 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا بابا دلا وياله من شراف عظيمي بسم الله الرحمن الرحيم ذي أوث رحيمه الله He started his book by saying الإمام المجدد شيخ الإسلام محمد من عبد الوهاب أجزى لله له المثوبة والمغفرة He started his book by saying بسم الله الرحمن الرحيم Why did he do that He did that اقتداء بكتاب الله تعالى He's following the الله سبحانه وتعالى in that وتأسيا بالنبي صلى الله عليه وسلم And he's also following the messenger صلى الله عليه وسلم فإنه كان يبدأوا كتبه بالبسملة And the prophet used to start his books and his messages with the بسملة As إمام البخاري He narrated in his صحيح حديث نمبر 7 And Imam Muslim حديث 1773 من حديث عبد الوهاب حديث عبد الوهاب بخاري بروتن بكتاب البدء الوحي And the prophet صلى الله عليه وسلم And he started with it عظيم الروم بسم الله الرحمن الرحيم من محمد عبد الله ورسوله So the prophet صلى الله عليه وسلم is sending a letter And he is starting with بسم الله So the author محمد عبد الوهاب He is following the path of the messenger صلى الله عليه وسلم And also he is following الله تبارك وإتعالى Because Allah started the Quran If you open the Mus'haf right now The first surah that comes out is صورة الفاتحة And Allah started with بسم الله بسم الله الرحمن الرحيم There is also another حديث with the scholars They also bring in these kinds of مناسبات They also bring it here Which is a حديث القولية في مسألة في مسألة البسملة The hadith where the prophet صلى الله عليه وسلم They attribute to him that he said كل أمر فيبال لا يبدأ فيه بسم الله فوأبطر Any matter That a person does not start with it بسم الله Then that matter is deficient If you don't start with بسم الله In a matter Then that matter is deficient This حديث An Imam خطيب البغدادي He narrated in his كتاب الجامع لأخلاق الراوي واداب السامع An Imam سبكي He brought it in his book طبقات الشافعية الكبرى He brought it in the مقدمة On the authority of Abu Huraira رضي الله تعالى عنه This is excessively weak Because it's from the narration of أحمد إبنو محمد إبنو عمران Who is very well known as ابن الجندي خطيب البغدادي He narrated in his تاريخه بغداد كان يضاعفه في روايته ويطعنوا عليه في مذهبي ويطعنوا عليه في مذهبي He was weakened in his narration And he was also criticized for his madab من هياد مذهب التشيع الشيعزم يبنو عراق يسان يستنزيه الشريعة المرفوعة يساد شيعي اتهمه ابنو الجوزي بالوضع يساد شيعي ابنو الجوزي اكوز دموف of a fabricator He fabricates لحاليث also ابنه حجر للأسقلان ورحمه الله He weakened it as he transmitted it from the author الفتوحات الربانية الشيق محمد ناصر الدين رحمه الله It is the first hadith He started with his كتاب الواقع الغليل his كتاب الواقع الغليل شغل الباني The first hadith he brought it in that book of his And he weakened it What benefit does it hold to start with the basmala What benefit does it hold to start with بسم الله الرحمن الرحيم Number one is الله سبحانه و تعالى He started his book with the basmala كتاب الله تعالى حيث بودئ بالبسمالة Allah's book the basmala was started with it And the second one as I said before is ما كان يصنعه النبي صلى الله عليه وسلم في كتاباته إلى المنوك The Prophet صلى الله عليه وسلم He used to start with the basmala in the letters he would send to the leaders The grammatical analysis of بسم الله الرحمن الرحيم بسم الله بسمي is جار أنا مجرور الباء is حرف جار نا اسم is مجرور جار and مجرور they have to be connected to something What are they both attached to And what are they connected to But if you say In the name of Allah In the name of Allah what It has to be connected to something The scholars they said It is something مقدر Something that cannot be seen It is also متأخيرا It is delayed And this goes against قاعدة النحات This goes against the principles That the grammarians put The grammarians they say That في متعلق الجار والمجرور أنه يقدر مقدمن The قاعدة is That which is connected to the جار and مجرور should be hidden But it has to be مقدم It has to be before That is the أصل Not متأخيرا But the reason here is Why the قاعدة has been broken here Is ليحصل التبرق بالبسملة So one can find بركة In starting with the بسم الله To get بركة from it That you say it first before What you want to say So in the name of Allah I eat Or in the name of Allah I stand So the بركة comes By you saying In the name of Allah Before anything else What is the type Of Thing That is hidden What is it That's hidden و أما نوعية المقدر The grammarians They are all In Dispute Regarding this matter There's a خلاف Some say اسم Some say فعل But that which we choose is That it's a فعل It's a verb And then again They disputed What type of verb is it Is it a general verb Or is it مَا يُنَاسِبُ المقام A verb that is befitting Into the place Should we make a general verb Should we say In the name of Allah I start It can be used for anything Or should we use A فعل Which is يُنَاسِبُ المقام So when you're eating You say In the name of Allah Eat When you're reading You say In the name of Allah I'm reading To use a verb That is يُنَاسِبُ المقام Or should you use A general verb We'll say بما يُنَاسِبُ المقام That which be fits the place So for example فالذي يقرأ The one who's reading يكون تقدير That the verb That's مقدر Is going to be بسم الله أخرى والذي يكتب The one who's writing He will say بسم الله الرحمن بسم الله بسم الله الرحمن بسم الله أكتبه And the remaining verbs الله يتح So we spoke about The jar and the majroum وربع بسم الله الله وربع الله الله is A اسم من أسماء الله تعالى الخاصة به علم على ذاتي الله الله is a name From the names of Allah That are specific to him And the meaning of it is المألوه حبا وتعظيما The one who's worshipped He's worshipped With the two pillars of worshipping Which is what كمال الذل مع كمال المحبة The person he loves الله تعالى And he completely humiliates himself for Allah تعالى And honors him That is Allah الرحمن اسم من أسماء الله تعالى It's a name From the names of Allah تعالى We can take the first opinion Which is الرحمن Is what ذو الرحمة الواسعة The one who's mercy is vast He does it for the believers And for the non-believers They also come under that one That's الرحمن That's one opinion And then الرحيم becomes موسل رحمته إلى من يشاء من عبادي He gives his mercy To whoever he wills From his creation Not for everyone And this is specific to the believers This is specifically To the what To the believers Because Allah said about the believers وكان بالمؤمنين رحيما And to the believers Allah is رحيم He didn't say رحمن سورة الحزاب آية 43 That's one opinion The second opinion That can be taken Which is what That the word الرحمن Is صفة ذاتية ورحيمة صفة فعالية Then الرحمن It is a sifa It's a characteristic That is within Allah That is not connected to his will Whereas الرحيم is a characteristic That is connected to Allah سبحانه وتعالى His will He does it whenever he wills It's an action of his He does it Whereas الرحمن is like سمع والبصر Like hearing and seeing They are صفة ذاتية Whereas الرحمن الرحيم is going to be صفة فعالية Which is He speaks when he wills Those are the two opinions That are taken regarding it ابن القيم He brings it in his بداع الفوائد Fast volume Page 24 Fast volume Page 24 You can find that there The sheikh after the بسملة After saying بسم الله الرحمن الرحيم The sheikh رحيمه الله He said اعلم نو رحيمك الله ما الله تبارك وتعالى هماسي عني The sheikh said اعلم نو رحيمك الله ما الله هماسي عني هذا الدعاء That's a supplication من المصنف It's a supplication And a dua From the author رحيمه الله فهو لك أيها القائع أو you who is reading The sheikh has made a dua for you And he also has made a dua for the what المستمع The one who is listening The one who is reading this book The sheikh has made a dua for you He said ما الله هماسي عني He has also made a dua for the one who is reading And this really shows us هو يدل على محبتي لك وشفقاته عليك This shows us The love that the sheikh has for us And the concern And the worry that he has for us And this اعلم رحيمك الله And in other places of his books He says اعلم رحيما لله وياكا وهذا فيه تلطف In this is what In this is to show how kind And tender to the sheikh رحمه الله And this also shows us إلا أن مبنى هذا العلم على التلطف That this knowledge That knowledge is based upon kindness And generosity And tenderness And that one should be very merciful towards Those who he teaches الرحمة بالمتعلمين That one has to be very merciful towards those Who he teaches And the sheikh he was known That he would use these types of statements And the sheikh he was known A type of statements يستعمل مثل هذه العبارات كثيرا He uses Allah Sometimes he would say اعلم أرشدك الله لطاعته Sometimes he would say أسأل الله الكريم رب العرش العظيم أن يتولاك في الدنيا والآخرة In his قواعد قواعد الأربعة And in other places he does else The scholars The scholars They used to narrate وكان العلماء يروون ويروون لمن بعدهم في منطلب الإجازة في الحديثي The scholars before They would narrate And it would also be narrated to them A particular narration If they wanted to seek إجازة in a hadith The scholars would all start with one hadith There was a hadith that the scholars would start with And that is the hadith of the messenger صلى الله عليه وسلم In which he said الراحمون يرحمهم الراحمان Those who are merciful الله سبحانه وتعالى وبيماسفوا تورزهم أبو داود الترمذي أن إمام أحمد من حمبل In his musnad They all narrated it من حديث عبد الله من عمر بن العاص أبو عصد الترمذي He said هذا حديث حسن صحيح This hadith It is known as و هذا الحديث هو المعروف عند أهل العلم بالحديث المسلسل حديث is known as حديث المسلسل تورو يتوكم بيقونية مسلسا قلما على وصف آتا مثلو أما والله أن باءني الفتا كذاك قد حدثنيه قائمة وبعد أن حدثني تبسما مسلسل is when narrators إبارة عن تتابع رجال الإسناني وتوارودهم فيه واحد بعد واحد على صفة أو حالة واحدة They would pass a narration to one another in a particular description or in a particular situation and of course it's of types ينقصم ذلك إلى ما يكون صفة للرواية وتحمل و إلى ما يكون صفة للرواية أو حالة اللحظة ينقصم ذلك إلى ما يكون أو حالة اللحظة إبن الصلاح يقوم بإمكانه إبن الصلاح أنه مقدمة مقدمة إبن الصلاح which is also known as علوم الحريث he made it the 30 the 33rd type and the third volume page 57 in the sharah of the qitaab الفية العراقي he brings it there that it means that the narrators will pass to each other a narration in a particular way for instance the professor I7 narrated the hadith and when he finished the hadith he asked the companions why don't you ask me why I am laughing or smiling he said this to his companions and then the companions they said why were you smiling why were you laughing for and then the professor Allah he smiled and laughed and so every narrator would say the same thing he would say to his students why don't you ask me why I am smiling or laughing and they would say why are you and he would say the professor when we heard it from him when I heard it from him he had said the same to us so every narrator would do the same this is called Muselsan this hadith is from the hadith which is Muselsan الرحمونة يرحمهم الرحمان why is it Muselsan is Muselsan because every narrator would say to his students that the first hadith I heard was this every narrator would say that he would say أول حديث إن سمعتوه من هو the first hadith I heard was this the first hadith I heard was this the first hadith I heard was this the first hadith I heard was this because to the top the companions who heard it from the prophet he said that this was the first hadith I heard and so everyone made they would say this is the first hadith I was given and so this hadith has a significance to us right now which is what the author brought it in the beginning ماسي الرحمة لله تبارك واتعالة وات رحمة on you there's a benefit we can also take about the word رحمة الله so we took a hadith benefit there's another benefit which we can take which is أصولي benefit أصولي benefit أصولي فق بيس benefit which is رحمة الله is جملة خبارية لفظا إنشائية معنى رحمة الله the form it comes in is a statement it's a statement رحمة الله it's a statement meaning رحمة الله الله سبحانه وتعالى has had mercy on you that's what it means if it translated it's a statement it's mentioning a matter to you but what is intended from it is what إنشائية معنى what is intended from it is a supplication إنشائية is a طلب or a دعاء or أمر or نهي all of those are what إنشائية إنشائية is anything which you can't say كذب to your light إنشائية means anything you can't say to a person you've lied but a person makes a دعاء can you say you lied if a person tells you to do something can you say you lied if the person requests something from you can you say you lied then all of that is called إنشائية خبر means a statement a person can lie you can say you've lied to me are you with me so جزاك الله خيرا is the same صلى الله عليه وسلم is the same all of those are what خبرية لفظا إنشائية so the author رحمه الله he said رحمك الله جملة خبرية لفظا إنشائية معنى رحمك الله the author said جملة which is خبرية لفظا إنشائية معنى so he said دعاء دعافه للمتعلمي the one who is seeking knowledge it's a دعاء for him now the question that we have here is the sheikh is trying to say مالله مرسي upon you meaning مالله forgive you from the sins that you have done in the past and may Allah also give you توفق ووافقك وعصمك فيما يستقبل and in the future to come مالله تبارك وتعالى give you توفق meaning give you the ability to stay away from sins in the future and may he also forgive you for the past sins that is when رحمة is mentioned by itself that's what it means when the رحمة is mentioned by itself that's what it means when it's mentioned alone that's what it means but if رحمة and المغفرة are both mentioned together they are both brought together then المغفرة means may Allah forgive you for the past and that which you have done في المغفرة لما مضى ورحمة and ماسي is لما يستقبل بالتوفيق للخير والسلامة من الظروب and الرحمة that means the future to come مالله سبحانه وتعالى give you a توفق to come with good and protect you from the sins that is when they come together so what is الرحمة and المغفرة what are they known as what is the qaida that we took إذا افتراقا وإذا افتراقا اجتماعا does that make sense it's like الإيمان and the Islam المسكين and الفقير and words like that the word الرحمة and المغفرة they hold that principle we will stop there إن شاء الله وتعالى for today and we will carry on tomorrow بإذن الله الكريم سبحانك اللهم بحمدك أشهد أن لا إله إلا الله استغفرك واتوب إليه