 فشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا دادا دالا وياله من شراف عظيمي الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وأشد أن لا إله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل وأشد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد نحن في المساعدة للحصول ثلاثة الأصول رتن باي الشيخ الإسلام محمد ابن عبد الوهاب رحمه الله تعالى نحن أخذنا مقدمة ونحن أخذنا ثلاثة now we are going into the reason why the author actually wrote this book well this book is about now we are actually going into the book all of that which we took before it was important matters which the author wanted you to understand the author wanted you to comprehend and he wanted you to have with you before you go into the book because it's going to be very important for you but this book the reason why the author wrote it is to clarify three foundations and these foundations are مسائل القبر the questions that are going to be put to every one of us in the grave مر ربك وما نبيك وما دينك مر ربك وما دينك وما نبيك and the answer of each one is going to be found in the book so from this point onward until the end of the book is the answer it's a جواب على هذه الأسئلة الثلاثة it's an answer to these three questions until the end of the book anybody who has true knowledge and comprehension and understanding of those three questions then without a shadow of a doubt إن شاء الله تعالى كان حري يتبت عندستواري he will be made firm and able to answer those questions in the grave إن شاء الله تعالى الله says in the Quran يتبت الله الذين آمنوا بالقول الثابت في الحياة الدنيا وفي الآخرة ويضل الله الظالمين ويفعل الله ما يشاء الله تعالى he makes firm الذين آمنوا with those who have knowledge and he makes them firm بالقول الثابت في الحياة الدنيا Allah makes them firm in this world with correct words وفي الآخرة and in the grave and the day of judgment ويضل الله وأن الله misguides الظالمين are the transgressors ويفعل الله ما يشاء and Allah does as he wills سبحانه وتعالى there's a hadith الإمام البخاريو narrated it five places الإمام البخاريو narrated it five places in Issa'ih الإمام المسلم only narrated it one place in Issa'ih on the authority of Aisha رضي الله تعالى عنها مرفوعا that when the question of the grave is asked to a group of people their response instead of it being the answers that were needed from them they respond by saying ها ها لا أدري سمعت الناس يقولون شيء أنفقلته he will respond by saying or she will respond by saying ها ها لا أدري I don't know لا أعرف ، أعلم ، أعلم أن الناس يقولوا شيئاً ، فأنا فقط أردت ذلك والسكولات التي تأخذت من هذا ، ويستخدم هذا as an evidence يستدل العلماء ، يستخدم هذا الحديث على أن التقليد لا يصحو ، تقليل التقليد لا يستخدم في هذه الثلاثات ، يجب أن يكون لدي المعرفة ، إذا كنت تسأل من ربك ، يجب أن تعرف ما دينك ، يجب أن تعرف ، وما اللبيك ، يجب أن تعرف ، وشيخ رحمه الله ، شيخ الإسلام محمد بن عبد الهب ، بعد كل واحد ، يذكروا الدليل من القرآن ، يذكروا أنه يذكره من القرآن ، وفي نهاية أولادنا في البداية ، عندما نتكلم ، نتحدث عن أن يجب أن يكون لدي المعرفة ، يجب أن يكون لدي المعرفة ، يجب أن يكون لدي المعرفة ، يجب أن يستخدم المعرفة لما يعرف ، لما يؤمن ، ولكن المؤسسة التي يمكن أن تسأل right now ويقول is do I have to know the evidences from the top of my head are you saying that every Muslim has to memorize أصول ثلاثة أم ثلاثة الأصول the answer is no but what is meant by that the person has to leave blind following is is that you have to know the evidence and you have to know the evidence and you have to have heard of the evidence even if it's once in your life and then you believe in it مدل عليه دليل you believe in that which the evidence has told you and then if you become steadfast on that until your death comes to you for you to be a believer and then you become a believer so استمرار استحرار الدليل والاستدلاء لا يشترطوا to be consistently in memory of the evidence is not a condition but what is wajib upon each and every one of us is is that you know the truth and the correct answer for each and every one of these questions and you know the evidence for it whether you paraphrase it whether you now you have to have an overall understanding and that's why it's important to teach the صغار this youngster the young kids well out file the children the likes of this book so that when the child grows older and he becomes big قد عرفة ذلك عن دليل واستدلاء he knows the evidences he knows the thing that he's he's asked and the evidence for each and every one of them the author رحمه الله he started by saying فإذا قيل لك مل أصول الثلاثة التي يجب على الإنسان ما عرفتها فقول ما عرفة العبد ربه ودينه ونبيه محمد صلى الله عليه وسلم as you can see the author has chosen to author the book in a way which is known as طريقة السؤال والجواب question and answer and the reason why the author took this method in authoring his book in a question and answer manner is because هي نافعة it's beneficial في تقرير المعلومات وصورة فهمها if you want the information to solidify itself in your mind and to quickly understand it and that when the question is thrown at the student of knowledge in a question manner it is easier for him or it's he's more alert and feels that there's a connection between him and the person who's teaching him whereas if it just becomes the lesson إلقاء مستمرة that the teacher just keeps flowing and he keeps going and he just keeps reading that could possibly lead to قد يكون مميلا it can be it can bring tiredness and boredom especially لاسيما إذا طالة الوقت especially if the time is going off for long and the class is actually an hour or two hours so the شغل الحمو الله he chose this method which is specifically known as الطريقة الحوارية he's called what الطريقة الحوارية and it's in a it's in a conversational manner where basically the person who's teaching asks a question and the student responds back or even the teacher asks a question a rhetorical question and he's the one who answers the question and this my beloved brothers and sisters is not a method taken from the West but rather it's a prophetic manner and it's a prophetic tradition and it's a prophetic methodology in teaching our messenger عليه الصلاة والسلام he used to teach the companions by asking them a question أتدرون من المفلس when the prophet said to Mu'ad أتدري ما حق الله على العباد وما حق العباد على الله the prophet peace be upon him and peace be upon him said to the companions do you know what day it is today حجة الودع all of that was a method so the prophet peace be upon him and peace be upon him can get their attention so the sheikh chose to use that method another thing that the sheikh رحمة الله does and you're going to see إن شاء الله يتعالى is he mentions pay attention he mentions the أصول ثلاثة إجمالا he mentions it first of all in a very comprehensive manner and then ثم بدأ في تفصيلها and then after that he goes into details and details and details and this is من الطرق العلمية الجيدة it's from the good manners and the good methodology of teaching it's a very good manner of teaching because the person a student of knowledge if he understands something إجمالا in a very overall generic manner تطلع إلى معرفته تفصيلة then it starts to desire in wanting to know it in more details if it's given an overall and in a generic manner in a comprehensive manner he would want to then after that know it in more details and what the scholars in علم المعاني the بولغاء they mention is that the people of بلاغاء is التفصيل بعد الإجمال من مقاصد البولغاء going in details after you've spoken generally going in details is actually an eloquent manner لذلك أمر مشايخ ونحن مدهب الشافعية is what we were taught أمر مدهب before he enters the chapter مثل كتاب الطهارأ كتاب الصلاع كتاب الزكار what he would do is that we're studying for example كتاب المنهج بقى الإمام النواوي رحمه الله الشيخ before he enters that chapter he will give you an overall about it and what you need to know and then he will enter the chapter when you have when you have a generic and an overall and comprehensive manner of that chapter he then goes into the chapter because now it's going to be تفصيل and more details but you have an overall you're ready to take it into details and that's a very good manner and a very good way of teaching so the شيخ رحمه الله he started by saying فإذا قيل لك if it said to you فإذا قيل لك if it said to you مل أصور ثلاثة تق what are the three fundamentals اللتي يجب what are the three fundamentals which are obligatory على الإنساني on a person معرفة to her in knowing it if somebody comes up to you and says to you what are the three fundamentals or the three foundations that every single person has to know if somebody asks you what is it what are the three things that everyone has to know the sheikh said to you فاقل respond to that person by saying فاقل say to them and this is the first this is the first of the three this is the first what is it معرفة العبدي ربه the slave knowing his lord الله سبحانه وتعالى here what we have to understand is the sheikh used معرفة العبدي ربه he used what ربه and what we know is knowing your رب is something even the مشريكي قريش came with they knew their رب so what's meant by knowing your because there are many evidences in the Quran that show that the مشريكي they knew their رب and they came with the ربوبية that was upon them as Allah said in surah 2 yunus ayah 31 قل من يرزقكم من السماء والأرض أما يملك السمعة والأبصار ومن يخرج حي من الميتي ويخرج الميتي من الحي ومن يدبر الأمر that's فس يقولون الله they will say to you Allah so Allah said to the prophet say to them من يرزقكم من السماء who is the one who provides to you from the السماء and from the earth أما يملك السمعة who is the one who controls and possesses and owns your hearing والأبصار ومن يخرج الحي who is the one who brings from the dead and alive and the opposite ومن يخرج الميتي ومن يدبر الأمر who is the one who controls everything الله says to you they will respond by saying فس يقولون الله so المشريكون في كل زمان every time لم يكونوا ينازعون في توحيد الله جل وعلا في ربوبية they will never ever arguing in the توحيدة الله تبارك وتعالى الله's oneness in his they will never arguing about that so was the explanation of معرفة العبد ربه what does the author mean by this how about we leave it with the author himself to explain it to us how about we leave it with the author himself to explain it to us if you go to the first volume paid 106 to 107 the book الدورة السنية نجدية which is a compilation of the works of and his grandsons and the questions and the answers of everything a question was directed at him about the difference between about the difference between about the difference between and the author responded as follows this is a great matter ودلك and there is when the when the when the when the when the when the when the when the when the when the when the when the when the when the when the when the when the when the when the when the when the when the when the when the لقد تعتقدت في ربوبية و إذا تعتقدت في ربوبية فهذا يجب عليك و يجب عليك لأنه يمكن أن تأتي مع ربوبية و أنت لا تريد أن تأتي مع أولو here أنت تعتقد أنك من هذا الشيخ رحمه الله يحاول أن يقول لنا و هناك مكان أخرى في دورة رسالية إذا ترى في الثلاثة يقول إنهما من الكلمات يقول إنهما من الكلمات و إذا فترقت يجتمعها كلفض الإيماني الإسلامي والفقير والمسكيني أن هذه الأولوية والربوبية أن أولو Here أسفل الأولوية if they come together they separate and if they separate they come together such as Islam and Iman and Islam and also إذا كنت تستخدم روبوبيا و في المخطب لا أخبره أنه روبوبيا يخطب ربوبيا و روبوبيا لكن إذا كنت تخبرونه في المخطب فإنه روبوبيا يعني شيء جديد و روبوبيا يعني شيء جديد فالذي نعلم هو معريفة العبد ربه هو معريفة العبد معبوده المسلمين يعرف أنه معبوده هو أنه يشبه و إذا كنت ترى كثيرا في القرآن و أنت تنسى كثيرا في القرآن الله تبارك و تعالى يخبرون المسلمين أنه يخبرون روبوبيا but pay attention here the scholars they took two paths regarding those verses those verses that mention الله سبحانه وتعالى telling the disbelievers to believe in روبوبيا the scholars are of two will equal paths which both of them are the same no problem i mean they come together finally the first one is that it is from the angle of it is from the angle of الربوبيا تستلزموا الولوهية that if you guys have come with the rububia why are you contradicting yourselves why don't you come with the willوهية if you're saying Allah is the only king Allah is the only sustainer Allah is the only provider if you're affirming all of that if you're affirming all of that why don't you want to wash him alone which is that's why الله تبارك و تعالى uses توحيد الربوبيا as a word he uses the توحيد الربوبيا as a common ground if you could say so for example الله تبارك و تعالى says in Surah Al-Lukman و لا انسألتهم من خلق السماوات والأرض لا يقولون الله الله تبارك و تعالى says after it after that he mentioned that قل أفرأيتم ما تدعون من دون الله إن أرادني الله بضر إن هل هن كاشفات ضره أو أرادني برحمة هل هن ممسكات رحمتي قل حسب الله عليه توكلوا عليه يتوكلوا المتوكلون سورة زمر آية 38 نعم also if you look at قوله تعالى the statement of Allah in Surah Al-Imran آية 80 الله تبارك و تعالى says و لا يأمركم أن تتخد الملائكة والنبيين أربابا أياموركم بالكفر بعد إذ أنت مسلمون the word أربابا here is used but it's meant by معبوديني two ma'boods to worship two things that you need to worship also the statement of Allah إتخذوا أحبارهم و روحبانهم أربابا من دون الله the word أربابا is used here right in Surah Al-Toba آية 31 right إتخذوا أحبارهم و روحبانهم أربابا من دون الله أربابا is used right what is meant by أربابا من دون الله is actually معبوديني two two things that you worship because the حديث of عدي بن حاتم ابن عبد الله ابن سعد الطائي أبوهب صحابي جليل and he was from the leader of the people of طاق الجاهلية and Islam عدي بن حاتم رضي الله تعالى when he said to the Prophet ﷺ إِنَّا لَمْ لَعْبُدْهُ وِنَّا بُوَاشِبْ دَمْ ها when the Prophet ﷺ وديسيتهم ألم يحل لكم الحرام فأحللتموه ألم يحرم لكم الحلالة فحرمتموه قال بلا فقالت فتلك عبادته فتلك عبادته فتلك عبادته when the Prophet ﷺ يساعده فتلك عبادته يساعده but the ayah mentioned اتقاذوا أحبارهم روحبانهم أربابا مدون الله the word رب was used so what we learned from here then بل أربوبية تطرق ويراد منها العبودية that it can be used in that meaning so one manner is what brothers one of the manner is that it is used for is actually to find common grounds with them are you there و الآية العالية هي أنها حيث مختلفة حيث مختلفة كما كنت أكبر أنه من العالم التي يخبرونها إذا تجتمعت إفتارقت ، إذا فتارقت إجتمعت فهو يمكن أن يستخدم جيداً لذا عندما الله يخبرهم أشياء التي ترى أم خوليق و من غير شيء أم هم الخالق و و أم خلق و سمعوط و عندما الله يخبرهم ربوبية يقارب هم ربوبية هو اوه بي here ميزه اوه here اوه okay لا يعني اوه بي here فهذا ما يعني لذا اوه بي ستفعله okay اوه اوه اوه انتظر هناك اوه ميزه اول هو اوه من اغل اوه اوه اوه اوه لأن الربوبيتي تستلزم الأولوهية والسكل هو بطارة بالقصدي هذا حقا الشريعة حقا يجب أن تكون لها يجب أن تكون الأولوهية يجب أن تكون الأولوهية و نتكلم و نتكلم عن ذلك هذا الشيء رحمه الله يقول معرفة يقول مل أصول ثلاثة مل مل أصول ثلاثة التي يجب على الإنسان معرفتها فقل معرفة العبد ربه حسنا معرفة العبد السليف ربه معرفة معرفة هو actually a synonym of the word العلمة but that's regarding the creation and that's the majority of the times غالبا majority of the times pay attention you don't use the word معرفة for him الله use علم for him as for the creation you use معرفة and علم interchangeably okay they're synonyms to one another as for الله فإن الله سبحانه يصف بالعلم when you're describing him you describe him with the knowledge ولا يصف بالمعرفة you can't describe Allah by saying معرفة why can't we say it for Allah then this is the question the reason is because العلم knowledge قد لا يسبقه جهل knowledge not necessary does ignorance have to come before it okay when you say علم it doesn't necessarily mean that ignorance came before it بينما المعرفة but as for معرفة يسبقها جهل is always what came before it و لذلك عرف الشيء بعد أن كان جهلا بي the person came to know a matter after he was ignorant about it whereas knowledge قد لا يسبقه جهل بي ignorance doesn't necessarily have to go before it and that's why يصف الله جهل وعلا بالعلم ولا يصف بالمعرفة and because of that الله تبارك وتعالى we use for him علم knowledge and we don't use for him معرفة and another reason why we can't use it for الله تبارك وتعالى is because the word معرفة has been used in the Quran but in a rebuke manner whereas أما العلم فأتها في القرآن ممدوحا as for knowledge it came in the Quran in a praiseworthy manner الله سبحانه وتعالى سورة الأن عام آيا 20 الذين آتيناهم الكتابة يعرفونه كما يعرفون أبناءهم الذين خسلوا أنفسهم فهم لا يؤمنون Allah describes them here with what معرفة معرفة understanding and he tells them that they معرفة لم تنفعهم إذن بانفتهم يعرفون نعمة الله they know the blessings of Allah ثم ينكرونها and they reject it whereas knowledge in the Quran it's been praised whereas معرفة فربما كان فيها نعوذ من الله as for معرفة there might be a form of disparagement but then last of course ليس على إطلاقي it's not unrestricted by the way there are times when معرفة is praised because if you look at the evidences that show you it's not unrestricted is the Hadith of Imam Muslim لحجاجي بالمسلم القلق الشيري و النيسابوري the author of the Sahih who was born in Naysabur and he went to many different lands he took knowledge from Imam Ahmad and he was very close and he studied and he took knowledge from Imam Al-Bukhari رحمه الله in some of the Torah of the Hadith of معاذيبل جبل when the Prophet was sending him to Yemen some of the Torah some of the narrations that have come that the Prophet ﷺ has said to him فليقن أولا ما تدعوهم إليه إلى أن يعرف الله ليأبي the first thing which you call them to أن يعرف الله that they know Allah فإنهم عرفوا الله because if they know Allah فأخبرهم tell them أن الله فرض عليهم خمسة صلوات that Allah made obligatory on them what five daily prayers so this wedding was used what إليه يعرف الله was used so the معرفة is not always مذموم ليس على إطلاقها it's not unrestrictedly but it has come it's been spoken about in a bad way in a bad manner and the usage of the author here معرفة العبدي ربه is a good usage because it goes hand in hand with this narration of معاذيبل جبل أن يعرف الله that they know Allah that the person knows ربه his lord and also that this person knows وديناه the wow here goes back to what معرفة العبدي ديناه that's what it goes back to that the slave knows his religion also ونبي يهم goes back to the wow goes back to معرفة العبدي نبيه محمد صلى الله عليه وسلم and that the slave he knows his prophet محمد صلى الله عليه وسلم and these three fundamentals the sheikh is going to go in details with them as now what he's done is he's giving a generic each one is going to go by itself and explain it and explain it and explain it and go into details so we're not going to go ahead of the sheikh now he's going to so what is the general point that he gave you the first point that he gave you is that the slave has to have and keep with him is what he has to know معرفة العبدي ربه وديناه ونبيه محمد صلى الله عليه وسلم those three now the sheikh he's going to go into what he's going to go into details let's go to the first one now this is the first one now فإذا أقيل لك if it said to you مربكة who is your lord فقول respond and say ربي الله my lord is Allah اللذي رباني the one who cultivated me the word رباني it's تربية you say رباهه تربية معنى التربية and تربية means what التدريج المربى في مصاعد الكمالي كل كمال بحسبه he's cultivated nurturing something from when he was little from when he was small and making it into bigger and better ربي الله my lord is Allah اللذي the one رباني he cultivated me he cultivated me رباني he cultivated me ورباه and he cultivated جميع العالمين the whole universe بنع مته with his blessings and from the greatest thing الله تبارك وتعالى greatest تربية the greatest cultivation in which Allah cultivated mankind is أمبعت لهم الرسولة that Allah sent messengers for them يعلمونهم that teaches them ويرشدونهم that guide them إلى ما يقربهم إلى الله جل وعلى to that which will bring them closer to Allah and that is وهذه هي أعظم نعمة that's the greatest blessing الله says in the Qur'an قل and say to them بفضل الله وبرحمته فبذلك فليفرح هو خير مما يجمعون سورة يونس آية 58 سورة يونس بفضل الله ورحمته فبذلك فليفرح هو خير مما يجمعون and the greatest أعظم النعمة المزدات the greatest blessing الله تبارك وتعالى is هي إرسال الرسول and sending messengers to us and the messengers came and cultivated the people نعم the terbiah is of different types and it comes in different forms there is terbiah to al-ajsan the cultivation of one's physique there is terbiah to al-gharaiz precious emotions and feelings terbiah to al-fikri nurturing a person's mind side terbiah to al-aqa nurturing a person's intellect all of that الله تبارك وتعالى has blessed mankind with and if you look at the remaining other creations of Allah تبارك وتعالى you will find that Allah has used that method of تدريج تربية the world if you look at it today scientists are saying that it's going from stages to stages but the way Allah is doing it سبحانه وتعالى for each one is بما يناسبها the way that before بما يناسبها the way that befits it as Allah says in Surah Al-Qasas ayah 68 وربك يخلق ما يشاء ويختار الله تبارك وتعالى He creates whatever He wills and He chooses but the way that was used was what وربك يلود but there's another meaning in the word ربوبية and that's the one which is to believe that Allah is the creator of everything alone and He is the رزاق alone and He is the مدبر الأمر alone and He is قاهر ذل ملك the one that has ownership and He is the king and all the other meanings that are in ربوبية and that's the one رحمه الله in 10th year الشيخ رحمه الله he says فقول say ربي الله my Lord is Allah الذي the one رباني who cultivated me وربا جميع العالمينة and He cultivated all the universe بنعمتي He cultivated with His blessings وهو معبودي and He is the one I worship alone He is معبود the one I worship alone what does He mean وهو معبودي He is the one I worship alone is because since He is the only خالق رازق مدبر مالق He is the only one who deserves to be worshipped alone in other words the sheikh is going in correlation with and he is affirming what's in the قوله سورة الفرقان الله says واتخذوا من دوني آله they took besides Allah آله idols and they don't create anything وهم يخلقون and they are the created ones ولا يملكون لأنفسهم and they can't even they don't have for themselves they can't bring for themselves ولا نفعا and any benefits ولا يملكون and they don't possess they don't control ولا حياتا and life ولا نشورا and the resurrection there are seven characteristics in the ayah that has been mentioned and each and every one of those characteristics are seven deficient characteristics that are not present in the idols and because of those characteristics missing from them it shows that they are not إله and that they should not be worshipped سورة العراف ayah 191 الله says are you going to are you going to associate partners with Allah ما لا يخلق ذلك which does not create وهم يخلقون and they are the ones that are created this is استفهم توبيخ وتقريع الله is rebuking this interrogation is a rebuking form it's coming in a rebuking form so when the sheikh says وربا وربا جميع العالمين بنعمته وهو معبودي he's the one what I worship alone because he's the one who deserves it he's a خالق ورازق ومدبر ومالك ليس لي معبود سواه I have no other one I worship besides him والتعالى now the sheikh is going to give you evidence for that والدليل the evidence the evidence for what the evidence for that الله is the one who deserves to be worshipped for what reason why is he the one who deserves to be worshipped because he is a مربي لجميع العالمين he's a murabi for what for the whole universe are you with me so the author he brought the evidence for the first of the three and the evidence استدل الشيخ the evidence that the sheikh used is الحمدو لله رب العالمين الحمدو praise is for Allah رب العالمين the lord of the universe الحمدو the scholars they said that the word الحمدو is actually all of الحمد all of praise so it means كل حمدو every praise because the elephant lamb here is استغراق they said استغراق وع الحمد in other words it means every حمدو which is present كل حمدو موجودو يوجدو every praise that's present all of them is for him سبحانه و تعالى what does حمدو mean حمدو means وصف الله to describe الله بصفاتي الكمل it means to describe الله تبارك و تعالى with complete characteristics that's what حمدو means as for some of the scholars saying as for some people saying that the الثناء الثناء بصفاتي الكمل that's what حمدو means some scholars they say that they say الحمدو means الثناء بصفاتي الكمل that's wrong because what we find is in the حديث of أبو حرير which is this صحيحين that the prophet صلى الله عليه وسلم he said حمدني عبدي right and أثنى علي عبدي and they are separated الحمدو praises to all of praises to الله تبارك و تعالى لله لله that lamb is called لام الستحق لام استحق deserves he deserves every praise سبحانه و تعالى مستحق لله جل و عالى deserving to him because the lamb sometimes can be what it can either be لام الملك the lamb of ownership and that only happens لام الملك comes when what's before it is ما قبلها من الأعيان it's a specific thing are you there brothers? it's a specific thing but what is before it if it's not أعيان if it's not عين some particular thing and it's just a meaning that's before it if what's before it is a meaning then the scholars they say this is استحق for example when I say أدار لفلان دار is it an عين or is it a معنى it's an عين it's a particular thing so that lamb in أدار لفلان that lamb is called لام الملك that lamb is called لام الملك but if I say for example الفخرو لفلان praises for so and so now the lamb here does not mean what? it's not ملكية so since الحمد is معنى the lamb here is استحقاق فكل حمد المستحق لله الله تبارك وتعالى is the one who deserves to be worshiped سبحانه وتعالى سنوقف هنا إن شاء الله تعالى أي شيء which I have said that was wrong فإنه مني ومن الشيطان والله ورسوله بريان من سبحانك الله ما بحمدك أشهد أن لا إله إلا الله أستغفرك وأتوب إليه