 وَأَقُولُ فِي القُرْآنِ مَا جَاءَتْ بِهِ آيَاتُوهُ فَهُوَ الْكَارِيمُ الْمُنْزَالُوْ وَأَقُولُ قَالَ اللَّهُ جَلَّ جَلَالُوهُ وَالْمُصْطَافَ الْهَاديِ وَلَا أَتْ أَوَّالُوْ الحمد لله رب العالمين له الحمد الحسن والثناء الجميل واشدوا الله إلا الله وحده لا شريك له واشدوا أن سيدنا ونبينا محمد صلى الله عليه وعلى آله واصحابه والتابعين لهم بحسان إلى يوم الدين أما بعد وإن شرح أفضي كتاب أخلاقه حملت القرآن بايل إمام الأجررير رحمه الله وإكسبلينه في القرآن وقلت لأوث رحمه الله والحمد لله الذي لهما في السماوات وما في الأرض وله الحمد في الأخيرة وهو الحكيم الخبير يعلموا ما يلجوا في الأرض وما يخرجوا منها وما ينزلوا من السماء وما يعرجوا فيها وهو الرحيم الغفور لأوث رحمه الله يجب أن يقوم بأفضل الله سبحانه وتعالى والله سبحانه وتعالى يقول الحمد لله ونحن قبل أن هناك 5 صور في القرآن والله سبحانه وتعالى يبدأ الحمد لله صورة الفاتحة صورة الأنعام صورة الكف السبع والفاطر هؤلاء هؤلاء 5 صور في القرآن والله سبحانه وتعالى يبدأ الحمد احفظ رحمه الله هناك العروب Ever truth ما يعتبره الله والله يقول الحمد لله يقوم بأفضل الله flatten الذي لحوءori لفعل Đاوال هو quy Roland الذي يخبرون الجوجل هذا يالي في39 ويجب يولي يقدم أمرerman أمر Highway هو وخجر all of the things ما في السماوات وما في الأرضي all of them are under Allah's kingdom سبحانه وتعالى and also all of the things that are in the سماوات يعني in the heavens and in the earth are all slaves of Allah سبحانه وتعالى they are all his slaves they are all his creation سبحانه وتعالى they fall under Allah سبحانه وتعالى's control يعني الله تبارك وتعالى controls them and he سبحانه وتعالى has power over them they cannot leave his kingdom سبحانه وتعالى then Allah سبحانه وتعالى he says وله الحمد في الآخرة and for Allah سبحانه وتعالى is the praise of the آخرة now the آخرة why was it specified that the حمد is for Allah in the آخرة إذن الله تبارك وتعالى does he not have حمد in the dunya does he not have it شيخ عبد الرزاق ابن عبد المحسن العباد he mentions he says خص الحمد في الآخرة مع أن الحمد لله في الأولى والآخرة لأن الآخرة يظهر فيها من حمده والثناء عليه ما لا يكون في الدنيا the praise is for Allah سبحانه وتعالى in the dunya and it is also for him in the آخرة but the حمد becomes very clear you see يوم القيانة آخرة it becomes clear and that he is praiseworthy سبحانه وتعالى so that's why the ayah specified Allah سبحانه وتعالى with حمد يوم الآخرة even though he has حمد in this dunya and he is praiseworthy in this dunya but it really becomes very clear that he is the one who is praiseworthy the day of judgement because everyone will realize they have no strength and no power and no one has control over anything except him سبحانه وتعالى وهو الله سبحانه وتعالى is الحكيم with a wise one and Allah سبحانه وتعالى he has complete wisdom all of Allah's actions that he does all of them are based on wisdom and Allah does not do anything unless there is an ultimate wisdom in it so everything he does سبحانه وتعالى all of them are with wisdom sometimes we know the wisdom behind some of the actions of Allah sometimes we know and sometimes we don't know and just because we don't know it doesn't mean there is no wisdom also الله تعالى is الخبير الخبير means المطلع على بواطن الأمور he is the one who knows the inner matters of things يعني الله has knowledge of the inner matters of things يعني every issue there is a ظاهر and a باطن an apparent and a hidden humans only see the apparent لكن الله سبحانه وتعالى وحدة he is the one who knows بواطن الأمور the hidden things in issues وخفاية الأشياء things that are hidden from our eyes he is the only one who knows it سبحانه وتعالى the same way he knows the outer affairs and the outer matters he knows the inner matters سبحانه وتعالى الخبير that's what الخبير means يعلموا الله سبحانه وتعالى he knows الله سبحانه وتعالى he knows ما يليج في الأرض وما يخرج منها الله سبحانه وتعالى he knows the seeds and the things that are planted in this earth الله سبحانه وتعالى he knows it the things that are dug into this earth وعلينا أن نضيفه إلى الأرض؟ فالخطوة فقالنا أخواتنا نخطيهم إلى الأرض ونضيفه إلى الأرض الله يعرف أنه سبحانه وتعالى He knows where everybody is buried سبحانه وتعالى He knows every seed where it is planted سبحانه وتعالى Look at that He knows it all سبحانه وتعالى أعني الله's knowledge is infinite brothers and sisters It has no restriction He knows all of that سبحانه وتعالى لا يوجد شيء منه. الله أعلم وما ينزلوا من السماء. He knows Subhanahu Wa Ta'ala that which comes from the sky. He knows the Subhanahu Wa Ta'ala. He knows what comes down from the sky. He knows the Subhanahu Wa Ta'ala. He knows the rain that comes down from the sky. He knows the angels that come down from the sky. وما يعرجوا فيها. And he knows what ascends to the sky. He goes up to the sky. He knows it Subhanahu Wa Ta'ala. And who are those that go up in the sky? قعروج الملائكة. The angels they go up into the sky. Do you see? And also what goes up to the sky is الكليم الطيب. This good speech. And كلمة الترحيد. And righteous speech. They also go up to Allah Subhanahu Wa Ta'ala. They ascend to Him Subhanahu Wa Ta'ala. والكليم الطيب. يعني meaning good words and good actions. إليه يصعد الكليم الطيب والعمل الصالح يرفع. الله raises the actions and the actions of the people and the good speech. It all ascends to Allah Subhanahu Wa Ta'ala. وهو الله Subhanahu Wa Ta'ala is الرحيم الغفور. Allah concluded the ayah with two of His characteristics. These two characteristics are Allah's name Subhanahu Wa Ta'ala. الرحيم الغفور. After what Allah mentioned, He concluded it with الرحيم الغفور. Subhanahu Wa Ta'ala. Why? Because Allah Subhanahu Wa Ta'ala He knows every single thing that we're doing. The things that we do in private. And no one else is aware of. The sins that we commit. The way we disobey Him Subhanahu Wa Ta'ala. He knows it all. He also knows what we were planning to do before we even do it. And all of that He knows it. Allah is saying to you I know everything you do. And I am aware of everything you do. But I am very merciful. I am merciful. And I am also forgiving for sins. Any sins that are committed. Any crimes that are done. Allah Subhanahu Wa Ta'ala. Forgive Subhanahu Wa Ta'ala. He is الرحيم the most merciful. And these characteristics are مختص بالمؤمنين. It's specific for the believers. Because Allah Subhanahu Wa Ta'ala He said وكان بالمؤمنين رحيمة. Allah to the believers. Only He is رحيم. لكن الرحمن is used for the believers and the non-believers. لكن الرحيم is only for the believers. الرحيم is specific and unique for the believers. Now The scholars like العلمة بن القيم and others they mentioned that الحمد has five pillars that He stands on. الرحيم and the pillars of الحمد are five. The first pillar sorry the first pillar is حمد. The one who is doing the حمد. The one who is praising Allah Subhanahu Wa Ta'ala The one who is standing up to praise Allah. That's the first pillar in which the حمد consists of. There's a Haamd. A person who is praising Allah. ملشو الحمد. The one who is initiating. The one who is doing the praising The first pillar. The second pillar is محمود The one who is being praised. The one that the حمد is done for. And that is who المنعم. The one who bestows the blessings. And who is that? الله Subhanahu Wa Ta'ala The third one is محمود به. That which we praise Allah with. And what is it that we praise Allah with? The حمد We do for Allah who is Subhanahu Wa Ta'ala It comes from the heart And it comes from the tongue. And those are the only two places where the حمد occurs from. This is where the difference between الحمد And a شكر occurs. شكر Is on the limbs. On the tongue. And also the heart. شكر That's what Allah Subhanahu Wa Ta'ala said in the ayah. إعملوا إذا شكر is an action. That's why we have سدود شكر. The prostration of شكر. And you're praising Allah who is Subhanahu Wa Ta'ala You're thanking Allah in your سدود. حمد on the other hand is not an action. حمد on the other hand is not an action. It's just what you vocalize and what you say. And it is also in the heart. The fourth pillar is محمود عليه. محمود عليه means The reason why you're praising Allah Subhanahu Wa Ta'ala. What are you praising Allah for? And this is The نعم. The blessing that he has done for you. And you're also praising him For what he is Subhanahu Wa Ta'ala. And this again is the difference Between الحمد and شكر. Okay. شكر is only For what you do for me. Whereas الحمد It's for what you do for me And for what you are. يعني What you are You're praising a person for. يعني We praise Allah Subhanahu Wa Ta'ala for what he is. Like this ayah that we just took الحمد لله الذي لهما في سماواتي وما في الأرضي وله الحمد في الآخراتي وهو الحكيم الخبر. But praising Allah Subhanahu Wa Ta'ala for what he is. That he is the king of everything. And that everything is Under his kingdom. And that everything Are his creation and his slaves. So we're praising him for that Subhanahu Wa Ta'ala. The fifth is صيغة The form in which you do the حمد. And the ayah showed us how we do it We say الحمد لله. Okay. الحمد لله. That's the five pillars In which الحمد Stand on. These are the five pillars in which الحمد stand on. The first one is حامد The one who's doing the praising. The second one is محمود The one that's been praised Which is Allah Subhanahu Wa Ta'ala The third one is محمود به What you're praising Allah with. يعني your tongue and your heart The fourth one is محمود عليه The thing that you're praising Allah Subhanahu Wa Ta'ala for And that is the blessings that he's bestowed upon you Subhanahu Wa Ta'ala The abundant blessings that he's bestowed upon you And the fifth one is صيغة The form in which you do the حمد And that is by saying الحمد لله. The scholars they say الحمد Is خبارية لفظا إنشائية معنى What does that mean? It means when you say الحمد لله It's a statement. But what is in that statement Is a dua نعم نعم The scholars they say That الحمد لله Is خبارية لفظا إنشائية معنى It's like when you say to a person رحمك الله رحمك الله Or you say صلى الله عليه وسلم These are statements يعني صلى الله عليه وسلم صلى is a past tense verb And it's past tense verb So you're saying الله praise the Prophet Even that though it is a statement But it's intended for it to be a dua Okay? It's intended for it to be a dua So when we say الحمد لله Even that though it's خبارية لفظا It's إنشائية معنى We are asking الله سبحانه وتعالى To bestow his never ending mercy And generosity and kindness And his favors onto us سبحانه وتعالى Then the author said أحمده على قديم إحسانه Now Scholars tend to do this a lot Which is that they bring حمد as a noun And then they bring حمد again as a verb Why do they do that a lot? I mean they mention For example you hear the خطيب saying إن الحمده إن الحمده إن الحمده That الحمد is a noun Because it has ألف اللام in there Anyone who studied basic Arabic grammar will know that That إن الحمد إن الحمده Okay? And then after he says نحمده again He brings it in a verb form So he brought it in a noun form And then he brings it in a verb form Why does he do that? Because when you bring it as a verb form It shows الدوام والاستمراء يعني أو الله We are still consistent upon praising you Whereas the noun doesn't show Continuation and consistency Where the verb does نحمده It shows consistency and continuation And that's why the author here brought it By saying أحمده I praise him سبحانه وتعالى I praise him What is it that he praises Allah سبحانه وتعالى for? على قديم إحسانه على قديم إحسانه Some of theنصخ of the Kitab Some of the manuscripts of the Kitab It doesn't have the word على قديم It actually has أحمده على تواتر إحسانه وقديم نعمه Whereas here It's turned over It's flipped over Which is أحمده على قديم إحسانه وتواتر النعمه So some of the copies They have a difference here But Let's cover the one That الشيخ عبد الرزاق عبد المحس عباد يوز He said أحمده I praise Allah سبحانه وتعالى And I am consistent In praising Allah For what? على قديم إحسانه The word قديم Are we allowed to refer to Allah As قديم Can we say Allah is قديم old? Is قديم from the names of Allah That the author used here Some scholars didn't like The usage of the word القديم And they were against using القديم And from the scholars that I've actually spoken about this In great detail Or even spoke about it Is أبنو أبيل عز الحنفي أبنو أبيل عز الحنفي In the He spoke about the word القديم And that قديم Is not from the names Of Allah سبحانه وتعالى And some scholars They've used it And The ones who've refused I mean The ones who've said Do not use the word قديم And the ones who've used The word قديم There's a way to reconcile Between their views So you might wonder How can you reconcile Between two polar I mean Two directly proportional Views To one another How can you reconcile Between the two What we say is that The قديم is two types The قديم is two types There's the unrestricted form of قديم I mean There's قديم Which is القدم المطلق The unrestricted form of قديم And that's the one Which is similar to الأول Where Allah تعالى Refers to himself Who is the first Allah is the first And that's the one That ألمام الأجرر رحم الله is referring to When he said أحمده على قديم إحسانه He means The first one And that's the one He's referring to I praise Allah And there's a second type Which is القدم النسبي The restricted type of قدم And it's the one Allah says in the ayah حتى عاد كالرجون القديم Allah mentions أحمده I praise Allah على قديم إحسانه I praise Allah على قديم إحسانه For his Blessings His continued blessings That he is the one Who started it There was no one Who came before him That gave us this blessing He is the first one سبحانه وتعالى يعني From the beginning He bestowed his blessings On his creation And he is blessing His creation Till this moment سبحانه وتعالى And he will be blessing them Until the day of judgment سبحانه وتعالى وتواتر نعمه And I praise him سبحانه وتعالى For his Multitude blessings وتواتر نعمه Means His multitude blessings The word التواتر It means التوالي وتتابع That which is One after the other That which is One after the other That which is One after the other That which is One after the other That which is I seek refuge from Allah From Allah There is nothing you Can say That's good Except Allah Gave it to Allah وتعالى Everything's from him لذلك للمساعدة للمساعدة اللي يقدم لك by thanking him for it and praising Allah for it يجب أن تقوم with two things for you it allows the current blessing that you have to remain and it brings about for you the blessings that you don't have the things that are missing from you it will bring it for you and ibn al qayim summarized it in one line and he said that it is شوهر للمساعدة للمساعدة للمساعدة للمساعدة للمساعدة it brings for you what you don't have the things that you don't have they'll bring it for you the blessings that are missing from you الله will bring it for you but first what's needed from you thank you for what you have and also what will happen is that the blessings you do have will also remain for you and ibn al qayim said that these two are all mentioned in one ayah which is if you show gratitude الله will increase it for you increase it means what you already have remains an extra is going to be given to you and that's why it's important that we are consistent insane الحمد لله i'll stop there إن شاء الله بإدن الله الكريم and i'll carry on tomorrow for our other session or the explanation for the other part of the book anything which i have said that was wrong or incorrect is from me الشيطان أن الله has messaged our free from it سبحانك الله ويحمدك أشد الله إلهي الله السلام عليكم if you're enjoying these videos and you'd like to keep up the day with all of the courses we're going to be running make sure you head over to amauathome.com