مختصر تفسير ابن كثير 2 ـ سورة الفاتحة ـ الشيخ أحمد نبيل

Alhamdulillah, we seek refuge and ask for his forgiveness, and we seek refuge in Allah from the evil of our souls and from the evil of our deeds. Whom He guides, there is no shadow for him, and whomever He misguides, there is no calm for him. And I bear witness that there is no god but Allah, and there is no partner for Him. And I bear witness that Muhammad, His servant and Messenger, peace be upon him, and upon his family and companions, will be in peace and tranquility forever. After that,

I welcome you to a new lecture with a brief explanation of Ibn Kathir May Allah's mercy and mercy be upon him May Allah benefit us scientifically in both fields, may Allah's favor be upon him We will stop at a chapter in its favor, i.e. in favor of the Basmala Of course, I remind you to calculate intentions I remind you to calculate intentions, not to look at the meanings of the verses of God Almighty

فلا شك أن ثواب مثل تلك الجلسات يختلف عن ثواب أي مجلس من المجالس الأخرى يكفيه شرف أننا نتناول فيه ذكر معاني كلام الله تبارك وتعالى قال فصل في فضلها عن رضيف النبي صلى الله عليه وسلم رضيف النبي رجل كان يركب خلف النبي صلى الله عليه وسلم قال عثر بالنبي صلى الله عليه وسلم حماره فكلت تعيس الشيطان

Surah Al-Fatihah

And like these words that contain a negation, he also thinks that the negation of Satan is when he rejoices in what pleases the son of Adam, Satan rejoices. And when a person says in the name of God, the Most Gracious, the Most Merciful, he says, he shrank. I mean, if he had a whisper and if he had a whisper on the son of Adam, then if Allah, the Exalted, mentioned the son of Adam, this whisper was broken.

و لا شك أنني في المحاضرة الماضية ذكرت بأهمية الاستعاذة وأهمية الإنسان يمتثل مثل تلك الأمور التربوية التي جاءت من لدن النبي صلى الله عليه وسلم

He said,

وَأَمَّا إِذَا تَرَكَ الْإِنسَانُ الْبَسْمَلَةُ فَوْضُوهُ صَحِيحٌ وَلَا شَيْءَ فِي ذَلِكِ

And this indicates that more than 22 Sahabi narrated the revelation of the prophet, peace be upon him, and did not mention his name in it. So, the scholars took the excuse of the Basmala, not the obligation of the Basmala. And this is one of the conditions that was mentioned in this hadith, no revelation of the name of Allah to those who did not mention his name in it.

He said, and thus you are loved when you eat. Why in Sahih Muslim that the Messenger of Allah, peace be upon him, said to his father, Omar, son of Abu Salamah. What does the father mean? Son of the wife. Eat in the name of Allah and eat with your right hand and eat from what you have. Son of the wife, meaning the woman was married before him and gave birth to children. He married this woman, so her children will be his sons-in-law.

وَكَذَلِكَ تُسْتَحَبُّ عِنْدَ الْجِمَاعِ لِمَا فِي الصَّهِيحَيْنِ عَنِ ابْنِ عَبَّاسٍ أَنَّ رَسُولَ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَوَأَنَّ أَحَدَكُمْ إِذَا أَرَادَ أَنْ يَأْتِي أَهْلَهُ قَالَ بِاسْمِ اللَّهِ اللَّهُمَّ جَنِّبْنَا الشَّيْطَانَ وَجَنِّبْ الشَّيْطَانَ مَا رَزَقْتَنَا مَا النَّتِيجَةَ مَا الثَّوَابَ قَالَ فَإِنَّهُ إِنْ يُقَدَّرْ بَيْنَهُمَا وَلَدٌ لَمْ يَضُرَّهُ الشَّيْطَانُ أَبَدًا يبقى ما تستعجلش

So you say, "In the name of God" and then you start. And this is, Glory be to God, on the least what man does and on the lack of man's obligation to say, "In the name of God" except that the result was that a child was estimated between them that Satan never harmed him.

And so, many of the deeds in the Islamic Sharia do not take from you hard work, nor do they take from you hard work in return, and you will be rewarded with a lot of reward. We used to say in the lesson of purity, one of the most things that bring you good is the doors of purity.

Allah

Alamun ala Rabb Tabaraka wa Ta'ala. Yukal innahu lismu la'a'zam. Yukal innahu lismu la'a'zam. Min a'zam ma yustadallu bihi ala thalik anna kulla al-asma'a tati taba'an. Allahu al-malik al-kuddusu as-salam ha-katha. Lakin la takul al-malikullahu

وَلَكِنْ لَا يُوجَدُ دَلِيلٌ صَحِيحٌ عَلَىٰ أَنَّ إِسْمَ اللَّهِ هُوَ الْإِسْمُ الْأَعْظَمُ وَإِنْ كَانْ قَالْ بِهَذَا طَائِفَةٌ كَفِيرًا مِنْ أَهْلِ الْعَيْمِ قَالَ لِأَنَّهُ يُوصَفُ بِجَمِيعِ الصِّفَاتِ

كما قال تعالى هو الله الذي لا إله إلا هو عالم الغيب والشهادة هو الرحمن الرحيم هو الله الذي لا إله إلا هو الملك القدوس السلام المؤمن المهيمن العزيز الجبار المتكبر سبحان الله عما يشركون هو الله الخالق البارئ المصور له الأسماء الحسنى

فَأَجْرَ الْأَسْمَاءَ الْبَاقِيَةَ كُلَّهَا صِفَاتٍ لَهِ كَمَا قَالَ تَعَالَى وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَةُ فَادْعُوهُ بِهَا فَادْعُوهُ بِهَا دِي تَحْتَجْ إِلَى تَحْقِيقْ مَعَ كُلِّ اسْمٍ وَرَضَ عَنِ اللَّهِ عَزَجَلٍ تُحَقِّقْ فَادْعُوهُ بِهَا مَعَ اللَّهِ وَمَعَ الرَّحْمَاءِ وَمَعَ الرَّحِيمِ وَمَعَ الْمَلِكِ وَمَعَ الْقُدُّوسِ وَمَعَ السَّلَاةِ وَمَعَ الْمُؤْمِنِ شُبَأ هَلْ أَنْتَ تُحَقِّقُ ذَلِك؟

This is every name of the names on a line that you need to check with him and call him by it. The Prophet ﷺ said, O my life, O my life, by your mercy, I seek refuge. I am good for him, my whole matter. In every mention of the name of the names of God, you will find worshiping the Prophet ﷺ.

They said about Abu Huraira, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said, Indeed, to Allah are ninety-nine names, a hundred except one. Whoever scores them enters Paradise. That is, from the names of Allah, Almighty, ninety-nine. Not that all the names are ninety-nine. Then, when a person scores in ninety-nine, the reward of entering Paradise is the scoring of those names in one sentence.

إِلَى عَمَلٍ

Asma'i al-Jalal, Asma'i al-Jamal

He is a very wonderful book. He has listed the names in it and you can read it. So, invite him to it and how you can evaluate this name in your actions. Then, you can read this name. For those who know his Lord. It consists of two parts. The first part is the names of the glory. The second part is the names of the beauty.

He said,

The attribute of Allah, Almighty, is specific to the name. And the Merciful is the transfer of mercy to the servants. So, Allah, the Most Merciful, Almighty, the creation of that mercy upon you is in the name of the Merciful. And the creation of His mercy is in the name of Allah, the Most Merciful. So, the Merciful is the general name of the Merciful. So, the mercy has reached you, it has fallen upon you. This is the name of Allah, the Most Merciful. Abu Alayn al-Farisi Al-Rahman said,

إِسْمٌ عَامٌ فِي جَمِيعِ أَنْوَاعِ الرَّحْمَةِ يَخْتَصُّ بِهِ اللَّهُ تَبَارَكَ وَتَعَالَىٰ وَالرَّحِيمُ إِنَّمَا هُوَ مِنْ جِهَةِ الْمُؤْمِنِينَ قَالَ اللَّهُ تَعَالَىٰ وَكَانَ بِالْمُؤْمِنِينَ رَحِيمًا وهذا طبعا قول من الأقوال أنه تخصص الرحيم بالمؤمنين والرحمن بالجميع والبعض يقول كما ذكرت أن الرحمن إسم عام والرحيم هو إصال الرحمة ولها

Yes, this is what many scholars have said, and it is also the case of many scholars. When you look at the word "the audience", the difference between them is the same. The name of the Most Merciful is the Most Generous, and the name of the Most Merciful is the Most Merciful. "And therefore He said, "Then He was made equal on the throne." And the Most Merciful said, "On the throne He was made equal." By the way, the name of God, the Most Merciful, was mentioned in the Qur'an in 45 places.

There are 45 places in which the name of God the Merciful is mentioned. Imagine that there are 45 places in which you are required to verify the name of God the Merciful. Six of these places are the place where the name of God the Merciful is mentioned. This indicates the greatness of confirming this name and the greatness of working with it. Because the name of God the Merciful is a comprehensive name.

And this is a point in the names and attributes that you do not deal with the names and attributes according to your understanding, so you get the name in a certain circle while the name is wide, meaning that you take advantage of it on the side of his side, and this is a very big problem, as he understands from the tyrant and the oppressor, and what is more similar to that is that the tyrant is the one who swears against the wrongdoers and only

The meaning of the word is not the only meaning of this name, so when you deal with names, deal with the broad view, do not deal with the view of what the wrong is, but the meaning of the word is the only meaning of this name.

Al-Fatiha.

Surah Al-Fatihah

من أهل المضر وأهل الوبر من أهل البادية والأعراب وأما الرحيم فإنه تعالى وصف به غيره حيث قال لقد جاءكم رسول من أنفسكم عزيز عليه ما عندتم حريص عليكم بالمؤمنين رؤوف الرحيم يبقى هناك من الأسماء ما يوصف بها غير الله عز وجل حكيم مش لازم أن لن بيبقى واحد اسمه حكيم مثلا تقول له عبد الحكيم بس عشان ما بقى لا

There are names that are called by other than Allah, and there are names that are called by Allah, the Most Glorious, as Allah, as the Most Merciful. But there are names, as Allah, the Most Glorious, said, I am keen on you, the believers, Ra'uf al-Rahim. There is one named Ra'uf. You tell him, Abdul Ra'uf. No, you tell him Ra'uf directly. As others described him with other than his names, as Allah said. And of course, the companions had such names, like Hakim ibn Hizam, for example.

وَاللَّهُمَّ وَالرَّحْمَنِ وَالْخَالِقِ

وَنَحْوِ ذَلِكَ فَلِهَذَا بَدَأَ بِاسْمِ اللَّهِ وَوَصَفَهُ بِالرَّحْمَانِ لِأَنَّهُ أَخَصُّ وَأَعْرَفُ مِنَ الرَّحِيمِ لِأَنَّ التَّسْمِيَةَ أَوَّلًا إِنَّمَا تَكُونُ بِأَشْرَفِ الْأَسْمَاءِ فَلِهَذَا بِتَدَأَ بِالْأَخَصِّ فَالْأَخَصِّ وَقَدْ زَعْمَ بَعْضُهُمْ أَنَّ الْعَرَبَ لَا تَعْرِفُ الرَّحْمَانِ حَتَّ رَدَّ اللَّهُ عَلَيْهِمْ ذَلِكَ بِقَوْلِهِ

رواه البخاري

وَقَالَ تَعَالَى وَإِذَا قِيلَ لَهُمُ اسْجُدُوا لِلرَّحْمَانِ قَالُوا وَمَنْ رَّحْمَانٍ أَنَسْجُدُ لِمَا تَأْمُرُنَا وَزَادَهُمْ نُفُورًا وَالظَّاهِرُ أَنَّ إِنْكَارَهُمْ هَذَا إِنْكَارُوا قُرَيْشٌ لِإِسْمِ اللَّهِ الرَّحْمَانِ قَالَ إِنَّمَا هُوَ جُحُودٌ وَعِنَادٌ وَتَعَنُّتٌ فِي كُفْرِهِمْ فَإِنَّهُ قَدْ وُجِدَ فِي أَشْعَارِهِمْ فِي الْجَاهِلِيَّةِ تَسْمِيَةُ اللَّهِ تَعَالَى بِالرَّحْمَانِ الحمد لله رب العالمين

This is his sheikh's explanation.

As we mentioned yesterday in the principles of interpretation, the first time the interpretations of the Qur'an started, the interpretations of the Qur'an started. And the interpretations were very short, like the interpretation of Waqi' ibn al-Jarrah and Shua'ba ibn al-Hajjaj, etc.

...

So you find the verse, for example, in which there are one, two, three, and four. Ibn Jarir used to do this, for example, he used to say to you, this first word, when the words are opposite, the words that say right and the words that say left, he says to you, no, the words that say right are attributed to the meaning of this one, and the second word is attributed to another meaning. And perhaps the closest to the meaning of the verse is this.

Surah Al-Fatihah.

which is not counted by number, nor is it surrounded by its number except Him. Ibn Jarir said: "Praise be to Allah, a blessing that is more than a blessing for himself, and among his servants he commanded his servants to be blessed with it." It is as if he said: "Praise be to Allah." And this is a lot in the Qur'an that we need to pay attention to. Allah Almighty is presenting the hadith in a news context.

means: "Praise be to Allah, Lord of the worlds" Allah, Almighty, tells us that he is the one who deserves praise, no one else deserves praise, right? Isn't that the meaning? The context of the news means that the words are likely to be truthful and false, but not the words of Allah and His Messenger, okay? The words that are not news, when they ask you, "Did Muhammad come?" you say, "Yes" or "No", right? If someone tells you, "You are a liar", you say, "He is a liar, so I will tell you, 'Did Muhammad come?" I mean, I ask, right?

So, the one who does not believe in truth and lies is called the context of what? Creation. When we go back to the Qur'an, we find that God Almighty tells many things in the news, telling that praise be to Him and telling that He is the One who owns everything, and finally, in the verses of that He commands you to be praised, and the verse is like two verses.

Subhanahu wa ta'ala.

Subhan Allah. So, dealing with the Qur'an is a form of dealing with the Qur'an. As Aisha said, when the saying of Allah, when the victory of Allah and the victory of the Qur'an came, and you saw people entering the religion of Allah in crowds, so glorify the praise of your Lord and ask forgiveness. She said, what the Prophet left to say in his bow, Subhan Allah, and by the praise of Allah, forgive me. She said, the Qur'an is first. It means that the Qur'an is first, it does what it is commanded to do.

He said to him, "So glorify." He said, "Glory to you." "And ask forgiveness from Him, O Allah, and forgive me." So he dealt with the Qur'an, and he fulfilled the commands, and he took away the flaws, and he walked with the verses as Allah, the Exalted, commands. He said, "As if he said, "Say, 'Praise be to Allah, Lord of the worlds." The Lord is the Owner of the All-Executive, and He is called in the language to the Master, and to the All-Executive for reform. And all of that is true in the truth of Allah.

and the Lord is not used, so I can't say the Lord at all, except for God Almighty, but you are the Lord of the house, and not the Lord of the house, the owner of the house, the one responsible for the behavior in the house, so when I said you are the Lord, I put next to you the house, the Lord of the car, the Lord of the house, etc.

وَلَا يُسْتَعْمَلُ الْرَبُّ لِغَيْرِ اللَّهِ بَلْ بِالْإِضَافَةِ تَكُولُ رَبُّ الدَّارِ رَبُّ كَذَا وَأَمَّا الْرَبُّ فَلَا يُقَالُ إِلَّا لِلَّهِ عَزَّ وَجَلَّ وَالْعَالَمِينَ جَمُّ عَالَمٍ

وَهُوَ كُلُّ مَوْجُوذٍ سِوَ اللَّهِ عَزَّ وَجَلَّ وَقَالَ الزَّجَّاجُ الْعَالَمُ كُلُّ مَا خَلَقَ اللَّهُ فِي الدُّنْيَا وَالْآخِرَةِ قَالَ الْكُرْطُبِيُّ وَهَذَا هُوَ الصَّحِيحُ أَنَّهُ شَامِلٌ لِلْكُلِّ الْعَالَمِينَ كَقَوْلِهِ قَالَ فِرْعَوْنُ وَمَا رَبُّ الْعَالَمِينَ قَالَ رَبُّ السَّمَوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا إِن كُنْتُمْ مُوْكِنِينَ وَالْعَالَمُ مُشْتَقٌ مِنَ الْعَلَامَةِ

I said because it is a sign that indicates the existence of its creator, its creator, and its unity. And contemplation in this creation is one of the great things that fills the heart with faith. The world is a sign because this world indicates Allah, the Exalted, the Most High.

وَكَثِيرًا مَا يَلْفِطُ اللَّهُ عَزَّ جَلَّ الْإِنْتِبَاهَ وَالنَّظَرَ إِلَى أَنْ يُفَتِّشُ وَيَبْحَثُ وَيَتَأَمَّلُ فِي مَا خَلَقَ اللَّهُ عَزَّ جَلَّ فَهَذَا يَدُلُّوا طِلْقَئِيًا عَلَى اللَّهِ عَزَّ جَلَّ عشان كده كثير من الملحدين إنما يحاجون بهذا العالم بما في هذا العالم لما جاء الطائفة من السومانية إلى أبي حنيفة لتناظروا في مسألة أن العالم ليس له خالق

So Abu Hanifa left and said, let me think of something that has busy me. He said, what is it that has busy you? He said, it is busy me that a ship that splits the water and does not have a ship, so you put what it has on the land and then you go back. He said, and do you not have anything to think about that? You are a crazy man.

So he said to them, "And you claim that the world has no creator except for all that is in it, from the sky, the earth, the sky, the rivers, the seas, the rivers, and the oceans, and so on." So indeed, everything in this world, even in some of the evidences mentioned by Ibn Sa'd in the Tabakas, and this is a certain evidence that was correct, that when the Prophet, may God bless him and grant him peace, would leave his house, he would look at the sky. So looking at the sky and the creatures of God Almighty, which makes a person to make himself smaller, and return to God Almighty.

And this is the requirement, that a person renews his faith with such things. He said, and the flag is a sign of the flag. I said to him that it is a flag that indicates the existence of his creator, his maker, and his unity. As Ibn Al-Mu'taz said, so it is amazing how the God is made to be made, or how the jahid is made to be jahid. And in everything there is a sign that indicates that he is one, subhanahu wa ta'ala.

الرَّحْمَانِ الرَّحِيمِ تَقَدَّمَ الْكَلَامُ عَلَيْهِ فِي الْبَسْمَلَةِ بِمَا أَغْنَى عَنِ الْإِعَادَةِ قَالَ الْقُرْطُبِيُّ إِنَّمَا وَصَفَ نَفْسَهُ بِالرَّحْمَانِ الرَّحِيمِ بَعْدَ قَوْلِهِ رَبِّ الْعَلَمِينَ انظر وَصَفَ نَفْسُهُ بِالرَّحْمَانِ الرَّحِيمِ بَعْدَ رَبِّ الْعَلَمِينَ لِيَكُونَ مِنْ بَابِ قَرْنِ التَّرْغِيبِ بَعْدَ التَّرْهِيبِ

وَفِي هَذَا إِشَارَةٌ إِلَى أَنَّ كُلَّ شَيْءٍ لَنْ يَسْتَقِيمَ إِلَّا بِطَرْغِيبٍ وَتَرْغِيبٍ فَتَرْغِيبٌ عَلَى طُولِ الطَّرِيقِ

لا يؤدي إلى الثمر المطلوبة وترهيب على طول الطريق لا يؤدي إلى الثمر المطلوبة ترهيبهم على أولاد على طول الطريق أول ما يكبروا ينفلتون أو إذا مات الوالد ضاعوا في الدنيا ويعني ترغيب على طول الطريق هذا يؤدي إلى ترك الكثير وسيكون الأمر بلا رابط ولا قيد

But the Qur'an says, Alhamdulillah, the Lord of the worlds, was a person who was afraid and afraid, and so on. So only the Lord of the worlds is like this. So the Most Merciful comes to him to make the matter straight in my heart, and he moves between fear and hope until Allah, the Exalted, brings him. And this is what is required, because the context or the context of worship is only about love. What is love? It is not possible. And what is fear?

Allah said: "I am the Forgiving, the Merciful, and my punishment is the painful punishment." Therefore, the way that Allah is walking, that Allah is the Forgiving, the Merciful, and the Forgiving, there is no punishment at all. They knew that Allah is the Forgiving, the Merciful, and the Forgiving until He started with it in Surah Al-Ma'idah. Man does not straighten his upbringing all the way. There is one of the people,

Sometimes they say, "I did this and that, and I will still hold the tone of the Lord, the Forgiving, the Merciful, and you will repent, O Lord, I want to say to you, "Look, the Lord will throw me into hell." Before I start talking, why? Because he is not coming because he heard a lot of this, he knows that God accepts repentance and that God is Forgiving, Merciful, and He wants the tone of the road, and this other side is clear that it is the one that falls into sin, and he walks all the way.

Adam, do you know that Allah is Forgiving and Merciful? So, I will do this and that. I will do what I want. Allah is Forgiving and Merciful. If I don't put you beside Him, His punishment will be severe. So, I will do what our Lord wants.

وَقَوْلُوا تَعَالَى إِنَّ رَبَّكَ لَسَرِيعُ الْعِقَابُ وَإِنَّهُ لَغَفُورٌ رَحِيمٌ قَالَ فَالرَّبُّ فِيهِ تَرْهِيبٌ وَالرَّحْمَنِ الرَّحِيمُ تَرْهِيبٌ وَفِي صَحِيحِ مُسْلِمٍ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ وَقَالَ قَالَ رَسُولُ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَمَهُ لَوْ يَعْلَمُ الْمُؤْمِنُ مَا عِنْدَ اللَّهِ مِنَ الْعُقُوبَ مَا طَمِعَ فِي جَنَّةِ أَحْدٍ وَلَوْ يَعْلَمُ الْكَافِرُ مَا عِنْدَ اللَّهِ مِنَ الرَّحْمَةِ مَا قَنَطَ مِنْ رَحْمَةِ أَحَدٍ

So we ask Allah to grant us the worship of the fear and hope. Malik, the Day of Recompense, read some of the Qur'an Maliki, and others read Malik. Both of them are correct and consistent in the seven. And Malik is taken from the kingdom. As Allah said, we inherit the earth and whoever is on it, and to us they will return. And he said, say, I seek refuge in the Lord of the people, Malik of the people. And Malik is taken from the kingdom.

So Allah is the owner and He is the owner. Take this as a rule. If the verse has two readings, it is as if the verse has two verses. If the verse has more than one reading, it is as if the verse has two verses. Because each verse indicates that Allah is the owner and Allah is the owner.

وَقَالَ الْمُلْكُ يَوْمَئِذٍ الْحَقُّ ذِي الرَّحْمَانِ وَتَخْصِيصُ الْمُلْكِ بِيَوْمِ الدِّينِ لَا يَنْفِيهِ عَمَّ عَدَاهِ لِأَنَّهُ قَدْ تَقَدَّمَ الْإِخْبَارُ بِأَنَّهُ رَبُّ الْعَالَمِينَ وَذَلِكَ عَامٌ فِي الدُّنْيَا وَالْآخِرَةِ وَإِنَّمَا أُضِيفَ إِلَى يَوْمِ الدِّينِ لِأَنَّهُ لَا يَدَّعِي أَحَدٌ هُنَالِكَ شَيْئًا وَلَا يَتَكَلَّمُ أَحَدٌ إِلَّا بِإِذْنِهِ مالك يوم الدين الإنسان قد يتعجب طب الله عز وجل يملك كل الأيام ولا يوم الدين بس

He said, no, the news has been told that he owns everything. Why is it specified in this verse that he owns the day of religion? It is said that in this world there is a Pharaoh. I have not known you of any other god, and I am your Lord. But on the day of religion, no one can claim to be a ruler or a ruler except the Lord of the worlds. So the kings are worthless except the ruler.

Al-Mawla Azzawajal

He said,

JazakAllah khair.

How many duties did the brother in the tribunal have? Does anyone remember what was his duty? Yes, all of this? You want to think about something from 10 years ago?

It was necessary to listen to the series of the last day at least once a week, because we were away from the issue of the last day. Many of us, when he committed, committed to a list of the last days, and after that he left it as well, so he left it to commitment, or if you want, eat a weakness in it to commitment.

So, the issue of the hereafter and the reflection of the hereafter is what Allah, the Exalted, mentioned and what the Prophet, peace be upon him, mentioned, from the things that give faith in the hearts. He said, As for the naming of others in this world as kings, it is for the sake of the people. As Allah said, what does it mean for the sake of the people? You say a king like this and a king like that, and this is not a king.

لَكَ خَصْ مَجَازًا أَدَمَا النَّاسِ قَدْ سَمَوْهُ إِذْ ذَلِكَ كَمَا قَالَ تَعَالَ إِنَّ اللَّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا وَكَانَ وَرَأَهُمْ مَلِكًا وَفِي الصَّيْحَيْنِ مِثْلُ الْمُلُوكِ عَلَى الْأَسِرَّةِ مَالِكِ يَوْمِ الدِّينِ الدِّينِ الْجَزَاءُ وَالْحِسَابُ كَمَا قَالَ تَعَالَ يَوْمَئِذِ يُوَفِّيهِمُ اللَّهُ دِينَهُمُ الْحَقُّ وَقَالَ أَإِنَّ لَمَ دِينُونَ أَيْ مَجْزِيُونَ مُحَاسَبُونَ

Sheikh Rasulullah Ibn Tamiyah used to say a very nice sentence in this verse. He used to say, As for you, we worship you, so you pay the riyā'. As for you, we ask for your help, so you pay the kibriyā'. He wanted to deny the riyā'. Don't be arrogant. Don't be arrogant. Think about it. If you are arrogant, then what is the use of it?

وَإِذَا كُنْتَ مُرَائِيًا فَأَيْنَ تَحْقِيكُ مَعْنَى الْعِبَادَةِ قَالَ الْعِبَادَةُ فِي اللُّغَةِ مِنَ الذِّلَّةِ يُقَالُ طَرِيقٌ مُعَبَّدٌ وَبَعِيرٌ مُعَبَّدٌ أَيْ مُذَلَّلٌ وَفِي الشَّرْعِ عِبَارَةٌ عَمَّا يَجْمَعُ كَمَالَ الْمَحَبَّةِ وَالْخُضُوعِ وَالْخَوْفِ يبقى العبادة يجمع كمال المحبة والخضوع والخوف وقدم المفعول وهو إياك وكرر للاهتمام والحصر

i.e. لا نعبد إلا إياك للاهتمام يعني يعني لو قال إياك نعبد ونستعينه مش هو نفس المعنى صح طب لما قال إياك نعبد وإياك نستعين أليس في ذلك إشارة إلى ضرورة الاهتمام بالعبادة والاستعانة أن يكون القل لله عز وجل ثم الحصر كأنه يقول لا نعبد إلا إياك ولا نستعين إلا بك

ودي قاعدة في اللغة العربية كده ايه تقديم ما حقوه التأخير نستفيد منه الحصر كانوا يحصروا كل العبادة لله عز وجل وهذا حقيقة ويحصروا كل الاستعانة بمن بالله عز وجل

وَقَدَّمَ الْمَفْعُولَ وَهُوَ إِيَّاكَ وَكُرِّرَ لِلْإِهْتِمَامِ وَالْحَصْرِ أي لا نعبد إلا إياك ولا نتوكل إلا عليك وهذا وكمال الطاعة والدين كله يرجع إلى هذين المعنيين وهذا كما قال بعض السلف الفاتحة سر القرآن وسرها هذه الكلمة إياك نعبد وإياك نستعي فالأول تبرؤ من الشر

إِيَّكَ نَعْبُدُهُ والثاني تَبَرُّءٌ مِّنَ الْحَوْلِ وَالْقُوَّةِ وَالتَّفْوِيضُ إِلَى اللَّهِ عَزَّجَلُ وهذا المعنى في غير آية من القرآن كما قال تعالى فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهُ وَمَا رَبُّكَ بِغَافِلٍ عَمَّا تَعْمَلُهُ هو الرحمن آمنا به وعليه توكلنا

رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ لَا إِلَهَ إِلَّا هُوَ فَاتَّخِذْهُ وَكِيلًا وَكَثَلِكَ هَذِي الْآيَةُ الْكَرِيمَةُ إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينَ Okay? Is it clear? He said, وَتَحَوُّلُ الْكَلَامِ مِنَ الْغَيْبَةِ إِلَى الْمُوَاجَهَةِ بِكَافِ الْخِطَابِ وَهُوَ مُنَاسَبًا This is what is called in the Qur'an, to be attentive. So, what is the saying? الحمد لله رب العالمين The hadith about the unseen

or about the one who speaks or about what? the one who speaks? No, praise be to the Lord of the worlds. He is absent, right? praise be to the Lord of the worlds, the Most Merciful, the Most Merciful, the Master of the Day of Recompense, right?

After you have mentioned all of this, you have witnessed the greatness of God Almighty and you have witnessed God Almighty in your heart, so it is right to address him at that time, so the address became directly to God Almighty after he was absent, he turned into a intercessor. We worship you and we ask for your help. You, by God, when you read the Qur'an, you think about that, and these things pass and that's it.

Rakhad, when you listen to Sheikh Abu Saak, may God protect him, he talks about the issue of contemplation, and in some programs he asked for some examples, what are the things that you are recognizing now, and he gave examples in what he recognizes in the matters of contemplation, he gave examples that no one would think of at all, even the preacher at the time said, we want examples because of what? These are the examples under your presence, and the examples of the people are

So, you will find that when the scholars contemplate the Qur'an, for example, Sheikh Al-Shankit, may Allah have mercy on him, said: "I have studied every verse in the Qur'an on a single page." 6,236 verses approximately. Every verse on a single page. When you say, "The Most Merciful, the Most Merciful." Okay, we know the Most Merciful, the Most Merciful, but what else? What else? "Whatever I worship, whatever I ask for, whether it is worship or seeking help." What else? No, they have a situation with Allah, Almighty, in the Qur'an.

يقول وَتَحَوُّلُ الْكَلَامِ مِنَ الْغَيْبَةِ إِلَى الْمُوَاجَهْتِ بِكَافِ الْخِطَابِ وَهُوَ مُنَاسَبَةٌ لِأَنَّهُ لَمَّا أَثْنَى عَلَى اللَّهِ تَعَالَى فَكَأَنَّهُ اكْتَرَبَ وَحَضَرَ بَيْنَ يَدَيِ اللَّهِ تَعَالَى فَلِهَذَا قَالَ إِيَاكَ نَعْبُدُ وَإِيَاكَ نَسْتَعِيدُ وفي صحيح مسلم عن رسول الله صلى الله عليه وسلم يقول

يقول الله تعالى قسمت الصلاة بيني وبين عبدي نصفين فنصفها لي ونصفها لعبدي ولعبدي ما سأل إذا قال العبد فذكر الحديث وفيه وإذا قال إياك نعبد وإياك نستعين يقول الله عز وجل هذا بيني وبين عبدي ولعبدي ما سأل وقال قتاده إياك نعبد وإياك نستعين يأمركم أن تخلص له العبادة

وَأَن تَسْتَعِينُوهُ عَلَى أُمُورِكُمْ وَإِنَّمَا قَدَّمَ إِيَّاكَ نَعْبُدُ عَلَى وَإِيَّاكَ نَسْتَعِينُ لِأَنَّ الْعِبَادَةَ لَهُ هِيَ الْمَقْصُودَةِ وَالْاِسْتِعَانَةُ وَسِيلَةٌ إِلَيْهَا يبقى الأصل إيه العبادة فقدم العبادة على ذكر الاستعان والاهتمام والحزم تقديم ما هو الأهم فالأهم والله أعلم اهدم الصراط المستقيم

Some people, when you study the doctrine and the sects, they tell you that God Almighty has no influence over our actions. You came to the mosque of Tawheed alone, and God Almighty has no influence over your coming or not coming. Some people say that, and his name is Dhum, right? So, the prophet of the Qur'an used to say: "And in this verse is a response to the measure. If God has no influence over your actions, why do you ask guidance from him?"

وَلَوْ أَنَّ اللَّهَ لَيْسَ لَهُ دَخْلٌ فِي أَفْعَالِكِ فَلِمَاذَا تَطْلُبُ مِنْهُ الْعَوْنَ عَلَى الْعِبَادَةِ فَتَكُولُ وَإِيَّاكَ نَسْتَعِينَ لا ينفق المرء عن طلب الهداية من الله عز وجل قال أهدنا الصراط المستقيم قراءة الجمهور بالصاد وقرئ الصراط بالسين وقرئ الزراط بالزاي لما تقدم الثناء على المسؤول تبارك وتعالى

He says,

So, O Allah, O Most Merciful, O Most Merciful, O Lord of the worlds, Do you know what happens in the past? We pray the Qutr prayer in Ramadan and we sit for an hour and a quarter until one of us, after the prayer is over, says, "He doesn't wipe his face." I mean, wiping the face is a bit. No, this is a very simple thing. Then you start praying.

As if you are praying for the Prophet, peace and blessings be upon him, and then you start praying. And this is, for example, the hadith of the long intercession when the Prophet, peace and blessings be upon him, comes and prostrates under the throne. He said, and Allah, the Exalted, opens for me something that Muhammad did not open for me before. After this, to get rid of the many and the expectation of Allah, the Exalted, he said, O Muhammad, raise your head and ask to be given to him.

So here, it is better to do this, unless you enter directly into the prayer, as the Prophet ﷺ was directly praying and saying: "O Allah, I ask You for guidance, strength, mercy, and wealth."

وَهَذَا أَكْمَلُ أَحْوَالِ السَّائِلِ أَنْ يَمْدَحْ مَسْئُولَهُ ثُمَّ يَسْأَلُوا حَاجَتَهُ وَحَاجَةَ إِخْوَانِهِ الْمُؤْمِنِينَ بِقَوْلِهِ إِهْدِنَا الصِّرَاطَ الْمُسْتَقِيمِ لِأَنَّهُ أَنْجَحُ لِلْحَاجَةِ وَأَنْجَعُ لِلْإِجَابَةِ وَلِهَذَا أَرْشَدَ اللَّهُ إِلَيْهِ لِأَنَّهُ الْأَكْمَلُ أَنْوَاعُ الْهِدَايَةِ وَالْهِدَايَةُ هَهُنَا الْإِرْشَادُ وَالْتَوْفِيقُ ركز معايا إِهدنا الصراط المستقيم الهداية على قسمين إما هديت توفيق وإما هديت بيان وإرشاد

Hidayah al-Tawfiq means that you ask Allah to make it possible for you to do it. This is a previous stage. You know that the religion is obligatory and you know that the good is for the neighbors and you know that the mercy is for the deceased. All of this is Tanzir. You ask Allah to do what you are commanded to do and to avoid what you are forbidden to do. This is called Hidayah.

Tawfiq. Hidayah, bayan, wa irshad. You ask Allah to guide you to what is right. Dabir li, faini la uhsin al-tadbi. Waktar li, faini la uhsin al-ikhtiyar. Dihdayt iyyih?

إِرْشَاد فَجَعَلَ اللَّهُ عَزَّ وَجَلَّ لِلنَّبِيِّ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمُ وَلِمَنْ صَارَ عَلَى دَرْبِ النَّبِيِّ أَنْ يُبَيِّنَ لِلنَّاسِ بَيَانَ دِلَالَةً وَإِرْشَادٍ وَاحْتَفَظَ اللَّهُ عَزَّ وَجَلَّ لِلنَفْسِهِ بِهْدَايَةِ التَّوْفِيقِ فَلَا يَقْدِرُ أَحَدٌ أَنْ يُوَفِّقَ عَبْدًا إِلَى سُلُوكِ مَا يُحِبُّهُ اللَّهُ إِلَّا إِذَا شَاءَ اللَّهُ عَزَّ وَجَلَّ

That's why we have a very important type of guidance in our hands, and it is the guidance of the statement and instruction. Do not lose this guidance that God has made for you. Meaning what? Meaning that you know, and God Almighty has provided you with this guidance, why do not you explain to others and guide others? Part of what he does, if you explain to him and he does, this is in the hands of God Almighty.

and the guidance here is the instruction and the success and the guidance may be considered by itself as here we have guided the straight path so it includes the meaning of we have inspired or we have provided or we have provided or we have given and we have guided the two nations that is, we have shown him good and evil and it may be considered that is, the word of the fact is considered by God as the saying of God Almighty he has guided him to a straight path so guide them to the path of hell and

وذلك بمعنى الإرشاد والدلالة دلوهم إلى على صراط الجحيم وكذلك قوله وإنك لتهدي إلى صراط المستقيم دل مين ولمن صار على ضرب النبي صلى الله عليه وسلم اللي هي العلماء ورثة الأنبياء يبقى ورث عن النبي صلى الله عليه وسلم ما جاء به النبي صلى الله عليه وسلم فاستطاع النبي أن يبين فقد ورث مثل هذه البيان والإرشاد

وَقَدْ تُعَدَّ بِاللَّهِ كَقَوْلِ أَهْلِ الْجَنَّةِ أَلْحَمْدُ لِلَّهِ الَّذِي هَدَانَ لِهَذَا أَيْ وَفَّقَنَا لِهَذَا وَجَعْلَنَا لَهُ أَهْلًا وَأَمَّا الصِّرَاطِ الْمُسْتَقِيمِ اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمِ فَقَالَ الْإِمَامُ أَبُو جَعْفَرِ بْنُ جَرِيرِ أَجْمَعَتِ الْأُمَّةُ مِنْ أَهْلِ التَّأْوِيلِ جَمِيعًا عَلَى أَنَّ الصِّرَاطَ الْمُسْتَقِيمِ هُوَ الطَّرِيقُ الْوَاضِحُ الَّذِي لَعْوِجَاجَ فِيهِ وَلَبُدَّ أَنْ تَتَأَمَّلْ هَذَا

You are telling us to follow the straight path. That means, O Lord, help us to follow the path that we have a purpose in.

So when you take religion, take it with force as God Almighty commanded, without being greedy. Yes, it is easy to ask for knowledge, but it is difficult to be righteous and to have religion. So set aside the knowledge. Those who enter Islam are enough. You choose what you want and leave what you want. But ask God Almighty for the straight path that has no obstacles.

So this is what Allah loves to do, so we were also in the need of it, and we want to get used to doing worship, not because I am relaxed in performing this worship, but because Allah loves the performance of this worship, so that Ibn Al-Qayyim, may God have mercy on him, used to say, "If you were in manifestation of manifestations."

وكنت مطمئن القلب وأنت تذكر الله عز جل وأنت خاشع في ذلك فسمعت صوت المؤذن فلو قمت تركت تلك الحال التي أنت فيها فهل تقوم أم تظل جالساً؟ ليه؟ بما تفسر؟ علل ليه؟ ابن القيم قال هذه الجلسة التي أنت مسترح فيها حظ نفسك وأما نداء الله عز جل حق الله فتقدم حق الله على حق نفسك أو على حظ نفسك

So this part is very important, that when I do something, I don't do it because I love it, and it will turn into something that I love, no, because God loves it, and so on. So here the straight path means that there is a gap in the path.

He said, then the interpretations of the past and the future differed in the interpretation of the Qur'an. And if he was to refer to one thing, which is the followings of Allah and the Messenger, then he saw that it is the Qur'an of Allah. The Qur'an of the future is the Qur'an of Allah. And he said, it is Islam. And this applies to the work of differentiating. I mean, a lot of what you find in the books of interpretations, this says one thing and this says another. Most of all, these words have no difference between them.

The one who explains the straight path is the Mus'haf. Is this against the one who explains the straight path as Islam? There is no difference. Whoever became a Muslim according to the Book of God Almighty, and he is a follower of God and the Messenger, so he is a prophet.

So, it is seen that it is the Book of Allah and it is said that it is Islam. And in the hadith about the Messenger of Allah ﷺ, he said, Allah has set an example, a straight path, and on the sides of the path are two pictures with open doors. A straight path, okay? And on the sides of the path are two pictures with open doors. And on the doors are thin lines. On each door, there is a crack that covers the door.

وَعَلَى بَابِ الصِّرَاطِ دَاعٍ يَقُلُ يَا أَيُّهَا النَّاسِ ادْخُلُوا الصِّرَاطَ جَمِيعًا وَلَا تَعْوَجُوا وَدَاعٍ يَدْعُوا مِنْ فَوْكِ الصِّرَاطِ يبقى على أول الصراط فيه أحد يقول إيه تعالوا أسلوكوا هذا الصراط وفوق الصراط داعٍ يدعو بيدعو يقول بقى فَإِذَا أَرَادَ الْإِنسَانُ أَنْ يَفْتَحَ شَيْئًا مِنْ تِلْكَ الْأَبْوَابِ قَالَ وَيْحَكْ لَا تَفْتَحْهُ فَإِنَّكَ إِنْ تَفْتَحْهُ تَلِجْهُ

He wants to open his mouth to the act of disobedience. So the supplicant from above said, O'a, do not close these doors. What is this story? The Prophet, peace be upon him, says, The path of Islam and the surahs are the borders of Allah. And the open doors are the doors of Allah, the disobedience. And that supplicant on the top of the path is the book of Allah. And the supplicant from above the path is the warner of Allah in the heart of every Muslim. You open what?

He said, Mujahid, guide us to the straight path. He said, Al-Haqq.

وَهَذَا أَشْمَلُ وَلَا مُنَافَاتَ بَيْنَهُ وَبَيْنَ مَا تَقَدَّمُ وَكُلُّ هَذِي الْأَقْوَالِ صَحِيحَةٌ وَهِيَ مُتَلَازِمَةٌ فَإِنَّ مَنِ اتَّبَعَ النَّبِيَّ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمُ وَاقْتَدَى بِاللَّذَيْرِ مِنْ بَعْدِهِ أَبِي بَكْرٍ وَعُمَرٍ فَقَدْ اتَّبَعَ الْحَقَّ وَمَنِ اتَّبَعَ الْحَقَّ فَقَدْ اتَّبَعَ الْإِسْلَامِ وَمَنِ اتَّبَعَ الْإِسْلَامَ فَقَدْ اتَّبَعَ الْقُرْآنِ وَهُوَ كِتَابُ اللَّهِ وَحَبْلُهُ الْمَتِينِ وَصِرَاطُهُ الْمُسْتَقِيمِ فَكُلُّهَا صَحِيحَةٌ يُصَدِّقُ بَعْضُهَا بَعْضًا وَلَّهِ الْحَمْدِ

Surah Al-Fatihah

وَصِرَاطَ لَذِينَ أَنْعَمْتَ عَلَيْهِمْ اللَّهُ عَلَيْهِمْ فَالصَّرَىٰ فِي آلِ عِمْرَانِ قَالَ وَمَنْ يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولَئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ

يبقى فيها إشارة إلى إمامة أبي بكر فوصديق يقول قد تقدم الحديث فيما إذا قال العبد اهدنا الصراط المستقيم إلى آخرها أن الله يقول هذا لعبد ولعبد ما سأل وقول تعالى صراط الذين أنعمت عليهم مفسر للصراط المستقيم

وَالَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ هُمُ الْمَذْكُرُونَ فِي صُرَةِ النِّسَاءِ حَيْثُ قَالَ تَعَالَى وَمَنْ يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولَئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّقِينَ وَالشَّهْدَاءِ وَالصَّالِحِينَ وَحَسُنَ أُولَئِكَ رَفِيقًا وَقَوْلُوا تَعَالَ غَيْرٍ مَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِينَ عَلَى النَّعْتِ أي هذا نعت لهذا الصراط

وهم الذين فقدوا العلم فهم هائمون في الضلالة لا يهتدون إلى الحق

وَأَكَّدَ الْكَلَامَ بِلَاءٍ لِيَدُلَّ عَلَى أَنَّ ثَمَّ مَسْلَكَيْنِ فَاسِدَيْنِ وَهُمَا طَرِيقَةَ الْيَهُودِ وَالنَّصَارَىٰ يبقى هنا بقول غير المغضوب عليهم وقال ولا الضالين يعني مش مسلك واحد دول إيه مسلكان المغضوب عليهم هم اليهود لأنهم علموا الحق واتبعوا خلافة والضالين هم النصارى لأنهم في الأصل جهال لكن هذا لا ينفي أن اليهود جهال ومعاندون لكن الصفة الأبرز فيهم إيه

Al-inaa. Wa anna al-nasara. Juhal wa khalafu al-haqq. Lakin as-sufa al-abras fium iyyih. Hiya al-jahl. Ashan kira ya'ani al-nasrani yuslim. Ya'ani akrab min kawni al-yahudi yuslim.

He said,

وَالْفَرْقُ بَيْنَ الطَّرِيقَتَيْنِ لِيَجْتَنِبَ كُلَّ وَاحِدَةٍ مِنْهُمَا فَإِنَّ طَرِيقَةَ أَهْلِ الْإِيمَانِ مُجْتَمِلَةٌ عَلَى الْعِلْمِ بِالْحَقِّ وَالْعَمَلِ بِهِ وَالْيَهُودُ فَقَدُوا الْعَمَلِ وَالنَّصَارَ فَقَدُوا الْعِلْمِ وَلِهَذَا كَانَ الْغَضَبُ لِلْيَهُودِ وَالضَّلَالُ لِلنَّصَارَ لِأَنَّ مَنْ عَلِمَ وَتَرَكَ إِسْتَحَقَّ الْغَضَبُ بِخِلَافِ مَنْ لَمْ يَعْلَمُ

Surah Al-Fatihah

وَأَضَلُّوا كَثِيرًا وَضَلُّوا عَنْ سَوَاءِ السَّبِيِ كَمَا قَالَ تَعَالَ عَنُهُمْ قَدْ ضَلُّوا مِنْ قَبْلٍ وَأَضَلُّوا كَثِيرًا وَضَلُّوا عَنْ سَوَاءِ السَّبِيِ وَبِهَذَا جَاءَتِ الْأَحَدِيثُ وَالْأَثَارُ عَنْ عَدِي بْنِ حَاتِمٍ قَالَ سَأَلْتُ رَسُولَ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَعَلَيْهِ سَلَامُ عَنْ قَوْلِهِ تَعَالَ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ قَالَ هُمُ الْيَهُودُ أَرَأَيْتْ النَّبِي لَمْ يُفَسِّرِ الْكُرْآنَ كُلَّهِ

But the Prophet explained what people need to him and explained what was a problem for the companions and explained it to them. But you find this explanation for every verse that was mentioned by the Prophet, peace be upon him, this does not exist. Among them is this, that Ibn Hatim, when he was questioned, said, I asked the Prophet, peace be upon him, about the non-aggressive one, he explained it to him. He said, they are the Jews.

وَلَا الْضَالِّينَ قَالَ النَّصَارَ هُمُ الْضَلُّونَ وَعَنْ أَبِي ذَرٍّ قَالَ سَأَلْتُ رَسُولَ اللَّهِ صَلَى اللَّهُ عَلَيْهِ السَّلَامِ عَنِ الْمَغْضُوبِ عَلَيْهِمْ قَالَ الْيَهُودُ كُلْتُ الْضَالِّينَ قَالَ النَّصَارَ وَقَالَ ابْنُ أَبِي حَاتِمُ وَلَا أَعْلَمُ بَيْنَ الْمُفَسِّرِينَ فِي هَذَا اخْتِلَافًا طبعا التفسير المعصر بعض التفسير كده تيجي عند الــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ

تفسرها لكن لا تكل يهود والضلين تفسرها ولا تكل النصارى ابن أبي حتن بولي ولا أعلام بين المفسرين في هذا اختلافا مسألة والصحيح من مذاهب العلماء أنه يغتفر الإخلال بتحرير ما بين الضاد والضاء لقرب مخرجيهماه

means there is no problem, there is no problem, I mean, you come with the pressure only or you come with pressure in it, something from how, for example, the light is not a problem, and the people are not the most you hear in some of the mosques that speak, and so on, and I was listening to the research, and it was

He was a brother in a religious community, and he was in a meeting with a religious community, and after reading, he was preparing to search for the pronunciation of the letter "d" He saw that the letter "d" was pronounced as "dhalin" which means that it is pronounced with the sound of "d" So he said, "Ightafar" means "pass it" and he stood in front of me to see. Yes? Yes, he was talking about the "Kirat Hafsa"

I swear you can go back to it. I'm just saying this. I'm telling you to say it or you're lost. It's not a surprise that you can go back to it. The issue in the Middle East is not... Yes? What do the people in the Middle East say? I swear it's not a sell or a lose. Lose? Don't talk at all. May God bless the Prophet. A chapter that is suitable for those who read the Fatiha. If you're interested in something like this, I want you to listen to the Magisterial Message that is discussed in our School of Literature in the voices.

A new word, totally. What you are talking about is outside the 17th letter, and you are memorizing the words there. The world is completely different. A chapter that is suitable for those who read the Fatihah to say after it, Ameen. Of course, Ameen is not from the Qur'an in general.

Some people are holy when they say the word Amin, but it is not from the Quran at all. As Sidiq Hassan Khan says, it is not from the Quran at all, but it is not proven in the books of the Quran.

As for Yasin, it is said,

لمن هو خارج الصلاة ويتأكد في حق المصلي وسواء كان منفردا أو إماما أو مأموما وفي جميع الأحوال لما جاء في الصحيحين عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم قال إذا أمن الإمام فأمنوا مش معناها زي ما قال بعض الفقاء ودقول في نظر أنه لا تؤمن إلا بعد تأمين الإمام

I mean, Imam says, وَلَا الضَّالِّينَ آمِينَ You say after that, what? آمِينَ No, الأقرب هم وفقت آمِينَ

Al-imam fi al-ta'min. يعني والإمام بيقول آمين. إنت تقول إيه؟ آمين. إذا أمن الإمام فأمنوا فإنه من وافق تأمينه تأمين الملائكة غفر له ما تقدم من ذنبه. ده أنا كنت بقول لو الواحد جاب كده يعني كراسة وذكر فيها مثل هذه الأجور التي لا تكلف الإنسان عملا كثيرا مجرد بس إنت هو يقول ولا الضالين تقول إنت آمين. خلص من وافق تأمينه تأمين الملائكة غفر له ما تقدم من ذنبه.

See how many of these are good and how many are forgiveness. A Muslim said that the Messenger of Allah, peace be upon him, said, If one of you says in prayer, Amen, and the angels in the sky, Amen, then one of them will be forgiven for his sin. And in a Muslim Sahih from Abu Musa, Marfu'an, If the Imam says, and the astray, then say, Amen, Allah will answer you. Of course, all scholars say that the meaning of Amen is

Allahumma istajib. وَرَوَىٰ ابْنُ مَاجَةَ مَا حَسَدَتْكُمُ الْيَهُودُ عَلَى شَيْءٍ مَا حَسَدَتْكُمْ عَلَى السَّلَامِ اللي هي السلام عليكم ورحمة الله وبركاته والتأمين وهو قولنا آمين آخر تفسير الصورة الفاتحة ولله الحمد والمنة أصلي وأسلم عن نبي محمد المبعوث رحمة العالمين