 تبطه آدك الأيام فتا الحمد لله رب العالمين والصلاة والسلام على أشرف الانبياء والمرسلين سيدنا ونبينا محمد وعلى آله وصحبه والتابعين لهم بإحسان إلى يوم الدين أما بعد إن شاء الله التعالى This is going to be a short a summarized explanation on the القصيدة الدالية which is known as منظومة الأهداب written by الشيخ الإمام العلمة شمس الدين أبي عبدالله محمد ابن عبد القوي ابن بدران المردوي المقدسي تغمده الله برحمته وأسكانه فسيحة جنة This book is written by شمس الدين أبي عبدالله محمد ابن عبد القوي ابن بدران المردوي المقدسي He is the one who wrote this book And it's a book that is written in a poetic manner or poetic way and it's a Qasida which is very small and it's very easy للحفظ والفهم to memorize it and to also understand it إن شاء الله التعالى لمن هو المبتدي for all you youngsters brothers who are starting to seek knowledge and learn it is easy for you to memorize this it is easy for you to memorize this it is easy for you to memorize this it is easy for you to memorize this it is easy for you to memorize this and it's also easy for you to understand Okay And this book إن شاء الله التعالى as you will all see بإذن الله الكريم مشتملة it consists of على جملة من الفوائد والمسائل الفقية الفرائد it has in it a lot of benefits and you're going to learn مسائل الفقية إن شاء الله التعالى ساء الله التعالى and you're studying this you're also going to learn مسائل which are الفق issues the author if we speak a bit about him ابن رجب الحنبلي رحمه الله he said about him that he was born سنة ثلاثينة وستمائة six hundred and thirty هجرية and he was born in a place by the name of مردى that's where he was born while he was there he had a hadith and took the signs of hadith from narrations from خطيب مردى أبو عبدالله محمد بن سماعيل المخدسي العثمان ابن خطيب القرافة he also took from ابن عبدالهادي and he also took from the hands of the sheikh and other than them he became elite وبرع في العربية واللغة he became very good and strong in the Arabic language وشعر and poetry ودرس وافتا وصنف he taught he gave verdict and he also authored الإمام الدهب رحمه الله سلبهم الإمام الدهب سلبهم كان حسن الديانة كان he was one that had good religion كثير الإفادة he benefited Allah مطرح للتكلف a person who was far from تكلف ولي التدريس الصاحبية he took over the teaching of this school الصاحبية for a period of time and before him عما دين الواصطي ابن الواصطي was teaching before him before him and he took over him after him وكان يحضر دار الحريث he used to come to Dar al-Hareeth ويشتغل بها he used to busy himself وبل جبل وكان من محاسن الشيخ he has stories الإمام الدهب he said amazement and he also إمام الدهب he said وجلست عنده I sat with him واسمعت كلامه I listened to his speech ولي منه إجازة I have from him إبن رجب الحنبي he said درسة الصاحبية بعد ابن الواصطي وتخرج به جماعة من الفضلة and a great noble individuals came out on his hand and he taught وهي توت was الشيخ العلامة تقي يديني بلو تيميا he taught him in Utamia and it was one of his students ولهو ترصاني he has many books he has many books منها is قصيد الطويلة which is دالية which this book that we have today is actually he authored it for the fiqh book that he was doing he followed it up with his book of etiquettes and manners so it's important when a person learns fiqh but they also learn manners so that's why he authored this one ابن رجب رحمه الله he said after he mentioned his books and everything he said what wufia he died في ثاني عشر ربيع الأول he died في ثاني في ثاني الشهر ربيع الأول the second of the month ربيع الأول when the year was what 600 and 96 he died 600 and 96 and he was buried in بصفح قاسيون رحمه الله without any further ado we are going to start the book بإذن الله الكرين the author started by saying الإكرام مادمت أبتدي كثيرا كما ترضى بغير تحدده he started his book by saying بحمدكة there's something مقدر which is hidden which basically is أبتدي I start I start I start with the praise of Allah بحمدكة with your praise إذن الله ها is which I look for بحمدكة your praise ذي الإكرامي the one who's honorable مادمت أبتدي this is what it says but it's meant to be مارومت أبتدي ها رومت يعني أطلوب that I'm looking for with the praise of Allah the honorable one I look to start my book and I praise him كثيرا كما ترضى as he is pleased with سبحانه وتعالى I praise Allah in how he is pleased with it بغير تحدده without any limitations put to it my praise to Allah is unlimited and the author he started his book with the Hamdala and if this is following the Hadith of who the Messenger صلى الله عليه وسلم sorry this is following الله تبارك وتعالى him starting with the Hamdala is following Allah by doing what by doing what Allah started the Quran with سورة الفاتحة what does the Hamdala mean it means to mention Allah with great characteristics it's to mention الله تبارك وتعالى with nobun attributes and characteristics of his the opposite to Hamd is them and the opposite to شكر is كفر and there is a عموم and a خصوص between Hamd بين الحمد والشكر عموم وخصوص وقيلة some scholars they said the strongest is what بينه مع عموم وخصوص between the two ears specification generalization are we spoken about that before elsewhere so the sheikh he started his book by praising الله سبحانه وتعالى and he said الله سبحانه وتعالى the praise I am praising him is a praise that pleases him سبحانه وتعالى without any limitations put with على خير الأنامي وآله وأصحابه من كل هاد ومهتدي وصلي الشيخ رحمه الله after praising الله ودره دوء وثنى بالصلاة بالصلاة على النبي صلى الله عليه وسلم he made the second thing what asking or sending salutation on the Prophet Muhammad صلى الله عليه وسلم وصلي أو الله send salutation على خير الأنامي the best of creation وآله and his family وأصحابه and his companions من كل هاد ومهتدي from every guided one and that which guides so the sheikh said وصلي أو الله send salutation and the sheikh doing this is following the statement of الله سبحانه وتعالى which Allah says يا أيها الذين آمن وصلوا عليه وسلم وتسليماء أنوصول الله تبارك وتعالى ورافعنا لك ذكرك ورافعنا لك ذكرك ورافعنا لك ذكرك ورافعنا لك ذكرك إن تفسير بدأ آية إمينز ورافعنا لك ذكرك إمينز لا أذكروا لا أذكروا إلا ذكرت معي I have never mentioned except you mentioned I have never mentioned so Allah has translated the prophet I have taken your name and your status up because I have never mentioned except you mentioned with me what does the word of Salah mean Salah linguistically means as Allah said وصلي عليهم what does it mean when we ask when we ask when we ask Allah what we mean by that is or Allah some scholars said some scholars said he means or Allah have mercy upon him and when the angels do it is ask Allah forgiveness for him that's what the angels say when Allah says it it is and when the creation say it is a supplication العلامة in his book جلاء الأفهم في فضل الصلاة page 110 he says الصلاة من الله the Salah from Allah بمعنى الرحمة its meaning he said من ثلاثة وجه he said it is battle from three ways and expands on it in his book more one of the ways that it is battle is because in سورة البقرة page 157 الله سبحانه وتعالى he said من ربهم ورحمة ابن قيم said الله تعالى غير بينهما في قوله تعالى الله has distinguished and Allah has broken separately the Salah from the رحمة in this verse as he said من ربهم ورحمة and the wow في أصل اللغة تقتضي المغايرة the wow in the Arabic language in its original essence تقتضي المغايرة it means that these two are not the same the second one the second reason he said it can't be a rahma is because أن سؤال الرحمة يشرع لكل مسلم he is asking ماسي that's something that's legislated for everybody that's not a unique thing for the Prophet whereas the Salah it is تختص بالنبي صلى الله عليه وسلم specific to him and to his family و هو حق الله و لأهله and it's a right owned by the Prophet صلى الله عليه وسلم and his family and because of that ابن القيم said and because of that a lot of the scholars they prohibited and they don't allow it the Salah to specifically be placed on somebody other than the Prophet whereas we don't ever find what و لم يمن أحد من الترحم على معينين but we never find any scholar saying that you can't ask Allah's forgiveness for somebody or Allah's mercy more like الرحمة but the scholars disputed whether you can ask صلاح for somebody specifically even that though there are some narrations that show that the Prophet did specifically do for people like عبدالله ابن أبي أوفا he said my father who's the narrator of the hadith نحديث إمامه البقاري المسلم both narrated in the صحيح عبدالله ابن أبي أوفا he said that the Prophet صلى الله عليه وسلم my father brought him my father brought to the Prophet صلى الله عليه وسلم اي صدقه and the Prophet صلى الله عليه وسلم he said اللهم صلى على آل أبي أوفا والله سبحانه وتعالى send salutation on أبي أوفا the family of oufa now here we can see that the Prophet specifically placed صلاح on a particular individual you see also the hadith of جابري من عبدالله that he said صلى الله عليه وسلم صلى عليه وعلى زوجي send salutation on me and my husband فقال the Prophet صلى الله عليه وسلم وعلى زوجك so it seemed at times this happened but even then the scholars disputed one another if the Salah can specifically be placed on somebody but when it came to the rahma no scholar said that it's not allowed for the third reason he said رحمة الله عامة وسعة كل شيء الله زماسي is vast is vast and it's general وصلاة أفوذ الله صلاة خاصة and specific to بخواص عباده specific to his slaves so he caught me rahma so what is it وإنما هي ثاناؤه سبحانه he means is that Allah praises him and his angels they praise him as well and that is the view that we're going to take because of the statement of أبو عالية which بخاري بروت in his صحيح وعلقا here as a side benefit which is a faida that I went to all to ابن كثير رحمة الله mentions a faida which is very great ابن كثير رحمة الله in his تفسير he said قد غلب هذا في عبارة كثير من المساخي للكتب أي فرد علي رضي الله بأي قال عليه السلام ابن كثير رحمة الله he said it has become very common in the usage of so many people who author, who write who write books that they specifically say about علي بن أبي طالب عليه السلام عليه سبحانه وتعالى عليه سبحانه وتعالى من دوني سائر الصحابة specifically from the other companies they specifically say this to علي they will say قرم الله وجه ابن كثير رحمة الله يقول وإن كان معناه صحيح that even though the meaning is correct but he said but what is necessary is what and you say that we made the companies the same في ذلك ان اسمتها فإن هذا من باب التعظيم والتكريب because this same statement is from the angle of honoring and respecting والشيخان the two sheikhs وأمير المؤمنين الحمد لله يهديكم الله سبحانه وتعالى والشيخان أبو بكر العمر وأمير المؤمنين عثمان معفان يفتن العلي رضي الله تعالى أنهم أجمعين رضي الله تعالى عنهم أجمعين لذلك وإن أبو بكر العمر أن عثمان are greater than علي ونهم يفتن even though the meaning is correct but to specifically say it for علي you can see what ابن كثير رحمة الله سبحانه وتعالى to say the salah on the message صلى الله عليه وسلم to ask Allah's salutation for Allah to praise him إن the salah is obligatory it's important that you say in the salah as for outside the salah it is sunnah it's highly recommended but as for the salah you need to say Allah you have to and your salah is not correct if you don't then the author said خير الأنام وآله what is the word أنام أنام means الإنس والجن the prophet is the best when it comes to the jinn and he is the best when it comes to the ins وآله and his family what does the word آله mean some scholars they said such as and that is the strongest view in the that the word that the word those who follow him in religion he said no and the man who saw it said that the the family of the prophet is only two it is and he said he said he said he said he said he is the people of his household his wife his children and that is a clear statement of him واختيار الشريف and it is the choice taken by الشريف وأصحابه and his companions may also the same be upon them صحابه أهو صحابه the best definition is the definition put by ibn hajr which is ملقي النبي صلى الله عليه وسلم ومأت على الإسلام it is the person who made the prophet صلى الله عليه وسلم ملقي النبي he made the prophet in a state of iman and he died upon it that person is even if he apostated and he came back to Islam he is still a companion وأصحابه the author then goes on to saying وابعده after it is it is وابلصده here it is it is it is it is it is disconnected because it is disconnected because it is disconnected from what عن الإضافة and we spoke about وابعده when we would do وابلصده وابلصده we spoke about the situations that the word وابعده goes through we studied it when we were talking about مبني we spoke about it there so here it is مبني ور على الضم ويزي مبني على الضم لكونها من قطعة عن الإضافة it is disconnected from the إضافة so what is it then بعده حمد الله وصلاته على النبي that's what it means after praising Allah and sending salutation on the messenger صلى الله عليه وسلم after that فإني I am I do it's a word that is recommended to be used when you do ولموعد and from ومن عادة البغالة and this is the norms and the customs of the arab eloquent speakers they used to use it okay and it has come a lot from the messenger and the الراشدون، أبو بكر، عمر، عثمان، وعلي، كل of them they used to use it when they spoke. The sheikh says, but it's better not to say وبعدو. It is better to say و أما بعدو. أما بعدو. It's better to say it. فأني سوف أنظم جملة. So the sheikh is saying فأني آي. This is going to be something that he's going to do in the future. فأني آي. This is in the مستقبل. I will. Where's the evidence for that? بدليل صوفة because he used the word صوفة. فأني صوفة. And the sofa in, what does it do to the فعل مضارع when it enters onto the فعل مضارع? Because the word فعل مضارع, it shows present and it also shows a future as well. But when sofa enters it, what does it do to it? تخلص المضارع إلى الاستقبال. And it forces the مضارع to have no other meaning except the future. It pushes the مضارع to become a future. The same way if the word لم goes into the فعل مضارع. What does it force it to become? Past tense. لم يقوم زيدا. They did not stand. The لم, what does it force it to become? Past. Whereas the sofa, what does it force the فعل مضارع to become? We studied it in our جرمية. It does an استقبال. It makes it a future. Good. So the sheikh said فأني صوفة عن ضمو جملة. I will write نظم. نظم is what? I'm going to write it in a poetic way. I'm going to write جملة and sentences. Regarding what like it? من الأدبي based on Air Manus. So how do you say it? بفتح الدالي. بفتح الهمزة. أ. You say أ. بفتح الهمزة. أ. د. And the دال. أ. د. And it comes from the word مزدر. Of أدب. أدب الرجل بكسر الدالي. وضموها لغة. And some say أدوب. And it's a language used by the Arabs. Very good. And the word أدب it means the word أدب is called the reason why it's called أدب is because it calls you to good manners. It calls you to praise everything. Sorry. That's what it means. يدعو إلى المحمد. As Abu Ubaid قاسم المسلم he mentions in his book غريب الحديث. So the sheikh said I'm going to author lines of poetry in manners. من الأدب المأثوري. مأثور here is what المنقولي that is transmitted. So for example you hear حديث مأثور. Which is what? أية ثور عدل عن عدل. It is when narrators who are reliable transmit it from one another. So I'm going to be authoring this book in a poetic way. But it deals with what? manners. It deals with manners and it deals with and I will bring you the transmission from a chain to who? عن خيل مرشدين. It's going to be transmission from who? The prophet. عن خيل مرشدين. It means المرشد is الهدي. The one who guides. And who's the Murad here? Who's intending here? Our prophet. So I'm going to talk about manners and etiquettes that are needed from who? Our messenger Muhammad. صلى الله عليه وسلم. But what does it mean? We need to learn manners. ويستحب التعلم والأدب. It is recommended that a person learns manners والصمت الحسن والقصد والحياء وحسن السيارة الشرعة وعرفة the person learns intentions. He learns shyness. He learns to have a good biography of a good lifestyle. And that's why Imam Ahmad narrated عبدالله من عباسد. That the prophet, صلى الله عليه وسلم, said. Imam Ahmad narrated this. Abu Dawood narrated this. Bukhari narrated this. أدب المفرد. That Imam Ahmad narrated that the prophet said إن الهدي الصالح good manners good etiquettes وصمت الصالح and carrying yourself in a good way والإقتصاد and to be middle. Let's be extravagant and extreme. It is a portion of what جزء من خمسة وعشرين جزء من النبوة. It's a portion of 25 portions of prophecy. إبراهيم النخع he said كانوا إذا أتوا الرجل the pious predecessors this is how they used to be. If they came to a man ليأخذوا عنه to take knowledge from him نظروا إلى صمته نظروا إلى صمته they will look at his sumt. they will look at his etiquettes the way he carries himself وصلاة أن they will look at his prayer وإلى حاله they will look at his situation ثم يأخذون عنه then they will take from him عمر رضي الله تعالى عنه ودريسي تأدبوا have good manners ثم تعلموا أفضل الألان first of all have good manners have good etiquettes then شاء الله الألان عبد الله ابن عباسر go look and seek good manners فإنه زيادة توفي العقلي because it increases your intellect your mindset دليل على المروع it is an indication of your integrity and your morality مؤنسم في الوحدة it is a friend when you are alone it accompanies you very well when you are alone because patience is good manners so you are using it now it helps you when you are alone وصاحبهم في الغربة and it is a friend when you are in a place where you are strange no one knows you or you don't know no one it is a good friend ومالون and it is a wealth for you عند القلة when you have little you have those characters they will look after you أبو طاهل السلف الله صفهانه he narrated in his متقب أبو عبد الله البلخ أداب العلم أكثر من العلم he said أداب العلم أكثر من العلم the the etiquette of knowledge is more than knowledge عبد الله من المبارك سلف لا ينبل الرجل بنوع من العلم ما لم يزين عمله بالأدب a person will never reach nobility by a type of knowledge he learned if he does not adorn himself if he does not adorn his actions with what? with manners you won't be noble if you have a type of knowledge if you do not adorn your actions with good manners and you don't have good etiquettes الإمام الحاكم النسابون he narrated that in his تاريخ الأحن في ابن القيس he said الأداب نور العلم sorry etiquette and manners is the light of knowledge كما أن النارة نور البصر it's the same way that the fire is the light of the eye if there's the fire it lights for you for you to see something the knowledge for you to see it you need etiquette you see عبد الله المبارك he said قال لي عبد الله المبارك قال ستمي مخلد ابن الحسين ستمي مخلد ابن الحسين سيد عبد الله عبد الله المبارك ستمي نحن وي إلى كثير من الأداب أحواج مننا إلى كثير من الحديث we are more in need in good etiquettes and good manners than we are in need of a lot of hadith we are in need of more etiquettes good manners than we are in need of a lot of hadith also عبد الله المبارك said مثل الإيمان pay attention to this this is a very powerful statement he said مثل الإيمان كمثلي بلده إيمان is like a city it has five fortresses five fortresses fortresses no fortresses and the first fortress من ذهب it is made out of gold والثاني من فضه the second one is made out of silver والثالث the third one is made out of what حديد metal والرابع and the fourth one is made out of من آجر is made out of bricks والخامس and the fifth one is made out of لبن لبن لبن is sorry لبن is not milk لبن is not milk sorry it is cement that is the right word for it I think فما زال he said فما زال أهل الحسن متعاهدين الحسن من اللبن لا يطمع العدو في الثاني he said that the people the people of the fortress they are going to be inside the fortress they are going to be protected by the fortress they won't be harmed by anybody as long as the first of those does not fall which is the fifth one where if they go from from from they'll get to the gold one if they it gets forsaken the first fortress and it's not taken care of when it's not looked after the first fortress and it's not always made sure that it's all strong the enemies will have a desire to want to come to them and so they will break one after the other after the other after the other until they come to them فقدالك الإيمان في خمس فصوني there's five fortresses that are like that the first one is then it's then it's then it's then there is then there is and then the fifth one he said save guarding the man's etiquette فما داما as long as a person is safeguarding his etiquette and he's always looking over it فالشيطان لا يطمع الشيطان doesn't have any desires in you فإذا ترك الأداب but when the person leaves the man's etiquette طمع الشيطان وشيطان wants to go move on to what to the next one which is the sunan and then he wants to go to the fara'id and then he wants to go to إخلاط and then he's going to start playing around with your yakin your certainty your yakin and then he's playing with your whole religion so the wall that you need to protect is your man's okay the author then goes on to say من السنة الغراء أو من كتاب من من السنة الغراء أو من كتاب من تقدس عن قول الغوات وجوحدي الشيخ said also this etiquette that I'm going to bring to you guys what did he say before he's going to bring it from where from the from the from the right narrations from who the Prophet ﷺ and he said من سنة الغراء it is going to be the sunnah of the Prophet ﷺ the word غراء means which is white كلا the Arabs they say رجل أغرو meaning they're trying to say a man who is شريف honorable I'm going to choose for you narrations which are clear when I speak to you about these issues the narrations that I'm bringing from the Prophet ﷺ is going to be the which is white and clear are you with me من السنة الغراء is that it no only Kitabi man and I'm also going to bring it from you the Kitab of Allah وطبارك وطعالا don't think to yourself the word Oh here is meant to be tanware or no here the Oh means عطف is jama and also because the word Oh is tanware I will either bring you the sunnah or I'll bring you the Qur'an whichever no he doesn't mean that he means I'll bring you the sunnah and I will also bring you the the Kitab of Allah وطبارك وطعالا I'll bring you it the Qur'an تقدسة تقدسة مدوات تطحها را وتنزها it's purified it's exalted it's high I'm going to be very good this is what the author he's going to bring us ومن قول أهل الفضل من علما إلى أئمة أهل السلم من كل أمجدي the sheikh says ومن قول and also the speech of who أهل الفضل the speech of the honorable scholars the honorable people من علما إلى from our scholars the word here من علما إلى what does it mean our scholars it seems that he's trying to say من علما إلى مذهبنا وصحابنا the scholars of our madhab which madhab is he upon he is of the madhab إما محمد الحمد he's a humbly so he's trying to say I'm going to bring it from the ulama of what and this is not going to be uniquely for إما محمد رحمه الله تعالى ما نعم ساعة الفقية which is going to bring it's going to be of course of the his madhab but the general etiquette is what it's something that everyone will take from والأئمة أئمة I'm sorry the أئمة here is جمع إمام إمام is one who is followed أئمة أهل السلم سلم is the كسر السيم سلم سلم are those who are what هو طاعة وظاهيرا وباطنة it is obedience external and internally the scholars the imams of obedience external and internally من كل أمجدي from all of the honorable the word أمجد is شريف الواسع شرف الواسع a person who is virtuous who is honorable the scholars who are of obedience external and internally those who are honorable those who are virtuous and honorable لعلى إله الأرش ينفعنا بها لعلى it is a harf that is used for what للترجي والطلب maybe maybe hoping, wishing and requesting as well it is used for those meanings the word لعلى is used for ترجي and hope and it is also used for طالب requesting something so the author is requesting something he is requesting but he is requesting in a manner which is is for example me saying I wish somebody can bring me a drink مثلا it is a request but I am asking in a way ترجي hoping I wish I got a water so somebody will I can get it for you and you get it I requested you but I may ask it لعلى it is possible شاء الله تعالى إله الأرش ينفعنا بها that Allah benefits us with it you see so he is requesting from Allah that he benefits him with it that is what he wants how is he going to benefit from it he is going to benefit because he is the one who authored the book so he gets the reward for it he is looking for and it also benefits us how we are going to benefit from it we are going to benefit by implementing the good that is in it he wants the حديث for himself that Imam Muslim narrated إذا ما تبنو أدم if the children of Adam dies إن قطع عملو إلا من ثلاث his actions is disconnected it comes to an end except three and from them is علمو ينتفعو بي knowledge you leave behind that the people can benefit from you see أولاد وصالحن يدعو له أو صدقه أو صدقة جارية you leave a righteous child behind or you place a charity that everyone can use you dig it well so the sheikh is asking that Allah benefits him and those who are also benefits him in what way that he gets the reward for it for everyone who benefits from it and as for us but as for us that we take on board this good and that we benefit our lives by changing it لعل إله العرش ينفعونا بها وينزلونا في الحشري في خير مقعادي وينزلونا أن الله place us في الحشري the day of gathering في خير مقعادي نبسى places الله is going to do that to us نصفوا الشيخ سأسكي الله now the sheikh is going to talk to us directly ألا مله في العلم والدين رغبة ليصغي بقلب حاضر مترصدي ألا مله في العلم والدين رغبة ليصغي بقلب حاضر مترصدي الشيخ سألا مله في العلم the ala here is the tamanny again the sheikh is wishing that somebody hoping are you with me the word ala in Arabic language is used mainly three reasons it's either tamanny or it is either عرض or it's either a تخص tamanny is what I wish okay ابنهيشام الأنصاري ابنهيشام in his مغني اللبيب he mentions the difference between عرض and تخصيص what are they what's the difference ابنهيشام الأنصاري in his مغني اللبيب he says that the عرض and the تخصيص the difference between them is as many of you have understood what he means is to hope and wish but what does عرض and تخصيص ابنهيشام الأنصاري صاحبه قطروا الند وبلوا الصادع and he also has this book مغني اللبيب this book مغني اللبيب is a book ابنهيشام wrote after they asked him and they said to him why don't you do عرض of the Quran he said I have written a book that suffices you from having to know having to stand over every verse of the Quran you don't need to if you study مغني اللبيب if you study مغني اللبيب that suffices you from anyone having to do anyone having to do the عرض of the Quran for you meaning the way it's written it will allow you to do the عرض of the Quran yourself you can do it yourself the way it's written so ابنهيشام الأنصاري he said وماعناهما both of them meaning عرض and تخصيص both of them they mean الطلب both of them request both of them mean what request وماعناهما الطلب الشي both of them it means to request something but the difference between is العرض ابنهيشام he said العرض means what طلب بلين العرض is to request but in a soft way whereas تحضيد means what what did I say تخصيص sorry brothers it's not تخصيص I mean تحضيد تحضيد not تخصيص تحضيد what تحضيد means what تحضيد is to request from somebody something but you do it in an urgent manner you urge them اخواني who can do this who is going to give صدقه فضلك الله they can get reward that's تحضيد it is like حف you urge in the people لكن العرض لكن العرض it's like to present something to somebody requesting from them but in a very soft manner you see good and it is the one Allah used صورة النور آية 22 الله said do you not want Allah to forgive you do you not want Allah to forgive you so it is used like that so there's a sentence مقدر which means is there not amongst you is there not present with you guys a person so the statement of the sheikh is like is there not amongst you a person who has passion for knowledge and the religion what do you want from that person so he can bring me what he can bring me his ear he can bring me his ear and and his heart in which he can listen to me and listen to that information I'm throwing at him I'm giving him he can take it on point that's what the sheikh is saying رحمه الله so the word what does it mean ليصغي يصغي in the Arabic language is when you come close somebody like this and you say ha it is يميلو and the ba' in the word بقل بل the ba' in that is إلصاق with ba' للإلصاق ليصغي قلبه so he can bring his what he can bring his heart close to me and listen attentively and take that information that I'm pouring into his heart who's present who's ready who's willing to take it we'll stop there إن شاء الله سبحانك الله بحمدك