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This is a clip of Imam Ibn Uthaymeen (Rahmatulahi Taa'la Alihi).

The Sheikh is Abdul-Razaq Al-Badr. (Hafidahullah Taa'la)

The verse 60 and 61 of Surah Ghafir, [40:60] and [40:61].

The reciter is Sheikh Al-Waleed Al-Shamsan (Hafidahullah Taa'la)

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فهذه السورة على إيجازها قد جمعت علوما جمة، تضمنت أنواع التوحيد الثلاثة: توحيد الربوبية يؤخذ من قوله: {رَبِّ الْعَالَمِينَ} [الفاتحة: 2] . ـ

>So this surah, despite its brevity, has gathered a great amount of religious knowledge. It includes the three categories of al-Tawheed: Tawheed al-Ruboobiyyah [singling Allah out in Lordship] is taken from Allah’s statement, “Lord of the worlds“.

وتوحيد الألوهية من قوله: {إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ} [الفاتحة: 5] فهو المألوه بعبادته والاستعانة به . ـ

>And Tawheed al-Uloohiyyah [singling Allah out in worship] in taken from His statement, “It is You we worship and You we ask for help“, for He is revered through worship and seeking aid directly from Him.

وتوحيد الأسماء والصفات بأن يثبت لله صفات الكمال كلها التي أثبتها لنفسه، وأثبتها له رسوله صلى الله عليه وسلم. ـ

>And Tawheed al-Asmaa’ wa’l-Sifaat [singling Allah out in His names and attributes] in affirming all of the perfect attributes for Allah which Allah has affirmed for Himself and which His messenger (ﷺ) has affirmed for Him.

وقد دل على ذلك إثبات الحمد لله؛ فإن الأسماء الحسنى والصفات العليا وأحكامها كلها محامد ومدائح لله تعالى . ـ

>And this surah demonstrates an affirmation that all of the praise belongs to Allah, for the beautiful names, lofty attributes and what they necessarily entail are all praise and exaltation of Allah the Exalted.

وتضمنت إثبات الرسالة في قوله: {اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ} [الفاتحة: 6] لأنه الطريق الذي عليه النبي صلى الله عليه وسلم، وذلك فرع عن الإيمان بنبوته ورسالته . ـ

>And this surah includes an affirmation of prophethood in His statement, “Guide us to the straight path” for that is the route which the Prophet (ﷺ) was upon, and that is a part of having eemaan in his prophethood and messengership.

وتضمنت إثبات الجزاء، وأنه بالعدل، وذلك مأخوذ من قوله: {مَالِكِ يَوْمِ الدِّينِ} [الفاتحة: 4] ـ

>And this surah includes an affirmation of the recompense, and that it is done with justice. That is taken from Allah’s statement, “Sovereign of the Day of Recompense“.

وتضمنت إثبات مذهب أهل السنة والجماعة في القدر، وأن جميع الأشياء بقضاء الله وقدره، وأن العبد فاعل حقيقة، ليس مجبورا على أفعاله، وهذا يفهم من قوله: {إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ} [الفاتحة: 5] فلولا أن مشيئة العبد مضطر فيها إلى إعانة ربه وتوفيقه لم يسأل الاستعانة. ـ

>And this surah includes an affirmation of the belief of Ahl al-Sunnah wa’l-Jamaa’ah in regards to al-Qadr; and that all things are according to the pre-determination and divine decree of Allah, and that the slave is the true performer of his actions – he is not compelled to perform them. And this is understood from Allah’s statement, “It is You we worship and You we ask for help“. For if it were the case that the slave’s will was forced to seek the aid and assistance of his Lord, then he did not (really) seek His aid.

وتضمنت أصل الخير ومادته، وهو الإخلاص الكامل لله في قول العبد: إياك نعبد وإياك نستعين. ـ

And this surah includes the foundation and very substance of goodness, which is complete ikhlaas to Allah. This is in the slave’s statement, “It is You we worship and You we ask for help.”

ولما كانت هذه السورة بهذه العظمة والجلالة أوجبها الشارع على المكلفين في كل ركعة من صلاتهم فرضا ونفلا . ـ

And due to the greatness and majesty of this surah, the Divine Legislator made it obligatory for those tasked with enacting His legislation to recite this surah in every unit of their prayers, whether they be obligatory prayers or optional ones.

وفيها تعليم الله لعباده كيف يحمدونه ويثنون عليه، ويمجدونه بمحامده، ثم يسألون ربهم جميع مطالبهم. ففيها دليل على افتقارهم إلى ربهم في الأمرين: مفتقرين إليه في أن يملأ قلوبهم من محبته ومعرفته، ومفتقرين إليه في أن يقوم بمصالحهم يوفقهم لخدمته، والحمد لله رب العالمين. ـ

And this surah contains instruction from Allah to His slaves about how they should first praise, exalt and glorify Him with His praises, and then ask their Lord for all of their needs. So it contains a proof of the slaves’ dire need for their Lord regarding two affairs: 1) their dire need for Him to fill their hearts with love for Him and knowledge of Him, and 2) their dire need for Him to enact their best interests and to grant them to accord to serve Him. And all praise is due to Allah, the Lord of all creation.

[Taysir al-Lateef al-Manaan (known as Tafsir Al-Saadi) pg. 27-32]

(The reciter is Sheikh Shaikh Abu Bakr Al-Shatri)