Seerah 019 – The Virtuous Pact of Social Justice
Channel: Abdul Nasir Jangda
File Size: 15.72MB
You're listening to polam Institute podcast, visit us on the web at column institute.org. And join us on [email protected] slash column Institute Bismillah Alhamdulillah wa Salatu was Salam ala rasulillah Allah Allah, he was so happy he is married.
Continuing with our series on the life of the Prophet sallallahu alayhi wa sallam the prophetic biography of Sierra to Namibia.
Last week, we spoke about a very interesting experience, rather something the prophets a lot of them witnessed during his young adult years, from the age of about 14 to 15, till about the age of 19, the prophet of Allah Salaam, the son was able to witness a very turbulent time there in Arabia, particularly for the operation, which was called horrible fee job. It was a sack religious war. And it was referred to as such because of the nature, how it started, and exactly what transpired during that war. And it was a very problematic very traumatic time for the profits a lot he sent him to witness such behavior and to witness such chaos and unrest in the community that he was a part of.
And I also spoke about how that led to the prophets allottee, some sentiments in regards to war, and how the Prophet of Allah Salafi some only once actually stepped onto the battlefield at the insistence of his uncles, because they felt that it was a family obligation, and it would be a shame for the family, for a young men, able bodied young men to not participate in a war that, you know, his tribe and his people were a part of, nevertheless, the prophet of Allah sallallahu Sallam during that actual battle, never once engaged in the actual battle, but rather the Messenger of Allah sallallahu Sallam ran around and just collected the arrows as they were falling, since they were
fighting the tribes of houses in that who were expert archers in their primary battle strategy was archery and how they would create a defensive front using arrows. So the prophets, a lot of them, you know, ran around collecting these arrows and bringing them back to his uncles. And even that he did for some limited amount of time on that day, and then basically retired from the battlefield, and that was the profits a lot, he was only engagement in that entire situation. Nevertheless, it still left an impression on the Messenger of Allah ceylonese him and for that matter, it made an impression even on the people of Makkah, the people of Morocco were extremely weary of that entire
scene. And they never wanted to see or witness such a scenario repeat itself. They're in their region and in amongst their people. So around the age of about 20, the prophet of Allah Salah, he's almost about 20 years old young man, really coming into his own now, you know, a young, mature adult. And at that point in time, something very interesting happened, the war was still fresh on everyone's mind, and how that such a terrible war that lasted for five years, how that began, was also fresh in everyone's mind that you had somebody from Croatia commit an injustice with somebody else. And then rather than decides, you know, offering reparations to one another, rather, they
decided to launch a full scale war. So that was still fresh in everyone's mind as well. At that point in time, another scenario ensued.
What basically happened was that there was a man from the there was a man from outside of Mecca,
from another tribe, and this man came to America to do some business. And when he came to do business, he came into contact with a man of British
aspirin wine, who was a Reishi. And who, you know, wasn't was a resident of Makkah. He came there to that region to do business. And he came into contact with us Meanwhile, and they agreed this man came to market to sell some of his merchandise. I asked me what I said, Well, I'll purchase your merchandise from you. Why don't you go ahead and forward me the merchandise, and I'll come tomorrow, and I'll pay you tomorrow.
So the man said, you know, sounds like a fair enough of a deal. So you know, depending on the man's honesty, and also taking into consideration that he's a man of Makkah, he's a man of grace. And you have to understand that people outside of Makkah, did look to the place even though it was a time of lawlessness, and a time of, you know,
you know, rampant abuse of all tie violation of rights of the people, that people outside of Makkah still had this general good impression of the people of Macau, particularly the Quraysh. Taking into consideration the fact that they were the caretakers of the harem, they were the caretakers of the sacred sanctuary.
So the man agreed the man said, Fine, go ahead. Here's the merchandise and I'll expect a payment from you tomorrow when the man went to go collect
You know, this man who came from out of the city, he was from the tribe of zubaid. That's what I was trying to locate. He was he was from the tribe of a zubaid His name is not mentioned, but he's referred to us. As Zoo baby. He was from the tribe of zubaid. So he came to America offered his merchandise to this man said, okay, you'll pay me tomorrow, when he went to actually go and collect the money. The payment from us, meanwhile, asked me why and said what payment What are you talking about? I don't know what you're talking about. Obviously, trying to take advantage of this man and his naivete, you know, he offered up his merchandise, and said, Fine, pay me tomorrow, no big deal.
No problem. Don't worry about it. So now he's taking advantage of this man's honesty. And so he says, What payment I don't know what you're talking about. I don't have no merchandise, I don't know, move along.
As this this man of zubaid, this new baby, he was so disturbed and obviously distraught, because he's just been taken advantage of simple man, probably from far reaching tribe. They weren't very wealthy, he brought all the merchandise that he had hoping to do some business, you know, collect a good amount of money to take back and be able to support his family. So he was so distraught, he started going and speaking to different leaders of Mecca, different leaders of the age saying, one of your men has taken advantage of me. He's he's he stole he's stolen my merchandise. He refuses to pay me as was the habit in the culture, the customer of that time where your your loyalties were
first and foremost, with the tribe, not with honesty, not with truth and justice. So most of them said, we don't know what you're talking about, you know, we really can't help you with this situation, move along, move along. They kind of dismissed him. A couple of people in the road dismissed him. He eventually got to the point of desperation, he was so upset. He goes to the huddle, he goes to the GABA at the time of sunrise. Now sunrise was the time when you know, everybody came out of their homes. And typically before the day got started before everybody went off to their businesses, the leaders of brush would typically congregate at the home at that time,
and they will have a few meetings to start off the day. Kind of what's on the agenda for today. What's going on? Is there any news and whatnot. So they would gather they would collect for some meetings. He goes at that time of Sunrise at the Kaaba stands at the door of the Kaaba. And one nation actually says he, you know, takes his shirt off, which was a sign of showing desperation. And he's he screams and he cries. And he says, any he read, you know, he calls out to the people of the GABA, he says, Yeah, I live in Lima lumen de la to who? Oh, people have dignity and honor the caretakers of the GABA, this wrong man, this this oppressed man, my that his his merchandise has
been taken from him be Bethenny maccha, to not eat daddy when necessary. How can this happen in the heart of the city of Mecca? A place where, you know this is where you know the sanctuary is. And this is where people flocked to how how could something like this happened here? Well Muslim in a shot in Nam, Jacobi or merata, who,
that I came here, not just to sell my merchandise, but I also had the hope of being able to visit and worship at the gabaa. But he wanted to unload his merchandise first. And he said that I'm still in the condition of your home. Of course, the Je li ROM. You know, I have my intention. I shall I think I still bear the signs of my journey led me up to the aminata who I haven't even fulfilled my intention of worshipping here at the sacred sanctuary. Yeah, lovely john ouabain an injury. When hygenic Jerry and he says Where are all the men I stand between the heads of the last word and the house of God? Where are the men were men of honor and dignity in them how Rama lumentum match kurama
to who that is. This harem. The sacred century is for people is meant for people, their caretakers should be people who are honorable and dignified, well not haram and Ethiopian fudgy deluded.
But here I find people that are dishonest. I find people that are deceitful, who are not worthy of the huddle. So he speaks these very powerful, eloquent words. And he cries out to the people of the muck of praise, trying to seek out some type of, you know, Justice from them. So he's standing there, and he's crying and screaming, pleading and stating his plight.
The first one is to everyone sitting and listening and what the man is saying can be argued.
So the first one to stand up is Zubaydah, Bina Upton metonic.
Later on, of course, the uncle of the messengers a lot of people who would eventually accept Islam or the Allahu anhu. He and you see that that honesty that dignity that honor in this individual, Zubaydah the Allahu anhu is the first one who stands up.
And he goes to him and he said, Molly had that rock.
Well, what's wrong
With this man, this this this this desperate. This is pathetic man like he sympathizes with them because this man looks so sad and so distraught What's wrong with him? What happened to him? So the people started to gather all together. And Abdullah bin Judah. So first of all, they all gather together and they say, We need to do something about this. That, you know, everyone says, you know, the scene, this seems very, you know, they say it seems very similar. The scenario, the scene seems very, you know, similar we've seen this happen before, is very familiar. And so they gathered together and one of the most respectable individuals of MCC at that time, was a man by the name of
Abdullah bin Jetta. And he calls a meeting in his house,
and all the leaders of all the different families, all the different tribes, they all gathered together in his house, and they make a pact in an agreement. He said, we have to put a stop to this, this can't continue like this. This is a disgrace. Plus, we just got done with the five year war. Anybody feel like going back to that. So we need to put an end to this, we need to put a stop to this. So they decide that let's make a pact in an agreement. And the pact the agreement is that we will support the rights of the oppressed.
We will oppose the oppressor, even if he'd be one of our own people, even if the oppressed be a person from outside of Makkah, a stranger hurried traveler doesn't belong here doesn't have any support doesn't have any, you know, anyone to back him up, we will still support him. And we will, we will oppose oppression, we will oppose wrongdoing, we will oppose the violation of rights. Regardless of the scenario, the circumstances are the people involved. And they come to this packaging disagreement there. This pact and this agreement was called is called helful for dual health, meaning packed an oath and agreement and full dual. Now why is it called full dual, there
are two explanations as to why it's called full dual. The first explanation is more historical, because it said that there were three individuals present amongst the dozen or so individuals, a couple of dozen individuals who were present at this pact, this agreement representing their people, the general population, three of those individuals, they were by the name of alphabet.
Three of them their name was alphabet. So based on the fact that there were three people there named father, the plural of which will be full dual. So that's why they called the infant photo the pact made with all the different fathers were there.
All right, all the fossils, were there. And this pack was made at that time, kind of to market that remember when all three fathers got together and remember that moment, that occasion. So that was that pact. The second explanation as to why it was called helpful for dual is more linguistic for dual itself comes from father which means virtue, alpha, dual virtuous. So it's called the virtuous pact.
And so it's very, very likely, in fact, many of the historians and scholars of cedaw say that it was named that coin, you know, they named it the virtuous pact because of the virtue of the pact, which we'll talk about in just a little bit. What is exactly the virtue of this pact. But it also coincided with the fact that three men were present there at the time of this pact, named follow on. And so it kind of was a nice little coincidence. All right, the fact that it was a very virtuous back plus three men named father were there. So it's called football. So this pack was made at that time, the aftermath of the pact was now these men who had agreed to this pact, they say, first act,
the first act under the hateful for doing the virtuous pact, and the virtuous oath is that all of us need to go together. And we're going to go to Alaska. Meanwhile, I'm going to stand up to him together if we're honest and sincere in this pact, and his oath will stand for justice. Here's our opportunity. So they all go to doesn't have the most powerful men in America, they go and they knock the door of Alaska, meanwhile,
as meanwhile comes out, kind of shocked to see everybody who's anybody in Makkah to be standing outside his door. And they say that you did business with a man Zubaydah. He does demand from us debate. said yeah, sure did. He's like, but you didn't pay him. He's like, Well, you know, you know how we do.
This is how we roads and what have you. Come on.
We're supposed to overlook these things. You scratch my back. I'll scratch your back
and say, I'm sorry, we're not rolling like that anymore. It's not it's not gonna work. It's not gonna fly.
Things have changed. So from here on out, it's going to be fair, first things first. Either you pay him He's like, I don't have any money. What do you want me to do?
Bring the merchandise, bring the merchandise, he's like You can't be serious. So we're absolutely serious. And we got swords to prove that we're serious.
So now they take the aspirin while along with the merchandise they find this port miskeen This man has a baby. They find him return his merchandise back to him apologize to him on behalf of the people of MCI and the people of courage that this is not a representation of my God. This is not a representation of police. And this is not a representation of who we are. And here's your merchandise back We apologize to you for the inconvenience for all the trouble and here's your merchandise. And the man is very pleased, very happy. Take some merchandise goes along, goes about his business goes on his way. This was that helpful for those This was that pact?
The Prophet of Allah the Messenger of Allah sallallahu alayhi wa sallam actually speaks about this pact. He says la padishah hit to feed Daria Abdullah bin Judah an helfen he says I witnessed a pact and an oath in the house of Abdullah bin Judah. And so what we learned from that is of course remember we've talked about this at length a detail the Prophet of Allah Salaam is the grandson of Abdulmutallab. He's the nephew of abou Talia. He comes from the house in the family of leadership and his uncle's were mentoring him particularly because I thought it was pretty much his guardian and his care caretaker. Any important situation scenarios he would be taken along he would be, you
know, involved in those things so that he could learn. And so the Prophet of Allah salatu salam says I was present when that pack took place. I remember being in the house of Abdullah bin Judah and the Prophet of Allah salon he sent me saying this, this narration is dated to be during the medieval period. So the Prophet of Allah Allah human saying, I can remember 30 years ago, sitting in the house of Abdullah bin Judah on earth 3540 years ago, I remember sitting in the house of Abdullah bin Judah and witnessing that pack take place, being there watching it happen and watching it unfold. And the Prophet of Allah sala de Samson's mount will hibou and nanny big homerun, homerun Nam, he
says, I do not wish I wouldn't like
Alright, I'm going to literally kind of translate it doesn't sound so coherent in English, and then I'll rephrase it properly in English, but he says I wouldn't like for me to have read sheep camels in exchange of witnessing that pact. Now that makes enough sense. But to put it into more common English, the prophet of Allah Salaam says, I would not trade
I would not trade my presence there. And witnessing that pact take place for the most valuable things in this world. Because Red Sea camels at the time of the Arab are like Ferraris today.
All right, so the Messenger of Allah syllogism is saying, you could offer me the most expensive things in this world. You could offer me not one but multiple Shin camels, I would not never not in exchange for anything materialistic. I would not trade my place in that house. While that pact was taking place. I mean, this is basically an expression of the profits, a lot of them, you know, expressing gratitude things, pride, if you want to call it that,
you know, being very grateful to Allah subhanaw taala that he was present
at the time when this pack took place. So he probably he was very proud. He was very grateful. He was very thankful for the part that he played in this pact. And the fact that he was simply present there, because it was such a virtuous Act and the prophets alarmism goes on to say, lo udara be evil Islam illa jeptoo. And if I was called to that pact, now in Islam, Medina and period,
Islam is formulated, the state is established to shed er is enacted.
And the Messenger of Allah salon is somebody saying today in Islam in the shadow of Mohammed Salatu, Salam
in the Islamic State, if I was called, to take part in that pact, if I was called to take action, according to that pact, a job to I have answered, I would go I would present present myself and I would take part in that pact. So we see that the Messenger of Allah sallallahu Sallam speaking very fondly of the pact and being you know, reminiscing about that Pac 10 being very grateful to Allah subhanaw taala about his presence there. And on top of everything else, saying even in Islam, I would honor it.
This story healthful food, maybe some people have heard about it before, but this serves as a very and this narration these words of the Prophet of Allah Salafi some serve, as you know, a very strong foundation and strong evidence of the social justice that Islam establishes it properly.
gates and the social justice that his phone calls to,
even if the roots of a movement as long as the spirit of the movement to social justice, even if the roots of that movement be found in be found outside of Islam pre Islamic, because we know the operation the people of MK at that time, forget about we're not even talking about outside of the Muslim community and another faith based community. We're talking about idol worshipers. We're talking about machete Kuhn, we're talking about seminal Jamelia, the era of ignorance, the time of shinnick
zemana, Islam, the time of idol worship, that even though there was a movement, as long as its spirit, and its objective was social justice, it's being found in a time of ignorance, and an era of idol worship. That's where its roots are found. Yet the prophets allottee, some honors it, the Prophet sallallahu Sallam praises it, and the prophets, Allah was willing to join hands with it.
And that's where we find some of the universal values of Islam. More than anything else, we find the, we find one of the Islamic values there, we find it here in the story of headphones.
That this is one of the values that Islam espouses,
that Islam advocates, social justice. And if something is in the cause of social justice, bettering the condition of the people, then even if the roots of such a movement are outside of the Muslim community outside of Islam, it becomes very, it behooves Muslims, and the Muslim community, to join hands with that movement, and to be a part of that movement and to support such a movement in such a cause.
And we find opportunities to make it relevant to our scenario and situation, take it out of the theoretical and make it practical. We find situations like that today.
If it's cancer research, if it's homelessness, if it's, you know, cleaning up the streets, if it's you know, solving, you know, removing drugs, taking drugs out of our schools, taking drugs off the streets, if there is a cause in our local community, this is where it's very important. It's vital, it's necessary, and a great form of dow as well, not dow for the sake of dow we're not in the business of PR, we're not in the business of you know, headlines, we're not in the business of press conferences and posing for pictures. We don't engage in these activities just to be able to do PR, none of us know but to live up to the standard of our faith, to let people know what Islam truly
advocates and what it preaches and what it espouses,
that it is our cause before anyone elses. That we either if we're not strong enough, or if you're not active enough, if we're not, you know, if we're not taking the lead in the initiative of leading such movements, if such movements already exist, such efforts already exist, then it becomes our responsibility and our job to take part in them and to support them and do whatever we can in order to further such noble causes. And the Messenger of Allah Salaam establishes that.
Now, this is where the talk gets a little technical goes out of the historical and the motivational and gets a little bit technical. But that's why we're having these very in depth session so that we can really sink our teeth into them, we can really roll up our sleeves and really understand the issue at hand.
There is a certain,
if you will, you know there's there's a certain opinion there's an opinion, that says Well, this is being taken out of context and the Messenger of Allah loves me just saying that figuratively, and there are some who have even cast doubt upon the authenticity, the the validity of this narration, even of the prophets, a lot of saying low odor, low odor, often Islam, no belief in Islam, Allah jeptoo, that if I was called to it, even in Islam, I would answer it, that there's a certain, you know, group or a certain mentality, a certain mindset that says no, there's even some issues with the authenticity of that, even though the vast majority of scholars of Sierra and Hadith do verify
the authenticity, the validity of this particular narration. There's no problem here. Some truces still try to say that there might be some issue here. Even then there's other instances that we find in the lives of the companions, about the loved one who does the Sahaba may Allah be pleased with them?
And you have to understand the role of the Sahaba. And what what validity or what authority does the action that Sahaba have taken? What authority does that have in Islam or in Sharia, in the Islamic you know, legal application
will dissolve or the loved one whom are the implementation and the manifestation of the deme.
The primary practitioners and interpreters of the book have a lot and have the life of the messengers allottee some of the prophetic traditions
Where's that first generation? And so Heroku modules
Sahaba kulu, module Sahaba. All of them are reliable and authentic sources of taking our religion. That's an established principle within our Deen, one of the primary principles of no sooner was Yama. All right, so the Sahaba of the Allahu anhu and their action and what they understand and what they are interpret from the Quran in the life of the Prophet sallallahu Sallam is a source of legislation within Islam within the city. So what do we find from the life of the Sahaba of the loved one whom
it's said that
Allah Hussain Ali, Vitali, Adi Allahumma, Hussain, the grandson of the Prophet sallallahu sallam, and alwaleed bin URJ bobbin Abby Sophia. So Hussain, the grandson of the prophets, Allah ism and Al Walid, the grandson of Abu sufian had some type of a dispute had some issue had some matter between them.
And Waleed, in those days was the meat of Medina. He was appointed as the chief as the leader as the governor as the mayor of Medina, if you will.
And his uncle Mario, the alumni who had appointed him in that position, so they had some type of a dispute about some money between them.
So we need basically because of his position as the mayor of Medina kind of threw his political wait around if you will, kind of you know use this position to be able to
make Hussein radi Allahu anhu quiet and just kind of you know, you know, basically take advantage of him to a certain extent who say no, the alarm one who tells him he will be lucky that I swear by Allah Lattanzi funny, men happy, I swear by Allah that you will fulfill my right to me, you're not gonna wronged me, I'm not going to take this I'm not going to tolerate this. I swear by Allah, you're going to give me what I need. Oh Allah, who then the safety or I'll pick up my sword if I have to. You're not going to take advantage of me, especially using the position of government. I'm not going to let you take advantage of me through mala aku monofilaments famously the Rasulullah
sallallahu alayhi wa sallam full Mullah other wannabe hillfield fool.
Hussein, the grandson of the promises of the son of a leader of the alojado says, Walid I'm not going to let you take advantage of me. You're going to give me my rights. You're going to pay me my money. Otherwise I will take my sword I will stand in the mustard of the profits allottee salon and I will call for the health of fool. I will call back to the virtuous pact and I will demand my right by by virtue of that pact.
Abdullah bin zubayr radi Allahu anhu man stands up and says and he was he was with alwaleed and he says to Hussein, what an active will be lucky like in the RV life within the safey sama, una la ku Manama who had a uniform unhappy owner mucho Jamia. So Abdullah bin Zubaydah, the Allahu anhu Ma, another Sahabi the service a hobby. All right, who was the one of the main students of IE shadow the local and I'm quoting these types of credentials, if you will, to establish the fact that these were people who understood the sun of the prophets, a lot of them extremely well.
These were people who knew what they were talking about when they interpreted put on in Sona. So Abdullah bin Zubaydah the Allahu anhu says, that is Hussein benali rhodiola anumana stands and calls for the handful for Julian calls for the fulfillment of his rights, by that virtuous pact, an oath, I will also take my sword and stand by his side, and I will also support him by virtue of that pact. And that oath,
he says and we will, we will see that his right is fulfilled or will die in pursuing his right
Mr. Bin ma Rama heard this. And he said, same here, I will also take my sword and go stand by her saying in the mustard of the prophets a lot of the time and we'll also by virtue of that packed in that oath see that we're saying the right is fulfilled. The same news reached up there man been earthman been obey the law attain me who was also another Sahabi the child of a Sahabi he says, I will also take my sword and I will also go stand in the middle of the prophets of Salaam and support Hussein until his right is fulfilled by virtue of that pact in that oath.
And more and more individuals started to gather more Sahaba radi Allahu anhu started to gather and stand by her saying by virtue of healthful food, by virtue of that pact and that oath. Finally when this news reached alwaleed he uncivil Hussein. I mean happy.
He said, Fine, I'm sorry, my bad. I messed up here.
Here's your right, here's what you deserve from me, he returned his money back to him for saying oh the Allahu anhu was satisfied. And he put, you know, put basically he withdrew his complaint and settled the matter and everybody went back home and no matter what matter was settled, the reason why I mentioned his story again, and this is way after the time of the Prophet sallallahu Sallam is because the hill fulfil Dune was called upon by not one, but many of the Sahaba radi Allahu anhu. And they all saw it as a valid act. They saw it as a valid calling to action based on had fulfilled all the virtuous practice knows, and they all supported it as well. So we see that this was
something the Prophet of Allah salon some witnessed at that, at that age of 20. He was a part of this pact and oath he was present there, he witnessed it, he saw it, and later on 3040 years later on, towards the end of his boo and his profit in in the Medina and period when this Islamic State was established. The prophets along with some reminisces he remembers the hill fulfilled all the virtuous pact an oath and says, That was amazing. I witnessed it, I wouldn't trade my place at that pact, and in that pact for anything of this world. And if I was called to it in again, again, in Islam, I would support it, I would back it up, I would be a part of it. And we see that the Sahaba
the aluminum some of the most knowledgeable Sahaba some of the most virtuous of the companions of the Prophet to love them, like Hussein Bin Ali, like Abdullah bin zubaid, radi Allahu anhu him and others. They again later on, which you know, they they called for justice based on the virtuous pact an oath and supported the cause of justice, based on the virtuous pact, an oath. And we need to take a lesson from this here today. And it's very imperative, it's very necessary that justice, social justice is our cause.
Now, we should support it too, because it's nice. Oh, this is our cause.
Our Dean preaches this, our Dean calls for this hour, the Book of Allah subhanaw taala that we hold so dearly, that we hold in such high regard demands this of us, and the Messenger of Allah Salafi cinema, Switzerland has Anna, who we look up to who we admire, who we love, who we cherish, who we make our best effort to emulate, he called for this and he stood for this, and we need to learn the same lesson today. And Subhanallah This is from the wisdom and the love of Allah subhanaw taala. And this is from the completion of this Dean in this religion, that Allah subhanaw taala provided such a precedent. And he provided such evidence from the life of the messenger salatu salam so that 1400
years later, when we as Muslims living as an embattled minority as a misunderstood minority, rather, I should say, Alhamdulillah, we enjoy our rights otherwise, look at this much, it just wouldn't even exist, we have a certain amount of rights, and we're thankful to Allah subhanaw taala for them, but nevertheless, we as Muslims here 1400 years later in the United States, living as a misunderstood minority, this precedent and this example, and this evidence is provided to us from the life of the beloved sallallahu alayhi wa sallam, so that we can learn a lesson from it, we can act on it, and we can take the same initiative, and we can follow in the footsteps of the Messenger of Allah
sallallahu alayhi wasallam. So let us try to take up these causes, if we're not leading them, if we're not, you know, we're not at the head of them. We're not spearheading them, at the very least what we can do is we can lend our support to them, and we can be a part of them and we can try to live up to some level to some extent, to the unbelievable, unparalleled beautiful example and precedent set by the Beloved of Allah Muhammad Rasulullah sallallahu alayhi wa sallam May Allah subhanaw taala give us all the ability to practice everything that was said and heard Subhanallah you will be happy Subhana columbium dek nishimoto La ilaha illa Anta the saphira cabana to buoy
which is located on sound were they going off to LA