Explanation of the author's statement: "And both of them narrated from Zayd ibn Khalid (may Allah be pleased with him), who said:"

The Shaykh : And both of them narrated from Zayd ibn Khalid (may Allah be pleased with him), who said: His statement: means as an imam. When he said "prayed for us," he means as an imam. He said "prayed for us" because the imam prays for others, and for this reason the followers follow him. Likewise, he does not make a supplication specific to himself if it is something to be feared. If, for example, one were to say in the qunut of witr: "O Allah, guide me among those You have guided," and the people say "Ameen," they say this is not permissible; it is a betrayal of them.
Rather, you say "O Allah, guide us," so that it is for all of them, because you are praying for them.
The student: ...in the book, O Shaykh.

The Shaykh : By Allah, he went back until ... he knows ... he reads this book and that is enough. Yes, good.
Second: It was said that the lam means the ba, and the command in this is close. That is, if you make the lam for the sake of causation, and the meaning is "he prayed so that we would follow him," then he is our imam, and it is correct. And if you make the lam mean the ba, it is correct. And his statement: means the Fajr prayer. And his statement: has two forms: al-Hudaybiyyah and al-Hudaybiyyah. The lighter form is more common, and it is the name of a well, and the place was named after it. Its origin is a well called Hudaybiyyah. It was also said that its origin is a bent tree called Hudaybiyyah, but the majority also hold that it is the name of a well, and the place was named after it. This place is near Makkah; part of it is from al-Hijaz and part of it is from the Haram. The Messenger of Allah (peace and blessings be upon him) descended there in the sixth year of the Hijrah. He came to Makkah for 'Umrah, but the polytheists prevented him from the House of Allah. "They were not its guardians; its only guardians are the righteous," but they prevented the Prophet (peace and blessings be upon him). The incident is famous and well-known. He said: What is this al-Hudaybiyyah called now by the common people?
The student: ...

The Shaykh : Yes, they call it al-Shamisi; it is well known on the road to Jeddah. He said: The *ithr* (consequence) follows the *athar* (trace). The *athar* is what results from movement, so there is a difference between the *ithr* of a thing and the *athar* of a thing. The *athar* is the track of a person, for example, or a camel, or something similar; this is what it is called. That is why it is said that the *athar* indicates movement. This Bedouin was asked, "Do you know Allah?" He said, "Yes." He was asked, "By what do you know Allah?" He said: "The trace indicates movement, and the dung indicates the camel". Look, a Bedouin who knows nothing but his camel... He said: "The dung indicates the camel, and the trace indicates movement. So does not a sky with constellations, a land with broad paths, and seas with waves indicate the All-Hearing, the All-Seeing?" And what is the answer? Yes, it indicates Him, and it is a greater indication than who creates these constellations in the sky, who creates these broad paths on the earth, and who creates these great seas that Allah has held back by His power. Allah the Exalted said: Some of the exegetes said: "Al-Masjur means prevented from overflowing onto the dry land". Were it not for the power of Allah (Mighty and Majestic) holding back this sea, it would overflow. That is, if you go to the sea and the dry land, you will find limits in it always. The earth is spherical, but the One who holds it back is He (Exalted and Majestic is He)...
We said that some of the scholars took from that that the shortening of the prayer is not restricted to the mosque. And we mentioned previously that there is no evidence for this. He said: "ithr" means "after." And there is a difference between "ithr" with a kasrah and sukun, and "athar" with two fathas. "Athar" is the place of the foot in walking, called an athar. And "ithr" means "after," after the thing, meaning what comes after it. And his statement: The meaning of "sky" here is rain. The meaning of "sky" is rain, and according to the opinion of the metaphorists, is it a loose metaphor or not? What is its relationship?
The student: ...

The Shaykh : No.
The student: Spatial.

The Shaykh : Local. Yes, the place was used to indicate the state. "It was from the night" — the apparent meaning is local.
The student: ...

The Shaykh : No, because it was not the sky of rain; it was not a sky in the first place.
The student: ... .

The Shaykh : Except that its place is the height. Its place is the height, without doubt. It descends from the sky, as Allah the Exalted said:
He said: The apparent, and Allah knows best, is that "min" is for the beginning of the duration. And it is possible that "min" means "in" for the sake of the preposition. "When he finished, he turned to the people." "Finished" means from his prayer, and it is not meant that he left his place, as indicated by his statement here: "he turned to the people and said: This question is meant for attention, otherwise the Messenger of Allah (peace and blessings be upon him) knew that they did not know what Allah said, because revelation does not descend upon them. But the intent is attention and excitement. He (peace and blessings be upon him) excites them and alerts them to what he will convey to them. And his statement: This means "Do you know?" They said: "Allah and His Messenger know best." And his statement: He wants us to return somewhat to the grammar of "what"? Who can parse it? One, two, three, four. Good. The one who parses it, may he not make a mistake. Good. Yes, 'Abd al-Rahman, start with the right.
The student: ... It is built on sukun in the position of a raised subject, and what follows is the predicate. Or do we say: Or do we say "ma" is a question word built on sukun in the position of a raised subject, and "dha" is a demonstrative pronoun built on sukun in the position of a raised predicate.

The Shaykh : A demonstrative pronoun?
The student: No, a relative pronoun.

The Shaykh : A relative pronoun meaning "which." Yes.
The student: It is a predicate (khabar).

The Shaykh : Predicate and the sentence "said"?
The student: The relative clause has no grammatical position.

The Shaykh : The relative clause has no grammatical position. This is two aspects.
The student: Or do we say: "Ma" is also a subject, and "dha" is extra and has no grammatical position.

The Shaykh : Extra and has no grammatical position. And you say "ma" is a question word. Correct. Good.
The student: ... Which is stronger?

The Shaykh : The apparent is that there is no difference between them. That is, the addition of "dha" is the weakest. The claim that "dha" is extra is the weakest.
And his statement: Is this the specific lordship or the general? This is the specific lordship. The lordship of Allah the Exalted for the believer is specific, just as the worship of the believer for Him is specific. But the specific does not contradict the general, because the general includes both this and that. But the specific is restricted to this, the believer. And this sentence includes that we have no knowledge; Allah and His Messenger know best. Here there is a semantic issue and a grammatical issue. As for the grammatical issue, "al'am" is the predicate of "Allah and His Messenger," and it is singular, yet it is reported about two. How is this correct?
The student: ... .

The Shaykh : If you intend two meanings. And this is a comparative adjective devoid of "al" and the genitive, so what is required in it? What is required in it? Singularity and masculinity. If you intend two meanings, and this is undoubtedly intending two meanings, meaning "Allah and His Messenger know better than us." The semantic issue is that here Allah the Exalted and His Messenger (peace and blessings be upon him) were joined with "wa" (and), even though the Messenger (peace and blessings be upon him), when the man said "What Allah wills and what you will," he rebuked him and said: And here the Prophet (peace and blessings be upon him) approved their statement: How do we reconcile this hadith with the other hadith in which there is rebuke?
The student: We say here this is a religious matter, and revelation descended upon the Messenger of Allah (peace and blessings be upon him), and the Messenger knows this matter. And this matter that the man said "What Allah wills and what you will" is a cosmic matter, and the Messenger does not know cosmic matters.

The Shaykh : Good, correct. He says ... cosmic, or what he has no concern with in cosmic matters. Yes, he has no concern with cosmic matters. Good. He said: "Allah and His Messenger know best," meaning they have no knowledge.