Hamzah Wald Maqbul – Riyd alSlihn Intercession Prostration and Waking Up in the Night 033312019
AI: Summary ©
The importance of gratitude and the use of "backward" in WhatsApp messages is emphasized, along with the importance of praying and staying at night to get a high level of sleep. The speaker provides advice on avoiding mistakes, treatment of people by age, and avoiding fabrications and fabrications. They also stress the decreasing stance of the devil against the people and warn against giving too much money to avoid catastrophic events and avoid family issues and catastrophe. The speaker addresses the concern of the prophet sallavi Ali and warns against giving too much money to avoid the worst future outcomes.
AI: Summary ©
It's a chapter regarding the,
recommendation
of
making the
of Shukr
or the prostration
the prostration of Shukr.
When,
of thankfulness and gratitude to Allah, when a
person
receives a blessing,
a great blessing
or
a person
has
warded off from them a great calamity.
So,
this chapter we read it without
reference to the the fit of the issue.
Some of the some of the imams, they
say that this is sunnah, some of them
say it's not, to have a sajdah separated
from
separated from the as
a form of worship. It is considered such
in
the and this is why,
this is why,
brings it here.
But we're you know, you can learn the
of it in the
there. So if your moshisav beats you down
for doing it, and you say, well,
The point is the spiritual aspect, not necessarily
the legal aspect of
it. And you'll see that, nowadays, the is
like among and
whatever or, like, even Arabs for that matter,
it seems to be reserved to, like,
scoring points in professional sporting matches,
cricket matches, and soccer, and whatever, you know,
types of types of sporting events. But,
you'll see the the the example is, like,
nothing short of remarkable that nobody brings,
for the
I think this is a I think this
is a typo. Let me just take a
look at that.
Yeah.
So the chapter regarding the is the chapter
regarding the,
the prostration of thankfulness
who narrates,
that we went out with the Messenger of
Allah
from toward
Madinah
Madinah
Madinah So when
we, when we
reached a place called,
Azuzah,
which is,
it's it's not,
it's it's not that far from from Akamu
Kalama.
So that when we
reached,
Azuzah,
the prophet
stopped,
and he made he made Dua
for a long amount of time.
He raised his hand and he made Dua
for some some amount of time. And,
then afterward, he, fell in prostration,
and he stayed in prostration for a long
amount of time.
Then,
he stood again, and he raised his hands
to the heavens,
likewise,
and then he, fell in in prostration,
again, and he did this, repeated this three
times.
And then, he told us he said, I
asked my lord,
and I interceded for my ummah,
and he gave me he promised me a
third of my ummah,
the the interior intercession will be accepted for
a third of the ummah, which is
a a This is actually another hadith narrated
by Sayidus Saad bin Abu Akas.
That, Saad bin Abu Akas
who came to the messenger of Allah sallallahu
alaihi wa sallam. It's a hadith like in
the front half of the real of the
sali, he's the some of the first chapters
that the messenger of Allah and he came
to him and said, I'm gonna give everything,
well, everything I own own for the sake
of Allah. So there are those who the
prophet would accept,
from
not the only one I know of is
Sayid Nabu Bakr Siddiq, actually,
and, you know, maybe there's someone else. I
but that's the only name that comes to
mind. Then there's the one who the prophet
accepted half from. He came to give everything,
and he accepted half from him,
said, and then he asked he he so
so says, I wanna give the whole, my
give everything I have for charity. He says,
keep some of it, you know, for your
own needs and for your family.
And then he says he says, he said,
I wanna give half. He says, keep some,
etcetera. He reduces reduces them down and says,
how much should I give then? He says,
give a 3rd. A 3rd is a lot.
So that's the the
one of the
one of the the the,
things he's doing here is his
and his,
kindness to the people, the that he doesn't
wanna overburden them.
Because nowadays, we're, like, happy if somebody
you know, if we can flee somebody completely.
The idea that we have is as long
as someone wants to give them, you know,
if they give, that's their problem, I'll just
keep taking. And sometimes we damage our most
important relationships because the fact that someone's willing
to give to you, it means that that's
a very valuable person. But it doesn't mean
that they should give everything they have to
you or that you should take so much
from them that you compromise their their their,
well-being.
And so the messenger,
says, give a third. A third is a
lot. But look at the that's the standard
of the when
it comes to
giving. The same
is narrating this hadith that the messenger of
Allah made du'a for some time, and and,
then he felt,
in prostration.
And he said that I I I I
I I I I asked my lord,
and I made,
intercession.
I interceded for my ummah, and so he
gave me a third of my ummah. It
says a third of your ummah, you can
intercede for them. The ones that go to
Jahannam, you can you can pull them out
and you can pill bail them out.
And then what did the messenger of Allah
proceed to do? That he made even more
dua,
and then he went into sajdah again.
He said he said that I made du'a,
and then I went into sajdah. My he
I was given a third of my ummah,
and I went to sajdah out of thankfulness,
out of gratitude to my lord. Then he
stood up from this this sajdah gratitude.
This is also the Rasool Sallallahu Alaihi Wasallam,
his of Allah Ta'ala, that he knew how
to ask that, if you're thankful,
then I'll increase you. So he showed thanks
to Allah and then he asked for more.
It's not just that, like, go like, nebulous,
like, oh, you know, maybe this will work
out somehow or another. No.
He he he actually made he he actually,
he actually made he had
that that
I will increase you is a real thing,
and he asked for it.
And so he kept making dua, and then
when he was
give him,
the intuition through
that, that this dua is asked,
so answered. And so the second third of
the is given, then he did it again
a third time. So if he made out
with 1 third, 1 third is a lot.
And if you made out with 2 thirds,
that's even more.
But the Rasul
did something that we don't do nowadays. We
don't leave people behind.
That we leave people behind, and he didn't
leave people behind.
So,
knowing who the ummah is being shown,
in the Israan Mi'raj, which was obviously before
the Hijra, and this is his story is
obviously after the Hijra,
that,
he, you know, he was shown the
what kind of people would be in it.
But, if you say
you made friends with Allah, and if you'd
say Muhammad
then you made friends with the Rasul sallallahu
alaihi wa sallam, neither Allah and his Rasul
sallallahu alaihi wa sallam leave their people behind.
They don't leave their they don't leave their
friends behind.
And so, what happens is that he then
makes,
Shafa'a for the for the for the last
3rd
and, makes dua and when Allah gives it
to him, then he, made
again,
to Allah
And this is again, I mentioned this in
in weeks past that the,
the Shafaab, the messenger of Allah
is
something that,
we spoke about,
in Minneapolis, I think, 2 weeks ago, and
it's something that I I wish to
re present
inshallah, in the coming weeks here,
as well.
So there are a number of hadith with
regards to that, but this is the sageshukar
of the prophet sallallahu alaihi wa sallam. It's
not for scoring a 6 on the cricket
field or, you
know, scoring a goal or whatever. And that's
wonderful. It's fine. Like, I mean, they they
worship Allah too, and Allah didn't create them
as. I mean, he created them to, like,
kick a ball at a net or something
like that.
So,
you know, when they do good at what
they do, and just like, you know, like,
any one of God's creation,
everyone has a a need for the remembrance
of Allah. It's fine. But this is the
the sujh jat sukra of the prophet
These are things that you should ask for.
Because the du'a, du'a
the du'a is the the core of of
of worship,
and this seems to be the season in
which a lot of people are coming and
going from Umrah.
Actually,
like I mentioned from before, there are a
number of people who attend this, and they're
that they're at Umrah right now. And so
what is Umrah and what is Hajj? The
Tawaf,
which is the most sacred part of both
Hajj and Umrah.
All you do is is is what? Is
dua? The to do dua. You see people
walking around reading dua books or people walking
around reading Quran. First of all, you're not
supposed to be reading Quran at that time.
The second thing is this is that the
the you're supposed to make you're supposed to
make from from the heart.
Our elders say that that that a person
could you should there's a in reading the
Masnoon
Duas as well that come from the prophet
sallallahu alaihi wa sallam. A person should also
ask for their own needs, and they should
ask in their own words as well. And
if you're a pious and a righteous person,
Allah will inspire you to ask for the
thing you need at that time.
Why? Because that's your manifestation of slavehood. So
even from our from our elders, from our
Mashaq Sayed, Hussein Ahmed Madani
Despite having taught the hadith of the prophet
and the masjid of the prophet in Ottoman
times,
for 16 years and, later on,
having made Jihad in
order to drive the British out of the
Indian subcontinent
and have been victorious and successful
by. He was a person who held,
a position in the Indian parliament and was,
you know, there there's a postage stamp, you
know, for him and things like that. He's
a person of some importance
over there.
And then at the same time, despite his
political position, still teaching,
in the Darulum.
Those who I met from our elders who
are alive who who met him,
not only those who are alive, Hazr Sheikh
Zakaria, who was a bit younger than him,
but who also passed away quite some time
ago. He taught the
in
the the mazahir lulum in Sahar for over
40 times. So imagine
a person who read taught bukharis from cover
to cover with with
with with preparation 40 times, he knows like
there was back of his hand. So he
says about that
he he's he said, I used to hate
the company of human beings for 3 people.
One is my uncle,
Mawana Elias, the founder of W.
The second is,
Mohan Hussain Ahmed Madani, and the third is
is,
this,
give them a high. You read about all
those people,
read Mala Zakaria's
autobiography. I know you're Arabs. Like, you don't
believe that anybody,
you know, any anybody, you know, in the
subcontinent or whose
or whatever, but read the books. You'll read
their and, like,
Iman will enter your heart. You know?
So,
so he he mentions this, Hazar Sheikh Zakaria,
who's also like old school Sheikh from the
Indian subcontinent. Right? He mentions that Adar Madani
was despite being this, like, world top class
who actually lived in Arabia for a great
portion of his life, probably majority of his
his his youth.
He lived in Arabia, and he came back
to the Indian subcontinent,
later on to teach at the request of,
of the of the.
Because he spent his childhood in in in
India, in the village, and then he studied,
and then he went to Ottoman, Madina, and
then he came back,
decades later,
that that when he would finish his tahajjud,
he would make dua to Allah
and they're like
like a village dialect.
He said it was such a village dialect.
I would hear him weeping, and he's making
dua and weeping, and I didn't understand anything
he was saying.
You know? To you guys, it sounds like
we all have the same language, but there
are different languages and there's different sub languages,
and, like, one village to another doesn't understand
the their their language. And sometimes even in
the same village, the people from different castes
actually speak their own different languages in the
same village, so they don't understand each other's,
languages are are unintelligible to one another. And
a person, like, learns to code switch depending
on what what,
you know, what context they're in. But the
point of the story is what? Is that
the is what? It's a you're showing Allah
to Allah your slave hood. And this is
a question that comes up in a lot,
which is if Allah already knows everything that's
gonna happen anyway, and it only happens through
his enabling it to happen, and it only
only happens through his and his his desire
for things to happen.
Doesn't desire for you, you don't desire anything
except for Allah desires for you to desire
it, etcetera. Then what's the point of all
of this? And the the question of why,
is a question of, like, you know, the
the the carpenter
understands the answer to that question in a
way the table will never understand. So put
it to the side for a second.
Knowing that this is system, if you believe
in the book of Allah knowing that this
is a system whether you like it or
not. Right?
Then it makes sense what the Kalama of
the Sufis is that that the fact that
you're the the fact that you're asking is
a sign that you're gonna be given.
So a person's like, well, why should I
ask? Already knows, and he's gonna give what
he's gonna give anyway, which is a which
is a good question. There's really no point
in you asking in the sense that your
asking doesn't
create anything, doesn't make anything happen, doesn't need
it, etcetera, etcetera. But, also, when a person
fails to recognize in asking that question, it's
like firstborn child syndrome. You know, like, firstborn
child always resents the other children because they're,
like, mommy and baba and me were fine
until you guys came along. Well, they don't
understand that they're the first parasite,
you know, but they identify with the colonizer.
They identify with the regime. You know what
I mean? So the same thing. You're you're
asking this question, like, what what's the point
of me asking? And the fact is that
there's no point in you asking. It's just
as well to Allah to Allah that you
don't ask, which is a sifa of who
the people who created for the hellfire.
If you wanna say you're a slave of
Allah, you should show it somehow. So the
fact that you're asking is a sign that
inshallah Allah will give you.
There's always a possibility there's some, like, long
arc plot that it's like a way of
you setting yourself up for failure and whatever.
But that's only, like, cream of the crop,
like, Shaitan, Iblis, like,
like, Hitler type people that have that much
arrogance that that even they're asking is it's
itself a mockery of of about that person.
If they're asking with sincerity, this is generally
a a sign that you're gonna receive. So
the prophet sallallahu alaihi wa sallam used to
do that. He used to show his he
used to show his he used to show
his he used to show his slavehood to
Allah even though all the the stamp was
already sealed that he's going to Jannah
etcetera.
But he he he he would show it,
and that's why the the and the the
Manasic. Right? So you said you said the
is the most sacred part. Someone's gonna say,
well, I'll hadju Arafa and the the hadith
say that it's the most sacred part is
Arafa. Okay. Khalas is Arafa. What are you
doing doing Arafa as well?
You also make dua the whole day.
So,
the point is
did it, and, he, through it, he fulfilled
his needs from the lord
and the
is for that. Coming back to what the
what the point is is fine. Okay? We
said that soccer players and cricket
players, you know, it's fine if they make,
I guess, for their whatever.
But even they have something more important to
ask for
than soccer goals and, you know, hitting 6
shots or whatever. Right? Which is what it's
the same need that all of us have,
which is the need need of on the
day of judgment,
for ourselves and for the ummah of the
prophet
and the need of Hidaya and the need
of guidance and the need of all of
these things. People should ask for those things.
They're worth more than money. Otherwise,
you know, even a person who's relatively cynical
like myself,
we sit at home and we're lazy and
we don't do anything, But then those odd
days that we end up making it to
and making it to to to zikr and
making it to Darz, then for a minute,
iman enters into your heart, and you're like,
woah. This is amazing.
And,
at that point, what you what some people
fail to realize is that there's
and
colonial governments and and Zionist occupations
and communists and,
capitalists and all these other, you know, crazy,
like, shaitanik, like, creation of Allah that have
so much power vested in their hand, and
they wasted all their time killing people for
money. If they knew what the value of
this is, they would come and steal it
us. They would jack us. We would have
we'd be completely defenseless. But Allah blinded them.
Allah protected us, and protected our iman by
blinding them to the value of this thing
so we can keep it, Alhamdulillah. It's in
the hirs and aman of Allah Ta'ala.
So a person should a person should,
value that and keep asking for that.
All the money and this and that. There's
nobody.
There's no there's no creature in the earth
except except for Allah takes the responsibility of
feeding and clothing,
and and giving provision to that to that
to that that creation.
But these are the things that we should
ask for along with asking for the other
things. So if you wanna ask for a
Tesla and this and that,
Ayesha Hamza may may make fun of you,
but it's it's fine. You know, there's no
as far as din is concerned, there's no
objection to it except for what? Except for,
you know, you should know that there's something
more valuable and more important to ask for,
after which, you know,
one of our one of our,
I I guess I could say his name.
He's just, like, someone local over here as
well, but, I don't know if I have
permission to share. But he shared this story
with me that one one businessman who was
impressed with one of his
or something like that. He once had the
blue called and said, I'm gonna go to
the Burj Al Arab.
You know, the Burj Al Arab in Dubai
is a hotel. It's, like, $10,000 a night
to stay, and it's probably more it's probably
that much, like, back in the day. Right?
If you they make you show your passport
just to go into the lobby. If you're
from one of the, like, deplorable countries like
our forefathers come from, they won't even let
you in, period, unless you get a get
a room.
And so
he said that, this guy is like, you
know, he said, I'm going for a business
trip. I'm staying at the border. Why don't
you come with me? So he flew me
he said he flew me business class with
him, and, the room is unlike any any
room you've seen. It's actually like a like
a like a full apartment. He said there's
a butler. He says you walk in, the
butler will take your shoes and polish them
and put them in a box, and then
ask you what if you wanna eat anything.
He knows how to cook everything. So if
you ask him for an orange juice, he's
not gonna go get orange juice from the
kitchen. He's gonna take a knife, cut an
orange, and, like, squeeze it right there for
like, that type of service. You know? So
he says that that that that we're we're
staying there. And at the dinner table, there's
a long dinner table. We're shouting at each
other. You know? It's like kinda like a
aristocratic type dinner table. We're shouting at each
other.
And he says that the guy shouted at
me. He said,
I worked so hard in my life and
went through so many difficulties, and
finally gave me this,
you know, this, like, this risk and this
security in my risk and in my business,
and that I can enjoy these things now
finally, you know, after putting so much into
it. And so the sheikh, he laughed at
him, and he says,
I didn't waste a day on any of
these things, and Allah made you to give
it to me for free.
And he said that the the the expression
on his face changed, and he just finished
his dinner.
If you wanna ask, you know, ask ask
for something worth asking for. The fact that
you're asking for anything is a good sign,
Alhamdulillah.
But if you're gonna ask and asking is
free, then then, you know, ask for something
good. By the way, one of the things
I wanted
to before we
continue. So that's the Bab regarding the Sajid
al Shukr.
One of the things I wanted to mention
is that, an announcement is that we're gonna,
inshallah, hold
here.
It's not gonna be like a public announcement.
You know, I'm not gonna, like, super try
to max this place out. We're probably gonna
get kicked out. But whoever comes to Darsh
is welcome to come as long as they
observe the etiquette. Don't chitchat outside and freak
out our neighbors and whatever get us kicked
out of the thing. There are 2 local
Hafaz,
both brothers who have taught before.
So is very solid. They're not gonna win
an award for, like, an operatic performance,
but that's not what the Quran was revealed
for anyway.
So, anyone who wants to attend
without,
you know, 20 hours of fundraising, we pray
Allah
fulfill the needs of all of our, all
of our, local institutions,
and we don't fault them for for whatever
necessary fundraising that they have to do. But
whoever doesn't want to live to
figure out how necessary,
or not the daily bombardment of fundraising and
fist fights and all the other traditional,
Ramadan,
most wonderful time of the year things are.
They're welcome to come, InshaAllah. And then afterward,
we're going to have, daily, we're gonna hold
zikr and have majlis, the Ramadan majlis that
we
that I've been holding in my basement for
the last 2 years, InshaAllah, we'll hold it
then afterward.
So whoever wishes to come wishes to come,
if you wanna invite your friends, that's fine.
But just,
you know, it's not it's not a public
it's not like a it's not like a,
Twitter announcement. It's not, a, it's not a
Twitter announcement, but, b, it's for the people
who are gonna benefit. So just don't bring,
like, your random cousins and animals who are
gonna show up and then bounce after 8,
and then, like, you know, like, you know,
come with your will do from home because
there's only one bathroom. People who are gonna
come have eda, they're not gonna, like, come
and be like, oh, you know, what is
this zikr and what is this, you know,
talk afterward, and how come they're doing this?
Like, if they're not comfortable here, we're not
here to, like, enforce anything. If it was
the masjid, I would have been a bit
more discreet, but this is, like, not a
this is this is a,
a Hanukkah is a different type of place.
So the people who, you know, would be
with the, you know, in sync with the
with the with the Adab of this, of
this gathering, Insha'Allah. They're more than welcome to
come Insha'Allah.
It's a chapter regarding the virtue of
of praying in the night.
This is a this is a long chapter.
We're not gonna finish it today. We may
not even finish it next week.
And the first thing that that saddens me
is it's a long chapter in the book,
but it's not a very long chapter in
our
lives.
Even though,
even though it's
there's no serious attempt at spirituality,
whether the different at
all,
between the Arab Arab and Arab and the,
that was ever taken seriously without
a person waking up for the
waking up and praying in the night or
praying at some part of the night. The
expression
is more general than tahajjud.
Tahajjud is the the the the the
is a general word which encompasses all of
those
that a person prays,
between Isha and between the break of dawn.
And is the that that
a person prays,
that
that a person prays
in the last part of the night and
and and specifically that they rest before they
wake up for again.
And it is the best the best of,
and it is, Russell Ussaidna, Amr alayahu anhu,
who was the first one who congregated the
the
after the prophet,
did so for 3 days.
He's the one who re congregated it
through his that it's no longer possible for
it to be made far, which is the
reason the prophet sallallahu alaihi wa sallam disbanded
the salat of Tawawi.
That said, the Omar
he made the comment that how wonderful is
this gathering and the thing that you sleep
through is more
is is more virtuous than the the thing
that you, that you stood for.
And he's that that's a toward the that
That that it was his opinion
expressed there that the Tahajjud also has more
virtue and more blessing in it than the
the
the
discussion about
this. Forget about that,
you know, from, you know, from the they're
the ones they're they're the ones who say
that just coming to Assur for Jannah'ah is
more virtuous than coming for
to Jannah'ah. And many people, I think, are
a little,
hesitant to say that because oftentimes when you
say things like that, you demotivate people. So
they're not gonna come for us or anyway,
and they're just gonna stop coming for a.
So this is not a open majlis.
So you should know you should know that
you're gonna get more benefit in in coming
into your 5 daily prayers. Don't let that
be a a reason for you to drop
anything, but let that motivate you to,
add to the stack,
because the the the farthest prayer
in congregation is,
is is is where you're gonna get your
maximum mileage from. And one of the one
of the I mean, the thing that people
say about the farthest prayer that everybody
kind of fixates on is, like, it's 30
some odd
or stations higher than the part of the
prayer person prays alone,
which is wonderful. It's great. One of the
other one of the other,
one of the other reasons,
for the the the benefit of the for
the prayer and congregation is
that,
Allah, if he accepts from 1, he accepts
from all of them. So there's, like, a
synergistic, like, effect,
of people praying together that,
you know, that everyone brings a piece of
the prayer together. This is actually a comment
of who it's a comment of, Abu Madi
and Al Rolf,
the great sheikh,
from from from the from the western lands.
He he mentions this. He mentions that that,
the hadith of the prophet that there's someone
who only gets half of their prayer. There's
someone who only gets a third, someone who
only gets a quarter, and all the way
down to mentioned someone, they only receive a
10th of the prayer. Why? Because they're whatever
reason they're not focusing, they don't perform certain
things properly, etcetera.
And so he his that he picks from
this is that the congregation,
when it gets together,
even if you're only getting a 10th, if
there's 10 of you, you know, between you,
there's a whole prayer. And if Allah accepts
from 1, he accepts from everybody.
Obviously, this is not a fiqhih pronouncement.
You know what I mean? But it's the
the spiritual insight and the intuition
of those people that generations of ulama have
born witness to their,
born witness to their, you know, to their
and to the insights of the things that
they they used to say.
And so if you don't wanna accept it,
that's fine. But,
the point is is that if Allah accepts
something, a concept that that that is part
of the Sunnah, if Allah accepts from 1,
he accepts from everybody.
And so that's that. But, the the the
the before we digress slightly,
the point was that the tahajjud is,
it's it's very important. Imam Junaid
who was a Tawus Tariqah,
He was the
he was a peacock of the spiritual path.
Meaning,
a man of many graces and beauty,
in his in in his, in his, like,
spiritual excellence, in his spiritual maqam. They say
the people who used to sit in his
majlis,
all of them were the oliya of Allah
ta'ala
because of the intensity of the benefit of
his majlis.
He's he was seen by his
disciples after his death,
and he was asked what happened. He said,
my lord
forgave me. And he says he was he
said that in all of our fine talk
that we used to say, it amounted to
very little. The only thing that benefited benefited
us was
or however, you know, I paraphrase it that
is
it means what? Some small rakat. It's the
diminutive form. Some small, some small rakat that
we used to pray in the night, and
it's hard. And that's why you that's a
good thing, though, because that's why you know
it's gonna be rewarded so well that nobody
wants to get up. So if you do
get up, it's a sign of it's a
sign of,
of, sincerity.
And the fact that nobody else sees you
is also sign of sincerity. The only person
who's gonna see you is what? Your mother
or your wife,
and they're not impressed with anything you do
ever anyway.
You know? Your husband
might be impressed.
Your father might be impressed. Your mother and
wife are is there anything I'm not gonna
say anything. I'm not gonna mention any personal
things, but some people's mothers and some people's
wives are not super impressed with things that
they do. That's a blessing as well because
the the that's the few, you know, your
brothers and sisters, your siblings. Islam, obviously, there's
exceptions to all of these things. Right? But
generally speaking, you're close closer your relatives are.
You know, even if you were a pious
person, they still wouldn't be impressed.
There's a really funny story of the
who is,
whose name comes in the of the.
If I feel like I'm in a good
mood someday after other than today, I'll tell
you a very funny story about his wife's
lack of impress,
lack of being impressed with his with his,
his his otherwise
amazing station with Allah Ta'ala.
But,
for those of you, if if we have
some brothers and sisters who listen here or
online that are somewhat inclined to the Salafi
methodology.
Give you luck with
give you with that,
and I mean it with sincerity.
Inshallah, there's no there's the idea of loving
the way of the salaf is not in
any way, shape, or form objectionable, even though
we may have some very rigorous
disagreements with how that ends up being implemented.
But we have no problem with the with
the with the sentiment, and we feel like
we have that sentiment as well, or at
least we ask Allah to give us a
dulphir from it. For those of you who
wanna know about Shabu Hasil Haqqani, he's the
sheikh of the
of the sheikh of Islam,
Abdul
Al Ansari Al Harawi, or is it sheikh
or the disciple? I forget.
Who is the author of the Manaz al
Sayyid.
The Manaz al Sayyid is the the book
that
Ibrahim wrote to Madaj al Saliqeen in commentary
on.
And, in those days, what's now Afghanistan used
to be a major center of Hanbali madhab.
So,
Abdulal Haraway al Ansari,
he had the lakab he has a lakab
with the hanabilah of Sheikh Islam.
Herat is
Herat is interestingly enough, it's actually, like, very
close to the village of Shisht.
It's like it's Shisht is like in the
in the in the district of of
Herat. And,
the
much of what we call Sufism nowadays, it
comes from those,
actually,
And,
Abdul Ansari is a person who,
he was very much he was very much,
he was very much in his,
views on Aqida and his views of on
on and things like that. He was very
much in line with with that,
that that mode of thinking, but he's also
just, you know, he's he's he's Masha'a, his
name is on the shalar of the
Sufis as well, which gives us some indication
that all these things are not hurafa. People
made up later on, but there is an
ussel, with our aslaf about these things. The
story is very funny. I'll tell you some
other time inshallah if you if you're nice
to me.
Which is really interesting.
This is that,
from the from the night,
make the which literally means to leave. That
means to
make effort in order to leave your sleep.
There are a number of words like this
in Arabic where
the intense form of the word
actually actually ends up meaning the opposite.
So, like, you know what the word means?
Like a like, it was, like,
No. No.
And I had that. No. Azeb is Azeb
is like a bachelor. Oh, yeah. Oh, Azeb.
Yeah. Yeah. Yeah. Right?
So so,
there was in Madinah Munawar, I was with
one of my. I mean, these are people
who have been teaching the Hidayah for like
several decades. So they sound like they don't
know Arabic,
but at the same time, it's like, you
know, engaging the language through, like, legal text
and through literature rather than through everyday life,
so much at least. So we were in
Madinah Munawarra, and there was a building on
the side, the spray painted assignments,
The, like, rooms for for,
for,
bachelor's. Right? Like, you know, you wanna share
an apartment or what, or you can get
a roommate. Right? So,
but the the the the
the the was written
not well.
So he's like, what is this?
You know? Like, torture, like, rules for torture
or whatever.
And so and so sheikh obviously, he knew
he knew Sarf and things like that. The
word
what does it literally mean? Yeah. Like It
doesn't literally mean torture. There's a bunch of
torture. Right? What does what does the the
root mean? Right? Have a, have
a Right? This is this one, it it
means sweetness, actually.
So the water that is
like
sweet water. It's not salty or brackish. It's
like it's
it's nice to drink. Right? So what does
mean when you make it into the tafiril
form?
It means.
It means taking the sweetness away.
Okay? It means what? It's taking the sweetness
away. Generally, it doesn't work like that.
Generally, the form is a more intense form
of the of the rather than the opposite
of it. Right? So,
you know, like,
for example,
means for one thing to be in accordance
to another. Is to make something in accordance
to the
Right? It's to but right? But here, it
flips on its head. The is is,
is what?
Is sweetness and is to take it away,
take the take the sweetness away.
And so here, that's what the is that
that you're struggling to
Leave your your
your your sleep at that time.
This is important. You guys should know this
stuff about Arabic. You guys should know that
it'll make you actually understand your language better.
Right?
You should know these things. Like, for example,
what does mean?
Yeah.
Yeah. Right? To want something. Right?
So the that's actually that's actually someone came
to the whatever the,
one of the 2 cofounders of Deoban.
And Alim came to him and said, I
want I want to take Be'a with you.
I want to become your mureed. And the
sheikh says, you don't even know what the
word mureed means?
And he says, he says, he says, he
says he says, tell me what does it
mean? He says to desire something.
He says, you don't know what it means.
Go away. He says, if you don't even
know what the word means, then how can
you become it? And so the sheikh,
the the came back to
the the the scholar came back to the
sheikh. Both of them are sheikhs. He came
back to him, like, sometime later. He says,
sheikh, now I know what it means to
be a mureed. He says, what does it
mean?
It means to what? It's doesn't mean to
desire. It means to
that you destroy your own desire, and the
desire of another comes over you.
Right?
But and that's deep. Right? Yeah. Right? Because
everyone wants to be worried because of what
they want, and that's why all the murids
are useless and annoying.
Yeah.
Right? They are, aren't they? Because they don't
even know what the word means.
So not that I know or anything, but,
like, I'm just saying, like,
these are things that are that are worth
knowing. So the tahajjud is the so
the the the has the meaning of the
Mujara, the
Right?
Just like
means to,
leave At any rate, so
so from the from the night, leave your
sleep,
and and and pray your pray pray your
prayer,
as an extra for you on top of
what your obligation Allah has placed upon you.
In the general language means it's possible.
But here,
this is a in tafsir that whenever is
used and is used,
they they they don't mean taraji.
With us, asa asa
if I said
Maybe Allah will give you a high. It's
I mean, like, in so many words expressing
a hope that Allah gives you a high
station. Right? But if Allah hopes something, that
means it's already happened.
So whenever I saw Allah, these things come
in in in the Quran,
the the it means that it's definite. It's
it's it's that key that's definitely gonna happen.
Meaning what? You pray the Hajjud,
as some extra salat for you and indeed
your your Lord will,
will will will give you a a high
station.
I'm sorry. Praise worthy station.
And the
description of,
of of the believers.
That those are the people that they their
their their their sides will leave from their,
from their,
places of sleep, and they will call upon
their lord in fear and in hope.
And they're the ones who spend from,
they're the ones who spend from, that which
their,
Lord gave them in provision.
And in sort of,
The believers are described as
that they're the ones who sleep
little in the night. And this is something
we've mentioned from before because a person's like,
look, you know, I have to sleep. You
you know, if you don't sleep properly, you'll
kill yourself.
You'll literally
destroy,
destroy your your life.
Is here. He'll tell you all about
cortisol and stress and all these things and
whatever. And that's real. You know? How are
you gonna,
you know, how are you gonna how are
you gonna do anything? Are you gonna earn
a livelihood? How are you gonna,
you know, pray your? How are you gonna
do any of those things if you don't
get any sleep and you're constantly you know,
you're in stress? You're gonna how are you
gonna do good off luck if you don't
get sleep? You're gonna be fighting with everybody.
On top of that, you can't eat or
drink anything, so get hangry,
at everybody or whatever. There's a way of
doing all these things. Right?
That a person, once they pray,
if you go straight to sleep, the sleep
that you get
between and,
and and midnight,
That's, like, the best sleep that you can
get.
Right? That's the the same Sheikh Zakari
He passed away in Madinah Munawara,
and he's buried in the.
And in the last part of his night,
that's that that was his
several attendants of his. They they they mentioned
that that was his routine,
that he would go home and go straight
sleep straight after and
that he would wake up,
in order to do all of his
all of his. And so there's the the
the
for
for fajr
according to the other other than the Hanafi
madhab.
The adhan starts in the last 6 of
the night, so his custom was to sleep
right after Isha, and that his foot should
have crossed the threshold of the masjid before
the the the adhan in the last 6
of the night is called so he can,
you know, do all of his things in
the masjid of the prophet
that he wants to. Now, you know, people
like, well, I have this to do and
that to do. So it's per permissible go
go eat at your local Hasa
certified,
Halal restaurant and go visit your family and
your cousins and laugh and have fun
and, you know, check your Facebook and your
Twitter. You'll probably catch me doing it as
well.
Do all of those fun things,
you know, because it's permissible. But for whoever
makes them happy to,
be like our,
then,
you know,
you know, it's gonna cost you what?
It's gonna cost you that the whatever thing
you do after.
And,
if it's more valuable to you than than
being like Araslav, then go ahead and do
it. And if it's not, then leave it,
because it's not worth having. It's not worth
sacrificing for. It's not worth having anyway.
And, that's a decision we should make. But
the dumb the dumbest course of action is
to what? To sacrifice it
without without having deliberated and made that decision
deliberately and owning up to that decision because
you're gonna definitely own up to the consequences
of it. And I'm not who am I
to elect who am I to elect or
anybody
with regards to these things? I I try
I try I try to, like, wind everything
down after Isha and go to sleep.
And,
you know, those of you who have met
me,
while traveling or, like, you know, Khalil, you
were in in DC. We talked at the
over there in Maryland. Right? You know I
get snippy with people. I said, I don't
wanna do this. I don't wanna do that.
I don't wanna go out out to dinner
with people. I don't wanna this, that, and
the other thing. Why? Just because I I
want to, you know, I wanna
try doing these things. And then everyone's like,
oh, is this the of the prophet, oh,
look, he thinks he's a big sheikh, and
he's this and he's that. And all I'm
trying to do is go to sleep.
Right?
And it and, you know, still, you know,
it doesn't happen because I'm weak sauce. I'm
weak sauce moldy. You wanna know who's a
you know, you wanna know who's a real
moldy, go see Moana Hashim.
Everyone's like, oh, look at this, you're Lamar,
all crazy. Moana Hashim is Mashhad. He's he's
like Najjar Alafin. At one time,
is the one who's like Hasani from one
side and Husseini from the other. But now
I mean it in this context that he's
a full blooded white man, both from his
mother and his father's side,
he,
he he went and studied in the old
days with the old, the ones that we
tell the stories about, but we never met.
And,
the man, the world could be burning down.
He's not gonna talk to anybody between Isha
and between, like, the time the sun rises.
The world could burn down. He doesn't care.
There was a one of his one of
the brothers who's his attendant in America, he
said someone, like, came and I'm gonna leave
Islam, and I'm gonna this and I'm that.
He's like, just tell just tell him tell
him that he can talk to me tomorrow.
And, he's like, no. But this guy is
really wigging on, freaking out. He said, I
need to talk somebody. I need to talk
to you. You know, I've been waiting for
someone like you. I need to talk to
you. I don't know if I'm gonna decide.
He says, just tell him I have an
appointment.
Who's the appointment with Khalil?
It's with the right?
The
that's the of the Musa.
That the said the Musa went to the
of Allah
So these are the you know, this ummah.
That's how they look at it, and it's
serious to them. You know, nowadays, for us,
it's all.
You know, don't pray in public because, you
know, You know, people are gonna look at
you, you know, acting like a * in
public, and they're gonna hate Islam because of
it or whatever. Right?
And what's the best dawah? If you don't
if you don't give a damn about your
own values, if you don't give a damn
about your own deen, why the * should
they?
So,
at any rate,
that's that's the that that's
that's that. These are these are those people
who
who do that. So don't the point of
mentioning this kind of small aside is what?
Don't think that you're gonna be able to,
like, superman it.
You're gonna you're gonna socialize, still go to
go to sleep at 11:30, still go to
sleep at midnight, still go to sleep at
12:15,
and still wake up for and still go
to work, and still what happens? We have
people who are who do that, and they
are like, they are the,
they are very specific class of,
not the ones that destroyed their own but
the ones that are doing this through their
own irada
rather than having their own irada destroyed and
having the irada of Allah come over them.
So what will happen if you do this
necessarily? You do this to keep it up
for a week, 2 weeks, 2 months, 3
months, then you're gonna start to resent your
work, then you're gonna start to resent other
people, then you're gonna say, oh, everyone is
messed up, everyone is this, everyone is that.
Then on your Facebook page, you're gonna start
writing tirades against everybody, then you're gonna be
resentful against the the Ummah, then you're gonna
eventually burn out when you realize that Ullama
are not as resentful as you are, then
they're all gonna become salah. It's not a
good psychology. It's not a good path to
go down.
There's a way of doing it. And one
more plug
is this is why we need to have
institutions like
You need to have a zawiya. You need
to have a riba. You need to have
whatever you wanna call it in your language.
You need to have a teke or a
a or whatever you wanna call it. You
have to have you have to have these
places. Why? Because where else are you gonna
be able to learn how to do tajjud?
Or are you going to you're gonna put
your phone down?
Admit it, there's like a rush,
You write write a dumb joke. I do
it too. Don't I'm not better than you.
I'm worse than you.
Not only am I worse than you, I
should know better, so I'm, like, double 4
times as worse than you, like square proportionality.
You write something dumb, it's funny, and then
everyone's like
and they tweet and they relike it and
this it's a rush. You get a little
dopamine rush and you're like, oh, look, you
know, I'm cool now. Was a loser in
high school, but, like, now, finally, I've got
some respect. Right?
Who's gonna put who's gonna put that down?
Yeah.
It's because I got it. I you know,
it's like, you know, it's nice. The
is fine because, you know,
Mir and Alawi showed up. So because of
their, like, spiritual how,
everybody else is, like, feeling real, like, you
know, right now, and then and then afterward,
you know, afterward, you go home, and then
you become who you usually are. That's how
that's how life works. Right? So the
is great because people like Mir and Aaliyah
are there all the time anyway.
And if you fall out the the bottom
end, there's usually some very, very angry and
mean person that the chef purposely keeps at
the chamkar to make sure that, like, things
don't become too stupid,
and that you do get either go to
sleep or you're gonna be humiliated in front
of everyone and kicked out.
And those are those those are great. That's
what real to solve is,
is the the the person who comes in
and doesn't follow the rules, and then they
get thrown out, and then they go to
the and say, is this the of the
prophet and the said, get out of here.
Go go go to IFS is that way
and, like, the Albanian is that way. And,
you know, must've hit on Wood Dale that
that way and MSI is if you want
the MSI if you live out west, you
can go to MSI. Just go. Please, for
the sake of the law, go. Right?
You have to have these institutions so you
can learn how to do these things. Generations
of people can learn how to do these
things. Because until then, it's like,
you know, reading a reading a book about,
you know, just because you watch, like, MMA
fights day and night doesn't make you in
Habib, does it? You know what I mean?
You need to have a a place to
practice. Otherwise, you're gonna do it the wrong
way.
And it's a very famous
it's a it's a it's it's a very
famous,
hadith of the prophet
that said Aisha
again his wife,
and again a person
who, loved the Prophet sallallahu alaihi wasallam.
I love the Prophet sallallahu alaihi wasallam, but
because of the nature of
the relationship between a husband and a wife
was also at times very informal with with
him, sallallahu alaihi wa sallam.
And and and,
because she was so young, I mean, people
make this whole thing about the age of
said,
to such a big deal,
you know, because of whatever, because they're afraid
that Bill at work is gonna, like, look
down on them or whatever. And I could
give us a damn about what Bill thinks,
in general, at least about my dean. I'm
not gonna be rude to Bill, but at
the same time, I'm not gonna, like, base
my self worth on what he thinks about
my dean,
given that he probably,
you know, takes the cough syrup,
to help him sleep at night.
So
so
but and grandpa's cough syrup.
So
sad but true.
Sad but true, tales of American Islam. Sad
but true. So
what happens to Aisha
think about this. Okay?
She's his wife,
So everybody treats her with, like, a massive
amount of respect.
And
she is the person who the prophet from
even amongst Azwaj Muhta Harat. Everyone in Madinah
knows the prophet loves to be with her
so much and treats her with such kindness
that if they want a favor, they'll ask
on the day that that that she's with
him because they know he'll be in an
extra extra spirited mood.
Okay?
And she is what she how old is
she when Rassoulullah sallallahu alaihi wa sallam passes
away? She's a teenager. She's, like, 18.
Okay?
So, like,
a 17 year old girl who can walk
around the entire city and no one will
say a crooked word to.
Okay. Is she is she going to
is she going to, like, tow the party
line or is she just gonna say what
she wants to say?
She's gonna say what she wants to say.
Right? After Rasulullah Sallallahu Alaihi Wasallam passes away,
nobody including Sayna Amr alaihiallahu and who will
ever, she says something, no one will ever
say anything to her.
She will publicly,
dissent with with with even
is like,
whose opinion. So who after him is is
she gonna be afraid to dissent with?
Despite all of those things, she never mentioned
anything anything negative except for anything with any,
tone except for love for the Rasool Sallallahu
Alaihi Wasallam.
And if you think that Muslims are have
cooked the books with regards to hadith, you
haven't heard read hadith. There's a lot of
weird and interesting hadiths about people, their fights
with each other, their things they've said said
about each other, fabrications, this, that. There know
even fabrications from say the Aisha had
they give any any,
resentment about
about Rasool Allah sallallahu alaihi wa sallam. So
this is this is the type of thing
maybe another person wouldn't even have the guts
to ask the prophet Sallallahu Alaihi Wasallam, but
this is she observes him day in and
day out,
and the the space was so small
that,
when
he would make such that she'd have to
pull her feet back.
And then when he would get up for
qiyam again, she'd stretch her feet out again
and sleep.
And then, like, when it's about to be
fajr time, he'd be like, Aisha Aisha, get
up. You should pray too.
You know? So that's how that's how,
how,
I guess, firsthand the experiences and how, you
know, how much lack of there is in
in in in this in this question and
in this answer. So the prophet she said,
he used to he used to stand in
prayer,
at night
until his feet would crack.
His 2 feet would crack.
And you you know, people, they go to
Hajj and Umrah, they get these things, you
know, they get their heels will crack. They're
my big toe cracks.
I don't know. You'll notice that for some
time, it's difficult for me even to put
my foot up when I'm sitting in in
my right foot when I'm sitting in in
delsa
because the the toe cracks from a certain
place becomes very painful at times.
And in in the heat, it that pain
becomes even more.
So Rasool Allah SWAMI, he imagined this is
the messenger of Allah SWAMI.
His pain other people hurts them to see,
like, you know, that that that that painful
thing. They're they're okay coping with it themselves,
but they, when when they see when they
see him, it hurts them even more. So
she asked, like, you know, this question that
he used to stand until his feet cracked.
He
says, Why do you do this,
when you know Allah
has
has forgiven you with whatever may have come
in the past and whatever
may come in the future? And the tafsirah,
this is what anything that you feel bad
about.
It's not a sin because the messenger of
Allah
doesn't do sins,
in that sense.
In fact, it's a hadith of the prophet,
it's one of the balahat of the Muwata
and He says that I don't forget.
Rather, there are certain places in which Allah
causes me to forget, so I can show
the sunnah of what to do when forget.
Otherwise, I I I personally don't forget. It's
like a it's like a divine intervention. These
types of things happen. Like, there's a story
about
Musa, that the,
made up stories that he, you know, he
used to he has so so much he'd
be covered all the time. His head would
be covered
or.
Unlike some of our
anyway, you know. Yeah. So follow
not the the the the the fakers
that claim his name and kicked you guys
out of your land.
Yeah. So he he he would be covered
all the time,
and very little of his body would be
exposed. So someone spread a someone one of
the haters spread a rumor that, oh, he
must be hideously deformed or have scars or
something's wrong with him. That's why he's hiding
something from us. So the the the, you
know, so what happens one day, Allah,
he made the the stone that he put
his clothes on when he went went to
bathe, get up and start moving. So he
started chasing it with all he has is
a staff in his hand, and he has
no clothes on. He's chasing it, trying to
get it so that nobody will see his.
Imagine that a for
his to be exposed. It's a dishonor, but
Allah
You know, he's fit, he's cut, he's a
very handsome guy. He's like, you know, there's
nothing wrong with him at all. What's wrong
what's wrong with you guys? You guys are
haters,
but there's nothing wrong with him at all.
So those types of things. And the prophet
so there's one occasion in which,
for example, they
all sleep through sleep through fajr or, you
know, things like that. So even those are
not sins, That one might say that that's
what is being mentioned. That's not that's not
what those are not sins. Even he says
with Tasri, the messenger of Allah says that
this is a divine intervention. This is not
my it's it's not something it's something that
there's no way for me to get around
this.
Otherwise, this is not my mistake that that
that's happening.
So the sins are what?
Doing something good and then feeling bad afterward
that I could have done better.
That's something we do that sometimes. We beat
up on ourselves. Even though sometimes we do
the best, we really do an excellent job
given the circumstances.
We beat ourselves up. I could have done
this, I could have done that, I could
have whatever, I could have done even though
you did a really good job,
and there's really no way in the at
the time and place you could have done
anything. But even those types of things, a
lot I was giving to sublih to the
prophet
that that, you know, even those things, don't
worry about them. They're already
the ones that happen and the ones that
will happen, they're all covered. So the messenger
replies to say that Aisha's question,
why do you why do you stand until
your feet crack,
in prayer? He says,
that shall I not be a
grateful
a grateful slave, and that ties in with
something we talked about from before with regards
to the
So before
that,
So say
the he narrates the same
a similar wording.
He had a similar question,
was asked to the prophet
at a different occasion, and he gave a
similar answer. So this is a hadith from
Sanath Ali that the messenger of Allah sallallahu
alaihi wa sallam. Sallallahu alaihi wa
sallam son-in-law. Right? And so the Fatima
is
the Bida'atujasade
Rasulullah sallallahu alaihi wa sallam that she was
like a piece of him,
his daughter that he loved so much. So
he came to visit his daughter and his
son-in-law one one day,
and he asked them,
don't you don't you you know, he came
to them one night and asked, don't you
don't you don't you all pray? Don't you
all wake up and pray in the night?
Which is,
which is which is amazing because,
that's what he wanted for his
his family as well.
Otherwise, the messenger of Allah
his du'as nerded
in in in Bukhari, nonetheless,
Muhammad or Allah make the the risk of
the family of Muhammad
just enough to stave off hunger,
which is fine. You have a plan to
be a doctor The prophet is, like, against
you becoming a baller.
What are you gonna do about it?
My suggestion is you should give a lot
of money in. That way, you can stay
a doctor and still, like, pay your bills
and things like that,
and avoid, like, the catastrophe or other weird
things that will come about in order to
make that happen.
Right? A person wonders at some point or
another, why does the why does the why
does the, the the the
not hold the caliphate in their hands?
If one of them wanted to be Khalif,
I'd I'd vote for him. I take with
them, you know, as long as he's not,
like, partying in Paris or whatever or, like,
weird things that a couple of contenders are
doing nowadays.
I'd vote for them. I have no I
have no reason not to, but it's possible.
In hindsight, you can say these things about
the future, Allah knows best. But maybe Allah
saved the family of the prophet sallallahu alaihi
wa sallam from all of those things that
the rulers do.
Otherwise, Banu Hashim received a caliphate. Banu Abbas
is from Banu Hashim,
As Safa,
Abu Jafar Mansur. These people are like homicidal
maniacs. They were they were some crazy pea
they killed a lot of people, and they
didn't just kill them in battle. Like, they
treacherously they would give people safe passage, and
then that's and they did dirty
They did people dirty one after the other
after the other until they they they,
got to the throne. And what's the point
of establishing justice in the land? And could
people say, okay, we're gonna do it once
we become rulers. We're gonna make everything better.
Right? What's the point even if you do
that? That's a trick. That's a that that's
the weird, like, chaponic, like, what you call,
Judas,
like, type whispering because it never works out
that way. But even if it did, what's
the point of you establishing justice in the
land and then everybody else goes to Jannah
because of your wonderful
thing that you established and you go to
the hellfire.
So this is but this is the the
concern of the prophet
for his for his children. He wasn't training
them that one day this is gonna happen
and this is how you take over the
caliphate.
They seem to be not as concerned about
that, in fact. In fact, much of the
persecution of the family of the prophet is
because those people who wanted the caliphate, they're
like, you know what? The Muslims would rather
make them Khalifa. So these are, like, where
our threat is from, like, active active, like,
threat management as a precaution.
What was the prophet sallallahu alaihi wa sallam's
concern for his family, first of all? Is
what don't you don't you people wake up
and pray?
And that's why
that's why the khilafa the khilafa of the
Ottomans has fallen,
but the Khilafa of the Tariqa is still
there. And who does it come through?
It comes to say,
People will say, well, what about the Nakshbandis
right there? They're Shaddalas to say Abu Bakr
Siddiq Right?
So Abu Bakr Siddiq
and then Salman Alfarsi
and then Al Qasim bin Mohammed bin Abi
Bakr and then Jafar Sadiq.
It's still through Saidn Ali. So Jafar Sadiq
is the great grandson of Saidn Ali, but
this is just a shorter chain, so it's
easier to write on the on the paper.
It's the family of the prophet
that all these things are transmitted.
And, you know, if you think that, like,
the Ottoman Empire is impressive, wait till you
see the
Aqirah. And Allah reward the Ottomans as well.
I didn't mean degrade them in any way,
shape, or form.
Everybody anyone who knows me knows that. But,
you know, that's, that's what that that's what
his concern was. So,
you know, Amir, you're gonna wake up your
kids and, like,
make them pray to Hajjid.
Right?
We live in a time nowadays. I see
I see this. It it it freaks me
out, man. There'll be first of Musa leaves
5 times a day in the message. They'll
never miss
miss miss Fajr. I'll be like, dude, do
you have like a 16 year old son?
Where is he? Does he even pray? I
have to go to school. Oh, yeah.
You win a little bit but you fail
so much. You're like,
you know,
yeah. Okay. That's the prophet means that the
alim is harsher on shaitan than a 1,000
worshipers.
We exhausted our time.