The chapter that follows. "The Chapter on Extravagance in Wealth" — that is, what is the ruling on extravagance in wealth? He is now mentioning a hadith with its authentic chain of narration from Abu Hurayrah that

The Shaykh : The chapter that follows. "The Chapter on Extravagance in Wealth" — that is, what is the ruling on extravagance in wealth? He is now mentioning a hadith with its authentic chain of narration from Abu Hurayrah that the Messenger of Allah (peace and blessings be upon him) said: .
In this hadith are traits that Allah (Mighty and Majestic) is pleased with from us, and others that He dislikes from us. He (may the prayer and peace of Allah be upon him) said: . The intention here in this hadith with the word "pleased" is not merely that Allah (Mighty and Majestic) loves that from His believing servant, because Allah (Mighty and Majestic) loves all traits of good and all deeds of good from His believing servant. He loves, for example, for a person to give charity with the largest amount of wealth beyond the zakah that Allah has commanded him. He loves and is pleased for him to pray at night while people are sleeping, beyond his five obligatory prayers. So here, "pleased" means pleased as one who commands it. And the first thing that a person is commanded to do, as our Lord (Mighty and Majestic) said in the Qur'an: . So the first thing a person is commanded to do is to worship Allah (Mighty and Majestic) and to affirm His oneness. So when He said here "He is pleased for you," it does not mean that if you did it, He is pleased with you, and if you did not do it, there is nothing on you, because this is pleasure with a commanded act. He (peace be upon him) said: . You must note this Prophetic expression, which is repeated in many authentic hadiths: "Worship Allah." He did not stop there; he (peace be upon him) did not just say "He is pleased for you to worship Allah," but he added another clause to this sentence and said: . This clause added to the first is not in vain, but it is the completion of tawhid (the oneness of Allah); because when Allah (Mighty and Majestic) said to His Prophet (peace be upon him), addressing him in his person but meaning his Ummah: , He did not say "Know that Allah exists," nor , which is a negation and an affirmation. So if a person worships Allah, he worships Allah, but perhaps he worships others alongside Allah. This is what realizes "La ilaha illa Allah" (There is no deity but Allah). Likewise, he has not realized the saying of the Messenger (peace be upon him): "Worship Allah and associate nothing with Him." The one who worships Allah and worships others alongside Him has realized the first sentence, "Worship Allah," but has not realized the other sentence: . This is tawhid, and this reality, unfortunately, is overlooked by many of the scholars of the Muslims in understanding, and by most of the Muslims in practice. This is the great calamity, because they do not understand from the good word, the word of tawhid, "La ilaha illa Allah," anything but the worship of Allah. It is not just that, but rather the worship of Allah alone, with no partner. So whoever worships Allah and worships others alongside Him has not made Him alone. Therefore, the verified scholars of the Muslims—and I think I have mentioned this to you more than once—divide tawhid into three categories: tawhid al-rububiyyah (oneness of lordship), tawhid al-uluhiyyah (oneness of worship), and tawhid al-asma' wa al-sifat (oneness of the names and attributes). Just as it is obligatory for us to believe that Allah (Mighty and Majestic) is One in His essence, meaning there is no second creator with Him, and in this all people share, there is no difference between a Muslim and a disbeliever, between a Muslim and a Jew, between a Christian and a Buddhist, between a Zoroastrian, and so on. They all believe that this universe has a creator, and this is a self-evident, innate matter, as He (Glorified and Exalted is He) said: . This is impossible; this is called tawhid al-rububiyyah. All believers share in the belief that this universe has a creator. Does this make the one who affirms tawhid al-rububiyyah a Muslim? The answer is no. It is necessary to add to tawhid al-rububiyyah tawhid al-uluhiyyah, or in other words, tawhid of worship. Just as we believe that Allah (Mighty and Majestic) is One in His essence, with no partner creating with Him, so it is also necessary to believe, along with this tawhid, that Allah (Mighty and Majestic) must be made One, that He alone must be worshipped, and that no one else is worshipped alongside Him. The polytheists to whom the Messenger (may the prayers and peace of Allah be upon him) was sent with the first tawhid believed in it; they believed that Allah is the One who created the heavens and the earth. And there are many verses in the Noble Qur'an that explicitly state that when the polytheists were asked, "Who created the heavens and the earth?" they said, "Allah." So they believed in this. To what did the Messenger (peace be upon him) call them, and they resisted him in the call, so he fought them (may the prayer and peace of Allah be upon him)? He called them to make One the One they believed created them and created the whole world, to worship Him alone, with no partner. So they denied that upon him and said: . What were the deities that the polytheists took and worshipped besides Allah (Blessed and Exalted is He)? Did they create alongside Allah in their belief? The answer is no, as in the Noble Qur'an and in the correct tafsir regarding Noah (peace be upon him). When he admonished his people and warned them, and the majority of them disbelieved in him, they consulted among themselves and claimed, so some of them said to others: "Do not leave your deities" . Who were these people? Were they lords who they believed created alongside Allah? The answer is no. The answer is as Ibn Abbas said: "These were five righteous men in their people." Righteous people, so when they died—the story is long and we do not have time for it now—rather, "they exaggerated in them and worshipped them besides Allah (Mighty and Majestic)." They began to prostrate to them, they began to make vows to them and slaughter for them, as many Muslims do today, unfortunately. So they took them as deities and named them "Han," saying with their tongues, "Do not leave your deities." So every person, even if he is a created being, to whom one submits and worships, even if he worships his Lord from another aspect, he claims, but as long as he worships others alongside Allah, he has associated with Him in rububiyyah? No, but in uluhiyyah, or in worship. So this is the second type of tawhid. The first is tawhid al-rububiyyah, the second is tawhid al-uluhiyyah, and it is also called tawhid of worship, because the one who believed in the first tawhid worshipped Allah (Mighty and Majestic) alone and did not associate anything with Him. Is this also sufficient? Is he a Muslim merely by combining in himself and in his person the belief that the Creator is One, and He is Allah, and the belief that no one deserves worship except Allah? Does that make him a Muslim?
The answer is that this is not sufficient. One must also hold to a third type of tawhid, which scholars term tawhid al-asma' wa al-sifat (the oneness of the names and attributes). The meaning of tawhid al-asma' wa al-sifat is that if you believe that Allah is the Creator and you worship Him alone, associating no one with Him, you must also believe that just as He is One in His essence, He is One in all of His attributes. Just as He (Blessed and Exalted is He) is not like any of His creations in His person or essence, so too is He not like any of His creations in His attributes, and none of His creations resembles any of the attributes of Allah (Mighty and Majestic) in any of His attributes. The Muslim who holds this understanding of tawhid in its three types in the depths of his heart and believes in it with firm conviction is the one who is a monotheist, and he is the one who will be saved from eternal abode in the Fire, no matter how many his sins may be. The opposite is the opposite: the one who does not believe in tawhid in its three types in his heart, no matter how righteous he may be, is a mushrik (one who associates partners with Allah). And Allah (Mighty and Majestic) says in the clear text of the Noble Qur'an: When we understand this, the secret behind the saying of the Messenger (peace be upon him) becomes clear: In some parts there is affirmation, and in some parts there is negation. It is necessary to combine affirmation with negation: that you worship Allah and do not worship anyone other than Allah. There are many who worship Allah; they may stand in prayer at night while people are sleeping, and fast during the day while people are breaking their fasts, and so on. But in his heart, he is a mushrik. How is that? He says in his prayer: But he makes a vow to Sayyida Zaynab, for example, or makes a vow to Shaykh 'Abd al-Qadir, or to so-and-so. The moment he makes a vow to anyone other than Allah, he has worshipped him. The moment he makes this vow to anyone other than Allah, he has worshipped the one to whom the vow was made instead of Allah. In doing so, he has associated partners with Allah and has not realized the meaning of this hadith: Therefore, finally, I say: It is reported in the two Sahihs (al-Bukhari and Muslim) from the hadith of Mu'adh ibn Jabal that when he (peace and blessings be upon him) sent Mu'adh to Yemen, he said to him: Because he was going to a land where some of the people were mushrikin and some were Christians. The land of Yemen at that time had Christians from Abyssinia. So he (peace be upon him) said to Mu'adh: This is tawhid, and this is what saves the servant on the Day of Resurrection from eternal abode in the Fire. Otherwise, no matter how righteous a man may be, if he is not a monotheist in its three types, he will be among the losers. We ask Allah (Mighty and Majestic) to make us among the monotheists and among those who uphold the reality of this beautiful word: La ilaha illa Allah (There is no deity but Allah). And may peace and the mercy of Allah be upon you.