 تفوته آدك الأيام فتا المصاف ودريسي المصاف ودريسي قل لو كنت أعلم الغيب إذا كنت أعلم الغيب لا أكثرت من الخير وما ما سني أسوء إذا كنت أعلم الغيب حاموا لن أخبرني لقد فعلت الكثير of good وكنت ترى المسجر صلى الله عليه وسلم أعتقد أنه أثماني بن مضعون أعتقد أنه هو وقد فعلت ثم ، الشبابين يبدأوا بقرأ أثماني بن مضعون وانا يقولون أنه أثماني is in jannah وانا يقولون أنه هو سيدة نبي وانا يقولون أنه يقرأه ومصافة صلى الله عليه وسلم ومقرأوا عليه سلم أنا رسول الله أنا مصافة صلى الله عليه وسلم وعلا أعلم ما يفعله أنا مصنجة الله و لا أعرف ما ستفعله لا أعرف ، أنا مصنجة الله و لا أعرف أين هو لا أعرف أين هو لذلك يظهر لك مصنجةنا عليه الصلاة والسلام بعض الناس عندما يقوم with him after his death عليه الصلاة والسلام و يأخذوا بطريقة بها و يقولوا ما أحبه لا أحب و ترفعوني و أوقى منزلتي التي أنزل الله أنزلني الله لا أعرف ما يخبروني أبو the status that Allah gave me what was the status that Allah gave him he is a slave what is the status what is the status that Allah gave him he is a slave he is a messenger و قد عقد المصنف رحمه الله لذلك بابا في كتاب ترحيل و the author محمدنا عبد الوهاب he designated a chapter in his book كتاب التوحيد he called it what بابو the chapter ما جاء that which has come في حماية المصطفة the messenger صلى الله عليه وسلم and safeguarding and protecting حما التوحيد safeguarding the boundaries of the توحيد و سد طرق الشرك و also barricading and blocking off the path to the shرك so there was already a chapter like that in his talk there was already a chapter like that in what افتاب التوحيد he already did that he spoke about it there و كما and also now we're going to carry on ابن عثيم his explanation و كما بينا الله تعالى الإخلاصة و أظهره and the same way بينا الله الله clarified الإخلاصة sincerity و أظهره and Allah made it apparent الله clarified he explained to us in the Quran sincerity and also what did Allah do بينا ضده and Allah also clarified to us opposite to it which is what و هو الشرك فقال تعالى الله said إن الله لا يغفر الله is not one that forgives أن يشرك به for him to be associated partners with him و يغفيره and Allah forgives ما دون ذلك anything that is beside that لمن يشاء whoever he wills وقال تعالى الله also says و عبد الله واشب الله و لا تشرك به شيئا and do not associate him with partners at all because we took if a la after it comes a what in a keratun and indefinite what does it show فتعم it shows generalization وقال تعالى الله also said و لقد بعتنا we have sent في كل أمة in every nation رسولا a messenger what was the messenger's message أن عبد الله واشب الله و جتني بو stay away from what الطاغوتة stay away from the طاغوت but what is everything that is worship besides Allah and he is pleased with it و الأيات في ذلك كثيرا طول and the verses that are in this matter are a lot the verses that are pertaining to what in clarifying the توعيد are you with me the verses that have come regarding clarifying the توعيد and making obligatory on everyone to come with إخلاص in the worship of Allah and also to clarify shirk and to warn against it there are a lot in the Quran they are what? a lot so the verses that talk about توعيد and the importance of توعيد and to come with توعيد they are excessive and the second thing which is the verses that talk about shirk and warn against shirk and speak about its dangers and its consequences are also a lot و يقول النبي صلى الله عليه وسلم and the messenger said ملقيا الله anyone who meets Allah لا يشرك به شيئا and does not associate him with partners دخل الجنة anyone who meets Allah the day of judgment and he has not associated Allah with partners he will enter jannah or she will enter jannah و ملقيا who anyone who meets Allah يشرك به شيئا and he has associated partners with Allah دخل النار he will enter the hawfaya رواه مسلم من حديث جابر إمام مسلم he narrated it من حديث جابر رضي الله تعالى عنه حديث صحيحين من حديث عبدها المسعود ازواو عبدها المسعود narrated it ان اسم بخاري and Muslim but what says in this حديث is ملقيا الله لا يشرك به شيئا دخل الجنة و ملقيا هو يشرك به شيئا دخله الناراء عبدها المسعود صحيحين when he narrated the حديث من مات anyone who dies يشرك به شيئا دخل النار عبدها المسعود he said that the prophet said anyone who dies associated partners with Allah will enter the hawfaya after عبدها المسعود narrated that the حديث of the prophet he said و قلت أنا القائل عبدها المسعود said I am the one who said من ماته the one who dies لا يشرك به شيئا دخل الجنة the opposite because the prophet didn't mention the opposite the prophet only mention شرك the prophet only said من مات anyone who dies يشرك به شيئا دخل النار anyone who dies associated partners with Allah will enter the hawfaya that's what the prophet said but عبدها المسعود he understood from it what مفهوم المخالف he understood the opposite from it which is the one who dies and does not associate partners with Allah will enter جنة and that shows us that the Sahabas they used to see the evidence in the reform the دلالة المفهوم if it can be implemented as they used to see that of course without a doubt that the منطوق and we spoke about that in our شرح of رسالة الله طيفة والشرك على نوعيني شرك بلعثيمين says that the shirk is of two types before we go into the shirk it's important إن شاء الله تعالى we take that then what's the meaning of shirk the shirk has come in many many meanings in the language many meanings and I'm going to tell you each one إن شاء الله تعالى the first meaning that the shirk has come in this is not in the شرح of بن عثيمين رحمه الله تعالى so it's a sign benefit right this time the shirk shirk linguistically has come in many meanings the first one it came is الاشتراك وفي الشيء بين اثنين فصاعدا it is to associate in a matter between two or more and the evidence for that is the hadith of the Prophet ﷺ it said he said المسلمون the believers are what شركاء the Muslims they share in three things three things we Muslims share no one's got right over no one over it we all share this common rights الماء وطا وطا is owned by everybody no one can claim this is my water I'll sell it to you water generally is owned by what by everyone if you come to a place where there's a river running you can't stop the people from drinking from it it's owned by everyone it's shared the second one is the grass the green grass no one can claim of course the rulings differ here of course if the person owns the land he bought the land he put a fence behind it and it's his if the person bottled the water and he put effort in cleaning the water and he brought it to the people he can charge that's not what he's talking about speaking about an open land where you found water you see you can't charge the people for it but if you've taken a machine and you plug it in to bring the water out and you can charge no problem وَالْكَلَ and the grass no one owns it the Muslims all share this together وَالْنَارِ the fire fire isn't something is yours you don't own fire are you with me and based on that some of the they took if a person ask you for fire because countries like Africa they don't have these cookers that they cook with the people what they do is they have charcoal they burn the charcoal when they're cooking and then later what they do is the ashes that come from it they bury the charcoal and the fire it doesn't die out and in the morning all they do is they just start and it comes back sometimes what happens is they don't bury it very well they don't bury it to what very well and because they haven't buried it very well what happens is in the morning you'd have to go ask some of the take that you have to give it to them because the fire is not yours so you have to they take your charcoal and they take their charcoal and they stick it together and they blow over it for about a bit and then the fire goes into the other one and they give you back your one and they start using it like that so the the evidence in this is what that the word in the language it means what sharing between two or more is called okay also the other what تسوير to شيء بغيره also the other meaning is to make equal things between one another you say this is the same as this is to make things equal one another and to make them same the third meaning that it comes in it comes in what is what is الحصة when نصيب a portion it's also called what for example what Allah said in the Surah وما لهم فيهم من شرك and they do not have in it any نصيب a portion of it also the meaning that it comes in the language is الخلط وضم when you mix two things or you bring these two things together that were separated you bring them together it's called شرك so if you take milk and you add water to it you've mixed and many other meanings that it comes in many other meanings how many types are there there are two types شرك which is أكبر and شرك which is أسخر that she is going to mention to us إن شاء الله تعالى but the best definition that goes to both of them is if somebody asked you what is the difference between شرك أكبر and أسخر what's the difference what's the difference between شرك أكبر and شرك أسخر فالشرك أسخر يلغل منها فأفا فالشرك أسخر من الله تعالى تعالى إنه من يشرك بالله فقد حرم الله علي الجنة ومقواه النار ومعلي ظالمنا من أنصار الله يشرك جنون إن الله لا يغفر أن يشرك الله doesn't forgive the one who does شرك where have you got the big one and the minor one where Allah just a shirk when I just mentioned and I put up an actual learner it's show enough shirk is a minor major minor so then isn't that sharing Allah with something show enough ها يسعد توق but the verse you mentioned when shirk ever comes it's never minor exactly so why have you said that this is the only referring to the major one what's the verse before it the verse before is ريسة من أمالية telling these people that Allah الشيخ السلام تخدأ it's all of it minor and major this is important many people don't they don't really understand it so what do you mean it leads to it what leads to it what do you mean leads to it how does it the best meaning somebody is still the best meaning is شرك الأصغر شرك الأكبر سوري it goes against the asal of iman it will strip you from the asal of iman your original essence your iman goes are you with me where a شرك الأكبر it goes against other than the asal of the iman it goes against your كماله الواجب it goes against your كماله الواجب when we took it about iman we said the iman is divided how much أصل الإيمان كماله الواجب كماله المستحب are you with me so شرك الأكبر it goes against what شرك الأكبر يناف التوحيدة من أصله شرك الأكبر it negates the asal of the iman meaning once you've done it you're a disbeliever where is which شرك الأصغر where does it go where does it go against it goes against كماله الواجب كماله الواجب so the person is is what still a believer he's still a شرك المستحب he's gonna explain that to us النوع الأول the first time شرك الأكبر it's a major شرك مخرج عن المله it will take you out of the religion وهو أن it is كل شرك every shirk أطلقه الشارع the legislator mentions unrestrictedly وهو منافل التوحيد and it negates your توحيد منافات مطلقة it negates your إيماء your توحيد unrestrictedly it takes it all it will go so this one is what هذا مخرج من المله this is the one that takes you out of the religion مثل أن يصرف الشيء من أنوع العبادة لغير الله it is that the person diverts any type of the عبادات for other than Allah he diverts it from Allah to other than Allah for example when you pray for other than Allah for example he prays for other than Allah or he slurts for other than Allah or he warns for other than Allah or he may say oath for other than Allah or he calls on to other than Allah مثل for example يدعو صاحب for example he calls on to a person in the grave or he calls on to a person who is absent even if he is alive but he is absent or يدعو يدعو لإنقاذه so he can save you he can save you من أمر from a matah لا يقدروا عليه إلا الحاضر no one else can help you on this matah except a person who is who is present وأنوع الشرك معلومة فيما كتبه أهل العلم and the types of شرك are known in regards to the scholars have written regarding this matah meaning the scholars have written regarding this matah the scholars have mentioned that and now الثاني the second type the second type is الشرك الأصغار the minor shirk و هو and it is كل عمل in every action قولين utterance every action by way of utterance أو فعلي ين by way of action أطلق عليه الشارع in which the legislator he described it وصف الشرك that the shari'a referred to it as شرك لكنه بقص لا يلاف التوحيد المنافات المطلقة but it does not negate التوحيد a negation which is unrestricted مثل for example الحلف بغير الله swear by other than Allah فالحالف بغير الله because the one who swears by other than Allah الذي لا يعتقد who doesn't believe أن لغير الله يتعالى من العظم he believes that other than Allah other than Allah doesn't deserve honoring ما يمثل عظمة الله that which is equal to the honoring of Allah مش يكون شرك الأصغار this person has done a شرك الأصغار pay attention he is swearing by other than Allah right? is he not? he is swearing by other than Allah but swearing by other than Allah isn't that you honoring a person a creation of them Allah isn't it? it is but he doesn't believe that if he doesn't believe it what is he telling you to شرك أكبر but he doesn't believe that he is swearing by other than Allah he is it's شرك أصغار because when you ask me أخي what are you doing he will say to you what أخي I know Allah is the only one but still doesn't stop him from fully to شرك أصغار but if he says yeah no I'm honoring these people as much as I honor Allah if all they fell into it شرك أكبر ومثل الريائي and also showing off وهو خطير and it's very dangerous قال فيه النبي the messenger said it's very dangerous this type of shirk قال فيه النبي the prophet said أخوفوا ما أخافوا عليكم الشرك الأصغار I fear for you that which I fear for you is الشرك الأصغار I fear for you فسؤول عنه the messenger was asked and then he said إمام أحمد إبن أبي إبن أبي دنيا بيحقي زهد they narrated it from the narration of محمود ابن أبيد رضي الله تعالى عنه the most comprehensive definition of شرك الأصغار is as follows or how to identify it this is the best way شرك الأصغار is everything that the sharia prohibited with me it's everything that the sharia what it prohibited which is a means to shirk الأكبر it's a means to get to a shirk الأكبر and the sharia also called it shirk the sharia called it a what it called it a shirk so what does it have to be the sharia has to first of all number one the sharia has to prohibited number two it has to be something that will lead you الأصغار أكبر sorry it will lead you to what شرك الأكبر and the third thing is what the sharia called it a shirk good شرك من عثيمين وقد يصلوا الرياء وإلى شرك الأكبر the showing off can lead you to إلى شرك الأكبر it can lead you to the major شرك وقد مثل ابن القيم ابن القيم he gave it an example رحمه الله للشرك الأصغاري ابن قيم he gave an example to شرك الأصغار بيسير الرياء the little showing off وهذا يدلو this shows that shows ابن القيم said when he spoke about minor shirk he said that it's the minor showing off because the major showing off is شرك الأكبر وهذا يدلو and this shows على أن كثيرا الرياء قد يصلوا إلى الشرك الأكبر that if the showing becomes a lot it can become شرك الأكبر pay attention وقد ذاها ببعض أهل العلم some of the scholars they took إلى أن قوله تعالى that statement of Allah إن الله لا يغفر أن يشرك به الله will not forgive the one who does شرك for him ياشمل it consists of كل شرك in every type of شرك ولو كان أصغر even if it's little and one of the people that held that view as I said إبن أثيم ذاها إن الله لا يغفر أن يشرك به also the minor falls under it why because الله تبارك واتعالى ودني سي إن الله لا يغفر أن يشرك أن الله تبارك واتعالى it's called general and he did not give any restriction and he did not say أصغر so Ibn Taimi said that they both fall under it فلواجب what is obligatory is Ibn Ulqa إبن أثيم he says that the person he is cautious from shirk unrestrictedly don't worry and say to yourself it's minor no stay away from it نعم فإن عاقبته وخيمة its consequences is bad عاقبه means consequences وخيمة means it's bad وخيمة means something bad قال الله تعالى الله said إنه من يشرك بالله the one who associates partners with Allah فقد حرام الله الله has prohibited from him الجنة جنة الله has prohibited from you وما أواه النار and the hellfire is your abode وما يألي الظالمين من أنصار and the transgressors and the oppressive and the criminals who are felony to shirk they don't have no one giving them victory they have no answer they are supporters that day so the one you're doing the shirk for he won't help you he's not going to be a nasir for you that day فإذا حرمتي الجنة على المشركين so if jannah was made haram from the one who has fallen into shirk لزمة then what is necessary is أن يكون خالد وفي الناري that he's in the hellfire forever في الناري أبدا that is in the hellfire there forever فالمشرك بالله تعالى the one who associates partners with Allah قد خسر الآخرة فالمشرك بالله the one who associates partners with Allah تعالى قد خسر الآخرة he has he has lost the hereafter لا ريبا without a doubt لأنه في الناري خالدة because he's in the hellfire forever وخسر الدنيا and he's also lost his dunya لأنه because ما قامت عليه الحجة لأنه قامت عليه الحجة because the proof was established on him وجاءه النذير the warner came to him ولكنه خسر but he has lost لم يستفد من الدنيا شيئا he did not benefit from this dunya anything قال تعالى الله says قل إن الخاسرين there really those who are lost الذين خسروا أنفسهم they are the ones who lost themselves they destroy themselves وأهليهم and their families the day of judgment they've led them to destruction ألا ذلك هو الخصران المبين that is the true loss a person can go through so many people الله تعالى تعالى saying lost is really what and lost is really what you know I was reading the news the other day and guess what they said in this country one of the richest men in this country recently is a billionaire he had a big company he had a what he had a big company the son killed himself he threw himself from a building have you guys seen or heard it recently he threw himself from a building and they found him outside it's in London rich guy rich family I think they're originally Indian but extremely rich billionaires billionaires they're a big company I forgot the name so why it's an ayat قل إن الخاصرين الذين خسروا أنفسهم وأهليهم يوم القيامة ألا ذلك هو الخصران المبين because in this studio he didn't have to agree with him the one that came to him the proof was there but what he turned away and in the hereafter he destroyed himself he destroyed his family and then Allah says to him that is a clear loss the business you lost was nothing the true loss is the person who loses Tauheed ألا ذلك هو الخصران المبين يبنو أثيميس فخسرا نفسه he destroyed himself لأنه لم يستفد منها شيء because he didn't benefit anything from it وأوردها النار and he brought it to the house fire he what he brought himself to the house fire وبيسل ويرد المورود and the evilest place to go to is the house fire وخصر أهله and he destroyed his family لأنه إن كانوا مؤمنين if they were believers فهم في الجنة they are in Jannah فلا يتمتع بهم he's not going to enjoy them وإن كانوا في النار and if they are in the house fire فكذلك I like that he's not going to enjoy his own family لأنه كل ما دخلت أمة لعنة أختها the people in house fire you and your wife who are both going to the house fire or you and your you're not going to enjoy each other you know why because every time a group of people enter the house fire they test the ones that come after them as Allah said كل ما دخلت أمة لعنة أختها every time a group enter they start cursing the previous ones they're like why are you squeezing us in here وعلمنو أن الشركة خفي شركة is very hidden وقد خافه خليل الرحمن the close friend of Allah نبي اللهي براهيم faded وإيمان ملحنة فائد and he is the leaders of those who've diverted from shirk كما حك الله عنه as Allah has informed us in his affairs about نبي اللهي براهيم what did he say وجنبني وبانية أن نعبود الأصنام ووالله I diverted myself and my children to worship in idols وتأمل إبن عثيمي he said look قولوه the statement of ibrahim which is what وجنبني ووالله I diverted me ولم يقول he didn't say ومنعني stop me from it because he said لأنه because the word اجنبني where does it carry اجعلني في جانب عبادة it means what the word اجنبني means what make me on a on the other side stop me from it is when you've already come to it اجنبني means what where you make shirk make me on the other side of it اجعلني في جانب عبادة make me on the side of عبادة والأصنام في جانب and also make I do worshippers and I do worshipping on another side separate me from it and that is far more eloquent وهذا أبلغو and that is far more eloquent and more powerful than the meaning of the word امنعني and prevent me from لأنه because اذا كان في جانب وهي في جانب كان عبادة because if you are in one place and I do worshipping is another place you're far from it وقال ابن أبي ملايكى and ابن أبي ملايكى he said I met 30 من أسحاب أسولي الله the companies of the messengers 30 of them كلهم차�وا ا ambush for themselves I meet 30 of the companies of the messenger each and every one of them a scan of hypocrisy قصة that statement by Imam Al-Bukhari narrated it in his Kitab Al-Imman and the chapter he brought it in is very powerful he brought it in a chapter Bukhari is a wisdom why he brought it under that chapter he brought it in Kitab Al-Imman number 1 and then he that's in the book he brought it in then in the chapter he called it the chapter of the believer being scared that his actions negative ... and he doesn't know scare you if these actions can ما عرضت قولي على ع Zhong I didn't mean I didn't want لقد لم أقوم بإمكاني الوصول إلى الوصول إلى خشي لقد أخذت أن أكون مكذباً لقد أخذت أن أكون مجرد و سأكون أخذت أنك مجرد و الوصول إلى حسن البصري في which he said ما أخافه sorry حسن البصري he said ما أخافه no one fears hypocrisy إلا مؤمنه إذا تبليباً ولا أمنه and no one finds safety from hypocrisy إلا منافق except he is a hypocrite ابن عثيمين و قال أميل المؤمنين عمر ابن الخطاب عمر رضي الله تعالى عنه يسدت الحديفة من اليمان ابن عثيمين said it لا أمر ابن الخطاب رضي الله تعالى عنه يسدت حديفة يسدت حديفة حديفة تمن اليمان انشو دوك الله I swear you by Allah هل سماني انشو دوك الله I swear you by Allah هل سماني لك رسول الله Did the messenger sallallahu alaihi wasallam mention me مع من سمان من المنافقين from those in which he has mentioned from the hypocrites عمر من الخطاب اسكير فوات فيخشى فاروق هذه الأمة عمر من الخطاب اسكير فوات على نفسي ان يقول منافقه يسكيدة همائي بحيباكريت عمر يسيت حديث فتبنو اليمن انشو دوك الله I swear you by Allah هل سماني لك رسول الله هل سمانه صلى الله عليه وسلم I mentioned me amongst the hypocrites مع من سمان من المنافقين شغمنا ثمين سيسافتلات مع ان رسولة even though the messenger sallallahu alaihi wasallam بشاره بالجنة even though the messenger sallallahu alaihi wasallam gave عمر اجلاء the tidings of جنة ولكنه خافا but Omar رضي الله عنه سكاد ان يكون ذلك ولكنه خافا Omar رضي الله تعالى عنه سكاد ان يكون ذلك لما ظهر he's scared because the prophet only judged him on that which was apparent رسول الله صلى الله عليه وسلم من افعاله في حياته while the prophet was alive that which was apparent at that time but things have probably changed in his heart and he's scared والله نوان ابن عثيمين فلا يمنوا النفاق إلا منافقون that's the statement of Hassan al-Basila before فلا يمنوا النفاق إلا منافقون no one finds safety from hypocrisy except he's a hypocrite ولا يخاف النفاق and no one fears hypocrisy إلا مؤمنون except he's a believer فعال العبدي شغمنا عثيمين أن يحرص على الإخلاص that he always strives to his sincerity وأن يجاهد نفسه عليه and that he fights his soul in regards to that matter قال بعض السلف some of the pious witnesses they said ما جاهت نفسي على شيء I have never fought ما جاهت نفسي I have never fought myself على شيء اي ماتا ما جاهتها على الإخلاص the way I fought with myself in terms with sincerity the way I fought with myself in regards to sincerity I've never fought with myself in any other way فالشركة ابن عثيمين شركة is أمر صعب جدا شركة is a matter that is difficult ليس بالهييني it is not an easy matter حيين it's not easy ولكن الله ولكن الله يؤسر الإخلاص على العبد but Allah makes sincerity easy upon the servant وذلك and that is بأن يجعل الله and that is by Allah making him وذلك and that is بأن يجعل الله and that is for him to make Allah نصب عينه in front of his eyes نصب means in front of his own eyes فيقصد بعمله وجه الله and that he intends Allah in his actions والله here a person should stay away from stay away from showing off and people seeing your actions the messenger صلى الله عليه وسلم he used to make dua and he used to say this the messenger صلى الله عليه وسلم used to say والله I seek refuge in you for me to associate you in part with partners and I know and I'm doing it and I ask you for forgiveness in that which I don't know ابن أبي شيبة narrated that أبو يعلى narrated that بخاري narrated it شيخة للباني authenticated it الله تبارك وتعالى سنض القرآن يعرفون نعمة الله they know the blessings of Allah ثم ينكرونها and then they reject it واكثرهم الكافيرون and the majority of them are disbelievers when مجاهد commented on that verse which is the 83rd verse صورة النحل أي 83 when مجاهد commented on that verse he said هو قول الرجل it is the statement of a man saying هذا مالي this is my wealth ورثته من عن أبي this is my wealth ورثته من عن أبي the verse says يعرفون النعمة الله they know the blessings of Allah وفأين ذلك They reject it and the majority of disbelievers مجاهد said that the way that they reject it they say this is my wealth I inherited it from my full father that is where I got it from عوني بن عبد الله he said عوني بن عبد الله he said يقولون هذيوا تشعر لو لا ف creativity عوني بن عبد الله he said وطريقة أن يتكلمون السلامة من الله فالتأكيد يقولون أنه لو لم يكن لديه فكرة لديه فكرة سيكون فكرة كذلك هذا هو كيف يتكلمون السلامة من الله ابن قطيبة قال انهم يعرفون النعمة الله ثم يُنكِرونها يقولون هذا بشفاعة آلها هذا هو التجميل من الأجلات of our idols أو أيضاً أيضاً من المساعدة الشيخ الإسلامي بنو تايميا قلت all those statements in مجموعة الفتاوة الشيخ الإسلامي بنو تايميا قلت a benefit from a hadith so insha'Allah I will guarantee you mention it to conclude it with this chapter insha'Allah I hope you guys can pay attention it's a bit long but I will read it on you guys it's of benefit الشيخ الإسلامي بنو تايميا قلت the hadith of Zaid Ibn Khalidi رضي الله تعالى عنه that the messenger صلى الله عليه وسلم he led the prayer one day صلى الله عليه وسلم the messenger led us the prayer and the prayer that the prophet led here was the fajr prayer and he led them in Hudaybiyah the place Hudaybiyah the messenger led them على إثري سماء إن كانت من الليل when there was a thing in the sky that just took place the prophet صلى الله عليه وسلم when the prophet prayed and he finished the prayer he looked at the people and he looked at them and he looked at the people and he said هل تدرون ماذا قال ربكم do you guys know what your lord just said and then they said الله و رسوله أعلم and his messenger know the messenger صلى الله عليه وسلم he said أصبح من عبادي this morning from my servants they have come a group who are مؤمن بي a group of them who are believers in me و كافرون مؤمن بي و كافرون a group who are believers in me and a disbeliever فأما من قال as for the one who says مطرنا بفضل الله و رحمته the rain that came down from the sky and that which was down on us and that cloud and the rain that came and we were given it with the virtue of الله سبحانه وتعالى that rain that we got those who said that we got it with Allah's mercy and his virtue فذالك مؤمن بي those are the believers who believe in me كافرون بالكوكبي and they are disbelievers of the they are the disbelievers of the the stars those who say that those who bring the second party the prophet و أما من قال مطرنا it rained based on what based on the star of this star was there and it moved from there and it rained because of that فذالك كافرون بالكوكبي those are disbelievers of me مؤمن بالكوكبي and they are believers of the the stars they are disbelievers of those امام البخاري المصر امام المصر امام المصر امام المصر و هذا كثير في الكتاب والسنة that is a lot in the book of Allah and the Sunnah of the Messenger يذم سبحانه الله تبارك وتعالى ربوكس من يضيف انعامه تعالى إلى غيره anyone who attributes to Allah the blessings that he has given to other than him و يشرك به أسوسيس معه قالبعظو سلافي ابريو تايمين يقول يقول يقول يقول يقول يقول يقول يقول يقول يقول يقول يقول يقول يقول يقول يقول يقول يقول يقول يقول يقول يقول يقول يقول وكما يقول في نحو ذلك من ما هو أجالنا على ألسلت كثيرا. ويصلي من عطيميا هي جزء. انه يفتح هذا الكلام والله. وكما الكثير من الناس يقول ، ويقول ، انه يتكلم على أعيانهم. يتكلم عن مباركة ، لما ليس لما يحدث عن المساعدة. ويجب أن يتكلم عن قراءة. ما يعني لما يعني لما يعني لما يعني لما يعني لما يعني لما يحدث عن المساعدة. لا. الانسان جيدة ، الانسان جيدة و المدينة are only the means. Why are you placing the benefit on them or the blessing on them? They are just the means. All of that can be in place and Allah can still turn over you. بوت سبحانه وتعالى