Hamzah Wald Maqbul – Riyd alSlihn Sunnah Prayers 01272019
AI: Summary ©
AI: Transcript ©
So today, we continue with the,
chapter
regarding the virtues
of the first
rows,
the first ranks in the salat,
and the commandment to finish the first rows
first,
and the commandment to
straighten
and,
straighten the rose and to fill the gaps
between them.
Muslim.
That the messenger of Allah sallallahu alaihi wasallam
once said,
close close your ranks, close your rows. The
gaps between them, close them.
And,
make them near to one another. Meaning, don't
make the space between the rows and the
salats far away.
Don't make it like 1 row and then
like 5 feet back the second row. Rather,
there should be enough space between the rows
that a person can make sajdah without,
bothering the person in front of in front
of them.
But then after that, don't make the space
between the rows, excessive.
And make your necks even with one another.
Meaning, the straightness of the rows should be
that the necks are all in one line.
The people make a fight about whether it
should be heels on the line, toes on
the line. This hadith indicates that the the
necks should be,
in line with one another.
And that the
continues.
The the issue of the necks,
being the straightness of the lines in the
shoulders, they're really the same thing because the
neck
the neck will
insert into the shoulders, so they're at the
same place.
The prophet then
swears an oath. He says, I swear by
the one in whose
hand my soul is. Who's the one in
whose hand
the soul is?
Who is it?
Is it in the hands of a person?
Have you ever seen somebody hold someone's soul
in their hand?
So who's the one who can who in
whose hand is is is the soul of
the prophet sallallahu alaihi wa sallam? Allah. Allah
ta'ala. Yeah.
So he swears an oath. He says, I
swear an oath by the one in whose
soul my in whose hands is my soul.
He says, I swear that oath by the
one in whose hand is my soul,
that
I see I indeed see
devils,
shayatin,
entering,
between the
the gaps in the rows.
And now,
as if they are.
Is the the the plural,
of the word which
is a which
is the name of a a type of
goat from Yemen.
And the reason it's called
in Arabic means to cut something off.
So the hadaf
is what? It's like a really small sheep,
but it's a sheep that's, like, way below
average size.
So it's a a type of a black
sheep or goat from Yemen,
which is way below size. So he sees
that he sees that sheitanic force,
coming between the gaps in the
the gaps in the the rows of people
in salat.
Meaning what? Meaning when you're in when you're
praying together,
right,
the the faith and the nur comes from
Allah
and it spreads
from the imam, from where the imam is
through the different rows of the mas masjid.
And when there's gaps between
when there's gaps between the roles, shaitan is
not gonna be happy. So shaitan is going
to try to get into those gaps and
block the
the the nur and the benefit and the
adjar and the barakah of that salat from
getting to people. So the prophet sallallahu alaihi
wa sallam
emphasized all of these adab of the way
the salat is supposed to stand. Why? So
that the people can get the maximum benefit
spiritually from the prayer. Now the spiritual benefit
isn't the only benefit. Obviously, if you understand
what you're saying in the salat,
there's more benefit.
If you focus, there's more benefit. If you
ponder, there's more benefit.
But the salat has many several different types
of benefit, and this is an important type
as well. And so Islam is not to
say that, oh, I only take the spiritual
benefit and I don't care about understanding,
and it's not to say that, oh, look,
I understand,
and therefore the other types of benefit are
not important.
Rather, the the path of Islam is to
what?
Is to,
take all the different types and combine them
inwardly and outwardly,
when a person takes benefit from the, from
the salat.
So the the last hadith, Nawi
he makes a remark that it's a a
hadith narrated by Abu Dawood.
And,
it is
it is narrated by Abu Dawood on the
condition of Muslim, meaning that the
the the Hadith
and it is, narrated according to the
the the condition of Muslim.
And that may be a bit bit of
an advanced issue to talk about for this.
It may be a bit of a distraction
from what we wanna talk about. But, hey.
Who also narrates that the messenger
said, complete the first the front row first,
then the one that's behind it, in order.
And if there is any incomplete row in
the masjid, it should be the last one.
It should be the last one. Why? Because
that's the place where the least amount of
faith comes,
and,
so the deficiency in it will be,
will be
aggregated. All things considered, it will be the
least amount of deficiency.
Sorry. The last hadith was on Anas ibn
Malik. This one is from
We'll come back to this hadith, the the
the commentary on it.
So now there's a issue that's mentioned with
regards to the which side of the
the surface superior.
Is the right side superior or the left
side or the other? Possibilities the middle. Is
the middle of the the the row superior?
And so this hadith narrated by Sayna Al
Barad Nu Azzed is that the the that
that he said that we
used to when we prayed, behind Rasulullah Sallallahu
Alaihi Wasallam,
we would
we would,
we would,
love to
pray on his right side,
because he would face us with his face.
We'd see part of his face.
And he said that I heard him after
the the salat say,
oh my lord,
protect me from your torment
on the day that you resurrect or on
the day that you gather. And so even
here you see, Barab Nazaeb is saying that
although even it doesn't make much of a
difference in the meaning, he's saying what he's
saying what? I don't remember. Did he say
or did he say?
Did he say oh, my lord,
protect me from your torment on the day
that you resurrect or on the day that
you gather your slaves.
Obviously, the meaning is the same. You cannot
gather the slaves without resurrecting them.
If you gather just dead bodies, then there's
no torment and there's no enjoyment because it's
just dead matter.
I find this hadith very interesting, which is
what?
Said Al Barab, no. As I've said that
we used to like to be on his
right hand side. Why? Because he would turn
to us and face us.
So what's the difference between being on the
right and the left then?
If he's saying 2 salaams,
what's the difference then?
No. And the reason I mentioned is not
necessarily to hack down other people's med hevs.
If you're like, if you know if that's
your med hevs, great. You know, wonderful.
Enjoy yourself. The thing that bothers me and
annoys me is when people act like, oh,
I follow follow the one that has the
deal. Sure you do, buddy.
Sure. Right?
People say, oh, I follow the hadith. Those
are the people I swear to you have
never read hadith before. But people say everything
Quran is Sunnah. They've never read there's 2
things they haven't read in their life, and
one is called the Quran and the other
is called the Sunnah.
They don't know anything about it. Had they
read, they would have known there's a deal
both ways and they would have known the
issue is the issue of,
of tarjih, of weighing different things that are
narrated and seeing which thing is which thing
is slightly superior to the other. Otherwise, if
people just were making up their own making
up their own, then,
we wouldn't have, you know, the ummah, the
prophet would not have accepted that from them.
So,
he says what? He says that we used
to we used to we used to love
that we would be on the right side
of the so that that that after the
prayer is over, we would we would get
to see his face
We would get to see his face
and I heard him say
at that time.
Oh my lord,
protect me from your torment on the day
that you resurrect or on the day that
you gather your slaves.
Now,
tell me,
and the thing is that these things these
issues regarding the like, regarding a difference in
wording,
they could be from the,
they could be from the Sahabi who narrates
the Hadith, or they could be from someone
else in the chain.
But and, you know, to be honest with
you, I didn't have tahtik. Like, it would
have taken me, like, an hour just to
look up this one issue anyway. Right? So
I don't have tahtik on on on what
the what the deal is. But,
if any of the narrators in the chain,
were to be this cautious about
the way they narrate the hadith of the
prophet sallallahu alaihi wa sallam for an issue
that doesn't really make a difference.
And the hadith business is cutthroat.
Muslim doesn't narrate from Bukhary
even though they actually used to get along.
And,
the the the the the the the city
of
the city of the,
of Imam Muslim. Buhari stayed in Nishapur for
some time, and there were actually a number
of the ulema that didn't like Buhari.
Surprise, surprise.
Alright. Every great person always has great enemies.
Muslim himself was described in his in his
Tabakah. If you read his Tabakah in in
what's his name? Dhahabi.
Muslim was like he was like really hard
nosed person. Allah Allah have mercy on him.
And he was a guy that, like, he
didn't use to take nonsense. And if he
thought something was right, he would say it.
And if he if he if he thought
something was wrong, he would say it. So
Buhari
even disagreed with him on certain issues, but
like he would get upset when the ulama
would would basically pick on him. He'd turn
basically all of Buhari's enemies into his own
enemy.
Despite the fact that he had rigorous disagreement
with Buhari with regards to how he, you
know, certain conditions that he used to have
for narrating
narrating hadith. Because this whole thing breaks down
to then what's the, you know, the discussion
with regards to the,
which of the books, is the most is
the most
authentic with regards to the hadith of the
prophet sallallahu alaihi wa sallam.
Now my sheikh,
Moana Abdul Halim,
and his name is published as in in
Arabic, in his Arabic writings, partially because there's
no in Arabic.
But,
the the students of
you know, they'll oftentimes
quote him or his brother, Mohan Abdul Rashid,
both of which at some point or another
held the chair of the Hasid al Hadith
in the Benuritan Madrasah in Pakistan.
He he he says this whole discussion with
regards to which book is most authentic
is a,
is is a is a quasi academic discussion
in the first place. Why?
Because each hadith has its own chain of
narration.
And if the olemaq cannot agree to
which which chain of narration is the most
authentic, then how are they gonna agree to
which book is most authentic?
So he he he considers this discussion to
be a little bit a little bit, more
cultural and less actually intellectual academic. There are
a 100 people who, you know, if they
heard this lecture, would probably
get ready to stab me on on on
the Internet for saying that. I'm just I
don't know anything myself. I'm just making what
I I'm just try you know, I'm just
conveying what I heard from our elders, from
our from
our teachers.
But
Muslim,
despite
his reverence for Bukhari,
he doesn't narrate from him.
Bukhary, despite his reverence for Imam Ahmed Bin
Hamble, doesn't narrate from him. Why? Because the
Hadith business is cutthroat.
It's like Muslims. Right? If you can buy
halal meat 10¢ cheaper at the next store,
people stop caring even if it's people stop
caring even if it's, it's, like, slaughtered properly
or not. They're gonna go for what's cheaper.
Right? So had these businesses is very cutthroat.
If you find a shorter or you find
a more correct narration from someone else, people
will bounce. They don't they're not gonna you
know, you're not gonna see it. So when
someone narrates from someone, it means that is,
like, the last person in the world that
they can come and narrate from. There's really
nobody else,
who you're gonna get better better from. So
it's very interesting when you see
the the,
like, type
al father in the hadith. The hadith where
the the narrators themselves admit that we don't
know
which
wording is correct.
Especially given that almost all all of the
instances where that occurs, it makes very little
difference in the meaning.
And the only reason that,
their narrator would do that is what?
Is because of their fear of Allah. Muslim
himself writes in
and his that he considers as hadith.
To be like the the the the person
who lies intentionally about me. Let them prepare
to take their their their seat in the
fire.
So
the the point of all of this is
we have a a lot of people who
are like, oh, you know, I don't follow
the I don't follow the Hadith. I only
follow the Quran. Or they're like, oh, you
know, it's just the Hadith. Who knows? You
know? Or, like, I only follow the Hadith
if it, like, you know, if it if
it if it if it if it's doesn't
clash with the Quran or whatever. It's kind
of stupid, like, real sophomore type of objections.
And then those objections will evolve because, look,
not everybody who has information has ilm.
Is a light inside of the heart that
allows a person to gather information and then
that information takes them to something better. And
their own conduct
and their own dealings with other people and
their saluk toward Allah
and the amount of benefit that they give
to the ummah, etcetera, etcetera. That's what consider
illimat. Otherwise, they're all kinds of crazy people.
Maybe I've mentioned it before,
the Faisi brothers. Abu Faisi was like the
sheikhul Islam of the Mughal Emperor Akbar.
He once
claimed,
he once claimed that I can write a
tafsir of the Quran without using any letter
that has dots in it.
So no qaf, no fa, no batatha, no
zai, no,
you know,
bad, no va.
Right? He once he once made that that
claim that I can write write a a
complete tafsir of the Quran. So someone called
him out. So on a very what the
* basis, he actually wrote it,
and it's actually like a cogent tafsir that
explains the entire Quran without using any letter
with dots in it in 4 volumes. And,
like, it was copied in, like, just as,
like, a curiosity, like, spread throughout the Muslim
world. There's manuscripts of it in the Arab
lands at Damascus and things like that. You'll
find manuscripts of it, apparently. I'm told this
by the and I haven't seen him that
way myself.
The thing is though that this guy is
crackpot,
He encouraged Akbar to, like, basically start a
new religion because, like, Islam is now, like,
old fashioned.
Right? People say Islam is old fashioned. That
was, like, back in the Mughal era. I
mean, that was a long time ago. Islam
is quote, unquote old fashioned. So so obviously,
he's he's not,
you know, his that that he has a
lot of knowledge. He doesn't have a lot
of ilm. Right? So the issue is this
is that coming back to the what we're
talking about is that if the Hadith business
is so cutthroat,
still the people are afraid that if they
if they if they lie against the prophet
not regular people. Regular people are crazy, you
know. I'm talking about the the class of,
the people who are like the the, like,
the the the the the
acceptable people from the.
They were very concerned about this, that they're
not gonna jeopardize their akhirah just in order
to be in the same book. So you
have 3 levels. You can be like Bukhari
level, like you're like famous hadith, like Don.
Right? And then the bottom bottom outcome is
Jahannam.
So they're like, look, in order to try
to get the top one, we're not gonna,
like, toss ourselves in the hellfire. It's better
to be, like, not famous and get the
reward for, like, the studying and teaching that
you did, even if you don't get famous.
Better than going to *. Right? It's a
very logical process or logical set of outcomes.
So what happens is that this the result
is that the the hadith narrators are very,
very picky about their their their wording. This
is given the fact that as a matter
of that we don't consider the hadith to
be preserved word for word anyway.
So something like this is an excess of
of of out of abundance of cautiousness rather
than
a halal haram issue, like, do I have
to or do I not have to?
And what ends up happening is, okay, fine.
Not everybody in the system is telling the
truth. Right? We would all love to. It's
interesting. People go through these phases, like, it's
okay. Phase 1, I eat everything but pork,
and I watch TV most of the day.
Okay? Phase 2, I attended some band from
some scholar who's like, oh, look, there's ilm,
and then the we have such a wonderful
history and legacy, and if you pray, your
life gets better. And now I'm like, oh,
look. The scholars, there must be some sort
of, like, half angel, half, like,
type people walking around and everything. And then
the next phase is like, oh, wow. After,
like, 20 years of hanging out with these
people, I realized, like, all of the ones
that I know or almost all the ones
I know are complete slobs. Or at any
rate, they're not that, like, weird, angelic thing
that we understood or realized. At that point,
you have, like, 2 directions you can go
to.
You can either be, like, they're all frauds
or you can be, like, well, most of
them, you know, are are are trying to
get, you know,
they're trying to do what's best and some
of them are bad apples and most of
them are somewhere in between the two extremes.
Right?
At that point,
come back and look at the Hadith issue.
That even if some hadithim, like,
fudged the data,
all it takes is one of them to
mention something like this, and you now have
a complete picture of the the the of
of what the prophet
didn't say. You understand what I'm saying?
Only one of them has to spill the
beans.
And then what posterity will know that this
hadith, there's some shakan in this in this
wording.
And so if the point of hadith is
to say how wonderful the is, that's not
the point of hadith because this deen is
not, like, meant to, you know, worship
hadith narrators.
It's the worship of Allah ta'ala. What's the
point of the hadith is to pass on
what said
with integrity?
You can know at that point that there
is some integrity in the hadith that are
being narrated.
Why? Because so often you'll see the narrators,
they doubt in every generation of the, of
the hadith being transmitted,
if there's a doubt, did I hear this
or did I hear that or is the
dots like this or is the dots like
that, etcetera etcetera. All of it will come
out in the wash. If you go, like,
you know, read, like, the super long works
of that that that the different generations wrote,
you'll find you'll pinpoint something or another somewhere.
Now this is fun. This is a benefit
for Islam. There's
more
problems behind it and there's more benefit behind
that as well. What's the next set of
problems?
If all these things are so thoroughly documented,
a person who is completely
unscrupulous and a person who wants to prove
whatever they wanna prove in life, oftentimes they
wanna prove what they wanna prove in order
to make money. Sometimes they wanna do it
to impress people. Sometimes they wanna do it
to show how smart they are. Sometimes people
make stuff up in order to benefit Islam.
There's an entire,
genre of
hadith that are, like, of the like, that
are completely, like, flat out made up.
That are about, like, the virtues, like, whoever
reads
had this many times, you know, this good
thing will happen, that good thing will happen.
The person on his deathbed is like, okay.
I, you know, I'm just gonna admit to
come clean because I don't wanna go to
*. I made all these Hadith. Why did
you make them up? Well, because I thought
people are, you know, they're they're studying too
much and they're not studying the book of
Allah. And I thought the book of Allah
is more worthy that they should study it.
So people make up stuff for all sorts
of reasons. The idea is that now that
there's all this material, a person can selectively
pick and choose whatever they want to put
it together in order to make whatever type
of picture they wanna make. Make. This is
problematic.
This is very problematic.
Right? This is something that that,
the Muslim tradition had from before, and it's
something also it's a gift of the western
academia of deconstructionism is that you can, you
know, you can do that. You can
pick and choose data in order to put
put it together, in order to paint whatever
picture you want to.
Now a person's like, well, if that's the
case, then do we know anything anymore?
The Western academia actually uses this as a
parts of it at any rate, use this
to return to the former, like, Indo European,
conclusion that there is no such thing as
truth. Right? We said, hold on. Hold your
horses. If you have half of a brain
and you worship Allah and
Allah guides you.
This is part of our this is part
of our our,
our as well. The guidance isn't something that
happened 1400 years ago. It's a continuous process.
It happens not just not not just to
human beings. It happens to the plants and
the animals. Allah guides them and and shows
them the way forward through whatever different types
of means and mechanisms. Some of them natural,
some of them supernatural.
Right? If you're guided, you will be able
to make sense out of out of all
of this data. And there are some people
who are of such genius
level,
intellect,
combined with purity spiritually that they will come
out in the a
cohesive and a cogent
set of explanations of what's going on in
all of this information.
And people will use it, and it'll bring
them benefit in their life, and they'll reform
their lives to the better. And through it,
they'll find Allah and his and
and and they'll benefit for their this world,
their outcomes in this world, and their outcomes
in the hereafter.
So all of these levels of things are
going on, but a person should be cognizant
of them. At any rate, the whole, like,
well, I don't follow Hadith because, like, some
of it's made up. Right? This, like, very
sophomoric and very, like, low level, objection, which
is very common,
amongst people. All I can say is the
only reason that Tekfir shouldn't be made of
such people is just because, like, they say
so many dumb things in the day. Hopefully,
maybe Allah will forgive them just because they're,
like, massively, like, debilitatingly, like,
unintelligent people. We pray for the best. And
if it doesn't work out for them, that's
their problem because I never said that. You
know what I mean? Like and if I
did, I made Tovah for it. You know?
I made Tova from saying stuff like that.
But, these are the things that that that,
they show us that they we really weren't
messing around with these things.
And if anyone one of them did, there's
so much data. They all they're all gonna
get caught.
One of the objections, by the way, against
Muslim,
is what?
Is that he went into a majlis all
the all the Ulema told him off
that your book like, literally, there are many
they saw Sahih Muslim. They got angry. They
got upset. So if people are gonna pick
on Bukhari, then, you know, Imam Muslim is
like, he's, you know, he's on deck, you
know, and the other Sahasat are in the
hole. You know? It's it's he's he's gonna
get his turn as well. Bukhari doesn't ice
skate by with the past, then then then
they're all gonna be in line for it.
You know? So Muslim, the
has read his book, and they're like, what
what is this?
This is horrible. Alright? You narrate from all
of these, like, horrible people.
Fulan is like
or Fulan is this person. Fulan is that
person. And Muslim is like, look.
All of these hadiths that I narrated from
these people, I I know better than you
what their is.
But they have a shorter chain of narration,
and there if there wasn't there are several
other longer chains of narration
through upright and pious narrators
that corroborate the content of this hadith,
then I wouldn't have narrated it. Now you're
like, oh, wait. You know, that makes sense
again. Obviously, when people get into fights with
one another and they take it personally, you
know, then, like, it's like, no. I still
disagree with you or whatever. Okay. Fine. People
are human beings and stuff like that. You
have to also appreciate that. This is one
of the things that that that the the
the
the the they say that, like, we won't
accept. After a certain point, they stop accepting,
contemporaries
when they speak ill of one another because
everyone their contemporaries are gonna be someone or
another that that will pick on them in
an unfair way. So the next generation, subsequent
generations, if they're like, yeah, I know his
work was sloppy, then we'll
be
we'll be concerned with that. But in the
subsequent generations, if they're like, no, his work
was good, then we can we can tolerate
a little bit of people's contemporaries picking on
them because nobody can make everybody happy.
So
this is another thing people see getting into
fights and they're like,
you know, if the can be can't behave
this way, it's no wonder the is, like,
you know, in a whole bunch of, like,
terror and horrible this and that. And and
it's like, look, man, are you gonna blame
me? Why why are you gonna I got
into a fight on Facebook or Twitter with
somebody about some ill me issue. Right? It's
it's not like I revolted against the caliphate
and, like you know what I mean? Like,
it's not like you can't blame all that
on me. Okay? You blame a lot on
me. We can't blame all that on me.
I'm, you know, unscrupulous. So you're not really
out of them anyway. Okay. Fine. Well, if
one of the real alumni get got into
a fight with someone about something, you know,
it's actually kind of nice. Why? Because imagine
there's a generation of people who used to
like, these things were really important for them.
So the same guys who are, like, in
the masjid and they're, like, oh, you know,
you guys fight every year about what what
day it is gonna be. This guy, of
course, he's not gonna fight about what day
it is gonna be. He doesn't care about
the deen.
You talk about his money,
then you'll see him, you know, take his
gloves off and, like, you know, make his
way across the street, you know, for, like,
little post whatever meeting.
So okay. Fine. You know, there's some silver
lining in all of these things. A person
of Helman, a person of of of of
like, that takes a second pause and reflects
on things. You'll see there's some in everything,
there's some bad in everything, usually.
And they'll take the and they'll leave the
the shard. But at any rate,
when you whenever you read these things, know
that this is a person by doing this,
he, there's a good chance that their their
entire narrating the Hadith will would have, like,
gone down in ignominy,
but they told the truth anyway. And then
it turned out that it didn't go down.
I mean, people people actually respected the and
whatnot. And then people did and once the
difference is mentioned, you have a clue that
there there's something here, then people can investigate
and find out, like, which one is it
or whatever. Right? Oftentimes, like, you'll have 4
books written on the same thing,
or or, like, in which the same narration
is across, like, one is written in Spain
and one is written in Morocco and one
is written in, like, in Bukhara and the
other is written in whatever, you know, Iraq
or whatever. And so then, like and and
they don't read each other's books because it's
not like they're gonna be like, hey, yo.
Like, how's your book coming, you know, on
the phone or nothing? So what happens is,
like, generations later, someone will go to hide
and see all 4 books, put them in
front of them, and then they'll figure it
out.
All of this is very frustrating for people
who wanna discredit Islam.
Why? Because it means people didn't fudge the
data. And so they say one of the
things about the Sunni tradition that causes us
to suspect it's suspect in our eyes is
because, you know, their ulama wrote explanations that
are too too convenient because they all make
sense. And we say, okay. Well, if something
makes sense, making sense is a fact that
it's a fabrication or indicates that it's a
fabrication,
then, that's your I mean, that's your problem
in your head. Things making sense is not
a doesn't more often doesn't point to things
not being true, but more often than not,
it points to things being true.
And at any rate, it's definitely not a
proof that it's not true. So if you
want to actually make and show, like, where
things are wrong, go right ahead.
Otherwise, this in and of itself,
is like a really silly doubt for people
to entertain inside of their minds.
Stand stand by thee,
stand by thee,
on the,
behind the Imam in the middle of the
in the middle of the line.
And
before that, what was mentioned, there's a hadith
of which
we skipped.
We skipped this translation at any rate, which
is what,
that Allah and his angels wrote,
Alayhi Mus Salam,
they send their blessings down on the right
side of the saff,
on the right side of the the the
the line.
And then, there's another hadith that's mentioned not
in the rial of the Sahin, but it's
mentioned in the
in the commentary
that the messenger of Allah sallallahu alaihi wa
sallam said narrated
by,
by by Ibn Majah.
That he said
That whoever whoever inhabits the masjid on the
left side, that person will double the other.
So now what do we have? We have
one hadith
indicating that the right side is the the
the the the place to be,
And another hadith narrating the indicating that the
middle is the best the place to be.
And the other hadith heavy teeth indicating the
left side is the best to be.
So what are you gonna do about that?
So if you're the type of person, like,
oh, look, you heard 1 Hadith and that's
it. Like, you know, you're now you're ready
for, like, World War 3,
and like against every other opinion,
then what are you gonna do with stuff
like this? There are so many there are
so many occasions in which,
the
will put put you in a situation like
this,
that, you don't know what to do. And
this is one of the reasons that we're
the we're not the Hadith.
Right? The the the the the the body
of the Muslims that are described as being
on guidance are the Ahlul Sunnah, they're not
the Ahlul Hadith.
There are Ahlul Hadith within Ahlul Sunnah.
But that's not something that the whole Umrah
agreed on, nor is it the most of
it. If it and by then by extension,
if it's something that's agreed upon
versus something that's disagreed upon, the thing that's
agreed upon has a higher level in the
deen than the thing that that there's a
difference of opinion on.
So we don't consider we we say
we don't say
What is the Sunnah? The Sunnah is the
actual explanation out of all of these different
athaar. The hadith are just the narrations, the
the individual narrations.
So there's so many different issues. The prophet,
sallallahu alaihi wa sallam, his wudu, wiped his
head once, he wiped his head twice, he
wiped his head 3 times. You know, kas,
you have now you know, you have all
these,
different narrations that that that you could either
say, well, 2 are wrong and one is
right,
or you could say all of them are
right at the same time.
On the, like, all of the the meanings
are right. Well, he could I I mean,
theoretically, he can only wipe his head once,
twice, or 3. You can't just do all
3 at the same time. I guess, theoretically,
it's a it's a possibility that he did
all the 3 different things at different times.
But that's not I mean, here, this cannot
be possible. Right? Wiping your head, you can
do, like, once, twice, three times, different times.
This this one, you're gonna get more reward
for being in all three places.
It defeats the purpose of you in saying
anything because if you're gonna get more reward
for all three places, then there's no more.
It's like if everyone's excellent, no one's excellent.
Right? So what is it? Now you have
to now you have to analyze
and you have to use your brain, which
is not something that there's no hadith for
that that that that will tell you how
to how to reconcile all of these things.
You have to use your own brain and
understand these things.
Right? You have to use your own brain
and understand these things.
And this is the whole point of Ijtihad,
this is the whole point of ilm.
The ilm is not just the information, it's
a nur that Allah puts in your heart
that lets you put that information to use
for the betterment of your duniya and your
akhirah,
and for that of the Ummah of the
prophet sallallahu alaihi wa sallam, and in order
to make Allah happy with
you. So
the explanation of all of these things will
allow them. The Ulema have different opinions about
these things, but the explanation that that seems
to make most sense to me. And then
if someone else says something else, you can
go learn that from them as well.
Is that the the the default is what
that every, the best place in the is
the one that's dead behind the imam.
Perhaps with the exception of the first, assuming
it's going to fill up anyway.
But the best the the best place is
the one that's dead behind the imam. And
this is the meaning of this is the
meaning of was it, like stay in the
you know, stay close to the middle of
the salah. Then
there are 2 places that are that that
that are the number 2 possibilities.
One is to the right of the person
who's dead behind the imam, and one is
to the left of the person who's dead
behind the imam.
The hadith with regards to the hadith with
regards to the the the benefit of being
on the right
is
with regards to the the one that's to
the right of the imam.
That it takes prior or to to the
right of the dead center. It takes priority
over the one that's to the left of
dead center.
Then after that, 2 more places,
2 more places, there's a you know, that
you fill the right one and then the
left one.
But the the right space 2 peep 2
spaces over is less reward than the left
space one one place over. Why? Because the
left space one one space over is closer
to the center.
The the occasion of the hadith of that
we mentioned, that the person who stands on
their left hand stays in the right right
side of the,
rather, sorry, the left side of the Masjid,
that person will get double the edger.
The meaning of it is this is that
the prophet
initially indicated to the
about the virtues of being on the right
side of the right right hand side of
the saff of the road.
Because of that,
the rights the right side would populate and
there's, like, a stigma on the left side.
So he's saying
okay. Because you, you know, because you you
prefer with your heart the left side, know
that if you go to the left side
of the of the masjid to a place
that's better, it's closer to the center of
the saaf, Instead of keeping the stigma, no
Allah will give you more reward because you're
you're doing you're following what the commandment is
rather than following what you want.
I've heard I've heard from I've heard from,
people also that this this right left, right
left, hierarchy is for the rest of the
that the front row, it's better to fill
up the right first
because you know that the it's the front
row is gonna fill up.
And if that's the case, then that's an
issue. If not, it's not and, you know,
there's different about this. To be honest with
you, I didn't make the on it. But
the idea is what
is that there are, there are ways in
all of these types of different,
you know, different cases where the hadith seemingly,
clash with one another. They're very common sense
explanations that that allow a person to reconcile
them with one another,
and the path of reconciliation is superior to
the path of,
of of of,
irreconcilability
to say that one is right and one
is wrong. If you wanna say the hadith
is wrong, then look through the chain of
narration and show show who's the liar.
There's objectivity in that, that you're not just
picking the the the text of the hadith
that makes you happy.
If they're all reliably narrated,
then then then, at least the Maliki
they consider it to be
superior
that a person should reconcile between different narrations.
See, is there a possibility that all of
these narrations can be true at the same
time and understand what the place of,
every one of them is?
It's a chapter regarding the virtue of
those,
nonobligatory
prayers
that are,
connected with the obligatory prayers.
And the
description of what is the least of of
them and what is the most
complete of them and then a description of
how to pray them in the middle.
Now,
as far as the as far as how
many rakas do I pray pray before this
or pray after this, don't just read the
hadith and say that this is it. The
have different about different things based on different
things. The Malika position, as far as I
can tell, is the easiest
one, which is what which is that there
are certain prayers.
It's it's a sunnah to pray extra, rakat
before them,
and there's certain ones there's sunnah to pray
extra rakat after them, and there's certain ones
that it's a pray extra
before and after them
without a a or without any any defined
number of extra
rakaat.
Then afterward,
different numbers have different virtues,
according to the hadith
narrated. But as a issue, it's a sunnah.
If you wanna say I follow the sunnah
of the prophet sallallahu alaihi wa sallam, a
person can pray 2, 4, 6, 8, any
set thereof
before or after or both before and after.
The other I have actually have, like, set
numbers with regards to those things. You can
go to and learn what those things are.
Go to your
your and your and, you know, ask them
what's up, and they'll they'll be happy to
explain that to you. But here, we're just
talking about what? We're talking about the
the, the spiritual benefit and spiritual virtue of
doing that.
Narrates. And so he
it's mentioned here in the in the hadith
that Habiba,
the daughter of Abu Sufyan,
her name was what?
It was Ramla.
Although
the the some of the some of the
Muhandidin
narrate that her name was Hind, but, the
Mashhur, the well known in the majority majority
position is what that her name was, Ramla.
And Habiba is who? She was married to
Ubaidullah,
Ubaidullah,
Ibnu
Jahsh,
when they made Hijra to Habasha
to Abyssinia. It's interesting. It's actually it's actually,
mentioned here. Right?
The in the in the commentary.
Right?
So this is an honor. It's mentioned with
honor actually
that she is the the daughter of Abu
Sufyan whose name is Sahar.
Uh-uh.
Sahar bin Harb
bin Umayyah bin Abdul Shams bin Abdul Manaf,
which Abdul Manaf is the the common ancestor
between Abu Abu Sufyan and the prophet sallallahu
alaihi wa sallam.
People forget this.
But sayin Omar,
Abu Jahl,
Abu Salamah,
these people are a different clade of Quresh.
Banu Umayyah is the close the the the
clade of Quresh which is close to Banu
Hashim.
People forget this that, you know, like, because
of, like, whatever extremist,
extremist, like, Rafi the rhetoric. They make it,
like, as if there's, like, some showdown between
Banu Hashim and and Banu Meyia. That's not
the case.
That's not the case at all.
In fact in fact, Banu Meyia was pushing
Saidna Ali that you go and take the
caliphate or you know? Why? Because
the in the in the in the, like,
the family tree, they're the closer half of
the family, actually.
They're
the
closer half of the family. They're actually as
cousins, they're closer to one another.
Banu Abdul
Manaf.
So,
so Abdul Manaf is the same,
the same what you call
the common ancestor that
that shared between
between Abu Sufyan and the prophet sallallahu alaihi
wa sallam. But it's mentioned here I think
it's it's it's it's nice to note that
it's mentioned here as a point of honor
that she's from Quraysh and she's from Banumayyah
and she's Makki,
and and she's she's that she's a Meccan
and she's a Abyssinian and then she was
an Abyssinian and then she was
from Medina.
That that's mentioned being Habashi is mentioned as
a a a sifa of the wife of
the prophet
and a sifa of of of honor. You
know? Why? Because it's between Makar and Medina.
So,
a person knows that this is also a
a matter of honor for those of, for
those of us who carry the the wasavas
of Jahiliya inside of our our hearts. It's
good to read things like that in order
to cure them. So,
her husband, Riddula bin Jah passes away in,
in in,
in
in in Abyssinia.
And after he dies,
the prophet
marries her, and
it's narrated that Najashi himself, the the Negus
the the Abyssinian king.
He'll send a a a a dowry,
Alois, the shariai dowry is not like this,
but he'll send a dowry, a gift
for
on the occasion of their marriage to Madinah
which,
with Shaul Habil Bin Hasana,
of
in one narration, it's 4,000 dinars, 4,000 silver
coins, sorry, dirhams, 4,000 silver coins, and another
narration of 400 dinars, 400 golden coins.
And the prophet
married her,
out of honor of her that, look, she
made Hijra for the in the path of
Allah and she's far from home, and her
husband died.
And so this is a custom that the
Muslims used to take care of their the
the the the widows, and they used to
take care of,
they used to take care of,
widows, and they used to take care of
the the the women that they're, they have
no one to provide for them and no
one to protect them. Given the fact that
she's in Abyssinia at this time
and her father is, like, one of the
big enemies of Islam,
the prophet sallallahu alaihi wasallam did what?
He honored he he honored her by marrying
her. Up nowadays, the logic is different, You
know, people say, you know, if a man
takes another wife, they'll freak out and they'll,
like, you know, call him a pig or
whatever.
And, that's that's a and it's a, you
know, it's a peril to their own iman.
And this doesn't necessarily mean that everybody some
man may happen to be a pig and
find get a second wife. That's a different
issue, But it's not like Laz and Mazum.
Right? So don't think like, oh, look. I'm
gonna, you you know, send send send send
my pig on this real Sahin recording
order. If you're a fanzier, that's your issue.
Right?
But it doesn't mean that necessarily that's the
way people are like, well, if you wanna
support her, why don't you give her money?
What? Does money solve all the problems in
the world?
It doesn't.
So she so the prophet
honored her by by by by marrying her.
And look at also Rasuulullah Sallahu Alaihi Salam
what kind of person he is.
The daughter of the
the the the one who's like the chief,
the emir of your enemies.
If he was a if he was a
wretched person,
He could have humiliated her as a way
to get to him.
But what did he do? He honored her.
And in the long run, it actually got
to him even more. What happens? Abu Sufyan
comes to Madinah Munawarra,
like, right before the fact is about to
happen.
No one gives him the time of day.
Like, even
who recognizes him used to be a slave
back in Mecca. They spent so many like,
they knew him. Right? He was just like,
you know, and even
was not giving him the time of day.
He used to be a slave,
and, Abu Sufyan was one of the noblemen
of Quraysh,
and so he sees him again. Won't give
him a time of day. And then what
does he do? He goes to his daughter's
house because she's married to the messenger of
Allah sallallahu alaihi wa sallam. Right? So this
is I mean, this is a position of
desperation he's in now. Right? That he's gonna
go to his daughter who's going to
who's going to what? Who's going to, like,
give him audience he thinks of the prophet
sallallahu alaihi wasallam. And when he comes to
sit down in the Hujra, in the in
the room,
which is attached to the masjid, she pulls
the mat back. So and and he's, like,
he's confused what's going on.
Like,
are you, like, trying to insult me, or
is it just that the mat is not
good enough for me? Because they're they're they're
you know, like, he because he sees the
simplicity with which they live. He's like, I
don't get it. Like, is the math too
good for me or am I too good
for the math? I don't get what's going
on. What but who would do that?
Especially in Jahili. Nowadays, everyone's like, yeah, I
hate my dad. But, like, back in the
day. Right? But back in the day, it
wasn't like that in Jahiliya.
Like, they literally used to, like, worship their
ancestors.
They literally used to worship their ancestors.
So he's like he's like completely at a
loss. Why would she do that?
He's not brainwashing or indoctrination. In fact in
fact, if anything, the the Quran itself,
seems to indicate that the highest of a
person after the
after Allah and his Rasul
is 2,
is to your parents.
The fuqaha have some details with regards to
that. Actually, for a woman, it's her husband,
then her parents. Again, if your husband happens
to be a kanzir, don't bring this into
it. I mean, this is like a normal
situation. Right? But why would she do that?
That's not the custom of her people,
except for the messenger of Allah
treated her well.
So she's gonna feel attachment to him.
And so and what did he do? He
honored he honored her
Allah.
Allah
have,
be pleased with all of them.
Her her brother, she lives 44 years after
the
after the the hijra.
And,
have mercy on her. So she narrates this
hadith. There's a lot more to to say,
but it's going to we gotta we gotta
read the rest of the hadith.
That,
she said, I heard the messenger of Allah
say,
there's no there's no slave who submits to
Allah to Allah who prays,
to Allah to Allah
every day as a habit. 12,
that are not far, that are not an
obligation,
other than those that are obligatory,
except for Allah will build for for for
them a house in Jannah,
or,
that a house will be built for them
in Jannah.
Again, meaning exact exact same thing, but out
of out of cautiousness,
there is,
there is what? There's a
recognition that
that the wording might have been here or
there a little bit out of the consciousness
and fear of
Allah
He,
narrates that I prayed with the messenger of
Allah Sallallahu Alaihi Wasallam.
2 rakas before Zuhr and 2 rakas after
it, and 2 rakas after Jumuah,
and 2 rakas after Maghrib,
and 2 rakas after Isha.
So he's mentioning that that that he's seen
the prophet
pray at these times and that he also
used to pray with him at these times.
That,
the messenger of Allah
said,
between, every 2 Adans,
is a prayer. Between every 2 Adans is
a prayer. Between every 2 Adans is a
prayer.
And then the 3rd time he added, for
whoever wishes.
The 2 Adans are what?
He
he he,
he writes that the 2 Adans are
the Adan and Iqamah.
This is a
this is a custom of the Arabs that
they'll they'll do they'll they'll say stuff like
that. Right? Like, the 2 of Zohr and
Asr.
Right? The 2 is.
The 2 black things is dates and water.
The dates are black. The water obviously isn't
black, but, you know, dates is dates, you
know, you you can starve to death with
the dates. The water is not supernourishing. Right?
So they call that. I don't know why.
Maybe there's another reason. Maybe there's I don't
know. That's the thing that that the Arabs
say. Right? So they understood
what the point what the point of it
was.
I remember once I,
because this is the the the of the
the the the the Malekis and the Hanafis
that,
that,
the Adan is called, and then the is
called and the prayer starts.
There's no delay. And so someone once came
to me and said,
said, oh, there's but what about the hadith
that there's a prayer between, the Adan and
every Adan and Iqamah?
I was like, okay. I'll look at it
and come back.
And then,
I was like, yeah. You forgot the last
part.
For whoever wishes to. So this means what?
If they're gonna pray, like, 10 minutes later,
then if you pray, there's nothing wrong with
it. But it's not it's not a sunnah
of the prophet sallallahu alaihi wa sallam regularly
to to do so, and Allah Allah knows
best. But between the adhan and the ifama,
this is a Mubarak time. A person who's
in the masjid especially between the adhan and
the iqamah,
this is a Mubarak time and this is
the time the prayers are answered. You're gonna
get more you get more mileage out of
your salat, out of your.
And the point of the chapter is what?
That the prayers are one of the highest
means of making spiritual progress.
People who are really excited about, like, cultural
Sufism,
you know, they think that the
the your end goal in life is to
fly around in the air and shoot lightning
bolts out of your, fingers or whatever,
and,
it's not.
It's not. Even if there were people who
could do that,
it's not the end goal of the tasolef.
The end goal of the tasawaf is that
your the Murid should receive his muraazu who
is Allah Ta'ala. You should receive Allah Ta'ala.
Allah should be pleased with you, should be
pleased with him.
Afterward, whatever happens with the rest of creation
is the creation's business.
It's not your problem.
And so,
for those people, they're like, oh, I have
such and such weird which was given to
me by Sayednakidr alayhislam, and if I say
it I can, like, you know, I can
make strawberries rain out of the sky in
October and whatever. It's good. Maybe maybe someone
got that word, and maybe really gave it
to them. Allahu alayhi. Allahu alayhi knows best,
you know. Who am I? I don't know.
I don't know. Stuff happens. The creation of
Allah ta'ala is is
is ajeeb and overwhelming and who knows. Right?
But what about the word that you receive
from someone who has a higher Maqam than
say Nkhidr alaihi salam, the prophet sallallahu alaihi
salam? And what if what you get is
better than strawberries raining out of the sky
in October? If you worship the duniya, the
strawberries thing is way cooler.
If you love the duniya, I swear to
you flying around shooting lightning bolts, it's like
it's amazing. They'll make a movie about you.
And you'll care about the movie because it's
also the duniya is your your morad. That's
what you want. You'll get it.
And it's all a complete waste of time.
Show up. Says
to you, you got what you wanted. Don't
ask me for a reward right now. That's
gonna be somewhat disappointing, isn't it? Given that
all of us are gonna be there at
some point or another.
And that's gonna be a very oh oh,
crap moment for a lot of people because
everyone knew they were gonna go there, And,
now that they're there, they're gonna be like,
wow. A lot of choices I made in
life were not super amazing.
It's a very simple it's a very simple
calculation.
Allah forgive us for not having,
given it its due,
but, it's a very,
simple calculation. And,
it's it's elegantly summarized again and again in
our in our traditions. I was reading through
the pandanama of
So then I I posted the I posted
the, the thing up on the thing.
The person who didn't know Allah in their
in their life,
that person has gotten nothing out of out
of what they needed to out of life.
You're here for you know, if you know,
who?
I don't know.
Jeff Bezos is, like, whatever, like, Lex Luther
clone richest guy in the world right now
currently. Right? It's gonna be some other some
other scammer like tomorrow. Right? Because today, he's
the one. You know, before Bill Gates was
a thing, now nobody even, you know, nobody
calls him on his birthday anymore,
because Microsoft, nobody like you know, everyone hates
Windows and whatever now. Right? So, okay, fine.
This is whatever. The other guy the other
guy, they gave him a second liver and
he still died, the Apple guy.
So he
It's a Steve. Steve job. Right? So now
he's he's he's gone. He's gone now. So
we cried. We cried out his eulogy. Now
we forgot about him. Now it's Jeff Bezos.
Who knows who's gonna be the craziest movie
grumpy cat or whatever? Tomorrow is gonna be
the new multi trillionaire or whatever.
So if he says to you, hey. Go
go down to Walmart and pick me, like,
a bottle of aspirin, and I'll pay you
a $1,000,000,000.
Right? And just make sure it's here in
within, like, 4 hours.
It's easy.
If if you go and hang out at
Jerusalem Cafe for 3 and a half hours,
then afterward aren't able to get the bottle
to him and get your billion.
That's your bet.
That's that's that's your bet. So, Khair, this
is this is this is what it is.
Right? That these things are prayer at 12
rakaz in the day. Everyone hates it. And
for whatever reason, everyone hates it so much.
Like, it's like the worst thing in the
world as if, like, praying rakaz is like
getting your teeth pulled out by the dentist.
For god's sakes, it's the
the the the word that was given to
you by Allah
at least pretend in your heart that you
have, like, that you're thankful for it and
that you wanna do it.
I give I give props to the Hanafi
Madhab
for using fiqh to beat people up into
making them pray their sunas.
Okay?
I don't know about the handily school, but,
like, in the in the Maliki Shafi'i school,
the the the are like anyway. Right? So
there's no, like, blame on a person who
doesn't pray.
A lot of people just skip. They just
don't do it. You know what I mean?
Like, the Mauritanians, I I saw my at
least they they they pray them. Right? But,
like, those are, like, those are some pretty,
like, level 7 piety type dudes, you know.
Like, they're not they're, like, they're they're not,
like, normal. I don't know, like, if I
hung out in a in a in a
village somewhere in Morocco or whatever or in
Algeria, if it's the I bet if I
had in the village, it probably is in
the city. Alano is best. Right? But the
idea is this is you know, the Nuwaful
are not gonna bite. They're not gonna kill
you. There's good. There's kibbeh. There's good in
it. You
know? At least in Ramadan, like, do it.
You know what I mean? Like, at least
sometime in the day, it's at least 2
rakas more than what you absolutely, like, bare
minimum had to, you know but just at
least pretend it's not, like, the most horrible
thing in the world. Who knows? Maybe one
day, like, you know, you'll be, like, accidentally,
like, focus on your salat and the nur
will hit your heart and you'll become a
good person.
How horrible would that be? And then all
of a sudden you don't your friends are
like, oh, that person has become religious now,
and we don't wanna hang out with or
whatever. Like, you know, they're dumb in the
first why you want then you'll realize, like,
why who cares?
Why? Allah give you a small amount of
time. The the the the the prayer is
is
the one of the highest one of the
highest vehicles to
to to reaching that goal of receiving Allah
Ta'ala.
And it's given to you by who not
by by
who?
One of the few people who you can
say with
with surety
that his, maqam is,
higher than Sayyidina Khidr, alayhis salam. Sayednakidr will
also stand in front of the jal at
the and cry and ask for Shafa.
So it's given to you directly by him,
and you got it Rial Salihin for free
in Lombard, Illinois. How how wonderful? How amazing
is that?
Right?
This is this is a a a good
thing. And there are people then who start
to benefit from these things,
and, then big things happen for them. Right?
2 rak'ahs of nafil will do a lot
for a lot of things,
a lot of issues.
It
will do a lot for you. If it
will do a lot for in your dunya,
it will do a lot for you in
the. Pray 12 of them in the day.
If you can't pray 12 of them in
at least pray pray 2 pretend like you're,
like, actually, like, somebody who's
cares about Islam at least. You know? Pray
your 2 before fajr, pray your 2 after
or whatever. If oh, it's too much to
back up. Okay? Just do 2 before fajr.
You know this? At least in the Maliki
school, it's it's considered the Masoon way of
reading the 2 rakas before Fajr. You just
read the Fataha. You don't even read the
the the second Surah in it. Right? And
the Hanafis, oh, they're all hardcore about sunnahs.
Right? So he read, like,
they're like the shortest Surah in the Quran.
Like, you know what I mean? It's it
doesn't really take all that long.
So
at least at least do that,
Inshallah, and who knows? You know? Something something
good might happen. And this is this has
to do with what it has so many
different things, like the Tarawi issue. Right? The
whatever yearly fist fight of 8 versus 20,
and they've made partition. You know, they made
partition in India and Pakistan? Like, a 1000000
people died? Because of this, they make partition
in the in the in the in mustard
parking lot now. You know? You park on
one side if you look it's like it's
like it worth. It's like the Ashkenazim and
the Sephardim, like, are, like, getting together once
a year for this like, for, for some
combined service or whatever. The pope and the
Orthodox patriarch of, like, of of Constantinople
or Moscow or whichever one is, like, the
big big dude nowadays, you know, they're getting
together for some ecumenical service or whatever. Right?
What is it something that everyone can agree
on? 8 and 20 can agree
on. Is what? That the knuckle is good?
So just keep your car parked and pray.
You don't have to give up your fickle
opinion. If your fickle opinion is so, like,
closely held, you don't have to give it
up. Keep it. Hold it close to your
heart until the day you die. Like, you
know, having it whatever tattooed on your heart
and buried in your with it. It's fine.
Right? But everyone can agree that what? That
that praying 2 rakas of nafal is a
good thing. It's a good thing. It's not
a bad thing. Don't run away from it.
Don't fight it.
Submit to it. Accept it. It's good for
you.
And so we also talked about the virtues
of reciting the Quran before in this darshan,
and we also talked about the virtues of
which is why the darshas, followed by the
zikr for whoever wants to stay. So these
are these are, good hadith to remember when
it's when when you feel the itch of,
like, running away from your sunnahs.
You'll feel the itch of running away from
it. As soon as salaam happens, you'll feel
the itch for running away from your zikr,
you'll feel the itch for running away from
the sunnah.
Just be like, no.
Allah gave this to me and I love
to sit and do this even if I
don't feel right now anything,
but it's I know that the Rasool Sallahu
alaihi wa sallam doesn't lie. It's a sign
of Allah's love, and and I'm gonna sit
for this. I'm gonna do this. And even
if I don't see it and even if
I don't feel it because the deen is
not there's no there's no Sahabi, like, named
by the prophet Abdul Feelings.
There wasn't.
Even though we have a lot of Abdul
Feelings type dudes nowadays and dudettes,
but there's no Abdul Feelings type people in
that in that generation.
So whether you you whether you whether you
feel it or you don't,
you know, one day you'll feel it, and
it's not that far away either. It just
takes a little bit of effort, not that
much. It Takes a little bit of effort
with a little consistency.
You'll live for, like, 70, 80, 100 years.
It takes, like,
like, literally, like, 3 weeks of effort. You'll
start feeling it. Nobody wants to do that.
Whether you feel it or you don't feel
it,
know that when you're when you're
sitting there for your zikr,
you're receiving the blessing of Allah Ta'ala from
from his angels sending the barakat down on
you.
Oh,
Allah
forgive him. Oh, Allah forgive her. Oh, Allah
have mercy on him. Allah have mercy on
her. And the the the the the the
the the stop doing that.
The the
the the the the the
the
that go with the different salat.
That that the house is being built for
you in Jannah.
It's being built for you in Jannah. You
may destroy it by doing other dumb stuff.
It's like, yeah, I pray 12 rakaz everyday
and I run a liquor store. Okay. That's
like
that's gonna come out in the wash. Right?
That's that's don't expect that. Right? But still,
it's better for you than if you didn't
do it. And if you're trying not to,
you know, go that route, you're trying not
to go down the dark dark side path,
then the house is it's being built for
you.
Whether you know it or you don't know
it, doesn't matter. It's still gonna be there
for you. So many things you don't know.
A person is invested in the stock market.
You know, they don't know how much money
they're gonna make at the end of the
year, but, you know, they'll still make it.
It. You know, the whatever company is doing
what it's doing, and you're still gonna make
the money at the end of the year
that you make.
We can trust in all those other things.
This is something also too to trust about.
But there are certain sins Allah will not
forgive except for through the prayers.
It doesn't matter if you fast on Mondays
Thursdays. There's certain sins Allah that won't forgive
except for prayers, certain sins Allah won't forgive
except for through through fast, certain sins Allah
won't forgive except for through going through a
difficulty,
because of your family,
because all of these different things, there's there's
benefit in it. Inshallah, Allah give us from
its benefit.