Hamzah Wald Maqbul – 17 1440 Ramadn Late Night Majlis Humility 05222019
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So we read, a couple of statements,
of the,
First, with regards to
what the essence of Tasawwuf is.
1st from Moana, Ashrafale Tanwi al Mu'lakab be
Hakimul Ummah.
The story of it about him being Hakimul
Ummah is as follows,
that he,
obviously, is a person of wisdom,
but there's a little bit more behind that.
When he, first received his Ijazah,
and, he
went to,
he went to teach.
He was,
frustrated
that the
madrassa at at Khampur would send him to
raise funds
a lot, and it annoyed him.
He saw it as against the honor of
the that they should have to stand in
front of people and,
ask for money,
and,
it was a distraction from his scholarly work.
So he made the,
he made the decision that he was going
to
go and give the board certification exam to
become a Hakim,
to become a a doctor of traditional medicine.
So Hikma,
the,
is the old the old,
system of medicine,
pre modern system of medicine,
which,
actually was,
you know, it was actually the not just
in the Indian subcontinent, it was all over
the world. But the Indian subcontinent was a
special center of its learning, and it still
is one of the few places where it
actually still survives to this day.
And,
you had to, you know, receive ijazah in
it as well. In fact, fact, most of
the were were people who studied at least
the basic modicum of,
similar to what you would read in Darshan
Izami. And to this day, still,
the people who have the knowledge of 1
have some knowledge of the other.
And so one of my one of my
also,
Allah have mercy on him. He was a
Hakim,
as well. He just passed away in this
last year,
and,
so at any rate,
so other than we said, he's he said
that I'm gonna
go to,
give the
exam, the board exam
to get the to get a license to
be a Hakim.
And then I'm gonna just practice medicine and
then teach on the side so I don't
have to take, you know, take all this
other,
these other duties that I'm not really interested
in. And so what happened was when he
went and gave the gave the exam, the
examiner who himself was a Hakim. Like we
said, the people of the people who are
the were also people who had knowledge of
din as well,
in those days,
unlike our doctors who give Khutba, but
Allah guide everybody.
So
he,
the examiner,
he he felt from Hazratani
that this is a person of a special
type of spirituality.
And, while he was taking the examination, he
told him he said, you'll pass.
It's not a big deal, but if you
permit me to give you some advice.
He said, what? He said,
he said that, this duniya is not is
not worth it.
Put up with the the the the
the difficulties
of
doing service to the dean,
even though they annoy
you because this dunya is is just not
worth it. It's not gonna last long enough
that that even that small amount of anoints
you save,
from having a, you know, earning a separate,
income,
it's not gonna be anything compared to what
you receive for serving the and serving serving
the people of,
the people of knowledge and the people of
Deen. And you see Hazratanmi
he was a person that,
a a number of,
very famous and and important
personalities from the Indian subcontinent.
They basically received their face from him.
There's just, like, the whole, like, it's
a master,
defense of the Hanafi madhab, especially against the
objections of, like, Salafis and whatnot.
The entire Ala of Sunan is basically, like,
a 20 volume work written on Hazratan, like,
off the cuff comments here and there. That,
again, just like just like we mentioned yesterday,
sometimes the elders, they say something, and then
afterward, the will come afterward.
That one word puts them in the right
direction, and they can fill in the blanks
afterward. But if it was a matter of
coming up with that word themselves, it would
not have been possible. So Hazratani is a
person who himself, they attribute over a a
1000,
Tasnifat,
independent works,
to that that were written
by him. Some of them are short, but
some of them are very long.
One of his more masterful works is, the
Khalidi Masnavi. It's a 10 volume
commentary on the Masnavi of Molana Jaladin Rumi,
and a a number of other a number
of other
original works that don't fit neatly into any
one genre, but are,
works that address the the the issues that
that the the Muslims, especially in the subcontinent,
faced in the in in in their age,
in their time.
So, one of his comments that Hazar Sheikh
Zakari
writes,
in his autobiography
was that that he said that there are
2 there are 2 subjects or sciences that
I see are being wasted in this age
that we live in. He says one is
Tassof and the other is Tafsir.
Tassof is rife with cultural,
Tassof and with quackery,
and tafsir is also just become like story
time,
of what my opinion about the Quran is.
And the actual science or sciences in his
opinion were wasted or being wasted in his
age. So he said if Allah gives me
enough life, I'd like to do service of
these these sciences so that they can be
understood,
properly rather through rather than through,
the the the kind of abuse that they
were going through. So
the sheikh,
Kamaluzaman
writes,
a few words of summary that Hazratanmi
wrote wrote with regards to to.
The essence of this path, this is the
only way of reaching of Allah most high.
Meaning, blame blame worthy characteristics must be removed
and praiseworthy characteristics must be developed.
Sins must be given up and one must
be inspired toward acts of obedience.
Negligence and heedlessness with regards to Allah most
high must depart
and a person must turn toward Allah ta'ala.
A person should constantly be making
constantly turning back to Allah
On many occasions, I said to the students,
and to the public to become firm on
2 things, and I guarantee they will reach
Allah most high through them. 1 is to
abstain from sin,
that the this is a principle even amongst
the that to,
to ward off harm
takes priority over,
over,
gathering benefit.
The other is to speak less and to
make some time for seclusion for dhikr and
for reflection.
Hazratanvi says the object of your saluk, your
travel to Allah to Allah is what? It's
the pleasure of Allah. After that, 2 things
are necessary.
Meaning knowledge of the path and then practicing
that knowledge.
The path is 1. I he in adhering
to the external and internal injunctions of deen.
There are 2 things which would aid a
person on this path. 1 is the remembrance
of Allah that they can engage in regularly,
and 2 is the company of the of
Allah ta'ala as much as possible.
Now the word
translates literally to man, but in the the
the vocabulary of the the Sufis, it means
that those people who,
those people who fulfill their responsibilities
toward Allah even if, such a person happens
to be a female.
The company of the is the reason that
the used to have in the old days,
and it's the reason that,
that's the reason that, the sound cloud,
and podcasts are not enough for you to
become a good Muslim.
And they're not going to, they're not going
to aid you as much on the path
toward Allah Subhanahu Wa Ta'ala. Although it is
true that if a person,
reads a book
or remembers somebody or thinks of somebody with
awe and reverence,
whether good or bad, that that person will
have some sort of spiritual company of that
person
through that through that path. But conventionally, that's
not how it's that's not how it's supposed
to be done.
So,
good news to the people who come and
keep the suhbah of the salihin and of
the people of knowledge,
and,
another another,
you know,
between these two things. He mentions 2 things.
1 is the of Allah that a person
can engage in regularly, and the second is
the company of the, the the the
Allah as much as
possible.
Whoever whoever listens to a band or listens
to the majlis or listens to some other
ban and doesn't make it to,
then
you, you know, you have sacrificed,
the company of, that you've sacrificed in order
to get the company of the the the
slaves of Allah. You sacrificed the company of
Allah himself. And this is one of the
reasons why, this is one of the reasons
I've seen from none of our mashaif and
elders that they even though they hold majalis
and have bands in in in Ramadan in
the nights as well, none of them ever
put it in the middle of the.
Why why would they do that? This is
like an entire mentality. This is the same
thing like the whole issue about whether
it's allowed to,
give the in a language other than Arabic
or not. It's a difference of opinion. So
So the fiqh issues, this is not a
majlis of fiqh. We're not gonna argue it
one way or the other. But one of
the arguments people give is they say, well,
this is the time everybody is there and
so you can talk to them.
And the sunnah of the prophet sallallahu alaihi
wasallam is what? Is that the khutba should
be short and that the salah should be
long.
And even the khutba itself is referred to
by Allah in his book as the dhikr,
as,
as by the word or the expression dhikr.
So it betrays a mindset,
that a person thinks that through squawking, they're
going to, be able to do those things
that the zikr of Allah won't do.
So,
one takes priority over the other. Although both
of them are both of them are important
and they're both necessary as well. They're both
necessary. So we don't take 1 and jettison
it jettison the other in favor of it.
That's also a type of extremism, and it's
gonna end up in a lopsided,
practice of deen. But given that both of
them are important,
we should know also as part of the
faqaha of a of a Muslim to know,
which one takes priority over the other,
which one takes priority over the other. So
as a time he says, if a person
doesn't have sufficient time for the latter, meaning
the company, the rida of Allah,
and some people are in different situations. Someone
is in in college, somewhere far away, somebody
is,
you know, not allowed to leave, somebody doesn't
have a car, you know, like, you do
you have a driver's license?
No. Right? So maybe you can't go. You
can't attend the the or the,
you know, regularly because of that, because you
don't have conveyance. So we have, like, people,
like, it's, you know, the SoundCloud. There are
people who listen and they'll ask questions online
and things like that. It's like a convert
grandmother who lives, like, somewhere in, like, you
know,
some rural part of some other state, you
know. You're not gonna tell her, okay, come
to come to on Sundays.
There are some people that you can and
you should and I do, and most of
them don't listen. And some of them surprise
me and it's very awkward when they do.
But, most of them, you know, generally, they
they don't listen.
But, you know, the ones that there's no
there's no there's no, what you call it,
you can't believe a person who's genuinely not
able to make it.
So Haider Khanmi says, for the for those
people, reading and studying the lives, and statements
of, our Akabir Masha'if is an alternative.
The Sahaba, the Tabrin, the Tabat Tabrin, the
Masha'if of the Tariq, of the Ummah,
etcetera.
Reading,
reading and studying their lives and reading their
statements is an alternative.
And although it's not it's not a substitute
for coming and being present in the Majlis,
but sometimes
the
and the spirituality of some of the is
such that it will reach you through the
book, and it will reach you through the
translation, and it will reach you through
centuries of time and thousands of miles of
space, and it will still affect you.
Even though this is not a it's not
correct that a person should should
just use it as a crutch, but sometimes
it will still affect you anyway. So if
you have no alternative, then,
you know, sit with with reverence and and
and and seek something through that and and,
Allah I will give you.
2 things are obstacles on the path
or prevent one from realizing its objectives.
One is sin and the other is preoccupation
with futile activities, I e, the the the
phone,
and and and other things like that. After
that, it depends on each person's capability.
This will determine how quick or how long
it will take a person to realize their
objective,
and this is the gist of the path.
Continues. He says an explanation of Sharia, Tarifa
and Hatifa.
Sharia, meaning the sacred law, the Tarifa is
the the the the way to Allah to
a'la and the is the realization of of,
just like the is the realization of the
knowledge in the mind, the is the realization
in the heart.
In
his
who is the who was, with, who
we talked about yesterday,
a cofounder of the Daruloom and Deoband,
and through whom, the Asani, the probably most
of the people with a living
hadith go through. Uh-uh.
He explains,
to a seeker in the following matter manner.
In reality, Sharia is obligatory and the fundamental
objective of Deen.
To follow the the the rulings and the
laws of the Sharia is not only is
it obligatory, but it's the fundamental objective of
the Deen. The Tarifa is the internal Sharia
and the Hatikah,
and and the noses
of Allah to a list to complete and
perfect the Sharia.
The total following of the Sharia is not
even possible without Ma'rifa.
Without knowing all that, there's no way a
person is going to be able to fulfill
the Sharia. So those people who say that
this is all hippie pie in the sky,
pot smoking,
hippie, peace and love time,
to them know that until the peace and
love enters into your heart, you're not going
to you're not going to have the following
the Sharia.
Rather it will be like the Torah was
for the Banu Israel.
Something that
a lot of people knew about and very
few people actually follow.
Not not not not that there's not there
there weren't people, there were people who followed
it. But very few people followed it, and,
it skipped most people. So it explains the
objective of Saluk in a very comprehensive manner.
This is this is
this is this this is what I like,
the my favorite statement for the whole night.
InshaAllah.
This is some objective of saluk, the the
traversing the path to Allah ta'ala is to
have an aversion for sins and a yearning
for obedience.
Spiritual conditions, restlessness, and so on are not
the objectives. A servant is a servant on
account of his servitude not because of his
restlessness.
This is the sum objective of traveling to
Allah to Allah is to have observe aversion
for sin and a yearning for obedience. Meaning
that those commandments that are in there there
in the Sharia, you want them yourself.
To be. This is not like a one
or another or you are you you know,
this is our. No. This is Islam. That
Rasulullah
said that one of you will not perfect
their belief until they,
their, desires are conformant with that which I
brought. So he says what? He says the
sum objectives of saluk is to have an
aversion for sins and a yearning for the
obedience of Allah.
Spiritual conditions,
restlessness,
whether or not you can see the future
in your dreams, whether or not you can
float, whether or not you can shoot, light
from your fingertips, whether or not people you
may do against get struck by lightning. Lightning.
Okay?
Whether or not, you know, when you, look
at somebody, that person will become rich, whether
or not you, you know, like, you can
do Jedi mind tricks on people. Right? All
of this stuff, there any any fake thing
that someone made up in, like, Lord of
the Rings or Star Wars, I promise you
there's someone from this Uma who did something
more impressive than that, like, in real life.
However, despite that,
the most impressive person is what? Is the
one who they have a yearning for the
obedience of Allah and an aversion to sin.
And if somebody has all the Jedi tricks
in the world, the guy can be master
Yoda,
with the green light saber and everything. Okay?
But,
imagine that that there are 2 people who
can't keep this Kfia inside of their hearts.
1 is, like, super master Yoda out, like,
he can
move his hands and, like, make boulders fly
at people and, like, absorb, like, whatever, like,
Darth whatever emperor lightning into his, like, lightsaber
and, all kind of crazy stuff, you know?
And then the other one doesn't.
But they both carry the same kefir in
their heart. Whose ma'am is higher with Allah?
It's the one who doesn't have all of
the parlor tricks.
It's the one who doesn't have all of
those parlor tricks.
Why? Because they just did what they were
supposed to do regardless of what happened. Imagine
that. I mean, because we struggle with our
deen and this is a a great with
with Allah that we, at least have the
to struggle. But there are some people who
have, like, real problems. Not like you and
me problems. They have, like, real problems. Like,
weird, like, you see, like, the Burmese refugees
got kicked out of their their homes on
a moment's notice under the threat of weird,
like, * and torture and all this other
weird
stuff. And,
you see that
that those types of people, they live and
they die in these harsh circumstances, but the
more,
astonishing thing is that they never utter a
complaint against Allah Subhanahu Wa
Ta'ala. And so that person, obviously, their will
be higher than the person who,
you know, is walking around with all of
these miraculous protections and whatnot. In fact, the
reality is that these miraculous protections themselves are
a a a, a mercy Allah gives to
us because of our weakness.
Otherwise, the place that all of these accounts
are to be settled is not in this
world. It's in the hereafter. But Allah protects
our iman by by by throwing us a
bone, here and there with these types of
things. Otherwise, if a person was, what, like,
so what he says, a servant is a
servant on account of his servitude, not because
he was restless. Restlessness. Restlessness here means, like,
they're the the kefiat that a person goes
through, the weird spiritual conditions that are oftentimes
very marvelous and wonderful and enjoyable, and people
will gape at them in awe,
that the servant is a serve servant in
on account of his servitude, not on account
of his,
restlessness or his other kefiyat
as such. That the person who, did what
they did because they because of Allah, because
of who he was, and because of being
his servant, that person is the one that
the person with the true inside inside of
their heart should marvel at.
Muhammadu Khmer Zaman continues. He says, I now
quote a statement of Sha'a'aliyah,
rhamma'ala,
on the subject of affinity and love toward
Allah, nisbet toward Allah,
and his approval and, in fact, preference of
those who possess it.
So Shahwulullah is the the the musnid of
Hind, and he was an alim of of
the first rank
of the outward sciences,
and he's saying it. It's not just, you
know, it's not just some Babaji who's, you
know, whatever, collecting donations from them reads. He's
he's like he he he's the he's the
real deal, you know.
He says, I take an oath in the
name of,
the being in whose control is my life.
That this point with regards to the importance
of Nisba with Allah Ta'ala is the most
intricate of the objectives of the Sharia,
in in regards to its very source and
the deepest,
in regards to its origin. And it is
to the Sharia, like the soulless to the
body, and it is,
to the Sharia,
like meaning is to word.
So, you say a word,
like word, it has a meaning. If it
had no meaning, then the sound word means
nothing. Has no no benefit whatsoever. It says,
it's it is to the Sharia like meaning
is to a word. The Sufis, may Allah
be pleased with them, took the responsibility of
preserving it in the Ummah. Consequently, they were
guided and they guided others, and they drank
from it, and they gave others to drink.
And in this, way, they, acquired the greatest
fortune
and the largest share.
Continues.
He says, look at the powers powerful statement
of Shah. Will you Allah? May Allah have
mercy on him on the subject of the
consciousness of Allah to Allah, of the awareness
of Allah, and the Nisbuh with Allah, and
how he praised it and praised those who
are devoted to it. He refers to this
objective as the deepest and most intricate because
it is the soul of everything else.
Anything which has this quality is always the
most intricate.
I do not think that we, that the
need for tasulaf can be explained in any
better way. Just as is considered to be
the most intricate of the outward,
sciences and the deepest and most
complex, in in a like manner,
refers to the internal fit. The Nisba with
Allah and sincerity to be the most
and Juris are fulfilling their responsibilities,
with this regard in this time as well.
May Allah most high reward them for their
efforts and bless them with more inspiration. However,
we are certainly found wanting in this important
service in Deen,
which the genuine Sufis have shouldered. May Allah
enable us to atone for it
and inspire,
inspire us to fulfill its objective.
The final the final
subtopic I wanted to read for tonight,
is, one with regards to humility and submission,
in the heart is the life of the
heart.
The messenger of Allah
made the general dua for humility. He said,
O Allah, Let me live as
a. The translator translated as a humble person,
but the
the the definition of a is a person
who doesn't who wakes up in the morning
and doesn't know where they're going to get
their provision for for the rest of the
day. So it's a, it's the word fakir
is a general word, and the word miskin
is a specific word, with regards to,
with regards to
an extreme type of faqal of poverty.
And, even in whatever, like modern Arabic,
you know, when you say and so and
so, it's like poor, it's like it's like
the object of pity,
being being in a state of pitifulness.
And that the Rasul
made the,
made the dua, oh, Allah,
Let me live as a humble person as
a
and let me die as a and raise
me amongst the group of, the Masakin.
That wherever the Mesakine are raised, let me
be raised with them. Now obviously, for those
of us who are right now,
you know,
our whole, like, self esteem is pinned on
becoming a doctor, or,
our entire hopes and dreams, of our, children
is pinned on becoming a doctor. It's fine.
Being doctor in haram. Right? Being a lawyer
for that matter. Right? It's not haram or
nothing. Right? Like, imagine, has other Tanvi himself
was a Hakim, and imagine like that also
that that,
that that examiner who gave him that good
advice as well, who's also Hakim, he was
also a practicing he was a practicing Hakim
as well. Right? But But I'm talking about
those people who this becomes, like, a weird
idol for them. For them, it's it's like
they they shutter. I'll I'll tell you, the
dean is really interesting thing. Like, I went
to Madrasa, I went to in Pakistan.
Going to Madrasa is not like the most,
like, 4 Seasons Ritz Carlton experience in the
world, you know.
You you know, you you put you carried
out your sentence as well over here. Right?
But
what you saw here is, like, the Ritz
Carlton compared to where I went. Okay? And
where I went was the Ritz Carlton compared
to Mauritania.
Okay?
So where I went in Pakistan,
there was 3 types of dal served twice
a day. So dal a, dal b, and
then dal b, dal c.
Sorry, dal a, dal b, and then dal
c, dal a, then dal b, dal c,
and then you repeat the cycle over again.
And,
rice and meat were like served maybe once
a month, if even that. And, there was
no doors. The the the construction was going
on, so we're living in the Masjid under
construction.
We slept on on woven straw mats, and,
there's no windows,
no AC.
Power was out, like, you know, 12 hours
a day was good.
So, it was
it was it was fun times.
Okay? My my my uncle who almost guaranteed
is,
I don't know if any of my relatives
ever listened to any of these at all.
But my my, my my father's brother, his
his two daughters, my cousins were getting married
in Pakistan.
So I I went to their wedding,
and, he once came in a car, like,
with a driver to come pick me up
from the madrasa,
to visit me. And I said, you know,
he the the dropped us off dropped me
off at the, like, the gate or, like,
the the border of the the the Madrasa
land.
So
I said, don't you wonder, you know,
don't you wonder, like, what is what is
it I'm doing all all this time over
here? Don't you wanna, like, at least see
it or, like, when you have no questions
about it, whatever?
He was like, yeah. Why not? You know,
I I said, why don't you come in
and take a look at least. Right?
And,
so the driver took the car into the
Madrasa,
which there was not like a rotary. It's
just like dirt path. And,
he came and he he he just came
to the door, the threshold of it. It's
like a masjid, basically. It's like a masjid,
but you do like, you study there as
well. Right?
And he looked in and, like, I I
seen this not just him, a number of
people who came to visit would come to
visit Pakistan and they would like come to
see me. The same thing would happen. There's
very few people very few people this wouldn't
happen with. From, like, my whatever, quote unquote,
dunya like life. Right? He looked in and,
like, just freaked out.
And he said, I have to leave, and
he just left.
You know? There are a couple of people
there are a couple of people, you know,
that that had, like I would say it's
just the of, like, they could look in
and, like, it would attract them and they
would go inside. Most people, they can't even
look at it. It's, like, too much for
them to look at. It's I don't know
what it is. Like, a jib thing, like,
whatever. Allah taught guide everybody and forgive them
their sins and what. I'm not saying this
to, like, dog him, but it's overwhelming for
even a person who has good intentions. It's,
like, too much for them sometimes.
So this Dua is like that because there
are so many people they assemble their entire
life with the objective of whatever. I mean,
we left our homelands for this. You know
what I mean? Like, my grandfather my grandfather
was like like like like like a feudal
lord, you know, and we left it for
what? For money.
Right? You're you're you're you're, you know, you
you the Shamis left their Sham, the Iraqis
left their Iraq, the Messines left their for
this.
Umadunya and you could major your your mother
is like now, bereaved of you, you know?
Skip that. You know what I mean? Yeah.
So, like, Iraq was the place where everyone
used to come at one time. You know,
the entire dude's it was, like, the the
the Ajib of
the world.
And, like, we left it for what?
We left it because we wanna, you know,
have 3 square meal meals a day. We
wanna drive a car. We wanna have a
TV. We wanna, like, we did it. We
I mean, we personally may not have done
it, but, like, you know, our people did
it.
And they come from a people who would
also do it as well if they had
the chance. Not everybody,
but there are a lot. And we're from
that group. We're we're from group we're that
group a. We're not group b. We're not
the other group.
And so when you when you then you
come to America and, like, all of that
and you left your entire everything and then
you have to come face to face with
it again because you can't leave us with
love. We wanna go to Jannam. Right? Right?
And so people, like, yeah. Okay. We don't
wanna go to Jannam. We'll still be Muslim
and stuff, you know, like, you know, some
of them actually even thought they would leave
that, but, Alhamdulillah, Allah guided them back.
But there were a couple of weird years
in the middle where, you know, people didn't
go to Jomar or they went to Jomar
on Sunday or weird stuff like that. But,
we're we're over we're over that as much.
But now you've come close face to face
with it again. Right? Now that the ISNA
conference is over and the,
all this other, you know, like, all other
fun and games, you know, like, you know,
okay, Michelle, you know, our sister got elected,
to congress both in in in in Detroit
and in in in in in in in
in, you know, so political this and that,
and, like, we protested the Muslim ban, and
we've done all our other stuff, and now
come face to face with it again. It's
a hard thing to look at. It's not
it's not easy for a lot of
people.
Sheikh Zakaria, here is not but
Sheikh Zakaria as in Zakaria al Ansari Sheikh
Islam, the old Shafi'i,
Sheikh from our Ka'vir, Mashay. He was asked,
may Allah have mercy on him about the
meaning of this hadith. He said it means
that the person is asking Allah for humbleness,
for humility.
Not necessarily for poverty, but this is that
person is asking for the humility that's associated
with that
dire level of dependence on Allah Ta'ala.
Yeah. That the person is asking for humility
and for submission
and not to make him from amongst, the
people who carry the this kefir and the
state in their heart of the tyrants or
from the people of
pride,
or from the wasteful and extravagant of the
wealthy.
Allah Masubqi
said, it also refers to the submissiveness of
the heart. He says, the, that the of
this hadith doesn't refer poverty because the messenger
of Allah Sallallahu Alaihi Wasallam was the wealthiest
person by the grace of Allah.
He was the wealthiest of people by the
grace of Allah Ta'ala.
And so, Malik Hamra Zaman also then he
repeats the the the the the the hadith
of the prophet sallallahu alaihi wa sallam
in the form of him making the dua
himself.
He says, Allah, make make me and make
all of us,
messakin,
and give us death as masakin,
and gather us in the, in the in
the group of the masakin
on the day of judgment.