Hamzah Wald Maqbul – Riyd alSlihn Spreading Salam Abdullah b Salam The Marketplace 02262017.mp4
AI: Summary ©
AI: Transcript ©
Is it the mic is up again now?
No. I just
Okay. I I the mic is on on
this side. So I think you just, adjust
the volume to whatever you want.
We good? Yeah.
So, this is a hadith narrated by saying
Abu Yusuf Abdullah bin Salam.
Abdullah bin Salam is a
he was a rabbi,
of
of,
one of the tribes
of the
Jews of Medina,
Banu Niska.
He was a very learned person. His father
was a very learned person. He was a
very respected person from amongst the,
Jews of Madinah Munawara.
And,
as was his father,
he went to see Rasool Allah sallallahu alaihi
wa sallam on the day
of, the Hijra Mubarak,
Mubarak of Rasulullah Alaihi Sallahu Alaihi Wasallam
because this was something that they were there
expecting.
3 settlements of Jews in the Arabian Peninsula.
The Jews never,
took the Arabian Peninsula as a place to
live except for,
some places in Yemen
and some places in Yemen, but they were
not,
they never took that place to live. Even
the Jews that were in Yemen are converts.
They're converts to Judaism.
They're not
descendants of Banu Isla'il.
So the three places in the Arabian Peninsula
where the Jews settled from Sham, they deliberately
made Hijra to the,
Arabian Peninsula
is Yasserib,
which is then Medina Munawara.
And the second place is a place called
Tayma,
which is the place that's in that Salman
Farisi made Hijra toward intended to make Hijra
too before he was treacherously enslaved by the
people of his caravan and sold into Medina.
And the third place is Jaffa.
Anyone you remember Shahir, you've read Kuduri. Right?
What's what is what is the,
what is the importance of Jaffa
and?
With the of who?
Just take a guess, man.
Yemen is.
Right? They both start with,
a
have meme in there, so you can kinda
make that to be over there. Right?
Iraq is that to Erk. Erk and Iraq
have the same
jither, so that's easy. That's money in the
bank.
Nudge this karn.
Kernel.
And then,
the, Jaffa is for who?
No. It's for Sham. It's for the Shammis.
If you're coming from Sham or from the
side of Sham, you make a haram Jaffa.
Madinah Munawara has a special mikat called Dhul
Hulaifa. It's, like, maybe 10 kilometers or less
south of the, of the city,
and that is the end of the Haram
of Madinah.
And it is by far the furthest of
all the Mu'athid.
It's like 4 or 5 times further from
Makkumu Karamah than all the other Mu'athid.
And they say that this is only for
the people of Madinah
because of their their their and special with
Sayidna Rasool Allah Sallallahu Alaihi Wasallam.
And the people of Madinah Munawara,
the reason that they they take haram from
there is because of Sayidna Rasool Allah Sallallahu
Alaihi Wasallam's
veneration of the Kaaba
that he didn't come anywhere near it except
for in this,
pilgrim,
sacrosancts,
Haram state of a pilgrim. And And so
he made his hiram for much further. All
the other
are much closer.
So for example, I remember I this is
something fun
fun movie,
story. Okay. Fun movie story time. So we
were flying this year from,
you're you remember, you're sitting right next to
me. Right? We were flying from,
Aman, good old RJ, Royal Jordanian
fly RJ.
And,
what happens is they have, like, the little
map on the thing, you know, like, the
the that shows where the flight path and
where you're passing by. And so the captain,
he's like he's like, okay. You know, like,
we're we're gonna pass the mifat, you know,
in, like, 10 minutes. So put on your
Ihram, whoever's on Ihram.
And, I'm looking at the map, and we're,
like, way, like, by Madinah.
And, Jufa is a city that's abandoned. It
was abandoned at the time of the prophet
sallallahu alaihi
wasallam's
life.
And the name Jaffa is probably not the
actual name of the city.
They call it Jaffa because
that the floods the the the ocean flooded
and completely,
ruined the the the buildings of Jaffa.
So there's a city that's built right north
of Jaffa called Rabi. Right? And Rabi is
still inhabited to this day. And many of
the fiqh books, they'll they'll refer to the
mikat of the people of Sham as Rabil.
Why?
Because that's actually inhabited city
and,
bit since it's before Jaffa, if you have
your Ihram somewhere from Rabi, that you know,
it's you're basically there anyway, and you made
sure you haven't overshot the mark.
So,
the the the the gentleman from France,
we have some real gangster Hajjis from Paris,
They did something I don't recommend anyone ever
do, which is they actually, like, changed into
their eharm on the plane and then grabbed
the grabbed the mic and made their announcements
about how to do Hajj in French, which
was very interesting. And my fellow stewardesses were
like, hey, man. This
looks like he for real. I'm not I'm
not I'm not trying to mess with him.
So while he's while they're doing their, like,
*, like,
blah blah blah. I'm like I I'm like,
okay. You know, we still have a a
good 20, 25 minutes before we have to
put our eham on. And so what happens
is, like, one of 1 of the French
dudes next to me, he's like he's like,
monsieur blah blah blah. And he's trying to
tell me, like, how come your is not
on yet? And, I'm like I'm like I
tell him in Arabic. I'm like, do you
speak Arabic? He goes, yeah. I go I
go in Arabic. I go, look, Rabbi, this
is the miktat. He He goes, no. No.
They made an announcement on the plane. I
said,
I have the son of the the pilot.
You know, he barely knows how to fly
a plane. So,
and so then then
he was like, okay. Yeah. I guess so.
Right?
So is the third one. Okay? Tayma, Jaffa,
and,
Yasirib. These are three settlements of the Jews
in the Arabian Peninsula. The only reason the
Jews moved there was what? Was because they
were anticipating
coming.
This is the same reason that Salman al
Farsi went to Tama,
in order to see Rasulullah because one of
the priests that he served told him that
the time of his coming is near. Go
to Tayma. He thought it was Tayma that
the prophet was gonna come to whereas really
was going to be Madinah.
So this is his sincerity. Right? This is
this is why sincerity never fails. There's a
hadith of the prophet,
narrated by,
narrated by Imam Shafiri amongst all people that
I remember hearing in a, in a. I
remember using in a ban of my own
and then
wondering how come no one ever says this.
And I actually heard this in a.
Uh-uh, in the season in the Muslim of
Hajj. That there are 3 things that that
will never that will never fail
a Muslim.
That Ikhlas, sincerity,
and Nasihah for the, for the generality of
the Muslims with
and staying with whoever the the whoever the
whatever the big group of the Muslims are,
not the outliers, but whatever the majority of
the Muslims are doing, just sticking with that.
Never it'll never fail.
So, say, not a,
Salman al Farsi, that was his sincerity that
he was making hidra to one place thinking
that the Rasool
would be there. And he was despite his
own plan, Allah ta'ala put him in the
caravan. Those people, they enslaved him, and then
he was sold,
he was sold,
treacherously as a slave in Madinah Munawarah. So,
say, Abdullah bin Salam
whose actual name is Hussein,
Not with the seen like, the grandson of
the prophet sallallahu alaihi wa sallam, but with
the sun.
Hissen is
a
a like some a fortification.
So Hussein is the Taslir, the the
the the, diminutive form of it. Maybe he
had an,
he had an elder,
brother named Hassin or or Hassan or Hassan
or something like that. So Hussein is Hussein
is with Assad. There's another
Sahabi
named Imran bin Hussein,
who narrates a number of a hadith as
well. So this is Hussein is the the
actual name of Sayidina Abdullah bin Salam
What happens, he goes to see Rasulullah
at,
the time of Hijra when he first comes
in because they're expecting something like this is
gonna happen. They wanna see is this a
false alarm or is this the real deal.
So he said when I cast eyes on
the face of Rasool Allah sallallahu alaihi wa
sallam, I knew that this is, that that
wajhu laysabhu wajal kadab.
He said, I cast eyes on his
face
and I knew that this is not the
face of a liar. So this is something
that that the Arabs keep consider traditionally to
be a sense that certain people have called
firasa.
They, the fancy English word for it is
physiognomy or something like that,
which is what the ability to look at
somebody and tell, you know, who's up to
what, who has what, you know, problems inside
of them, who doesn't have what problems, who
has which virtues inside of them, etcetera.
And I can I can say without, without
a doubt that some part of this is
rooted in some sort of science? You can
tell if you're trained the old doctors, the
old Hakama because they don't have MRI machines
that they stick people into, and they don't
have CAT scans, CT scans that they can,
you know, CT model and then you understand
what's going on inside. They don't have those
those tools. They can't do blood work. They
can't so they have to look for very
subtle cues what's going on. So somebody's face,
you know, somebody's sweating, someone's face is puffed
up, somebody's
face is jaundiced, somebody is this or that.
There is some part of it that is
physically and empirically verifiable, and some part of
it is spiritual.
Some part of it is an empirical
science and some part of it is spiritual
that somebody has some sort of connection with
spirituality. They can tell it doesn't even have
to be a Muslim. Someone who has some
sort of connection with spirituality. They can look
at a person and see what's going on.
They may not be able to look inside
their heart and know everything what's going on,
and it may fail them from time to
time. But there is some sense that they
can get regarding a person and said, Abu
Salam
he saw Sayedna Rasool Allah alaihi wa sallam
and he said, this face is not the
face of a liar.
When he saw him, salallahu alaihi wa sallam.
And so he went and met with Rasulullah
alaihi wa sallam and he accepted the deen.
The prophet sallallahu alaihi salam asked him to
hide his Islam, not to announce it amongst
the people yet.
And he gave him this name, Abdullah.
This name of Abdullah is a a a
a a a a a title that the
prophet sallallahu alaihi wa sallam gave to
gave to him.
And then he called the,
the the
nobles and the rabbis of the Jews of
Madinah to a meeting.
And he asked them,
what do you say,
what do you say about, Hussein bin Salam?
And they say he is our our our
noble one and our rabbi, and he's the
son of our noble one and our rabbi.
And so then he asked him to come
out, and so he came out and he
said the
And then they said at that time, he
is, our ignorant one.
He's the worst of us and he's an
ignorant one, and his father was the worst
of us and he was an ignorant one
as well. And they dispersed the story, which
was probably my own stupidity because I can
see if the roles were reversed and some
of the
which was probably my own stupidity because I
can see if the roles were reversed and
someone asked me a story like this, I
would probably get pretty annoyed. So this is,
you know, to be fair, this is like
the good achlok of the rabbi that he
didn't like. You know, he just kinda brushed
it off. But I asked him one time
about this story, and he says, sounds like
something Jews would do, which I didn't say
it. He said it, but it's just his
own. He just kinda brushed it off and
didn't you know, now I have, like, enough
sense to try not to, you know, annoy
people or,
anger them. You're not gonna really,
do much good by doing that, but that's
that's the story about Sadna Abdullah bin Salam.
Allah revealed in his
in his virtue,
That what are you going to do,
when
a witness
from Bani Israel
bore witness to what the prophet sallallahu alaihi
wasallam brought, and then you, the rest of
you people of the book, you
you your arrogance prevented you from doing so.
And the the ayah Allah subhanahu wa ta'ala
in which he says,
It says the prophet
was instructed to tell the of
of Madina
that, kaffa, it's it's
sufficient,
as a witness between you and I, Allah
sufficient as a witness between you and I.
That we disagree about this, Allah is sufficient
as a witness between you and I, and
the one who has knowledge of, of the
book. Meaning who? Abdullah bin Salam.
In particular and in general, whoever has knowledge
of scripture and knows about the Haqq of
the Rasool Sallallahu Alaihi Salam's coming.
So this hadith is narrated by Abu Yusuf
Abdulavinsalam
radiAllahu ta'ala Anhu
who
was there
on the day that Saidna Rasulullah
made Hijra and entered Madinah Munawwara.
It was a very Mubarak day,
and, he bore witness to that day.
And,
it's a day that
all of us would have loved to see.
And, he,
he said that he
heard after
this saying this comment that this is not
the I knew that this is not the
the the the face of a liar. He
heard the first quote by saying,
which is well known,
to people,
which is, he said he said, I heard
the Messenger of Allah sallallahu alaihi wa sallam
say,
oh people,
spread salaam
and spread the greeting of salaam
and feed food to others
and, keep your kinship bonds with one another.
And by the way, this keeping your kinship
bonds,
isn't the your relatives that are nice to
you that you're nice to them. Rasool Allah,
alayhis salatu as salam,
the one who, when he asked, he, that
person refused him, he gives that person. And
when someone cut them off,
he's the one who connects the tie again.
And when someone made dholam on them, he,
he forgave
them. So he says he says and that's
very difficult if you inspect
all of my dealings with people, then you're
gonna be like, well, sheikh, you're not really
you know what? It's hard. Okay? Don't judge
me. It's hard. Just try your best. Everyone
try your best. Keep trying. That's the beauty
of that's the beauty of majalis like this
because a person is so accustomed to thinking
the thoughts of the dunya
and calculating the the the math of the
dunya. And when you calculate the math of
the dunya, there's no point in doing anything
for anyone other than yourself and there's no
point in helping anybody who's
weak, and there's no point in feeding anyone
who's hungry. There's no point in being anything
other than, like, a little Grinch that hoards
up money and is just detestable in every
shape way, shape, or form. But the beauty
of majalis like this is we read the
Mubarikalam of Sayna Rasulullah
and like a light comes up. You know?
The clouds clear for just a second and
the heart a light shines on the heart,
and you're like, yeah. I wanna do that.
I don't care. I'll forgive so and so.
I'll do that. Just for a moment, you
know, it's okay to let your heart feel
that.
And that's the beauty of majlis like this.
Maybe one day that that that feeling will
enter into someone's heart and never leave.
And and that's that's that's what we all
pray for inshallah. Is it was.
Uh-uh.
Uh-uh. Uh-uh. Uh-uh.
There's a mistake in the in the text.
And pray in the night while other people
are sleeping,
which is a,
nowadays probably just means fajr, but that's not
the original intention. The original intention of this
is to to pray tahajjud before,
before the Fajr comes in,
and whoever does it, it's it's a great
it's a great maqam from Allah subhanahu wa
ta'ala.
If you do all of these things, enter
into Jannah without difficulty,
in
in in a good state, in a happy
state. And so hadith narrated by Tirmidhi and
he said it's
Sahir.
So hadith narrated
by Tufayl bin Ubayl bin Kab.
Uh-uh, Ubayl bin Kab,
uh-uh, Al Ansari Radhiyallahu ta'ala Anhu is
one of the great,
one of the great
companions of the messenger of Allah sallallahu alaihi
wa sallam.
And he is specifically known to be one
of the master reciters of the Quran.
And he is specifically known to be one
of the ones that the prophet
told the Ummah to learn
the Quran from.
And he is in the of the the
Quran. The Quran reciters also recite the Quran
with the The difference between the of the
Quran and of the Hadith of the prophet
is that the of the Quran goes from
the prophet
to say in Jibril to
whereas the hadith, the sunnah of the hadith
goes to say in Rasulullah Sallallahu
Alaihi Wasallam.
Other than the hadith Qudsi,
in which,
Sayna Jibril is not in the sunnah.
But,
Ubay bin Kab is one of the
the the master reciters of the Quran.
And
he is
because of that, he has a very high
Maqam amongst the Sahaba radiAllahu ta'ala Anhu.
So Tufail, his son narrates
that he used to come to the, to
Abdullah bin Umar,
radiallahu ta'ala Anhu, and they used to go
out in the morning to the marketplace.
And when he said, when we went in
the morning to the marketplace, Abdullah bin Umar
would never pass by Saqat.
Saqat is who?
Satat is the the one who sells like
junk,
like a junk dealer. You know, you have
certain things that may not be useful to
other people, but someone needs, like, spare part
from it or whatever. Whatever is like, you
know, things that people didn't really that people
would throw away, but someone might need something
from it. Is it, even a junk dealer,
he he would not pass by a junk
dealer nor would he pass by somebody who,
who had, like, a
place of sale
nor would he pass by a miskin, a
beggar, or
a a a destitute person,
nor would he pass by anyone
except for he would say salaam to that
person.
And this is who? This is Abdullah bin
Umar radiAllahu anhu.
Abdullah bin Umar radiAllahu Anhu is a nobleman
of Quraish.
His father was Amirul Mumineen
and he wasn't completely irrelevant to the government
himself. Rather, Saidna,
Omar
who kept him as the. He was the,
basically, the keeper of all the records in
in in in the state. Said
Omar was meticulous in record keeping. He demanded
reports from everyone all the time. They took
census
a census. He was the one who kept
track of who gets paid what,
how the accounts are fulfilled, etcetera, etcetera.
So this is a position of amana and
a position of trust and a position of
great power.
Sayid Omar
he when he was,
dying from his
stab wounds,
that Abu Lulu, the,
Magian,
Magian slave who, stabbed him in Madinah Munawar
and assassinated him. When he was dying of
those stab wounds, he appointed a committee of
6 people
to decide who is going to be the
Khalifa after him, that one of those 6
would be Khalifa after
him,
So in that committee of 6 people, he
gave special instructions that
Abdullah bin Umar is to attend the the
the meeting of that committee,
but under no circumstances he's going to be
allowed to be Khalifa after me.
The only reason for his attendance is what?
If the the 6 people who are sitting
and and making masura said,
that in this committee of 6 people,
if there's a question regarding the state,
how many troops are in this place? How
many troops are in that place? What is
the expenditure on this thing? How much salary
do these people draw? You know, who, you
know, pays this much tax income? Which province
pays that much tax income? You know, how
many what's the population of this city? What's
the population of that city? Any question with
regards to the, the records official records? He
should be there to answer those questions so
that they can keep all that information in
mind in order to,
make their their decision properly.
And he is a very
he's he's one of the Ashraf. He's one
of the noblemen, the patrician residents of Madinah
Munawwara.
So it's not like just like because we
think about Madinah Munawwara during the time of
prophet sallallahu alaihi wa sallam, you know, everybody
is, like, in dire hardship and
the Ansar, they're poor people. The Muhajirun are
poor people. Everyone's just, you know, whatever. This
is not during that time. This is during
the time when these people are real big
shot people. They're like the most powerful people
in the world. They're the most influential people
of the world.
Many of them many of them are actually
quite wealthy at this time
because, the shares for from Hanima, from, you
know, you don't
just take over the the the Sasanian Persian
empire
and evict the
Romans from Syria and from,
you know,
Palestine,
and you don't just take over Egypt and,
like,
walk away without any any sort of clout
or any sort of money. These people are
are extremely wealthy at this time.
There's a hadith in Sahih Bukhari with regards
to when he died, he had 4 wives
and it just mentioned what the of 1
of his wives was. It's like, you know,
it's in the 100 of 1,000 if not
1,000,000 of dollars.
If you if you if you
check what the how much the how much
a dinar is worth, a gold dinar is
worth in today's money.
And
a man who is married and has children
when he dies, his wife receives an eighth
an eighth of his estate. And if he
has 2 wives, they share the 8th, meaning
they each get a 16th. And if he
has 4 wives, they each get a 32nd.
So if the of one of his wives
is that much, then imagine what the
the the, state the entire state is worth.
And this is after, like, having to pay
out all sorts of different people,
because of the massive amount of debt that
he had when he died.
So these people are wealthy people. They're people
of power. They're people at this point. There's
no reason other than the fear of Allah
ta'ala. They need to be, humble people.
But even then,
Omar
what did he do?
Junk dealers,
the destitute broke people. Meskeen is that broke
person who's so broke that, you know, a
normal broke person is like, I don't know.
I'm gonna pay the rent at the end
of the month. That's what you call a
is
the one who I don't know how I'm
gonna eat today.
There's a difference between the 2 of them.
Both of them are poor but one is
definitely more poor than the other.
So, even the Mezkine, he would have passed
by. Now tell me something. Okay? If our
leaders
obviously,
our delicate five zero one c three,
status hangs in the balance, so we're not
gonna name names.
They could be state, local, federal
of any branch of the government,
judicial,
legislative, or executive.
If our leaders
with whatever outlandish and weird views that they
have,
if they were just like,
yeah,
I went to the mosque. They fed me
a falafel. It was wonderful. Okay. Literally like
80% of the animosity
would be gone.
If you didn't change anything else.
Brianna is wonderful.
Brianna is amazing. I love Brianna.
Done. That's it. Done.
They would why why why? Because everybody everybody
wants to everybody wants to what? They just
wanna feel like, okay. You know, like, I'm
not like a total piece of garbage. Okay.
You're richer than me. You have power. In
fact, you're kind of a jerk to me,
but I just don't wanna you know, no
human being wants to feel like a piece
of garbage. Everyone wants to feel that there's
some they have some value. They have some
worth. Sayna Rasool Allah Sallallahu Alaihi Wasallam was
the opposite example. He was what? He was
the one who used to treat people so
well that everyone who sat in his majlis
felt like I'm the most the one that
he loves the most.
What does that do? You feel like you
have some worth? Then you'll go do something,
a matter of worth. Right? Worth is by
the way, worth means value. That's what honor
means. Honor is a French word.
The word the way to say honor honor
in in in English, like the Anglo Saxon
word for it is worthiness. A person is
a man of worth. You know, someone says,
I'm not worthy means I don't have any
honor in front of you. If you give
a man worth, then they'll do worthy things.
They'll they'll do if you give a man
honor, if you give a woman honor, you
give a child honor, they'll do things that
that are honorable. And if you call a
kid every day, donkey and
and idiot and this and that when when
you're teaching them Quran lessons, then they're gonna
be like, yeah. Maybe that's what I am.
It becomes a self fulfilling prophecy.
I'm also not, like, in favor of the,
like, mega self esteem. Everyone's like a little
buttercup special snowflake all the time and we
all win sport sportsmanship award every time. That's
also I think there's some problems with that
as well. But you can't just you know,
you gotta
you gotta switch it up. You know? When
someone does something good, you have to give
them a good,
outcome. And when they do something bad, you
have to give them a bad outcome. And
some people, they need a little bit more
love and some people could use a little
bit more,
you know, breaking in happiness,
in their in their tarbia.
But the idea is what? Like, imagine imagine
that. You're mesquin. You have nothing. You don't
have you barely have clothes on your back
and you're hungry and you have to, you
know, whatever. You have no one to support
you except for the of the state.
And say now, Abdullah bin Umar
comes by and he says salaam to you.
He says salaam to you.
What does that mean?
That means you're you're a person of worth.
You know, you you can get up and
try again.
You no matter how hard your circumstances, you
can try again. If you're if you're a
black man, if you're a white man, if
you're a a rich man, poor man, if
you're Arab, non Arab, if you're whatever you
are, you you understand that, look, this person,
he recognized my humanity. That's a good thing.
That's a that's a, you know, that that's
a that's a reason that I have some,
some some worth inside of me. Is it
gonna fix every problem in the world? No.
It's not gonna fix every problem in the
world. It's not gonna you know, someone who's
like whatever
child died, it's not gonna bring them back
from the dead. Someone who's broke, it's not
gonna pay the rent for them or anything.
But what is it? It's gonna do a
lot because chain starts inside and then it
goes outside. People you know, this is this
is our belief that
spirit the things that happen in the spiritual
realm are more powerful and more profound and
have more effect and have a deeper reality
and a deeper connection with the things that
happen in the physical realm. So you hand
them on a check for $500,000.
You hand them a check for $500,000,000.
There are many people you hand them a
check for $500,000,000.
This means they're gonna kill themselves by by
the time next year comes around.
And that's not an exaggeration. There are a
lot of people who do that. If you
don't believe me, you can go and, like,
read the newspapers.
Why? Because spiritually, if it's dead from before,
it's still dead right now and not spiritually
dead but with a whole lot more money.
Now
someone gave me $500,000,000.
I would think I'd be very happy. I'm
not gonna, like, play. You know? I'm not
gonna try to pretend like I'm
whatever spiritual master person. Anyone like that? If
I they'd be like, oh, $500,000,000,
I don't need that. I got the joy
in my heart. Anyone here like that?
No, man. My heart.
Right? And if the devil doesn't like it,
he can sit and attack. Right?
Right? I'm not gonna pretend like that. Okay?
But the the fact of the matter is
we all know ultimately this is where these
things go. If a person has good inside
of them, then the $500,000,000
is going to go and do good things.
And if they don't have it, it's just
gonna speed up the person's, like, destruction.
This is what
the
who understood that he's putting the seed of
in people's hearts. It's not gonna fix their
worldly part problems, but it will put it
it will push them in the in in
a in a better direction.
And so much of the problem we have
nowadays is because we treat each other like
jerks, all of us.
As Muslims,
bearded and he jabbed out Muslims,
We treat each other like jerks.
So the elders treat their youngers like a
jerk and the youngers, they they they hate
their elders and,
husbands and wives treat each other like, you
know, they play politics with one another and
stone cold calculation when they deal with one
another and
mother in laws and daughter in laws are
all smiles at the wedding. Then afterward, they
go home and start sharpening their knives. And,
Janab, people in the Masjid are like this,
2 ulema meet each other. I studied longer
than him. I studied in a better madras.
These things, they're they're they're not like
they're not
confined to any one category of the ummah.
They're pervasive through the entire ummah. The is
that, we have the Ka'am of Rasulullah
to keep us in check and remind us
about this, that sometimes it's okay just to
come up to a person
as annoying as they are and as much
as you don't like them and as imperfect
as they are and as much grief they've
given you and all of that other jazz,
it's okay to just walk up to them
and with, you know, understanding your heart that
salaam is one of the names of Allah
Subhanahu wa ta'ala and with, you know, genuineness
be like a salaamu alaykum
and do it in a way that's not
like
There's some people that do this in the
masajid, by the way. They open the door.
Fine. They kinda grant salaam to everybody.
First of all, when he entered the masjid,
what is a sunnah?
Tahiyatul Masjid. Go read 2 rakas for Allah
ta'ala afterwards then go say salaam to people
like a human being does.
Not like you're a freaking orc in Warcraft.
You're not trying to draw attention to yourself.
There's a difference. There's a way. Some people
and it changes from culture to culture. Right?
Like for example, in Desi culture, if somebody
shakes 2 hands with you and you give
them one hand, it means something.
Whereas other people are like, I don't have
one hand to whatever. It doesn't mean anything
in their culture. Right?
Obviously, you're not obliged to embrace another man's
culture
but at the same time, you should keep
in your head, am I saying salaam in
a way that honors the person who I'm
saying it to, or am I saying salaam
in a in a way that's that my
words are saying
but my my actions are saying, like, you
know, like, what up, fool? Like, you know,
you're talking down to somebody or you're
looking down on somebody or you're not according
them
the the the worth and status that that
goes with
because this is the tahiyyah of Jannah. This
is the greeting of the people of Jannah.
And then from there, it comes down to
this earth through the angels and through the
prophets. And then from there, it comes to
through the, aslaf,
the the sahaba
and the the Tabireen, the people who follow
their their way,
in a good way, then it comes to
us. Are we saying it in a way
that is commensurate with that right, which is
what was a common thread between all these
groups that the salaam came to us that
they're all oliya of Allah
Subhanahu Wa Ta'ala. Anyone who enters into Jannah
one day is a
ta'ala. Nobody other than a wali of Allah
ta'ala enters into Jannah.
If you were to meet somebody that you
know Allah ta'ala loves, that person's dua has
an effect. That person Allah ta'ala will forgive
them for their sins even if they're as
high as the mountains and even if they're
like the the froth on the on the
seas,
then there's a type of adab that you
should have with that person. Are you saying
the salam with that type of adab or
are you just,
you know, are you just making salaam into
like the the Muslim high
or the Muslim what up or the Muslim
whatever, you know. Is is that what you're
is that what you're doing which is not
I mean, that's not the point of any
of this.
So what happens, sayna Abdul Abin Umar
that he wouldn't pass by
even the junk dealer
or someone who was, who had a shop,
and and was selling stuff,
or a a a destitute
person in dire poverty, or really anyone except
for he would say Islam to him.
Tufail, the son of Ubayb ibn Kabradiallahu ta'ala
Anhu,
who himself is not a Sahabi by the
way, he said, I went to Abdullah bin
Umar radayahu anhu one day because this is
what we used to do. So he grabbed
me, took me with him again. This is
what they used to do. They used to
go together to the sukha and he'd say
he'd just see he'd just say salaam to
everybody.
And so he said he grabbed me with
him, took me with him again to the
marketplace
and he he I asked him this time.
He says, what is why do you go
to the marketplace? I don't see you buying
or I don't see you buying or selling
stopping to buy or sell anything
nor are you asking about the prices of
merchandise.
Who's taking Arabic. Right?
With the seen not with the sad. With
the sad, it's fasting. Right? With the seen
is what? It's to
bid or or make an offer on merchandise.
The hadith of
That the believer
doesn't go to the go and propose to
the woman that his brother proposed to.
It's one thing she says, no. You're horrible.
Get out of here. I never want to
see you again. At that point,
that's done now.
But if if if you know another Muslim
has gone to a woman and proposed marriage
to her,
and she's still thinking about it,
you withhold your offer until that that's settled.
It's done.
And it's haram for you to make a
a an offer at that time. If she
accepts it and you get married, there's no
barakah in your marriage because you did it
you you did something that was what? Didn't
honor the the,
you know,
didn't honor the the the the right of
your brother.
And,
if, you know, if she marries him, that's
his that's his faith that he married her.
If you really wanted to marry her that
bad, you should have, you know, gotten there
before.
It's a father of Allah Ta'ala, whatever he
wished to, it happened. You wait. If she
says no, then you can you can ask.
There's no nothing wrong with that.
That if a man makes an offer on
some merchandise
or some sort of offer for a sale.
So for example,
I'm like, yo,
Rafet,
can you come over and mow mow my
lawn?
And he's like, yeah. Sure. Business is slow
at Walgreens.
I'll do it for $50.
And then Imran Atasim is like, hey. I'll
do it for 45.
It's bad. It's not right. One thing is
if it's like a a a an auction.
Right? An auction
is meant for that. That's different. But for
a regular transaction,
if 2 people are carrying out a transaction,
wait for it. If the transaction is carried
out, this is done. Go find your risk
where Allah wrote it for you in a
halal way.
But don't jump in and undercut
undercut and undersell your your your brother when
he's,
when he's conducting a transaction.
So he said that he said, I don't
see you,
I I Tufail, the son of
Ubayb bin Ka'ab says to Abdullah ibn Umar
Radhi Wa Ta'ala Anhuma.
He says he says, I don't see you,
stop to buy anything,
nor do I see you asking about any
merchandise, when it's coming, where it's coming from,
how much it is, what's the you know,
this year, how is it going on. I
don't see you asking about any merchandise. I
don't see you making any offers or any,
you know, attempting any business transactions
nor do you even sit in the majalis
of the sukh. Some people are there at
the marketplace, you know, you go hang out
with your friends at the mall or whatever.
I don't see you hanging out over there.
In fact, there are other hadith in which
the prophet
forbids people from hanging out in public like
that.
Why?
Because if you if you do that, all
you're gonna do is look at people, look
at their cars, look at whatever.
Obviously, no one would here would do that,
but you're just gonna look at women and
you're gonna look at whatever and you're gonna,
you know, do all of these things. Obviously,
no one here would do that, but the
people who do do that know that they're
doing that. And if they forgot, once they're
there, they remember, oh, yeah. That.
He there's another set of hadith in which
he says that he says don't don't sit
in the places where people pass by all
the time.
And,
the the the people he gave that advice
to, they themselves,
said, you Rasool Allah, we have no other
place to sit. Some people, like, if you
have, like, Masha'allah, 9 Brothers and Sisters in
this 2 bedroom apartment, they may have to
find somewhere else to sit. The only place
to sit is in a park or in
a public place or whatever. Rasulullah
said, if there's no way you can avoid
sitting in a public place, then give the
that that place its haqq, which is what?
Lower your gaze.
If you command to the right, that which
is right and forbid which is wrong. So
if you see someone getting mugged on the
street or whatever, you may wanna call 911
or, like, try to intervene if you can
do so without hurting yourself significantly.
And, the third is what? Is is what?
To say salaam to people.
The third is what? To say salaam to
people. So he says that I don't see
you I don't see you doing any of
these things. I don't see you sitting in
the majalis of the sukh either that you're
not going to meet anybody.
So the point is,
so so what's the point of your going?
He
says, so why don't we just sit here
and, you know, find I don't know why
you're coming here. Why don't we sit and
talk to some people?
And Saidna Abdullah bin Umar radhiyallahu ta'ala Anhu
did, which is a a a fine tradition
of teachers who are told what to do
by their student.
He,
he broke them off or what we call
in the in the Sufik,
terminology he made his.
He basically broke them off.
Don't don't ever tell your teacher what to
do. I mean, like, I mean, I guess
maybe if he's, like, about to walk off
a cliff, you maybe like, sure. You know,
there's a cliff in front of you. He
probably knows there's a cliff. You go go
and say it if you fear, like, he'll
actually fall off, but he probably knows there's
a cliff and he'll probably clown you for
that too. But,
at any rate, so, you know, he he
he said Abdullah bin Amar radhiyallahu on whom
and Humah,
makes his
He says, oh,
oh, oh, oh,
means like a a stomach. Right? So he's
a he's
a corpulent individual. He's a he's he's he's
he's a he's a big guy.
So, who says, yeah, Abba Bataan, he says,
oh, my large stomach friend.
And this is, by the way, Jawaz.
Obviously, you're not supposed to, like, walk around,
say rude things like that to people in
general, but between people who, you know, they're
not gonna take it badly and, you know,
they're you know, it's not gonna, like, hurt
their feelings and go home and cry and,
like, say I hate everybody type people. You
know? Some people are sensitive like that, so
don't don't say things like that to them.
But as a student, they they spend a
lot of time together that he knows obviously
if this person didn't wish well for me,
he wouldn't have given me all the time
that that he did it, etcetera, etcetera. So
he says, oh my large stomach friend
had a large stomach. He says, the only
reason there's no reason I come to the
market except for to say salam to everybody
I
meet.
Which is what this is a proof. This
is one of the uh-uh,
Abdullah bin Umar alayhi wa ta'ala anhuma.
This is weird. Just like a person has
a word of Quran that they read everyday
or a zikr that they do. This is
also this is also weird that
he'd go around one day go around once
a day in the marketplace and he would
say salaam to everybody.
He would go around the marketplace once a
day and he would say salaam to everybody.
This is also this is also weird. This
is also by the way, this is a
proof for
our brothers of
that going out on Jola is is also
something that's masnoon. It's not a
To go around and say salaam to people
and to,
invite them to the masjid and to say
a good word to people is a sunnah
of the prophet sallallahu alaihi wasallam.
Someone again may have their reservations about that
group, great. If you don't wanna go with
them, don't go with them. If they annoy
you,
you know, don't
protect yourself from their annoyance.
If they did something wrong to you, then
I'm not negating that some individuals may have
done that.
But the tardeeb itself comes from the masha'i
who are and and and and and and
masha'i of the tariqa and people who understand
the deen very well,
much better than most people do. And if
someone did it in a wrong way that
caused you some taqleef or some difficulty or
some hurt feelings,
you know, that's in its place. I'm not
I'm not trying to negate that. But the
idea is that this this practice is actually
a masoon practice. People should do it wherever
they go.
It's interesting. I just listened. Moana Bilal sent
me a a a recording
of an Urdu Bayan that Moana Abul Hasan
Ali Naddui gave when he came to America,
in the seventies. May Allah have mercy on
him. He's the sheikh of our masha'if.
He is the the the, he he he
is the the
the Khalifa of Shablaq Adir Raipuri.
And my sheikh who, passed away in 2007
was also the Khalifa of the same sheikh,
and the 2 of them were very good
friends,
and they're very close to one another. And
people used to come from all the way
from Nepal,
who are the the the the students of
Moana Bilhassen Ali Nadawi to visit our Sheikh
because he said our Sheikh said that that
that after he passes away, go and visit,
say in the feast in in Lahore. So
they used to come because Lucknow is actually
very close to the border with Nepal. So
they would come even all the way from
Nepal sometimes to visit the sheikh.
He's he was a
said about him that this person is all
of the the hopes and dreams of our
Akabir Masaikh,
they're all,
all of the the the mujahada of Sayyid
Ahmed Shaheed and the and the ilm of
Abu Qasem,
sorry, of of of of Muhammad Qasem Nanotawi
and the ilm of of of Rashid Ahmed
Gangohi and the fiqhir of Sheikh ul Hind,
all of our Aqaba Masha'i, he said that
all of them, I find it in this
in this,
Abdul Hasan Ali Nadui.
His books are amazing. Most of them are
translated into English. I suggest you read them.
Some of them that English is like not
the best in the world but if you
wanna get Khayr Arum, you'll get it. Some
of them actually the the translations have been
redone.
The that he wrote, the translations be been
redone. The saviors of the Islamic spirit, the
first,
volume of it,
Mufti Abdul Rahman from England, he redid the
translation.
He's a person, books are worth reading.
And, he was an interesting person. He actually
came to America
and,
he gave a couple of talks. What did
he say?
He said that he said that
one of the many things he said in
that band that that that, it was it
was a beautiful band.
And having sat with the, I know that
he was holding his when he said certain
comments, what he meant to say was something
else, but he's holding himself back. But,
he said go preserve your iman,
by doing work with some some group of
the Muslims. He says if you wanna go
with the Jamat Tabligh, you know, do it.
He goes if you don't if you don't
want to, you can go join another group
as well. He actually said this. He
goes, the brothers in the MSA are so
amazing. He goes, I went to the MSA
in this university and that university the other
university. When they have their,
get togethers,
They spend they spend several days together. They
all wake up for fajr. They make wudu
and they pray fajr together. They pray their
salat together. They sit on the floor and
listen to the tafsir of the Quran and
listen to and listen to the advice of
the which
some of our MSAs could return to that
good
a little bit,
along with, you know, the other wonderful,
and
multi
colored programs that sometimes we have. But he
mentioned all of these and and all these
virtues of whenever people get together to do
something for the sake of Allah Subhanahu Wa
Ta'ala. So that's
good. That made me feel so happy also
because it's like 2
disconnected or almost disconnected parts of my my,
experience of Islam.
He said something and it connected
and it really filled my heart with happiness.
So the point of the mentioning
is not necessarily
saying that you all all go or don't
go. If you go
and then if you don't go, go do
whatever else you think is best. But this
one practice that they have of going around
saying salam to everybody, this is a good
practice. This is a masoon practice. It's not
a people,
you know, this is this is unlike cream
cheese and honey, this is something that actually
has nisbet to the prophet sallallahu alaihi. So
the honey, I guess, does too, but the
cream cheese Philadelphia cream cheese definitely doesn't,
unless someone will bring me some sort of
proof,
and then we can talk about that in
a bayon one day, I guess.
But,
this is a good this is a good
practice. Maybe if we did it,
other people would also,
feel,
good about Islam as well.
Sayidina Umar
who is attributed to him to say that
for me to
bring
one person who is estranged from Islam back
to the deen is more valuable to me
than bringing 40 new people into the deen.
Maybe if we did that when we saw
people who are estranged people from the deen
and we said salaam to them.
Okay. You know, some people are kind of
like they're doing some questionable stuff in life.
Some people kinda offer their practice.
Some people do some questionable stuff in their
life, etcetera, etcetera.
But if we were to say salaam to
them,
if you know, you don't even have to
tell them, hey, come to the masjid. You
know, you just say to them as if
like, okay, you're Muslim. We're Muslim. I'm Muslim.
We got this in common. That's it. Done.
You don't have to judge them. You don't
have to look at their CV and their
resume and see how long have they spent
studying or how how many times do they
go to the masjid for jama'a or for
any other you don't have to look into
any of that stuff. You sometimes we're talking
about firasa. Right? You can look at a
person, know this dude's up to no good,
this sister's up to no good. But you
know they're a sister, you know it's a
brother, just say to
him. Sometimes your own instinct, you that it's
a to
disbelieve your instinct.
Sometimes it's a sunnah to disbelieve your own
instinct. When your instinct tells you another person
is, a bad person,
it's a sunnah to disbelieve your instinct.
That does that mean you have to do
business with them? No. Does that mean you
have to marry them? No. Does that mean
you have to give them your credit card,
social security PIN number?
No.
Does it mean you have to give them
a keys to your, car, to your home,
or, you know, say here, you know, you
suspect somebody is not playing with a full
deck of cards and you're like, here, can
you hold my, like, loaded,
whatever,
Glock for me for a couple of minutes?
No.
But you make whatever decisions you wanna make
for your own practical whatever.
But the one thing in your heart that
tells you this is a bad person that
you have it's a sunnah to disbelieve it
around about another person.
So this is something that maybe, you know,
if we did this as well, you know,
go to the Masjid next time
and, instead of only saying salaam to the
usual suspects and saying salaam to, oh, sheikh
so and so. Because if he sees sees
me sing salaam, he'll think I'm, like, real
pious and whatever and then he'll make dua
blow on me and, like, a rainbow will
come and I'll find my lucky charms that
I've been looking for for my whole life
and, you know, like, whatever. Rainbows will come
out of my eyes and my ears, and,
I'm gonna see a dream of, like, Jannah
and all this other wonderful stuff that people
think is gonna happen. That stuff happens. It
doesn't happen, like, magically by, you know, like,
showing off in front of the olema or
in front of the mashaikh. Okay. First of
all, nothing you do is going to impress
them because they actually saw impressive people in
their life.
Such impressive people, they're not even impressed with
themselves how they're gonna be impressed with you.
Don't worry about it. The one who's not
if they see that you're not impressed with
yourself, then they'll be like this person's impressive
person.
And even then if that was your goal,
then you're back in the hole of not
being impressed. You know what I mean? You
understand? Don't don't even go there. Don't worry
about that. The one you should worry about
impressing is Allah ta'ala and he sees you,
that's the same Allah for whose sake you,
you know, you respect the ulama. Not you
wanna impress them, but you respect them.
That's the same Allah to Allah for whose
sake you should go and say Islam to
like whatever
the dude in the back who,
no one says Islam to
that looks weird or acts weird or you
just don't know them or they're not from
your race or they don't look like they
have any money or they don't
whatever. Like, you don't think you can get
any benefit from them or whatever. Right? All
of those people go make this year weird
that next time I go to the Masjid,
I'm gonna say salam to somebody I don't
know. Okay. You can't say salaam to everybody
because you're in kind of a rush. At
least somebody you don't know you should say
salaam to them. Who knows? Oftentimes, those people
end up being end up being
a great source of Barakah and a great
source of of khal for you.
Are there any questions?
Yeah. Go ahead. You mentioned that there was,
Hadith wherein there were
3 things that
would serve a Muslim well-to-do them or something.
That will never fail a Muslim. Okay. Yeah.
What could you repeat those for you again?
Oh, man.
1 was your class. 1 was, sticking with
your Let me let me, while while we're
talking, let me actually,
let me look it up.
Any other any other questions?
Yes. I don't know. Please.
So the, giving the salaam to, people even
if you you kinda, you know, you know,
they're up to no good. So what about
the example where,
you know, my understanding is, you know, there's
kinda like brings a cloud over a person
if they don't return a salaam, Mhmm. Something
equal or better. And you know that they
don't really respond to salam, so you don't
wanna bring that cloud over them. Is there
any, like, sort of as far as that
goes? One should say slam to everybody if
they fear that somebody is not going to
return slam properly to them. This is part
of, this is part of your, like, whatever,
this is part of your kind of, like,
getting experience and learning how to deal with
people as as you have more and more
experience in life is that you kinda know
who to,
who to,
give a hug to, and you know who
to shake hands to, and you know who
to say Islam from a distance
to, and you know who to say Salam
Alaikum
and you know, you know who just to
say
and
just
If you know that you're just gonna put
someone in whatever, you just be
like.
You you know you know what I mean?
Yeah.
Again, that's,
that is a
that is a call that you make based
on that person who you're talking to. I
I don't necessarily think you should look down
on somebody and be like, oh, this guy,
I'm gonna only say salam to them this
way. But if you know that
specifically this dude is gonna, like, whatever, throw
up static because you said salam to them.
Like a history. Yeah. Of yeah. Then you
can you can just do do what's easiest
for both parties and and and and and
reduce it down a little bit. If you
don't know who it is, you shouldn't assume.
And if you say salaam to somebody
and,
if you say if you say salaam to
somebody and they don't
return your slam, then the angels return it.
And you received whatever benefit you're gonna get
from it anyway.
So a person shouldn't let that fear,
let that fear,
prevent them from saying
There is another narration of this that I'm
gonna
let's see
if
there we go. He says, 3 things
that there are 3 things that will never
that they that they're they're never going to
be,
they're never gonna fail,
the the heart of the believer, which is
what,
doing a
a
a good deed
with with,
sincerity for Allah Subhanahu wa ta'ala.
And when
and,
being sincere to,
the leaders
of the Muslims,
as well as the generality of the Muslims,
because indeed, they're,
this claim that they make of
it's so great that it will it will
cover them from all sides from the front
and the back.
And then let's see. There's another
yeah. So it's Ikhlas,
and,
and your deeds for Allah Ta'ala.
And then in another and another,
it's
for
the leaders or for the leaders and for
the generalities of the Muslims.
And then the third thing is luzumu jamaati
and keeping,
you know, holding fast to,
whatever the greatest group of the Muslims are
because the the the dawah of
covers them from the front and the back.
Yes.
So,
there shouldn't have the members, who are, you
know, particularly,
venomous.
Being close to them or inviting them over
and stuff like that causes harm to more
people around you. Mhmm. What should be done
with those people? Do you still go out
of our way to?
So the the the question is there are
certain people, perhaps relatives that may be particularly
venomous in their dealings with you and,
you know, it's just gonna cause harm.
So there's levels of harm that a person
has caused.
1 is annoyance.
Theoretically speaking, a person should put up with
annoyance.
1 is like last time this dude came
over and he almost stabbed me with a
knife. Okay? Obviously, the Sharia doesn't intend you
to get stabbed for this.
You you understand what I'm saying? I'm just
I'm not saying this to be funny or
whatever, but just to say that there are
extremes.
And then in the middle, you can parse
out and put, like, kind of, like,
you know, parse out and put like some
demarcations for like what to do and what
situation.
Anyone who's gonna cause you
an intolerable amount of material damage, emotional damage,
or, psychological damage,
spiritual damage,
those people you're excused from, you're excused from
not meeting them.
However, even from a distance, you should still
keep being dua for them. That's the Haq
of of them being your relative is that
even if they're not a Muslim, if they're
not a Muslim when they die, then you
stop making dua for them. But even if
they're not a Muslim, you you you keep
making dua for them as long as they're
alive. If you cannot deal with being in
their company without them causing you distress, like,
there are some people,
there are some people who,
ask this question. I mean, literally, they have
relatives that have caused them
severe distress physically or psychiatrically.
Some people have suffered abuse at the
hands of family members and, whatever. If you're
at that and this is one thing in
the sharia,
physical abuse,
psych psychological abuse, mental abuse, verbal abuse, these
things are all
all, you know, they all have a reality.
It's not just one thing like, okay. If
he's not gonna beat you up, just shut
up and listen to what he has to
say. Sometimes words that people say are really
hurtful and they they they really just,
kinda, like, take away from you as a
human being.
And so in those situations, a person is
excused from meeting with those people if it
gets to that point.
And,
you know, if it's like one of those
things, like, that person always orders biryani even
though I I like, you know, nihari, then
just deal with it. Eat nihari one time
for the sake of, you'll be fine. But
I suspect your question is something more severe
than that. If it's to the point of,
like, some sort of abuse,
then then yeah. And maybe sometimes in order
to keep relations with that person, you have
to avoid them.
Because if you get into the get it
you know, if you meet them, you're gonna
you know you can't hold yourself back from
getting into it with them.
And so that's the you know you know
and you know that they're gonna cause you
some sort of harm and you wanna protect
yourself from that type of harm. There is
some scope for scope for for not
necessarily meeting that person all the time. That
being said, a person should wish in their
heart that they were able to get to
a point where they
can cement those things over or be able
to to tolerate or or be able to
withstand that.
A, as a theoretical point or as an
abstract point, we should want that. If we're
not there yet, that's fine.
You know, then we deal with what we
have. Even then, you should make dua for
that person, lest that person, Yomokdi Amma, say
that this person was my my relative and,
whatever. They gave me no or they'd give
I'd benefited nothing from them whatsoever.
Allah sees what difference, you know, what what
position you're in and what difficulty you're in.
And,
you know, he he he has mercy on
you according to that as well, but you
have to always try your best. There's very
few people, you know, that are in a
position that, like, are, like, okay. Well, my
relative, you know, like, I can't make you
know, I can't even make dua for them.
You know, even if they hurt you really
bad, say Allah, give them the of making
tawba from what they did or whatever. Right?
There's always some dua you can make for
a person. This is one thing. If a
person hates another person, this is a bad
thing.
And the dua for removing hate from your
heart for a person is that you should,
sorry, the the the remedy is that you
should from removing hate from your heart for
another person is you should make dua for
them. Good long dua. Everything you can think
of to make dua for the good of
this world, the hereafter, their relatives, their job,
their this, their that, and it decreases the
amount of hatred you have for that person.
If that person still then has hatred for
you or has venom for you, you may
want to avoid meeting them, but that's something
it's completely in your own control. The the
control of that that that point is completely
in your own hands. No one can really
take that away from you. Say, Sheikh, how
can I make,
dua for my relative?
I said, I don't know. Let's make dua
for him. It's in Qadiani. I said, okay.
We'll make for him to become a Muslim.
He's dead. Okay. He can't make for him.
Right? That's an extreme, but not you know,
there are p a lot of people, alhamdulillah,
by Allah's father, they have relatives that that
that, you know,
they may have done wrong, but it's not
like dead Kadhiani wrong. You know what I
mean?
That's that's that's a different, you know, that's
there's some there's some gradation between, you know,
different levels that people have. Someone has oftentimes
these questions as well, if someone has, like,
a specific scenario that they don't wanna mention
in front of other people, we can maybe
like by email or something like that talk
about it as well. Set up my email
address hm@ ribat.org.
Yeah.
Please don't please don't send me your like
questions that you already sent 10 other. Just
ask the person you're gonna listen to and
sparing me a time. So that's like, I
I write like a 10 page job only
to realize, man, this person just sent this
to, like, 10 other people.
Yeah. Marco Lofico.