The path of those whom You have bestowed favor upon is a substitute for the straight path. It is as if the action is repeated, as if it were said: "Guide us to the straight path," guide us to the path of those whom You have bestowed favor upon, just as it was said: "Those who were oppressed" regarding those who believed among them. If you say: What is the benefit of the substitution? Why not say guide us to the path of those whom You have bestowed favor upon? I say: Its benefit is the emphasis it provides through the repetition and clarification. It indicates that the straight path is explained and defined as the path of the Muslims. This serves as a testimony to the path of the Muslims for its uprightness in the most eloquent and strongest manner. It is like saying: Do I guide you to the most generous and best of people? So-and-so, and this is more emphatic in describing him with generosity and virtue than saying: Do I guide you to so-and-so, the most generous and the best? Because you mentioned him first in general and then in detail, and you made so-and-so an explanation and clarification of the most generous and the best, making him a known figure in generosity and virtue. It is as if you said: Whoever wants a man who embodies both qualities should go to so-and-so, for he is the specific one who possesses them without dispute or rivalry. And those whom You have bestowed favor upon are the believers. The term 'bestowed favor' is used broadly to encompass all forms of favor. [Mahamud said: The term 'bestowed favor' is used broadly to encompass all forms of favor. Ahmad said: The use of 'bestowed favor' implies comprehensiveness, as in His saying: The use of 'seeking help' encompasses all that one seeks help for, and it is not universally accepted that the action has a generality to its source. The truth is that the use of the term implies ambiguity and commonality, and the soul is more eager for the ambiguous than for the restricted, as hope is attached to the ambiguity of every blessing that comes to mind.] For whoever has been favored with the blessing of Islam has not missed out on any blessing but has been encompassed by it. Ibn Abbas said: They are the companions of Moses before they changed, and it was said they are the prophets. Ibn Mas'ud read: "The path of whom You have bestowed favor upon". 'Not the path of those who have incurred Your wrath' is a substitute for 'those whom You have bestowed favor upon', meaning that those who have been bestowed favor are those who are safe from Allah's wrath and misguidance, or it is a description meaning that they have combined the absolute favor, which is the favor of faith, with safety from Allah's wrath and misguidance. If you say: How can 'not' be a description for the definite noun when it does not define, even if it is added to the definite nouns? I say: 'Those whom You have bestowed favor upon' does not have a specific timing in it, as in His saying: 'And I have certainly passed by the mean one who insults me.' [And I have certainly passed by the mean one who insults me... So I went on, saying it does not concern me. Angry, filled with his wrath... Indeed, by Your Lord, his anger pleases me.]

It is about a man from Banu Salul, and he insults me with a description of a mean person, even though it is preceded by 'the' because the intended meaning is not a specific mean person, as indicated by the context of praise. Thus, 'the' here is for mental familiarity, not external reference. Its inclusion in meaning is like that of an indefinite noun, so it is permissible to describe him with the phrase even though it is only applicable to an indefinite noun. This implies that he is always characterized by insults, not just at the moment of passing, which is the intended meaning. It would have been more apparent for him to say: 'So I proceed, then I say,' but he used the past tense to indicate that this has indeed occurred from him. It has been narrated: 'So I pardon, then I say,' meaning I refrain from it and from retaliating against him. It is possible that he intended to maintain the past tense while using the present tense to depict the state of affairs. The apparent meaning is that the phrase is in the present tense, meaning: I encounter the mean person while he is insulting me and I hear it, so I turn away from him and say that he does not intend me with that insult which I heard from him. The intention is not to describe him with constant insults, because it does not appear when specifying the insult as occurring towards the pronoun of the passerby. However, it can be made into a necessary state, thus indicating permanence. He is angry, his skin filled with anger, but I do not care about that, for I swear by your Lord, his anger pleases me. Let it continue upon him and let it increase. And 'the skin' refers to the hide before it is tanned and even before it is skinned, as is the case here. And because those who have incurred wrath and those who are astray are the opposite of those who have been blessed, there is no ambiguity in 'other' that would prevent it from being recognized. It has been read in the accusative case as a state, and this is the recitation of the Messenger of Allah, blessings and peace be upon him, and Umar ibn al-Khattab, and it has been narrated from Ibn Kathir. The subject of the state is the pronoun in 'upon them,' and the verb is 'You have blessed.' It is said that those who have incurred wrath are the Jews due to His saying, 'Whom Allah has cursed and upon whom He has become angry.' And those who are astray are the Christians due to His saying, 'They have indeed gone astray before.' If you ask: What is the meaning of Allah's anger? I say: It is the will for retribution. [Mahamud, may Allah have mercy on him, said: 'And the meaning of anger from Allah, the Exalted, is the will for retribution... etc.' Ahmad said: He included in this what necessitates the obligation of warning the sinners, and this is not the view of the people of the Sunnah. Rather, the matter for them regarding the sinful believer is entrusted to the will: Some of them Allah intends to punish and take retribution from, and that will certainly occur, and some of them He intends to pardon and reward out of His grace, while those who have incurred wrath and the astray are indeed directed towards the disbelievers, and their warning is certainly intended, and Allah is the guide. I say: Al-Zamakhshari, may Allah have mercy on him, said: The anger of Allah, the Exalted, is the will for retribution against the sinners, etc., does not indicate what he explained, for the obligation of warning the sinners is not known from it. The anger of Allah, according to the people of the Sunnah and the Mu'tazila, is a term for what Al-Zamakhshari, may Allah have mercy on him, mentioned, except that according to the people of the Sunnah, Allah, the Exalted, if He wills, punishes the person of the major sin, and if He wills, forgives him. And according to the Mu'tazila, the punishment is obligatory, so according to the Mu'tazila, it is clear that anger is a term for the will for retribution, and according to the people of the Sunnah, if He forgives him, there is no anger, and if He does not forgive him, then His anger is a term for what was mentioned.] from the sinners, and the infliction of punishment upon them, and that He does to them what a king does when he is angry with those under his authority - we seek refuge with Allah from His anger, and we ask for His pleasure and mercy. If you ask: What is the difference between 'upon them' the first time and 'upon them' the second time? I say: The first is in the accusative case as a direct object, and the second is in the nominative case as a subject. If you ask: Why did you include 'not' in 'and not the astray'? I say: Because of the meaning of negation in 'other,' as if it were said: Neither those who have incurred wrath nor the astray. You say: I am Zayd, not striking, while you cannot say: I am Zayd, like striking, because it is like saying: I am Zayd, not striking. And it has been reported from Umar and Ali, may Allah be pleased with them both, that they read: 'And not the astray.' And Ayyub al-Sakhtiyani read: 'And not the astray' - with a hamzah, as did Amr ibn Ubaid: 'And not the astray,' and this is a dialect of those who strive to avoid the meeting of two consonants. Among them is what Abu Zayd narrated from their saying: 'Sha'abah,' and 'Da'abah.'

Ameen: a sound named after the action which is 'respond', just as 'ruwayd, wahayhal, and halum' are sounds named after the actions which are 'delay, hasten, and come'. And from Ibn Abbas: I asked the Messenger of Allah, blessings and peace be upon him, about the meaning of Ameen [[Narrated by Al-Thalabi from the narration of Abu Salih with a weak chain]]. He said: 'Do it'. And there are two pronunciations: elongating the alif, and shortening it. He said:

'And may Allah have mercy on a servant who said Ameen' [[O Lord, indeed You are the Possessor of bounty and forgiveness... I spent the night in health, O lovers,

The ones remembering love after they have slept... falling on their hands, face down in confusion and intoxication.

O Lord, do not take away my love for her ever... And may Allah have mercy on a servant who said Ameen.

Luqais bin Mu'adh, the lovesick madman of the Banu Amr tribe, was overwhelmed by his passion for her. His father took him to the Kaaba to pray to Allah, hoping that He would heal him. He held onto the door's ring and said that. And the prayer for the night of lovers is a mental metaphor, and in reality, it is for them. He indicated that their sleep is not as usual by saying: 'falling on their hands', face down in confusion and intoxication. Then he prayed that Allah would prolong his love for her, and prayed for those who believe in his prayer to say: Ameen, which is the name of an action, meaning 'respond, O Allah, to this prayer', and it is with elongation, and shortening it is permissible.]] And he said:

'Ameen, so may Allah increase the distance between us.' [[Distance from me, Fathal, when I called upon him... Ameen, so may Allah increase the distance between us.

Al-Jubayr had asked Fathal Al-Asadi, but he turned away from him, so he prayed against him. It is narrated 'Distance from me, Fathal and my father', and Ameen: with the shortening of the hamzah according to the original Arabic language. As for the elongation, it is said to be foreign because it is not in the language of the Arabs, 'fa'eel'. It is said that its origin is with shortening, then its hamzah was lengthened: a name of an action meaning 'respond', and its arrangement is after what follows it. He presented it out of eagerness for the response and for the prayer to be answered from the very first moment. The 'fa' indicates causation from what precedes it, meaning: wherever he distances himself from me, then increase the distance between us, O Allah, and 'distance' can be a distinguishing feature, or it can be transferred.]]

And from the Prophet, blessings and peace be upon him: 'Gabriel, peace be upon him, taught me Ameen when I finished reciting the Opening of the Book [[I did not find it like this. In the prayer of Ibn Abi Shaiba from the narration of Abu Maysarah, one of the great Tabi'in, he said: 'Gabriel, peace be upon him, recited the Opening of the Book to the Prophet, blessings and peace be upon him, and when he said: 'and not of those who have gone astray', he said to him: 'Say: Ameen'. So he said: Ameen.' I said, and in Abu Dawood from Abu Zuhayr, he said: 'Ameen is like the seal on the paper.' And Ibn Mardawayh narrated from Abu Huraira, raised up: 'Ameen is the seal of the Lord of the worlds upon His believing servants.' And this is in the prayer of Al-Tabarani]] and he said: 'It is like the seal on the book', and it is not from the Qur'an, as evidenced by the fact that it is not established in the Mushafs.

And from Al-Hasan: The imam does not say it because he is the caller. And from Abu Hanifa, may Allah have mercy on him, the same, and it is well-known from him and his companions that he conceals it. Abdullah ibn Mughaffal and Anas narrated the concealment from the Messenger of Allah, blessings and peace be upon him, [[I did not find it from either of them]]. And according to Al-Shafi'i, he raises his voice with it. And from Wail ibn Hajar that the Prophet, blessings and peace be upon him, when he recited: 'nor of those who are astray,' he said Amin and raised his voice with it [[Reported by Abu Dawood from the narration of Hajar ibn Anbasa about him. Its chain is good]]. And from the Messenger of Allah, blessings and peace be upon him, he said to Ubayy ibn Ka'b: 'Shall I not inform you of a surah that has not been revealed in the Torah, the Gospel, or the Qur'an like it?' [[Reported by Al-Tirmidhi, Al-Nasa'i, and Al-Hakim from the narration of Abdul Hamid ibn Ja'far from Al-Alaa ibn Abdul Rahman from his father from Abu Huraira. Malik narrated it in Al-Muwatta from Al-Alaa ibn Abdul Rahman: that Abu Sa'id, the freed slave of Amir ibn Kuraiz, informed him 'that the Prophet, blessings and peace be upon him, called Ubayy ibn Ka'b - and he mentioned it.' It is mursal because this Abu Sa'id is a Tabi'i. This hadith has been reported by Al-Bukhari from another source from Abu Sa'id ibn Al-Mu'alla 'that the Prophet, blessings and peace be upon him, passed by him while he was praying, and called him - and he mentioned the hadith.' The author of Al-Jami' Al-Usool erred by making them one, and he was mistaken. Because the first is a Makki Tabi'i. The second is an Ansari Madani from themselves. A companion. Al-Bayhaqi said: It is possible that this was said by him, blessings and peace be upon him, to Ubayy ibn Ka'b once, and to Sa'id ibn Al-Mu'alla another time.]] I said: Yes, O Messenger of Allah. He said: 'The Opening of the Book, it is the seven oft-repeated verses and the great Qur'an which I have been given.' And from Hudhayfah ibn Al-Yaman that the Prophet, blessings and peace be upon him, said: 'Indeed, the people will have Allah send upon them punishment that is inevitable and decreed [[Reported by Al-Thalabi from the narration of Abu Muawiya from Abu Malik Al-Ashja'i from Rab'i about him. I said: Except that there is someone in the chain before Abu Muawiya who is not reliable. There is a supporting narration in Musnad Al-Darimi from Thabit ibn Ajlan who said: 'It was said that when Allah intends punishment for the people of the earth, if He hears the teaching of the children with wisdom, He turns that away from them.' Meaning by wisdom: the Qur'an, and the hadith of Ubayy ibn Ka'b, may Allah be pleased with him, in the virtues of the Qur'an, surah by surah. Al-Thalabi reported it through various weak chains from Ubayy ibn Ka'b, may Allah be pleased with him. Ibn Mardawayh reported it through two chains. Al-Wahidi reported it in Al-Wasita. There is a story mentioned by Al-Khatib then Ibn Al-Salah from someone who confessed to fabricating it. For this reason, it was narrated from Abu 'Asim that he fabricated it.]] A boy among them reads in the book (Praise be to Allah, Lord of the worlds), and Allah, the Exalted, hears it and removes from them that punishment for forty years.