 فشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا بدادا ويا له من شراف العظيم من الأجل الصحيحية الأكتباء التي وضع cheers to Friday and Thursday and the best group of 10 days known asаша for the last 10 days. وال tipo أحبات الأجل المالية الأكتباء are the Friday's and Thursday's and the day of Arafa. when a comes to the 10 days, so in 10 slots, then it's what? لذلك الأول 10 داين والنائس والرومضان والأول 10 داين والنائس والدوغ يفجأ الذي يأتي right؟ والنائس والنائس والدوغ يفجأ رومضان is the best month for a person to read the Qur'an what's the best day to read the Qur'an? Friday, Monday and Thursday and the day of Arafa what about the last 10 days of? and the first 10 days of Duhidja what about the month The month of Ramadan is the best month for a person to read the Qur'an what about the month of Ramadan the month of Ramadan if while reciting the recite becomes stuck and is unable to remember the following verse and desires to ask someone to remind him is a point here to do so in a manner described by Abdullah يجب أن يساعد عبض الله إلى المسعود إبراحيم أن نخيل ورشير إبن عبيمة سعود يجب أن يساعد one of you ask his brother regarding the mess you should read that which comes before it and then keep quiet without saying anything and that as we'll show that he's confused so if a person has got a recitation wrong you're praying behind him brother pay attention to this if a person is in the middle of the prayer okay first of all what you have to understand is that you are in the fifth line no one wants to hear what you have to say right now are you with me don't shout from the fifth line yeah that's not your job even if you know it leave it for the people of the first line right at the back he shouts and the Imam he has a little sound coming what happened there no no that's not your job stay in the fifth line who is it that needs to recite the front they don't know it it moves to the second they don't know it it moves to the third they don't know it moves to the fourth what happens is sometimes four or five people are telling the Imam the Imam is getting more confused that's wrong that's what the first line is for if you know it just be quiet generally be quiet unless you see the way you deal with it is as follows before you move to the section is that you get the ayah that he read before it so let's just say for example right right so let's just say for example he got it wrong he jumped so he said are you with me brothers how do you deal with this situation the way you deal with this situation is that you just grabbed the verse before it that he got wrong so you bring him back to so he says so you go you take him back to so he will read and he will be forced to read the verse after right so when he reads the verse after that he will know he got something wrong you alerted him that's how عبد الله ابن مسعود ابراهيم النخع and others they recommended that the person be corrected in that manner you can't read the whole verse no no no you can just start the verse for him sometimes when you can't do the verse that he got wrong you can actually start the beginning for him again but don't tell him the mistake because he won't understand why he was the mistake for if you actually tell him the actual mistake he won't understand that he got it wrong he'll think are you with me okay و لا كراهة في شيء من هاده هاده والصحيح المختار الذي عليه عمل السلف والخلف و روابنا بداوه دعا مطرف ابن عبد الله ابن الشخير التابعي المشهور قال لا تقوله إن الله تعالى يقول ولكنقوله إن الله تعالى قال وهذا الذي أنكره مطرف رحمه الله خلاف ما جاع ما جاع بي القرآن والسنة و فعلته الصحابة و من بعدهم رضي الله عنهم فقد قال الله تعالى والله يقول الحق و في صحيح مسلم عن أبي ذرر رضي الله عنه قال قال النبي صلى الله عليه وسلم يقول الله عز وجل من جاء بالحسنة فله عشر أمتالها و في صحيح و في صحيح البخارى في تفسير قولي تعالم لن تنال البرح حتى تنفق من ما تحب قال والطلح يا رسول الله إن الله تعالى يقول لن تنال البرح حتى تنفق من ما تحب فاذا كلام وبطلحة بحضرة النبي صلى الله عليه وسلم و في الصحيح وفي الصحيح عن مسروق رحمه الله تعالى قال قلت لعائشة رضي الله عنها ألم يقول الله ولقد راه بالأفوق المبين ولقد راه بالأفوق المبين فقالت أولم تسمى أن الله تعالى يقول لا تدريكه الأبصار وهو يدريك الأبصار أولم تسمى أن الله تعالى يقول وما كان لبشر أن يكلمه الله إلا وحيا أو من ورائح جاب ثم قالت في هذا الحديث والله تعالى يقول يا أيها الرسول باللغباء زل إليك من ربك ثم قالت والله تعالى يقول قل لا يعلم ما في السماوات والأرض الغيب إلا الله ونظائر هداف كلام السلف والخلف أكثر من أن تحصم والله تعالى أعلم فكذلك يقول الله يقول هنا وكذلك يقول الله قلت بكثيرهم يقولون نعم و لكن يقول ولا كرهة في شيء من هذا لا أحدهم يكونوا بشكل بسيط يقولون بكثيرين هذا هو الصحيح المختار و هذا هو أفكار المخطر الذي عاليه عمل السلف والخلف فقالت الأبصار ورائحه و العمال والجرسين ورائحهم ورائحه نعم أرسل مطارف إملى عبد الله الشخير الزتابعي الجليل إذا كنت أنتسا عن مماناة الشخصية أنه كانت إستخدامي ليس أن يقول إن الله تعالى لا تررحي الله لا تفعل قابل ولكن يقول ولكن يقول إن الله تعالى قال الله two past فلا يقول الله Eight saying ولكن يقول الله So Marry Make a past Real أن أمام النوع قال وهذا الذي أنكره مترث رحمه الله خلاف ما جاء به القرآن و السنة أن مطارف عبدالله من الشخير يتبقى لأنه يقول ، لا يقول هذا ، يقول هذا ، إنه مستقبل منه حقاً أنه يتبقى في القرآن السنة وهي يتبقى في قرآن السنة الأشياء والأفكارات والأفكارات والذين يأتيون بعدهم ، يمكن الله أن يتبقوا معهم لأن الله يقول في القرآن العلام 죽ية حصائه والذين يberoف بكاملة في القرآن wheel والله يؤchodzi في كاملة con comedy وهكم مصنية هذا يتبقى في قرآن السنة استعمل الك Suppose وهنكتها يا قaisر الحقق يقول الله يجب أن يستخدمه إنه صحيح الوسلم أبو دار ناريق أبو ذر أبو ذر أبي ذر أبو ذر ناريق سبه فالفتر صلى الله عليه وسلم قال الله ربما يعطي تقول فقلت الله سبحانه وتعالى يقول يقول يقول الله عز وجل فالفتر يستخدمه صح يقول إيجاب سizon لكن now he's gonna be all three of them saying it فيدأ she said اللي الحمد للأمر لأن cable تريد أيها يعني ك Sarah صورة صلى الله crab صلى الله عليه وسلم تkedف أباسك فرعAN أميس الجراء الله؟ الله يقول آه مجدداً now we have the action of the companion هو يطلحة الأنصاري رضي الله تعالى عنه he says إن الله تعالى يقول الله is saying you mean صح and Allah says you will not attain parity until we spend of what you love such was the wording of Abu Dahlحة and the presence of the Prophet ﷺ so the question I ask you brothers and sisters does Allah speak yeah are you in here does Allah speak yeah I'm asking a question brothers does Allah speak yeah is the Qur'an his speech yeah it is his speech right was Allah a speaker before he spoke to anyone watch that question properly everything had a starting point right other than Allah صح all the creation has a starting point right so Allah سبحانه وتعالى speak before he created them was he a speaker before that yeah he had the ability to do it but he wasn't a speaker so the sifa of Allah never has a starting point why don't you want to say that characteristics had a starting point what would happen if you say that Allah created his own Allah created his own sifa or you'd say Allah is deficient that he became complete that would entirely if you say that now the scholars they say just because a person doesn't want to write doesn't mean they don't write her صح just because a person said I don't want to write and he even never writes he doesn't choose to ever write that doesn't mean he can't write صح so Allah سبحانه وتعالى he always is a speaker are you with me so that's why the سفة الكلام is a very complicated characteristics of Allah are you with me brothers the reason why it's a complicated characteristics is because it actually takes on two two types of Allah's characteristics are you with me which is what the speech of Allah from one angle is a sifa to that and the speech of Allah from another angle is a sifa فعليا does that make sense let me explain both of them Allah سبحانه وتعالى Allah's characteristics are categorized into what two there are characteristics Allah's characteristics are divided into two what are they سفاتو تقول صفات ذاتية وصفات ذاتية it's part of Allah's essence سبحانه وتعالى meaning Allah is always hearing right are you with me brothers and Allah is always seeing right that's called سفة ذاتية in other words it never detaches itself from Allah it never it never detaches itself never does it disconnect itself from Allah and then we have other characteristics which are called سفات فعليا it's called what سفات فعليا سفات فعليا are basically connected to Allah's will سفات فعليا which is the second type is connected to Allah's Allah's will what does it mean it's connected to Allah's will it means Allah does it when he wishes and he leaves it off when he wishes like for example does Allah come down the last day of the night are you with me but is that something he does all the time no he doesn't do all the time he only does it when he wants to do it are you with me brothers does that make sense that's the difference between Allah's two characteristics سفات which are سفات فعليا and سفات which are سفاتو الكلام enters both of them it's a sifat that you can be itibari from one angle and from another angle it is what yeah and from another angle it is what and from another angle it is سفة فعليا so it's a sifat that you can be itibari from one angle it's a sifat that you can be itibari it's a sifat that you can be itibari and another angle it is what are you with me the Quran that we have today is the speech of who is the speech of who الله سبحانه و تعالى it's always with us right will it ever detach itself from us and we will always have it right الله سبحانه و تعالى this characteristic of his يتجدد تجدد I don't want to use it I want to say that this characteristic when Allah talks to a person it becomes something that happens now when Allah spoke to Musa it's not speaking that he spoke to the Nabi الله إبراهيم for example so from that angle it's a sifat فعليا from that angle Allah's speech to Musa when he spoke to him in طور السينا it's a speech and the speech that he speaks to are you there to Nabi الله محمد or any other prophet it's a sifat that here from that angle can we say some of Allah's speech is better than some of others can we give within Allah's speech can we give virtue to it yeah we can so you're saying some of Allah's speech is better than the other part huh so آيات الكرسي آيات الكرسي فاتعا are they better they are better they are what they are better than other parts of the Quran so within the Quran it's of the within the Quran such as تفاضل القرآن and only these issues I don't want to go too much into it I don't want to go too much into it the fact who Allah that's فعليا so the fact that it's a sifat فعليا it's a knowledge okay what about كلام was Allah always one who spoke so that's why he didn't touch himself from Allah ever لا الله this Sunday was he does it when he wishes to that's why I said the كلام is not we're not looking at it from the angle of the ability الله سبحانه وتعالى was always مازالة مُتكلمة Allah was always speaking whether we know it or not he was always one who was speaking الله always was speaking سبحانه وتعالى let's call it as they mentioned that because no sifa is نقص there is a deal for it there is a khakasha of it that ابن القي مشيز المختصر صعيق المرصلة but I don't want to go into it yeah he does it when he wishes to yeah Allah's characteristic سفات فعليا Allah does it when he wishes to before that he's not doing it he never does it he never done it he only does it when he wishes to does he sifa what sifa that does he always want to do it he's not connected to his want he's just gonna have him he's always hearing it أشاعر أبليم Allah's characteristic كلام is داتية they believe that they don't believe it neither are you with me that's one thing we agree with them on they just don't agree with sifa فعليا صح for them speech is part of the سفات السبعة which they affirm yeah but they affirm it as a sifa داتية not sifa فعليا they don't believe it comes out of Allah they are saying we affirm it like Allah always hears there's hearing come out of Allah now what the scholars say to them is this Quran that we have how do we get it then if you're saying that the speech of Allah is sifa داتية I mean it's something that's in him then how do we end up that we have this Quran to read if the speech doesn't come out of Allah how do we end up having this Quran so some of them said this word is جبيل some of them said this is the word of the Prophet ﷺ yeah so this is قضية تلوء of those who Allah is speaking to and it's unnecessary to go to right now but it will be nice to tackle it and I'll try something like that if we do it it's like the سفة الخلق Allah is creating سبحانه وتعالى سفة الخلق is also the sifa داتية and the sifa فعليا بعتمارين they with me it's both خلق creating is the sifa فعليا and the sifa داتية is the sifa فعليا now the creating was always there now it's also authentically narrated that the school that Allah messaged on him said I said to her I asked her that Allah is with her that Allah Almighty that Almighty not saying he has indeed seen him in the clear horizon she replied to him saying did you not hear Allah say that Almighty eyes cannot reach him but he reaches eyes and did you not hear that Allah the most High says it is not given to any human being that Allah should speak to him unless it be by revelation from behind the veil or he sends the messenger to reveal what he wills and buying his will he is the most high most wise here is an issue is I know that it's nothing to do with this topic at hand right now but but but but but but but but but but but but but but but but but but but but but but but but but but but but but but but but but but but but but but but but إذا عليه الصلاة والسلام but he never do with his eyes this particular hadith of Allah being seen or the prophet saying I saw my Lord in a dream this ابن الرجب wrote a whole book on it it's a famous hadith اختصاب الملأ إلى على it's a dispute of the what now what's the book in English is it a dispute of the angels what's it called it's translated in English yeah something like that yeah it's that book it's a small little risala he writes it's got a lot of information in there for you to see على كل حال the messenger عليه الصلاة والسلام never saw his Lord with his eyes he didn't not with his bare eyes like that even the night of Islam they asked him did you see your Lord how can I see him I saw light this is خلاص is there anything that you think that you see him from the eyes the same hadith the same hadith the coldness of his fingers yeah it's the same hadith it's the same hadith so عيش ربي الله عنا شي سلاته دريكوا الأبصار عيش كنا أسي فلي الله يقوم with me وهو يدريكوا الأبصار so anyways no one saw Allah سبحانه وتعالى has anyone ever seen Allah no one has but may Allah not prevent us from seeing him there is no blessing greater than that that is the best blessing greater than even entering in Jannah the one who says Allah will be seen the day of judgment and the misguided people if you are doing the Harman of yourself now and you are preventing yourself from it and saying Allah can't be seen then of course you are not going to see him there you prevented yourself from it صح عودي بالله the best blessing came to you fooled you in believing that you are not going to see Allah and you made it one of your beliefs so the way we believe that Allah can be seen in this world that Allah honor us the day of judgment for allowing us to see the Creator that we are worshipping but the ayah عايشة used which is and I want to ask you this question here the ayah says here Allah says that the day of judgment the people will see Allah Allah tells us that he will be seen the day of judgment and the ayah that عايشة read read the English translation what does it say it is not given to any human being no the before that عايشة cannot reach him والله you know these translations are very slick والله they are very tricky look what you just translated عايشة we repeat it one more time عايشة cannot reach him but he reaches عايشة تدريكو means عايشة don't encompass him that's what it means when you encompass something are you with me but the people the reason is because the person translated has an أشعري tendency in them when they get Allah being seen they will affect their translation are you with me brothers even as Sunnah.com that you guys use they have an ashaary tendency those who translating حديث السفات you see them they go out they have to be very very careful you have to be very very careful أبصار means عايشة negated something if this ayah says Allah can't be fully encompassed in sight that doesn't negate the ayahs that say Allah will be seen because even those who see Allah won't be able to fully comprehend Allah will they إدراق of Allah is weakness that we have we weren't able to do that we weren't able to fully see him we weren't able to also in this حديث she stated and Allah the most highest says Our messenger convey that which is your good to you from your Lord then she said Allah the Almighty says say none in the heavens and the earth knows that I'm seen except Allah statements such as these from the highest predecessors of those who came after them are innumerable and Allah knows best let's take 10-15 minutes breaking shall we literally 10-15 minutes