Continuation of the explanation of the verse: “Our Lord, do not let our hearts deviate after You have guided us, and bestow upon us from Yourself mercy. Indeed, You are the Bestower.”

Allah, Mighty and Majestic, says: When the hearts become upright and do not incline, the limbs become upright in belief, speech, and action. And His saying: This phrase is not intended for boasting, but rather to seek nearness to Allah through previous blessings to the subsequent blessing. So it is as if they are saying: Our Lord, You have bestowed guidance upon us first, so we ask You to bestow upon us the steadfastness of this guidance, so do not let us deviate. Thus, in this supplication, there is praise of Allah, Mighty and Majestic, for what? For the previous guidance. If they had said: that would have been sufficient, but they said: to seek nearness to Allah through His previous blessings to His subsequent blessings, and to praise Allah, Mighty and Majestic, for His previous blessings, and that He, Mighty and Majestic, is worthy of grace and bestowal. Is it guidance of indication or guidance of success? Or both? Yes, both. The believers, Allah guided them with guidance of success and guidance of indication. Guidance of indication is that He made the truth clear to them, and guidance of success is that He enabled them to follow the truth. Some people are deprived of both guidances, and some people are deprived of the second guidance. I do not think anyone is deprived of the third guidance, nor only the second guidance. I mean, I do not think anyone is given the first guidance and the third guidance, because one cannot be enabled to follow it except after, except after knowledge. Some people are deprived of two guidances, so they have neither guidance of indication nor guidance of success, such as: such as the Christians, who are astray; they did not know the truth and did not act upon it. And some people are deprived of guidance of success, such as the Jews. So the Jews knew it but did not act upon it. And some people are granted two guidances, like the believers upon whom Allah has bestowed favor. So here is guidance of indication and guidance of what? Success. So they were guided to the truth by its indication, and they were guided to the truth by success. Can you provide evidence for guidance of indication only? Yes, Adel? Yes, like this? Good. Guidance of success? Meaning, He does not enable you for guidance, but Allah guides whom He wills. As for guidance of indication, there is no doubt that the Messenger (peace and blessings be upon him) guided the people and indicated it to them . “Bestow” means “give.” And a gift is giving without compensation, and its perfection is without any claim of favor. Giving without compensation is a gift, and its perfection is that it is not accompanied by a claim of favor. And Allah, Glorified and Exalted, has a claim of favor over us, as Allah the Exalted said: And the command here, the form here, is for what? For command or for supplication? For supplication. Yes, meaning “give us” meaning “from You.” They attributed this gift to Allah so that no one else would have a claim of favor over them besides Him. This is from one aspect. And because if it is from Allah, and He is the most generous of the generous, it becomes a great gift. Because giving is according to the capacity of whom? According to the capacity of the giver. For this reason, they said: meaning a gift for which no one has a claim of favor over us besides You, and a great gift because it comes from You. For this reason, the Prophet (peace and blessings be upon him) said to Abu Bakr when he asked him to teach him a supplication to recite in his prayer, he said: Say: He said: Mercy. We have also mentioned repeatedly that mercy is an attribute of Allah, Mighty and Majestic. It is applied to His blessings, because they are from the effects of His mercy, as Allah the Exalted said: And Allah said to Paradise: And from this is the saying of Allah the Exalted: So mercy is applied to both this and that. Which of the two types is it in this verse: ? The second one, which is the blessings, and they are from the effects of His mercy. And through mercy, the desired is attained, and through it, a person is saved from what is feared. If it is combined with forgiveness, then through mercy the desired is attained, and through forgiveness one is saved from what is feared. The phrase here is introductory for the purpose of explanation and seeking nearness. Meaning, we only asked You for the gift of a gift of mercy because You are the Bestower. It consists of “in” (indeed), its subject, and its predicate. Its subject is the letter “kaf” (you) and its predicate is “al-Wahhab” (the Bestower). The pronoun “you” is called a pronoun of separation. The pronoun of separation has three benefits. Who knows them? Emphasis, separation between the predicate and the attribute, meaning specifying the first one, and emphasis. So, Fahd? And restriction. Good, these are three things. Meaning, it has three benefits: First: separation between the attribute and the predicate. Second: emphasis. Third: restriction. And we give an example for this so that the matter becomes clear. If I say: “Zayd the virtuous,” then the word “virtuous” could be a predicate, or it could be an attribute, and the predicate is omitted, and the estimation is: “Zayd the virtuous is present.” So if I say: “Zayd is the virtuous,” it specifies what? That it is a predicate. Similarly, if I say: “Zayd the virtuous,” it is possible that someone else is also virtuous. So if I say: “Zayd is the virtuous.” This is restriction. Its text is with restriction, meaning no one else is virtuous, as He, the Exalted, said: . The third: emphasis. If you say: “Zayd the virtuous,” you have judged him to be virtuous, but if you say “he is the virtuous,” you have added emphasis to it. Here this applies to it. So we say: “You” is a pronoun of separation for emphasis and restriction, and it specifies that what follows it is a predicate, what? Not an attribute.
And His saying: “Al-Wahhab” (the Bestower) means one who gives much. And is it not correct for it to be for attribution? It is correct. It is correct for it to be for attribution and it is correct for it to be for exaggeration. And we can say that it is for both matters. So He is Al-Wahhab, meaning one who gives much. And this is an attribute that is essential to Him. And He is also one who gives much, meaning those to whom Allah gives are many and cannot be counted. The Prophet (peace and blessings be upon him) said: How is that? Yes, it did not decrease. And Allah said in the Holy Hadith: And does anything decrease in the sea? No. So Allah, Mighty and Majestic, no one can count His gifts ever, even in relation to you yourself, you cannot count the gifts of Allah to you .