As-sunnah As-sahihah

أحكام القرآن " (1/73)

أخرجه البخاري و والإمام مالك و مسلم و الإمام احمد بن حنبل و الاستذكار لابن عبد البر

أَبي عَبدِاللهِ DR.ABI ABDULLAH 🤩 🖊As-sunnah As-sahihah

[بلوغ المرام / حديث صحيح ] 📚

المهذب في اختصار السنن/ إسناده صالح 📖

ذكره ابن القيم في جلاء الأفهام صـ 88📚

الأم 2/432 💜💜💜

جلاء الأفهام | صـ453 💜💜

أَبي عَبدِاللهِ DR.ABI ABDULLAH 🤩 🖊As-sunnah As-sahihah

مصنف عبد الرزاق (٤٧٥٥)📚

إرواء الغليل (٢/ ٢٣٦) 📚

- الرد على الشاذلي (صـ92) | ابن تيمية

جامع بيان العلم وفضله | ابن عبد البر 📚

- الرد على الشاذلي (صـ92) | ابن تيمية

أبيات في فضل التعلم من الصغر | جامع بيان العلم وفضله (153)

ابن تيمية | جواب الاعتراضات المصرية 50

الرد على الشاذلي وحزبه صـ 185 💜📚💜

حَدَّثَنَا رَسُولُ اللهِ صلى الله عليه وسلم حَدِيثَيْنِ رَأَيْتُ أَحَدَهُمَا وَأَنَا أَنْتَظِرُ الْآخَرَ حَدَّثَنَا أَنَّ الْأَمَانَةَ نَزَلَتْ فِي جَذْرِ قُلُوبِ الرِّجَالِ ثُمَّ عَلِمُوا مِنَ الْقُرْآنِ ثُمَّ عَلِمُوا مِنَ السُّنَّةِ وَحَدَّثَنَا عَنْ رَفْعِهَا قَالَ يَنَامُ الرَّجُلُ النَّوْمَةَ فَتُقْبَضُ الْأَمَانَةُ مِنْ قَلْبِهِ فَيَظَلُّ أَثَرُهَا مِثْلَ أَثَرِ الْوَكْتِ ثُمَّ يَنَامُ النَّوْمَةَ فَتُقْبَضُ فَيَبْقَى أَثَرُهَا مِثْلَ الْمَجْلِ كَجَمْرٍ دَحْرَجْتَهُ عَلَى رِجْلِكَ فَنَفِطَ فَتَرَاهُ مُنْتَبِرًا وَلَيْسَ فِيهِ شَيْءٌ فَيُصْبِحُ النَّاسُ يَتَبَايَعُونَ فَلَا يَكَادُ أَحَدٌ يُؤَدِّي الْأَمَانَةَ فَيُقَالُ إِنَّ فِي بَنِي فُلَانٍ رَجُلًا أَمِينًا وَيُقَالُ لِلرَّجُلِ مَا أَعْقَلَهُ وَمَا أَظْرَفَهُ وَمَا أَجْلَدَهُ وَمَا فِي قَلْبِهِ مِثْقَالُ حَبَّةِ خَرْدَلٍ مِنْ إِيمَانٍ وَلَقَدْ أَتَى عَلَيَّ زَمَانٌ وَمَا أُبَالِي أَيَّكُمْ بَايَعْتُ لَئِنْ كَانَ مُسْلِمًا رَدَّهُ الْإِسْلَامُ وَإِنْ كَانَ نَصْرَانِيًّا رَدَّهُ عَلَيَّ سَاعِيهِ فَأَمَّا الْيَوْمَ فَمَا كُنْتُ أُبَايِعُ إِلَّا فُلَانًا وَفُلَانًا

أَبي عَبدِاللهِ DR.ABI ABDULLAH 🤩

Linguistically, worship is from submission, it is said : A معبد path and معبد camel, meaning paved. The direct object مفعول is preceded, that is ' وإياك', for emphasis and exclusion, meaning : We do not worship anyone except him, we do not rely except on him, and this is from the completion of obedience. Ibn 'Abbās رضي الله عنه said : 'You alone we worship (نوحد), fear and request, O our Lord, no one else besides you. Qatādah رحمه الله تعالى said : " 'You alone we worship, you alone we seek aid' is commanding you to single worship to him (Allāh ﷻ), and to seek help from him over affairs " 'You alone we worship' is said before 'You alone we seek aid' because worship to him is the goal, and seeking assistance is a tool for it, so emphasis and priority is [done by] preceding what's important.

following : 'O you, who possesses these attributes that make you singled out in worship and seeking of aid, we do not worship, nor do we seek help, except from you', so that the speech signifies his worship is due to his specific attributes for which worship isn't given to except the one by it [that has these attributes]. If you ask : 'Why is seeking assistance mentioned alongside worship ?' I say : In order to gather whatever makes the servants closer to their Lord, and the things they need and ask him for from one point of view. If you ask : 'Then why is worship mentioned before seeking help ?' I say : The reason is to proceed the method before asking for the necessity, so as to require a response for it If you say : 'Then why was seeking assistance mentioned unrestrictedly ?' I respond : In order to include everything that one might seek help for, and better is that it's intended to seek aid and support from him (Allāh ﷻ) while practising worship, so his words : 'Guide us', so as a clarification for what's sought for from the assistance, like he said : 'How can I help you ?' So, they (servants) say : 'Guide us to the straight path'

Preceding the direct object المفعول is meant for specification, like Allāh ﷻ's speech : ' قل أفغير الله تأمروني أعبد ' "Say : 'Other than Allāh ﷻ do you command me to worship ?' " and ' قل أغير الله أبغي ربا' "Say : 'Other than Allāh ﷻ do I want as a Lord ?' " It means we single out our worship and seeking of assistance to you. Worship عبادة is the ultimate limit of submission and humiliation, and similar to it : A garment with a rough texture ثوب ذو عبدة if it is extremely coarse and tightly woven, that is why it (عبادة) isn't used except in submission to Allāh ﷻ , since he is the Master of the greatest blessings, thus he truly deserves the greatest form of submission. What is unique about this is : When the one deserving of praise (Allāh ﷻ) was mentioned, and cited his glorious attributes, the knowledge relates to who's known with glory deserving of praise, utmost submission and seeking of assistance in the affairs, the one possessing those attributes is spoken to by the

Servitude العبودية is an expression of submission, and worship العبادة is far greater than it, because it is the utmost form of humiliation, and no one (truly) deserves it except the one with the greatest virtue, that is Allāh ﷻ, this is why he ﷻ said : 'ألا تعبدوا إلا إياه' Do not worship anyone else except him. A path is called معبد, meaning it is paved by feet (walking), a معبد camel is coated with refined tar, and I عبّدت someone, meaning I made him a servant, like Allāh ﷻ said : 'أن عبّدت بني إسرائيل', i.e that you have enslaved the Children of Isrā'īl.

You say : a عبد is between slavery and servitude, and the basis of servitude is submission and humiliation. Subjugation التعبيد is humiliation, it is said : A معبد paved path, a معبد camel coated with refined tar. A paved ship (is called) المعبدة, al-Bishr said, while on his ship : The temple of the standing one with a door ** Our hearts are distressed and restless Worship عبادة is obedience, and تعبد is asceticism.

The linguistic meaning of worship is obedience with submission, a path is called معبد when it's paved by feet, and a معبد camel is coated with tar, so the meaning of 'إياك نعبد' is 'we submissively obey you'.

The tamed camel for riding needs is called معبد, humbled, and that is why a servant is called عبد for his submission to his master ; Proofs for this is in the Arabs' poetry, and its speech is more than can be counted, and what we have mentioned is enough for whoever is given the understanding of it, if Allāh ﷻ wills.

The interpretation of 'إياك نعبد' is : For you, O Allāh ﷻ, we fear, submit and become tranquil, (by) affirming your lordship to you, O our Lord, to no one else. Ibn 'Abbās said : ' Jibrīl said to Muḥammed ﷺ : O Muḥammed, say 'إياك نعبد' : You alone we worship (نوحد), fear and request, O our Lord, no one else besides you.' And that speech of Ibn 'Abbās is in accordance to the meaning of what we said, but we chose to clarify its interpretation as "we fear, we submit, we become tranquil", without clarifying that it means "we request and fear", even though request and fear don't exist without submission, because the foundation of servitude (عبودية) is submission, according to all Arabs, and the easy/levelled road is called المذلل, which was trampled by feet and humbled by passerby, paved, and that is the Ṭarfa Bin 'Abd's speech : Hocks upon Hocks, above a paved mirage ** Following closely, racing swift she-camels The meaning of مور is a path, and المعبد the humbled and trodden ; Like it,