Yeah, thanks for the introduction and good afternoon. Yeah, so my paper is about information theoretically, secure multi-party computation. So before I get into the problem, let me just remind you once more about secure computation. So just to fix notation and so on. We have M parties. Each of them has a private input and they want to compute some function. They want to do that through protocol where they communicate to each other. They have secure channels between each pair of parties. And then the security is captured by the notion of an adversary that corrupts a set of some, it can corrupt some subsets of parties. And then you should not get the information on the uncorrupted inputs or the inputs of the uncorrupted parties beyond what it is implied by the outputs and the corrupted inputs. And furthermore, it cannot alter the computation of the function except by changing the corrupted inputs. So you also know that there are many ways of coming up with protocols. There's garbling, there is homomorphic encryption and so on and then there's also secret sharing-based multi-party computation protocols. And the way this work usually is that you represent your function as an arithmetic circuit over a certain finite field.  And then the parties have some linear secret sharing scheme over that same finite field that they use to share their inputs at the beginning of the protocol. And then the computation goes gate by gate on the shares. So the parties are able to compute the sharing of the outputs given the shares of the inputs in each gate. And then they can just reconstruct the output of the circuit. Now when the gates are linear, then this is very easy because the parties can compute locally using the linearity of secret sharing scheme. They compute locally sharing of the output of the gate. When it is multiplicative, then it becomes a little bit more complicated and then it depends on which protocol you are using. Yeah, so the motivation of this work is that many secret sharing-based multi-party computation protocols actually require large finite fields to work. I'm not saying that all of them do. I mean, there are, of course, protocols for small fields. But many of the efficient protocols work over large finite fields. And I have some examples. There are different manifestations of this. So, for example, in the information theoretical case, that is the one that we are going to talk about here. Well, if you are using some scheme, which you do often, for example, in the protocol by Ben Orgel, and Wigdarson, and many others that follow the same pattern, then you need that the size of the finite field is at least the number of parties. There are other techniques. For example, hyper-invertible matrices. This is something, some object that was introduced by Berliova and Heard in 2008 in a very efficient protocol that I will talk more about later. And that also requires that the size of the field is large for different reasons. And so, actually, you need to be at least two times the number of parties. Now, I want to mention some results that we found out. It's unrelated to the rest of the talk. But we can actually replace this hyper-invertible matrices by a notion that is a little bit weaker, that has little bit weaker requirements, but it allows to obtain the same functionality. And that notion actually only requires constant size fields, but still, which are at least 64 elements. So if you are interested in this, you can ask me later, but I will not talk more about that. This is just a side result unrelated to what I'm going to talk about later. But I also wanted to mention that you also need the field to be large in other types of protocols, for example, speech, computationally secure protocol. If you are using the message authentication codes, you are going to need that the field is large because the probability that an adversary cheats and it's not caught is going to be inversely proportional to the size of the field. And you saw some other manifestation of that in the talk yesterday by Ariel, where depending on whether you have a large or a small finite field, you needed to use a different protocol. Yes, so then the question is, is there any way that we can use these protocols that work over large finite fields when actually we have that our function is more naturally represented as a circuit over a small field. So for example, say comparison of bit strings or maybe, I don't know, set intersections, something like that. So I'm going to talk just mainly about the binary fields, but our results just work for any small fields. It's easier to talk about the binary field. Of course, one can always say, okay, the field of two elements is just contained in any field of two to the k.  And then basically you just compute the same circuit where your sums and products will now be in the extension field. You can do that. But that seems wasteful because you are essentially using n bits to represent what would be just one. So then the question that we have is can we get more out of this? And what do I mean by that? So basically since we are anyway going to work or use arithmetic protocol over a large finite field, then the question is whether we can use it to evaluate more than one instance of the binary circuit. So we want to, in other words, embed k parallel evaluations of the binary circuit into one of the circuit over the large field. And of course when we are doing this embedding we don't want to add too much complexity that sort of dwarfs the one that you use for the protocol over the large field. So we are going to be concerned here about communication complexity by the way. So this is our question and what we did concretely was to focus on the case of information theoretically perfectly secure multi-party computations with no broadcast. And in that case the best protocol, at least if you are going for the strongest adversary, is the one by Berliova and here from 2008. So what they get is exactly this thing here. So they are able to tolerate m minus one divided by three active corruptions and that is optimal in this setting. And the protocol has a communication complexity of all n field elements per gate. But it has the restriction that the field has to have at least two n parties. So what we did is to show that we can use that protocol in order to compute log n evaluations of a Boolean circuit. And so if you do that, and again we are not going to increase too much the communication complexity while doing this embedding. And if you do that, then if you now count how much information you are sending, then it turns out that the communication complexity is linear bits per gate in each instance. So we are able to remove the limitation on the size of the field, but at the cost of having to compute log n evaluations of this circuit. So that is the main result that we have. Now you may be thinking at this point that the way that we did it was by using packed secret sharing, but the point is that we cannot do that because if we do that, then we lose this corruption tolerance in third parties. We will not be able to tolerate this optimal adversary anymore. And in fact, we can even combine our techniques that I will explain with packed secret sharing. And if we do that, then we get this other result where now we are not able to tolerate an optimal adversary, but we have an amortized communication complexity of constant bits per gate in each instance. And now we need to evaluate n log n circuits in order to get this because we are using this packed strategy. Okay. So now let me explain how we did this. And for now we can just forget about which specific protocol we are using over the extension field. So this is the situation that we want to solve. We have a binary circuit, and again, we want to evaluate it in K different sets of inputs that I represent by the different colors here. Now if you think about it, you could just think that you have a circuit that does one evaluation in your circuit, the gates of your circuit just operate coordinate-wise in vectors of K elements. So then your sums and products would be coordinate-wise. And the resource that we have, the thing that we know how to do, is how to compute an arithmetic circuit over a large field. So now if the sort of algebraic structure of this large field was the same as the algebraic structure of a set of vectors over F2 with coordinate-wise operations, then we would basically be done. I mean, we could just use directly this protocol. Now the problem is that this is not the case. So if you have your vectors of length K over F2 and you consider the sum and product coordinate-wise, this doesn't have the same structure as the field of degree K. Because while the sums are essentially the same, so they are isomorphic as vector spaces, the products cannot be the same. In one case you have the divisors of zero, in the other you don't. So we cannot do that. They are not isomorphic as FQ algebras. That would be the way of saying this mathematically. So the next best thing that we can think of is using what we call reverse multiplication-friendly embeddings. So what is this? This is a pair of functions. Now one function takes vectors over F2 and outputs an element of a field, and now the field has to be a little bit larger. It has degree M. And the other map goes the other way around. And the condition is that in order to compute the products coordinate-wise of two vectors, X and Y, we can first apply this map phi, multiply them as field elements, and then apply psi back. Now, since I said before that these two structures are not isomorphic, then you can never have that psi and phi are the inverse of each other. But you have that phi is invertible, and this is sort of important for our product. So I want to say something about the history of this notion. Why do we call it first reverse multiplication-friendly embeddings? Well, we had the notion of multiplication-friendly embeddings. Some of the authors of this paper introduced this notion in crypto 2009. In a paper about multiplicative secret sharing. And that notion was just the same as I'm considering here, but with the roles of the field and the ring, or the vector space over F2, swapped. Now, this notion had been studied in mathematics under the name of bilinear multiplication algorithms. While the new notion that we are introducing seems to be studied much less. And it is sort of natural, because the notion is actually not so natural, because you are expressing some simple object, which is like F2 products, coordinate-wise products over F2, in terms of a more complicated notion, which is a product in an extension field. So it looks like it's upside down. We knew about this notion, and we could use it to improve a little bit the construction in crypto 2009, but we never published it. Now, the first authors that came up with an application for this notion were Bloch, Maji and Guyen in crypto last year. They didn't explicitly define this notion, they just used a construction for that. But now they have uploaded a preprint, more or less at the same time that we got this paper accepted, where they explicitly defined that and studied this notion also. Their application is a little bit different than ours. They are trying to construct, or they construct OTs from one instantiation of oblivious linear evaluation over a large field. So the focus is a little bit different, but it shows that this notion seems to be interesting in different regimes. So what about the constructions? So in order to get the results of this paper, we need to come up with constructions of reverse multiplication-friendly embeddings, where the degree of the field is linear in the number of copies of F2 that you want to embed. And we can do that by means of algebraic geometry. And actually, mathematically, this notion and the one without the reverse part, so the multiplication-friendly embeddings, they are not so different in the end when it comes to constructions. You can use the same techniques. So you can use algebraic geometry for this, but I wanted to also mention that for quite large parameters, actually the best thing that you can do is still polynomial interpolation-based constructions where you maybe have to concatenate two of these over some different fields and so on. For example, you could embed 99 copies of F2 into a field of degree 325, and the best way you can do this is by polynomial interpolation and it seems to be already quite large for any possible practical purpose of this. So now, how do we use that? Or why is this notion important? So the point is that, again, we want to compute our circuit over a Boolean field. So what the parties do is to embed their vector of inputs into an element of the large finite field by applying phi, and then they will compute certain circuits with the protocol for the large finite field, and then they will retrieve the result pack by applying the inverse of phi. Now, what is this circuit here, C prime? You may think that it is the same as the one that we want to compute as the Boolean one, but it has some differences, and the main difference is that whenever you, in the Boolean case, you are going to multiply, you have a multiplication gate or an ant. In the case of the large extension field, you are going to multiply your inputs but then apply this concatenation of functions, of psi and phi, where they come from the reverse multiplication of learning embedding. The idea of doing that is that what we want is that basically at every point of the protocol we have phi, or shareings of phi encodings of the vectors that would be in the Boolean circuit. And by doing this concatenation here, you have that if you have encodings of A and B by phi, and these are vectors, then this will map that into an encoding of the component-wise product of A and B, and that's because of the properties of reverse multiplication, friendly embeddings. So this is how we modify the circuit. But then we have two obstacles, because now we have introduced a new gate, with this phi composed with psi gates. How do we compute that? If it was linear over the large field, then we could just locally, I mean the parties could just locally compute that and it wouldn't increase the complexity. But the problem is it's not linear over the large field, it's linear over the base field F2. And that is a problem, and that already happens even for passive adversaries. Another problem is how do we guarantee that actually the parties input encodings by phi, because the image of phi is actually not the full field, the full extension field, the protocol over that field doesn't care what it gets. I mean it doesn't care if it gets an encoding by phi or it gets another element, as long as it gets some element of the large field. So these two things are the ones that we have to solve. Also, some protocols also require random elements of the large field, and we maybe need that they are also encodings by phi, but that is more or less the same as the second problem. Now I'm not going to give the details of how to solve this, but just to say that we can reduce this into some other problem. And this problem, I mean we can reduce both of the problems that I mentioned before. And this is the following problem, we have a subspace V, and this subspace is, I mean it contains vectors of L coordinates in the extension field, but it's only linear over the base field F2. And now you want to create sharing of coordinates of a random element in V. And now if you know a little bit about this or barely over here protocol, you think that we are going to use hyperinvertible matrices, and we actually are, but the problem is that they don't work directly because in order to do that, you would need that V is F2 to DM linear subspace, and it's only linear over the base field. So in order to solve that, we need to introduce some other technique, which is to apply these hyperinvertible matrices to some related vector space, which is the tensor product of the extension field with V. This is a vector space over the large field, and so we can create a series of random elements there. And you may think, okay, but that's not what you wanted, so why do you do that? Well, the thing is that actually this tensor product of the elements can be seen as vectors of M components in V. So basically you are just creating random elements in your subspace, in the subspace V, but in batches of M elements. So that is how we solve that problem, and then this gives us the solution for the problems before. All of this would be done in the preprocessing phase. Okay, so I, of course, don't have time for more details, so I just finished by saying that we have introduced a methodology to just take a multi-party computation protocol that works over the large field and use it to evaluate several instances of a Boolean circuit, a circuit of a small field. Then we got these results that we can remove the limitation on the size of the field in Berlin and here. And the main technical handle is this reverse multiplication-friendly embeddings, although we also use these other tricks with the tensor product and so on, which we think maybe has independent interest. And I guess natural future work is how to extend these techniques to other models. Of course, the point is probably it can be done. The point is how much complexity, I mean, to get the right complexity, because we need to add all these extra steps so they should not add more complexity than necessary. So, yeah, that's the end of the talk. If you have questions.


فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيم الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وأشهد أن لا إله إلا الله وحده لا شريك له يقول الحق وهو يهدي السبيل وأشهد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسانين إلى يوم الدين أما بعد الموضوع إن شاء الله وإتعالى أن نتحدث عنه is the explanation of سورة الفاتحة ويجب أن أقوم بأخذها because the last couple of months I have been looking into سورة الفاتحة a lot وكنت أديم النظر عليها I used to go over a lot of the times and I read over 30 different books on just سورة الفاتحة and one of the books that I found very beneficial was a six volume book written by العلا مه ابن القييم الجوزية He wrote a book called مدارج الساليكين The book, the original of it is written by اسماعيل الهروي while the Imam ابن القييم is explaining and this six volume book based on the publication I have was it's six volumes and it is not all of سورة الفاتحة it's just and the gems and the jewels that ابن القييم brings out of leaves a person baffled and mind and you all know it's an ayah in سورة الفاتحة right it's an ayah it's not the longest ayah as well but he extracted a lot of فوائد and benefits from it and it's very important my beloved brothers and sisters that we give importance to the Quran there is no speech that has value that has importance like the speech of Allah ولي داركة the scholars they say شرف العلم بشرف المعلوم the honor of knowledge is connected to what you're learning شرف العلم a virtue and a value of knowledge is based upon what you're learning and since the speech of Allah is Allah's speech the scholars they say the way Allah is higher than his creation his speech is higher and better than the speech of the creation and سورة الفاتحة is not just the Quran it is the سورة which we read every single day and how many times do we have to read a day minimum 75 times right 17 times a day sorry 17 times a day minimum 17 times a day 5 times a day if you pray how is it that you read it but you don't understand it الله سبحانه وتعالى says in the Quran أفلا يتدبرون القرآن أم أم على قلوب أقفالها do they not ponder on the Quran or are there locks on their hearts in another ayah Allah says أفلا يتدبرون القرآن ولو كان من عند غير الله لوجد فيه اختلاف كثيرة do they not ponder on the Quran or are there locks on their hearts for verily if the Quran or this speech of the Quran was from anybody other than Allah you would have found contradiction in it but the Quran you would never find contradiction in it that's why Allah says in سورة الكه الحمد لله الذي أنزل على عبده الكتابة ولم يجعل عيوجة what does it mean what does crookedness mean it means the Quran is consistent upon what it tells you the stories that it tells you from the beginning to the end is consistent no contradiction as Allah says in another ayah وتمت كلمة ربك صدقا في الأخبار all the information that the Quran tells us is true there's nothing and there's no lie about it الإمام إبن أبي حاتم in his تفسير he brings the call of عمر ابن مرا عمر ابن مرا a great scholar he read the ayah وتلك الأمثال نضربها للناس وما يعقلها إلا العالمون and here we give parables examples in the Quran and not everyone understands it except the people of knowledge and he says if I go over a verse and I don't understand what that verse is trying to say to me and what Allah is trying to give me if I don't understand it بكتو على نفسي I cry on myself I cry because Allah is saying to me here are parables and examples we give وما يعقلها إلا العالمون the people of knowledge are the ones who understand it so my beloved brothers and sisters knowledge can enter your heart and you can learn the treasures and the benefits of this book the Quran but you have to stay away from sins and going against Allah تبارك وتعالى's commands وذلك the poet he said knowledge enters the heart of everyone wherever age you are you are 60 you can still study the Quran learn the Quran take gems from it but the person who is prevented from what's in the Quran is a person who has committed so many sins and his heart has become it's like a stone it's like a rock and that's why Allah said ألم يأني للدين آمنوا أن تخشع قلوبهم لذكر الله وما نزل من الحق ولا يكونوا كالدين أوتوا الكتاب من قبل فطال عليهم الأمد فقست قلوبهم كثير منهم فاسقون فطال عليهم الأمد means what they've been distant from the Quran for so long فقست قلوبهم their hearts became dark and as always if you look at the Quran there's a relationship between the Quran and the heart always you'll find it and that's why it was the first place that the Quran came down on the Quran was not sent down to be in papers and in books it wasn't that's why Allah says سبحانه وتعالى to the messenger صلى الله عليه وسلم لا تحرك به لسانك لتعجبه إن علينا جمعه جمعه means what في قلبك where the ones محمد don't move your tongue so fast so you can memorize the Quran leave it to us we're going to place it all in your heart الله says إن ذا آية بل هو آيات بينات في صدور الذين أوتوا العلم الله says وإنه لتنزيل رب العالمين نزل به الروح الأمين على قلبك لتكون من المؤمنين بلسان عربي مبين إذن the Quran there's a strong bond between it and the heart and if a person wants to give his heart a life again and wants to live again he has to go back to the Quran and so صورة الفاتحة is a powerful surah the reason is because I don't know and I hope there isn't amongst us right now a person who has no memory سورة الفاتحة it is the surah in which الله سبحانه وتعالى set to the Prophet ولقد آتيناك سبعا من المثاني والقرآن العظيم لا تمدن لا تمدن عينك إلى ما متعنا بهم الله says to the Prophet we have given you the seven verses that repeats itself ولقد آتيناك سبعا من المثاني المثاني معناه إبن جنين الطبري he says الأيات it is the verse that comes back every raka'a that you repeated the seven verses مجمعون عليه إبن جنين الطبري he says it is unanimously agreed upon by all of the scholars that is seven verses they do differ where is the seven verses where are they there are differences it is the best smeller آية of صورة الفاتحة or not there is that discussion going on but they all agree they are seven verses so Allah is saying to the Prophet محمد صلى الله عليه وسلم I have given you seven verses don't look at what is in the hands of the disbelievers and what Allah has blessed them with you have صورة الفاتحة why are you looking about what they have because إعطاء الدنياوي the person receiving something in this world لا يدل على حب الله تبارك وتعالى just because Allah gives you something in this world doesn't mean he loves you just because Allah gives you a worldly pleasure doesn't mean that Allah loves you it doesn't mean doesn't mean Allah تبارك وتعالى loves you لذلك ابن حجر رحمة الله was mentioned that he was just very well he was just very well and he was wearing very good garment and a Jew man saw him and he said to him ابن حجر العسق العاني you you as an individual and Muslims are the ones who say that the Prophet صلى الله عليه وسلم I said الدنيا سجن المؤمن وجنة الكافر that this dunya is a prison of the believer and a paradise of the disbeliever but look at you you are the one who is dressed nice you are the one who is wearing good clothes you are the one who has a riding beast and I am a Jew I have nothing I am struggling in this world I am more in prison in this world than you ابن حجر being who he is and the man who explains صحيح البخاري أصحح كتاب بعد كتاب الله he quickly responded and said to him I am the one who is in a prison because for me in this dunya this dunya is a prison in comparison to what awaits me on the other side and you are in a paradise compared to what awaits you on the other side if you don't return to Islam that's why Allah says ولولا أن يكون الناس أمة واحدة لجعلنا لما يكفر بالرحمن لبيوتهم سقفا من فضة ومعارج عليها يظهرون ولبيوتهم أبوابا وسررا عليها يتكئون وزخرفة وإن كل ذلك لما متاعوا الحياة الدنيا والآقرة عند ربك للمتقب الجنة أنه رفت only for the believers إذن بردس that was all طوطئة an introduction let's go to the topic at hand الله سبحانه وتعالى سيز أعوذ بالله من الشيطان الرجيم بسم الله الرحمن الرحيم الحمد لله رب العالمين الرحمن الرحيم مالك يوم الدين إياك نعبد وإياك نستعين إهدنا الصراطة المستقيم صراطة الذين أنعمت عليهم غير المغضوب عليهم ولا الضالين صورة الفاتحة دماثل صلى الله عليه وسلم الساتحة by the name of بسعيد بن المعلى رضي الله تعالى عنه and this is narrated by الإمام البخاري and everybody should have been given a note everyone should have received notes so it's there for you شاء الله تعالى بسعيد بن المعلى is a companion the messenger came up to him and بسعيد بن المعلى was in a salah he was praying as he was praying he said كنت في صلاة I was in a prayer and the prophet صلى الله عليه وسلم called him بسعيد بن المعلى he called him the noble companion did not respond because he's in a prayer and so he carried on his salah he carried on he carried on his prayer then when he finished his prayer the messenger said to him why didn't you respond to me when I had called you and I told you to come over and I called your name out why didn't you come to me and he said كنت في صلاة and I was in a prayer I was praying and the messenger said to him ألم يقول الله did Allah not say يا يولدين أمنوا استجابوا لله والرسول إلى دعاكم لما يحييكم or those of you who believe if the messenger calls you to that which will give you life then obey him and come and Imam صلاة جدين البلقيني البلقيني it said both ways but the best way to say it's بلقيني he took a fa'ida a benefit from this that while you're praying if the prophet calls you you could respond to him and that doesn't break your prayer he said he took a fiqh from this if you're praying and the prophet calls you and you're in the middle of the salah he said that it wouldn't break your prayer to respond to him يا رسول الله what do you want I can do it for him it does not break your prayer the fact that the prophet told him to come then the messenger صلى الله عليه وسلم I said to him ألا أعلمك shall I not teach you أعظم صورة في القرآن the greatest surah in the Quran أعظم السيغة المبالغة على وزم أفعل shall I not teach you the greatest surah in the Quran this is the best surah صورة الفاتحة is the best surah I'm going to tell you stories of things that I have come across regarding the surah of the Fatiha and how it has changed me as an individual of my health and some issues of my life صورة الفاتحة عظيم أعظم صورة في كتاب الله shall I not teach you it shall I not teach you it the companion the prophet said to him قبل أن تخرج من المسجد before you get out of the masjid before you leave سعيد ملون وعلى as a noble companion he didn't say نعم if he said yes if he said yes نعم would just mean yes he said some of the rewired he said of course of course I want you to tell me the sahabas were hungry for knowledge and they didn't want to just know but they wanted to implement it that's why they wanted to know so look at him then the masjid صلى الله عليه وسلم he forgot as Allah سبحانه وتعالى سلينا القرآن قل إنما أنا بشر مثلوكم the prophet صلى الله عليه وسلم is a human just like we are and that's why the scholars they say he's a abd فلا يعبد ونبي فلا يكذب ولكن يطاع ويتبع he's a slave he's not worshipped he's a messenger he's not disbelieved in but he's obeyed and he's followed if you play around that is بين الإفراط وتفريض you're not taking him lower than he's stationed because he's not an ordinary slave and you're not giving him a higher station of his you're not giving him خصائص الألوهية you're not giving him the right of Allah so the prophet forgot but the noble companion didn't forget so the prophet صلى الله عليه وسلم he went to the prophet he said يا رسول الله did you not say to me that you're going to teach me the greatest sura in the Quran the prophet said نعم بلا of course I said that to you and the prophet told him that the greatest sura is صورة الفاتحة the messenger said to him and the prophet said he is سبع المثاني it's the seven verses that repeats itself والقرآن العظيم and it's the greatest sura الذي أوتي to that which I was given صورة الفاتحة is the greatest thing that I was given rather there's another narration that the messenger صلى الله عليه وسلم he said on the hadith of أبي بن قعب الرضي الله تعالى عنه that the messenger said ما أنزل الله عز وجل الله has not sent down فت توراتي in تورات ولا في الانجيل and not in injil ولا في الزبوري ولا في الفرقاني those are the four books right الله has sent down all of those four books الله has not sent down مثل like أم القرآن like like صورة الفاتحة the prophet said هي السبع المثاني و هي مخصومة بين عبدي و لعبدي ما سأل الله did not send down not in injil not in تورات not in زبور and not in this Quran a sura equivalent صورة الفاتحة when I saw this in the morning me and some brothers we read صحيه البخاري and when I came across these narrations I saw it this is when it came to my mind I was on a plane and استغربت it is the greatest sura مع ذلك there has to be something why the prophet said this and you guys are all going to see part of it I have written 412 pages in Arabic I'm still going on every time I add something to it I add something to it but this is just bullet points شاء الله تعالى أنا خلاصة of what I'm going to say شاء الله تعالى and I hope I can finish it before عشة time so what is صورة الفاتحة is أم القرآن it's the mother of the Quran just like الله سبحانه وتعالى he says وكذلك أوحينا إليك we have sent down on you محمد قرآن العربية اللي تنذر أم القرآن what's أم القرآن مكة why is Makkah called أم القرآن every village Makkah is like the mother for it صحيح صورة الفاتحة is like that it's the mother of all of the صورةزن القرآن that's why it's called أم القرآن الله سبحانه وتعالى he says when you read الفاتحة الحمد لله رب العالم الرحمان الرحيم ماليك ومدين إياك العبود وإياك نستعين إهدين الصلاة المستقيم صلاة الذين الأم تعالى غير المغضوب عليهم والبالي so what do we say إهدين الصلاة المستقيم صح what does it mean right there's a hadith I'm going to keep coming back to this is going to be my face and my foundation and that's the hadith of which is الصحيحين the prophet صلى الله عليه وسلم he said قسمت الصلاة بيني و بين عبدين صفين I have divided the prayer to half when the slave says الحمد لله رب العالمين what does Allah respond by saying when the slave is praying and says الحمد لله حمدني عبدي، my slave has praised me. when the slave then says الحمد لله رب العالم، الرحمن الرحيم، what does Allah say? أثنة علي عبدي we're gonna learn what each one means. when the slave then says after that ماليك يوم الدين، what does Allah say? مجدني عبدي we're going to learn what that means later. when the slave goes إياك العبود وإياك الاستعين، what does Allah say? هذا بيني وبين عبدي when the slave says إهدنا صراط المستقيم، Allah says هذا بيني وبين عبدي وإي عبدي ما سأل pay attention here Allah says this is between me and my slave and my slave will get what he asked for. so this tells us that every single person who says إهدنا صراط المستقيم, Allah is gonna guide him. صح؟ didn't Allah just say that. هدى بيني وبين عبدي وإي عبدي ما سأل and my slave will receive what he asked for. who said that? so when I read that I thought to myself الله تبارك وتعالى ولا ينبئك مثل خبير no one's going to inform you like Allah ومن أصدقوا من الله قيلة ومن أصدقوا من الله حديثة there's no one like Allah and Allah will never lie we see people who read fataha who say إهدن الصراط المستقيم after that they're not guided and Allah is saying هدى بيني وبين عبدي وإي عبدي ما سأل rather there's another narration in Abbas I wrote it for you. what does it say? بينما جبريل قاعد عند النبي صلى الله عليه وسلم جبريل was sitting next to the Prophet or standing next to the Prophet sitting next to the Prophet صلى الله عليه وسلم سمع نقيضا من فوق فرافع رأسه فقال هذا باب من السماء فتح اليوم the Prophet ﷺ had a noise and then he said a part of the Samaa has been opened لم يفتح this place has never been opened قطن إلا اليوم today was the first time it was ever opened from the Samaa a part of the Samaa was opened today and it was never opened before the Prophet ﷺ is saying this فنزل منه ملك an angel came down this is all what جبريل is telling the Prophet ﷺ and the Prophet ﷺ he said to him هذا ملك نزل إلى الأرض he came down to the earth لم ينزل قطن إلا اليوم never came down before this day this is the first time this angel is coming down then the angel says to the Prophet أبشر غلط hiding بنوريني two lights أوتيتهما which you were given لم يوتهما نبي قبلك and no Prophet before he was ever given this this is unique for you Muhammad no Prophet was ever given this two lights فاتحة الكتاب صورة الفاتحة وخواتيم صورة البقرة and the last verses of صورة البقرة لم تقرأ no one ever recites بحرف منهما no one recites a letter from it except what إلا أعطيته except he is given it so we know anyone who reads صورة الفاتحة everybody بحرف a letter except he will be given it أهدنا صلاة المستقيم part of it now the question arises how can I gain it it's in صورة الفاتحة these are the gems that we are going to take from صورة الفاتحة what we all have to understand is the reality of the matter is not the recitation of the wordings it is not the قاعدة according to the علماء is what العبرة ليست بالألفاظ والمباني the reality of a matter is not the wordings and the constructions that you put together but the reality of the matter is الحقائق والمعاني the meanings are what are going to look at الله didn't the prophet صلى الله عليه وسلم didn't Allah tell us in the Quran that فرعون what did he say to the people وما أريكم إلا ما أرى وما أهديكم إلا سبيل الرشاد فرعون he said to the people I want to guide you I want to guide you guys to the straight path is that reality وما أهديكم I'm not going to guide you guys إلا سبيل الرشادي to the straight path صحيح didn't Iblee say to نبي الله آدم الحوا ألا أدلك على شجرة الملكي على شجرة الخلد وملكي لا يبلى shall I not show you the tree of eternity and a kingdom that will never end did you not say that those are words, words, beautifying words the prophet صلى الله عليه وسلم told us they're going to come a time حرام what did he say بغير اسمه they're going to call it a name other than its name ask the youngsters, the youths they call drugs food food صح they call it food بغير اسمه because that's Shaytan's plan that's how he does things Shaytan can't come up to you and say I'm going to misguide you الله says ولا أضللنهم ولا أمنينهم ولا أمرنهم فلا يبتكن أدان الأنعام ولا أمرنهم فلا يغيرون قلق الله ومن يتخد الشيطان وليا من دون الله فقد خسر خصران مبينة يعيدهم ويمنيهم وما يعيدهم الشيطان إلا غرورا but he's not going to tell you he's misguiding he's saying to you I'm the one who's taking you want your rights I'm bringing about your rights are you looking for a loss I'm bringing it here for you and then when you read فاتحة if you're just reading it like it's just wordings and you're not coming with the reality because that's what the shari'a looks at the shari'a does not look at the words that you use and the fancy titles that you have it looks at the reality so صورة الفاتحة needs a reality from you and that's insha'Allah what we're going to look at here إبن القيم رحمه الله I mentioned some of my notes that I gave you all before I mentioned that before I mentioned it a man came to the prophet حديث صحيحين عيدين الخضري a man came to the prophet صلى الله عليه وسلم and he had a son of his who was ill who had a stomach problem the son was ill and he had a stomach problem so the prophet صلى الله عليه وسلم when he was told about the illness of the son's stomach the prophet صلى الله عليه وسلم he said give him honey the father went he fed his son he came back he said he didn't become better he's still sick so the prophet صلى الله عليه وسلم he said give him honey on the third attempt the boy went he came back and his father he said nothing worked the prophet on the third attempt what did he say go and give him honey third attempt and then when the third time they did it what happened what happened أهلا وكذب بطل أخيك أهلا وكذب بطل أخيك the prophet said صدق الله وكذب بطل أخيك وكذب بطل أخيك because Allah told us سبحانه وتعالى the honey is a what it's a cure that's the prophet this is from the prophetics that a person takes honey why do I mention this نريد أن نضع هذا إلى السورة الفاتحة وضع المفتاح ما فعله العام؟ فهمته العام وقعه وقعه وقعه وقعه وقعه وقعه again وقعه again صحيح ثلاثة عندما تريد أن تستطيع أو تريد أن تحصل على شيء يجب أن تتكلم بشكل أعيام أولا، هل هذا يمتلك؟ نمو 1 يجب أن تنظر من الأمر الذي يخططه ويجب أن تتكلم بشكل أعيام يجب أن تتخطه صحيح إذا لم تخططه لدي أعيام أعيام أعيام فرصيتم أو أيضاً إذا كنت تخططه أعيام أعيام أعيام أعيام أعيام أعيام أعيام ولكن أمر الأمر هو إذا كنت تخطط شيء that is not a cure إذا كنت تخطط it won't cure إذا كنت تخطط it won't cure سورة الفاتحة come back again this is the fit and the فوائد إبن القيين brings what did Allah say when you say الحمد لله رب العالمين what does Allah say حمدني when you say أثنى علي عبد أثنى علي عبد is a repetition of الحمد لله رب العالمين you see where I'm going with this الحمد لله رب العالمين when you read it if you keep doing حمد it turns into ثنى in the Arabic language as Imam Al-Qarafi mentioned in the Quran so much it becomes ثنى what's the third one if the person says what does Allah say مجدني عبد مجدني is when you expand the ثنى we'll speak about what it means in details if we get time for it so pay attention here سورة الفاتحة is a cure true or false the Prophet told us but then what happened whilst you're reading it you're praising Allah and you're repeating it just like the cure of the stomach of the repetition do you guys understand it's all repeating there are that has four stations the first station is مقام الحمد الحمد لله رب العالمين the second station is called مقام العبادة and I'm going to ask you guys later and the fourth station is so we're not going to do the last the fourth one which is we're not going to stop because time will not allow us the first station is what الحمد what's the second station عبادة what's the third station هداية pay attention so before you go to هداية what I needed from you حمد we're on the same page if the person says but there's two stations before you have to come with مقام الحمد and مقام العبادة are you with me let's read سورة الفاتحة together what's the first ayah الحمد لله رب العالمين two stations are in between الحمد three stations are in between in other words how many stations do we have we have four stations right حمد comes with something and then two other stations are added onto it it becomes three and then عبادة brings two five of those if you come with before you say الحمد لله رب العالمين when you pray somebody what are you doing you are looking for that person so if حمد comes from a heart that's full of love one the most merciful, the most gracious hope العرجاء مالِكَ يَوْمِ الدِين the king of the day of judgment that means what خوف هِيَى اِيَاكَا نَعَبُدُ which is the fourth عبادة and the fifth one which is عاكة نَاستِعِين إذا كانت تأتي معه قبل أن تقول إهدينة الصلاة والمستقيم الله سبحانه وتعالى دعنا نخلق هذه الخلقات ونكملها إن شاء الله هذه الخلقات هي جميلة ولكن يجب أن تأخذها في المملكة ومملكة التي أكتبت رفتشن صح؟ دعنا نذهب إلى المقام الأول ما هو المقام الأول؟ حمد عندما يقول الحمد لله رب العالمين ما هو المقام الأول؟ ما هو المقام الأول الذي يستخدمه هنا؟ الحمد لله أولوهية رب العالمين ربوبية الرحمن الرحيم أسماء وصفات كل 3 منهم في الصورة ويقوموا بعمل أخي لتسليد أن نفسك مع توحيد وليدالي كذلك وبعد فاتوحيد علم ينبلوا على العلوم كلها ويفضلوا قد أوجب الرحمن منه قدرة ليس يسحح الديل حتى يدرى وبعد فاتوحيد علم ينبلوا بعد ذلك توحيد is the best science a person can study it ain't gonna benefit you if you don't have strong توحيد الفقيات and the مسائل that you could do تفريعات of your benefit if you don't have strong توحيد so let's stand over the first station what's the first station? حمد حمد brothers it brings a person and I've written it here for you love it brings when you're saying I praise الله تبارك والتعالى you're in love with him سبحانه وتعالى are you with me brothers? and there's a hadith that summarizes the love of Allah there's one hadith that tells us the levels of loving Allah one hadith this hadith is the hadith of Anisum Numalik it's in صحيحين and it reached حد التواتور it's a multitude narration and that is سلاة من كن فيه نوجد حلوة الإيمان anyone who has these three he has tasted the sweetness of iman من كان الله ورسوله أحبه إليه مما سواهما anyone who loves Allah is a messenger more than anyone that's one the second one is ومن يحب المرء لا يحبه إلا للا loving a person not for anyone else no one else is sake except Allah is sake the second the third one is what? ومن يكره أن يعود إلى الكفري to hate to fall into disbelief so the three stations is loving Allah saying Allah I love you قلبا وقالبا externally and internally are you with me? you say it you say it and you mean it how do you know you mean it تعصيل إلاها وأنت تزعب حبه هذا لعمركة في القياسي الشنيع لو كان حبك صادقة لا أطعته إن المحبة لمن يحب مطيعه you can't disobey Allah and claim your his love can you? can you brothers? if a husband his wife says to him sit down and he stands up and he says he stands up and he sits down and he tells her I love you so much everything she tells him to do he does the opposite and he tells her what I love you you're the most beloved person to me on the face of this ad does he truly love her? would she believe it from him? would she believe that he love you know what she wants? so تعصيل إلاها you disobey Allah and then you claim his love if your love was real you would have what? it would show on your limbs so the first one is that you say it and you show it the second one is loving for the sake of Allah and the third one is hating for the sake of Allah صح? those are the three things I love whatever Allah loves I hate whatever Allah hates او تقعور الإيمان الحب في الله والمغض في الله it's the highest branches of iman I love what Allah loves and I hate what Allah hates صح? very good now that we've understood that محب what you have to realize is that a lot of people the thing that moves them that makes them want to keep going is love و لذلك if you look at the Quran الله سبحانه وتعالى says to the Prophet فإذا فرغت و إذا الله say to him فإذا فرغت when you finish the عبادة و إذا الله say to him فانصم means what? do another عبادة you normally think to yourself if you finish this then go right relax right? but Allah says to the Prophet صلى الله عليه وسلم فإذا فرغت if you finish the عبادة فانصب إلى عبادة الآخر go to another عبادة and be yourself with it you know why? because he's in love he's not going to stop and that was the reality of the Prophet عليه الصلاة والسلام and this falls under as the Arabs say إياك أعني و سمع يا جاء الله the Arabs have a saying like that what they mean the Prophet's been spoken to here but he's not the only one who's intended here إياك أعني you I mean Muhammad but everyone else listen you're following the undead meaning دقائده which is العبرة العموم الله فلا لا بخصوص السبب and that's what the Prophet's life was like look at what he said to Abilal when he ever found hardship or stress what would he say? he would say يا بلال أرحنا بالصلاة بلال give us relaxation and comfort with the prayer do Adam so we can pray we just think to ourselves oh I need to take this burden of myself سبحان الله و لله because the Ibad is not a love for us we don't love it we don't enjoy it and when a person enjoys something he just when he does it when the scholars they say if a person has high aspirations and he has love for something he's so passionate about it the scholars they used to say may Allah have mercy on his body because he's going to destroy his body his body is going to struggle people who are in love and you've seen it yourself صحيح a man who's in love with a woman what did the poet say? أُقَبِلُ دَلْ جِدَارِ وَدَلْ جِدَارِ وَمَلْ جِدَارُ الشَّفَقَنَ قَلْبِ وَلَا كِلِّ بَلْسَكَنَ الْدِيَارِ صحيح he kissed the wall he kissed the wall and he said to the wall I'm not kissing because I love you I love the one who used to live behind these walls he was a woman he loved Kullayla see love makes you when you like another one he loved a black woman he loved a black woman he loved her so much that he started to love everything that was black he loved black dogs black cats black everything because he loved the black woman yeah what did they say? love is what? love is? blind that's what they say على كن لد when you love الله تبارك وتعالى and it truly settles in your heart you're unstoppable an عبادة that's motivated and it results and it reverberates and it comes from it springs from love there's no way of it stopping that's why you start with الحمد لله رب العالمين praises to him الله تبارك وتعالى the Lord of the Universe then you say الرحمن الرحيم now I want you to I don't want to go too technical but الرحمن الرحيم gives us hope it is what does it do? it gives us رجاء لأن الكلمة in the Arabic language الرحمن it comes in the form of فعلان and the Arabs they say فعلان it shows كثرة shows that something is large in number quantity فعلان that's what you say when you're angry excessively angry you say غضبان عطشان thirsty صح that form in the Arabic language فعلان anything that comes in that form رحمن it shows كثرة that's big and then you have رحيم which comes على وزلي فعيل and it shows مداوما consistency the Arabs they say that فعيل shows sometimes you guys are looking at me like grandma why are you going there اخوة we need this we need morphology we need طرف we need to look at the Quran for many angles are they secondary so what is Allah saying الرحمن الرحيم some of the scholars they said الرحمن is for the disbelievers and the believers الرحيم is specific to the believers because الله says وكان بالمؤمنين رحيمة so the believers الله تبارك وتعالى is رحيم some scholars another third view some scholars they said لا الرحمن is sifa sifa to that it's characteristics like you know Allah has knowledge that's something that's in Him Allah can hear Allah can see those characteristics are characteristics that are with Him they don't detach itself اما سفة فعليا means things Allah does so they said الرحمن and الرحيم means Allah does it for all the creation على كل حال some of the scholars even went to the extent of saying that the disbelievers have no blessings from Allah some big علماء believe this they actually believe that the كفار are نقمون عامون they don't have the نعم of Allah so they when the ayat were brought to them ألمتر إلى الذين بدلوا نعمة الله كفرا وأحلوا قومهم دار البوار جهنما يصلونها وبيصر ويجر تقن this guy أو قوله تعالق قوله تعالق يعرفون نعمة الله ثم ينكرونها وأكثرهم الكافيرون when you take these verses they said this نعمة that's been used is مجاز the reality of it is when you give a person you say take my water take it Allah kill you with it right have you given it to them but it's it's not with it's not a blessing they said استنستدرجهم من حيث لا يعلمون و أملي لهم إنك يدي متيل فلما نسوا ما ذكروا به فتحنا عليهم أبواب كل شيء حتى إلى فرح بما أوتوا أخذناهم بغتها فإذاهم مبلسون that's what they said من هذا القبيل some big علماء believe this على كل حال if we stick to the Quran the power and verses show even they have blessings they have the blessings right and we take the ayat as the حقائق that is reality سؤال رحمان الرحيم رجاء hope brothers الرجاء and تمني are different رجاء and تمني are what are different right are they not different what is the difference between الرجاء and تمني is that your son what's his name سوهيب سليمان سليمان stand up سليمان when you grow up do you want to have children is that رجاء or is that تمني how old are you he's only eight sit down بارك الله بارك الله بلسه he's eight and he wants to have kids may Allah give you righteous kids say I mean okay he has no شاوة and he's not married he hasn't come with anything and he wants to have children that's called تمني رجاء means if one of you brothers want to get married and you are married or you're looking to get married you've got the money everything sorted and you're striving you're on the streets looking around that's called what yeah that's called what الرجاء ولذلك القرى الله سلم إن الذين آمنوا والذين هجروا وجاهدوا في سبيل الله أولئك يرجون رحمة الله والله وفور الرحيم لكوا ليس لك إن الذين آمنوا والذين هجروا وجاهدوا في سبيل الله they came with actions they came with هجرة they came with جهابت في سبيل الله when they came with that وضر الله سي أولئك يرجون رحمة الله they're the ones who are hoping for Allah's لحمة they are the ones who come with رجاء even they have actions as well as the ones who just have you know الله is غفور الرحيم brother والله ya Allah is going to the ones who live like that will say to them لما قوله تعالى ذلكم ذنكم اللي ظلنتم بربكم فأرداكم فأصبحتم للخاصرين but the sisters some of the salaf they used to say the Lord who would ربعو دينار فصاعدا the one who said your hand should be cut off for it the one who wants your hand to be cut off for ربعو دينار فصاعدا and go above it just that amount he wants your hand to be cut off for it she be scared of him have to be scared of him but that fear has to be managed with hope لا شك الله has mercy and there's narration we're going to come to it إن شاء الله يتعالى but the fear and the hope are two wings as إمامه بن القيم said they are two wings of a bed can you fly can a bed fly with one wing the believer who wants to reach الله who wants to get to Allah has to what? has to have both of them intact hope and fear if one overcomes the other one it's a problem و لذلك the messenger صلى الله عليه وسلم came to a child who was dying and the prophet صلى الله عليه وسلم he said كيف أجدك how do I find you? how do I find you? and the boy responded and he said إني أخ إني أخاف الله و أرجوه I fear Allah and I hope him and the messenger صلى الله عليه وسلم he says he said to him these two hope and fear do not combine in the heart of a creation except Allah gives him what he wants and Allah protects him from what he what he doesn't want so there are two which is what? الرحمن الرحيم which gives us hope and the hope brother means أخذ الأسباب taking the means what do you do? do you take that? الله إخواني something I've seen with in the west is a bit different but in Africa in my country and other countries there's something they call توقل I don't believe it's a توقل and it is not it isn't a توقل he's at home chilling relax he hasn't got a job and he goes Allah will provide yeah Allah will provide whereas in the west it's the opposite we rely on the means so much we forget that Allah is in equation what do we do? if you lose your job you become depressed anxieties distressed suicidal you have to go to a psychiatrist for some help because what you've done is you fully connected yourself to the means and the means are only means the goal because Allah disables the means at times does he not? the fire did it ban Nabi الله Nabi الله إبراهيم did it ban him? but fire it's a means of banning something right Allah sometimes switches off the means of something He can make it not happen you atil him are you with me? what did Allah say to Maryamah منت عمران she's giving back فلما جاء أهل المخاد إلى جدع النخلة قالت يا ليتلي متقبل هذا وكنت نسيا فلادها من تحتها ألا تحزني قد جاء على ربك تحتك سرية وهوزي إليكي بجدع النخلة تساقط عليك رقم أنجلية she's giving back she's at a women giving back those of you who know know it's not a joke it's not a joke when you see a woman giving back you say to yourself الله وكبر عجوبة بعدالك الله سبحانه وتعالى I did not provide her with anything Allah wants her to work for it when did he say move the tree yourself إن شاء الله تعالى some date trees were full of words water was gush what's his work brothers we work maybe like a you but when he said إني مساني الضر وانت أرحم الراحمين or Allah has touched me and you are the most merciful what did Allah say to him أركوا برجلي كهذا تسألوا ماردو وشراب the water did it just gush out hit your leg on the ground first come with some effort you come with something and then inshallah Allah will give you the results and the sunnah to Allah so hope means to come with the means brothers رجع the correct way is that you come with the means you put the effort in place and then you say oh Allah it's upon you are you there brothers a man came to a sheikh and he said make dua'a for me Allah gives me children the sheikh said may Allah give me righteous kids the man came back again to the sheikh he said make dua'a for me Allah gives me righteous kids the sheikh said to him may Allah give me righteous kids the third day he came to him and he said the same make dua'a for me Allah gives me righteous kids the sheikh said have you been married he said I've never got married the man said he said you've not got married no he said no and there are people you guys think it's a joke but there are people who believe these kind of things I remember a man who told me one time he said I walked he said I took a car he was one of those people who do the tabliqs he goes out so he said he said I drove from Birmingham to London on a very little fuel I said why did you do it he said I placed the car didn't have much fuel and we said بسم الله سبحانه وتعالى الله أكبر and then we drove and he said we drove from London to Birmingham تواكل الله and me and my characteristics when I see something that I don't agree with I'm not the type who could be silent I said to point out something this is not what called this is called تواكل what do you mean I said the prophet Abdullah Al-Mo'amal لو أنكم توكلتم على الله حق تواكلي لا رزقكم كما يرزقوا الطاير تغدو خيماصر وتروح بطالما if you guys relied on Allah the way that the bad relies on Allah Allah will provide for you the way he provides for the bad the bad look what he says تغدو خيماصر the bad in the morning it will leave its house with an empty stomach and it will come back with a full stomach the narration states that it leaves its house it says if you guys relied on Allah like the bad لكنه يقول لك أنه يترك with an empty stomach and it comes back with a full stomach لذلك الشخص أنه يترك as the companion of the Prophet ﷺ هل يترك the camel or the riding beast؟ هل يترك it and rely on Allah؟ أو هل يترك it and I rely on Allah؟ The Prophet ﷺ said that you should tie your camel and then rely on Allah هل تريد أن تقوم with this؟ because the rope is not the result, it's the means even the rope can cut it can get out of the rope that's where your towakul comes into place but you have to tie the camel first so beloved brothers and sisters don't come with this false fallacy that we believe which is الرجاء means that I just relax and I hope in Allah والدالكة brothers the group who stuck to the raja just stuck to the raja and thought this was it our adviated group by the name of Murja they took the verses which give hope من قال لا إله لله مؤمنة بدخل الجنة they took those verses and they left the verses that what major sins and verses that told that if you do this you'll become a disbeliever they left those verses they worshipped Allah upon hope only and the people who worshipped Allah only based on love that's it there's nothing else whenever you come to him we'll tell you Allah love love love only nothing else from the religion اذا صوفية عبد الله they worshipped Allah only on love the third one was which what مالك يوم الدين which is what the king of the day of judgment why did Allah specifically say the day of judgment this is something you need to look at if نلقيم says the reason why Allah said he's the king of that the day of judgment is because that day no one can compete with him no one can claim it at all what does Allah say لمن الملك اليوم لله الواحد القهار he asked everybody when they all die and the whole universe is dead and no one is able to talk Allah says to everybody hey who's the king today لمن الملك اليوم whose hand is the kingdom in there's nobody to respond Allah just responds it for himself لله الواحد القهار but what that puts you in is if Allah is مالك يوم الدين the king of the day of judgment it puts fear in your heart you get scared what is it that he's going to do to me how is Allah سبحانه وتعالى to deal with me and brothers والله these three are what we need to worship Allah on what are they brothers love hope and fear all three of them so we don't fall into any of the groups who've become misguided the خوارج are the ones who worship Allah on fear the مرجع are the ones who worship Allah on hope alone alone and the سوفية worship Allah on love the people of the sunnah they worship Allah on what all three of them we have hope we have love and we have fear we balance it all out you with me brothers we have to balance each and every one of those three those are three now we have two more to go the next one is عبادة where does that come from إياكة نعبودة look at here right now what happened something happened so it's a bit technical I'm going to go into it and then we're going to إن شاء الله تعالى speak about it إياكة نعبودة the word إياكة in the Arabic language it's a بفعول بي مقدم what that means is that it's an object that has come forth it's an object grammatically and it has come forward صح because look نعبودة is the فعل and the فاعل is ضمير المستتر نحن نعم so where is the verb in the English language what comes if you're constructing a sentence what comes first in the English verb comes sorry subject comes first and then the verb comes second and then the object comes third so English is like an SVO language right it's an SVO language right do you guys know what I mean by SVO subject, verb and object right in Arabic it's like this it's S subject last but not least what object if that or that changes in Arabic language there's a meaning that comes down something that comes down which is what it's called exclusivity it means الحص are you with me brothers إياكة نعبودة you alone we worship that's what it means you alone oh Allah we worship no one else are you with me brothers when you say I worship you oh Allah what do you mean by brothers إخواني إبادة is two things only memorize this drill it in your head إبادة is only two things I'm going to ask you guys these questions later the first one is what speech the second one is it's actions only those two إبادة is either a speech or an action are you there this speech is internal and external the actions are external and they're internal the قول is two types قول القلب قول اللسان the عمل is عمل القلب عمل الجوارح those four are what comes out of it this is two technical so we just go over it quickly fast but anyways what it is is that إبادة now pay attention pay attention إبنو تيميك summarized it in his كتاب العبودية what did he say اسم جامع لكل ما يحبوا الله و يرضى من الأقوال والأعمال somebody asked إبادة is you say it's speech and actions every speech that's internal and external every action which is internal and external and الله is pleased with it and Allah loves it pay attention so you have speech and action Allah loves it and is pleased with it speech and action Allah loves it and is pleased with it two things how does one know Allah is pleased with something that Allah and his messenger haven't legislated can the person claim that Allah loves it can he claim that Allah is pleased with it no so whichever action that you do whichever speech you do you come with if Allah does not love it and not pleased with it and how would you know that Allah does not love it and not pleased with it if there's no evidence for it because you haven't met Allah and Allah loves it and Allah hates it no so the only way you can know what Allah loves and hates is through the the Quran and the sunnah the Quran and the the sunnah now we've learned what's the Ibadah brothers speech and Allah loves it and is when I do that worship what way do I do it now we learn what's the Ibadah but how do I do it which way you are doing when you're praying the Salah so there is a Salah it falls under both right does Allah love it and is He pleased with it of course we find in the Quran قيم الصلاة establish the prayer right now that I've found that this is the Ibadah it fulfills the criteria that we just mentioned speech action Allah loves it and He's pleased with it we found out how does then one have to do it He does it with complete love and complete humiliation complete love and complete humiliation so when you're praying in your heart the reason why you have to be brought is because sometimes a person might bully you they might bully you Alhamdulillah nobody bullies me whenever I say this I always see the crowd somebody looks at me they give me this look like Alhamdulillah not even in primary school I never had no problem yeah that's Allah so now that we so the person does it with complete love because when you're humiliated somebody might force you to they might bully you and then force you to do something you might humiliate yourself for them but you do it with love but when you take your face and you put it in the ground for Allah what are you doing you humiliate yourself that's humiliation put your face the most honorable part of your body put it on the ground but when you're doing it how do you feel love love him so those two don't combine for anybody except Allah complete love with complete humiliation that's when you get raised that's what a slave is and my brothers and sisters this is what this time that we're living in today if you look at feminism if you look at atheists if you look at all these groups the thing that they're fighting with they don't want servitude have you realized I've never ever in my entire life seen people more arrogant than atheists and feminists I've never seen most arrogant people I've ever met صراحة because do you know the reason is because humiliation and love is taken out of their hearts and when they went into a debate and discussion most arrogant people because what's taken from their hearts is and what have they become slaves for because you're always going to be a slave whether you like it or not they are slaves they're just slaves for their nafs and they're slaves for the shaitan Allah says in the Quran اللبن القيم from the Quran اللبن القيم says فابولوا برق نفسي و الشيطان and he took it اللبن لا تعبود الشيطان إنه لك عدو مبين و يعني عبدوني هاد سراط المستقيم اللبن القيم it took it from that verse which is what did I not command you except to worship Allah تعالى you were told to be a slave to Allah تعالى and to surrender and to give up yourself as a slave should and if you do my brothers and sisters what's going to happen if you say اللة والله you brought me to this world ما كان للمؤمن ولا مؤمنة إذا قضى الله و رسولو أمر أن يكون له الخير الأحكام also have no choice The laws of Allah have no choice Who are you to come and say the mentioned in her it is the same as a women Are you with me brothers اللي خلاككة اللي يقولك الا له الخلق والامر I have the rights to create And I am the one who command of give rules and regulations So no person إذا كنت تعتقد أنك تستخدمت في مجردتك فكنت لديك right to say that you have right to question Allah about the judgment إذا كنت تعتقد أنك تستخدمت في مجردتك وكنت تردت إلى هذا الجنة بأله لا أعلم الشخص الذي لم تستخدمتك في هذا الجنة لا يجب أن تستخدمك في the rules he gives you وفي the legislation that he gives you because he was doing that observing justice وتمت كلمة ربك ستقن وعدلاً كل شيء that Allah has made is just for you والله is good for you يُناسِبُك if it fits you عبد الله يا أمت الله this thing it's good for you as for the one who doesn't want to take Allah تعالى's law والله he's not finding justice from it he's not finding justice لا من قريب ولا ولا من بعيد and now do you know what they want to say you know what this is the problem they're not looking for justice they're looking for equality who said equality the Sharia came to give equality the Sharia never came to give equality the Sharia came to give justice طُع مُلْكِبَارِ سُمُّوا الصِغَالِ given a little child a burger we'll kill him but it's a good food and a nice meal for us right the elders it is not equality that brings virtue and good pay attention to this if you tell a short person to get something from a high part and you tell a tall person to pick up something from somewhere very high and you say well is equality in it everyone has to do the same thing is that equality justice is to say to the other person here's a chair stand on it you're tall yeah like Khasim you're tall just grab it from the top and you guys are you're short sit stand on the take that's justice عدل and the Sharia did that your fingers are not the same and you don't treat them the same you don't treat your fingers the same you don't do the same thing with each finger you like one finger to pick your nose with you like another finger to do this with it والله صراحة that's the truth so you don't even treat your body the same so why do you expect the genders of the people to all be the same are you with me brothers so what it is is that brothers is وَمَنْ يَعْشُعَن ذِكْرِ الرَّحْمَانِ نُقَيِّرْضُ لَهُ الشَّيْطَالًا فَهُوَ لَهُ قَرِبُ these people of shaitan has become their Qareen they live with shaitan and that's it their life has become so my beloved brothers and sisters if you observe those five who can repeat the five insha'Allah و تعالى who can repeat the five before we conclude insha'Allah و تعالى okay who can stand up insha'Allah و تعالى and bring bravery out of himself and tell us okay what were the five okay the father oh do I have to pick okay the father I'm going to pick أحمد الله و أكثر هي فضل يا stand up أحمد the five stations that if you come with before اهدين السراط المستقيم you will get guidance what is it? the first one is okay you will get the مقامات هي الحمد هي عبادة and هدايا and then the last one was نعمة okay those were the مقامات but before the person says اهدين السراط المستقيم we said five things right what were the five things that the person if he says before اهدين السراط المستقيم he would be guiding and it's going to happen without a doubt what is it? أخي و سلام زهير هي فضل the first one is what هي و سلام so look back ها ها ها ها ها نعم ها حديفة بارك الله فيك هي هي you want to call a friend هي هي فضل هي ها ها تلاقي استعانا استعانا I did it I miss استعانا you're right ما شاء الله استعانا brother's means to seek aid and help from الله تبارك و تعالى I miss استعانا quickly let me mention استعانا ابنو القيب ابنو تيمي says لم أرد دعاء I have never heard دعاء greater than what اللهم عمي على ذكرك و شكرك و حسن عبادتك are you with me ابنو تيمي was asked why why did you say why did you say دعاء is the best he says because the professor I said to him معاد يا معاد والله إمي لا أحبك the professor معاد معاد I love you فلا تدعانا do not leave off to say في دبور الصلاة at the ending of the prayer اللهم إمي على ذكرك و شكرك و حسن عبادتك are you there ابنو قيب تيمي رحم الله he said this is the best دعاء that a person can say supplicate with are you there and I also find another statement of his that he said that the best دعاء is الحمد لله رب other things he said other دعاء as I've seen him say as well but I don't have to come reconcile between these statements the point is brothers if you don't I have seen people who want to study the religion I have seen people who want to memorize the Quran I have seen people who want to pray قيام الليل I have people who want to do good but they never beg الله they never beg الله they never ask him for it I have actually people got married never paid استخارة I never made دعاء اخواني دعاء begging your Lord الله الله I ask you I have no power I have no whole I have no strength and nothing that will be you strength for your عبادات are you with me إن الله حي يوم كريم إذا رفع إليه عبد يداء لم يروته ما صفرا الله is kind الله is generous الله is no slave listies hands up and ask الله for something except Allah وإذا سألك عباد يعني فإني قريب أجيبوا دعوة الدعاء إذا دعاء فليستجيبوا لي وليؤمنوا بي لعلهم يرشدون so the slave has to realize that الله تبارك وتعالى is going to aid him those are the five so إن شاء الله تعالى I could see some people finding it hard the first station was المحبدة the second which was الحمد لله رب العالمين and then الرحمن الرحيم was الرجاء مالك يوم الدين وزوات الخوف إياك نعبوده is عباد وإياك نستعين is استعانة and once you come with those five once you come with those five when you say إهدل الصراطة المستقيم and you come with them جنسها you come with it مع مقدارها with its amount as the prophet صلى الله عليه وسلم سلم سلم في حديث حديث القتسي هذا بيني وبين عبدي ولي عبدي ما سعن so now all of us in our hearts let's make the decision that we're going to love الله تعالى what we do and we're going to have hope in him and we fear him and we're going to worship him alone not associate partners with him in it and the last but not least we're going to beg him in our prayer right now we're going to pray عشة right now and let's all try to understand صورة الفاتحة let today be an opportunity of yours that you feel like you have learned صورة الفاتحة on an understanding that I've never understood it before so when you pray this time you can do pondering and benefit from it شاء الله تعالى any mistakes that I have said any shortcoming any errors that I have said it's from me and shaytan والله ورسوله برياني من الله and his messenger are free from it they have nothing to do with it الله مغفلنا دنوبنا وإصلافنا في أمرنا وثبت أقدامنا وانصرنا على القوم الكافرين ببناءاتنا في الدنيا حسنة وفي الآخرة حسنة وقنا على بنار سبحانك اللهم ورحمة الله وبرحمة الله والله أستغفر


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