The Shaykh continues his explanation of the hadith. (… and count yourself among the dead, and remember Allah at every stone and every tree).

The Shaykh : In this hadith, in the hadith of Jibril, and in similar hadiths, there is a refutation of this innovated form of surveillance and an establishment of the Shari'ah-prescribed surveillance, which is that the servant monitors his Lord alone, and no one else, and that he monitors Him in this state, as if this monitoring servant sees Allah with his own eyes. This is one of the admonitions of the Prophet (peace and blessings be upon him) to his companion Mu'adh ibn Jabal. Among that, he said: A similar expression preceded this in the hadith of Ibn 'Umar: or as he said. Then he added in the hadith of Mu'adh: This means continuity, the continuity of the servant in the remembrance of Allah (Mighty and Majestic), and this is clear. This means that a person does not neglect the remembrance of his Lord first. This means, first, that a person does not neglect the remembrance of his Lord (Mighty and Majestic) in all his states, whether he is sitting or setting out to walk. And another thing is that the remembrance of Allah (Mighty and Majestic) commanded in the Sunnah, including in this hadith, is to remember Allah at every stone and every tree. The meaning of this is that the servant's remembrance of his Lord does not require ceremonies, rituals, or gatherings and circles of dhikr called by such names, or similar things that have been introduced into Islam. Because he tells you: meaning, remember Allah. Does it mean, work for me a gathering of dhikr and sending blessings upon the Messenger at every stone and tree? No, he means do not restrict yourself to a specific sitting. Even if you face the qiblah, it may appear to some people that the remembrance of Allah is like prayer, where we must observe the etiquettes, or rather the obligations, that the one who wants to pray performs? The answer is no. No condition for dhikr has come in the Sunnah, let alone the Qur'an. Any condition for dhikr? How, when our Lord (Mighty and Majestic) says, describing a type of His chosen, excellent servants, describing them by His saying: So if you sit in a sitting that gives your body rest and you remember Allah in this state, there is absolutely no harm upon you in the Shari'ah, even if such a thing does not please some of those who approve of rulings in religion without permission from the Lord of the Worlds. So Allah (Mighty and Majestic) describes, as I said, the elite of His chosen, excellent servants, not the general people: So our Lord (Mighty and Majestic) does not obligate us to adhere to one of these three attributes, but rather as is easy for you. And as if this hadith, or this portion of this hadith, is quoted from this verse: You are not obligated to adopt specific forms, such as a special announcement, as if the Muslims gather for the prayer for rain or the prayer for the eclipse. These are acts of worship that Islam legislated through the tongue of the Messenger (peace and blessings be upon him), and unfortunately, they have become forgotten. And one of the reasons for that is that people have taken their place and established in their stead acts of worship that they invented for themselves. Have you heard any of them, in the last few years, perform the prayer for rain, the prayer for the lunar or solar eclipse? Never. As for the prayer that the Muslim can perform between himself and his Lord at any time he wishes or when it is easy for him, special gatherings are held for it, and that is not from the Sunnah in any way. And when I say this, I know that people will be angry and will condemn it, so we confront them beforehand with the Sunnah of the Companions of the Messenger (peace and blessings be upon him) and their plan in their condemnation of newly invented matters, even if these innovations were considered good in the opinion of the public, as 'Abdullah ibn 'Umar ibn al-Khattab (may Allah be pleased with him) said: "Every innovation is misguidance, even if people see it as good."