Hamzah Wald Maqbul – Khutbah on Patience.mp4
AI: Summary ©
The speakers discuss the importance of understanding and intention before taking action and rewarding small and large amounts of reward. They emphasize the need for a positive attitude and a positive attitude for life, rather than just a temporary one. The speakers also emphasize the benefits of fasting, including the ability to enjoy oneself and receive rewards, and the importance of patient and rewarded behavior. They stress the importance of having a thick skin and being patient when dealing with people with terminal illness.
AI: Summary ©
There's been a,
request
to remind the brothers regarding the second adhan.
The second adhan is
a
institution that is considered to be a sunnah.
The Nabi
during his time
would have the adhan called 3 times.
Once,
and then twice, then 3 times, which make
sense because in the a'far there are 3
names for Mu'athins that come for the prophet
Abu Mahdura
who is the most long lived of them,
Said Nabila
and Abdulahibni
So it comes in the athar that he
would have the azaan called 3 times, one
after the other. And Madinah was such a
small city in the time of Rasulullah
that that would be sufficient time for people
to hear the adhan, make wudu, get to
the masjid.
What happened is this was the concept during
the reign of Sayyidina Abu Bakr and Sayyidina
Umar
That in the reign of Sayyidina Uthman
Madina became too large for that. That didn't
give sufficient time for people to make it
to the masjid. So Sayyidina Uthman
made that into 2 Adans. One adan when
the time of the prayer comes in, in
order to
be a warning for the people that you
should start making say, you should start
start rushing toward the the prayer if you
haven't already started toward the prayer. And the
second one, which is the one that was,
that that that announced the beginning of the
Jumuah
time. This is something very important since it's
brought up. It's something that's
merits discussion, words discussion. It comes in the
athaar of the messenger of Allah
That when the adhan is called in the
day of jumu'ah,
the angels will fold up the books. The
angels that stand at the doors of the
masjid then write down the names of the
attendees.
They will fold up their books and enter
into the masjid in order to observe the
sanctity of
Salat Al Jumwa.
And so this is something it's a good
reminder for all of us while we're on
the topic of the adhan, that one should
make their utmost effort in order to attend.
Because if they attend after the adhan is
called, the
is there. You won't be punished for having
this jumuah,
but it seems that the hadith suggest that
a person will also not receive the reward
for having attended. And if a person is
going to take the time out to come
anyway,
you know, it would be sad that they
miss out on that reward and Allah knows
best.
Everything
that a believer does is predicated on understanding
and predicated on intention.
Is the first hadith of Sahih Bukhari. That
every
action is based on nothing other than the
intention by which it was initiated.
That there is,
for a person, no reward other than for
the thing that they intended.
And so
it's important this is part of the
It's important to know what you're doing before
you do it, to understand before you do
it. This is part of the hikmah of
the hukama. It's not only Muslims are,
not the ones that believe in this exclusively.
It's almost a piece of universally accepted wisdom
that right action only will flow from right
thoughts. And so it's important that a person
have knowledge and understand what they're doing.
Ramadan is really around the corner. It's less
than one and a half months away.
And so in order to understand Ramadan, which
to most people is the month of fasting,
we have to talk about what fasting is
underpinned by.
What fasting is underpinned by.
Allah his messenger
he said in a hadith
that half of iman is patience.
Half of iman is patience.
That half of iman is what? It's patience.
And it comes in another hadith that a
patience
is half
fasting is half of patience.
So patience is half of iman and fasting
is half of patience.
Patience is the theme that a person,
decorates Ramadan with. Just like the evil, the
theme of it is sacrifice.
Just like the theme of the salatul is
despise, is tilfar.
Just like the theme of different different acts,
you know, is something that a person should
understand before going into those. One should understand
that the theme of Ramadan is what? It's
suburb.
So it comes in the hadith of the
prophet
narrated by Imam Muslim, and Suhayb
Rumi
A hadith with which undoubtedly,
most if not all people in the Masjid
are familiar with. That Sahib Rumi
who narrates that the messenger of Allah sallallahu
alaihi wa sallam said,
how wondrous is the affair of the believer
because all of his affair in its completeness
is good.
And that is not a deal that happens
to anyone except for to a believer.
If he is
afflicted with happiness,
then he's thankful for it,
and it's good for him. And if he's
afflicted with
harm, then he's patient, and it's good for
him.
Now everybody understands how it's good for them
to be afflicted with happiness.
You just made a $1,000,000.
Everybody is understands that. That doesn't require too
much explanation of why that's good. Even though
it may require some explanation as to why
it may be bad, but a person intuitively
understands that
that that that something that they like, or
something that they want, or something that they
wish for, or something that they dreamed about,
it coming true as something that makes a
person feel happy.
If that happens, instead of second guessing yourself
and being a person who's,
never able to be happy if something good
happens to them, if something bad happens to
them, be happy about it. Ask Allah ta'ala
for barakah and for his fadl. And if
you should receive it, then be thankful to
him. He will vouchsafe and safeguard it for
you. And what a sugar. Sugar in the
heart is to acknowledge that the niyamah, the
the the
blessing comes from Allah
and to, in the heart. And
and
action is what? Is to use that namah
or use that blessing in anything that's not
haram.
The highest level of sugar is to use
a blessing that Allah gave you
for the sake of Allah. Why? Because it's
his. He gave it to you, and an
honorable person will recognize that this is a
gift from Allah because
I received it. I owe him even more
than I owed him before.
But a normal person, as long as you
don't use it for the haram, you got
the $1,000,000, don't use it for something
haram. Go on vacation,
buy yourself a car, buy yourself a house,
do whatever you want, you know. Even if
you don't give the whole thing to charity,
it's still you're still making sugar to Allah,
as long as you don't use it,
in an act of rebellion against him. That's
fine, Alhamdulillah.
That's something very easy to understand.
And nobody nobody would mind if their child,
if their son or daughter grew up to
be a very intelligent person, a very wealthy
person who lives a long life and who's
respected and who has all sorts of, of
of of of blessings from Allah Nobody would
mind that.
Allah says that the reward of sugar is
what?
If you are thankful, I will give you
more.
The reward of being thankful for a blessing
is what? You'll receive
a you'll receive even more of that blessing.
But the reward of sabr is what? Allah
says,
He says, Verily,
the reward for is nothing other than to
be rewarded
without any relationship between the amount of and
the amount of reward a person receives.
A person will make small amounts of in
the dunya. They will show up on the
day of judgement.
They will show up on the day of
judgement, and Allah
will give them so much reward, so much
reward. They will be surprised. They'll say, you
Allah, such a small amount of saber and
such a large amount of reward, surely there's
some sort of error in this calculation.
But there is no error. Allah himself says
in his book, there's no calculation. You show
sabr, I give you so much that there's
no relation
between the reward you receive and bef between
what I give you. And why is that
logical?
Why is that rational? Why should it be
that way? It should be that way because
everybody wants to be a pious person reading
salat in the first row while being rich,
and while being happy, and while being well
loved, and while being influential, and while being
powerful.
Nobody thinks, you Allah, except for the people
of the highest rank with Allah ta'ala. Nobody
thinks, you Allah. I wish I wish that
I I will be fired from my job
for the sake of Allah
I wish that I will my lose life
and limb for your sake, you Allah. I
wish that for the sake of your deen,
I'll be ridiculed by the the people who
I love and by my own family members.
You Allah, I wish for your sake I'm
denied entry into a country, or because of
your sake or because of worshiping you,
I wish that, you know, my life become
miserable. Nobody says that.
Somebody who
their iman is in such a state that
they've completely turned their back on the dunya,
and there are people like that. There are
people from the Sahaba
whom like that, and there are people in
every generation who are like that. But we
say we say, kids, don't try this at
home. If you're not at that point, if
you try it, you're just gonna end up
ruining your life, ruining your iman in the
process.
It's not something that a person should,
a person should pursue if they're not there
yet.
And this is also another principle, a great
principle of deen. It's not it's not good
to try to do the amaal, the acts
of people who are in the state that
are above your own, lest you ruin your
own iman and you ruin your own your
own life in the process. The prophet
accepted all of the property of Sayna Abu
Bakr
when he gave it, but he only accepted
a third from, Sayna Sad bin Abu Waqqas
when he tried to give
it because he understood not everyone can handle
every act of piety. Some things are are
more difficult than others.
So Allah
says what? The first the first, reward that
that that that we mentioned regarding the theme
of sabr is what? Is that when you
have Sabr and when you have patience on
an issue, on a matter, you will receive
reward from Allah
in such a way that it's
beyond being commensurate with the amount of that
you had. And that's really the the beginning.
It's just the beginning. We say what? That
Allah
he gives other things as well. He says
he gives his he gives his love.
Allah Allah Allah Allah Allah Allah Allah Allah
Allah Allah Allah Allah Allah Allah Allah Allah
Allah Allah Allah Allah Allah Allah Allah Allah
Allah Allah Allah Allah Allah Allah Allah Allah
Allah Allah Allah Allah Allah Allah Allah Allah
Allah Allah Allah Allah Allah Allah Allah Allah
Allah Allah Allah Allah Allah Allah Allah Allah
Allah Allah Allah Allah Allah Allah Allah Allah
Allah Allah Allah Allah Allah Allah Allah Allah
Allah Allah Allah Allah Allah Allah Allah Allah
Allah Allah Allah Allah Allah Allah Allah Allah
Allah will love a person, a person who's
patient. What does Allah's love mean? When somebody
else loves you in this world, it's something
that is
makes you feel better, but it doesn't pay
the bills. It doesn't,
you know, get the job done. It doesn't
treat you while you're ill. It doesn't doesn't
do you know, there's a lot of things
it doesn't do for you. Allah
if he loves you, then the entire creation
is at your disposal.
Remember, this life is not what you were
created for and what I was created for.
We have so many doctors over here. What
is this life?
This life is like the waiting room at
the office.
You wait, you fill out a form, and
you wait for your name to be called.
When your name is called, the actual clinic
is behind the
door. You go in the clinic, you'll see
there's the ultrasound machine,
there's tools, there's a surgical operating theater,
There's doctors. There's files. There's just this whole
world. The whole thing you came for is
all behind the door.
The little little,
you know,
waiting room, that's not what you came for.
There's a usefulness and a reason for it
to be there, but it's really not what
you came for. You know, so if you're
busy reading the magazines
and watching something on the little television over
there, and they call your name and you
miss it, This is kasara. This is a
loss.
So what Allah subhanahu wa ta'ala, if you're
a subar if you have subar for just
a little bit in this world, and Allah
loves you, then trust me, the entire creation
of the heavens and the earth and the
and the grave, the hereafter, all of it
is there for your disposal. All of it
is there for your disposal. All of it
is there for your enjoyment.
The of a person, a pious person in
this world is you pray all night and
you fast in the day, and you go
through difficulty.
Your
your will be to enjoy. There will be
no 5 times prayer over there. No one's
gonna jostle you for not keeping a beard
or not wearing hijab. Nobody's gonna give you
a hard time about, about, you know, did
you pay your zakat or not, or what
day is the, you know, moonsighting gonna be
for the Eid? And what day is the
moon sighting gonna be for the begin none
of that's that's not your Ibadah over there.
Your Ibadah over there is to enjoy yourself.
Allah will tell you, go. Go enjoy yourself.
Go do all the things that you wanted
to do. All of it is there for
your for your enjoyment. Right? That's what means.
A person of Sabr, Allah
promises
his
promises
We're here at
according to Imam Al Ghazali.
In
this world means like a room. Right?
Over here, there's a difference between them even
if there's there's
a sharing of of of the ism, of
the noun that they both use. This is
not this gurfa, this is that gurfa.
When Allah gives it to a person, it
doesn't mean he's praying to him but it
means that he's giving that person
Allah
gives her the people of patience what?
Glad tidings and salat, and mercy, and guidance,
and give glad tidings to those who are
patient. Those who went, they are afflicted with
an affliction, they say, verily, we belong to
Allah
and verily to him shall we return. Those
are the ones upon whom the salawat of
Allah ta'ala descend from their lord, and those
are the ones upon whom mercy descends from
their lord, and those are the ones who
are upon guidance.
So the ulema say, what is what sabr
what the benefits of sabr are, these are
just the benefits that are there in the
Quran.
It comes in the hadith of the Prophet
There's a long hadith about the benefits of
fasting, we'll talk about it maybe in a
constant subsequent week. But the part I wanted
to bring to you is a hadith could
see that the prophet
narrates from the lord, most mighty and majestic
is he, then he says he says he
says that every deed of the son of
Adam will be rewarded up to 10 times
its equivalent, all the way until 700.
Every deed of the son of Adam will
be rewarded to 10 times his worth. You
give a dollar in the sadaqah box, Allah
will write for you $10 in the in
the, in your book of deeds. If you
have more Iqlaqs, maybe he'll write a 100,
maybe he'll write 700. He'll write from 10
all the way to 700.
Except for fasting.
Why? He says,
Why? Because fasting is for me,
and I'm the one who rewards for it.
Now tell me everything else is for the
sake of Allah ta'ala, why would he say
that?
Why would he say that that that
why would he say that? Fasting is for
me. Why wouldn't he say is for me,
or is for me, or being kind to
your parents is for me, etcetera. Why would
he say fasting?
All of the acts are for the sake
of Allah Allah but the nisbah that's made
to Allah by himself
is a nisbah of tashrif. It's a nisbah,
it's a connection,
that's there to show honor.
Just like we say the Ka'bah is
The Ka'bah is the house of Allah Ta'ala.
Doesn't
mean that Allah Ta'ala lives there. That's not
what it means. It is a house like
other houses, it is a building like other
buildings, except for Allah
He says that, this is my house. Meaning
what? I honor this house by associating this
house with me. It has an association with
me in a way that other houses don't
have association with me. Just like that, Allah
honors
this act. He says that that that the
song, the fasting is for me, and I
am the one who will reward it. But
what I wanna bring your attention to is
what?
He again in this hadith puts me makes
he makes he makes negation of the connection
of how much deed a person does and
how much reward that they do. Remember we
said,
Verily, the reward for
for the patience of the patient ones is
nothing
other than such a reward that has no
sort of mathematical
relationship between the amount of difficulty a person
took and the amount of reward that that
person will receive.
Just like that you see, remember, that fasting
is half of patience. You see the same
you see the same expression is used by
Allah
to describe the reward of fasting.
That fasting is for me, I'll I'll be
the one who rewards it. Don't worry about
the accounting. I'll take care of it. This
one's on me. This is what Allah is
saying. One of the variants of it, because
the the the books of hadith, they're written
without they're written without
So sometimes
the read the same hadith with a different,
a, a, a, a different, a, dicritical inflection.
Right? So some of the ulama actually read
this hadith as well,
As,
That fasting is for me, and I am
the reward for it.
Don't worry about anything else. Even the delights
of Jannah are nothing compared to Allah
If he gives you himself as his reward,
you're you're clear. You don't need to worry
about anything after that. You don't need to
worry about asking for specific things. It's a
hadith of the prophet, salallahu alaihi wa sallam.
A snippet of a hadith, he says,
When you ask Allah
right? One of the meanings is to ask
in a beautiful way. One of the meanings
is to ask in general.
Don't ask for
ask for
Ask for general things. Why? Let Allah take
care of it. Trust me, he'll plan out
a good life and a good reward for
you better than you ever could.
Better than I ever could.
The song is for me, the fasting is
for me, and I am the reward for
it. I am the one that you'll be
rewarded for it with.
Allah give all of us this reward.
What did Ullamah define as? What did Ullamah
define patients as?
Right?
Then he says that, patience is an expression
in the language, meaning, to hold yourself back
from something. And in the deen, it is
an expression meaning,
staying with those things that are,
caused by your sticking to the deen, and
staying away from those things that are caused
by sticking to a person's,
passion desires.
And this is the meaning of the hadith
of the messenger of Allah sallallahu alaihi wa
sallam,
that the fire, its hijab is all of
those things that a person desires. And From
the outside, you see your desires come closer,
closer, closer. Once a person touches it, they
find that it's the fire. And the hijab
of Jannah is all those things people
dislike,
hard work, not being popular,
not being recognized for what you do, pain,
suffering,
hunger, thirst, all of these things. You keep
coming closer and closer and closer to them.
Once you touch them, you'll find that this
is the rahma of Allah subhanahu wa ta'ala
put in physical form. And this is what
what suburb is, this is the suburb that's
being talked about in the hadith of the
Prophet sallallahu alaihi wa sallam in the Kitab
of Allah Al Hakim.
Right? And so then, Ghazali
as a number of a
great group of the then
further break down into different types. It's important
to know what these are because a person
thinks of as what? Just doing nothing when
you're in a situation where you can't do
anything in the first place. That's not what
sabr is. Sabr is an active choice.
Sabr is an active choice. It's not something
that okay. You do do what you want
to, and at the end of it, when
you're stuck in a situation,
you can't do anything about, then then then
say, okay. Now I'm going to do sabr.
There is some element of that, but it's
not complete. The complete story, it's not even
a majority of the story.
The first type of sabr, which is something
that most people are familiar with, is what?
So what the Ullama referred to as as
The of the amount of patience that you
have to have in order to keep waking
up in the morning for the
That you have to have to keep yourself
awake in order to, read the salat al
isha when it's late at night. The amount
of sabr you have to have to keep
fasting every Ramadan, even though you know this
year it's gonna be June, you know this
year the longest day of the year is
going to be, in Ramadan.
Masha'Allah. Allah
will then reward you in a way that
other people aren't rewarded. And so you say,
oh, man. I wish I was in I
was in South Africa or in Brazil this
year. You mean, you'll be rewarded in a
way those people won't be rewarded. Isn't that
something that's appealing to you? Isn't that something
that gives you Himma and courage and gives
you some sort of motivation and drive to
do something that you will be rewarded from
the
in a way that other people won't be?
A person should be a Muslim can be
many things, can have many problems, but a
Muslim a person who believes in Allah and
is Rasulullah
alaihi wa sallam mustn't be a coward. Obviously,
a person is not in good health and
can't do it. There is a, a ruxa.
There's a dispensation in our sharia for you
and you shouldn't feel bad. But for those
of us who can do it and you
just know it's gonna be hard, and trust
me, those things that are not worth working
were worth working for, they're not worth having
in the first place.
Allah
he,
his messenger of Allah
I should say, his
What did they used to say? It's narrated
in the books of the that they said
that
sorry.
This is the second type of sorry. This
is the, second type of sabr. The first
type of sabr is the sabr for the
sabr on those acts that you're commanded to
do. The second type of sabr is the
sabr that you receive or that you have
to have when Dealing with other people saying
bad things to you. Right? Look how stupid
you are. You didn't buy the house on
the mortgage,
and everybody else has a house. Now you
don't have a house. Look at you. You're
waking up in the morning. You don't get
enough sleep. If you slept more, instead of
going to fajr, you would do better at
your job and make more money, and this
is culturally backwards. Why are you wearing this
thing on your head? Why do you have
this beard on your face? You look like
you're from the village. You look like this.
You look like that. All of these things,
we hear them. Unfortunately, we hear them more
from our own relatives than from our own,
meaning, Muslim brothers
sometimes than we hear them even from other
people. Other people don't have a problem for
some reason. It's it's our own people sometimes
that torture us and abuse us about these
types of things.
The again, what did they say? They said
that there there are many of them. This
was a saying amongst them that's reported from
many Sahaba that we did in,
we didn't use to, consider the imam. We
didn't use to consider the imam, the faith
of a person to be real imam to
be real faith, if that person wasn't able
to just put all of these silly things
people say aside.
You gotta just man up. This is part
of the deen. Right? This is a part
of the deen, and obviously, this is not
a misogynistic
expression. It's an expression meaning, have a thick
skin toughen up. Because indeed, there are many
beautiful,
sifaat, and many beautiful
attributes Allah gave men and many beautiful attributes
Allah gave women. There are some things men
can learn from women about how to be
merciful and patient
and forbearance with people, just like women can
learn things from men. How to when you're
on the when you're on the on the
how to be strong. And indeed many women
are have more sifat of the more sifat
hamida, more praiseworthy attributes of men than many
men do. And many men have some praiseworthy,
sifat that many women lack sometimes as well.
So what do you have to do? You
have to have a thick skin, part of
the deen, not just regarding suburb, but regarding
everything. Part of the deen is what? Being
more concerned with what Allah thinks of you,
than what other people think of you.
You live in the dunya, you obviously cannot
be completely oblivious to what other people think
of you. For example, you're driving through Cherry
Valley at 70 miles an hour, at a
45 mile zone. The cop doesn't think that's
a good thing. You have to be mindful
of that, otherwise, you'll get a ticket. Right?
But at the end of the day, there
are certain things. Fine. This is a financial
matter. It's something that, you know, there's a
a level of pragmatism that comes into it.
You cannot be completely flagrant when you deal
with other people. But a person, at the
same time, if the * was to tell
you, just believe in Allah and his rasulullahahu
alaihi wa sallam, you say, listen buddy, I'll
pay your $140 ticket. I'm not gonna go
to jahanim forever because of your stupidity. Obviously,
the cops wouldn't do that. But I'm just
saying, it just said, just
as a a hypothetical situation. Right? So you
have to you have to have a thick
skin. You cannot when it comes to your
akhirah, when it comes to your deen, you
cannot be one of those people who lets
other people put too much, poison in your
ear,
and poison into your eyes regarding these types
of things. This is part of imam.
The next type of sabr, that Imam Ghazali
mentions is what?
Those things that are, you know, being patient
about those things that you don't have a
choice with. Why? Because you you know that
the person who sent you the
the the uh-uh, disease is also the one
who sent the cure. The person who sent
you the hardship, or the the entity that
sent you the hardship is the same entity
that sends you the reward. The one who
gave you all of the difficulties you had
in your life is also the one who,
by his father, will enter you to Jannah
forever. So doesn't it behoove a person to
be patient about these types of things? Things
happen, people become ill, people have so kind
so many plans, they become ill, the market
crashes,
they lose their job, you know, they get
into a car accident. All of these types
of things happen, and the person is faced
with what? They're faced with the choice of
either I'm going to
be patient with what I have in front
of me, or and and and accept that
it comes from Allah
Against, it's an active choice. I mean, accept
this comes from Allah or I'm just going
to be upset,
and and and
be, contrarian to to what Allah's
is, and see what where it gets me.
This is another type of sabr. It's something
that also a person should keep in mind.
And the,
this type of sabr is personified by the
hadith of the prophet or I should say,
exemplified by the hadith of the prophet
in which he the Nabi, sallallahu alaihi wa
sallam, narrates from his lord, most mighty and
majestic is he regarding a person who is
given a debilitating
disease, debilitating illness. And we have people who
are doctors, cancer
specialists, people who deal with degenerative diseases and
things like that. This is a hikmah that
you should imbibe yourself and share with people.
Even if they're not Muslims, it gives them
comfort. Obviously, you know, you don't want to,
browbeat a person with proselytization when they come
to you for medical help. But at the
same time, a good word at the right
time, it sometimes gives a person some sort
of, some sort of peace and help, and
there's reward in helping everybody and giving,
ease in a person's pain and suffering whether
they're Muslim or not. Allah says in a
hadith narrated by Sayyidina Nabi Sallallahu Alaihi Wasallam,
Allah says what? He says that, if and
when
I try and test my slave
with,
with the with the tribulation,
with the disease in his body, with the
tribulation.
And that slave is then patient, and that
slave doesn't complain about me to those who
come and visit. Why me? God, why me?
Why did you do this to me? Why
this, that, and the other thing to me?
Didn't didn't do that. Rather was saying,
I have my iman, Allah ta'ala. It's difficult.
You can even say it's difficult. It's hard
sometimes.
That's fine. There's nothing wrong with that. If
you don't, that's even a higher but there's
nothing wrong with saying it's difficult, it's hard.
I have a hard time, but I ask
Allah
to forgive me my sins, or I ask
Allah to get me through it. Right? But
you didn't complain about Allah You didn't say,
Yeah. Why did Allah do this to me?
Right? That that person doesn't complain about me
to any of his visitors. He says, If
they can do that much, that be patient
and don't complain about me to any of
his visitors, then such a person, I will
give him
a flesh better than the flesh he lost
in his disease, and a blood better than
the blood that he lost in his disease
or she lost in her disease.
That means what? That means both in this
world and in the hereafter.
Your body will be resurrected, my body will
be resurrected one day. If it doesn't happen
here, it'll happen on the other side. I
give him a flesh better than the flesh
that he lost, and I give him a
blood better than the blood he lost. And
if I were to give him a cure
in this world, I would cure him in
such a way, that he would be cured,
and he would have no sin left over
his head. And if I were to take
him back, I only take him back into
my mercy.
This is also a
type of saber. This is also a
type of saber. The saber for those things
that you can't deal with. Because everyone of
us has to leave this world, everyone of
us has to exit this world, and there's
very few people who are excited to do
so, although there are many people who are
prepared.
Allah subhanahu wa ta'ala make us people a
subr of understanding, of preparedness to leave this
world and to go into the next one.