Tafseer Al-Quran Series - Episode 1| Surah Al-Fatihah | Muhammed Ali

Let's let's begin inshallah. So alhamdulillah so before we get into the uh of the Quran uh I want to mention a few things uh important things for us to understand uh and these things are how do we understand the Quran? Now there's a huge issue today that we have because a lot of the people uh we've got a lot of people who are misguided different sects people who reject the sunnah people who do everyone interprets the Quran the way they want but in reality how do we understand the Quran there's there's fundamental principles that are agreed upon between all the scholars of Islam these fundamental principles we use to understand the verses of the Quran and the Sunnah without these fundamental principles you cannot understand the Quran So how are we going to do this tap or explanation of the Quran? We will rely on these fundamental principles that scholars have all agreed upon. And that's why you cannot get any Tom Dean Harry from the street and he can just pick up a copy of the Quran and then read it and try to derive an understanding from it. And this issue happens with a lot of people who are reverts, people who are new to Islam, converts or reverts, whatever term you use. What those people do is because they come from a Christian background and anyone can pick up the Bible and just say what he thinks the verse means and give his own interpretation and understanding. Some people think the Islamic fa faith is the same. In reality, no. The Islamic faith is not the same. We have fundamental principles. You cannot just come and bring your own understanding and interpretation of what you think the verse means because there are people who preceded you who explain the Quran and unless you are a scholar person who is able to derive ruling from the scripture cannot be given your own interpretation looking at these verses you have to rely on the people who surpassed so what are these fundamental principles that we have these fundamental principles that we have are based on the Quran as well right so what are they so for example uh interpreting the Quran is happening through the Quran. So when we try to explain certain verses of the Quran, other verses of the Quran will be explaining some verses. So there will be a verse in a specific chapter and another verse in a different chapter explaining that verse. So the first thing is we use the Quran to to interpret the Quran, right? And you will see that when we're doing the you will see that we will be quoting other verses in the Quran to explain one verse of the surah that we're mentioning. So this is the first thing the first agreed upon principle is that we explain the Quran using the using the other verses in the Quran. Okay. Why is that based upon? It's based on the Quran where allahel says in the Quran chapter 3 uh verse 7 from the Quran are fundamental verses. They are the mother of the book. They are the foundation of the book. Right? And other verses that have more than one meaning. But those people who have a disease in their heart, what do they do? They go to these ambiguous verses and they interpret them in a way that fits their desires. But what do the people of wisdom and people of knowledge do? They interpret the verses that have more than one meaning using the foundational verses. So we use verses from the Quran that are foundational to explain verses that can have more than one meaning. So that is the first principle explaining the Quran using the Quran. The second principle is explain the Quran using the sunnah. Right? If this hadith is watching probably fuming. Yeah. So explain the Quran using the sunnah of the prophet sallallahu alaihi wasallam. Why do we explain the Quran using the sunnah of the prophetam? Obviously because Allahel tells that in the Quran. Allah just says in the Quran for example in chapter 2 verse 51. So the prophet wasallam Allah said as we have sent uh among you a prophet a messenger from amongst you uh he recites upon you the verses our verses which are the verses of the Quran. and he purifies you and he teaches you the book. Which book is the prophet teaching? The Quran. So the prophetat this clear verses the Quran in the Quran is telling us or the prophetam is telling us explaining to us teaching us the Quran and the which is the sunnah which is how to understand the Quran. Okay. And he teaches you that which you did not know. Also Allah says in the Quran in verse 44 [Music] and we send we send down upon you the revelation so you can explain to the people is to clarify to clear so you can explain the Quran. So Allahel is given the duty of the explanation of the Quran to the prophet sallallahu alaihi wasallam. That's why these foundations that I'm mentioning was not foundations that scholars have made up because you know they woke up one day and they said you know what we're going to make up these foundations. No these foundations are agreed upon foundations that are derived from the Quran itself. Okay. And derived from the sunnah obviously right so we said explain the Quran with the Quran. We said explain the Quran with the Sunnah. Explain the Quran with the Arabic language. Why do we explain the Quran with Arabic language? Because the Quran is the Arabic scripture. Quran is recited in the Arabic language. Therefore, you cannot bring someone who brings uh a Syriak language or Aramaic language and try to understand the verses of the Quran using them which some misguided people are doing today. You know, they're introducing, oh, this this word means this in Syriak, so we'll introduce it. No, the Quran is Arabic scripture and it is understood in the Arabic language using the classical dictionary, using the poetry of the Arabs. Why do we use the poetry of the Arabs? Because the Arabs understood the Arabic language. They spoke the Arabic language. So when we look at their poetry, we know how the Arabic language was being used at the time and we can use these principles to understand the Quran and the Quran itself obviously is the basis of the Arabic language. Right? So Allahel says in the Quran in chapter 12 of the Quran verse two we've sent it down in Arabic Quran right that you may reason that you may think that you may understand and allahel also says in the Quran with a clear Arabic tongue. Okay. So we said understanding the Quran with the Quran, understanding the Quran with the Sunnah, understanding the Quran using the Arabic language, understanding the Quran using the understanding of the who are the are the first three generations of Muslims. The companions of the prophet sallallahu alaihi wasallam, the and their students. So we understand the Quran using their understanding. Why? For many reasons. The first reason is that those companions are students of the prophet sallallahu alaihi wasallam. So who taught those companions the Quran? The person who taught those companions the Quran was the prophetatam. And the who are those the next generation learned from the companions who learned from the prophet and learned from the students of the companions from the companions from the prophet. So it all traces back and sources to the prophetat. So you have for for example Mujah who obviously we'll definitely mention when we talk about uh who took his from Abdahb and Abdah Abbass he directly learn from the prophetam and the prophet made dua for him that Allah teaches him that Allah teaches him the explanation of the Quran right so this is the reason we learn from the first three generations because they learned from the prophet sallallahu alaihi wasallam and because allahel told us to follow them in the Quran chapter Chapter 9 of the Quran verse 100 says and the first foreigners of the and the Ansar people who migrated from Mecca and Medina and the Ansar the people who supported the prophetam when he migrated to Mecca and went to Medina people who supported him are called the Ansar. So the people who migrated with him and the people who supported them which are all companions and those who follow them in righteousness Allah is pleased with them and they are pleased with Allah and Allah prepared for them paradise. So based on these verses and many many other hadith and many other evidences we have this idea of also understanding the Quran through the sal the the three generations. We also have so we mentioned now understanding the Quran with the Quran understanding the Quran using the sunnah understanding the Quran with the Arabic language understanding the Quran through the salah the first three generations of Muslims and then now we will mention understanding the Quran through the scholars the people of knowledge. Why do we understand the Quran through the scholars, the people of knowledge? Because Allahel told us in the Quran, for example, Allahel says in the Quran, whenever an affair happens, whether it's affair of security or affair of fear, they spread it around. If they were to return it to the prophet and to those of authority among them, those people who can do those people who can derive rulings, the scholars, they would know this matter. So if the people were to return to the scholars, the scholars would know the understanding of these matters. And also the verse of the Quran where Allahel says in chapter 16 verse43 ask who is the people of is the Quran and the sunnah is the Quran and the sunnah. So Allah says ask the scholars the people of the Quran of the sunnah if you do not know. So if I do not know something based on this verse I do not understand the verse of the Quran I go back to the scholars. I go back to the people of knowledge and I take their understanding. I take their and I understand the Quran through that. And now in addition to these five things I mentioned for example the also the reasons of revelation. So why the verse was revealed and some people add some of the news of the people of the scripture perhaps can help you to understand some verses in relation to the people of the scripture. Right? So these are the fundamental principles in which we use to understand the Quran. So Muslims do not just, you know, someone walking by today picks up a copy of the Quran. Everyone watching needs to understand this. If you if you are not from these people or do not understand how to use these sources, you should not be picking up on the of the Quran and thinking that you understood the verse in a way and that now you understand the Quran because that's the huge issue that we have today. I have people every day coming I meet Muslims he brings a verse of the Quran his own understanding from reading a translation in the English language and he thinks he understand what this verse mean and he brought a meaning that no one spoke about before him and he says to you this is what the the Quran says no that's not what the Quran says this is your incorrect understanding of the Quran skipping these principles that are foundational as we said and are based on the Quran so what we will do in this taps is that we will use these principles all the books of taps use these principles You can open any book of any book of you will see that those scholars they use these principles you'll see for example quoting the you'll see him speaking about the Arabic language explaining through the Arabic language you'll see him obviously bringing a hadith and all of that right so these are the principles inshallah that we use and for people watching you need to understand that this is how you understand the Quran so if you're not qualified then you take one principle is to go to the people of knowledge, people of understanding and you learn from them that have okay so uh let's start with inshallah we'll start in the obviously in the beginning of the Quran we start in fat the opening chapter of the Quran which is the uh best chapter in the Quran as the hadith of the prophet sallallahu alaihi wasallam states where he was asked and it is fat means the opening chapter right the opening so it is the best uh chapter that we can start because it is the opening chapter. Okay. So, uh the first thing we have is soman. Now here this is there is an issue that is ought to be mentioned which is a issue of disagreement is whether do we consider a verse from fat or we do not consider a verse from fat. Now this is the issue of this agreement between the scholars and yeah I want to mention one thing uh before I explain this part is that in in in our explanation that we will do today I'm not going to uh go too much in depth because if I go too much in depth and I give all the meanings that I can possibly found regarding the verse probably we're not going to finish this ever you know so I'll try to simplify things I'll try to do things as easy as possible, as simple as possible for the uh most amount of people to benefit inshallah and try to to keep it easy. And inshallah we'll do a Q&A as well in the end, a quick Q&A, very quick Q&A on the to see someone misunderstood something or needs more clarification on that thing inshallah. Okay. So now we can see the screensh so I was saying there's a a disagreement between the scholars whether is considered a verse from fat or not and his al mentioned uh that the scholars have deferred on this issue and then he gave the best explanation and he said the best explanation which combines all of different opinions is that you can recite and consider consider it an ayah can consider it a verse from the you recite with. So the Quran has different has different recitations etc. The Quran is uh is revealed in seven and from these we have different recitations. We have 10 recitations that are that are well known uh among the Muslims today. So depending on your you will consider as a verse from or you will not consider as a verse from so for example if you uh take the of that's why the opinion of is a verse from and because his opinion is based on Mecca is a Mak is a that was recited in Mecca and im was resided in Mecca Okay. So based on that im was following that opinion that is a verse in the he was reciting with which is the of so whether is a verse from the surah or not that is based on the that you're reciting with you're reciting with with will determine whether this verse is ayah fromah or no. Just like for example one of the has without. So different recitations can have some words extra that other recitations do not have. So this is an example here. This verse this ayah is an example of whether we consider a verse from it's all based on that we're reciting. Okay. So we will start with anyways because as we said this is the issue of disagreement. So we're not going to start from alhamdulillah straight away. Rather we start with uh and then uh we'll move forward. Some people are saying zoom uh I think it's very like if I zoom it's not going to look nice you know this is the I already zoomed like it's 150%. You know if I zoom more than that you just maybe make your screen bigger brother but I cannot zoom in more than this right and by the way I cannot read the comments if I have the the uh the tab open. So I might be shifting between the two tabs. We'll see inshallah. Okay. So uh so this means in the name of Allah in the name. Now in the name of Allah what? In the name of Allah what what are we trying to say? What is what is this verse insinuating? Here we say is so the Arabic language the sentence has a first part and a second part. The first part of the sentence we call and the second part of the sentence we call the first part we call and the second part of the verse we call now this verse here is the second part of the verse. So where is the first part? So the first part here it is mudmar meaning it's hidden and the reason is hidden because of the common usage of bismillah. So as you know as Muslims we use bismillah all the time. You you say before you eat you say when you go into your car you say when you're doing everything. So because the word bismillah has been commonly used the mt that the first part of the sentence it is hidden and that first part of the of the sentence is always based on the action that you're doing. So for example now when I say then the the part that is heading will be I recite in the name of Allahman. So if I'm eating, if I say then it will be I eat in the name of Allah. If you're riding your card, then so that the first part of the sentence which is hidden the verb which is hidden will change depending on the action that you're doing. That's why we use the termism in everything that we do. Right? Because is the second part of sentences and the first part which is hidden is always based on the action that you're doing. Is that clear to everyone? Let me know in if everyone understands this part before I move on to the next part cuz it's a bit of a linguistic part. Okay, clear. Alhamdulillah. Allah, what is Allah? Allah is Allah is the name of Allahel. It is the name of the only deity worthy of worship without any partnership and it is not given to other than Allahel and nothing in the in the creation have ever dared to call itself or him himself Allah. So Allah is a name is and I do not want to go into the ethmology now because this is the issue of disagreement is whether this name is derived or whether whether it's not derived but the name it is a name only for allahel and nothing in the creation is worthy of that name and nothing in the creation have claimed that name. So it's a name specific and it cannot be given it's impermissive cannot be given to anything other than Allahel. Okayman okay I'm not going to explain now I'll explain it in the next few verses because we'll come across again. What does alhamdulu mean? Now here this translation says praise and thanks. Alhamdulill means it means to praise over that which is beautiful to give praise over that which is beautiful. And there is a difference in the Arabic language between alham and so thanks and praising are two different things in the Arabic language. So alhamdu and a shuk are not the same thing. So alhamdu is uh whether someone has given you something or someone has not given you something. So it's in in return of something. You can praise someone in return of something or you can praise someone just for his attributes. So you can say I praise his courage for example. I pray I praise his generosity. But you cannot say I thank his generosity. You know you cannot say I thank his uh courage. So thanks is only in in return of something. So if you give me something I say thank you. I say thank you in return of something. While alhamd it can be in return of something and it can also be just praising someone for attributes that he has without returning without necessarily receiving anything from that individual. So that is one of the differences that we have between alhammed right alhamd is more general. It can be in return of something or it can be generally for the attributes that someone possesses. Right? And alhamd is only done with the tongue with the while a shukra can be done with the tongue and it can be done with the heart and it can be done also with the limbs. So in order for you to fully thank talking about in order for you to fully thank allahel for his blessings you can do that with the tongue by saying alhamdulillah you can say that do it with the t and with the heart in your heart sincerely thanking allahel for the the praise that he's given you and with the limits that that he's given you. So if he's Allah has given you money so you use that money in a good thing you spend on other people you give charity use it for the sake of allahel so that is a way of thanking allahel so to complete the thanks thanks is done with three things with the tongue that you say as allahel says with the uh reward of your lord and the blessing of of your lord speak it speak out right say to the people that alhamdulillah Allah has given me a child alhamdulillah allah has given me a house and also with your heart you you thank Allah and you know this blessing is only from Allahel and as we said with the while alhamd is only done with the it's only a statement that you make with your tongue so that's the difference between alhamdul and and the shook and alhamdulill we said praising someone not only for something he's given you now the question is what what did allahel give us that we're thanking allahel or praising allahel for allahel has given Everything allahel has given me everything. Allahel has given you everything. Allahel has given you your family. Allahel is giving you the food that you eat. Allah Allahel has given you the water that you drink. Allahel has given you the the air that you breathe. But not only that we are doing the h because Allah has given us he's given us certain things but also for his attributes. Who has the most perfect attributes? Allahel. And to allahel belong the best of names and attributes. So because allahel to him belongs the best of names and attributes then we give alhamdulill. Allah is teaching us how to praise him by saying alhamdulillah. So this praise is because allahel has the most perfect of attributes. He's the all knowing. He's the all wise. He's the most just. He is the one who gives risk. Who is the one who is providing for me and you. So we say alhamdulillah. Now here the lamb the letter lamb is for what does mean? It means when someone is worthy of something and alhamdul here is for which means that praise all praise and all gratitude. Allah is the one who is worthy of all praise and gratitude. Alhamdulillah. That's what alhamdulillah. Allahel who is worthy of all praise and gratitude for the things that he's given us and for his perfectness and perfect attributes and perfect names. That's what what alhamdulillah means. And this statement alhamdulillah has been said by Allahel. The statement is so great that it has been said by Allahel. Allahel says alhamdulill Allahel says alhamdulillah says alhamdulill. So allahel has said that statement himself from the greatness of that statement has a state statement. Alhamdulillah Allah has said it. But not only that allahel has said it. The prophet sallallahu alaihi wasallam was commanded to say and he said it. Allahel says in the Quran alhamdulillah and say alhamdulillah he will show you his signs. And also Allah says and say alhamdulillah. So the prophetam have said that statement. Allah has said that statement and the prophetam said that statement and the servant the righteous servants who will enter Jenna will also say that statement. May Allahel make us among those righteous servants. So when we enter Jenna, allahel says in the Quran alhamdulillah the people in Jenna the righteous servants and they said alhamdulillah who has fulfilled his promise and he's given us inherited us and the people in Jenna will also say alhamdulillah and they said alhamdulillah the one who removed away which is difficulty from us. So the people in Jenna will say that statement. So Allah said that statement. The prophet sallallahu alaihi wasallam he said that statement and the people in Jenna will also say that statement. And everything in the creation will say that statement. Everything in the creation everything in the everything in the creation will also say that statement. That statement. Alhamdulillah. When allahel says in the Quran, we said alhamdulill and it is said alhamdulill now this it is said the Quran does not mention who is saying now the people of the said it is said that everything in the count everything in the universe everything in creation have said alhamdulill So this statement is so great that everything will utter this statement will say alhamdulill and the prophet wasallam he talked about alhamdulillah and how great it is of a statement the prophet he saidd alhamdulillah the best dua is alhamdulillah and the best isah so the best dua is alhamdulillah that's what the prophet sallallahu alaihi wasallam said so this magnificent praise We say every day you know 17 times a day if you pray five times a day and we just utter it but we do not deeply internalize the meanings of this of this statement and you have to deeply understand that this statement is so great it's been said by allahel it's been said by the prophet sallallahu alaihi wasallam it will be said by the righteous people in Jenna and it will be said by everything in the creation so this is alhamdulillah what does the word mean in in the Arabic language the means three things means so the master who's to be obeyed and allahel is the master of everything. So the first meaning of uh is the master the the master that is obeyed as the prophet sallallahu alaihi wasallam he said in the authentic hadith and say is one of the names of Allah prophet sallallahu alaihi wasallam he said the master of all things is allahel and it also means uh the person who uh raises someone else and fixes him and takes care of him. So means the master who's obeyed. It also means the means the person who raises someone up and takes care of him and it also means alik the owner. So this is what the word means and allahel is a is the master of everything. Allahel is the one who takes care of us. Allahel he's he's the one who raises allahel is the one who raised his prophet sallallahu alaihi wasallam. And that's why the prophet wasallam had the best characters had the best And you are upon a great great mannerisms. And these great mannerisms is because Allahel have taught him these great mannerisms. And Allah is Malik. Allah is the owner of everything in the creation. And then now of the universe it says here in the English but we will explain what means. So alam what does the word alam means? Alam means everything other than Allah. Now I've mentioned before I'm mentioning now as well that the word alam is new to the Arabic language and a lot of the and the scholars they said it's it's a plural of the word which means world. So is means uh many worlds you can say or it means everything other than allahel. Okay. Where do we bring this meaning? Everything other than Allahel. We we bring this meaning from the Quran. When Mus Alam was addressing asked Mus Alam and he said to Mus Alam what is who is the Mus Alam? He responded [Music] he said the lord of everything in the all the and the earth and that which is between them. So everything in the creation. So means everything in the creation based on this verse of the Quran which explains the word but also because we said it's the plural of the word one world. So it can be different worlds you can have different worlds depending on different uh creatures. For example jin they have and the ends the creation the humans they have the world of of the humans. The birds they have the world of the world of the world of the of the birds and the ants they have the world of the world of the ants right so here means all of these different worlds for all of these different creatures and all of these different creation and also every generation is also called that's why allahel he says in the Quran about the mother of Isaam the mother of Jesus peace be upon him allah said when the angel said, "Oh Mary, Allah has chosen thee and purified thee and chosen thee above the women of the here means the women of her time because as we said the word can mean a generation and the word means also refers to specific type specific type of creation. the world of the jin the world of and it means everything other than allahel so alhamdulillah all praise and gratitude gratitude is due to allahel who's worthy of all the praise and gratitude who is the master who obeyed who is the owner of everything in the creation who's the one who raises and takes care of everything other than him that exists in the creation this is the meaning of alhamdulill Okay. Almani ale. Almani. What does Alman mean? We said we we'll explain it later. So we we will explain now inshallah. So both of the words Alman and they are derived from the root word which means mercy. So both and are derived from the word rahma which means mercy. So what is the difference between them? If you look at the translations, they will say to you, look, the most compassionate, the most merciful, entirely merciful, especially merciful, Lord of mercy, the giver of mercy. So there are different ways to try to explain it in in the English language and differentiate between the two. But what is the difference between Alman and what is the difference between? So we have something in the Arabic language which we call insurf in in in the grammar of the Arabic language, we have something which we call So every word in the Arabic language has a specific balance. So Alman is on the balance of and is on the balance of so this is the balance that we have in in grammar in which we call right. So Alman here what does it mean? It is a statement of from statements of means exaggeration or you're exaggerating something or you're saying the maximum amount of that thing. Okay. Is is the both of them are verbs of exaggerating that thing exaggerating excessively as much as you can from that mercy from that. So is we said on the balance of so the same balance of words like in the Arabic language. What does the word and means? It means hungry. But when someone says uh he's thirsty or someone says he's hungry in the Arabic language. When I say it means I'm full of hunger right now. I'm like can I can eat everything. This is what means in the Arabic language because we already said it's from the the of exaggeration. So when someone says then that person is absolutely hungry. When someone says then he's completely thirsty right? So when we say as well it means that that entity is full of mercy full of mercy and it also means it's instant. It's happening to allahel right now is having mercy. This what means that allahel is full of mercy and allahel is having mercy with you right now and is on the same in for some Arabic words like what does means means tall and short. So when someone is tall when someone is short that is a permanent thing that something that remains forever something that does not change something that is permanent that does not change. So here means that the mercy of allahel is permanent. The mercy of allahel does not change means that the mercy of allahel is everlasting. So means allahel is full of mercy and allahel is being merciful with you right now and allahel is merciful forever with everchanging mercy. That's what is what means and that's what is what the difference between and means. Okay. Move on to the next verse inshallah. So we have two different recitations. One recitation says and one recitation says Malik means the master and Malik means the king. And and what does means? Means that Allah his is for him. It's only for Allahawel. The the ownership of everything in the creation is only for Allahel. The ownership of everything in the creation for Allah only is only for Allahel. That's why Allahel he says in the Quran in the verse that says For who is ownership or kingship today to Allah alone? To Allahel alone. Sumalik means Allah is the owner of everything in the creation ex exclusively to him. Is the day of of recompense is the day of judgment. Is it's one of the names of the day of judgment. It's one of the days of Now, why did Allahel use both the words Malik and Malik? Because you can be an owner and not a king. So, everyone who's watching this stream is an owner, but you're not a king. Each one of us owns something. You own your house, you own your your car, you own your uh chair, and in the same time, you're not a king. And you can be a king but you do not have ownership upon your kingdom. So for example you have an example the queen or you want to say the king right now she's a king or a queen but she doesn't own the country literally. So she has that title of kingship but she does not own. So allahel is he is a king that has ownership over everything alone to him including time including the day of judgment including everything and allahel says in the Quran very very interestingly in the verse Allah says we said Allah is the owner of everything. So Allah mentions one of the those things is the kingship itself. Allah owns kingship. So Allah is not just a king. He owns the this idea of kingship. He's the owner of of all of everything in the creation. He's the owner of kingship. He's the owner of all the kings. He's the owner of everything in the creation. Now this verse it's important for many sects for many groups for many different people who want to worship other than allahel want to do things to other than allahel so in the Arabic language you have the word the here is for the is for the pronoun it's for the for the pronoun right so the Arabs you can say you don't have to say you can say The calf there will also be the pronoun the calf will be in the end of the word. The calf will be in the end of the word. But when you say it does not mean it's exclusive for one person. So if the Quran said we worship you and we and we ask you for help, that would not mean Allah alone is the one we worship and Allah alone is the one we seek for. But the reason this verse means Allah alone is because we say And there is here what we call in the Arabic language where you put one thing before the other. So normally in the Arabic language you would say you wouldn't say you will say but because the order has been reversed then this refers to something which we call means exclusivity. So here It means that you alone we worship you alone we ask for help and there cannot be anything else added into these two. So worship is for Allahawel alone and seeking help. So we can fulfill this act of worship is from allahel alone. Okay. Worship is to Allahel alone and seeking help upon these acts of worship are from Allahel only. That's why we say there's no change of situation or strength except with Allah. Allahel he's the one who's given gives us this help to worship him to seek help to do all of these actions and calling upon someone making dua is an act of so this verse here is a evidence against everyone who goes to graves who goes to saints who goes to dead people goes to dead prophets and starts making dua with them this verse here says you alone we worship allahel is the one we worship. The prophet wasallam he said dua is worship is worship itself. It's not a type of worship. The prophet said dua is worship. So whoever goes and makes dua to other than allahel it is it is worship to other than allahel. Worship allahel alone. Do not associate with allahel. You read this verse in the Quran 17 times a day if you pray and Allah reminds you 17 times a day that Allah is the one alone you worship and he is the one alone you seek for help. So do not break that promise that you make every day that you say to allahel. You say to Allah's face, you say to Allahel every day, you alone we worship, you alone we seek for help and then and then you leave the prayer and you go do you say you alone we we worship you alone we call upon you go you call upon other than Allahel worship Allah Allahel alone do not associate with allahel guide us to the straight path. So is a a request is a dua is a request that we ask Allahel to guide us is the path which is completely straight has no bend. So now the question is aren't the people already upon aren't the Muslims who are praying who are saying aren't we upon isn't Islamat so why do we ask Allahel we say guide us to the straight why do we say oh Allah guide us to the straight path when we are already upon the straight path which is Islam why do believers say the answer to that is here means keep us upon the straight path. Means keep us on the straight path today and in the future. And that is similar to the verse of the Quran, the other verse of the Quran where Allah says, "Oh you who believe, believe." So obviously, oh you who believe, they already believe. Allah has affirmed that they are believers. But Allah says, "So all you who believe, believe means remain on your faith. Remain on your belief in the future as well." So here is a something for affirmation. Oh Allah, let us be upon this. Not only that, but also asking to be on the if you're not because someone can be standing in the prayer and he's not upon the straight path. Whether that be in the sins that he's making, whether that be in the creed that he believes in, and whether that be in the actions that he does, you're asking Allahel to guide you into the straight path in all the actions that you do on a day-to-day basis. Okay? The path of those who you have bestowed your favors upon. Now this description here, the path of those who you have bestowed favors upon is a description of the people who walk the path. While al-im here being straight is a description of the path itself. So alim is the description of the path and those who you bestow favors upon are the people who tread the path. So that is the description of the people who will who tread that path which is straight. So we ask Allahel to guide us the straight path that the people who Allah has favored are treading that same path. So that path has two attributes. One attribute that it is straight. The second attribute it is the path that the people who Allah has given favor upon they are treading that same path. Who are those people who allahel bestowed favors upon? Who did allahel bestow his favor upon? How do we understand that? We understand who are the ones that allahel bestow favor upon using the Quran itself. Allahel says in the Quran chapter 4 those who you bestow favor upon the same word the prophets prophets and messengers truthful ones. The people who were truthful accepted the truth like the martyrs the the died and the righteous people. So who are those people who tread the straight path? They are the prophets. They are the truthful people. They are the martyrs and they are the people who the righteous people who obey the commands of allahel and avoid the prohibitions of allahel. That is the path that we ask Allahel to be upon. Be upon the same path of those messengers, prophets and we ask Allahel to be on the same path as them. When we pray, this is what we're asking for not of those who earned your anger. Now it doesn't say the one that you are angry upon rather it says that here means that they have anger that they have earned but the verse is not uh mentioning that allahel is the one who angry upon them. Now the question is why why does allahel not say that you are angry upon you specifically addressing allahel or using allahel because we attribute goodness to allahel we only attribute goodness to allahel Allah is teaching us as his servants to only attribute goodness to him so this attribute of anger Allah has not even attributed to himself so so he can teach us manners that when we address allahel we only attribute goodness to him. That's why the prophetat wasallam he said even though everything comes from Allah everything is from Allah it's from Allah but not we don't attribute everything to Allah so we know it it is from Allah but we do not attribute it to him the things which are evil we do not attribute attribute to allahel out of manners when you speaking to allahel any any trial any difficulty that happens is with the permission of Allah and whoever believes in Allah Allah will settle his heart means that believes that this trial that happened to him was from Allah means he believes that this that happened to him was from Allah but Allah he does not attribute to allahel he knows that everything is from Allah he does not attribute evil to not like the people who whenever any difficulty oh happens to him the other person goes to him and he say to him oh you don't deserve this oh my friend you know Michael he lost his daughter or Ahmed he lost his daughter and he didn't deserve this he's a a good person why is this happening to him all that person is doing is questioning allahel's jud judgment and making the other person have ja have have try to stand against allahel So you know that all of that comes from allahel. Do not attribute evil to allahel and whatever happens comes from the creator. We do not attribute evil to allahel. This is the manners that Allah teaches us when we speak to him. Subhana wa tala nor those who went astray. So who are the what does the means? Those who earn the anger of Allah are those who the person who knows the truth and leaves the truth. So he he knows that Islam is the truth. He knows that when we give him evidences that these evidences are the truth. He knows he needs to pray. He knows he needs to do this. He knows he needs to do that. He knows this is the truth. But he leaves that thing. So that person earns the anger of allahel by knowing the truth and leaving the truth while he knows the truth. means the misguided people, the confused people, the people who have lost their path that they are hitting everything left and right and center. So are those who know the truth and leave the truth. Are those who are misguided, confused, they do not know which way to go. They do not know what so they believe anything. And also the scholars or the have said the ones who have earned the anger of Allah are the Jews. are the Christians. Now based on what did the scholars bring these interpretations using in the Quran itself when the children of Israel uh they said to Mus Alisam uh about the men and Mam they said to M we want food we want and we want all of these onions give us these things change the food that we have allahel has given them and salwel is showered them with and salwa and what they what their heart desires but they still asked Mus Alam to change their food so then based on that allahel Musam he said to them do you replace that which is lower with that which is better so you have something which is better you're replacing it some with something that is less go so you will have that which you ask and they earned the anger of Allah. So based on this verse, the have said here are the children of Israel and what Allahel says to the the Christians in the Quran, say, "Oh people of the book, you Christians, do not go into extreme exaggeration in your religion and accept the truth and do not follow the desires of people who have been misguided. they were misguided before and they misguided many and they were misguided from the straight path. So based on that verse the scholars they say the here is referring to the Christians and the ones who who've earned the anger of allahel are the children of Israel. Now uh alhamdulillah this is the uh endurah fat and we'll stop here obviously uh since it's been I think an hour now we've tried to keep it like around this time inshallah uh maybe 1 hour or maybe perhaps even a bit less so we don't overload the people with information inshallah so uh we will stop here Okay. So, let us uh stop sharing the screen. Let us inshallah take some uh questions and answers hopefully on this but I'll leave it general and we'll just do it 10 minutes or 15 minutes uh 15 minutes specifically so uh we don't spend a long time. Okay. Uh is this record? No, it's not record this live. But obviously I'm focusing on the because if I focus on the chat then we're not going to finish today. So you have to focus on the and listen inshallah and understand. Uh okay let's see what questions we have inshallah. Uh brother please make dua uh for me. I'm making hra. Allahel ease your affairs. Maybe they have their solution. lo. Okay, we already dealt with this one. Nice initiative from you. Uh I hope make it interrupt somehow. Maybe the viewers can join. Uh join. What do you mean the viewers can join? You have to give us advice in that. In order for you to learn, you have to listen. You have to pay attention. That's how you learn. Uh the Q&A can be in the end. But seeking knowledge, this is how seeking knowledge works. seeking knowledge works by listening, learning and absorbing information. So that is going to be available. This will be uh available on the playlists of the channel. So we'll be unlisted in the playlist of the channel. If you click on the go on the channel, click playlist you I will make a playlist for the Quran. Learning a lot and all of us inshallah. Alhamdulillah. Alam Muhammad are you okay? What you're supposed to people saying that religion in general is about controlling people. Uh the answer to that is that they themselves are controlled but rather than being controlled of what they call religion they are controlled by their governments. They're controlled by liberalism and secular values and feminism. If religion is a structure uh that guides the people the the word control has a negative connotation and that's that's why they use it. But everyone has a structure. Now if everyone follows a structure in his life and Allah has given us the ultimate structure from the most high then why would I follow a structure that comes from other deficient human beings over the structure that is coming from the most high? How often would this stream occur? Inshallah the goal is every week inshallah one class. Uh is it permissible for me to pray in Shia mosque closest to me walking distance this uh is better you don't don't pray in the mosque pray in a find another mosque uh brother mentioned the hadith about fat inshallah I have divided the prayer fat 12 uh two halves one is beautiful we can mention we can read the hadith if you want uh we can read the hadith if you like but that's not question. We can put the hadith perhaps open a tab and show you the hadith and read it since it is to do. Let me get the hadith inah. Okay, I think this is this is a good one. But you know uh sometimes I don't like the translations of uh son.com. They're not they're not reliable translations sometimes, you know. Uh or we keep it like this. I don't know if you guys see or not. Try to zoom in a little bit. So, uh Sahamu narrated, I heard the messenger of Allaham said that Allahel said, "I've divided the prayer between myself and between my servants into two into my servant or my slave into two parts, to two halves. So half of it is for me and half of it is for my servant and for my servant is that which he has asked for. Alhamdulill. So the prophet wasallam is saying when the person is reading in the salah when we're reading alhamdulill and this hadith by the way is one of the evidences that some scholars have used take the position that is not the first verse because it starts from straight away. So prophetam is saying when we are in the prayer and we say alhamdulill when you're saying in the prayer you're putting a hand on top of another hand and you're saying alhamdulillah allahel is instantly responding to every single person that is uh praying by saying that my servant or my slave has praised me and for my servant that which he asks then the person in In the prayer he says then allahel he says my servant has praised me and for my servant that which he he has asked and then the person says in the prayer then allahel says my servant has glorified me this is for and this verse is between me and between uh my servant two halves. And then the the servant will say you alone we worship you alone we seek for help. Then uh this is between me and between my slave and for my slave that which he has asked. And then the end of the surah we say and then Allah he will say this is for my slave this dua is for my slave and for my slave that which he's asked for. So every time you're praying know that every time you're praying these uh things have been allahel is saying to you. So you are saying the alhamdulillah allahel is saying my servant has praised. So whenever you pray internalize that and keep that in mind with the meanings that we spoke today about spoke about today uh about the surah fat and the glorious meaning and the all of these meanings in this chapter keep it in mind when you pray. Don't just be a robot putting a hand on top of another hand reciting every day 17 times al fat not understanding absolutely what do what these verses mean what is the significance of these verses it's very important this class is happening that especially fat even if you're not going to watch anything else if you just watch as a Muslim every Muslim who prays five times a day just understanding the surah understanding fat will completely shift your prayer will completely shift the feelings that you have when you pray When you recite, it's not just words being uttered, but you completely understand what these words mean. Okay. Uh, okay. Where is the last person? Okay. May Allah accept from us and forgive our sins. So this is a a good question here from the sister. She's saying is Alman for everyone Muslims and the non-Muslims and is for the Muslims only. So a lot of scholars have mentioned this position. They said that Alman is is for everyone and Alim is only for the believers. And what evidence did they use for that? They use the verse of the Quran where it says but this understanding here has a problem. That problem that that's why I did not mention this understanding because that that understanding has a problem. The issue with that understanding is the hadith which is narrated in the of the prophetam was teaching him a dua. That dua is a long dua. I'm not going to mention the whole dua, but that dua included of the and of the and so in the and in the so it means it's inclusive of everyone and it is in the in the it's not only for the believers on the day of judgment based on that verse because that hadith here explains that Allah is the of the and the and the of and Muhammad he does mention this is regarding this opinion that you mentioned a non-Muslim reading the Quran for the first time at what point do they do they realize regarding hadith and that they should follow it uh once you finish reading the Quran and like uh learning how to pray is that when while you're reading the Quran you focus on the acts of prayer learning how to pray given learning about the zakan all that later on but you start first with learning how to pray and while you're learning how to pray you focus on your prayer right then you move into the other pillars and and a basic understanding of Islam then hadith through people of knowledge you find a teacher who can teach you explain to you the Quran using the hadith and the verses of the Quran explain through the prophetic tradition of the prophet sallallahu alaihi wasallam and and by the way I'm inshallah I'm planning uh to do a a a video specifically on on hadith rejectors a very comprehensive video inshallah uh if everything goes well inshallah just the timing issue make dua inshallah I'm planning to make a specific video for them that will inshallah completely end the nonsense right whoever is sincere inshallah and he watches that video with with a sincere heart is not going to ever deviate to the cult again inshallah How can we increaseure and salah? Precisely what we're doing right now. This is how you increase your salah by reading uh the the uh the Quran by understanding it. you understand you understand the you say in the prayer understanding what these words mean and diversifying the chapters you read in the in the salah now I want to say this and I want to check this actually look I'm going to do a poll because this is I think this is quite interesting and I believe this is very common so we will see now whe whether the poll will confirm this or or not going to confirm this how many people recite. Uh, let me do the poll now. Let me do the poll and put the question in the poll and then I will ask you the question. How many is not the best ways actually you say do do you? Now the question is does everyone recite the same suras every prayer? Meaning when you pray, you have maybe two suras that you recite. When you pray, you have maybe two suras that you recite and ask and be honest in your answer. You know, no one sees who who's voting, you know. So vote sincerely. So for example, someone recites and as an example, he recites these two. Every he recites two specific suras as well. every he recites or there is maybe some people who even have two chapters that they recite in all the prayers right so if you have a a pattern this is what I'm asking about you have a pattern with the surah with the prayer if you have a pattern with the surah or the prayer then then choose yes if you do not have then say no it's not about should not it's permissible it's not like haram if you do it but do you uh do that or let's say you only know five suras that you recited all of the the prayers. That's another example. So there is a pattern. The point I'm making is that there is a pattern. Even if you recite one and you change the prayers and the suras, but still it's five suras that you're reciting and and not you don't have to answer if you're a new Muslim, rever something like that. You're just learning now. We just I'm asking more of the Muslims who who've been doing it for a very long time. The question is not clear. That's why I explained the question, brother. Is there a pattern do you have when you pray of the suras that you recite? For example, you say and in every or in all the prayers or you only recite these two and you change between them when you're reciting or you only memorize four chapters that you only recite. meaning that you you have a pattern of a specific numbers of suras that you recite that you do not go outside this pattern of these suras that's why I was explaining the question for the person who say the question is not clear okay so we see here we see in the in the poll almost 60% 60% here of the people if not more obviously because people still choose they do that they recite the same suras they have a pattern of reciting So you're asking how do you have for sure in the prayer by not doing that by not having a specific pattern because you your your mind becomes adjusted so then it becomes a habit whenever you pray you're reciting it you're not even thinking about what you're reciting but you're reciting it because you memorize it you recite it so many times so then it naturally comes out without a process of thinking about what you're saying so if you want to have you need to reflect upon the words that you're saying therefore you have to uh you use diverse number of verses, diverse number of suras, memorize different things, use other uh verses of the Quran, other chapters, learn the and understanding of them and recite different ones every salah and trust me you will see how it will go so far in your in your prayer because you will be thinking about the things you're reciting in the Quran which should have a massive impact on you inshallah. And I think we end here inshallah. Uh and I will see you guys inshallah in the next live. Whenever that next live is I will see you that time inshallah. Okay. Take the last answer that was sent. Sorry the last question. The surah we recite is an immediate answer to the guidance we ask for. The more surah you know the more guidance you get. Well, well, I understand what you're saying, brother, but it's kind of, you know, okay, it's not based upon anything really what you're saying. I understand what you're saying. Perhaps you can understand that in a different way. You say, for example, some surah is talking about, some surah is talking about like marriage, some surah is talking about this. So when you're reciting the surah, you're mentioning that thing and then you can ask allahel for that thing because you're mentioning that topic. But uh that generally is not a rule what you what you what you stated right now. But reciting more generally will make you think because you're shifting between different things and you're reciting certain parts which you've not recited before. So based on that you will your mind will have to think and then you'll be more connected in your prayer and more focused. Okay. We'll finish here or we'll not finish today. Will this lesson be uh inshallah that is the plan and I don't make promises usually. I will try my best inshallah to keep it weekly. I will try to also keep it in the same day as much as I can. Uh but unless something happens, I travel or there's this that then maybe there's not going to be class. If there's no class, I'll also if I'm traveling, I'll also try to maybe put a community post that there will not be class that week or something. Inshallah. And I will also try to do what I did today, which is kind of putting the shuttling the stream so people know that the stream will start. May Allahel reward everyone who attended and listened and I ask Allahel to keep us all upon the guidance. And I hope that everyone benefited something and uh inshallah that you make dua for me when you pray. You don't forget me in your dua. Uh, anything I said correct is from Allah and anything I said wrong is from me and thean subhan.