 01 Ep 05 Aqeedah 02 The Definition Of Ibadah & The Types Of Worship
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In the name of Allah, the Most Gracious,
the Most Merciful, praise be to Allah, the
Lord of the worlds, and to the righteous.
And peace and blessings be upon the Messenger
of Allah, and upon his family and companions.
Inshallah, today's lesson is going to be the
continuation of the last week's lesson.
Last week we covered the definition of Ibadah,
and we started with the types of Ibadah.
And in between we also mentioned the conditions
for Ibadah.
So before we go into the depth of
the various types of Ibadah, can I please
ask you to tell me the definition of
Ibadah?
Does anyone remember the definition of Ibadah, what
we said last week?
Anyone?
Okay, that's good, this is a part of
it, but that's not a complete definition.
Yes, that's very important.
That you worship Allah Subh'anaHu Wa Ta
-A'la out of love for him, or
out of fear, and it has to be
in accordance with the commandment of Allah Subh
'anaHu Wa Ta-A'la and the commandment
of Rasulullah Sallallahu Alaihi Wasallam, and it is
either a statement or actions.
And we also mentioned the conditions for Ibadah.
Does anyone remember the conditions for any Ibadah
to be accepted?
The first one is Al-Ikhlas, yes, sincerity.
And the second one, yes, the second one
is that it has to be in accordance
with the teachings of Rasulullah Sallallahu Alaihi Wasallam.
And again, when we explained that, we also
covered various aspects of that, and we gave
some examples of the types of Ibadah.
We mentioned when we say that the Ibadah
has to be in accordance with the Sunnah,
in accordance with the teachings of Rasulullah Sallallahu
Alaihi Wasallam, it covers its time, its method,
the way it is performed, its number, its
place, and everything.
That is all included, and we gave some
examples of that.
And then we concluded last week's lesson with
the types of Ibadah, and there was one
that we mentioned last week.
What was that?
Du'a, yes.
Du'a is one of the greatest ways
of worshipping Allah Subhanahu Wa Ta'ala.
In fact, Rasulullah Sallallahu Alaihi Wasallam said, Du
'a is worship.
This is one of the greatest ways of
worshipping Allah Subhanahu Wa Ta'ala.
And then we also mentioned last week that
Du'a is of two types.
Does anyone remember?
Yes, Du'a of worship and Du'a
of request.
Du'a of worship includes the prayer, the
Zikr of Allah Subhanahu Wa Ta'ala, the
glorification of Allah Subhanahu Wa Ta'ala, praising
Allah Dhul-Jalal Al-Ikram.
That is called Du'a of worship.
And the other one is Du'a of
request.
So you request Allah Subhanahu Wa Ta'ala.
You beg Allah Subhanahu Wa Ta'ala and
you ask Allah Subhanahu Wa Ta'ala for
something.
When it comes to Du'a, Du'a
because it is Ibadah and it must be
directed to Allah Dhul-Jalal Al-Ikram.
So Allah Subhanahu Wa Ta'ala is the
one who deserves our worship.
And Du'a we said it is one
of the greatest types or one of the
greatest ways of worshipping Allah Dhul-Jalal Al
-Ikram, which means that it is not permissible
to make Du'a to other than Allah
Dhul-Jalal Al-Ikram.
In other words, making Du'a to other
than Allah Subhanahu Wa Ta'ala is classed
as Shirk.
Associating partners with Allah Dhul-Jalal Al-Ikram.
And it has different categories.
There are various types of committing Shirk in
making Du'a to Allah Dhul-Jalal Al
-Ikram.
First and foremost, when you ask other than
Allah Subhanahu Wa Ta'ala, you ask anyone
living or dead, you ask them, obviously other
than Allah Subhanahu Wa Ta'ala, you ask
them to do something or to give you
something that is beyond their capacity.
You ask them for something that is beyond
their capacity.
For example, sending the rain, asking other than
Allah Subhanahu Wa Ta'ala to send rain.
Giving a child, you are married and now
you want to have a child.
Asking other than Allah Subhanahu Wa Ta'ala
for a child, it is something that you
are asking someone other than Allah Subhanahu Wa
Ta'ala for something that is beyond their
capacity.
Allah Dhul-Jalal Al-Ikram did not give
anyone an authority or power to grant children.
Likewise, forgiving sins.
You ask other than Allah Subhanahu Wa Ta
'ala to forgive your sins.
As the Christians hold that belief.
And unfortunately, some so-called Muslims, they also
hold that belief.
So-called Muslims, they also hold that belief.
Ali R.A. can forgive your sins.
Abdul Qadir Jilani, he can forgive your sins.
As long as Abdul Qadir Jilani is on
your side, Allah is not going to punish
you.
This is what they believe.
So forgiving the sins, it is for Allah
Subhanahu Wa Ta'ala only.
No one has the authority to forgive anyone's
sins.
As Allah says in the Quran, In Surah
Ali Imran, Allah says, Who can forgive the
sins other than Allah Subhanahu Wa Ta'ala?
Rasulullah Sallallahu Alaihi Wasallam taught dua to Sayyiduna
Abu Bakr As-Siddiq.
And when he asked the Messenger of Allah,
teach me a dua that I can read
in my salah.
The Prophet Sallallahu Alaihi Wasallam said, O Abu
Bakr, remember this dua and read this dua
as part of your salah.
And the dua was, O Allah, I
have
wronged myself.
I have oppressed myself by disobeying you and
by disobeying your Messenger Sallallahu Alaihi Wasallam.
O Allah, forgive me.
For verily, no one can forgive my sins
except you alone.
So asking other than Allah Subhanahu Wa Ta
'ala, Asking anyone other than Allah to forgive
your sins, it is shirk.
Because this is a worship that must be
for Allah Subhanahu Wa Ta'ala only.
Another type of shirk within the dua is
when you ask someone for something that is
probably within their capacity, but you ask them
by lowering yourself the way you humble yourself
or you should be humbling yourself before Allah
Dhul Jalal Ikram.
For example, you need someone's assistance.
As a human being, we do need each
one's assistance and help.
You need someone's assistance, but in order to
seek assistance, you prostrate before them.
You make ruku before them.
So that kind of humbleness in order, and
you may say that my intention is not
to worship them, but I'm just trying to
please them so that they can help me.
And this happens again unfortunately.
It is common amongst non-Muslims and amongst
the Muslims as well.
Some so-called Muslims, some cultural Muslims.
You go to any of the Asian countries,
and you find the person of an authority
within an area, probably a chief of the
tribe.
People come and they prostrate.
Literally, they make sajda before him.
And they may say that our intention is
not to worship him, but we just want
our request to be fulfilled by him, so
that is why we're doing this.
This is shirk.
So you lower yourself and you humble yourself
before someone other than Allah Subhanahu Wa Ta
'ala in a way that Allah Subhanahu Wa
Ta'ala deserves.
That it is also shirk.
Likewise, calling upon someone, when you need someone's
assistance, amongst the human beings, when you need
someone's assistance, you call them in a way
that it does not befit them.
Meaning, you may call them in a way
they cannot hear you.
For example, someone is far away from you.
Obviously, not over the phone.
Directly, you call upon them.
And you believe that they can hear your
call.
They can hear your dua.
Again, as people amongst the Muslims, they hold
that belief that Abdul Qadir Jilani can hear
them.
Ali al-Murtadha can hear them.
Sayyiduna Hussain can hear them.
Rasulullah Sallallahu Alaihi Wasallam can hear them.
And they say, Ya Rasulullah, Ya Habibullah, O
Messenger of Allah, O Beloved of Allah Subhanahu
Wa Ta'ala, Look at our situation.
Ya Rasulullah, Ya Habibullah, O Beloved of Allah
Subhanahu Wa Ta'ala, Listen to our request.
And when people say this, they do actually
mean that the Prophet Sallallahu Alaihi Wasallam hears
them.
And this is a type of shirk within
the dua.
When you make dua to Allah Subhanahu Wa
Ta'ala, you must be making dua to
Allah Dhul Jalal Ikram directly, without calling other
than Allah Subhanahu Wa Ta'ala.
Likewise, you approach someone for treatment.
You may go to the doctor.
It is permissible.
Rasulullah Sallallahu Alaihi Wasallam has ordered us, he
said, Ya Ibadallah Tadawaw, O Slaves of Allah,
Treat yourself.
You know when someone falls ill, you must
go to someone who can give you medicine.
But you seek a cure and shifa from
someone with the intention that Allah has given
them an authority to grant shifa.
This is shirk.
This is shirk.
Again, this is also something that is very
common.
People go to the shrines, and they go
to priests and saints, asking them to grant
them shifa.
Someone's son or daughter has fallen ill, they
go to a shrine, asking them to grant
shifa.
And this is something that is solely for
Allah Subhanahu Wa Ta'ala.
Sayyiduna Ibrahim Alayhi Salatu Wasalam said, as Allah
mentioned in Surah Ash-Shu'ara, He used
to say, Alladhi Khalaqani Fahuwa Yahdeen Wa Idha
Maridtu Fahuwa Yashfeen Whenever I, Ibrahim, fall ill,
Allah is the one who grants me shifa.
Rasulullah Sallallahu Alayhi Wasalam has taught us a
dua to be read when we visit a
sick.
And we make dua for them by saying,
Allahumma Adhibil Ba'sa Rabban Naas O Allah, remove
the problem and the disease and the sickness.
Rabban Naas, O the Lord of mankind Ishfi
Anta Shafi La Shifa'a Illa Shifa'u
O Allah, You cure and You grant shifa.
Because La Shifa'a Illa Shifa'u No
one can grant shifa except You.
Your shifa and Your cure.
As for human beings, they are used as
a means.
The doctor and the medicine and the hospitals,
they are means.
But actual shifa comes from Allah SWT.
So if someone calls other than Allah with
the intention or with the belief that they
can grant them shifa, then this is a
type of shirk in ibadah.
Another type of shirk within the ibadah or
within the dua is when you call upon
Allah SWT but through a tawassul.
You say, O Allah, I ask You by
the honor of Your Nabi Sallallahu Alaihi Wasallam
Some scholars have said that this is shirk
and some others said this is bid'ah,
it's innovation.
Because this is not the way to call
upon Allah SWT.
When Allah ordered us in the Quran, He
said, Allah said, Your Lord has said, Call
upon Me.
And He never said when you call upon
Me, make sure you make the mention of
one of My beloved prophets.
And we have an example, not one or
two, so many examples within the Quran.
That the prophets of Allah, whenever they call
upon Allah SWT, they never made the tawassul
of any prophet or any messenger before them.
So Sayyiduna Ibrahim Khaleelullah when he called upon
Allah, he never said, O Allah, I ask
You by Your beloved Nabi Nuh.
When Ismail A.S. called upon Allah, he
never said, O Allah, I call upon You
by my beloved father Ibrahim A.S. The
Prophet S.A.W. when he made dua
to Allah SWT, there is no one single
evidence that the Prophet S.A.W. ever
said in his dua, O Allah, I call
upon You by the honor and the high
status of my beloved father Ibrahim A.S.
or any other messenger.
This is something that is an innovation when
it comes to making dua to Allah SWT.
And when it comes to tawassul, we need
to understand that tawassul is the word tawassul
comes from waseela.
Waseela means means, using a means.
The word waseela means waseela, the plural of
the word waseela is wasa'il.
And the media is called in Arabic wasa
'ilul ilam, the media, the medium or the
means is called waseela.
Allah says in the Quran, Allah
praises His slaves and He says, They are
the ones who make dua to Allah and
when they make dua to Allah, they seek
waseela to their Lord.
And people unfortunately, they twist this ayah and
they use this ayah as an evidence that
this is what Allah says in the Quran,
that when you make dua to Allah, you
should seek waseela.
But this is not the tafseer of this
ayah.
This is not the true meaning of this
ayah.
Allah says, seeking waseela means to Allah
subhanahu wa ta'ala means that you obey
Allah subhanahu wa ta'ala.
You accept the commandment of Allah.
You act upon the commandments and the orders
of Allah Dhul Jalal Ikram and then you
use your obedience to Allah subhanahu wa ta
'ala as a means to get closer to
Allah Dhul Jalal Ikram.
This is what Allah means in this ayah.
أُولَٰئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَىٰ رَبِّهِمُ الْوَسِيلَةِ
Rasulullah Sallallahu Alaihi Wasallam has taught us a
dua to be read after adhan.
He said, whoever, he is the muadhin calling
the adhan and then he repeats those words
of the adhan along with the muadhin.
Muadhin says, Allah Akbar, Allah Akbar.
You say, Allah Akbar, Allah Akbar.
Muadhin says, I bear witness that there is
no god but Allah.
You repeat, I bear witness that there is
no god but Allah.
Except, come to prayer, come to success.
When you hear muadhin saying, come to prayer,
come to success, you say, there is no
power but Allah.
And then the Prophet Sallallahu Alaihi Wasallam says,
whoever repeats the words of adhan along with
muadhin and once the adhan is completed, then
he sends salutation upon me, he sends salutation
upon me, and then he reads the following
dua.
Allahumma, Rabbahadhihiddaawatittammah wassalatilqaimah aati
muhammadanilwaseelah aati muhammadanilwaseelah walfadheelah wabaathu maqaman
mahmoodanilladhi wa'atta.
The Prophet Sallallahu Alaihi Wasallam said, whoever does
this, he repeats the adhan with muadhin and
then he sends salutation upon me, then he
reads this dua, on the day of judgement,
such person will deserve my intercession.
A great virtue.
So the dua is, Allahumma, Rabbahadhihiddaawatittammah O Allah,
the Lord of this complete call, the call
to your ibadah, wassalatilqaimah and the Lord of
the salah that is established, aati muhammadanilwaseelah O
Allah, grant Muhammad Sallallahu Alaihi Wasallam alwaseelah.
Does it mean that we are asking Allah,
O Allah, grant us waseelah or we seek
the Prophet Sallallahu Alaihi Wasallam as a waseelah?
No, aati muhammadanilwaseelah grant Muhammad Sallallahu Alaihi Wasallam
alwaseelah.
What does it mean?
Grant the Prophet Sallallahu Alaihi Wasallam a place
on the day of judgement that Allah is
not going to give to anyone other than
one individual which is none other than our
beloved Nabi Muhammadur Rasulullah Sallallahu Alaihi Wasallam and
that is the highest place.
This is what this dua means, aati muhammadanilwaseelah.
But to say that when you make dua
to Allah Subhanahu Wa Ta'ala you say,
O Allah, I ask you by your Nabi,
O Allah, I ask you by Abu Bakr,
O Allah, I ask you by Ali, O
Allah, I ask you by Hussain, this is
a type of waseelah that is not permissible.
And when you make dua by saying, by
using these words and along with this you
hold the belief that the Prophet Sallallahu Alaihi
Wasallam helps you, Ali al-Murtadha Radhiya Allah
Ta'ala helps you, Hussain Radhiya Allah Ta
'ala helps you, or any other individual can
help you, then it becomes shirk.
Although you're making dua to Allah, but you
are calling upon other than Allah as well
at the same time.
This is something that is not permissible, that
is classed as shirk.
But if that is not your belief, rather,
you believe that by making the mention of
the name of the Prophet Sallallahu Alaihi Wasallam
in your dua, your dua will be accepted
by Allah and without this your dua may
not be accepted.
So if you call upon Allah directly, Allah
may not accept your dua.
But when you say, O Allah, grant me
such and such thing by your Nabi, then
Allah is not going to reject your dua.
This is something that is called innovation.
That is the way of dua that the
Prophet Sallallahu Alaihi Wasallam never taught.
However, there is permissible type of wasilah.
When you draw yourself closer to Allah in
making dua to Allah Dhul Jalal Ikram, there
are permissible ways.
What are those permissible ways?
First and foremost, and remember that, when making
dua to Allah, the permissible wasilah in your
dua is that you call upon Allah by
His beautiful names.
Allah says in the Quran, قُلِ ادْعُوا اللَّهِ
اَوِ ادْعُوا الرَّحْمَانِ اَيَّمْ مَا تَدْعُوا فَلَهُ الْأَسْمَاءُ
الْحُسْنَةُ Call upon Allah or call upon Ar
-Rahman.
اَيَّمْ مَا تَدْعُوا فَلَهُ الْأَسْمَاءُ الْحُسْنَةُ Whatever the
name of Allah you mention in your dua,
Allah has all the beautiful names.
وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَةُ فَدْعُوهُ بِهَا Allah says in
Surah Al-A'raf To Allah belongs the
beautiful name.
فَدْعُوهُ بِهَا To call upon Allah.
So call upon Allah subhanahu wa ta'ala
through these names.
And when you make dua to Allah and
you make the mention of the names of
Allah subhanahu wa ta'ala and you call
upon Allah by those names then there is
a great chance for your dua to be
accepted and answered And this is what Rasulullah
sallallahu alayhi wasallam has taught us as well.
In many of the duas of the Prophet
sallallahu alayhi wasallam the Prophet alayhi salatu wasallam
has taught us to make the mention of
the beautiful names of Allah as part of
our dua.
If we do so then there is a
great chance for the dua to be answered
by Allah subhanahu wa ta'ala.
In fact this is one of the greatest
ways of getting your dua to be answered
by Allah subhanahu wa ta'ala quickly and
immediately.
And there are many evidences for that.
One of them is the dua I just
mentioned the dua that the Prophet sallallahu alayhi
wasallam taught to Abu Bakr Siddiq r.a
Allahumma inni dhulamtu nafsi dhulman kathira wala yaghfiru
dhunuba illa andh faghfir li maghfiratan min indika
warhamni innaka antal ghafoorur raheem A part of
the dua you say or you are asking
Allah O Allah forgive my sins O Allah
shower your mercy upon me innaka antal ghafoorur
raheem Verily you are the most forgiving, the
most merciful.
So you make the mention of the names
of Allah and you call upon Allah by
those beautiful names.
And it can be either the names of
Allah or other words of praising Allah dhul
jalal wa ikram as well.
For example, Rasulullah sallallahu alayhi wasallam said whoever
calls upon Allah by the following statement Allahumma
inni as'aluka bi'annaka antal hannanul mannanu
badee'us samawati wal ard dhul jalali wal
ikram Whoever calls upon Allah by saying O
Allah I ask you because you are the
most loving al hannan, al mannan you are
the one who showers his favours and bounties
upon his slaves al hannan, al mannan badee
'us samawati wal ard the originator of the
heavens and the earth ya dhul jalali wal
ikram or the one who deserves the majesty
and ikram and the nobility so whoever calls
upon Allah subhanahu wa ta'ala with this
statement the Prophet sallallahu alayhi wasallam said idha
su'ila bihi ajab idha su'ila bihi
ata wa idha du'iya bihi ajab whenever
Allah subhanahu wa ta'ala is asked with
this statement he answers, he grants and whenever
a person makes du'a to Allah by
using these words Allah subhanahu wa ta'ala
answers his du'a Allahumma inni as'aluka
bi'annaka anta al hannan, al mannan badee
'us samawati wal ard ya dhul jalali wal
ikram this is one of the du'as
there are many others Allahumma inni as'aluka
bi'annaka anta al hannan O Allah I
ask you because you are I ask you
because you are al hannan, al mannan you
are most loving and the grantor of the
favours the originator of the heavens and the
earth and the lord of majesty and honour
another du'a of the Prophet sallallahu alayhi
wasallam that the Prophet sallallahu alayhi wasallam has
taught us is he said once actually it
is mentioned in the hadith that the Prophet
sallallahu alayhi wasallam heard someone saying wallahumma inni
as'aluka bi'anni ashhadu annaka anta allahu
la ilaha illa anta al ahad ussamadu alladhi
lam yalidu wa lam yuladu wa lam yakun
lahu kufwan ahad O Allah I ask you
because I believe because I testify that there
is none worthy of worship except you alone
al ahad assamad the self sufficient alone one
and alone and self sufficient alladhi lam yalidu
wa lam yuladu the one who did not
beget and no begotten wa lam yakun lahu
kufwan ahad and there is no one equal
to him the Prophet sallallahu alayhi wasallam when
he heard that individual saying saying these words
in his du'a the Prophet sallallahu alayhi
wasallam said now whatever he is going to
ask Allah Allah subhanahu wa ta'ala will
grant so you call upon Allah subhanahu wa
ta'ala by making the mention of his
beautiful name that is why the Prophet sallallahu
alayhi wasallam has taught us as as part
of the etiquettes of the du'a that
we begin our du'a by praising Allah
by praising Allah subhanahu wa ta'ala the
Prophet sallallahu alayhi wasallam saw an individual who
offered the salah and then he started making
du'a straight away the Prophet sallallahu alayhi
wasallam said no, ajilta ayyuhal musalli oh the
worshipper, you have hastened this is not the
way to call upon Allah rather you should
begin your du'a by praising Allah dhul
jalal wikram the Prophet sallallahu alayhi wasallam himself
he used to spend some time in praising
Allah in his night prayer when it comes
to making du'a to Allah he would
spend time in praising Allah he would praise,
he would say many words of praising Allah
subhanallah, alhamdulillah la ilaha illallah, allahu akbar and
many other state, many du'as that the
Prophet sallallahu alayhi wasallam used to say and
then one of the du'as, one of
the statements of the Prophet sallallahu alayhi wasallam
used to be that he would say la
uhsithana an alayka anta kama asneyta alan after
praising Allah for so long he would say
la uhsithana an alayka O Allah, I your
servant Muhammad I am unable to praise you
the way you deserve the praise and then
he would make du'a so calling upon
Allah subhanahu wa ta'ala by his beautiful
names when you make du'a this is
a permissible waseela you seek Allah's nearness and
you seek Allah's answering your du'a by
his beautiful names another way of another permissible
waseela in your du'a is that you
make the mention of your good deeds that
you have performed solely and sincerely for the
sake of Allah subhanahu wa ta'ala and
this is again something that for which we
find the evidence in the hadith of Rasulullah
sallallahu alayhi wasallam many hadith one of them
is the famous hadith that is known as
hadith ul ghar the hadith of the cave
you must have heard the long hadith that
there were three individuals who were travelling and
all of sudden there was strong storm and
they sought refuge in one of the caves
and then a big rock fell down and
there was no way for them to come
out or go out of the cave and
then they started they discussed among themselves they
said let's remember our good deeds that we
have done for the sake of Allah and
then the long hadith that is mentioned in
Sahih Bukhari that each one of them they
made the mention of those deeds and when
they mentioned those good deeds they call upon
Allah so the first one said oh Allah
I did such and such good deed you
know I did that solely for your sake
so Allah removed that hardship and difficulty from
us the second one said the same and
the third one said the same and then
Allah subhanahu wa ta'ala removed that he
moved that rock from the path from their
way and they went out so this is
another way permissible way of seeking waseela that
you make the mention of your good deeds
and what is the best deed within the
religion of Islam what is the best deed
tawheed tawheed your belief your belief in the
tawheed of Allah subhanahu wa ta'ala that
is there is no deed better or stronger
or more powerful than this deed that is
why when you call upon Allah subhanahu wa
ta'ala by making the mention of your
iman in the tawheed of Allah Allah accepts
your dua again this is what I just
mentioned the hadith of the prophet when he
heard someone saying Allahumma inni as'aluka bi
'anni ash'had oh Allah I ask you
by me declaring or testifying that there is
no there is no worthy of worship except
you alone so he made his shahada ash
'hadu an la ilaha illallah ash'hadu annaka
antallahu la oh Allah my belief in your
tawheed I ask you by my belief in
your tawheed so you make the mention of
your iman in the tawheed of Allah subhanahu
wa ta'ala and when you call upon
Allah subhanahu wa ta'ala by making the
mention of his beautiful names and his tawheed
and your iman Allah subhanahu wa ta'ala
answers your dua likewise a part of your
either your good deeds or you make dua
to Allah subhanahu wa ta'ala by presenting
your situation and your condition as Sayyiduna Musa
a.s. did when he left his place
and then he went to he arrived in
Madian and he was seeking refuge there and
Allah subhanahu wa ta'ala made the mention
of that in Suratul Qasas then he saw
two young girls providing the water to their
flock and to their sheep or goats and
Musa a.s. helped them and then he
says Allah made the mention of that dua
in the Quran he says rabbi inni lima
anzalta ilayya min khairin faqeer O Allah I
am faqeer I am the beggar I am
the beggar of your mercy so you present
yourself and you present your condition by humbling
yourself before Allah subhanahu wa ta'ala and
that condition your situation and your condition it
really helps for your dua to be answered
by Allah subhanahu wa ta'ala that is
why Rasulullah s.a.w. has encouraged us
to spend our time in sujood because there
is cannot be any position or any condition
more you know humbling before Allah subhanahu wa
ta'ala than the condition of the sujood
you place your forehead on the ground it
is as you have lowered yourself before Allah
and then you call upon what you say
in your sujood you lower yourself before Allah
and you say O Allah I am the
lowest one and you are you are the
highest so you praise Allah by glorifying him
and by making the beautiful name of Allah
and you lower yourself and then Allah subhanahu
wa ta'ala answers your dua Rasulullah s
.a.w. said as for
the sujood try to make your efforts in
making your dua in sujood because there is
great chance for your dua to be answered
the dua that you make in your sujood
so calling upon Allah by his beautiful names
and calling upon Allah subhanahu wa ta'ala
by making the mention of your good deeds
and presenting your condition to Allah subhanahu wa
ta'ala and thirdly this is another permissible
way of making dua to Allah subhanahu wa
ta'ala that you ask someone you request
someone to make dua for you this is
also permissible so it does not mean that
you yourself don't make dua to Allah you
don't make dua to Allah rather you go
to so and so believing that they are
closer to Allah and if they make dua
for you then dua will be answered no
this shouldn't be a belief rather you call
upon Allah subhanahu wa ta'ala and you
request someone else to make dua for you
as well so this is a permissible way
of making dua to Allah dhul jalal wa
ikram and this is what Rasulullah s.a
.w. has approved the companions they used to
come to the Prophet s.a.w. and
they used to request him to make dua
for them and the Prophet s.a.w.
used to make dua for them so this
is something that is permissible so anyway this
is the first type of ibadah the dua
and we mentioned what is permissible in dua
what is not permissible in dua tawassul in
these three different ways is permissible other than
that seeking the waseela and your dua by
the by the honour of someone by the
honour or the status that Allah has granted
to his messengers or any righteous individual this
is something that is not from the sunnah
of Rasulullah s.a.w. another type of
ibadah another type of worship is mahabbah and
the love the love there is various levels
of love various levels of love but the
strongest love must be for Allah s.w
.t and what would be the strongest love
how can you describe the strongest love for
Allah Dhul Jalal Ikram worship is one of
the ways by which you can describe your
strongest love for Allah obedience ok tawafil
first and foremost Allah says in the Quran
wal ladheena aamanu ashaddu hubbal lillah Allah praises
the believers, he says the believers, they have
the strongest love for Allah when you love
someone, you love something so strongly, what happens
have you ever experienced you
you basically have the feeling that you are
ready to sacrifice anything and everything that is
the love, the strongest love for Allah s
.w.t you should be ready to sacrifice
for the sake of Allah whatever you need
to sacrifice sacrifice your time sacrifice whatever Allah
has blessed you with, you sacrifice in order
to please Allah in order to please Allah
s.w.t a little example I probably
gave last week as well for Salatul Fajr
for you to wake up for Salatul Fajr
to leave the comfort of your bed warm
bed you get up, you sacrifice your sleep
you sacrifice your comfort why?
because you love Allah you love Allah and
this is what made our Nabi s.a
.w to spend some time entire night standing
before Allah s.w.t because he loved
Allah may Allah s.w.t grant us
such strong love because when you love Allah
s.w.t you are ready to sacrifice
anything and everything in order to please Allah
s.w.t then you will be ready
to sacrifice your comfort, your time your efforts
and you are even ready to sacrifice everyone
in this world, including your parents your relatives
someone who is closest to you, you sacrifice
them for the sake of Allah, as the
companion for the sake of Allah you sacrifice
your homeland you sacrifice your wealth you are
all for the sake of Allah that is
why Allah s.w.t praise them in
the Quran Allah praise those companions in the
Quran رضوان الله علي مجمعين by saying وَالَّذِينَ
تَبَوَّأُوا الدَّارَ وَالْإِيمَانَ مِنْ قَبْلِهِمْ يُحِبُّونَ مَنْ هَاجَرَ
إِلَيْهِمْ وَلَا يَجِدُونَ فِي صُدُورِهِمْ حَاجَةً مِّمَّا أُوتُوا
وَيُؤْثِرُونَ عَلَى أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةً وَمَنْ
يُوقَى شُحَّ نَفْسِهِ In
the days of the companions رضوان الله واجمعين
is the final verse of Surah Al-Fath
in which Allah says محمد الرسول الله Muhammad
is the messenger of Allah صلى الله عليه
وسلم وَالَّذِينَ مَعَهُ وَالَّذِينَ مَعَهُ and those who
are with him صلى الله عليه وسلم أَشِدَّأُ
عَلَى الْكُفَّارِ رُحَمَأُ بَيْنَهُمْ They are strong against
those who do not believe in the Prophet
صلى الله عليه وسلم رُحَمَأُ بَيْنَهُمْ but amongst
them they are so kind and merciful يَبْتَغُونَ
فَضْلًا مِنَ اللَّهِ وَرِضْوَانًا They always seek the
bounty and the pleasure of Allah سُبْحَانَهُ وَتَعَالَىٰ
Whatever they do, they do so for the
pleasure of Allah in order to please Allah
اللَّهُ الْجَلَالُ وِالْإِخْرَامُ Allah also mentioned in the
Quran He says رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوْا عَنْهُ
Allah is pleased with them Why?
Because they were pleased with Allah They were
pleased with Allah سُبْحَانَهُ وَتَعَالَىٰ So the محبّة
for Allah That type of محبّة is a
type of worship and that must be for
Allah which means what?
That if you have that type of love
that type of love for anyone other than
Allah then it can drag you into shirk
can drag you into shirk Why?
Because you are ready to sacrifice everything for
your desires for so and so but when
it comes to Allah you find it hard
and difficult to sacrifice anything for the sake
of Allah Another type of عبادة عبادة another
type of worship of Allah is الخوف the
fear the fear like love the fear also
has various levels but the fear that must
be solely for the sake of Allah if
you have that type of fear from other
than Allah then it will be classed as
shirk someone who has no capacity no power
to harm you but you have the fear
within your heart that if you do something
they may harm you I keep giving an
example amongst the Muslims because this is something
that is very common unfortunately now people who
celebrate or they give away say ghyarmi must
have heard amongst the Asians it's very common
ghyarmi they say we give something we cook
a food and we give it away for
the sake of who?
for the sake of Abdul Qadir Jilani for
the sake of Abdul Qadir Jilani because if
you keep doing it then he will be
pleased with you and if you don't do
it then he may harm you he may
cause harm to you that type of fear
it's a shirk that fear because that fear
leads to something that is impermissible something that
is not permissible within the deen of Allah
likewise the fear that stops you from saying
haq and truth that type of fear is
also not permissible you must have the fear
so when it comes to uttering a statement
when it comes to saying something the only
fear you have you should have in your
heart is the fear of Allah that whatever
I say Allah is going to hold me
to an account therefore I must be careful
but when it comes to other than Allah
and you stop saying the truth and you
have that level of fear then it can
lead to shirk Allah says in the Quran
amongst the characteristics of the believers is that
when it comes to spreading the deen of
Allah they do not fear the blame of
any blamer anyone who blames we as Muslims
we are always blamed that Muslims are you
know they are fundamentalist and they are given
so many different labels but does it mean
that we take their fear upon us and
we stop spreading the deen of Allah?
No, no way because that type of fear
is only for Allah Dhul Jalal in the
battle
of
Uhud when initially at the start of the
battle the companion of Allah, 70 of them
including Sayyiduna Hamza they were martyred and it
was a great loss it was a great
loss for the Muslims and the Prophet Sallallahu
Alaihi Wasallam obviously himself he was hurt also
the shaytan took the opportunity and this is,
we've got to be very careful when you
are trapped in a difficulty and you are
afflicted by a harsh difficulty, shaytan takes an
opportunity to attack your iman so shaytan came
and shaytan started whispering amongst them and he
says as Allah says in the previous ayah
that those companions who were wounded and they
were injured, they were hurt many of them
they were martyred some others they were injured
very badly and people amongst them they were
some hypocrites, they said all the people of
Mecca have they have gathered against you and
they are going to attack you once again
and they are going to finish you off
completely be careful you should have some kind
of fear for those people Allah says when
shaytan whispered that fear these companions it increased
them in their iman they said Allah is
sufficient for us we are not in this
dunya to please so and so the enemies
of Islam, we are not here to please
them, rather we are here to please Allah
and it is part of my iman to
have the fear of Allah only not the
fear of others to certain extent individual as
a human being we do have the fear
we have the fear of certain things but
that to have that fear to the level
that it stops you from telling truth and
from the worship of Allah from spreading the
deen of Allah subhanahu wa ta'ala that
type of fear takes you towards shirk so
the companions said Allah is sufficient for us
and then in the following ayah Allah says
this was actually shaytan who came to cast
their fear and shaytan can cast fear in
the heart of only those who are friend
with shaytan so don't have their fear don't
fear them rather you must have my khawf
if you are true believers may Allah subhanahu
wa ta'ala grant us that fear the
khawf of Allah so the khawf is a
type of worship that is why Allah subhanahu
wa ta'ala says whoever has that khawf
khawf of Allah the fear of Allah in
his heart, Allah will bless him with two
gardens of paradise whoever
has the fear of standing before Allah that
Allah is going to hold to Allah subhanahu
wa ta'ala is going to hold me
to an account before him on the day
of judgment, whoever remembers that day and he
has that fear within his heart and because
of that fear that fear is so strong
in his mind that that fear prevents him
from following his desires Allah says then the
jannah, the paradise is going to be his
final board so that fear that type of
fear, the strongest fear that must be for
Allah he must have the fear of Allah
subhanahu wa ta'ala and no one else
fear because that fear is also a type
of is one of the ways of worshipping
Allah and there are many other types of
and lastly I'm going to mention the final
one is tawbah repentance although I mentioned at
the start repentance means what?
you repent to Allah subhanahu wa ta'ala
with the intention that Allah subhanahu wa ta
'ala forgives your sins and when it comes
to repentance you repent to Allah Dhul Jalal
Al Ikram only and that is type of
Ibadah and repentance through du'a repentance through
your actions repentance through your statements repentance through
your du'a would be that you make
du'a to Allah Dhul Jalal Al Ikram
seeking his forgiveness and making du'a to
Allah Dhul Jalal Al Ikram, O Allah forgive
my sins the sins I have committed intentionally
and unintentionally the sins that I have committed
in public and in secrecy the sins that
I have committed during the day and during
the night O Allah forgive all of my
sins and when making du'a to Allah
with the intention of repentance you must promise
that you will never intentionally and deliberately commit
those sins again and also part of the
condition of the tawbah and repentance is that
you promise that you are going to stop
committing those sins first is you give up
those sins you give up, you stop and
then you also promise that you will never
go back to those sins and then you
repent to Allah Dhul Jalal Al Ikram so
that is part of your du'a and
through your actions as well your actions also
demonstrate your repentance so for example you are
involved in a major sin and then you
repent to Allah Subhanahu Wa Ta'ala through
your actions would be that you stop that
sin and you don't commit that sin anymore
rather you do something that is contrary to
that sin you do something, you perform a
righteous deed that can wipe out that sin
for example you are involved in committing sin
of backbiting the ghibah backbiting is one of
the major sins minal kabair and in order
for you to repent to Allah Subhanahu Wa
Ta'ala from backbiting is that you stop
backbiting people you stop, you don't backbite them
anymore, secondly you promise to Allah that you
will never repeat that sin and thirdly you
do something in order to wipe that sin
what can you do in order to wipe
out the backbiting see praise them not over
praise them but praise them the person you
committed the backbiting of the ghibah to you
praise them or at least if someone backbites
them in your presence you defend them you
defend the honor this is one of the
rights of the muslim upon you that you
defend the honor so this is in order
to wipe out that sin so tawbah and
repentance is a type of ibadah, a type
of worship that must be directed to Allah
Subhanahu Wa Ta'ala and Allah Subhanahu Wa
Ta'ala is the one who deserves this
and no one else deserves their repentance and
the other types of ibadah such as obviously
qiyam and ruku and sujood and slaughtering an
animal is also one of the types of
worship you slaughter an animal for the sake
of Allah Subhanahu Wa Ta'ala and you
do not slaughter an animal for other than
Allah Dhul Jalal, for other than Allah means
for the pleasure of other than Allah for
the pleasure of other than Allah or out
of the fear of other than Allah Subhanahu
Wa Ta'ala you slaughter an animal solely
for the sake of Allah Dhul Jalal so
these are few types of worship may Allah
Subhanahu Wa Ta'ala give us tawfiq and
ability to worship him Dhul Jalal alone and
may Allah Subhanahu Wa Ta'ala enable us
to worship him Subhanahu Wa Ta'ala the
way he Subhanahu Wa Ta'ala deserves our
worship may Allah Subhanahu Wa Ta'ala save
us from all types of shirk and associating
partners with him Dhul Jalal Ikram and may
Allah Subhanahu Wa Ta'ala keep us firm
and steadfast on the path of tawheed and
oneness of Allah Dhul Jalal Ikram until the
final breath of our life innahu sami'un
qarib mujeeb Subhanaka Allahumma wa bihamdik ashadu an
la ilaha illa ant astaghfiruka wa atubu ilayh