Hamzah Wald Maqbul – Riyd alSlihn Close the Ranks Ribt 01202018
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The speakers emphasize the misconceptions of people reacting to things causing feelings of anxiety and fear, and stress the importance of setting expectations and avoiding blending personal information. They stress the need for good relationships and finding one's mistake early on, and emphasize the importance of training oneself as a good shamsher and not being detected by others. The speakers also emphasize the importance of not being detected by others and being detected by oneself.
AI: Summary ©
He said that the Messenger of Allah Sallallahu
Alaihi Wasallam
used to
brush
our shoulders,
in salah. Meaning, when we would stand for
the salah right before it would start.
And he would say,
straighten
straighten your rose and
don't,
don't be misaligned
in the rose. Otherwise, your hearts will be
misaligned.
And let those,
who are
the people of forbearance and the people of
intelligence stand closest to me.
And then, behind them, let those who have,
the second
most intelligence and forbearance stand behind them, and
then those,
who follow them in order,
all the way back.
And it's a hadith narrated by,
Imam Muslim.
So
the idea of
the roads being straight
is a sunnah.
It's not merely something that,
grumpy uncles and aunties,
force you to do in the masjid.
Rather, it is
a act of worship itself and it's part
of the salat.
And the messenger of Allah, sallallahu alaihi wa
sallam,
he he said
he warned that if these rules are not
straight when you when you stand for the
salat,
you are in peril of
the
hearts being
brought out of alignment.
And if that's the case for the rose
being crooked in salah, then what do you
think the case is for the Ummah when
people don't pray in the first place?
This is a, a way of invoking the
help of Allah on the
that the rose should not be the rose
should not be crooked. So
it
says,
and a different wording is used in a
in another hadith that we're gonna read,
in just a small amount of time.
So
what does it mean?
That if your,
rows don't stand straight, then your hearts will
be out of alignment as well. And, this
is this is very problematic. The
had many varying
tribes
that they came from differing differing,
socioeconomic
status,
different,
ethnic background, some of them.
But the hearts were in different fiqh opinions
about things, but the hearts were in line.
And,
the punishment for not keeping the road straight,
or the peril for not keeping the road
straight in in the salat is what is
it the hearts will come out of alignment.
And then the messenger of Allah of Allah,
so it says,
meaning what?
Is
the lamb for.
It's a imperative form to command form,
but,
it is
the the the person giving the command is
is is,
is abstract or obscure.
So it says, let let the ones who
are closest to me be who?
Who
are the people of Hilm? People of Hilm
are forbearance.
The people of Hilm are the peep people
of patience.
The people of Hilm are the people who
don't get angry quickly.
Hilm is, described as what? As being an
anatu.
Anatu is the idea that when something goes
wrong, you don't freak out right away.
When something goes wrong, you don't freak out
right away. Rather, you,
you think about things, and it doesn't mean
that you don't react. This is one,
misconception people have that somehow spirituality means you
don't react to anything.
That is not a, that
is not a concept that we have as
Muslims, but you don't freak out and react
right away.
You only react once you know exactly what
you're gonna do and that that thing is
the best thing to do. And if in
doubt, it's better to be patient and think
about it one more time. You need to
ask then ask somebody for their,
ask somebody for their,
advice and opinion.
You think about things. And
this is, I think, something especially people who
in their first,
becoming religious,
or they're new to religiosity, or new to
the Deen,
which is a lot of us, even those
of us who are born as Muslims. We're
new to the Deen, much of it is
foreign. You can grow up
I remember once I, I had my my,
my my,
my shawl,
when I went
into the masjid to give the and
a brother comes to me and says, what's
that? I go, it's a shawl. He goes,
why are you wearing it? I said, it's
a sunnah. He said, well, I never heard
of that before.
I've been Muslim for 10 years.
I go, There's a hadith in Tiramizi. He
was, What's Tiramizi? I said, There you go.
Insha'Allah. You know?
Not to say, you know, not to mock
a person because there's nothing and you shouldn't
mock people if they don't know.
What you should do if they don't know
is you should tell them. But
pretending like you know something,
when you know, that's like
it's it's if there was anything worthy of
mockery, it's far closer to being worthy of
mockery than saying I don't know. Saying I
don't know is a sign of a person's
in intellect because they may not know right
now, but with that type of attitude, they'll
learn a lot of things very quickly.
Whereas the person who's like, you know, who
who who assumes that they should know something,
especially because of their ethnic background or their
linguistical background or,
whatever. I've had people I've had people, like,
blast me,
on things,
just because they don't know Arabic grammar, and
then they'll shout and scream, I'm an Arab.
I'm an Arab. I said, you're an Arab
in the falafel shawarma sense. I cannot help
you otherwise in terms of in terms of
grammar.
So
Anat is what?
Just wait.
It's okay.
Someone says something you think it's crazy, you
can wait. Someone says something, you don't have
to blast them right away on Facebook and
on on on Twitter. You don't have to
blast them right away in the masjid. Just
wait. Go home.
Ask. Look in your books again.
If it's as wrong as you think it
is, you know, tomorrow, there's like 24 hours
in which you can blast away.
You don't have to, you know, you don't
have to react right now. If you know
if you're already certain, that's fine. That's a
different it's a different scenario. But,
not letting anybody else, like, rattle you right
away, this is this is a a part
of good character. So Hilm is like patience
in the sense that it it it has,
it requires a component of patience. It's a
composite between a number of different a number
of different virtues. One is that you're you
don't you don't get rattled into acting without
knowing what you're about to do. Your reaction
can be severe as well. Again, it doesn't
you know, Ham doesn't mean that you're just
like a,
like a big, like, you know, jelly bean.
People just come poke you and nothing happens.
You can your reaction can be severe as
well. It's just that whatever it is, it
is not done in haste and it's not
done in provocation.
Rather, you're completely in control. If you throw
a rock into like a little kiddie pool
of water, what's gonna happen? You know, it's
gonna send ripples through it. If you throw
a rock into the ocean, nothing happens.
So,
that's what is. And then is what?
Is a word in Arabic
language
meaning, intellect.
And the,
the the, I guess, the root the original
meaning of the root is to to forbid
something or stop something. Right? Like nahi anil
munkar. Nahi is,
is the word for, for for prohibition,
And,
the,
the meaning of is what? The person who
has,
who has, like, a sound intellect. And it's
really interesting.
And,
Akal. The word Akal, which is another word
that's commonly used for the intellect. Both of
them have a meaning of
restraint.
That you're smart, you can think about stuff,
you restrain yourself from behaving in certain ways.
If you're an idiot, you will do things
that are stupid. If you're smart, you'll restrain
yourself from that. Because people have all sorts
of impulses.
A lot of people, they act on their
first impulse. Oh, that's shiny. I like it.
You know? That smells good. That looks nice.
That tastes good. And they just act on
that that first impulse.
Intellect
intellect
is the,
the ability to what? To not be swayed
by your first impulse.
And to be able to then, consider and
ponder over what you're about to do. Is
it actually beneficial or not? Because there are
many things that may feel good at first
glance, but it's a dumb idea.
It's a it's a it's a it's a
very, very stupid idea.
And, Allah, forgive us and protect us. This
is the human condition. Everyone is part part
animal, and animals do stuff like that. They
cannot, you know, a dog can't they say
a dog can't tell the difference between Kool
Aid and antifreeze,
and really shouldn't drink either of them, but
definitely not the antifreeze.
So,
the
he mentions what?
That the people of the people of Helm,
the people who are deliberate and considerate in
in the way they behave, and the people
of intellect,
let the ones with the most of those
characteristics and quality stand the closest to me.
And then the row behind them,
those who are slightly less than the row
behind them, those who are slightly less than
that.
And so this is not only a commandment
that the Ahlul Fadlul should stand in the,
in the in the front.
There should be, you know, it should it
should be an expectation that those people, the
Ahlul and the people of knowledge,
they should stand in the front. Nowadays, well,
riyadhubillah, even the person giving the Jummah Khuba
doesn't come to the masjid except for on
Friday.
But,
the,
the idea is what? Is that the people
who have some status in the society,
in terms of the deen of Allah Ta'ala,
they should be the ones who should,
be expected to be in the front, especially
the people who stand right behind the imam.
Nobody should stand right behind the imam who
is like a child.
Nobody should stand right behind the imam who
doesn't come in the compartment of the imam.
You know, there there should there should be
an expectation that it's like, you know,
someone at least who is, like, half of
the Quran or somebody who has some basic
knowledge,
or whoever from the JAMA'A is most qualified
to lead the JAMA'A in case the imam
is incapacitated.
For one, the practical reason that the imam
may become incapacitated and unable to finish the
prayer, So the the the the couple of
people behind the imam should be like like
the copilots that can land the salat safely.
The second reason is what? Is because the
person who's behind the imam affects affects the
imam as well.
Their how affects the imam's how? If they
don't have wudu or they didn't make wudu
properly, it will cause cause,
and, a confusion for the, imam. It will
make the the the the difficult.
So,
oftentimes, it's a hack up the imam to
move people that that if someone is behind
the imam that really shouldn't be there, you
can move them to the side or move
them back a row. And,
you know, people get offended by this type
of stuff,
sometimes.
I've heard stories about people, you know, like,
especially if, like, one of the is
an imam. In America, the masjid is like
Walmart. You know? People expect customer service.
You know? And so if anything happens that
slightly hurts their feelings, they'll make a documentary
about it, about how mass massages in America
are horrible and how we need to, like,
just have some sort of, like, you know,
massages are horrible and we need to, like,
throw a revolution and, like, burn Islam down
because, you know, someone said something stupid to
be in the masjid.
And, you know, people used to do dumb
things even with Rasool Allahu alaihi wa sallam.
A man literally walked into the masjid and
urinated. The prophet didn't
make a a documentary about it. Rather, he
covered the man's fault and and and, you
know and the thing is this. Right? So
those people who are making documentaries are like,
Yeah, look, the prophet, said, was uncovered his
fault. He didn't just yell at him. It
goes both ways.
You know, it goes both ways. If anything,
making a documentary about the house of Allah
and casting it in negative light is what?
It's an escalation.
So whoever made it, I'm sure they have
make those types of things and those types
of statements. It's not just one person. I'm
sure they had the best of intentions, but
perhaps a little bit of understanding and deliberation
would have led them to a better
outcome.
I know, by the way, the masajid that
the the the such documentaries are filmed in,
and I know what happened to them afterward.
And, you know, I I I wonder how
much benefit happened at any rate. But coming
back to this issue is that, you know,
the imam has the haqq to move people
around, especially the people who are standing the
2 or 3 people who are standing immediately
behind him.
He has the haqq to move them around.
If you don't want to be, if you
don't if you don't like being, embarrassed or,
humiliated,
then if you're like,
you know, the clean shaven in shorts and
a t shirt, don't stand right behind the
man. Save your own dignity. Stand on the
side. Someone yells at you from the side
or from the back row, I'll take I'll
take your side that, you know, you should
calm down and treat that person better. But
don't don't don't stand right behind the by
by the behind the imam.
Why? Because this is a sunnah of the
prophet, sallallahu alaihi wa sallam. The flip side
of this coin is what? Is that those
people, it's obligation on them also to
to take their place,
and not just roll into the, salaf like
after rakah 3 is done.
Rather, they should take their place. And
part of the problem is what? Is that
people think giving the Khutba is important where
they don't understand that the the salah even
in Jummah, the salat is more important than
the khutba.
People think that giving talks is important or,
you know, doing other stuff is the salat
is important. The salat is the most important
part of the deen. If somebody,
you know, wishes to debate that fact, they
can listen to the last
couple of the prophet
is very clear that the salat is the
most important component of the deen.
And so if that's the case, spend your
your capital
in doing the sloth well. The rest of
the things, you know, your,
your efforts are are not completely useless, but
there are diminishing returns
when when the salaf itself is not done
properly.
So those people should be, you know, those
who consider themselves to be those people, they
should demonstrate it by by being in the
1st row. And,
on the flip side, you know, in the
Masjid, it shouldn't it should be natural, like,
you know, that those people if they step
forward, don't try to joust them for that
position,
if if if, people like you and me
are not are not there yet.
Then those who are like likewise
in
in, in declining order,
those people with those two qualities
should then be behind the
imam.
The Messenger of Allah said, straighten your rows
because the straightening of the row is from
the perfection of the the salat.
And in the wording, that Bukhari narrates from,
it's a hadith of both Bukhari and Muslim,
Rasoolullah sallallahu alaihi wa sallam said that indeed
the straightening of the rose is from the
establishment of the prayer.
The the the
the matter of note here is that what
straightening the rose is actually an act of
worship.
It's not just an aesthetic consideration
like the chandelier is or how fancy the
carpet is or any of those things.
Uh-uh. Also narrates
that
once the prayer was
called,
to stand
and the Rasul
turned to us
with his
with
his Mubarak face
And he said,
straighten, your rose,
with Tarasu
and,
lock ranks
and lock ranks.
Means to for for things like,
to come together.
That Allah
loves those who fight in his path,
as if they are a a,
a building where, like, the the the the
beams interlock with one another, like a closed
wall. Like, the bricks are like their bricks
are not
put,
in line rather they're staggered. They're locked into
they're locked into one another. So you cannot
tell where one,
where one line starts and the other line
ends. They're interlocked with with one another.
And so he says so he says, with
Tarasu, he says, so the sufus should be
straight and they should be,
locked in with one another.
Right? One of the the the words that
that you have with the same meaning
or sorry. With the same root is, a
a rasas.
Right? What does rasas mean?
In the modern language, one of the meanings
of a is like a pistol. Right? Mhmm.
Yeah. Right? Yeah. But, the the
the the the a classic the classical meaning
of rasas is what? Is lead.
And I don't know for sure,
but my guess is that one of the
reasons that they call the pistol or a
sauce is because of because of the bullet.
Right?
The slug is made out of lead. But,
the you know, lead is from all the
metals, it's one of the ones that's very
has a very low melting temperature. Obviously, mercury
has a lower melting temperature, but it's so
low as to make it useless,
for for metal work. So if you wanna
solder,
if you wanna solder things,
you know, you have to or so you
what you do is you take 2 pieces
of metal or lead, and then you'll take
so 2 pieces of, like, metal iron or
something like that, and then you'll put lead
in the joint
in order to connect them together.
And so what is it? Like, it's like,
it all melts together.
It all melts together.
So he says he says that straighten your
rows and,
interlock,
meaning close the ranks.
And
because he said
because I see you behind my behind my
back. And this is something that Rasool Allah
had, sensory perception beyond what was normal.
And, one of the explanations is that the
prophet
could see behind him.
Knows best. I don't I don't feel it's
beyond the realm of possibility.
However,
there are other hadith in which it's
mentioned that the prophet sallallahu alaihi wa sallam
would say, like, I don't know what's behind
that wall.
And so, the tatbik or the reconciliation
of,
of these things,
that that occurs to me is oftentimes the
messenger of Allah
is talking about things
using words, but that there are no actual
words to describe.
So when that's the case that he's using
words that there's no actual words to describe
those things, then approximations are going to be
used.
And so,
again, like I said, I don't discount the
possibility that maybe this is a miracle Allah
gave him that he could see behind him.
There are a number of other, more miraculous
things than that we believe about the messenger
of Allah which he demonstrated at at different
times.
However,
you know, the spiritual effect of
the the congregants behind the Nabi sallallahu alaihi
wa sallam, it's mentioned many times that he
would feel it when he would pray.
So, like for example, one time he mentions
that the people behind him, he asked him,
did you make wudu properly? How did you
make wudu? It turned out they didn't make
it properly. So the the the ill effect
of that I feel it in the salat.
So,
this is one of the reasons that it's
it's a sunnah for the people behind the
imam to also be people of knowledge. So
it doesn't a one is that like we
said, so they can take over the salat
if the imam is incapacitated. And the second
one is that so that their due preparation
for the salat doesn't affect the imam.
Why? Because the imam is like the bottleneck.
The salat is a a a a a
ritual act of worship that occurs in order
for,
in order for this nur of, from Allah
to,
come down on the entire congregation and is
dispersed through the imam. So the hadith of
the prophet sallallahu alaihi wasallam that your imam
is your intercessor. So be careful who you
choose,
as your imam. And another hadith,
let the let the person who leaves your
prayer be the best of you and let
the person who calls the adhan be just
any of you.
Right? So that there's not such a strict
strict or
a strict
condition on who's the Mu'adhun. Why? Because
who the Mu'adhun is doesn't affect
doesn't affect the the the the Musali. Whereas
who the imam is affects the Musali.
So it's possible that, you know, when the
messenger of Allah says says that straighten your
straighten your roles and interlock close close ranks,
the meaning is because I see behind me,
I can see behind my back, means that
the effect of
of of the rules being crooked, he feels
it in the and
Allah knows best. And again, like I said,
I don't discount the the other possibility as
well.
He made this commandment for the and
who says in in some words that are
there in the the narration of Bukhari
that,
and I believe this is a talif. I
don't think this is actually
so,
so, Allah knows best. So he said that
that we would be so concerned about the
straightness of the rose and about the closing
of the,
of the of the gaps
that,
the,
that we would make sure that we are
shoulder to shoulder and foot to foot.
We'd make sure that we are shoulder to
shoulder
and foot to foot.
And so he says that we would we
would make sure that the shoulders touch the
shoulders,
and that,
the the the feet touch the feet. Now
what does this mean?
A a very literalist
reading of this
would mean what?
That the,
that it's a sunnah to touch your feet
with the feet of the person next to
you in the salat.
Many of the folk said that this is
not this is not actually a sunnah.
A literalist reading of this hadith would indicate
that it is. If somebody believes that and
they wanna practice that, that's fine. I won't
completely dis dis discount it out of hand.
But,
you know, I've heard this from a great
number of, of the the the
including Mufti,
Saeed Ahmed Balan Puri. It's different than whatever
the, like, dozen Muftis we have in our
in Lombard or in Villa Park in Glendale
Heights. Right? With all due respect to them.
He's the he's the he's the he's the
sheikhul Hadith of, the Darulum and Deoban. He's
a
individual. He's a person, like, you know there
are not many people who have you know,
can claim that they've taught,
the Mishkaat, like, you know, over a dozen
times and taught the, Bukhari over a dozen
times and etcetera etcetera. And people these are
people who are,
they they they studied from the best, and
they are the best, and they've been at
it for some some time.
So he mentions this. He mentions that the
the the the
wording with regarding the the feet being with
the feet
is is is what it was a a
a check before the salat
at the time of the ifamah to make
sure that the row is straight.
Because
the,
all the imams agreed that a person, when
they stand in the salat,
that they should, stand in a position that's
natural to them. It shouldn't be unnatural.
So when you stand with your because, you
know, when a person normally stands we can
do this. Let's have a practical
practical,
you know, experiment because we're all scientific people,
so we like to pray. Go ahead and
stand up.
Stand normally. Stand comfortably
like you normally would stand, like you're just
waiting for a trainer or whatever. Okay? To
see where the outside of your shoulders are
and then look down. Are your feet really
that wide? Nobody naturally stands that way.
The idea was what? That they would put
the they would put the feet out just
to make sure that the the the the
ankles touch with one another and and the
row is straight, And then afterward, they would
they would stand normally again, and the shoulders
touch the shoulders. And so what happens you
can have a seat again. So what happens
is that that,
you know, so there'll be somebody at the
masjid
who's, like, a little bit, you know, kinda
hyper like, they heard the hadith, and they're,
like, hyper excited to implement that. First of
all, because this is not a fiqhddars.
Okay?
That's something, you know, fine if their madhab
says that or if that's what their understanding
of this hadith is, that's fine.
We we tolerate differences of opinion. Right? This
is not difference of opinion in the sense
that, like, someone's like, hey, You know, Imam
Al Hanifa said this, but I follow Tupac
in my, you know, Madhub or whatever. Right?
I follow Tupac in my fit, where I
follow Jay z in my fit, which is
probably would be Kufir. But,
you know, that's not what it is. It's
a hadith. That's how they understood it. Even
if they understood it wrong, that's how they
understood it. We'll tolerate that much.
This is a Darceh about what? It's a
Darceh about
the
So the fact that somebody has this much
eagerness to follow the sunnah of the prophet
forget about what it means about their limbs.
The fiqh may actually be wrong.
But inside of your heart, it should make
you happy that there's a person who has
has, is avid to follow sunnah. Do you
understand what I'm saying?
So don't hate on those people. Don't mock
them. It's easy to do sometimes. Don't mock
them.
This is something very strange. It's very interesting
how how, tasuluf, especially the the formalized
practice of tasuluf that was in the, that
was in the, I guess, the classical age
of Islam
with Tariqa and and Beyah and all of
these things.
The Indian subcontinent
actually has a anti madhab, anti taqleed
tradition that's older than that of the, Mohammed
bin Abdul Wahab in the Arabian Peninsula.
In fact,
it's, you know, been suggested by many academics
that perhaps it's the the the Indian Muaddithin,
a number of whom were the teachers of
Muhammad bin Abdulwahab
that that meant much of his, fiqhir may
have been influenced by them, although he definitely
took it to another level.
So the idea of having nonconformist
scholars in terms of their fiqh, this is
something that that that is definitely never been
mainstream in the subcontinent, but that that tradition
has been there and it's very old. So
they call them the Ahlul Hadith,
and they basically read through the hadith and
they make their fiqh
as close to the literal wording of the
hadithas
as possible. One of the really interesting cultural,
issues in the subcontinent
is that we had those people that deny
and reject the madhhabs to the point where
they'll,
they'll say weird things like like, you know,
making and following the is is shirk because
you should only follow Allah and his
which is a an excess to say the
least.
So they're that strongly,
strongly against Madahib, but they never had a
problem with with with the the formal practice
of the so So they would also have
sheikhs. They would take with them. They would
make zikr. They would do all of those
things. It didn't the idea that this is
somehow a never occurred to them. And I
feel like this is probably the case with
Ibn Qayyim and Ibn Taymiyyah Rahimuwa Ta'ala as
well.
Because they were Hanabila
and Shabu Qadr Jelani was a very respected,
personage of the Hanbali Mehab, and they only
speak posit positively about about him as well.
And And I think this is a this
kind of pairing of, like, rejecting the
classical practice of the Tasso of entirely. Obviously,
Ibn Taymiyyah and Ibn Khayyim had objections to
particular practices, but in general, they didn't just
say that those people are all misguided or
whatever. I I think that this is more
of a modern issue. So,
have mercy on him. I think he passed
away in 1981 or 83 or something like
that.
He was in his age,
the,
the preeminent of the Muaddiddhine of the subcontinent,
if not, in the world.
And,
what would happen is that the,
the,
the, Ahlul Hadith
students of knowledge would come to him to
read hadith from him. Why? Because he's a
master of hadith. And so when they would
come to Saharanpur,
they knew that the sheikh is a hardcore
Hanafi. So they would hide their their their
kind of like salafi leaning fiqh practices.
Like the Amin out loud and the, you
know,
and
all these other
typical practices of the
And so they would take from him for
a long time and then they would start
to love him for his knowledge and for
his adab, his character. And then they would
take the tariqah from him as well.
And then he would find out when they
would tell him like, you know, they're like,
you know, you'd ask him how are you
and like what are your spiritual,
what is your spiritual condition and this and
that in order to give them guidance or
on the on the path.
So they would say they would fess up.
They'd say, well we're really just you know,
we're really non conformist.
We came to study because we just wanted
to learn hadith from you and then whatever.
So we ended up taking Be'a. And so
they would they would then practice the Hanafi
madhub in order to make their Sheikh happy.
And this is one of the really,
again strange things is that the sheikh, he
would say to them he would say, listen,
I follow the Hanafi school because I feel
like this is the most close and authentic
representation of the sunnah.
He says, as a person who is,
here to give you spiritual advice. Because as
a Fatiha, I completely disagree with your your
Madhab and his methodology.
However, you if you come to me in
the capacity of somebody who's asking spiritual advice,
he would he would say, he would say
that, spiritually it's very harmful for you to
give up something that you think is a
sunnah of the Messenger of Allah sallallahu alaihi
wa sallam just for for my sake.
For the sake of pleasing your shaykh or
for the sake of conforming with your shaykh.
So I'm not saying what you did what
you your practices is a sunnah. But if
you and your heart believe it's a sunnah,
it is spiritually harmful for you to to
abandon it,
to follow somebody else.
And this is this is an important insight.
So next time you see a lot of
people hate, you know, next time you see
someone putting their foot up on your foot,
it's gross sometimes. You're like, I don't want
you look at the person's foot, you're like,
I don't wanna touch your foot. Right?
I get that.
But, like, at any rate, inside your heart,
you should be happy that even if the
person you feel like it's a misunderstanding, you
should at least be happy that someone's trying
to follow sunnah.
Why? Because that person is far closer to
guidance than the one who knows what correct
sun is, but they're not they're not following
it.
In in some ways, you know, in in
many ways, I should say.
So it's always better to know than to
not know. But, you know, when you see
people doing that, don't don't freak out. Don't
mock it. Don't make fun of them. If
you feel like you can explain it to
them, you know, you feel strongly one way
or the other, you can explain you go
go ahead and knock yourself out. If they
don't accept it and then they yell back
at you, that's your bad. You should have
just stayed quiet.
But,
but the point is is this is that
the the the sunnah of the prophet,
it's an it's it's an important sunnah and
people should follow it
and not not look down on others
for for following the sunnah because that's that's
that's in and of itself,
an indispensable part of the 35. And this
is one of the things a person may
do something in their practice of the deen
for years out of sincerity and conviction and
and
their
desire to follow the sunnah and to please
Allah to Allah, and they find out later
on that it was actually wrong.
Don't feel like when you do that that
it's a waste.
It's a waste of time or it's a
waste of effort.
Obviously, a person should
strive to find out what's right.
And this is a a good lesson for
a person that you if you don't, you
may end up, you know, doing something, that's
not all that useful for you. But don't
feel like it's a complete waste. If you
didn't know any better, don't feel like it's
a complete waste. All of it is registered
with Allah
Ta'ala.
Also writes the you know, these are the
things that in his autobiography,
which is published in in English. It's like
not you know, some of the subcontinent
translations are pretty bad, but this one's alright.
It's not perfect.
But, you know, if a person wants to
get the from it, you can it's understandable.
It's not atrocious.
So you can get it. For whatever reason,
Khair, it could use some help.
The title of it
is which is just a,
you know, which is just a Urdu expression
meaning autobiography.
But, so they didn't bother translating the name
of the the the
it's not even really the name of the
autobiography. It's just a word for autobiography. Now
it's become the name of the book in
English because we don't use that word anymore.
But,
he also mentions another,
another anecdote
story.
Who knows if it's true or not? It's
more meant for, you know, meant to be
a teaching lesson.
But he mentions the expression that that a
person who's sincere and they're seeking knowledge,
if they're sincere enough, Allah will make a
a sheikh for them.
And if a person is sincere even after
20 years of
of,
of,
of of taking the path, if they find
out that their sheikh is a is a
thief, you know, it's not a it's still
not a waste.
Why? Because the sheikh's,
insincerity and connivingness
and treachery,
that's his own account.
That doesn't Allah doesn't
distract or detract from your sincerity in that.
Obviously, it doesn't mean, like, you know, put
your
your blinders on and follow your Sheikh even
if he's doing crazy things. In fact, please
don't. So if you notice, you know, that
Sheikh Sab has, like, a proclivity for haram
stuff, then, you you may wanna move on.
But, you know, some people they get frustrated
with that type of stuff that they find
out, you know, that the sheikh wasn't who
they thought he was. Find everybody's a human
being. Nobody's perfect after the prophet
Some of the stuff people do is excusable
like that. Some of it's not even excusable
like that. But whatever the case is, if
you find out afterward, Shaitan will move into
that gap and, you know, try to try
to tell you, oh, it's all a waste
of time. It's all fake. In fact, the
whole the whole deen was fake, and the
whole deen may be a waste of time.
That's all, Shaitan. If you did it with
sincerity, it's all it's all preserved. Mahfuz is
protected with Allah.
It's not gonna go anywhere.
So don't, don't don't don't let that, that
thought enter into your into your mind. The
importance is the sincerity. If you're sincere, all
of it will work out. If your ilm
is wrong, Allah will teach you what the
correct ilm is at some point.
The problem is if you're insincere and you
even know the right thing, you're complete like,
there's no like, there's no game plan for
making that better other than going through the
path of sincerity. Whereas if you have sincerity,
a lot that will work out stuff for
you.
Who narrates a hadith both of Bukhari and
Muslim
that I heard the messenger of Allah
say
that,
you will either
you will either,
straighten,
your rose
or Allah
will,
will
will make a discord cause discord between your
faces.
Discord between your faces here, it can mean
a number of things.
Obviously, the literal meaning is that your faces
won't be in line in the salat. The
word
over here
also, one of the meanings of in Arabic
is honor,
That you're, you know,
what makes one person successful,
if everybody's on the same page, if what
makes 1 person successful makes everybody successful, then
people will work together.
And if people are, on divergent paths, then
the the they're gathering their their their
is going to break apart.
And so and so that's one of the
one of the possible meanings. Some of the
men mentioned that this is, also that the
curse like, it's it's a type of curse
that Allah
will will turn what's because your face is
at your front end,
what's behind you is behind you. So
making discord or deharmonizing,
your faces means that what? That that you
won't be able to tell the difference between
front and back or that you're,
what's front for one person will be back
for another.
And so this is what this is the
the incorrectly
standing jama'ah.
This is in the spiritual realm, a cause
of
fractiousness between people and a cause of discord
between people.
So,
we have in the previous
one of the previous
that the messenger of
Allah said that
if your rules are not straight,
will miss cause your hearts to go out
of alignment in here. The expression is to
cause your faces to go out of alignment,
which again has a literal meaning and there's
deeper meaning behind it as well.
So, sorry before we get to the next
hadith. So, the narration of Muslim has,
some extra wording. Alright, so this hadith is
within a context of the narration
that that's given from Muslim. Although both Bukhari
and Muslim narrate the hadith, but Sahih Muslim,
its narration gives the context for the hadith.
That the messenger of
Allah
says Naaman Ibn Bashir said that he used
to,
he used to himself before the prayer would
start, he'd walk through the rows, make sure
that all of them are
all of them are straight,
until
such a time came that he felt like
we understood and we would just do it
ourselves.
Every time he would check, they would be
straight anyway.
But he would straighten out the rose.
That, he would make them so straight that
they would be straight like the shaft of
an arrow.
Is the,
is
a word meaning the shaft of the arrow,
and it's
with the, a and the,
the the.
And so, obviously, like, an arrow has to
be straight. If the arrow is crooked, it's
not gonna hit its target. It's not gonna
hit its mark. So an arrow maker
you know what arrow maker is? What the
English word for arrow maker is?
Abdulah, do you know?
Mariam and Aisha, if I tell you, will
you remember?
Do you know?
It's called a fletcher.
You probably heard that name before. Right?
So, like, people have the name now, but
they don't make arrows anymore because if you
make arrows for a living, you're gonna starve
to death.
So,
like, Easton, like, the same people who make,
like, aluminum bats now, they make the aluminum
arrows for the
for the composite bows. But not the composite,
but the compound bows.
But,
an aluminum arrow is completely worthless
because for a old for old the old
types of bows.
Because the the wood has a flexibility in
it and it's really interesting if you go
like on YouTube
instead of watching cat videos.
You know, you can you can go on
YouTube, they have
they show like in slow motion when the
arrow is is being shot. That the the
the wood actually,
like, literally twists around the the the belly
of the bow and it straightens out, like,
and it fishtails and it straightens out when
it when it when it when it shoots,
which is a really weird it's really weird.
One would think it should actually fly off
to an angle, but the flexibility in the
in the arrow is what allows that to
happen. But there's if there's any,
which is all the more remarkable.
So if there's any,
crookedness in the in the arrow,
not just in how straight it is, but
also in how aligned it is with the
grain of the wood itself because it has
to fishtail properly. So if you, like, look
at a coronal section of a, like, a
tree trunk. Right? If if you're cutting diagonally
through it and the the arrow is straight,
but it's not like the grain doesn't run
all the way through, it's not gonna be
able to fishtail properly and and realign itself
after it's released from the from the from
the boat. You'll have problems. But anyway, the
so so that's a it's a metaphor for
it. It has to be real straight.
You know? If a person doesn't watch a
YouTube video and doesn't understand what I just
said, that's fine.
There there are other people who teach you
about medieval archery probably a lot better than
I can. But the point, you know, in
this Darceau is that it has to be
really straight. So you straighten out the row,
just like
Fletcher's
straightening the shaft of the the arrow.
Then,
he did that until it seemed like we
understood. We got got the lesson.
Then one day, when he
came out,
he looked at the rose and he saw
one person that their their chest was out
out of line, like, obviously out of line.
And then, what did he say?
He said,
oh, slaves of Allah.
Obviously, he's talking to 1 guy,
but, he wasn't quick to call people out.
If it was possible, you know sometimes some
people need to get called up. So I'm
not gonna be there's like a extreme. Right?
Some people are like, oh, call out culture
is toxic. Some people get need to get
called out sometimes.
But if a person doesn't need to get
called out, the sun does not to call
them out. And there's a good reason for
that because the the the wound that the
nafs takes when it gets called out, it
doesn't recover quickly.
And the amount of problem that's caused by
that,
it has to be outweighed by a greater
need to call the person out.
And if in doubt, remember the what is
that a person should take time and make
sure if they're in doubt, don't do it.
So generally speaking, even though sometimes we relish
in in calling people out,
but this is not a good thing. So
he said what? He said, oh, slaves of
Allah,
worshippers of Allah,
you'll either straighten your
you'll either straighten your rose or Allah will
cause
discord between your your faces.
He used to,
walk between
our our ranks.
From one side of the Masjid to the
other side of the Masjid, and he would
like stick his hand out, walk in a
straight line, and
brush our chest or brush our shoulders just
to make sure that chest from the front
and shoulders from the back just to make
sure that the
the the rows are are are straight.
And then he and while doing so, he
would say, don't, don't be out of alignment.
Otherwise, your hearts will go out of alignment,
as a consequence.
That if you're if you're standing out of
alignment, the consequence of that will be the
the
the the the,
the hearts will be out of alignment.
And he used to say when doing that
also, that the angels send them send blessings
down on the the the first rose,
on the first rose.
And so this is another another thing we
were mentioning. Right? That the
the the the blessings of the angels, the
prayers of the angels, they're answered. They have
no sins to obstruct the the dua. Allah
created them to make these duas,
and he, the fact that they're making them
is means that they're going to be accepted.
And so that those blessings, they come down
on the the the first rows.
So,
you know,
I you know, people are oftentimes negative, like,
oh, look.
The Ummah's in such a horrible situation and
this and that and whatever.
We just kinda you know, it's true in
many ways, and there's, like, high levels of
bogusness in this situation for, like, a lot
of people. But there are some there's some
silver lining. You know?
Like, for me, I get to be Mullana
Saab. Why? Because all those people who have,
like, you know, phenomenal memories and, like, are
really hyper intelligent,
They're all making money becoming doctors and lawyers
and crooked politicians and whatever. Nobody cares to
be, to to to do this work anymore.
So
I gotta sit on the Masjid now. I'm
not gonna complain about it. Well, good news
for all of us. There are there there
was a time in the Ummah where people
used to be, you know, they literally would
wait for 1 salat to the other salat
if they had free time. That's what they
would do on their off days. It's difficult
to get in the 1st row. Right? So
my father-in-law, he's visiting from Pakistan. The getting
in the first row over there. You have
to have some mafia connection to get into
the 1st row. I swear to god, I'd
show up like an hour early for salat
and then there's just these guys were just
like the first row like land mafia.
Love or money, you cannot get into that
first row.
Right?
Forget about Ramadan. Ramadan, you cannot even get
into the building. Like, you have to pray
outside in the outside sufuf. Right? You can't
even get into the building during Ramadan.
Much less the first I don't even know
how anyone gets to the first row. There
must be some people making it at the
cafe, like, the whole month there or for,
like, large parts of it because it's not,
it's not,
it's not something that's that's easy. Right? And
so that's not like in the past. That's
even nowadays, but in other places where people
seem to care more about salat than they
do over here. Whereas here,
like, literally, you can come halfway in the
middle of the and
and still get it in the 1st row.
So good for you to show up on
time to stuff,
and you're in.
And
don't let the fact that it's easy to
do
be a, a distraction from the amount of
reward that's there and the
the the the the the blessing that's there
in,
in in in in those places. The fact
that other people are not trying to get
it, it's like the marketplace. You buy low,
sell high. If the price of something really
high quality has become cheap, that means you
should buy more of it.
Because when it's expensive, then it's very difficult.
Nobody can afford it.
So that's,
that's a that's a kind of like a
silver lining for,
being alive in a corrupt agent amongst the
corrupt people.
You know, we're corrupt too. We're not looking
down at nobody. I don't know. You guys
you guys are upright people. I'm crap, dude.
So you make du'a for me if you
guys are upright people. But, like, you know,
that's that's a that's a benefit that we
have.
That the salat, some people, the only thing
they get out of their salat is the
fact that they won't be punished for missing
it.
But then there are certain people also that
the the the the well goes very deep
that they they draw from the the the
the depth of the well and they get
something more than other people do. This is
something that that
the the Sheikh Mohammed Hassan will the dadu
Rahim, Allah,
from all of his Hasidin and from all
of the haters,
people people like that, Allah,
you know,
their is so high. He made haters for
them just so that they just get more
reward.
People stupid people say dumb things about people
like that just so that they they receive
more reward and just so that they can
resemble the
to Islam. Allah Ta' created Abu Lahab and
Abu Jahal for the Prophet Sallallahu Alaihi Wasallam.
And all they do is increase his greatness,
in the eyes of of of posterity.
So anyway,
Sheikh, he said, you know, they talk garbage
about him and he doesn't care. He just
keeps teaching the ilm. He doesn't care about
their politics or why they're, you know, geo
whatever
strategic reason why that they're hitting on on
him instead of somebody else. They don't care.
He doesn't care. He just keeps teaching the
deen. He doesn't he doesn't,
you know, get it go into the political
arena to, you know, one up them. So
he,
he mentioned this
in a dars that,
so for those who don't know him, he's
one of the Mauritanian ullama. He's from the
same tribe as Murabit
and from our our mashaikh.
And,
although he's a bit more he's seen the
world and things like that. So it's like
he gives Bayan like machine. Like, he'll give
Bayan for, like, 2 hours straight without blinking
almost, you know, it'll be perfect for without
missing a grammatical case ending.
And oftentimes, even like you'll notice you look
at the camera closely, he'll read a hadith
and he'll cry but he won't
stop. And he won't, his voice won't change.
And he definitely will not like make any
grammatical mistake that I can catch.
Despite being, you know, our our brothers that,
you know, thinking of us as grammar nazis,
and he'll quote
out large parts of his,
talks will just be
quoting books from memory,
or quoting the the the, you know,
verse or poetry in Arabic from memory, and
he doesn't even slow down. I mean, it's
it's really like it's like a freak of
nature level of, like, display,
of the of the our Aslaf of how
the ulema used to be in this ummah.
My sheikh that I read Fiqh from said
that he,
that his particular branch of the family,
they're they're well known that they they have
a a sanad for the for the Musnad
of Imam Ahmad, which is like about 4
times longer than all the Sahasidah put together.
It's like it's a really long book, And
they have a not just a for it,
but like meaning they carried in memory.
So
he he mentioned this in in a short
that he had
that he said, our elders and our masha'i,
obviously when the brothers, you know, the jamaat
uncles say this type of stuff, you can
take it with a grain of salt. But
when a says
this, you know, it means something different. So
he says that our elders, they used to
always remind us and tell us that from
the sign that one of the signs that
the prayer prayer is accepted is that a
person will sit after the prayer and say,
oh, their other car and make their dua.
You know, the fact that a person gets
up and bolts, it's a sign perhaps that
the prayer was not accepted or was not
as fulfilling as it was.
So from the signs that the prayers are
accepted is that a person will sit and
and and make dhikr. And he said this
is corroborated by the hadith of the prophet
that that that, the person who sits in
their place and doesn't get up and leave
after the prayer,
and why would you sit there? Right? You're
you're making your dhikr and dua and things
like that. Right? The person who sits in
their place and doesn't just bolt after the
the salat as long as they're sitting there,
the angels will pray for them.
Oh, Allah
forgive forgive him. Allah have mercy on him.
And so he says that the fact that
you're sitting there,
receiving the blessings from the prayers of the
angels,
It's a sign, A, that they wouldn't make
it redoah for you if it wasn't accepted,
and B, it's a sign that you're getting
more mileage out of your your salat.
And so,
this is the same thing, the same issue
with the the the the the
first the first rows. It's not even just
the first row. It's like, you know, the
the the the first rows of the masjid.
That the fact that it's easy means we
should do it. We should put in the
little bit of effort and go ahead and
cash in on that.
Because there are places in this in this
world right now that it's not so easy.
And for majority of the history of Islam,
it wasn't so easy. And if, you know,
if our is missing out, you know, too
bad for them. We may
that they stop missing out. But in the
meanwhile, you know, we should stop ourselves from
cashing in on that.
That,
Saidna Abdullahi ibn Umar
he narrates,
he narrates that the messenger of Allah
said,
straighten your straighten your rose
and
be equal or,
what you call, align,
and touching
between your shoulders.
And, close the gaps.
And when you take your brother by the
hand, take his hand softly. Don't just yank
them into the row or yank them closer
to you. Like, be gentle about it. Don't
be a jerk.
So do so with with, you know, do
so with happiness.
It shouldn't be, you shouldn't be,
you shouldn't scare them,
or upset them by doing so, but you
should be you should be pleasant. You should
do so with a soft hand.
And this is this is important as well,
when when rectifying the,
that you should do so softly.
There is a great amount of investment that
the people of Baqil has put in,
not not not only from the kfar, but
also from the people in the Muslim world
as well who outwardly look like one of
us, but their hearts are somewhere else.
There's a great deal of investment put in
by Ba'til in order to make
the the the form of a Muslim in
particular
the form of in general, the form of
a Muslim in particular form of the sunnah,
like something that scares people. And this is
a strange tribulation to be in that people
should be afraid of or apprehensive of the
only thing that can that can save them.
So we should, you know, we should ourselves
be cognizant of that when we talk to
other people
that, you know, some people you'll never be
able to please them. You can hand them
a Snickers bar and they're still gonna find
fault with you. But, you know, so forget
about those people. Those people are haters. Don't
worry about
them. But the average person,
at least your conduct should be that if
a normal person, you know, we were to
interact with them, that they should find the
interaction to be positive. And best way of
doing that is to start with being nice
to kids
because it's much easier to,
make something correct in the first place than
to try to dislodge incorrectness out of, something
that's been made wrong.
He says,
It's a sunnah that you should when you
take your the hand of your brother to
close the gap or to pull them forward
in the rank,
then,
then do so with a soft hand and
do so
softly. But at the same time, don't leave
gaps for Shaitan. Meaning what that when there's
gaps between people in the Masjid,
this is,
this is a
place for
shaitan to mess with and to interrupt and
to block the flow of the the anwar
and fuyu of the of the salat.
So don't leave those those gaps for for
the shaitan.
And the messenger of Allah
says whoever connects
a a a a a row, Allah connects
with that person whoever cuts off a row,
Allah Ta'ala cuts that person off. This can
be understood either as a, as a statement
of fact,
from the Messenger of Allah Sallallahu Alaihi Wasallam,
and or,
as a dua.
So this is another
strange thing I see in certain Masajid
where people are too lazy, they're in a
row, and the row in front of them
is not complete.
This is one of the meanings of cutting
a row. One of the meanings of cutting
a row is that there's a gap inside
the row and you don't close it.
The row gets cut off in the middle.
And another one is that there's a there's
a place in the row in front of
you and people from the back don't wanna
go.
I gave, Jumaa
in a place, not this Friday, but the
week before that.
And literally, I mean, I just stood there
for, like, 2 minutes waiting for the lazy
people in the back to move. And I
get the fact that you have to go
back to work and whatever after Jummah. It's
great. It's wonderful.
Just finish the the the the front row.
Is it worth getting cut off by
Allah Is it worth having, the person the
prophet, who's the Rahma,
that that their dua should be against you,
that his dua should be against
you. And who would not want to,
have their connection kept with Allah.
Keep your connection with him in this world.
Right? This is sila is like the same
word that you use for keeping good relations
with your family members. Keep good relations with
Allah in this world so that on the
day that you know, obviously we need him
in every instant, every moment, but on the
day that at least you and I will
be most cognizant of our need of him,
which is the day of judgment. That day
he'll also, you know, keep good relations with
us,
and who cares what other people do or
say or think? Who cares?
Just go. If some
masajid
we ask Allah for protection.
It's really egregious like the level of, laziness
people have in finishing the
the the the the sufuf in front. If
you can swan past half of the masjid
to get to the 1st row or to
the 2nd row, do it without any shame.
No shame in front of the people if
it involves doing something shameful in front of
Allah ta'ala.
Right? You should have shame like, you know,
don't rob a liquor store. You should be
ashamed of yourself or don't walk around in
the streets, you know, buck naked or, like,
you know, you know, urinate on, like, the
side of a wall or something like that.
Don't do those types of thing. You know,
don't
spit whether chewing tobacco on, you know, on
people's, like, on people's cars. Those things be
ashamed of though. This is not something to
be ashamed of. If you can swan past
half the masjid,
you know, why should any of you any
of us be
upset that Allah chose us to despite our
lack of effort that we should have such
an honored place in his house.
So one should
be one should be very,
happy to to take their place even if
other people don't. This is a very like
this is a very basic type of this
is a very basic type of,
characteristic and quality a person needs to have
in order to be spiritually successful in the
deen, which is not really caring about what
other people think.
You shouldn't purposely go in and go around
and antagonize people, but when it comes to
the Haqq, you don't need to care what
other people think. So Haber al Dinwaha and
whom were totally like that.
They were totally like that. The the the
sunnah that you and I consider insignificant, they
wouldn't leave them in order to make other
people happy.
It's my fault from a number
of that when told that don't do this
in front of so and so people, he
said, should I leave the sunnah of my
beloved one
for these idiots?
Right? They they they didn't care. We would
find it tackle tactless,
but,
you know, what's more tactless being tactless with
the creation or being tactless with the creator?
So, until you are able to make that
choice.
Right? If they're both in the same line,
good, alhamdulillah. If you can make both of
them happy, go for it. But if you
ever come to a place that you have
to choose 1 or the other,
really,
train ourselves. Why? That we we should train
ourselves so that the choice is like a
no brainer. We don't have to blink when
we make that choice.
Why? Because ultimately that choice will come to
you at the time of death.
People don't know what people
go through at the time of death. When
you're dying, parts of the unseen start opening
up in front of you. Right? You'll you
know, many of us may actually meet shaitan
at that time
who will come to you in whatever shaitanic
form he comes.
Some people to scare them, some people to
strike a deal with them, some people in
order to impress them, some people to be
smooth with them, and he'll say something stupid
to you.
This is something that that that it's also
it's also,
recorded in the Athar that shaitan will come
to people, say, oh, look how great the
the the the the Nasara are. Look. You
know, they teach God his love. He's this.
He's that. The other thing. Look how great
the Yehud are. How much they've done this
achievement and that achievement. Great. Have their achievements,
and they also have other things. They account
for all of them separately on the day
of judgment. He'll come to you and ex
try to convince you that
you know, accept the die on the dean
of the yahud or on the nazar or
this or that or the other thing. He'll
try to make a bargain with you at
the at the other, you know, at the,
you know, at at that time. If you're
the type of person, there's some people they're
like, oh, look, you know, there's a gora
standing here so I'm not gonna, like, pray
Asar, you know, I'm not gonna be rude
and interrupt my thing and the time for
Asar leaves and it's it's like Maghrib time
now.
If you don't have that much inside of
you that you could be like, look, I
gotta pray right now. It was nice talking
to you. You can either wait 15 minutes
or if you have to move along, you
can move along. You know, we can talk
some other time later. Right? If you don't
have that much in front of you to
do that, what do you think when shaitan
comes to you at the at the time
your your soul is leaving? You're not gonna
you're gonna all of a sudden get like
real courageous or whatever? The dude you're afraid
to like, you know, cause a problem with,
he's oblivious to what your challah is and
he doesn't care. Shaytan knows what's you know,
courses through you like the blood flows through
your veins. He'll say exactly the thing to
make you feel uncomfortable at that time.
And so, and some people, the shaitan is,
like, in a worse form than the shaitan
himself. Right? What's his name? Abu Talib is
dying,
And the prophet sallallahu alaihi wa sallam asked
him, give me one word that that will
be your najat, that will be your salvation.
I can I can use it to earn
your salvation on the day of judgment?
Meaning say
and what? His own like his own cousins
are there. Abu Jahal is there. He's like,
look at you. You're gonna say
right now? And then all the Arabs are
gonna say all the Arabs are gonna say
Abu Talib only said it before he died
because he was afraid of death, which, you
know, from a Jahili point of view is
like, you know, it's a it's a problem.
Right?
It's like a thing that would cause a
person pause.
The problem is this is, you know, Abu
Talib was a pretty, like,
not as a Muslim, but for the standards
of the Arabs, he was a very pious
man. And he was a man who, you
know, like, he would give everyone their hop
and he would care for people and he
he was a person of good akhlaq, right?
The problem is that he wasn't ready for
this issue. The thing came time of death
and he cheated him from from from entering
Islam at that time.
And so which one of you is gonna
be, like, you know, like, in that situation
when you're when you're posed with that that
choice except for the one who trains for
it, who practices for it, is gonna be
able to weasel out of that and just
be like, you know what? No.
Let the Arabs, all of them laugh at
me. 1 from the last one so much
so to the point that everyone who ever
even set eyes on falafel shawarma and and
tell
the let them all laugh at me. If
Allah is happy with me, I'm fine.
They can go eat their horses as far
as I I care. You know? That's that's
where you have to,
that's where you have to, you have to
be. Those are the only people who will
make it.
Otherwise, the people who cannot, who cannot do
that much, you know, this is a possibility,
you know, all of this will be in
vanity. Allah protect us and make it easy
and spare us that we don't even have
to see Shaitan at that time or at
any time before, or really after for that
matter.