Adnan Rajeh – Seerah Halaqah #32
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AI: Transcript ©
What I where I stopped last week in
the seer of the prophet was
towards the end of or the middle of
the journey of the Mi'raj. We talked about
the the journey of Islam, and we talked
about the majority of,
the journey of Mi'raj, at least, regarding the
prophet,
stations as he ascended
into the heavens, and he met the different
prophets and the different messengers.
Starting with Adam, alayhi salam,
followed, by Issa and Yahya,
and then,
Yusuf and then Idris and then Harun and
then Musa. And then finally in the 7th,
sky, he would meet Ibrahim
and I talked a little bit about what
they talked about about, his his meeting with
Ibrahim. And and, unfortunately, we don't have a
lot of documentation of exactly what they talked
about. So
I did a little bit of Ijtihad, and
I imagine, well, what what was the, the
what were they talking what were they what
could they talk about? Why did the prophet
specifically meet these prophets? Out of all the
prophets
sent all the ones that exhibit in the
Quran, the 25 names in the Quran, 25
messengers in the Quran. Why these 7 specifically
or 8 specifically that he meets? And there's
obviously good there's a good reason for for
why he meet he met, each and every
one of them. And I pointed out, like,
the, the the the topics or the
significance
of each of these prophets in terms of
what was going to matter to his story
moving forward. The way I see it, Miraj
was a
was a little bit of mentorship for the
prophet
Just a little bit. Not not a long
time.
Where he got to meet a number of
of the people of people whom he was
talked to about or told about in the
Quran.
Individuals who walked the path before him, alayhis
salatu wa sallam, individuals who had stories that
had certain similarities
to his story, where he would get the
opportunity
to learn from them and hear certain,
experiences from them, alaihis salatu wa sallam. And
there's a lot of value in that. When
you run into someone who has walked the
path that you're going to walk in your
life and they offer you a little bit
of, of advice or give you a few
tips, there's it's a very valuable thing. So
if you're go moving forward in life as
a high school student and you want to
study something in university, you run into someone
who who has already gone through that undergrad
or or walked that path, there's a lot
for you to benefit from. We don't do
enough of that type of networking. We don't
have enough of men of that type of
mentorship, unfortunately, in our community. So people end
up watch walking in these paths a little
bit blind where they don't have to.
There's a lot of people who did this
before you who are you know, who you
can connect with, and they can give you
some very valuable tips and make your life
so much easier. If If you're going into
university,
kind of you should go try it out
on your own versus you and and sit
with a few people who've already done this
before, the same,
discipline that you're going into and the same
program that, that you you got into. The
the the the experience is very different.
And I know this because I I didn't
get that when I went went into into
medic medicine when I was back in Syria.
There was no one in our village who
had done it before. The only the last
person who has studied medicine before me, and
he had studied medicine before me by 20
years. He he's like, I don't even talk
to me. It was a different, building. Like,
I don't I don't know. I don't have
nothing to offer you at all. I had
no one ahead of me. Everyone else who
I was with, they had they had, you
know, siblings and and cousins and people. They
were way more advanced. They knew what to
what to look for. They know how to,
like, I I I stumbled and I I
struggled. It was very difficult because I didn't
have that mentorship piece. It's in life, it's
a big deal. The prophet, alayhis salatu wa
sallam, he was Right? You're gonna see with
when he comes back from Mi'raj,
his life is going to take a a
a turn.
Like, the story of of of, of his
prophecy, alaihis salaam,
after Mi'raj is very different. Things pick up
really quickly.
And within and he's going to performing Hijala
very soon and then things are gonna open
up in a way that I don't think
he he necessarily
thought was going to work that way. So
him meeting these individuals
was just was prep, a little bit of
prep. He was given this opportunity to talk
to certain people who have walked paths
that he is going to walk something similar
to, and and he's going to get to
hear from them their experience and their their
story. And and and there's a lot of
value in in in in doing that. And
and that's why I think he met these
individuals specifically, why Yusuf alaihi salaam who governed
a foreign land and and Harun who was
the preacher and teacher and someone who had
to just, you know, slave away at teaching
and and and educating people for a very
long time. And Musa alayhis salaam had obviously
the most similarities in terms of a biphasic
story that that he had. And and each
of these people that he meets, alayhi salaam,
they had something a part of their story
was very significant to what he was going
to run into. I always wondered
if he picked up on that when, yeah,
at the end of it. He's very smart
and I always wondered if at some point
during the the this if he's like, okay,
there's a theme here.
All these prophets have something, like, they all
have something similar. And, yeah, Idris being the
first
and Yusuf being someone who governed a foreign
land and Musa was kicked out of his
land. And he's, like, he I think he
picked up on the theme out of his
slot, Usen. And and because he had already
thought about leaving Mecca
before. He went to thought if obviously it
didn't work out, but he already thought about
it. And I think when he did had
this journey, he's like, okay. I think I
think I get the idea. I'm gonna have
to start looking
outside of, of my family
as much as that hurts. That's what he
ended up doing his
way back. When he met Ibrahim alayhi sallam,
he met Ibrahim, he met his role model,
basically.
Everyone has a role model. He's our role
model, alayhis salaahu alayhis salaam. Ibrahim was his
role model, alayhis salaam. All throughout the Quran,
he's commanded alayhi salaam to be as much
as he can, like, as like Ibrahim. And
to follow
the way of Ibrahim Hanif. And the father
of Abrahamic faiths or Hanifiya is the concept
of monotheism,
is the proper concept of monotheism. Hanifia
is
is the acceptance of the oneness of god
without there being anything that is even remotely
similar to him. So so Christianity will call
themselves a monotheistic
religion,
even though
it's 3 there's 3
demigods or of some sort. But those call
themselves monotheists be because they say, well, it's
all they all come into 1. Hanifiya means
no. None of that play around where you
have 3 or 4 that combine or or
one supreme and a couple of, you know,
weaker, lesser no. No. Hanifiyyah means none of
that. It's just it's it's
it's that's what Hanifiyyah means. And Ibrahim alaihis
salam that was the
what he spread he was the most successful
at spreading it during his life. All of
the prophets brought Hanifiyyah. None of them none
of the prophets of Allah Subhanahu Wa Ta'ala
taught anything but Tawhid. None of them did.
But Ibrahim alaihi salam's Hanifiyyah
was what was yeah. He was most
famous in the land. And that's what
he used in terms of his argument when
he came to Quraysh. He said, I'm bringing
to you the way of your forefather,
The
the somehow
Ibrahim the Ibrahim the Ibrahim,
alayhis salam taught. Because the Arab always wanted
to be like Ibrahim since he is the
forefather of them, but but they couldn't figure
it out. And and they were just too
attached to their Islam. There was an attachment
to to to their idols that they had
that came from the financial benefit and the
social benefit that that that, existed with that
that they could not give up, unfortunately.
And the prophet, alaihis salatu wa sallam, hearing
from his role model,
talking to the person who used who actually
called us Muslims, the one who used that
term, the one who had to actually go
through the most difficult,
of all trials
of being told to slaughter his son and
him actually going through with that, alayhis salatu.
And I went, oh, Isma'il alayhis salatu. I'm
being ever harmed. But he was the one
who had to walk that path. Ibrahim moved
around from one place to the other, by
the way, throughout his life. He he was
born in a part of Iraq today, in
southern Iraq,
Babylon. And he and and that's where he
grew up. He's a.
And he moved around
to, parts of Syria and Lebanon and Jordan
and Palestine.
And then he moved of course, he built
the Kaaba. He rebuilt the Kaaba in, in
Mecca, and he went back. So the Ibrahim
was someone who moved around this land. The
land of the Middle East, by the way,
is the land of Ibrahim and his children
or his followers.
Now I don't want to, you know, bore
you with with these details, but as you
age or grow up, you should take a
moment and and look into this a little
bit. This is this is a very
significant part of the struggle that exists in
the Middle East today. It's what this land
represents from
from
to
That whole area the whole area, old Mesopotamia.
This area here is the land of Ibrahim
and the people who are who are who
are supposed to govern it and live in
it are the followers of Ibrahim alayhis salaam,
which is why there's a lot of this,
you know, a lot a lot of these,
problems that we see today,
unfortunately.
Ibrahim alayhis salaam was was buried in Al
Khalil, a city in, in, on the Hebron
in in in Palestine.
And he lived his life. He moved around.
He went to Egypt as well. So he's
someone who walked the that part of the
earth quite extensively.
There. He didn't have a huge following during
his life. His following became the biggest after
he passed away. And Ibrahim during his life,
he didn't have a country. He didn't have
a, he didn't establish
who all of, like, 90% of of, of
of people agree on on the character of
Ibrahim alayhis salaam. They may disagree on aspects
of Aes alaihis salam or Muhammad alaihis salam
other faiths, but they all agree on Ibrahim
alaihis salam and the and the and the
status of Ibrahim.
So and that is in keeping with what
Allah said to him.
I'm going to make you an imam of
people. An imam is an exemplar.
Someone who who walks the path
ahead of you. He's a leader, but he's
in the leader by example, not by command.
And there's a difference between the 2. There
are leaders who command people and they listen
to them. And there are leaders who who
walk the path before you
and pave the way for you with their
So these are the these are the, meetings
he had
going up,
going up those heavens.
You'd move
on and here's just a a breakdown for
you. You can always,
refer to these slides later if you like.
I need to to read about them.
He would meet
Malik. He kept Jibreel would move him on.
He would move him on. He would take
him to a place where he would meet
Malik. Now who is Malik? Malik is the
is.
Malik is the, is the angel that is
responsible he's the gatekeeper
of the hellfire
with
with.
And
the
Quran
And and and the Quran points out a
moment where, the the people in the hellfire
will call upon him.
May your lord destroy us so that we
don't live anymore. And he would respond to
them. You are going to stay here for
a for the time that
because he would give him salaam and talk
to him and
and and Jibril would tell him
That this main angel who is is the
gatekeeper of the hellfire has never smiled,
has not smiled since Allah Subhanahu created Jahanam.
He has failed to be to put a
smile on his face in the time that
Allah subhanahu created jahnam. And the prophet, alayhis
salaam, met him
and he would meet him. He would he
would be shown by Malik, alaihi salaam, a
number of punishments. I'm not gonna go through
the brutal, you know, any descriptions of these
punishments. But he got to
see I think it's enough just to know
that he got to see people who are
being punished in the * fire. Now you
can say, well, how is that possible if
if Yom al Qiyam hasn't even happened yet
and your people to Allah,
a time is just a a fabric of
creation.
It doesn't mean anything it doesn't mean anything
to Allah It means a lot to me.
My present is what I have. My past
is what I try to remember and work
learn from, and my future is very unknown.
And I don't I'm trying to make good
choices. But to Allah
past and present and future, they're all the
same. He create so it doesn't matter. So
the prophet
is able to see that which may has
not has not happened yet. So he's seeing
punishment, alayhis salaahu alayhis salaam. And Allah and
every time he sees a punishment, he asks
Jibril, alayhis salaam, what is this? And Jibril
tells him, this is the punishment of, of
of of people who perform ghiba, of those
who perform gossip.
And I'll I'll give you an example. He
sees people who are who are presented with,
we're eating we're eating
filthy meat meat. Meat that is filled with
maggots and something disgusting and he's either eating
it and the prophet alayhi wasalam asked him
why why are they doing this?
The the people who eat the flesh of
their of their of their brothers and sisters.
And that's how Allah Subhanahu describes ghiba,
describes gossip for example, is you're eating the
flesh of someone else. Gossip is a problem
that I don't know if if people take
seriously enough.
You have to this has to be something
that you you spend a reasonable amount of
time when you're raising your children talking about.
The and you have to put them in
examples or scenarios where you can point out
to them where it's happening. And more importantly,
you should make sure that you don't perform
it yourself
as a parent.
Like, as a parent, you should not perform
gossip ever, but you should definitely not do
you should definitely not perform in the front
of children, in front of your own children.
Like, if if you if you are someone
who is subject to this sin,
If you're doing it, you'd make sure you
don't do it in front of your kids
and then pass it on as a function
of life.
Don't normalize it for them that you sit
there and talk about people. If you don't
like
how a grown up is behaving, like, if
you don't like how your sister-in-law or brother-in-law
or sibling
or is behaving or acting, don't express that
in front of your children. Children don't understand
how to deal with that and what you
all you end up doing is you just
make it more difficult for them to respect
the person
and you normalize for them the concept of
just talking about someone in their absence.
Right? Now there's a lot of
there's a lot of, details regarding what gossip
is. Like, not every time you talk about
someone's going to be gossip. When I'm if
I talk about a student of mine with
another teacher or with a parent or with
a and I and the goal of this
is to try and and and correct behavior
or we're trying to find ways to help
them, improve themselves. That's not gossip. That's not
gossip because there's there's there's a purpose to
it. If you if I'm talking with my
with my my,
with with my colleagues or with my, friends
or with my wife about about my children
or about someone in the family that we
are trying to get them to get rid
of a bad habit or about an elder
who is struggling or these are this is
not gossip. You know gossip when you're doing
it. This you don't need anyone to give
you a fuck to everyone knows what is
what gossip is, and you know when they're
doing it. It's a part it's when you
just talk about someone because there's something about
them that's bothering you and talking about them
to someone else makes you feel better about
yourself. Right? And and and you can say,
well, I need to get it. No. You
don't need to get it off your chest.
You don't always have to talk about things
that happened. You don't always have to share
a bad experience that you had with someone
else. And be careful when you do. If
you do, if for some reason you absolutely
had to talk about a bad experience you
had with someone, talk to someone who is
in a position
of of of mentorship to you and to
them, hopefully. Someone who can actually take this
information and benefit you and benefit them. If
you just talk to your friends, it's absolutely
gossip.
And and today, because we're so focused on
on our you know, there's a lot of
this talk about, you know, my my well-being,
my personal this is a wellness center, so
I don't have any, like, reason to for
for anyone to think that I don't care
about that. I called it wellness because this
is what I care for. However, Yani, you
you can't use that
term to justify,
to to justify,
gossip. You can't. Just because you ran into
a bad experience with someone or someone says
something that bothered you, it doesn't give you
a free ticket to go and talk about
it until you feel, you know, feel better
about yourself.
That's not that's not okay.
Gossip is a problem. It
when you do it, you harm
others, obviously, but you really harm yourself more.
Like, when you perform gossip,
it actually it actually ricochets back on you
within life. It makes you somewhat
it it it it
you learn from it the lack of ability
to be compassionate.
See, gossip is a way out of trying
to understand
other people, understand maybe why they did something
or why they thought in a certain way,
why they behaved in a certain way. Right?
When someone does something I don't like and
it bothers me, I have 2 ways. Either
I take a moment and I and I
bring out some compassion, and I think, okay.
Why were they like that today? There must
be a good reason. Must be something. And
I give them good I use good assumptions
and they come up with good reasons. And
I and that makes me feel better. And
it also allows me to have compassion towards
them
and or I don't do that and I
just go and I talk about them to
someone else in order for me to feel
better about it. Because the other person who's
listening to me say, yeah. No. That's not
okay. Why would they do this? Blah blah
blah. They take your side and then you
feel better about yourself, but then you spoke
spend a couple of minutes there talking about
someone in their absence. They weren't there to
defend themselves and they weren't there to explain
why that occurred.
So it's extremely extremely
undignified
disrespectful
behavior. It has to if you're a person
who engages in this, you have to stop
doing that. You should not not only should
you not talk about people in their absence,
you should not tolerate others or entertain others
who are.
You should not entertain others who are. If
people are gonna talk about others, they say,
no. I don't wanna hear
We can talk about something else. If you
have nothing else to talk about, I'm out.
Then you can go and leave. And when
they're finished talking about these people and come
back again, don't participate. You see, in order
for gossip to be gossip, there has to
be an ear.
There has to be an ear involved.
It's not gossip if I sit down in
a closed room and talk about the person
to myself.
That's not gossip. If I sit there and
look at the mirror and I talk about
this person, that's not gossip. Well, it's, you
know, it's borderline insane, but it's not gossip.
I'd be I mean, you're you're it's it's
not it's not gossip. A gossip requires an
ear. There has to be someone that listening
to you. Right? So if you're sitting there
saying, well, I didn't talk about them, Quran
did, please never say that again because that
means absolutely nothing.
You listening to them is equal to them
speaking. It's exact same thing.
Their talk is only is only gossip because
you are listening. If you were not listening,
then it wasn't gossip.
It doesn't it doesn't count because no one
heard it. So be careful. There is an
actual punishment applied to this
There's an actual punishment applied to this
Not every sin has a punishment applied assigned
to it. But this one does.
Gossip does. Because gossip ruins relationships and it
ruins communities.
It ruins relationships amongst people, it ruins communities.
If something happened that you don't like, you
go to the person who did it and
you have a conversation.
You sit there and you say this is
what this is what I heard or this
is what happened and it bothered me, and
you express that. And they can do with
that information whatever they want. But you have
to that's how you fix the problem. You
go and you confront the person. You don't
have to be aggressive about it. You don't
have to be rude about it. You can
be kind. You can be respectful. And you
can go and talk about something that bothered
you and you make sure that you find
a way to resolve it. But when you
gossip, it doesn't go anywhere.
And just like and by the way, if
you're losing someone gossip to you,
I I I will bet all of my
money that they gossip about you too.
Alright? I'll put all of my money on
it and I'll become a rich person. They
100% gossip about you.
If you are naive enough to think that
the person who is talking to you about
someone else doesn't do that about you, then
you you have a severe you have a
real problem in understanding this world. Those who
gossip to you, gossip about you.
It's a it's a two way road.
So either you're someone who engage in this,
you gossip with peep, and you have people
gossip against you, and this is a way
of life that is just
absolutely
un Islamic, it's unethical, it's unhealthy, or you're
someone who does not engage in this. And
when it when someone starts talking about someone
else, you you stop it right then and
there.
Right? And it's not that hard. It takes
it you'll lose a few friends and riyahlak.
It's better.
Like, the friends that you lose on the
in in the process of you getting rid
of gossip is a is a is actually
a plus. It's a plus to get rid
Yani, You get rid of 2 things, gossip
and all those who are who have that
problem. You're better off without them. You're better
off without gossipers than you are with having
them in your life. Even if that means
you lessen the amount of time you spend
with family members, if that's what they do.
Like, sometimes you you lessen the amount of
time you spend with family members if they
are people who gossip. But you don't engage.
You don't engage.
Teach your kids not to do this. Teach
your kids not to speak about someone in
an ill way behind their backs. And if
they do, hold them accountable for doing that
and teach them how to deal with it.
And if you struggle with this, at least
don't do this in front of them. Don't
teach them that because they will learn. Kids
learn from what they observe and what they
hear.
Kids only speak in ways they see their
parents speaking. So if you're someone who talks
about people a lot, who has a lot
of opinions about others,
negative opinions, riva is usually negative.
And by the way, gossip, just so you
understand, is truthful.
Right? When I'm saying gossip
is when you're talking about someone and what
you're saying is true.
Like, it's the truth.
They are actually exactly what you're saying. They
did exactly what you're saying they did.
Gossip is when it's truthful.
When it's not truthful, it's called budan. It's
it's way worse. It's way worse. The prophet
of
the people who gossiped. He didn't see the
the layer under them, the people who perform
people who make things up. So gossip that
I'm what I'm talking to you about is
when it's true. When that person did the
thing that you are saying you saw them
do or heard them do. Like, they actually
it's true. It's truthful.
And it's that haram, and it's that bad
to do. And we don't engage in that
type of exposure of people's
and people's mistakes and people's shortcomings or their
harm. We don't do it that way. If
it's if you're lying, If
you're making it up or you're exaggerating pieces
of it,
you're on your own. Honestly, you're on your
own.
I don't know how you'll fix this.
I don't know. I don't know if it's
fixable. I don't know if there's any way
aside from you standing there and giving up
your hasanat,
I don't know if there's any other way
to do this.
It's one of the most,
yeah, any
detrimental
mistakes you can make in your life when
it comes to your Hasidat on the day
of judgement.
If you if you run your mouth, you
know, an ill way about people in their
absence.
If it's truthful, that's one thing. If it's
not truthful, then you are
royally in trouble. Like, this is the worst
case scenario that you can have. So watch
out for this gossipers. And I'm not gonna
go into depth and what he saw, alayhis
salaam. I'm just letting you know that he
was exposed
to horrific scenes of punishment.
They would ask, what did they do?
These are the people who performed the ghiba
and the mima.
These people who heard one thing and then
told someone else what they heard and enjoy
watching the
it's fun. It is fun. I won't lie.
I'm not gonna say it's not fun. It's
fun. It's absolutely fun to, you know, take
one thing you said heard and tell someone
else and watch things get ugly or or
talk about someone. Talk about they did something
wrong. It's fun to do it. You're enough
shaitan. They love it. So it's it's very
it's very enjoyable. Right? It's very unhealthy though.
Not only is it unhealthy on a community
level, it's unhealthy on a spiritual level and
then you pay for it
on ethical level.
The oppressors of our orphans, he saw those
who
he saw those who took the wealth of
of of orphans and or mistreated orphans.
He saw
this being being being punished. He saw those
who took riba.
Saw those who would lend who sharp loaners,
who who those who give their money and
expect to be paid back more and be
careful. It's one thing when you're I need
to be forced
to to pay a certain amount of riba,
for basic needs or for your needs. That's
one thing. It's another thing for you to
have wealth and to lend it and to
take riba on it. That's a whole different
thing. It's a whole different type of problem.
They're not the same. They're not the same.
I know some scholars some people try and
tell you, so they're not the same. The
person who's who's forced to pay it because
no one will be given the option to
take a loan without riba and choose the
loan that has riba on it. That makes
no sense. If if I want $10,000 and
I have one person who will give it
to me, I ask 10,000 and I pay
it back 10,000. Another person is like, no.
I'll give it to you 10,000, pay it
back 12. How many people are gonna choose
the guy who with the 12? No one.
No one chooses that unless this one is
not available. Unless the one where I take
what I give or I give what I
take is not available, they choose this one.
But the real problem
Those who take that is the real problem
and that is the one that you absolutely
are not allowed to be a part of
under any circumstances. No fatwa under the moon
or under the sun or that has any
degree of significant regardless of what Barura you're
in, there is no circumstance or scenario that
allows you to take a penny of riba
at any point in your life for any
reason whatsoever.
And I cannot be clear with that, Tiyani.
That is as clear. He saw the punishment
of of adulterers, of those who committed zina,
of traders, of those who
who betrayed,
those who who broke their their oaths, who
broke their words, or those who turned their
backs at moments where they were supposed to
come through with their promises.
And those who spread
those who spread during their lives, those who
enjoyed
any watching things get worse and making and
and causing, I mean, disunity amongst people. He
saw punishments of people on the day of
judgment and and for, you know, the sake
of the kids, I'm not gonna
describe them to you, but you can go
back to the books of Hadith and you
can read of what the prophet alaihis salatu
wa sallam saw. He was absolutely shocked.
There's one of the hadith where the prophet
alaihis salatu wa sallam's tone of voice when
he told the story was very low.
Like, his his,
what the energy we the sahaba were used
to having from him alayhis salaam. He spoke
about things. They didn't find it when he
talked about these issues. It would be his
voice would be very very very low, and
you could see that he was very he
was he was moved. He was bothered by
what he saw
because he saw people being punished. People who
could have easily, with a few good choices
not been in that position.
You understand how how ridiculous people will feel,
yomul qiyama, when they find out they're being
punished for gossip.
Do you you you have any idea of
how ridiculous it feels? Like, what? Because I
I'm gonna get this is what because it
happened because I just yeah. Yeah. You could
have just not talked about someone and none
of this had to happen. It feels it's
a it's such a like, it's one thing
if you're if you're stealing wealth or and
you spent it and you but what did
you get out of gossip?
Yeah. Actually, what did you get out of
gossip? What benefit did you possibly get out
of this that that would that'll be worthy
of of of of any form of punishment
It's during these,
right after,
Mi'raj, this this,
or this page of the Quran was revealed
to the prophet alayhi sallam. Anyone who knows
Sultan
Najim talks about the
of the prophet alaihis salaam. When
I swear by the the star as it
falls.
But he says
here describing and then explain a little bit
but move on and come back to it
at the end again.
He says
your friend
is the prophet, I mean, that your man,
Mawlali, did not he's not
misguided when he came because he came back
and obviously explained that this is what happened.
Right? He came and he told people this
is what occurred,
and people weren't very sure about what they
were hearing from him
So he would claim to make
nor is he making things up nor did
he lose his mind.
Nor does he speak or say anything out
of his desires or whims. Whatever he says
is the Quran or the sunnah. He speaks
in the name by the name of Allah
He speaks by the guidance of Allah
All that he ever says
is is revelation that's being revealed to him.
Was taught by 1
of great strength.
Great status,
at a balanced position within within within the
heavens.
As he was in a very high position.
So what happened there?
Was
taken
was taken was taken to a position where
he saw he saw a reward. Just like
he saw a punishment, he got to see
Jannah as well.
He got to see Jahannam and he got
a tour of some of these punishments. He
was also taken to see the one.
The malak, the angel who's responsible, the great
gatekeeper of Jannah.
And he was allowed to walk and see
what's happening on the inside, alayhi salatu wa
sallam. And he saw the 8 doors of
Jannah.
And he told the Sahaba about each door
is is between 1
is between Mecca and Iraq. Like, the door
is as big as,
is a couple of 1,000 kilometers wide, each
door. Huge. He said, a day will come
where all these doors
are literally packed with people trying to get
in.
To make us amongst those who who who
that.
He was asked
to describe
what he saw there
in Jannah.
There are bricks the bricks are 1 brick
is, the bricks I saw were either gold
or silver. The bricks were silver.
And the mator was, was was musk. What
what was holding them holds them together.
And the grain that you walk upon is
all is all,
jewelry.
Has saffron in the soil is saffron.
Those who enter it, they are in a
state of pleasure
with no
with no sorrow,
where they live eternally,
with no death,
where they are young and they never get
old,
and
nothing that they own is ruined or taken
away from them. This
This is what he this is how he
described when he saw it. It was just
a place of of extreme beauty,
a place that was lavishing, was very very
luxurious, a place that people who are living
in there were in a state of of
of happiness, of of pleasure
He would see there
the lowest and the highest levels, of Jannah
And he would describe to us
describe to the Sahaba when he came
back what that meant. Meaning, he would tell
them the story of of the of the
lowest level in Jannah. And he would tell
them the story of the highest level in
Jannah from what he saw that day. And
he tells the story, and it's in a
collection of Imam ibn Maji and others, where
the prophet says
the person who enters gender the lowest level
is someone who crawls out of Jahannam after
allahu a'ala how long? The last person to
leave. And a lot of people will leave.
Allah
will will will perform a lot of intercessions.
And the Sahaba and then the and the
and the and the prophets will perform intercessions
and the will perform intercessions shafa'ah and Allah
subhanahu will perform shafa'ah and a lot of
people will will will will be removed.
And none none of the people here will
see Jannah. InshaAllah, you all see Jannah But
some some peep some Muslims will will find
their way unfortunately to that that place. And
the last person to leave, he will crawl
out of
the describe or saw. He'll crawl out of
and he'll look back and he'll say
All praise be to Allah that I that
I was finally able to get out of
you. And, of course, he is burnt.
He falls into the into the river of
life.
And he and he he comes out again
from the from the from this river and
all of his wounds are gone and he's
back to to be to to his normal
self. And he sits there beside this river
under this tree and he drinks the water
and he eats the food and he's happy.
And he and he honestly after what he
has seen here, he wants nothing else. And
then he sees, you know, and Allah
shows him a tree and a river or
a pond that's a little bit farther away,
that's a little bit bigger, a little bit
more luxurious, looks a bit nicer. The grass
is a bit greener. So he says,
let me go over there.
And
you ask me for nothing else after this.
This is the last thing that you request
from me.
Yes. I this is all I want. There,
it seems like it's a good place for
me to retire and and and spend the
rest of my days. So he goes there.
He eats the fruit. He drinks the water.
He enjoys the the the shade. And then
Allah shows him another tree. A little bigger.
The tree is a bit bigger. The, the
grass is a bit greener. The pond is
a bit more sparklier. So he looks at
it. He remembers what he said, so he
doesn't say anything. He stays quiet for a
while. He holds his tongue for as long
as he can. And then at finally, he
says,
give give me that one over there. Let
me go over there.
Did you not just promise me? You wouldn't
ask me.
This is the last time. I wouldn't ask
for anything else.
So his lord offers him. He goes and
he goes. He sits there. He drinks the
water, eats the fruit. He enjoys the shade.
He enjoys the and then Allah shows him
yet another one. And the tree is bigger,
and the shade is nicer, and the grass
is greener, and the pond is bigger. And
he and he so he holds his tongue
for as long as he can because he
just made a promise. And then he he
he he he can't hold his promise for
too long. He says, And
his lord asked him, did he not just
agree a moment ago that you wouldn't ask
for the This
is absolutely the last time I'll ask you
for anything. So he's offered. He goes there.
He eats the fruit. He drinks the water.
He enjoys the shade. He lies down. And
then Allah shows him
the gates of Jannah.
And they open for a moment. And he
looks, and he sees the people inside, and
he sees how busy it is and how
beautiful it is and how how much people
are enjoying their time. So he holds his
tongue and he holds his tongue and he
holds his tongue and he holds his tongue
for as long as he can because he
made 2 promises and he doesn't wanna make
another one, and he just left. So he
really feels that he's kinda out of his,
position here in terms of his demands. So
he holds it, but then he can't help
help it anymore because Jenna is just too
attractive. Let me enter.
So his lord asked him,
did you not just offer me your promise?
A human being has nothing to do but
but plead to his lord. Go.
So he enters Jannah.
Allah has him see Jannah is full. There's
no vacancies anywhere there. So he enters Jannah.
It's it it it it seems to him
when he answers that there's absolutely no vacancies
at all. So he comes out, he said,
it's full. I have there's no space for
me to live.
How about I give you the sovereignty that
is similar to the sovereignty of the world?
I mean, I give you I give you
in Jannah property that is equal to the,
size of of earth when you live there.
Do
you mock me and you're the lord of
the worlds? You're going to make fun of
me,
I'm asking for
an apartment somewhere in Yani, 5th 55th Avenue
at the end of Jannah. Just somewhere where
I can I can you're you're telling me
the sovereignty?
How about I give you, a, twofold? Like,
I'll give you 2
sovereignty that is
enough of 2 words.
The the the servant,
recognizes that Allah
is actually being, serious.
I'm good then.
I'll give you another.
3.
And then he counts 9 9 fold
He counts 9 times.
And my name nothing comes
near to its weight.
And that is the person who has the
lowest status in Jannah. He owns
9 9 planets.
Yeah. And and they laughed and enjoy.
We're the people who have the highest levels
of Jannah.
Those are the people who look at Allah's
face twice a day.
When they look at him, they come back
and they sit. All they do between the
time they see him in the morning, the
time they see him in the evening is
just wait for the next time.
So
and they've tried every single,
pleasure that exists in Jannah. And they know
and in their hearts that there's nothing to
them that is more beautiful, more pleasure
than seeing Allah
so they ask for nothing else. They have
no interest in doing anything else. All the
people of Jannah are busy and they just
go they have their meeting with Allah
and then they sit down and wait for
the next one. Because they absolutely see no
other joy or pleasure that is even remotely
close to what they have.
May Allah grant us to see Allah
he would
see amongst the things he would see in
Jannah. He would see certain Sahaba.
He would tell
I heard you. I heard your. And you're
wearing your ship shipper.
I heard you. I heard your footsteps behind
me walking walking in Jannah.
He
said entered into your white castle.
I saw someone inside. But
the I remember that you're a very jealous
man.
I didn't enter because I thought maybe it's
your wife or someone. I didn't want to
walk in any further. I remember you're a
jealous man.
Well, I would be jealous from you. Like,
go inside. Tell me what you saw. I
want to know more of what you saw
inside.
Would see the status of different, of different
Sahaba would come back, he would tell him
this.
Just like he saw punishments, he saw a
reward as well. This story that you live
within this life, the story of Islam is
a story that with there's a lot at
stake
there's a lot at stake
here. You see, if the if the difference
if the difference was
neutrality
or,
or reward,
it'd be different. But it's not. It's not
in Yani, either you're in a state of
neutrality versus a state of reward.
You could argue, you know what? I'll take
my chances in Dunia, and I'm happy to
be in a neutral position, you know, Mirkiah,
or just not exist anymore. But that's not
what it's like.
Either it's punishment,
which is the worst case scenario, which is
or it's reward. It's it's the stakes are
very high. You can't afford to play this
wrong. Like, you can't you can't afford to
just sit back and not care. Allah subhan
that's why the prophet
when he when he was asked to describe
himself to people, he would
say,
I am a warner. I'm here to warn
you of a very great punishment.
Because
here's why he says this all the time.
He's like, why you talk about Jahannam? Because
it's a bigger deal. You see, if if
you're going somewhere and I failed to tell
you that if you make this mistake, you
go to jail for 10 years. You won't
forgive me
if you make that mistake.
Like, if let's say you're you're traveling back
to my home country. And I if I
I failed to to remind you that, oh,
by the way, if you say this word,
you end up, you know, you'll you'll disappear.
And you do, you'll never forgive me. Like,
I should have known that. You should have
probably told me that this my life would
end if I made a mistake. But if
I fail to tell you that if you
make this correct move, you end up getting
rewarded, it's just a pleasant surprise if I
don't.
Like, if you do well and I didn't
tell you, it's a pleasant surprise. You'll forgive
me for that. Like, I didn't know this
was I didn't know that there was a
reward, but I'm I'm happily surprised that there
is. But if if I fail to tell
you that there's punishment waiting on the other
side, that is a flaw. That's a problem.
That's why the first thing the prophet alaihis
salam would tell us to watch out for
being punished.
Beware. This is a horrible, horrible place to
be. And then try to get as high
as high as you can in the status
of of jinnatil nain.
It's not because we like talking about punishment
more. No. It's because it's it's more dangerous.
You have to know what it is that
will cause punishment. That's why we talk about
gossip. Like, I could I could spend here
time talking to you about what your tongue
should say. Here, be it Quran and perform
zikr and but I'm not because I can
do that later. We can do that slowly.
What I have to do is say,
don't gossip.
Don't gossip. Because if you don't do zikr
and you're if if you're telling just sits
neutrally, then at least you won't be punished,
At least you won't be punished. Right? But
if I fail and I I I tell
you to do all the good things, but
I don't tell you that you should stop
gossiping, then maybe the the punishment of your
mistake outweighs
the reward for the good things that you
did and then you're gonna punish and that's
not okay. So we had to start with
what the prophet alaihis salatu was salam in
the Quran told us not to do.
The stuff that have punishments that are connected
to them. Stay away from them. Stay as
far away from them as humanly possible. And
then
add as many good things as you can.
As many as you can. As much Quran
as you can. As much as Dhikr as
you can. As much, you know,
as much kind words as you can. Whatever
you can add,
but make sure that your tongue is held
like someone who who does a little bit
of gossip and a lot of or someone
who does very little but no gossip. No.
The second guy is better.
The second person is better.
The the person who the prophet alaihi wasalam
was once told
I'll give you an example so you understand
what I mean. He was told about a
lady.
They said,
this lady, she prays all night and she
fasts every
a lot. She's always fasting.
But she has like, she she harms her
her her her, her neighbors.
Totally punished.
Like, she just prays the,
the and
she gives a very very cheap like very
simple.
But he doesn't harm her.
He doesn't harm her. She's in Jannah.
Because she managed not to fall into the
category of causing harm.
She managed not to harm. Be very careful
with this. I'm I'm I'm trying to, Yani,
offer you this piece of advice because it
it it's probably the most valuable thing I
can tell you, Danny, within all of this.
The prophet, alayhis salatu wa sallam, was was
very, very precise about this piece.
He
spent his life very accurate
and very attentive to the fact that he
was not causing harm to others.
And if he felt like he did, he
would be the quickest person to go and
fix it. He didn't let it sleep. He
didn't he didn't sleep on it for a
night. He would immediately go and he would
correct it. Because alaihis salatu wa salam knew.
He saw
what's happening. He saw the punishments. You saw
that it's not worth it's not worth causing
any form of harm and then standing there
on the day of judgment
in a position that's difficult.
He would continue to elevate with, with Jibreel
alaihi salaam moving up
moving up and moving up moving up into
places where
until he he came to a
place
I was elevated to a point where I
could hear the pens of destiny writing.
I could hear the sounds of the pens.
You see, umul kitab. Umul kitab is the
book
the mother of books is called. Loh al
mahbood
is the documentation
of existence that only Allah knows. Within it,
all of Allah's knowledge is written. All that
has been, will, is, and will be to
the day of judgment.
No one's has access to it but Allah
Subhanahu Wa Ta'ala. And what in it doesn't
change.
Umul Kitab
is where what you do is being documented
and destiny is being written. As in Quran
is right now, kafir or fulan is and
they are in a position where if they
pass away today, they will be punished. But
they perform tawba. And because they did, they
are now in a position to go to
Jannah. Fulan was going to be harmed, but
then he made dua and
removed his harmful
where where where life is being written.
The final version of Umul Kitab is what
is lohal Mahfool.
But Umul Kitab is happening, the Malayika get
to see it. It's destiny in real time.
It's what you're documenting. It's your documentation.
The final version Allah already knows about because
he is
No one has access to that but him.
But, al kitab, no. That's continues to grow.
It's something that people continue to see.
And your destiny may be,
for punishment, and then you make a change
at the last moment in your life and
you're destining yourself to something different. The final,
aspect of it Allah already knows about. If
he didn't, that would be a problem for
us on a theological level, but he does
And if you struggle with this piece, attend
the course so that you can learn it
and then you you don't struggle with it
anymore.
But he said, I came to a point
where I could hear.
I could hear all the pens that are
writing. The were documenting
the daily to day choices of all of
human all of mankind.
And then, alaihi sallahu alaihi sallam, he would
elevate to a point and Jibreel alaihi sallam
would stop.
Jibreel would no longer move. And the prophet,
alaihi sama, would would look back
is a scrumpled up,
handkerchief
or tissue.
Jibril alaihi salaam, the prophet alaihi salaam saw
him twice in his physical form.
He saw him twice. 1 in his real
form.
On the night
of
the first night, he saw
at 600 wings, he closed the horizon.
And they saw him again,
on the day on this moment here. Meaning,
on their journey, he would it'll look like
that. Once they made it to to a
certain point, Jibril went back into his his
normal form that Allah subhanahu wa'ala. The 600
wings, the huge, the Jibril that closes but
at that moment, Jibril alaihi wasalam was not
big. Jibril was was like a a scrumpled
up handkerchief
because he was at a point of closeness
to Allah
where he was in a state of reverence
and fear
that he he would he scrambled himself up
because he felt so he he felt so
in fear of Allah subhanahu wa ta'ala. And
I always found this to be interesting
that the prophet alaihis salatu wa sama in
his life, Allah subhanahu showed him Jibreel and
all of his glory.
He showed him Jibreel and all of his
glory. And the prophet alaihis salam got scared
the point where he ran down that mountain,
you know, calling upon his wife, Zamirui, that
he was scared because of of what he
saw. So Allah
wanted to show him Jibril again. Here, see
Jibril again the same way, but see him
differently now. So you don't think Jibril I
I don't want you to be miss,
confused or misinformed about Jibril. Jibril is just
a creation of mine. You saw him in
all his glory and you were taken by
how how magnificent he was. Now see him
when he's in a state of reverence of
me. And the prophet alaihi saw some looked
at him, he looked like a scrambled up,
used tissue paper.
Even though he was
in his in his initial original form, but
he saw him in a state of complete
humility.
So he would learn how to his
and nothing's nothing's big.
Nothing's bigger than a loss
Nothing's more magnificent than a loss Nothing
nothing should take your eye or take your
ear or take your heart in in awe
more than Allah
Like, if at a point you're seeing something
and you're like, oh, this is amazing.
Allah
album.
Allah
is bigger. He is greater and he is
more magnificent than whatever it is you're seeing
because it's his creation
So we got to see Jibril in that
position. And he calls upon him, Jibril.
And he we've been going this journey together
the whole time. And
this is one of the narrations that exist
in the books of
If I move forward, I will burn.
But if you move forward, you will you
will continue.
Meaning, this is as far as I go.
I can't go beyond this point.
Beyond this point, I can't move, but you
can go ahead and move.
The prophet alayhi salatu was telling me he
continued moving. He came to a place called
Sidrat al Muntaha.
Sidrat al Muntaha is the end.
Right? Is the absolute end of something.
Is where it ends.
Is the type of tree. Right?
And he came to a place
where he was asked
to what exactly did you see there? And
he described a few things. He said there's
a tree and it was the leaves were
huge and
and he is extremely
He's a very,
articulate human being.
As far as the Arabic language goes, we
have very few people who who can
compete with him
in terms of his articulation, his fasaha.
They asked him, can you please,
like, explain to us what you saw?
And he couldn't.
He couldn't articulate
with his own words what exactly was that
he witnessed there. And And this is where
we can go back for a moment here
if you don't mind.
And then he came closer
Then he came closer.
It was only only 2,
is the,
is the bow
is the bow. So he's only 2 bows
away, like, he's very close.
He was granted at that moment.
And then he says this.
Is So
is when something smothers something else. The is
the place that I just explained to you.
When the
when that space that the prophet alaihi sallam
was at, that no other creation has ever
been before,
was smothered by what?
The says,
by whatever
smothered it.
The says, and then the was smothered
by whatever it was smothered with. Like, what
was it? Not even the Quran articulates it.
Not even the Quran will explain what exactly
did he receive or what exactly did he
experience or witness there, Alaihi Suratu. And the
Quran says,
No. He didn't lose his eyesight. He didn't
lose his mind. He didn't make things up.
He's not lying.
He saw amongst the greatest signs of his
lord that have ever been seen.
And witnessed something there that no one else
witnessed before and when he was asked to
to articulate it,
he couldn't I
don't know. I don't I don't have the
vocabulary to explain what it was that I
felt, saw, experienced, and was a part of
that day. The Sahaba for years
would argue, did he see Allah
that day or he didn't? And someone would
say, yes, he did, and someone would say,
no, he didn't. Until this day, the, the
the schools of theology will argue whether he
saw Allah
that more that day or he didn't. I
don't know. I don't know. Because if he
can't explain Aani's thought, I'm not in a
position to say what he did. Did. But
what I do know is that he was
in a place of such grace, of such
magnificence
that there are no words within any language
that can explain what exactly
he was witnessing alayhis salatu wa sallam, but
he witnessed something.
And he was granted at that moment. It
was at that moment where he is being
smothered
by whatever
Allah is
smothering him with. At a
place at the absolute
end,
at the absolute edges.
Is the edge, at the absolute edge where
no other creation ever been at that moment,
Allah Subhanahu Wa Ta'ala would speak to the
prophet alayhi salatu wa sama as he spoke
to Musa,
and he would grant him wahid, revelation.
The revelation that he was granted alayhis salatu
was salam was for salah.
This is where salah became
fard.
At this moment, the prayers that we pray
became obligatory. Up up before this moment,
it was only Qiamlai.
It was only Qiamlai
that was obligatory upon him
and recommended for the Sahaba.
It was obligatory upon him. He had to
do it and the Sahaba were were encouraged
to do it. Up to that, for 10
years, that's all it was.
The 7th heaven
and the
at a point to where not even Jibril
alayhi salam was able to access.
Where alayhis salatu wa sama witnessed something that
no one can articulate, that we don't understand
we don't we'll never fully understand what it
was of its grace and magnificence and beauty.
Allah
told the prophet
that I have made upon you obligatory
50 prayers a day.
Fifty prayers a day. The prophet alaihi he
sallallahu alaihi he sallam is in a position
of
this is a place where no other creation
has been before. He is not he doesn't
dare open his mouth and say a word.
He is hearing. He hears. He accepts. He
says, and
he's on his way back.
He's on his way back.
Asked him what what exactly happened. He saw
this what happened. I was granted
I was granted this wisdom and
and these and this revelation and part of
the revelation I was granted is the is
the is the obligate obligation of of prayers
for me and my
Jibri alayhi salam hears the number. Alright. Fine.
He takes him down. They're going through the
the way they came up, they go down.
So as they're going down, they go through
every every heaven.
Every time he goes through
they know he's on his way back. It's
over. Musa alayhi salaam, however, he is standing.
He's waiting.
May Allah bless him.
He has a very yeah. A special place
in my heart.
If you don't love him, you'll love him
today. If you don't know Musa, he said
he stood. He didn't go to sleep. He
didn't go do something else. He's like, is
Muhammad back yet? No. I'm waiting. But it
may be a while. It's okay. I'll wait.
But he's at
no problem. Whenever he comes, make sure he
speaks to me before he goes. So Jibreel
brings him by Musa alayhis salam, and the
prophet alayhis salam gives salam to Musa on
his way down. Musa says, stop. What what
what were you told? And then prophet alayhis
salam starts describing things and he asked him,
no. No. What obligation were you given?
Alright? That's a prayer every 26 minutes. The
longest you can sleep is going to be
twice that.
So I'm not I'm not sure if that
make so the longest you'll sleep is around
51 minutes. If you pray one prayer at
the end of its time or the one
at the beginning of its time, so you
won't sleep for more than an hour at
a time. Right? That's what that's what 50
prayers a day looks like. Yeah. And if
if they're distributed equally, if not, then, yeah,
you still the pot tops will be 2
2 and a half hours, 3 hours maybe.
So
he tells
that, Go back go back to where you
came from. Go back to your lord.
Ask him to make
Musa says, look, I've I've I've tried people
before you. I've done this already.
50 is not gonna fly.
No one's gonna do 50. Go back. Ask
him to make it. Yeah. I need to
bargain. Ask for less. Ask Allah subhanahu wa
ta'ala. Takhif. Takhif is to make things easier
and less. So the prophet, alayhi, salazar, is
like, I don't know if I should go
back again. I don't think I'm gonna be
allowed to go back again. He's like, ask
Jibreel to take you back up and go
ask. So Jibreel takes him up. So
says
ask for takif. So Allah subhanahu wa ta'ala
breaks it down for him to 25. So
he's like 25 amazing perfect.
Every hour of salah. No problem. So I
can sleep around 2 hours and wake up,
I should be fine. So he goes down
alayhis salah to usam, your Musa is still
waiting.
And. Well, I think about it, Yani. He
could have been doing anything else. He could
have been doing anything else. Why would he
care, alayhis salatu wa sama? He didn't have
to care. Like, he didn't have to stand
there and care, but he did. He stood
there. There's a how many he tell you?
25. Go back to your lord. Ask him
for less. It's not no one's gonna do
this. But no. No. It's okay. Ask him.
Ask him for less. It's it's but no
one will do this. I've tried people before
you. So he goes up again.
So he brings down to,
again, to to 10. So he comes down.
The prophet, alayhi wasalam, is happy with that.
Musa says, nope. Nope. Go back. Ask for
less. So he goes up and asks again.
He gives him 5. He comes down. Musa
is staying there. No. Go ask for again.
Musa thought 5 was too much.
He he sends him back. Go back. And
before the prophet
goes back,
Allah calls upon. He's the only 2 prophets
who ever spoke to Allah The only 2
prophets who will see hear him say this.
The only 2 ones who ever spoke to
Allah
are the only 2 ones who will hear
this. Allah Subhanahu
Wa Ta'ala
Allah
decree that they are 5 in number, 50
in reward. That's why
is by 10. So you pray 5, you
get the idea of doing 10 more. So
sorry. 10 more which is 50. Right? So
and when he heard
that Musa heard that, they knew that we're
not he's not supposed to go back anymore,
And
he and he continued with the 5 salawat
that, that we have today.
So before you complain about them, they could
have been 50.
Imagine if they were 10. Imagine if that
last time you didn't go up 10. When
you had 10 prayers a day?
Every I mean, 3 hours or so you
have to it's not it's not it's not
a joke. So these 5 is yeah. I
need something. And I always thought it's interesting
that that's that's the benefit of being in
being with people who have more experience than
you. See, Musa alayhi salaam had more experience
than the prophet alayhi salaam. The fact that
he had
he had access to Musa alayhi salaam, he
benefited alayhi salaam and we benefited after him
as well. Because when you're in the vicinity
of people who have experience, who have expertise,
who know more than you, have more wisdom
than you in life, you have to make
sure that you benefit from that. It's absolutely
insane for you not to. So wrong for
you not to go and access people who
know more than you so that you can
learn. Imagine if Musa, alaihis salam didn't care.
Imagine if the prophet, alaihis salam, didn't listen.
Imagine if the prophet, alaihis salam, didn't listen
to someone who had more wisdom. He said,
well, Allah gave me a command. I'm gonna
listen to you. Allah gave me a command.
Listen to Musa alaihi sallam. Yes. You take
people's advice. Listen to what they have to
say.
Life doesn't work any other way. We have
to be able to do this as an
Umbah. We have to be able to benefit
from each other's expertise and listen to people
and take their experience and and benefit from
their wisdom, what they did in their life
so that we can grow as people and
as a community and as a nation. The
prophet alaihi wasalam wasn't too proud,
till take Musa alaihi wasalam's advice
and go back and ask Allah
There's a lesson in this story that is
very, very deep. It's I'm gonna I'm gonna
I'm gonna step, but I'm going to I'm
gonna bring this back next week. There's a
lesson here that has to be learned because
if we don't learn the lesson, Allah
could have just told him 5. He already
Allah knew he was going to be 5
to begin with. There's a reason this story
happened.
This story was not just for us to
to to to to giggle. This story, there's
there's there there are lessons in the story
for us to learn as a nation that
I think we should take some time and
and and think about. We'll continue it inshallah
next week.