 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي الحمد لله رب العالمين له الحمد الحسن والثناء الجميل واشد الله إلهي الله وحضه لا شريك له يقول الحق وهو يهدي سبيل واشد أن سيدنا ونبينا محمد سب الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدينة ما بعد إن شاء الله وإن تعالى we are in our book روضة الأنوار في سيرة النبي المختار written by فضيلة الشيخ سفي الراحمان المباركة فوري رحمه الله we start at حلف الفضول so last lesson that we had we spoke about حرب الفجار and when it took place and the age of the messenger صلى الله عليه وسلم and how old he was and we also spoke about why it was called حرب الفجار why was given that name we also spoke about where it took place that it took place in the market of ركادة it took place between two sides one were Quraysh and Kirana on one side and the tribes of قيس عيلان on the other side we also spoke about that حرب الفجار it took place four times but the first three were only argumentations they were boasts and bragging there was no physical fight the fight only took place on the fourth time إن شاء الله تعالى in today's lesson we're going to be speaking about حلف الفضول we mentioned what حلف الفضول actually meant last lesson we said حلف الفضول is and was a confederacy it was a confederacy that five main tribes took between themselves these five tribes were بطول من قبيلة القرش they were small tribes of Quraysh we said they were بنو هاشم بنو مدطريب بنو أسد بنو زهراء بنو تين and the purpose for this confederacy was suppressing violence and injustice protection of the rights of the weak and the poor this was the purpose in why they felt there was a need of forming a confederacy we were speaking about the story of how the confederacy took place and what ignited the idea and the story to it it took place in the month of the after the battle of الحرب الفجار كما حلفون بين خمسة بطول من قبيلة القرش a confederacy took place was formed between five tribes five tribes from the small tribes of Quraysh وهم and they are بنو مدطريب بنو أسد بنو زهراء بنو تين وسببه the reason was وسببه وسببه the reason for this the forming of this confederacy was a man from the tribe of وسببه he brought a merchandise فاشتراه من غلعص ابنوائل اسهمي واثنوائل اسهمي bought it from him وحبس عان المحقه but he didn't give him the money he without the money from him he didn't give him his rights he took the merchants but he didn't give him the money فستد ع عليه لذلك الشخص يساعدون باني مخزوم ويساعدون باني سهب ويساعدون باني عدي فلم يكتذروا له فلم يكتذروا فلم يكتذروا باني فنساء لهم و protesting أبي أبي قبيس لذا الشخص أنه قلت فعلا وقلت على المعارض أبي قبيس وذاكرة الظلامة في أبياته ثم أردت لائنة لائنة أبياته تكتب الإنجاستيس ومعارضة التي كانت تضعه لذا عندما يفعل this وقلت من المعارض وقلت من المعارض who is going to help me who is going to aid me who is going to bring me back my rights so when he said this فمشا في ذلك الزوائر من عبد المطالب that message is uncool الزوائر من عبد المطالب he stood up فمشا meaning he stood up and he came to the following حتى اجتماع معلدين مضادي كروم في دار that he brought all of these tribes those who were mentioned who were they بنو هاشن بنو مطالب بنو أسد بنو زغرع بنو تايم those five tribes they all came together في دار عبد الله من عبد الله إبن جدعان who is the leader of the tribe وتحالفوا and they had a health health means a confederacy وتعاقدوا it's the same as the word وتحالفوا as Ibn Atheer على ألا يجدوا بمكة مظلوما من أهلها أو من ما يليم إلا قاموا معه حتى ترد عليه مظلماته they found a confederacy and the confederacy was that they do not find على ألا يجدوا بمكة that from today onwards there is not found مظلوما and a suppressed one a suppressed person من أهلها from the people of Mecca أو من غيره more other than the people of Mecca no one is oppressed anymore إلا قاموا except if he is oppressed they all stand up حتى ترد عليه مظلماته until the oppression is uplifted from him and then he writes I'll go back to him ثم قاموا and then they said let's start the confederacy with ألعاسب الواقع الإنسحمي let's start the confederacy with ألعاسب الواقع الإنسحمي and the confederacy was the man who took the rights of the زوبيدي the زوبيدي man so they said before we wait days from now let's execute after oppression the violence let's start it with ألعاسب الواقع الإنسحمي so they stood up for him فنتزعوا منه حق زوبيدي and they stripped from him and they took from ألعاسب الواقع الإنسحمي the rights that he took from the زوبيدي man ودفعوا إليه and they gave the زوبيدي man his rights وقد حضر رسول الله the messenger was present in this confederacy with his uncles مع أعمامي with his uncles وقال and the messenger said بعد أنشرفه الله بالرسالة the messenger said after Allah honored him with message meaning after the prophet became a messenger and Allah honored him by making him a messenger this was in Medilla after he became a prophet the prophet said this he said he said I participated in the house of Abdullah حلفن a confederacy ما أحبه I do not like اللي بي حمر النعمي that it is given to me a red camel which was the best camel that the Arabs used to like it would be in our contemporary time الامبقيني جمال it would be something like that something a belly or a Bugatti a Bugatti so the prophet is saying for me to have a red camel today I would like that for what happened that day in the house of Abdullah the confederacy that was set and how the oppression was uplifted I loved it so much that if somebody tried to swap that day and that moment and that occasion for a red camel I would not want that red camel for what had took place that day so it is what it is the messages consent to what Quraysh did was correct and then the messenger went on to say وَلَوْ قُدْ عَبِي فِي الْإِسْلَامِ الْأَجَبْتُ and in Islam if I was called to this issue I would have obeyed it I would have done it I would not withhold meaning if I was called for the likes of this action again I would stand up and I would do it Imam Ahmed narrated this story, this narration ابن حمام who narrated it الحاكم narrated it in his مستدرك and he authenticated it as well and Imam would have agreed with him on it الشيخ شعب عرناءوض رحمه الله he authenticated it الشيخ الالباني رحمه الله he also authenticated it this حلف was not so called حلف المطيعين and it's not so called حلف الفضور it has both of those names but وقفات وقفات means we have to stand over this this incident this occasion that took place recently an individual tried to place شبوهات and speak without knowledge and comprehension of the شريع and when a person speaks without knowledge and without thick comprehension of the religion they truly come out with amazement they come out with غرائب and the likes of those statements they come out from the mouth of a person لم يشم رائحة العلم a person who has really not smelt the fragrance of knowledge let alone gained and received knowledge and that is that the حلف الفضور this individual claimed that the messenger صلى الله عليه وسلم was at 15 years of age وليس الأمر كذلك the matter is not like that حلف الفضور which took place before حلف الفضور the messenger was 20 years of age 30 halfway that's a mistake but the person, the individual they mixed up two things with one another and that is the issue of حلف الفضور using it as a a a means to justify the uniting with the disbelievers and to use it to unite with the innovators this is not what حلف الفضور showed لا من قليب ولا من بعيد it hasn't shown it from far no hasn't shown it from anywhere close حلف الفضور for the least of what it shows is that المشاركين يعملون على شيء that the Shari'a المشاركين came to repel the oppression المشاركين came to repel and to eradicate and to get rid of oppression and violence towards the innocent individuals and so when the messenger صلى الله عليه وسلم I said when I was called to this in Islam I would have obeyed it meaning Islam has propagated this so if they came to me we would be doing an Islamic practice it's already an Islamic practice not to oppress not to to be violent to the innocent and those the people but this does not show that we do with a person unity we unite with them and this needs to be explained a person may think from this narration or this this speech of the messenger صلى الله عليه وسلم it means that two people can come together like let's put our differences aside and let's both come together and be one this is not what the messenger صلى الله عليه وسلم did the prophet saying this statement the prophet position the prophet dealing with the kufar was crystal clear so when they do come to him and they ask to work on something the messenger عليه وسلم he would work with it if it was what and if it was Haq if it was Haq for instance the community they are in need of a message and so they request from them that the message is open so they say to the Muslims in the community you all have to agree on having a message now there is a thing that they all or else they have no message in the whole neighborhood so if they work towards if they work towards if they publish message in the neighborhood this is this is but the condition that that Ibrul Qayyim stipulated is in his that Ibrul Qayyim says if you have the ability to do with the people of the sunnah and you don't need elevators يمتل with a person you and I uniting that is never permissible in a sense where I can work with you on something which is بر أنتقوى نعم that's something but to say I and you are going to be together friends and we're going to unite together me and you as two individuals this is not this is not what حينفل فوضول has shown and nowadays we see people propagating the idea of me and these people were all together we're all lined up together we're all in the same picture we all have tea and drinks together we're friends we are physically united this goes against the Quran and the Sunnah والله he goes against that Quran and the Sunnah the message عليه الصلاة والسلام ستعايشة وانذ آية صورة البقرة آية سبن هو الذي أنزل عليك الكتاب من آيات محكمات هنهم الكتاب واخرم متشابيات فأما الذين في قلوبهم زيغ فالتبعون ما تشابه من بتغال فتنة وبتغال تأويل وما يعلم تأويله إلا الله والراسخون في العلم يقولون آم النبي كل من ربنا وما يذكروا إلا قولو الالباب when he recited this آية آية سبن صورة عالة عمران he said قالت عايشة said that the Prophet said فإذا رأيت الذين اف you see these people عايشة يتبعون ما تشابه منه they follow these ambiguous verses they stay away from the ayat which are محكم من the elevators they are following ayat which are ambiguous فأولايك الذين اسم الله they are the ones who Allah has mentioned they are the ones Allah has named they are the ones Allah is referring to فحضرواهم be cautious of them the messenger is warning the most knowledgeable woman in this umma more knowledgeable than you and I all of us put together he's still telling her to be cautious what do you think of a person who can't connect or can't even construct an Arabic sentence he can't even read صورة الفاتحة without doing any لحن جلي without doing a major error how would that person be able to stay at how would he be able to go forward in that which the Prophet is warning عايشة from رضي الله تعالى عنها so you see my beloved brothers and sisters the messenger did not do خطبة except in all the time he did خطبة he would say وشر الأمور محدثاتوها the greatest of evil is the newly introduced matters وكل محدثة محدثة مدعى and every newly invented matter is an innovation وكل مدعى تنظلها and every innovation is misguidance وكل ظلالة في النار and every misguidance is in the hellfire the messenger said to his companions in a hadith which Imam Muslim brought it in his مقلقما on the authority of Abu Huraira رضي الله تعالى عنه he said سيكون في آخر أمة إناسه in the late stages of Islam there's going to come out a people you hadithونكم they would start to talk to you about بما لم تسمعوا أنتم وناء أباكم something you haven't heard of know of your forefathers heard of فإياكم وإياه be cautious of them stay away from them stay away from them how then can a person claim that we come together the messenger is saying stay cautious of them be careful of them what are they doing they are newly introduced matters their innovators and then you find a his متحرير and a person is claiming the sunnah sitting on the same table and saying to the audience ask us questions we will answer for you pushing the his متحرير individual forward so he can answer questions for the عوام الناس إِنَّا لِلَّهِ وَإِنَّا إِنَّا إِلَهِ رَاجِعُرُنِ where has that got to do with his foot foot on the message of Allah SWT in the Quran وإذا رأيت الذين خوضون في آياتنا فعرض عنهم if you see those who are indulging into our verses turn away from them حتى يخوضوا في حديث الغير until they repent and they turn away from the misguided part that they are upon and they come back to the guidance and they speak the truth this is what's meant by حتى يخوضوا في حديث الغير وَإِنَّا يُنْسِيَنَّكَ الشَّيْضَانُوا فَلَا تَقُدْ بَعْدَ الْجِكْرَا مَعَلْ قُومِ الظَّالِمِينَ do not sit فَلَا تَقُدْ don't sit بَعْدَ الْجِكْرَا after you have been told مع القوم الظالِمِين do not sit with the transgressors do not sit with the criminals do not sit with the innovators صلى الله عليه وسلم سورة النساء I-140 وقد نزل عليكم في الكتاب أن إذا سمعتماية الله يكفر بها ويستهزأ بها فلا تقعدوا معهم حتى يخوضوا في حديث غيره إنكم إذا مثلهم إن الله جامع المنافقين والكافرين في جهنما جميعا الله سيست وقد نزل عليكم في الكتاب الله يساعد في القرآن أن إذا سمعتماية الله سبحانه وتعالى يكفر بها ويستهزأ بها ويستهزأ بها ويستهزأ بها فلا تقعدوا معهم لا تقعدوا معهم حتى يخوضوا في حديث غيره حتى أنهم ينزلون إلى another speech meaning they repent they turn away from them is guidance and they go back to the guidance that's what is meant by it ابن عون ابن عون said كان محمد ابن سيرين يقول محمد ابن سيرين the great habib عيو الجليل he used to say يرى he used to see أن أسرع الناس ردة the people who are the fastest in apostasy are who أهل الأهواء the people of desires وكان يرى أن هذه الآية and he used to see that this verse أنزلت فيه it came down on them وإذا رأيت الذين يخوضون في آياتنا فعرض عنهم that this verse it came down on them وليذلك ليثم أبي سلي he said about أبي جعفر لا تجالسوا do not sit down with أهل الخصومات the people of بدع الخصومات is أهل البدع فإنهم الذين يخوضون في آياتنا because they are the ones who are speaking about the best of Allah without any knowledge they are the innovators don't sit with them آيات الإمام إمحمد المجرير أبطابري on the Tafsir of that آية he said وفي هذه الآية دلالة in this آية there is a clear evidence الواضحة that على النهي عن مجالسة عن الباطئ that is prohibited from sitting with the people of falsehood and the people of misguidance من كل نوع من المبتدعة all the types of innovators there is والفسق and the transgresses and the criminals in the holding fee باديهم while they are indulging in the verses of Allah without any knowledge while they are upon them is guidance and they are speaking about the Deen of Allah with ignorance and innovation that is prohibited to sit with them then how do you think أمو what do you think my beloved brothers and sisters a person who sits on the table and says to the audience are asking questions and also ask the innovator a question as well we will all answer it or the one who signs a pledge and says we will not speak about you we will not speak about the great worshippers we will not speak about the innovators we will let you do your innovation and the messenger is saying واشار الله أموره the greatest evil of matters is the newly introduced matters what would that person be and what would he say to Allah the day of judgment if he is telling if he is not speaking about innovation the greatest evil that there is done we say to this individual who is ignorant of the religion of Allah where have you taken the statement of Abdullah Ibn Omar when he was asked about the قدرية innovators he said فإذا لقيت أولايك if you meet if you meet these people the قدرية فأخبرهم tell them أنني بري أم منهم that I am free from them وأنهم رأوا مني and that they are free from me we have nothing to do with one another we stay away from one another we have nothing to do with each other they are free from me and I am free from them they didn't say we work together they didn't say we unite the Azzanis you are not allowed to sit with them مفضل إبنو مهل هل as إبنو بطة brings in his كتابة الإمانة that he said explaining the ayah which is حتى يخوضوا في حديث غيره he said لو كان صاحب البدعة إذا جلست إليه يحديثك ببدعته حذرت وفرت منه he said if the innovator if you sat with him and when you sat with him he spoke to you about his innovation you would be warned against him and you would stay away from him you would run away from him if you met an innovator for the first time and he started to them tell you his innovation straight away you would run away from him but what would he do ولكنو you حدثو كبيت حديث السنة but rather what he would do is he would tell you the حديث pertaining to the سنة of the messenger صلى الله عليه وسلم فيبنو المجلس in the beginning of his sit he would speak to you only about the حديث of the prophet عليه الصلاة والسلام he would only tell you what your heart wants to hear he would speak about the prophet he would speak about the سنة this is what he would do ثم يدخوا عليك بيدعته and then he would throw into you his innovation فلعلها then maybe it is possible تلزم قلبك that the innovation slides into your heart فمتى تخرج من قلبك when will the innovation then come out of your heart الامام أحمد من حمبل أحمد من حمبل أحمد من حمبل أحمد من حمبل أبي عبدالله أزيز إنك يتابل إبقال إبقال إبقال أبي عبدالله بطة لديما محمد سيد ما ينبغي لحادي لأي جالسهم the people of innovation it is not for anybody to sit with them ولا يخالطهم and it is not for anybody to mix with them ولا يأناس بهم and it is not for anybody to find friendship and companionship with them rather my beloved brothers and sisters the scholars are unanimously in agreement إجماعوا العلماء قاطمة all of them على هدف والتحليل من أهل الأهواء that it is obligatory to boycott the innovators to be cautious of them to stay away from them to run away from them this is what it is إجماع it is unanimous في كل الأعصاري والأمصار every time every place أهل السنة wherever you go to بغداد كوفا wherever you make حجاز مكة مدينة خرسان wherever you went anywhere you went أهل السنة wherever they were مجمعونة متفقونة في كل الأعصاري والأمصار they were in unanimous agreement and they were together that التحبير to warn against بدعة وآلها and its people وذلك الثابت إبراعجلان he said as الفسوي brings in this كتاب المعرفة والتاريخ ومقاسم لcongregation of business شرحو السنة دريسة أدركت أنا سبن ماليك وأبنو وحسن المصرين وسعيد من الجمال والشعبي وابراعي لمن أخوئي وعطى ابن أبير رباح وطواو سبنكين سان ومن جاهض بن جب والبد الله البلايك والزهري والمكعول والقاثلة وعبد الرحمن وعطار خراسان and the relations وتهابت البلان came and the ruler ويب السخطيان وحماد ومحمد مسيرين أبا عامر، أبا عامر، هم أبا بكر، ويزيد الرقاشي، وسلمة المموسة، كل هؤلاء من الذين يتكلمون يأمروا راني بالجماعة، they were all commanding me to stay with the جماعة، أهل السنة والجماعة to stick with the people of the sunnah، وينهونني عن أصحاب الأواء and they were warning me and they were preventing me from the people of desires my beloved brothers and sisters, the messenger عليه الصلاة والسلام who is the one who created his Ummah, he is the one who legislated for his Ummah and to warn from the innovators, to warn him by name, by name the one who legislated this is the messenger عليه الصلاة والسلام the Hadith which has reached حد التواتوه it has reached multitude narration بخاري المسلم لراتي it and it is in دواوين السنة it is written in a book of Hadith from the books of the sunnah except you find this Hadith in it which is the first group that ever came out, the khawarij the messenger he specified them look what he said إنه وسيخرج من ضئها ذا it will come out from the back of this man from the lineage of this individual the word ها ذا the word ها ذا is تعيين the prophet specified it والتحدير منه بعينه the prophet specifically pointed at this individual and we know who he was he was ذو الخويسرة ولي ذلك ابنو تيميا said it is مجموعة الفتاة the 28th volume page 233 in regards to the statement of the prophet he said فلا بد من التحدير من تلك البدع it is obligatory to warn from these innovations وإن اقتضى ذا لكا even if the matter it becomes ذكرهم وتعيينهم that you have to specify them that you have to mention their names even if it reaches that and if you look at the salaf the pious predecessors you would see that they specify names and they use people's names for example عبد الرحمن بنو مهدي وما أدركه what do you really know about عبد الرحمن بنو مهدي he was the man who commanded and he was the man who commanded الامام الشافعي وتراء كتاب الرسالة and الشافعي wrote كتاب الرسالة with the command of his sheikh عبد الرحمن بنو مهدي عبد الرحمن بنو مهدي أمان بخبره أمام عبد الرحمن بنو مهدي قال دخلته عقب المهدي I entered into the temple وعنده رجل يسألوا عنه القرآن I came into the temple عبد الرحمن بنو مهدي he said I entered into the temple and there was a man asking him about the Qur'an he was created for the match and he is put into the Qur'an فقاله امام مهدي قلت لعلك من أصحاب عمر بنو عميد you are probably from the people of عمر بنو عميد لعن الله عمرين فإنهبتد عادي البداعتي بلالكلاب. He is the one who innovated this statement. He is the one who innovated this statement. My beloved brothers and sisters. The Salafu Hadil Ummah. Like Imam Malik رحمه الله. He said Be cautious and stay away from the people of opinion. They will say to you, I said, I think. I ask you people of opinions. They don't give you قال الله و قال الرسول. They don't give you what Allah's messenger said. Be cautious of them. Stay away from them. Run away from them. فإنهم أعداء السنة. They are the enemies of the sunnah. و لذلك أمي زيد. And he said. A man entered onto Imam Malik. And then he said Oh Imam Malik. الرحمن على العرش استواء. كيف استواء? How did Allah go above his throne? And then Imam Malik said That Allah being above his throne is something we are not ignorant about. و الكيف غير معقول. And to know that how is something the brain cannot comprehend. و سؤاله عبداء. Asking this kind of question is innovation. و الإيمان به واجمون. Believing that Allah is above his throne is obligatory. و أراك صاحب بدعاء. I see you as a man of innovation. و أمر بإخراجه. And he commanded that this man gets kicked out of the gathering. He didn't say let's work together. He didn't say let's unite. He said get him out of the gathering. The man asked rather brothers إبن جوزي رحمه الله. He wrote a book praising Imam Ahmed. It's called مناقب الإيمان أحمد إبن حمبل. The praiseworthy things and the great characteristics of Imam Ahmed. And this whole book is only to speak about the greatness and the value and the status of Imam أحمد إبن حمبل. That is why إبن جوزي wrote this book. And guess what he praised إيمان محمد for. This is what he praised him for. He said وقت كان الإيمان أحمد إبن حمبل. إيمان أحمد إبن حمبل وزي لشدة التمسكي بسنة. How he was one who severely held onto the sunnah. إيمان محمد was one who held onto the sunnah very hard. ونهي عن البداة. And he was one who was severe and strong in prohibiting the people of innovation. يتكلموا في جماعة إبن الأخيار. أحمد used to speak about people. He used to speak about individuals. الله أكبر. إذا صدر منهم. If it became apparent from them and it occurred from them ما يخالفوا السنة. If they spoke about something that opposes the sunnah. وكلاموا محمولوا العلم نصيحة إلي الدين. And the statements of أحمد speaking about these people is meant by or he meant by it sincere advice for the people. The reason why he spoke about these people was because it was أنصيحة. It was sincere advice. It was for the people to stay away from these paths. My beloved brothers and sisters. So a matter like this that is that clear. That is well documented. That the self قرمهم بعد قرمهم generations after generations. They held onto it. They never let go of warning and staying away from innovators. Telling their students not to go to them. Naming them Are we going to turn away from the Kitab and the sunnah and the ijma'a of the Salaf of this Ummah and the ijma'a of the Ummah قرمهم بعد قرمهم. Brothers. Wallahi. This matter if I was told to speak about it for a whole month without repeating a quote or an ayah لستطيع ذلك. I am able to do so. It is not a matter that has any form of Qumu. It has no taint on it. So we say to those people توبوا إلى الله يتوبة النصوحة. Repent to Allah a sincere repentance. Do not be from those who the علماء said يعتقدونه ثم يستدلونه فيردلونه. They believe first. Then they look for what they believe and they become misguided. So they don't look for the evidence first. But they believe in the matter first. Then they look for the evidence. Let's be people who look for the evidence. Then we believe in the evidence that we receive. We believe it based on those evidences. We have to distinguish between working on something which is good. We will work on something that is good with anybody. But with the مبتجة and the كفار we will work with them when there is a when there is a ضرورة and the مصلاحة is راجحة. There is a necessity. We have no other alternative. We have no other way to go around it. But while we have مصلاحة we have the people of the sunnah to work with them we are we don't need it. And my beloved brothers and sisters I have to conclude with this issue which is a lot of the times you hear people to justify a matter they will always bring necessity to use it as though it is the the original ruling. For instance a person will come up to you أخي أم أختي تجيني ألوكهول إنه مهم. And you say بسطولوا And he says وَأَنْ يُنْ يُنْ يُنْ يُنْ يُدَّزِبْ And you have nothing else to drink And you're in that state aren't you allowed to drink alcohol and you say Yes you are allowed to drink alcohol Then they say to you well it is not permissible to drink alcohol So they try to bring a ruling out of this state of necessity We will say to them Are you ignorant or are you deliberately making yourself ignorant هل أنت جاهلت فأهلا هم أمور؟ هل أنت غير؟ أو هل أنت بخيرًا يجعل أنك أنت غير؟ هل أنت أيضًا كما يفعلون نفسي؟ ما نقوله هو أنه موقع عندما يحتاجه ويحتاجه هو فقط كما العلماء يقول أنه يقدر بقدرها إنه يقرأ بها ويحتاجه ويحتاجه. لذا حتى في ذلك الوقت you can't go overboard with drinking the alcohol you only drink what quenches your thirst you can't say well I'm going to take you home with me and I'll have it weeks later as well you're only allowed to have it for that particular time I like what you had my beloved brothers and sisters this is just a small analysis on this issue and insha'Allah تعالى we'll carry on tomorrow in more depth insha'Allah تعالى سبحانك اللهم وبحمدك أستغفروك واتوب إلي