 فشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا بدا بدا وياله من شراف عظيمي كنا نقول ذلك وليك عليم صلوات من ربيهم ورحمة يجب أن يجب أن يشاهد بعض الأشياء بينهم لذا لا نستطيع أن نشاهد بهم كما أنهم يمتلون أنهم يمتلون نفسهم لا لذا يجب أن يكون هناك بعض الأشياء وكما أن أمام عبو عالية عظيمة ويجب أن تخبرها أنه يجب أن يتحبنا بها ويقول أنها موت أخير إنه إيمام إيامتي سلف إنه سورة منعباس وإمام عبدالله من المسعود لذا يفهم أنه يجب أن يكون هناك توافق وإمكانك أنه يتلاقي بأن الله يقوم باستخدامه وإمكانك أن يقوم باستخدامه في الملائل أعلى يقوم بفعله سلاح من المجموعة هذا هو هذا هو المؤكد أنه يأتي هنا هل يمكن سلاح من المجموعة من أحد أخر من المجموعة هل يمكنني أن أقول ناسر الدين سللاح العالي نعم لذا الشخص يأتي من المفتاح من المجموعة أنه لا يمكنك ومن المجموعة أنه يمكنك ومن المجموعة أنه يمكنك يستخدم حديث عن المفتاح يقولون أن المفتاح يفعله لأحد النظر يقول الله صلي على آل أبي أوفا أو الله يقوم بعمل على بقاية أبي أوفا ويقول المفتاح يقول الله صلي على آل أبي على آل أبي أوفا والأخر جسد أنه ليس قادرة انهم يقولون أن هذا هو مرحباً للمدينة صلى الله عليه وسلم و السلامه عليه خاصيتاً ، هذا هو خاصيتاً هذا one of the things that no one else should share with him but the way to reconcile between the two opinions is that is that you are allowed to say it but it can't be a symbol for anybody لا تكونوا الشعاراً ، it shouldn't be a symbol it shouldn't be something that whenever you say for example أبو بكب صلى الله عليه وسلم إمام أحمد إبن حمبل صلى الله عليه وسلم إمام الشعب صلى الله عليه وسلم it shouldn't be something that you always do but what can do is if you every now and then you do say it لا بس بي there's no problem with that but to make it something that is what a continuous pattern is not right one should not do that so what we say is أنه يجوزه الصلاة وسلامه you can send the Salah and the Salam على غير الأنبياء in anybody other than the prophets but لا تجعل it should not be made a Shi'ar maybe one time out if you say it no problem ثم صلاة هو الصلاة be upon the prophet مع التسليم والتسليم so whether he connect between two right now he connected between الصلاة and the Salam and this is good you know why because it's خلوجا عن الخلافه he's actually left the debate and the discussions that's happening amongst the scholars scholars are discussing within themselves that is some of the opinion that it's disliked or some even taking the extent that it's حرام to just send on the prophet صلى الله عليه وسلم it has to be done with Salam you see that's the argument okay and others are what others are saying no you can على كل حال the sheikh he has left the room of the discussion because he said إن الله و ملائكة يصلون على النبي يا أيها الذين آمنوا صلوا عليه وسلم وتسليما so the Salah and the Salam have been combined in this ايها 56 سورة الحزاب both of them you find in the ayah so because Allah combined between the two the sheikh doing this is a noble act the ones who say that it's you have to do it and if you leave it it is not allowed they are using what is known as دلالة الاختران is what they are using دلالة الاختران دلالة الاختران meaning why is what دلالة الاختران is not always it can be weak at times صح دلالة الاختران can be sometimes weak are you with me brothers and the condition what makes دلالة الاختران strong and when it's weak and it's not considered I've mentioned it in a video I made about I spoke about it because دلالة الاختران is used in the ayah ومن يشاكي الرسول من بعد ما تبين له الهدأ ويتبع غير سبيل المؤمنين نولي إما تولى ونصله جهنم وساعة مصيرة وساعة مصيرة this ayah has in it دلالة الاختران meaning Allah connected to himself and the prophet the believers so that shows that this ruling نوليه ما تولى ونصله جهنم وساعة مصيرة is for anyone who takes a path other than Allah and he's a messenger and the believers so this دلالة الاختران is strong you can't say it's weak the believers are not in here دلالة الاختران is a hujjah here why is it here and not in Allah وملايكة ويصلونا على النبي I mentioned the condition elsewhere دلالة الاختران is used is the hadith of المبيحرون للأغاني those who make music permissible they try to take this which is the hadith of the prophet the prophet he said you see you see you see you see you see it's silk for the men المعازف and music are you with me so it's mentioned in the context of things that are مجمعون عليه على تحريمي so they try to get out of that by saying دلالة الاختران is weak we shouldn't even take it دلالة الاختران is a hujjah with conditions بإجماع الأصولين when these conditions are met then it's a hujjah when those conditions are missing they differ within themselves if it's a proof or not صحيح إن شاء الله تعالى في موضعه we should discuss this issue إن شاء الله in its place so the sheikh whatever the case may be he actually left the discussion and the debate why should he even do that he wouldn't need to he just followed what does تسليم it comes in the form of تفعيل تفعيل بمعنى سلام which in the Arabic language originally لغة تحية but here what's meant by it is السلام is to be safe to be protected من الأفاتي ونقائص that Allah protects the Prophet ﷺ from any deficiency all of this in this world and in the hereafter على النبي upon the Prophet جار ومجرور متعلق بقوله جار ومجرور here is connected to صلاة ميد الصلاة be upon the Prophet that's what it is طمص صلاة على النبي ميد الصلاة be upon the Prophet ميد الصلاة be upon the Prophet so the question here is طمص على النبي upon the Prophet الجار ومجرور that is what a jar and it's also what a مجرور the question is صلاة هو وستعراب فرد على النبي we know it's jar ومجرور صلاة هو وستعراب فرد صلاة here is مرفوع صلاة هو مرفوع العراب here is a مبتدى where is the khabar for the مبتدى على النبي so we say جار ومجرور المتعلق بمحدوف الخبار المبتدى على النبي صلى الله عليه وسلم the word and Nabi and Nabi with the Hamza is from the word and inba inba it's one of two words that come from either come from inba which is to inform and that's the job of the prophet to convey the message which is inba and he's also ranked he's positioned him high so both are in the meaning of it نعم نعم نعم نعم نعم نعم نعم نعم نعم this meaning which we said ثم الصلاة هو may Allah's peace and salutation be upon the prophet is what is جملة خبارية لفظن إنشاءية معنن in its wording is خبارية but the meaning is دعا we're making dua for the prophet and we've taken this when we were talking about what الحمد لله وصل الحمد لله is what خبارية لفظن معن إنشاءية معنن let's explain it over there so the sheikh goes on to say أرأوف الرحيمي it was meant to be أرأوف الرحيمي أرأوف لست أصل but here because of the because of the rhythm of the poetry خلاص قصر the way we read it is what أرأوف الرحيمي أرأوف الرحيمي and we get rid of the wow تحضف الواو get rid of the wow and instead of the wow would we bring the hamsa with the dum on top of it and we shorten it in the way we pronounce it that is how to read it أرحيم is فعيل and sorry the word رأوف we took how to read it أرأوف الرحيمي but what does it mean it comes from the word رأفة رأفة is a more stronger meaning than رحمة it means very strong mercy in other words it's when the person is excessively merciful صح الرحيم is فعيل الرحيم is فعيل and so if it's فعيل that which comes in that form of فعيل it means what it means messy and it means excessive messy so how do we distinguish between أرأوف الرحيمي رأوف and الرحيم how do we distinguish between the two رحيم is more general it's more general in meaning than أرأوف it's more mean محمدين this is بدل two we can we can do it two if we want we can either say it is بدل and if it's بدل then it's going to be بدل كل من كل because there's different types of بدل or we can say it is أبف بيان one of those two in other words محمد has taken a place of a Nabi we just mentioned Nabi right it took the place محمد and Nabi بدل كل من كل or you can say it's أطفو بيان or you can say it's أطفو بيان محمد is a name of the Prophet and it is from the اسم مفعول which is the مضاعف it's from the original word مدق that's what it comes from the word محمد comes from the اسم مفعول remember when we studied صرف we studied that the word has a شد in the middle on the عين مضاعف محمد حمده محمد is حمده the one who has been praised that's what it comes from why is he been praised for because of the خصال الحميدة the praise were the characteristics and attributes that are in him and our Prophet was given that name but then the Prophet his parents were the ones who gave this to him and his granddad صح where did it go who how الله guided his family to name him this because he's going to become one who's going to be praised إلا ياليط الله الأرض ومنه عليها he's going to be praised when he's mentioned good will be mentioned with him عليه الصلاة والسلام as for those who insult him and belittle him they are sick hearted and may Allah increase them in sickness in their hearts as for our Prophet he is greater and more noble than anybody we can describe and he's more beloved to us than we love ourselves وقاله and on his family the opinion that we took regarding the آل is the view of Imam al-Shafi' رحم الله which is that his آل أهو عبد بني المتطلب and hasham بني المتطلب and bani hasham those two are the آل that are meant because they are the ones that the zakat is made haram from they can't take the zakat right sorry صدقه they can't take صدقه صح when the spoils of war are divided into five they take it وعلموا أن مغنينتم من شيء فأن لله خموسه ولي الرسول ولي ذي القربة ذي قضي القربة in the ayat as referring to one fifth of the spoils of war is for bani hasham and bani المتطلب as to opinion that we took and to strengthen that opinion that the zakat صدقه and the ayat strengthens the opinion وعاله الأطهار وعاله الأطهار is plural from the original world of tahrir purified the purified family of the prophet and this is taken from the ayat of the Quran إنما يريد الله الله wants ليذهب عنكم الرجس أهل البيتي ويطهركم التطهيرات الله تبارك وتعالى what does he want he wants to remove from his closed family a filth and to purify them that's what Allah wants that is what Allah تبارك وتعالى so then here we can see that maybe we can add the wives of the prophet into this because the ayat is specifically talking about the wives of the prophet and of course his family as well the ayat is talking about the prophet and also the other family of the prophet يعني ساء النبي لستنك أحد من النساء إنتقيتنا فلا تخطعنا بالقول فيطمع الذي في قلبي وقلنا قولا معروفا وقرنا فيه بيوت كن ولا تبارج تبارج الجاهلية الأولى واكمنا الصلاة واتين الزكات وعطينا الله ورسوله إنما يريد الله ليذهب عنكم الرجس أهل البيتي ويطهركم التطهيرات it comes right after that the al is the prophet's family عليه صلى الله عليه وسلم وصحبه and the prophet's companions صحب is companions is جمع صاحب it is the plural of it is the plural of companions صاحب صاحب is the singular صاحب is plural صحب is plural what is the companion عليه صلى الله عليه وسلم the one who meets the prophet in a state of iman and also what the condition is he has to meet the prophet because there were companions that were blind that were blind and he also has to has to die upon iman if he apostates his iman will go and so with his he won't be a companion he will not be a he will not be a companion but what about if he apostates but he comes back even if it is after the prophet's death he comes back like him the prophet is dead now he was with the prophet when he apostated and he came back and he comes back what is the rule in regards to this فيه نزع بين أهلي العلم the scholars they differ amongst themselves amongst themselves but the issue of a companion a companion is like your righteous actions just the same your righteous actions only goes when you die before that if you repent and you come back to your senses and you come back to Islam your righteous actions that you've done before will always be brought back to you and that's the same for a companion so for example if a person apostates when he does Hajj and he apostates when he does Hajj again when he doesn't have to do Hajj the Hajj and everything he's already done it and that's the opinion that is the strongest and that's why if نحجر فيه نخبط الفكر نوست النظر في توضيح نخبط الفكر he mentions ولو تخلّل ردته على الأصحي he used the word على الأصحي according to the strongest opinion ندخلاف amongst the scholars the question is that we know the jinns have companions there's no doubt about that because the Prophet صلى الله عليه وسلم was sent to them so the Prophet was sent to them but the question is was the Prophet also sent to the angels this is a discussion نخلاف amongst the علم in which they discuss amongst themselves the author goes on to saying أَلْ أَفَاضِلِ a virtuous person جَبْعُ أَفْضَلِ أَلْ أَبْرَارِ أَبْرَارِ is جَبْعُ بَارِ the obedient person is the person who is what and the plural of the word أَلْ أَبْرَارِ بَرَارَة that's one plural as well that can be used the Sahab was very obedient to the Prophet صلى الله عليه وسلم and examples of the obedience is seen in the biography and the Seerah wants to know you can see how the Sahab is what برارة a period to the Messenger عليه الصلاة والسلام نقف على هذا والله أعلم stop there سبحانك الله وماذا حمدك نشد الله إله إلا الله