للَّهِ, الحَمْدُ للَّهِ, for Allah. What does it mean by الحَمْدُ للَّهِ, all praises for Allah? What does it mean by that? الحَمْدُ meaning all praise, all of it, entirely. Who deserves it? Allah subhanahu wa ta’ala. You see this lamb للَّهِ, for Allah. This lamb conveys two meanings. It gives us two meanings. The first meaning that it gives us is of

اختصاص It’s an Arabic word. Those of you who are familiar, good. If you don’t want to write it, you don’t have to write it. Just write the translation that I give you, okay? And اختصاص means specification. So what does it mean? اختصاص Which means specification. So what does it mean? That it is only He who deserves it. No one else other than Him deserves complete praise.

So first of all, the Islam conveys the meaning of اختصاص. And secondly, it also conveys the meaning of worthiness. That it is indeed only he who is worthy of it. And this worthiness, the term is called استحقاق. From حق. You know we say it is my حق. It is my right. I deserve it. So استحقاق. Meaning he is the only one who deserves it. So الحمد لله.

Why Alhamdulillah? Because He is, you tell me the answer. He is, what does the ayah say? رَبِّ الْعَالَمِينَ He is the Rabb of the worlds. What is the meaning of Rabb? Rabb, what does Rabb mean? To nurture something. رَبَّ يَرِبُّ is to nurture something, to look after something, to make something grow until it reaches its stage of completion and perfection.

And all of this is done with a lot of care, with a lot of love, with protection, with concern, with mercy. Okay? Like for example, when you look after your plant, when you look after your house, رَبَّةُ الْبَيْتِ is the woman of the house, right? Does she look after the house as a chore, as a burden? Many times women don’t like to go anywhere at a particular time because that time is fixed for their cleaning of the house.

It is difficult sometimes. They get very tired, but they will still do it. Isn’t it so? Because they find it important. They care for the things that they have. They love the things they have. So رَبَّ يَرِبُّ is to take care of something, to nurture it, to make it grow. How? With love. With care. With protection. With concern. This is what رَبَّ يَرِبُّ means. And what are the three meanings that are included in رَبَّ? Creators.

Owner and planner. So he is the Rabb of what? Al-Alamin, of the worlds. He is the Rabb of the entire worlds. Next ayah. Ar-Rahman Ar-Rahim. He is the entirely merciful and he is the especially merciful. What’s the difference between the names of Allah subhanahu wa ta’ala Ar-Rahman and Ar-Rahim? Both come from mercy. What’s the difference between the two?

Rahman is general and Rahim is specific. What else? In particular, for those who deserve that special mercy from him. Because you see, the Qur’an is also mercy. Guidance is mercy. It’s not just food and water. Guidance is mercy. Qur’an is mercy. That is given to who? Those who deserve that mercy. Right? So Rahman, he is merciful to the entire creation and Rahim refers to his specific special mercy that is given to some.

It is also said that Rahman conveys the meaning of that he is ذُو الرَّحْمَةِ وَاسِعَ He is a possessor of immense or vast mercy, all-encompassing mercy. And Rahim indicates the action of mercy. Rahman indicates that he is the possessor of mercy, he has mercy. And Rahim conveys the meaning of that he doesn’t just have that quality, but he actually shows mercy as well.

He actually shows mercy as well. So he is Ar-Rahman and he is also Ar-Rahim. Then Allah says, مَالِكِ يَمِّ الدِّينِ Master of the Day of Recompense. Sovereign of the Day of Recompense. مَالِك مَالِك is from the root مِمْ لَمْ كَاف مِمْ لَمْ كَاف مَلَكَ يَمْلِكُ مَلَكَ يَمْلِكُ

means to have complete authority over something. What does it mean? To have complete authority over something, to have complete control over something, that one owns. There are two things. To have authority over what? Over something that a person owns. Over something that one owns. And Allah subhanahu wa ta’ala is the real Malik. Because yes, He owns everything,

And at the same time, he also has complete authority over it. For example, people. They’re also described as masters. They’re also described as malik. Malik is used for king. But when it comes to people, when it comes to human beings, their possession or their mastery, their governance is incomplete. For example, you own your computer. You bought it yourself. It’s licensed to your name. You own it.

There is no doubt about that. But do you have complete authority over it? Do you? No, you don’t. Similarly, people, they may have complete authority over others. Isn’t that so? But do they really own them? They don’t. Even if they claim to have complete authority, they don’t really have complete authority in every way. So Allah subhanahu wa ta’ala, when He is the Malik, what does that mean?

That he is the one who has complete authority and possession. Complete authority and possession. So he is the ruler and the owner. He is the ruler and the owner. And when someone is in such a status, what does that mean? That there is nobody else above them. No one else above them. No one else who has more authority than them. They are the supreme being. So Allah subhanahu wa ta’ala, he is the Malik.

of what, of when, in particular what is mentioned over here is يَوْمِ الدِّينِ Day of the recompense. يَوْم What does يَوْم mean? Day. And the word يَوْم is from the root letters يَوْم And in Arabic, the word يَوْم is used for a time period. What is يَوْم? A time period. But in the more general sense, the word يَوْم applies to

a day, just as we have 24 hours. Okay? And for us, the day begins when? From 1 a.m. Right? In the night. It begins from 1 a.m. But in Arabic, when the word يوم is used, it refers to the time from one sunset to the next. It refers to the time from one sunset to the next. Which is why in the lunar calendar, the date changes after Maghrib.

Isn’t that so? In the lunar calendar, the date changes after Maghrib. For example, in Ramadan, the 29th or the 30th, after Maghrib we find out if it’s going to be Eid tomorrow or not. Not after Isha, after Maghrib. Okay? So Yawn is a time period, but otherwise it is used for the time from one sunset to the next. 24 hours. Okay?

So he is the master of يوم الدين, of the day of recompense. That doesn’t mean that the day of recompense is going to be 24 hours, but what is meant by يوم is time period. The day of recompense. And the word الدين, the recompense. دين is from the root دال يانون What does it mean? دال يانون And دين means to give recompense to someone. What is recompense?

What is recompense? Judgment? To get back exactly what you deserve. It could be reward, it could be punishment. It could be reward, and it could be punishment. So deen is to give recompense, to recompense, to award, with either reward or punishment. And remember that the word deen also conveys the meaning of justice.

What it means is to give justly, to give exactly what the other person deserves. Many times a reward is given, they don’t necessarily deserve that. Many times a punishment is given, and a person doesn’t necessarily deserve that. Isn’t that so? But deen is to give the recompense that one deserves. So مَلِكِ يَوْمِ الدِّينِ The Day of Recompense, what is that day? The Day of Judgment.

So what does it mean by he is the Malik of that day? He is the one who will have supreme authority on that day. He is the one who will have supreme authority on that day. So he is the Malik of Yawm al-Din. What do we say? Allah says, إِيَّاكَ نَعْبُدُ Only you we worship. وَإِيَّاكَ نَسْتَعِينَ And only you we ask for help. What does it mean by that? That we do not worship anyone but you,

And we do not seek help from anyone but you. You see the words إِيَّكَ How did we break it down? إِيَّا conveys the meaning of only. And كَ conveys the meaning of you. Okay. Now the word إِيَّا it doesn’t come alone by itself. The word إِيَّا you will never find it alone by itself. It will always be used with a pronoun. So for example over here it comes with the pronoun you

إِيَّاكَ Only you. Okay? And when إِيَّا comes with a pronoun, it conveys a meaning of only, specifically. That’s it. None but. So إِيَّاكَ Only you نَعْبُدُ We worship. نَعْبُدُ is from عِبَادَ Right? Worship. And it’s from the root letters عَيْنْ بَا دَا

Only you we worship. What does ibadah mean? When you think of the word ibadah, what comes to your mind? Huh? I think I heard salah. What else comes to your mind? Someone who is a servant of Allah? Zakat comes to your mind? Hajj comes to your mind? Making dua comes to your mind? Dhikr? Fasting? What you have said are all the different types of worship. Isn’t it?

Salah is a kind of worship. Zakat is a kind of worship. Dhikr is a kind of worship. Making dua is a kind of worship. But what is actually worship? What is actually worship? The literal meaning of the word Ibadah is to show humility and love. What does it mean? To express humility and love. So Ibadah is to show humility to someone. And this is the opposite of

Arrogance. Humility means, whatever you say, I will do. Whatever you stop me from, I will not do. And arrogance is, whatever you say, I don’t care. Right? So ibadah is to show humility and love. To show weakness. To show insignificance. Out of intense love. Out of intense respect. And how does a person do that? By obeying someone.

By lowering oneself in front of them. By saying whatever you say is right and I will do it. And you know the word عَبْد is also from the same root and عَبْد is actually used for a slave. Just imagine a slave. What does he do? Everything that the master commands him to do. Isn’t it? And sometimes what the master could tell him might not make sense to him. Right? Is that possible? It is possible.

But he does it because he has to do it. He doesn’t have any choice. Is it possible that the slave would also love the master? Very rarely, very rarely, the slave would actually love the master. But ibadah is what? Humility and love. Because remember that if you do not love someone, you cannot obey them. Both go hand in hand. Both go together. So ibadah literally is to show humility and love

to express humility and love, to express obedience. And this takes form of different types of acts of obedience. So it is said that ibadah is everything, every action that Allah subhanahu wa ta’ala loves and is pleased with. Everything that Allah subhanahu wa ta’ala loves and is pleased with. It includes the rituals that Allah subhanahu wa ta’ala has taught us, for example, salat,

giving zakat, fasting. Okay? It also includes statements that Allah subhanahu wa ta’ala loves. For example, dhikr. Dhikr of Allah subhanahu wa ta’ala. Speaking the truth. These are also statements that Allah subhanahu wa ta’ala loves. So it includes statements and actions. So everything that Allah subhanahu wa ta’ala loves are statements and actions. And these statements and actions could be

Hidden and apparent. Apparent meaning they’re visible when you do them. For example, when you pray salah, is it visible? When you go for hajj, is it visible? When you give zakat, is it visible? Of course it is. So it includes the visible as well as the hidden. What does the hidden include? For example, good thoughts about Allah subhanahu wa ta’ala. Good thinking about someone. Positive thinking. Gratitude. Happiness. So it includes that which is apparent

as well as that which is hidden. So, إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينَ But tell me something, when we worship Allah subhanahu wa ta’ala, does it become difficult sometimes? Does it? Tell me, when you have to do wudu with cold water, early in the morning, in winter, is it difficult? Yes, it is. Similarly, when you have to give zakat, and you have to give

You know, your money or some jewelry of yours. Is that difficult sometimes? Yes. When you have to go for hajj, all that money you had saved, gone in just a month. And that journey itself seems so difficult. So sometimes, ibadah seems difficult to us. Which is why we say, وَإِيَّاكَ نَسْتَعِينَ Only you, we ask for help.

Because we cannot do ibadah without the help of Allah subhanahu wa ta’ala. The word نَسْتَعِين is coming again. We have done this word before. نَسْتَعِين نَسْتَعِين means we seek help. And it’s from the root عَيْن وَعْنُون It is from the root عَيْن وَعْنُون عَوْن And عَوْن means help. What does it mean? Help. But what kind of help is it?

عَوْن is general help. It includes any kind of help. Every kind of help. So when it comes to help, whether it is help that I want to pass an exam, whether it is help that I need to cook something that tastes good, whether it is help that I need for a safe journey, who can give me that help? Allah subhanahu wa ta’ala can. So إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِيدُ

إِهْدِنَا Guide us. To what? الصِّرَاطُ الْمُسْتَقِيمُ To the path that is straight. إِهْدِنَا is from هِدَاية. And هِدَاية means, what does it mean? Guidance. Right? And the root of the word إِهْدِنَا or هِدَاية is هَا دَالْيَا Now you may wonder, you don’t see the letter يَا in the word إِهْدِنَا. Isn’t it so? Do you see the letter يَا in إِهْدِنَا?

I want to hear. No, you don’t. So sometimes what happens is in the Arabic language, some letters, for example, the letter ي, the letter و, the letter أ, they are actually there, but they’re not written. They’re not written. Or they’re not even pronounced. And these letters, they’re called حروف إلا. حروف إلا. إلا means a defect.

Just as a person who is sick, what happens to them? What happens to them? Either they will come, despite their sickness, or they will send somebody else in their place, or they will not come. Right? So similarly, these letters are sick. Sometimes they show, sometimes they don’t. Okay? So اِهْدِنَا is from the root هَدَالِيَا يَا is one of the حُرُوفِ إِلَّا That’s why you don’t see it here. So اِهْدِنَا guide us.

So Hidayah means guidance. But what kind of guidance is it? Hidayah is to guide someone with affection. To guide someone with kindness. To guide someone with gentleness. Just imagine somebody gives you instructions and they tell you the instructions very harshly. Imagine you have a tour guide and he’s very rude. He leaves you halfway. Like for example, sometimes people go on Hajj or they go

on a particular tour, and the tour guide is nowhere to be found. They’re just left in the lurch. Right? But hidayah is to guide with affection, with care, with kindness, with gentleness, with ease. And in particular it is also said that hidayah is to show the path, to show the path, and to make the person walk on the path, go on the path, and make them reach the destination as well.

Sometimes when you need to go somewhere, you ask someone for directions. And they will tell you, okay, you know what, just enter this in your GPS and go yourself. They will just give you the written address. The other person, he will give you the address, and he will also tell you about the main intersections, what you will see in the middle. He will say, okay, fine, you will go here, then you will go there, then you will go there, and eventually you will reach the destination. And another person, he says, come, I’ll take you. Come, I’ll take you. What would you like?

Come, I’ll take you. Because you don’t have to worry about anything then. Isn’t it so? So Hidayah is to tell about the path, to show the path, to make the person walk upon the path, and to make them reach the destination as well. Just as your GPS, what does that do? Take right on the next exit. Then take left. And then continue this much. And your destination will be on your right, or on your left, whatever.

So this is what hidayah is. So when we ask Allah subhanahu wa ta’ala for guidance, what word is used? Hidayah. Guide us. Don’t just tell us where to go. Take us. Help us. Make sure that we reach the destination. So ihdina. Make us walk on the path. Make us reach the destination. Guide us. Guide us to what? As-siratal mustaqeem. The path that is straight. And remember that hidayah

In Islam it is of two types. Hidayah is of two types. The first type of Hidayah is Hidayah Irshad. Hidayah Irshad. What does it mean by that? It is to show someone the way. It is to give knowledge to them, to give information to them about that which is correct. So Hidayah Irshad is what? To give knowledge, to give information about that which is correct.

The second type of hidayah is hidayah tawfiq. And what does that mean? That the knowledge that has been given, the knowledge that has been given, the instruction that has been given, give the person the ability to accept it, to apply it, to implement it as well. You see, many times, people know what is right and what is wrong. Isn’t it? Just think of yourself. There are so many things that you know, they’re right,

They’re wrong. But how many things is it that a person actually follows? Think about it. You know you should be doing something. Do you actually do it? Sometimes you don’t. Sometimes I don’t. There are many things that we know we should not be doing, but sometimes we do them. And this is about what? Hidayah, tawfiq. When Allah subhanahu wa ta’ala gives a person the ability and the opportunity to implement the knowledge that he has.

to implement the knowledge that he has. So when we ask Allah subhanahu wa ta’ala for hidayah, what kind of hidayah are we asking for? Both. Give us knowledge, give us direction, and also give us the ability to act upon that knowledge. اِهْدِنَا Guide us. Show us. What? الصِّرَاطُ الْمُسْتَقِيمُ The path that is straight. The word صِرَاط is from the root صَدْرَطَ

It is from the root صَدْرَطَ And it is said that the word صِرَط is such a road or such a path that is very wide, that is open. That is wide, that is open. And there are multiple lanes on it and multiple people can travel on this path at a time. Okay? So what kind of a path is it? Wide and open and there are multiple ways on it and

Many people can travel on that path at a time. And others say that the word صراط refers to such a path that is very difficult to walk upon. That is very difficult to walk upon. So how can you combine both the meanings together? Many times there is high traffic. What does that do? You avoid such roads. It makes it difficult for you. So اِهْدِنَا الصِّرَاطِ

Al-mustaqeem, the one that is straight. Al-mustaqeem is the characteristic of the path. What kind of a path? Show us to the way, which way that is mustaqeem, that is straight. The word mustaqeem is from qaf, waw, meem. Qaf, waw, meem. Do you see waw over here? No, you don’t. It’s sick. And instead of coming itself, or instead of being completely absent, it has sent somebody else in its place.

So instead of wow, what do you see? Yeah. Right? So مستقيم, one that is straight, that which is straight. But what does it mean by مستقيم? It is said that مستقيم is that which is straight, that which is upright, that which is balanced. That which is balanced. That which is not uneven. And also مستقيم

It is said that مُسْتَقِيم is that which leads straight to the destination when it is used for path. Just imagine a road that is very bumpy, that is going through mountains. How do you feel? Sick. You feel dizzy. Isn’t it? And it takes so long to get to the destination. And you wonder, why can’t I just cut a road straight through these mountains so that the journey is shorter? So مُسْتَقِيم, when used for surah, what does it mean? A path that is straight

A path that is balanced, that does not have ups and downs, and it takes straight to the destination. It is the right path. It is the correct path. It’s not a wrong exit. It’s not the wrong way. So اِهْدِنَا الصِّرَاطُ الْمُسْتَقِيمُ Guide us to the straight path. What does it mean by the straight path? What is the صُرَاطُ الْمُسْتَقِيمُ? Guide us to the straight way. What is the straight way? The way that leads to Jannah.

The way that leads to the pleasure of Allah subhanahu wa ta’ala. The approval of Allah subhanahu wa ta’ala. اِهْدِنَا الصِّرَاطَ الْمُسْتَقِيمِ Which path in particular? A more detailed description of this path is given now. It is the path, صِرَاطَ It is the path of who? الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ Those upon whom you have bestowed favor.

غَيْرَ الْمَغْضُوبِ عَلَيْهِمْ وَلَغْضَالِّينَ Not of those who have evoked your anger or of those who are astray. صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ Let’s look at this part of the ayah first. The path of who? الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ الَّذِينَ means those who. أَنْعَمْتَ You bestowed favor. أَنْعَمْتَ is from نِعْمَة What does نِعْمَة mean? A blessing.

But what kind of a blessing is Nirma? What kind of a blessing is Nirma? It is said that Nirma is a blessing that fulfills some need of a person. Nirma is a blessing that fulfills some need of a person. Notice, it’s need, not necessity. Necessity would mean that it’s food,

It’s water, it’s air, it’s clean air, it’s a shelter. These are what? Necessity, clothing. But over here, nirmah is such a blessing that fulfills a need. What kind of needs do we have? Spiritual needs, emotional needs, mental needs, social needs, physical needs. So, الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ

Those people whom you favored. So what is this nirmah referring to? The nirmah of food? The nirmah of water? The nirmah of clean air? No. This nirmah is referring to the nirmah of Iman. The nirmah of Islam. The nirmah of Hidayah. Faith. Islam. Guidance. Piety. Righteousness. Religion. Deen.

And elsewhere in the Quran, deen has been called a ni’mah. For example, we learn, اليوم أكملت لكم دينكم. In Surah Al-Ma’idah. That today, I have completed your religion for you. وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي And I have perfected my blessing. I have completed my blessing upon you. So what is a blessing referring to? Deen. Completion of the deen.

Perfection of the deen. سُرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ The path of those people whom you have favored, favored them with what? Bless them with what? With iman. So we want the same way. We want the same way of life. Guide us to that way. Guide us to that life. سُرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرَ الْمَغْضُوبِ عَلَيْهِمْ Not of those people who have evoked your anger.

غَيْرِ Other than المغضوب مغضوب is from the word غضب. From the root letters غَيْن ضَاد بَ غضب What does غضب mean? Anger. But there are so many words in the Arabic language that are used for anger. Do you know that? There are so many words in the Arabic language that are used for anger. What kind of anger in particular is غضب? It is said that غضب is such anger

that turns into revenge. That takes form of revenge. Of afflicting punishment on the one who has angered you. Think about it. When do you want to take revenge from someone? When? For example, if a child, a small child, if they take your glass and they break it, you feel angry. Are you going to take revenge from them? Are you going to punish them? No. Why? Why?

He doesn’t know. But for example, there is a person who is older, who knows better, and they just come and they start breaking your plates one after the other. Will you feel angry? Yes. Will you shout at them? Yes. Will you ask them to replace those plates for you? Yes. Why? Because they did something when they knew better they shouldn’t have done it. So غضب is anger that takes form of revenge.

of inflicting punishment on the one that has angered you. Why? Because they did something that they knew they should not have done. They knew that they should not have done it. When a person doesn’t listen to you, when a person disobeys you, you become angry with them, you become upset with them, you want to punish them. So who are مَغْضُوبُ? Those who earn the anger of Allah. How? How? By their actions.

By their ways. Which ways? Which actions? That are wrong. That are disapproved by Allah subhanahu wa ta’ala. So what does that show us? That every time we disobey Allah, what are we doing? We’re provoking His anger. We’re welcoming His anger. And there’s something very dangerous. When we know something, and deliberately we go against it. Deliberately we don’t do it. سَرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ

غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ not of those people who have evoked her anger. Those people who have knowledge but who don’t implement it. So the first category was of those who were blessed with hidayah. The second category is of those who know but they don’t do. And the third category is of وَلَقْضَالِّينَ nor of those people who go astray. لَا means no, not.

And أَضَّالِين, those who are astray. أَضَّالِين is a plural of, you tell me. إِن is plural, remove that. What do you have left? أَضَّال Okay. أَضَّال, singular. And أَضَّالِين is the plural. Okay. And ضَال is one who is in ضَلَال. The root letters are ضَال, لَم, لَم. And ضَلَال means misguidance, error, to be astray.

What does it mean? Misguidance, error, to be astray. And in particular, ضَلَى is to lose one’s way, to get lost, to be away from the right way, to be away from the right destination. For example, if you don’t know the way to a particular destination, and you don’t take any guide with you, no map with you, no GPS with you, and you’re like, fine, I’ll get there somehow. What’s going to happen?

What’s going to happen? You’re going to get lost. Right? And it’s possible that instead of taking the exit, the north exit, where do you go? The south. Are you going to be going towards your destination or away from your destination? Away. So this is the person who is astray. Why is he astray? Why is he lost? Why is he lost? You tell me. Because he doesn’t know where to go. He doesn’t have a map.

He doesn’t have a guide. He doesn’t have any instructions as to where to go. So ضَال is one who goes astray because of lack of knowledge. The one who goes astray, why? Because of lack of knowledge. How is this different from مَغْضُوب? مَغْضُوب is one who knows. And ضَال is one who does not know. What’s better? مَغْضُوب or ضَال?

Neither. Neither. Three categories have been mentioned over here. الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ Those who have been blessed with guidance. Those who have been blessed with knowledge. The second category is of those who know, but they don’t care. And the third category is of those who don’t know. What do you want to be? Those who know. Those who get to the destination. And this is exactly what we’re praying for. اِهْدِنَا الصِّرَاطُ الْمُسْتَقِيمُ

What is the Sirat al-Mustaqeem? Sirat al-Ladhina an’amta alayhim. The path of those people whom you have blessed, whom you have favored. And as for those people whom Allah subhanahu wa ta’ala has favored, who are they in particular? Who are they in particular? In the Quran, in Surah An-Nisa, Ayah number 69, we learn that Allah subhanahu wa ta’ala says, وَمَنْ يُطِعِ اللَّهَ وَالرَّسُولُ Whoever obeys Allah,

and the Messenger. فَأُولَٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ Then such people will be with those whom Allah subhanahu wa ta’ala has blessed. Allah subhanahu wa ta’ala has shown favor to. Who? Those who obey Allah and the Messenger. They will be in the companionship of those whom Allah subhanahu wa ta’ala has blessed. Who are those people whom Allah subhanahu wa ta’ala has blessed?

مِنَ النَّبِيِّينَ Of the Prophets. So first of all, الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ are who? Prophets of Allah. وَالصِّدِّيقِينَ And the truthful ones. Who is a صديق of this ummah? Abu Bakr رضي الله عنه. Those who are true, those who confirm the truth. Abu Bakr رضي الله عنه, he always confirmed the truthfulness of the Prophet صلى الله عليه وسلم. وَالشُّهَدَاءَ And the martyrs.

Those who die in the way of Allah. وَالصَّالِحِينَ And the righteous ones. Those who are obedient to Allah. So who are? الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ النَّبِيِّينَ The prophets. وَالصِّدِّيقِينَ The truthful ones. وَالشُّهَدَاءَ The martyrs. وَالصَّالِحِينَ And the righteous ones. So they are the ones whom Allah subhanahu wa ta’ala has blessed. Surah An-Nisa, ayah number 69

Prophets, truthful, martyrs, righteous. What’s the common thing among them? Knowledge, faith, and action. Knowledge, faith, and action. Many times people know, but they don’t believe. Sometimes people know and believe, but they don’t do. We ask Allah subhanahu wa ta’ala for hidayah. Give us knowledge, but also give us the tawfiq to implement the knowledge that you have given us.

Which is why, إِهْدِنَا الصِّرَاطَ الْمُسْتَقِيمِ صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِ Let’s listen to the recitation of this surah. أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

Alhamdulillah Rabbil Alameen Ar-Rahman Ar-Raheem Maliki Yawm al-Din Iyyaka Na’bud Wa Iyyaka Nastaeen

What does Ameen mean? Ameen means, O Allah, hear and accept.

إِسْمَعْ وَاسْتَجِبْ Hear my dua and accept my dua. Respond to my dua. There is a hadith that is mentioned in Sahih Muslim in which the Messenger of Allah ﷺ said, When any of you says in the prayer, Ameen. When any of you says in the prayer, Ameen. And the angels in the heaven, they say Ameen at the same time.

then all of his previous sins will be forgiven. What does it mean by that? That in Salah, when the Imam finishes Surah Al-Fatiha, what does everybody say? Ameen. So when you say Ameen at that time, and the angels also say Ameen at that time, if you say Ameen at the same time, what’s going to happen? The sins, all the previous sins are going to be forgiven. It’s an opportunity that we’re given so many times in a day, especially if we pray Salah in congregations.

Many times people, they don’t say Ameen out loud. Isn’t it? Many times they don’t. And we forget the reward. We forget the opportunity that we could benefit from. I want you to listen to the recitation again, but don’t look at your juice. Don’t look at the Mus’haf either. Okay? أعوذ بالله من الشيطان الرجيم بسم الله الرحمن الرحيم

الحمد لله رب العالمين الرحمن الرحيم مالك يوم الدين إياك نعبد وإياك نستعين اهدنا الصراط المستقيم صراط الذين أنعمت عليهم غير المغضوب عليهم ولا الضال

Say Ameen. We’ll listen to it again and test yourself. How much have you understood? Can you just listen to the recitation and understand what the Imam is saying? أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ

بسم الله الرحمن الرحيم الحمد لله رب العالمين الرحمن الرحيم

مَالِكِ يَوْمِ الدِّينِ إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينِ إِهْدِنَا الصِّرَاطَ الْمُسْتَقِينِ صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ

Ameen. You don’t have to shout it out, but make sure you say it. Because the hadith says, when one of you says in the prayer, إِذَا قَالَ أَحَدُكُمْ قَالَ means to speak, to say it. Inshallah you learn about that in detail in your kitab al-salah. That requires some discussion which inshallah you will learn then. Any question regarding the words of Surah Al-Fatiha that we studied right now? Necessity is that which you cannot survive without.

And a need is something that is going to help you in some way. For example, you know, you lack something. But if you don’t have it, you’re not going to die. But if you don’t have food, you are going to die. Okay? For example, if a person, thinking about mental need, a person needs to learn knowledge. But if he doesn’t learn knowledge, that doesn’t mean he’s not going to survive. Okay? So nirma is something that fulfills some need of a person

It could make him more rich. It could make him more happy. It could fulfill a necessity. It is basically something that fulfilled some kind of need benefiting him. And it is of various types. Nirma that is physical, that is mental, that is spiritual, that is emotional, that is social. Different types of blessings. That help the person in some way. That benefit the person in some way.

سبحانك اللهم وبحمدك نشهد أن لا إله إلا أنت نستغفرك ونتوب إليك السلام عليكم ورحمة الله وبركاته