Hosai Mojaddidi – Purification of the Heart for Muslimahs (Monthly Sisterhood Halaqa Part 4)
AI: Summary ©
AI: Transcript ©
So, assalamu alaikum, everyone.
I apologize again for the start, the late
start. We have the kid that we do
before we start these sessions, and then we
also have the prayers. So that kind of
just takes a big chunk of the the
time. But, inshallah, we'll get at least,
45 minutes to maybe an hour of of
lesson
here. So the text,
after we read the translator's introduction, now we're
gonna start with introduction to purification. So I
will be reading from verses
1 to 8.
Okay. Bismillah.
I begin by starting with the heart of
beginnings,
for it is the highest and noblest of
beginnings.
Have courtesy with God, the high and the
majestic,
by practicing modesty
and humility.
Dejected out of shame and humility,
humbled in awe, imploring him,
by giving up your designs for his,
emptied of covetousness
for what his servants have,
by hastening to fulfill his commands,
and by being wary of the subtle encroachment
of bad manners.
If you, the spiritual aspirant,
realize your attributes of servitude,
you will then be assisted with something of
the attributes of the eternally
besought.
Realize your abject character and impoverishment,
and you will gain dignity and wealth from
the all powerful.
There is no salvation like the heart's salvation,
given that all the limbs and organs respond
to its desires.
So we begin this chapter,
the introduction on purification of the heart, with
courtesy.
Right? The,
Arabic equivalent is adab. Right? The heart of
purification.
So, Imam Mawlud begins his Arabic didactic
poem with a play on words
that is lost in translation.
Beginning in Arabic is badoo, and the word
for heart, qalb,
also means to reverse something.
Reversing the letters in the word Badu
results in the word adab, which is the
term for courtesy.
And that is where this treatise begins
since courtesy is the portal to the purification
of heart of the heart.
Adab in Arabic holds several meanings.
In addition to courtesy,
in addition to courtesy,
adib, a derivative of adab, for example,
has come to mean an erudite person, someone
who is learned
as high manners and courtesy are associated with
learning and erudition.
However, the idea of courtesy is firmly established
at the root of the word adab.
Imam al Udd starts his treatise with courtesy
since excellent behavior
and comportment are the doorkeepers to the science
of spiritual purification.
One must have courtesy with regard to God,
behave properly with respect to his presence
if he or she wishes to purify the
heart.
But how does one achieve this courtesy?
Imam Mawlud mentions 2 requisite
qualities associated with courtesy.
First is modesty, haya,
and then humility, vol. So,
again, in order to even embark on this
journey of purification of the heart, the prerequisite,
right, is that you have adab with Allah.
How do we have adab with Allah
We start with these two qualities. Right? We
have to know understand what the term humility,
what the word humility means,
and what the word, modesty means. So both
of these terms
are prerequisites
to
even having good adib with Allah, which is
the prerequisite
to proper purification.
Make sense?
Right. So let's define what these terms mean.
Haya in Arabic conveys the meaning of shame,
Though the root word of hayah is closely
associated with life and living.
The prophet
said
stated
every religion has a quality that is characteristic
of that religion.
And the characteristic of my religion is hayah,
an internal sense of shame that includes bashfulness
and modesty.
As children, many of us had had someone
say to us at times, shame on you.
Unfortunately,
shame has now come to be viewed as
a negative word,
as if it were a pejorative.
Parents are now often advised to never cause
a child to feel shame.
The current wisdom largely suggests that adults should
always make the child feel good,
regardless of his or her behavior.
However, doing so eventually disables naturally occurring deterrence
occurring deterrence
to misbehavior.
So this is an important,
distinction to make here that this term shame,
which we hear in, you know, in our
discourse oftentimes
does have a negative connotation, right? In this
society,
people don't you know, look at that as
being a useful thing. So it's usually
seen
as mentioned here as a pejorative as something
as negative,
and therefore people
stay away from it. But if you look
around,
you'll see that the result of having a
society that doesn't have a concept of shame
is that people become
shameless,
right? And we certainly see that in the
behavior
of many people. So
just ignoring it or looking at shame as
something that is no longer,
you know, good or has any utility
actually causes great harm as we're witnessing.
Now some anthropologists
divide cultures into shame cultures and guilt cultures.
According to this perspective, shame is an outward
mechanism
and guilt is an inward one which alludes
to a human mechanism
that produces strong feelings of remorse
when someone has done something wrong.
To the point that he or she needs
to rectify the matter.
Most primitive cultures
are not guilt based but are shame based,
which is rooted in the fear of bringing
shame upon oneself
and the larger family.
Islam honors the concept of shame and takes
it to another level altogether,
to a rank in which one feels a
sense of shame before God.
When a person acknowledges and realizes that God
is fully aware of all that one does,
says and thinks,
shame is elevated to a higher plane, to
the unseen world from which there is no
cover.
At this level, one feels a sense of
shame even before the angels.
So while Muslims comprise a shame based culture,
this notion transcends feeling shame before one's family,
whether one's elders or parents,
and admits a mechanism that is not subject
to the changing norms of human cultures.
It is associated with the knowledge and active
awareness
that God is all seeing of what one
does,
a reality that is permanent.
The nurturing of this realization in a person
deters one from engaging in acts that are
displeasing and vulgar. This is the pleasing and
vulgar.
This is the nobility of prophetic teachings.
So if you think about many of our
cultures back home,
usually shame is not focused on God, right,
until maybe later or maybe it's
the reference is mentioned, but really
the more serious
message is what will the people say, right?
What will, you know, your family think? What
will your elders think? What will so and
so think?
So if you, if that's how we're introducing
shame, especially to young children,
then
of course because they're vulnerable and they're also
learning,
then they will start to deduce that as
long as
those people never find out,
it's okay. Right? And this is where a
lot of the secrecy
and, you know, behavior that we obviously don't
want our children to engage in will start
because
they're thinking if the problem is people finding
out, then the solution is making sure they
don't find out.
But that doesn't help them in the long
run. Right? Because spiritually speaking,
even we as parents,
if we don't learn that it's more important
to to to remove ourselves
from the equation
and to constantly reinforce the the fact that
God is watching, that Allah
is always present, and can't escape his knowledge,
you can never do anything in secrecy to
him. Right? So regardless of whether or not
I know, or your father knows, your grandmother,
your aunt, your uncle, This is the way
that we teach children
that don't,
let, you know, the knowledge of people dictate
your behavior, but always think about the fact
that the one who made
you, right,
and the one who created you, who gave
you
these incredible faculties
that we take for granted all the time,
right, we a lot many of us take
for granted
the healthy bodies that we have,
right? The, the fact that we, you know,
have, again, senses that that are functioning. There
are people I mean, I knew someone who
had it was like,
I don't know if it was a triggered
response to something, but now even with COVID,
right, how many people have lost their sense
of taste,
Right? Loss of their sense of taste and
smell.
Right? It's it's a horrible thing. And I've
seen some videos and some of the people
are kind of like, you know, taking it
like well, but other people are having breakdowns
because
they've forgotten what, like, it what it feels
like to enjoy,
right, to enjoy
the to look forward to something. And if
you think about,
like, a lot of our pleasure as Muslims
because we don't indulge in the haram and
a lot of other things, it does focus
around food, right? That's why our food is
the best.
Right?
Like, think about how much
Muslim cuisine and from all different cultures, right,
is everybody loves Muslim food, whether it's,
it doesn't matter. It's just like, oh, you
know, it's always good. And if you go
to a gathering,
it's that's usually what people are looking forward
to more than even seeing people. Right? They're
like, oh, I wanna know what's what's what's
on the menu.
So food is such a right, in our
world,
I mean, in our lives because Allah is
in his generosity,
you know, he's made,
our palates
able to appreciate so many different flavors. And
so having that removed
is a big test and trial and a
lot of people don't think about that, right?
Until you start to age, like when I
talk to my mom or other elders,
they always they they say always like I
have no appetite.
Right? How many of us have heard the
elders say that? Because
as you age, the flavors, you know, the
the tongue isn't working as well as like
a little baby when you give them the
smallest,
thing,
it's all new, right? So they're very,
it's very strong,
their receptors.
Whereas we, that starts to weaken as we
age.
So these are things that we don't take,
for I mean, we take for granted, and
that's why,
again, you know, remembering
that when you're teaching your children, you want
to remind them of these things always, right?
Because if you're helping them to numerate their
blessings
and then to realize, like, what a violation
of trust it is
to betray the one who created you. Right?
He created you in a perfect form and
perfect fashion, and then you go and you
taint that.
Right? He's given you this vessel, right, this
form,
and you just because, you know, there's temptation
or you have an opportunity,
you forget all about him, and you just
go do whatever you wanna do regardless.
That is how you teach children to not
factor in mom, dad, aunt, uncle, grandma, but
rather,
okay, that's the guilty conscience you're cultivating, right?
But it has to start from a very
early age. And a lot of parents, you
know, this is one of
the,
the mistakes or blind spots we have is
that we're too focused on us.
Like, I'll be disappointed. We don't want you
to do that, but rather
we have to start reminding them about Allah.
So this is how
Islam can differ from some of our respective
cultures because Islam is always emphasizing
shame before Allah
and we have to readopt that because some
of us,
we've gone the other side. Right?
We're too focused And even maybe not so
much,
like with, I mean, yes, with children, but
also in ourselves. If you really think about
what concerns you
with regards to, your perception
or how people perceive you, a lot of
times it is what people will say about
you. Right? So, we are too focused on
people too, aren't we? That's a lot of
our behavior
is,
dictated by whether or not people will either
accept us or because we don't want to
be
rejected. So it's one of those two things.
Right? I don't want to do something that's
totally antisocial,
weird,
or would make me look a little strange.
Right? I wanna be kind of blend in.
There are people who definitely have that philosophy.
Just wanna be under the radar. Don't want
anybody to notice me. Right? Because if they
notice me and I'm too different, then they
may not like me. Or there's the opposite
side, which is I want to get in
to the good graces
or that circle or I want people to
think of me a certain way. So
we don't realize, like, how much of our
energy is focused on constantly
catering to what people think of us. And
then what happens is the more we do
that, the less we're focused on
Allah. And this is why you have Nifaq.
Nifaq is the perfect example of that. Right?
How does hypocrisy come? It comes because you're
not even thinking God anymore. You're too busy
thinking about other people
and your social standing. And so the hypocrisy
increases. So it's something to really think about
when it comes to
have we inculcated this sense of guilt, this
conscience within ourselves. And if not, why?
Why aren't we realizing
that, you know, Allah
is always watching and and we can't escape
his knowledge? So that's one side of the
prerequisite
of having Adababa'allah
is that you are very clear about
this concept of modesty and
and having,
and and, you know, being,
willing to, you know, admit that your your
faults and your flaws
in that way of,
you know, which extends to the next point,
humility. So they do definitely tie into each
other. So now, Imam al Udd mentions
that one should also have bud, right, which
literally means being lowly, abject, or humbled.
The Quran mentions that people who incur the
anger of God have the state of humiliation
thrust upon them.
This humility or humbleness assumed before God is
required for courtesy.
Interestingly the word munkasiran
is translated as dejected,
though it literally means broken.
It conveys a sense of being humbled in
the majestic presence of God.
It refers to the awesome realization that each
of us at every moment
lives and acts before the August presence of
the creator of the heavens and the earth,
the one God besides whom there is no
power or might in all the universe.
When we seriously reflect on God's perfect watch
over his creation
and the countless blessings he sends down
and then consider the kind of deeds we
bring before him,
what can we possibly feel except
humility
and shame?
These strong feelings
should lead us to implore God to change
our state, make our desires consonant
with his pleasure, giving up our designs for
God's designs.
This is pure courtesy with respect to God,
a requisite for spiritual purification.
The prophet Sallallahu Alaihi Wasallam said none of
you fully believes until his desires
are in accordance with what I have brought.
Being aligned and at peace with the teachings
of the prophet
which embody the legacy of the prophetic teachings
of Nuh, Ibrahim, Musa and Isa alaihi wasallam
entails striving
to free oneself
of greed and refusing the ethic
of doing something for an ulterior motive that
is essentially selfish and dissonant with the teachings
of God's prophets, alayhum salaam.
A person not seeking anything from God's servants.
If one wants anything, one should seek it
from God, the sovereign of the heavens and
the earth. The basic rule is to ask
God and then work.
That is, one should utilize the means, as
Beb, that one must use in order to
achieve something in this world.
Imam al then says that one should hasten
to fulfill God's command
and be wary of the subtle encroachment
of bad manners.
Namely faults that one is unaware of.
A hadith states that one of you will
say a word and give it no consideration.
Though it will drag the person who uttered
it through hellfire for 70 years.
People often become so disconnected from prophetic teachings
that they unwittingly
inflict great harm upon themselves.
It is comparable to a heedless person
who finds himself in a dip in diplomatic
circles laden with protocol,
yet he makes horrendous breaches of protocol without
realizing it.
With regard to God, the matter is obviously
much more serious as one's soul may be
harmed
by one's breaches.
In this case, the protocol involves
knowledge of God and what he has enjoined
and prescribed.
So there's a lot here.
And just to kind of again summarize the
points that were made here,
you know, these qualities
of and humility, how are they connected? Because
a person who doesn't even have the internal
mechanism of shame and guilt
cannot then humble themselves, right?
That's why there are psychopaths and sociopaths because
they lack a conscience, right? They can act
with impunity. They don't really care about whether
or not they're hurtful or they cause harm
because they're, you know, usually very self serving
people, and they don't have a system or
a conscience that tells them that what they're
doing is hurting or harmful to people,
so they just continue to act in their
own interests.
Whereas when you have a conscience, when you
do believe
in being accountable, that there is,
you know, that you have a creator and
that
all of your actions are known to him
and that he will hold you to account,
you then, if you're doing I mean, if
you if you have this understanding correct,
then that conscience from a young age will
start to cultivate and grow and grow and
grow
as you grow in knowledge, as you grow
in your understanding.
And then you will learn
through all of through what I was addressing
earlier, which is when you start to think
about the blessings you have,
right, it makes you feel guilty
to act out. Right? It makes you feel
bad because you're doing this constant
compare comparison or compare and contrast or just
kind of like, you know,
thinking about,
yourself
as from that perspective that Allah has given
me so many blessings. How could
I disobey him? How can I not pray?
Right. If you think about prayer and how
little it requires of us really to pray,
but that's all that Allah has asked us
to do in terms of, like, our existence.
Right? 5 prayers.
I'm sure you've all heard the the calculations
before. 5 prayers,
17 rakah,
right? Altogether,
how much time are we looking at? Maybe
25, 30 minutes, especially if we're all doing
sort of the class, right? And
right?
We're just zipping through, right?
It's going to take sometimes even less than
20 minutes out of a 24 hour day.
Not a lot to ask for. Yet look
at how our will
make it like climbing a mountain. Right?
It's amazing, isn't it? The the delusion
of of the human being in that and
I always like to because I used to
do this for myself too, call myself out
when I would have those types of thoughts.
Like, you're such a hypocrite.
Because if you tell yourself, for example,
like, you're too tired to get up for
fajr
or you're too exhausted to pray. Isha, right,
because those are the 2 prayers, by the
way, that the hadiths say are the ones
that, make that
the one with Nifaq or
had the hardest time with, or Fajr and
Isha. So it should really concern us if
we start you know, flaking on those two
prayers because
it it requires the most. It's physically where,
you know, low energy in both of those
scenarios. Right? Early waking up early out of
bed or going,
you know, late into the night and then
you have to pray, it can be hard.
So when I would think of those things,
I would catch myself and I'd say that's
such a lie because
guaranteed
if someone like a friend or, you know,
whoever
called me and said, hey, you know,
I just got an invitation to like, I
don't know, some celebrity's house, but we have
to leave right now,
you know. You got to pack a bag
or something like that would
be like a incentive, right?
You're going to go and, I don't know,
be on some show or get some money
or something. If it was an incentive or
a reward that was
worldly,
how many of us would make excuses?
Like, oh, I'm too tired, right? Because
the immediacy of getting like or the, you
know, the prospect of getting
a reward or some worldly benefit is exciting,
our is like, yeah, and then fatigue is
out the door.
But when it comes to prayer of Allah,
like, we'll tell ourselves all these things, justify
things, and you find people just, it's okay.
Tomorrow I'll do it. You know? No. That's
your nafs, that's shaitan. Right? But this is
where the more and more you do that,
hopefully that internal mechanism that was cultivated in
your childhood starts to get better and stronger
and you just start feeling bad about yourself
like, man, why do I keep doing this?
And then especially when Allah continues to give
you openings. Right? Because we we'll be doing
a lot of things we shouldn't be doing,
but Allah is so generous.
Continues to give us how many of us,
have had really, like, any any difficulty when
you think of, like, the fact that we
get, you know, food in our stomach every
night, we have a nice warm place to
live or sleep, you know? Think of how
comfortable our beds are. You know it. Like
when you get into bed at night, it's
like,
subhanAllah. I mean, how many of us truly
appreciate
that we have a comfortable mattress, an amazing,
you know, down
feather pillow with like, I don't know, all
the other stuff. How many thread, a 1,000
thread sheets, you know, like these hotel
grade quality sheets and you're just slipping into
bed and you're like, oh, and you can
rest, but how many of us stop and
think like
this was not even the experience of the
most beloved of Allah
He slept
on the ground and he would have
imprints
of the fibers, the palm fibers, indents into
his skin.
That was the way he slept. And this
is the beloved of Allah
So here we are enjoying our comforts, and
we forget
that
most people
will never have the experience that we have.
We are literally living
like the elite of our time
because I mean, how many of us like,
you know, half of this room maybe or
more is from
Afghanistan, right?
I have family there. I know what's going
on there.
Those people are in really dire straits, as
are many people, right, throughout the Muslim world.
And, they haven't
experienced even a fraction of the luxury we
have. But subhanallah you'll find their iman, right,
very, very different. Subhanallah
protect and preserve them. But the point being
is the more you start to check yourself
and these like inconsistencies,
idiosyncrasies,
you should feel gross. Like, what's wrong with
me? Why am I like this?
I need to get rid of this hypocrisy
in my heart.
And then
from that,
the brokenness
before God. Right?
Like, y'all, I'm a sinner.
I am really low, and you're so kind
to me. You're so loving. You've given me
family. You give me love. You give me
friends. You give me food. You give me
drink, warm clothes, comfortable clothes, gadgets, all these
things that we have. You keep giving and
giving. I am solo. Please
forgive me, Allah. Please forgive me. And in
that brokenness, right, is where
we start to tap into,
you know, these what all of our prophets
have taught us, right? All of, I mean,
certainly
our prophet
but all of these virtues
that we want to possess, we can learn
from their example.
And so and then, you know, this,
on page 4 when we got to this
section,
he addresses here that you start to
because you're in this abject state with Allah,
seeing your own hypocrisy and then wanting
to make him more pleased with you,
then that's where you increase
your adab with him. Right? And the adab
is is learning
the protocols of how to communicate with God.
Right? Just the same way like the example
he gave here, which is people have become
so, right, disconnected that, oh, it's comparable to
a heedless person. So if someone finds himself
in diplomatic circles laden with protocol, what does
that mean? Like just imagine you're thrown into
a political
event.
They're all senators, governors, maybe even the President
and the Vice President, right? The senate, the
whole, everybody is there. You are thrown in
there
and you have to keep up with them
but you have no clue what you are
doing,
right? You don't know, you know, how to
what conversations are off topic, on topic.
You don't know like, you know, even you
guys know, like there's a lot of etiquettes
and even pretentiousness in some of these places,
right? It's like you have to eat with,
you know, certain forks and spoons, especially when
you're dining.
But just in general, like the way you
move around in those circles,
if you've never been trained, right, you wouldn't
know what to do. So this is how
we are when we don't understand adab with
Allah. We're like floundering around,
right,
in somewhere that requires
adab and we're making fools of ourselves
essentially.
Right? Because someone who's kind of like doesn't
fit will, you know, will make mistakes.
They're gonna break protocol. That's what that means.
Right?
So our deen teaches us
when you understand that Allah Subhanahu Wa Ta'ala
has invited you to what? This banquet, right,
on earth,
then
read about the protocol. Right? How are you
supposed to conduct yourself?
Right? Learn and then follow.
You're having humility
before him, having shame, these are all part
of those things and also watching your tongue,
right, which is why
he mentions here that one of you will
say a word and give it no consideration.
Like we're so loose with our tongues and
now and it's the reason primarily
is because we've fallen victim to this popular
culture, this society around us,
especially women,
that has turned,
women's, you
know, rights into something that suggests we just
have to be loud,
proud, you know what I mean, just screaming
at the rooftops.
Why?
Like, why is that that does that mean
empowerment
according to who, right?
Why does a woman have to suddenly flaunt
it because she has it? That why does
that translate into empowerment and why are we
falling into that? Right?
So this is where we go back and
say whose
criteria,
right, whose standards
are we
living according to?
Because the standards of Allah
and his prophet
are very clear. Modesty. And that is not
just for fit for women.
Right? It's not just for women.
Modesty is for men and women.
But if we are
buying into what society is telling us,
we're gonna start to behave immodestly, and this
can be not just in dress,
in speech,
in the way that we walk. I saw
a video
yesterday or no, 2 days ago. It was
on Instagram.
It was a reel, and there were 2
of them. It was one after the other,
but it was just so disturbing, and I
was so upset by it, and I actually
wanted to do a whole post. I just
didn't get a chance to it. They weren't
Muslim. These 2 women,
these women were wearing leather,
like a whole I don't know what it's
even called, but it's just leather, head to
toe,
tight.
Like they are it's skin. It's like it's
just a layer of skin at this point,
like latex. It almost looked like latex.
And the whole video was them
strutting
from one place to the other.
Every inch of their body could be basically
seen and all the comments are like, you
go girl, fire,
and it's like,
oh, God,
What is happening to our world?
Why? Why do we, like, champion that? She's
why that's such a horrible thing to tell
a woman that you are only as good
as how naked you are, basically. Right? That
that's when you get
praise and validation
and, you know,
and I mean, you can take care of
yourself. You can do all that, but you
having to
put it out there as though that's the
only thing that is,
you know, worthy for you or about you
is just such a tragic
thing, a message that so many women have
bought into. And, unfortunately, you're seeing even in,
in Muslim circles these types of behaviors. A
lot of the videos now, a lot of
the pictures that people are posting, whether it's
TikTok or Instagram or whatever,
suggests that younger girls are falling into the
same mindset, right, that I have to have
a really tight fit OOTD and it's got
to have, like, show how fit I am
or, like, even some of these sisters, may
Allah protect them. I feel bad for them
because I feel like they're falling into the
narrative, but, like, you know, showing gym pictures,
like, or gym videos, like, bro, you're wearing
yoga pants, like, you don't I don't need
to see you, you know, like, turned over.
Nobody needs to see the camera on that
angle.
But, you know, they're
being conditioned that this is what will get
you that platform, will get you relevancy,
will get you those likes and followers, so
go put your body out there. And so
this idea of of just forgetting
that we have our own tradition, our tradition
is very different. Our tradition says,
this
is very special,
but not for everyone,
right? It's special and you honor it.
What you do is you work on this,
right? This and this. This is what matters
because this is what matters to Allah subhanahu
wa'ala. Your intellect,
your ability to reason, your ability to have
discourse, your ability to converse,
your ability to, you know, to talk about
random topics, to share,
that's what Allah
you know, is impressed by. Right? Your ability
to make people feel comfortable.
So if you have those skills, those social
skills, like if you hear me talking about
emotional intelligence, right,
the 5 qualities are what? Self awareness, self
regulation, motivation, empathy, and social skills. Social skills
is huge.
We have forgotten how important that is. Like,
that's why some of our cultures that, alhamdulillah,
may Allah protect the beauty of our cultures
because
hospitality, for example, right, or just empathy, being
able to receive people. So if you're if
you have that skill where someone comes into
your space
and you just are the most gracious hostess,
you know how to just take care of
their every need, that is something to be
so proud of. Like it is not something
that everyone has clearly, right? And that's probably
why everybody is always gravitating to you or
wants to come over and hang out with
you, right, because they know that you are
going to give them that TLC, right, that
tender loving care, whether it's cooking for them
or just you have this way about nurturing
people, right?
Those are things that women have forgotten or,
I mean, our society doesn't really put much
weight on those things, right? Like being a
good homemaker is not even considered anything important
anymore, nobody even cares,
whatever, as long as, of course,
your home looks like it's a catalog home
from Martha Stewart's, you know,
or then it's different, but I mean to
say like to have that skill,
So these are the types of things that
why are they important? Because they are prophetic.
The prophet
when he was with people, no matter what
age they were, no matter what socioeconomic
background, no matter what title they had, no
matter what their skin color was, their education,
it didn't matter.
He was able to give them that what
we talked about earlier,
that, right, that powerful glance
that
said you matter,
right? You're important.
You are, you know,
you're you're, I I care about you. So
So to be able to do that is
something that we should cultivate, not just focusing
on the superficial that's going to all go
away, but these are character qualities. Right? So
that's why the content of our character matters,
so that's one area. But just in general,
being able to have, again, intellectual conversations, being
a person who's spiritually devoted. Like, if you
can
do for example, there are many people, who
fast Mondays Thursdays, for example, consistently
or who have dhikr that they do every
single day without fail,
they're on top of it. They pray their
tahajjud. They're, like, very devotional people. Right?
Those are the skills
that matter.
Those are the things, the qualities that you
should put more weight into as opposed to,
again, the superficial, right, the things that are
going to all
dissipate and go away. We're all gonna be
in the ground sooner or later,
But those character qualities,
that's what matters. So this is what with
Allah
entails. It's that we
realize
our
deficiencies.
Right? We
we are we're humble enough to, to have
that
humility before Allah
to recognize
our flaws,
and because of that humility,
we care
to have better adab with Allah. And so
then the better adab is again finding
what are the protocols, How do I how
do I understand Allah.
Right? Who is he to me? Because, again,
look at the culture around us. How has
God spoken about? I mean,
to me it's very cringe the way people
talk about God in this society. I mean,
it's not, you know, they can say
whatever ideas of God they have, but that's
not who, you know, that's not the way
we are taught to speak about God. It's
it's offensive, isn't it? When when you see
all these horrible
jokes, for example, memes, I mean, just people
can be very low, you know, or or,
for example, giving Allah any type of human
like qualities. Right?
Like, one of the things that really bothers
me is when people say, like, the man
upstairs.
No, we don't like, and but I've heard
Muslims say references like that. It's like shocking
to me, like what? Why would you say
something like that? Because we're not paying attention,
like, that's not first of all, we don't
believe in that. Right? Right? I mean, even
there's there was a very famous female politician
who straight up called God a she.
She called her a woman.
She said my God is a she. This
is a Muslim. She's
known.
So this is dangerous. We cannot allow for
our,
you know, ummah to start to slip in
this way where we don't even have the
basic
to know
that anthropomorphizing
God, right, speaking about Allah in human with
human like qualities or traits,
is is wrong. You can't do that. So
is
a is a very, you know, it's a
big topic, but it is the prerequisite to
this entire
science. Right? If you can't start off with
that,
then trying to work on purging diseases or
defining diseases, you're not gonna get very far.
So you need to work on
that first. Yes.
Absolutely.
A 100%.
Exactly.
Because that conscience gets built. Right? I mean,
if you can do it with Allah, then
obviously you're going to remember that because I'm
so concerned with pleasing him, I have to
be very careful with how I treat his
creation because
he will hold me to account. So I
can't just, you know, have
you know, speak like, you know, inappropriately to
someone, yell at someone, be impatient, be rude.
Like, I can't let myself go with his
creation because that is
fundamentally displeasing to him. Right? And if I'm
so concerned with pleasing him, then it's like
this trickle down, you know, in terms of
all of my my behavior will be impacted,
right,
because the ultimate objective is his pleasure. So
absolutely. And that's why it makes the most
sense because we have it inverted. We are
too worried about pleasing people, right? We make
a bunch of mistakes
and then
with our tail between our legs, we run
and we're like, oh, God, forgive me, forgive
me, you know, and we're embarrassed and, you
know, in front of him, but then because
we don't have the order correct,
we fall into the same patterns over and
over. And this is what we call
like the of Shaitan. The Shaitan, he he
has tricks and, you know, it's the devil's
dupery. There's a lot of different terms for
it. But his
process is by step by step. Right? Is
like step by step incrementally
he kind of
makes
you slip, but it's because there's no logic
to our behavior, but we get,
you know, caught up in certain behaviors. They
become habits, and then we're not even rationally
thinking about what am I doing? It's this
is so wrong,
until it's pointed out to you, and then
you're like, oh, yeah. Why am I doing
that? But these are how we fall into
these traps.
So when you go back to the correct
order,
you realize
no one, not mom, not dad, not husband,
not sister, not brother,
nobody, mother-in-law, I don't care whoever, nobody matters
more than Allah subhanahu wa ta'ala.
And he if I make him my criterion
for everything,
then
out of his Fadullah,
everything else will fall into place because he
says that if you put my pleasure
before the pleasure of people,
I will be pleased with you and
because of that, the people will be pleased
with you. You see? But if you put
the pleasure of people before my pleasure,
they will never be pleased with you and
I will be displeased with you. So, we
are
constantly shooting ourselves in the foot because we
got the order wrong, like people have become
people pleasers
whether they know it or not because that
term is also misunderstood.
You know, you think of a people pleaser,
you think of someone who is always like,
oh, you know, like pathetic kind of, but
no, people pleasing is constantly thinking
I need to follow the trends, I need
to, like, be relevant, I need to, like,
be cool. No. Why? Why do you need
like, the the beautiful thing about,
Islam is that you're, like I said, you're
free of all that, those, you know, shackles
of being confined by trends and, like, going
this way and that way.
And you are become so autonomous and independent
that it doesn't bother you. That's why towards
the end of time, the prophet said that
we will be like what? Like the strangers.
Right?
The the ones that look a little off,
eccentric.
So, like, if people think you're kinda weird
because you have your foot in the sink
and you're making will do at work, let
them think you're weird. Just be like, yeah.
I'm weird. I like my feet clean. You
know? Do you know how many weird things
these people do? I mean,
seriously, like we could have a real big
discussion about weird. That's not weird. Okay? Or
even like, you know, LOTA jokes. I'm always
like, I can't believe that's even a debate.
Like, I can't believe that people,
don't see, you know,
like the fact that we do
right, that that makes perfect sense because you'll
have people on the other side who actually
I've read people say this, like, it's disgusting.
You guys are gross. And I'm like, come
again? Like, you because we clean ourselves after
using the restroom with with water, we are
gross. Like, how does that fit into any
logic? Right? But because, again, it does it's
not something normal to them, they don't even
understand how it's done, they just look at
it and think it's weird, they've actually convinced
themselves
that we're the weird ones. That's that's, like,
amazing, isn't it? So this is why we
can't let people dictate to us how we
should be because you got people who make
no sense whatsoever,
you know, coming up with the standards. No.
Our standards are perfect.
They're from God. So these are the standards
that we wanna live by. Yes.
Yeah.
Unbelievable.
Isn't that unbelievable?
SubhanAllah.
You know, and then when you break it
down to them, like, okay. So if you
accidentally, you know, stepped
in that with your bare foot, like let's
say you were at the park and you
were to take off your shoes,
would you just go and wipe it? Like,
no, of course not. I would go wash
it. And I'm like, okay.
So explain
the difference. Like it just makes no sense.
But anyway, you know, these are things when
we get into these, you
know,
mindsets, right, where it's like my way, then
people become very
tribal about these things. But logic should obviously,
if you're using your reasoning skills, it'll just
start to make sense. But the point being
here that we have to be free of
wanting to follow trends and people please
in any which way and think always
that if I focus on pleasing Allah,
then all the peep all the things that
I want out of life
are gonna fall into place because it's with
his father. Right? He's so happy
with you that he will give you the
tawfiq. But when you're out there chasing everybody
else and you're distracted from him,
then, you know, you're going to have a
difficult life. And this is what a lot
of people do. They end up never being
satisfied, never being happy because their focus was
always on someone else, something else.
And Allah will test us until we wake
up and we realize nothing is more important
than Allah. And then, subhanallah, the ease will
come.
So
for today, that's we'll end here, but if
there are any questions,
I'm happy to,
to or any comments.
Yes?
Nice.
Totally.
I'm with you.
Subhanallah.
No. That's amazing. That's a beautiful testimony. And
actually, I've heard many people say that I
did the same thing. I went through the
same purge. I can't handle music now. I
really can't. And if I even try, it
always has to have some spiritual element. I
can't just do, like, the whole I don't
know. Maybe for 5 seconds, then I'm like,
I don't know. But that's awesome.
Music after, like, after Well, because you chose
God. You were like, Allah and the thing
is with music, like, we don't realize music,
yes, it's exciting. Okay? Trust me, I had
the days. I was I don't want to
put this on the recording, but let's just
say I had days, okay? I had days.
So I know how exciting
and music can amp you, but that's actually
one of the reasons why I think we
should be a little bit, you know, cautious
that you can see like what happened at
that Travis
Scott concert,
People lose their mind because music can be
such a force
that you can fall into
these ecstatic states, which aren't always
like when we talk about, you know, heightened
spiritual states, we also have to factor in
the demonic element, right? So you see people
actually in like these
raves or concerts. What is happening to those
people?
You know, and they are not all on
mushrooms or ecstasy or LSD or whatever weed.
They are not all doing drugs.
Some of them are just like the music
is speaking to them something and I am
like, wow,
so to me, I feel like we have
to be very careful because
I would much rather be induced in a
state like even this reciter, may Allah bless
him, like there are certain recitations, you know,
hear him anytime he will get my heart
like melted. Right? I would much rather have
like the Quran or an nasheed
put me in that state of like just
like melting, you know, because it's beautiful sounds.
Obviously, it's the book of Allah,
like. I mean, I I was telling my
husband the other day. I'm like, I cannot
imagine
the rewards on that man's scales.
Like, I honestly
and he's like, yeah. I think about it
too. I'm like, no. I really
cannot imagine because, like, millions of people listen
to him. He's on all the apps.
Right? Can you imagine being him?
Like, and if you go to his Instagram,
it's kind of strange because my kids, like,
love him. I went to his Instagram and
I was like, okay. I'm not ready for
this. He was like wearing, like, a jacket,
a parka, and, like, a a beanie. And
I was like, no. No. No. No. No.
I need to preserve you as, you know,
a chef leading a prayer, but he was
like on a boat like enjoying a vacation
in Italy or something. I was like, this
is way too chill for me. I need
to just but anyway, like, I think of
that man and I'm just like
Allah knows what, you know, he's he's he's
gonna receive on the in the next world.
I'm just I wanna I really wanna see
because I'm like, I just think about him,
and I have my own reasons too. Like,
personally, he he had a big part in
my journey, so
subhanAllah.
But I love that you shared that. Thank
you.
Did I see another hand on this side?
I thought it's someone else. Maybe. Yes.
Absolutely.
Yep.
Right.
No, it's an excellent point because self governance,
yes, depending on the context with which you
are defining those terms, it can take a
different, you know, form. But the way that
like you beautifully said, so first you have
to understand that we have
like, we're we can Islam defines the human
being as triune. Right? So it's really essential
to understand that. What does that mean? It's
that Allah Subhanahu has given us the intellect,
right, which is
the reasoning capacity
and then he's given us emotions which are
useful, right, they have a utility to them
and they help us. Certain emotions are certainly
necessary, right? And then we have appetites
and those appetites are to help, you know,
us with our, I mean, just to survive,
right? So we need to, for example, eat,
drink, sleep, procreate, all of those things are
necessary
for our survival. So emotions are useful. They
are kind of like tools that we use,
you know, in relationships
and and, even in, for example,
you know,
like anger. Anger is a very useful emotion
at certain times, but it has to be
trained.
So Imam al Ghazali will use different,
well, he uses the the,
like the ruler as the as an analogy
for the intellect and then he uses
either a dog
or like a wild beast for
the, for the emotions because kind of like
a guard dog. Right? A guard dog
is only useful or a hunting dog is
only useful if you
can let it go and then it comes
back to you, right? So emotions are like
that. Emotions you have to be able to
use them, but you're controlling them. If you're
not, they can wreak havoc and a lot
of the reasons why we have chaos in
the world is because people have no regulation
of their emotions, right? So that, the hunting
dog or the is a good analogy and
then the pig
is the analogy for the appetites, right?
So you want to think about those 3.
Now, with self governance, what
we teach and what adab really is is
learning
that just like in, you know, like Shah
Hamzah will point out, the crown, the head
is on top for a reason because this
is supposed to be governing the emotions
and the appetites.
But our world today,
everybody is basically upside down because
what are the two areas that people feed
the most, right? They feed their desires,
right? So, and look at the order, our
stomach, our private areas, they all go south,
right?
And then the heart is in the center.
So emotions are certainly useful, but
again, people are unhinged now. There is no
control. There is no reasoning
that is governing emotions. So you have a
lot of triggered people, right? People who get
offended at the slightest thing because they are
not
learning how to discern things, how not to
take offense to everything that people say, right?
They are not learning those things. They are
just learning that
if you can, you know, become
triggered maybe, you know, I mean, what you
see unfolding in social media and other places
all the time is people will weaponize emotions
because they're realizing like I can do that,
right? I can say I'm offended because so
and so at work said something to me,
get them fired.
Oh, okay. So that's the power now I
have. So people are, you know, using
these,
these things in the wrong way because there's
no governance. So what self governance is, is
having the intellect
always dictating
to
the emotions and the appetites and having balance.
And if you can do that,
you will have naturally a byproduct is you
will be in equilibrium,
right, because you're able to control yourself.
So if someone cuts you off on the
freeway and you are reasoning by saying
what would Allah subhanahu wa ta'ala want me
to do in this incident? Right? I'm not
gonna let my emotions as good the best
of me because nobody wants to get cut
off on the freeway. It's very easy
to react, right, to be a reactionary person.
So you can go,
cut them off, honk, go flip them off,
go do all that stuff.
But a reasoning person will say,
this is a test. Right? Allah subhanahu wa
ta'ala is every event in our lives is
a test,
and I need to display
good adab. So I need to be patient.
Nobody got hurt. Maybe the person had an
emergency. Maybe they, you know, were maybe they
made a mistake. People make mistakes on the
freeway or on the streets.
I don't need to take it personally, and
I don't need to react, and I don't
need to now become unhinged. Right? So this
is what a reasoning person who can govern
their emotions will do. They will try to
process
the situation
always. Why? Because as,
you know, we're taught,
when you have awareness of Allah subhanahu wa
ta'ala in your life,
every moment you're thinking of him, whether it's
it's a conscious act or subconsciously
you're just aware, like I need to check
myself. Right? That's why by the way
the hijab for those of us who wear
the hijab
is an amazing blessing and we should never
forget that.
To wear the hijab, why is it a
blessing is because it's an immediate reminder to
you
that
you're a Muslim, you know. People are watching.
So you when you go out, you gotta
check yourself and don't just become unhinged. Right?
Because anonymity affords people to do a lot
of things, right? Think about that. I mean,
even like on the opposite side, I remember
like when I
first went to Saudi Arabia, I was kind
of bothered by the fact that everybody is
wearing a cloth and I can't see nobody,
right? Because I'm like these some of these
guards are not nice.
And you know, and I can't even identify
which one offended me or you know, like
you can't do anything. So anonymity can go
both ways. Like when you're
totally now with masks, right, a lot of
people have become emboldened
because it's like nobody thieves, right, nobody can
see me in the cameras.
So anonymity isn't always good and that's why
Allah says when you wear hijab, you know,
there's that benefit of people recognizing you, right,
you're a fellow Muslims, right? I mean, you
see it. Saliqam Saliqam, you don't even know
that, but you get that affinity,
but also
the reminder that hey you're Muslim,
I'm watching you, which is like oh yeah,
I better you know
self like gather myself right?
So it's a big blessing that a lot
of sisters we forget
but that's one of the ways that
anything that can remind you of Allah like
regularly is a big blessing. So if you
have coworkers or friends who check-in on you,
if you have an app that pops up
in a hadith reminder, say Alhamdulillah or put
one on your app because sometimes
people don't think about these things, but like,
you know, these devices can be obviously destructive,
but they can also be very
And then all of a
sudden,
right? Like the goes on or like there's
a hadith that says, you know, none of
you will love or be,
none of you will have perfect faith until
you love for your brother, what you love
for yourself, or something like that where it's
like, okay. Never mind. I you know? So
they can be quite useful, right, because we
are so forgetful. That's the biggest,
you know,
or one of the biggest problems of the
human being is that we are so forgetful
that in each passing moment we could be
absorbed, totally engrossed in something, feeling it, and
then the next minute, again, a message pops
up and we're like, oh, watching some random
TikTok, you know, of people doing something ridiculous,
right? What happened to that * you just
had 5 minutes ago? Like,
but this is how, you know, we're,
we're we're too,
inconsistent.
But the point being again, reminders, anything that
can keep you in check to
have your rational mind aware that Allah is
with you always. He tells us he's closer
to you than your jugular vein.
Every single secret, every single wish desire you
have that you've never even vocalized to the
universe, Allah knows it already. Who are you
hiding from? So if you're aware of that,
then you're always like, okay, I can't do
this. What am I thinking? So a perfect
example of this,
it happens to me a lot, unfortunately. I
have a terrible memory problem and I, you
know, we're all afflicted with thoughts in our
prayers. So sometimes when I'm praying,
I will literally
forget
did I just do 3 or 4?
Right? And we know what to do. Right?
When you have memory lapse, you can do
the sejeda.
But there are times because the nefs is
so destructive and the nefs will never tell
you to do what's in your best interest.
The NEFS will never tell you to do
what's in your best interest. It will always
give you the easy route. So let's say
you do this edge of that, but then
you
you kind of realize, like, you know, you
you made a mistake. You just don't feel
good. Right? But there's times where if you
don't
learn to do this,
properly,
you'll just let go about your day. So,
you know, in my youth, yeah, okay, I
did my schedule, that was good enough. But
now if I'm
certain that I, you know, made that mistake,
and I don't even know sometimes like
if I'm, you know, like it just depends.
It's happened to me before where I'm like,
did I even omit a surah, like I
don't know, my mind went totally blank.
So now if I have even that bit
of check I will do the entire prayer
over again because I'm like, what am I
what games am I playing? Like, right? I
wanna make sure my prayer is quality. I
wanna make sure that when I do the
prayer that I'm not just handing in, like,
the messiest,
you know, homework assignment. Right? Like, I'm in
here just who
like, when did that become acceptable with our
prayers? Well, how many of us do that?
You know, this is what we do. We
just turn in whatever it is.
Yeah, exactly.
Or you get that really nice teacher who
just is always giving everyone As, you're like,
but what does that say about your ethic,
your work ethic if you're just going to
turn in sloppy things? So this is what
is, is just starting to realize, like, I
need to be better. I need to just
refine myself and give better quality and start
to really hold myself to a higher standard
because Allah is deserving of that. What am
I thinking? You know, why am I willing
to
give
everybody else the most perfect, polished things. Right?
Like, we wouldn't give a gift to someone
with a torn bag,
like, raggedy you know, nobody would do that
because we'd be like, oh, here's my perfect
gift. I want you to be impressed by
me. But with Allah, we're willing to give
the
substandard
and this is a flaw. So within us,
so this is why
with Allah is knowing that that's just not
good enough and he deserves the best.
Right? But it takes time to,
to to, you know, develop that. And it
starts with those two qualities. We have to
start with modesty
and humility.
Start to look inward and be like, man,
I'm a loser. And it's okay to say
that. You know, I know in this snowflake
culture, it's like, no. No. No. You're not
a loser. But no. If you've been like
doing things,
you've lost.
So look at it that way because loser
doesn't have to be a different, like, the
end. Right?
We're not, saying that you're a lost cause.
You're a loser in the sense that you've
lost a lot of opportunity for benefit and
reward. So let yourself feel like a loser
once in a while. It's okay.
And Inshallah, Allah will make you a winner
because of that. You know? That's our hope.
Inshallah.
So any other questions, ladies? I'm sorry. I've
kept you longer than the time.
Yes.
There you go. You know what? I think
we all need to do this. I like
this. I don't know. Although the people on
the camera are only gonna see me. But
I like this, that we all just admit
we are all losers. You know? We really
are.
But Allah is so generous because when you
admit that, that's the thing is, like, subhanallah,
the fact that we can admit that makes
you a winner.
That's the amazing thing about Allah because
the true losers are those who don't even
see their the fact that they're losers.
Right. No. It's the it's our world is
so distracting, and I feel like we all
have I know I have a level of
ADHD. I'm positive.
Right? I mean, I I I do. I'm
like, I can't,
I was telling someone earlier, I'm like, I
don't know when this became the thing, but
I cannot for the life of me watch
anything on television
without this thing in front of me. And
I don't, first of all, like TV or
film or anything, but if I'm watching something,
I will always take out my phone within
2 seconds and I'm like, what is the
problem with me? Why can't I just let
it go? But it's like I have to
have both.
I don't know, right? It's it's very weird.
I don't know. I I remember a time
where these didn't exist and you could sit
through the entire
film
without even once thinking about the phone, but
now out.
Yeah.
I know.
You have to go out. We lived in
the era of pay phones. I don't think
you guys even know what that is, these
young kids. You had to have quarters
and if you didn't have change, ain't nobody
listening to you unless you did that 1800
collect,
you know, but, like, yeah, there was that.
Exactly.
Oh,
but
oh, yeah, no, we all did it at
some point. But like theaters, you know, now
like you go and they give you those
like even on the theater like turn off
your cell phones, but you always see those
people in the audience.
So I think we all have a form
of, you know, ADD
or ADHD and that is why we are
really
and then on top of that naturally we're
so forgetful so our prayers take a hit
but alhamdulillah, Allah is so merciful because the
fact that we catch ourselves, that's what's beautiful
is that
in catching yourself, showing remorse, showing contrition,
trying to redo your prayer,
it's such a beautiful act of because you're
like, y'all, I am a loser, but I'm
trying. Right? And that's so beautiful because it's
accepted. It's, you know, you could have just
taken the shortcut and the easy route, but
you want to be better.
Yeah. Yeah.
Yeah. Exactly.
Yes. Yes. Marshall, beautiful. And
I agree a 100%. Because this whole, you
know, the reason why we do the is
to say that everything
nothing matters. Allah is the greatest. Right? You're
saying to
what
to the fact that nothing in dunya compares.
So it is a very powerful
act and state of mind to get into.
I think the other thing that does help
when I,
because inshallah you
can try different things, but closing your eyes
at certain times.
Also,
even when was it yesterday or at some
point, I pray oh, yeah. Yesterday at my
mom's,
she had a, a prayer rug with the
Kaaba on it. So if you've been to
Hajj
and Umrah, I do think having that visual
is helpful because
I was like, oh, I can I'm a
visual person. So as soon as I I
don't I don't have one. I don't think
in my house it has one. But as
soon as I prayed on it, I was
like,
even though this is just an artist you
know, it's like a drawing,
I actually can imagine the Kaaba because my
mind can take me there. So I think,
you know, there's,
you know, prayer that have these things also,
you know, as I mentioned,
closing your eyes. So there's there's different things
that we can do, but it's a jihad.
Right? This is part of our struggle.
Yes.
Yes.
Yeah. You know?
No. That's beautiful.
And
you just reminded me, the other thing that
has helped me is to have an order
of surahs that I'm saying.
Because if you remember, for example, at Fajr,
which 2 surahs you recited and you have
a certain order,
then you won't forget because you'll remember the
order. If it's random, I think for me,
if I randomly am picking a surah on
the spot,
I'm gonna be like, wait. Which one did
I do? But if I already have a
plan, which is now what I do, I'll
have a plan. Like, for this,
prayer, I'll do, this particular surah, and then
I'll kind of go in sequential order, like
down. So then I know what I've done.
So I feel like that's also I mean
these little mushleh tweaks, but this is what
to Allah it's beautiful that we are even
trying all these things because we're saying, like,
we're trying.
We fail. We're we're we're not, you know,
where we need to be, but we're trying
because we love you, and you deserve the
best.
That's it. Well, we have, you know, people
need to know there is, like, a a
shaitan that's dedicated
to distracting us in our prayer. That's its
whole function. So that's why you'll get random
memories from like 1996. You're like, what? Why
am I remembering that right now, right?
Because it's going to remind you. So, you
know, we have to take these measures but
also take it easy on ourselves not to
get too,
you know, hypercritical
where it becomes a barrier like oh I
am such a loser I don't even want
to pray anymore. No, that is clearly Shaytan.
But you know
this concept again of
adab is just being so concerned about these
things. That is adab.
Like to have concern at this level, you
know, it's showing that you actually
care and you want to do right. And
I think that's the
sad state of the world today is that
a lot of people have forgotten about God.
They don't even care. They don't mention Allah.
And I'm not just talking about non Muslims.
Even in our own community, we have a
lot of people who are like, you know,
may Allah guide us, but
it is the reality. So
yes?
So it depends on which you follow, but
in the if
you
go into the last and
let's say it depends honestly what you forgot
because there are certain things if you forget,
like if you forget to do fatiha, you
have to do the entire prayer over again.
So you have to go in and look
at you know, what the fiqh that you
follow stipulates, but if you don't if you
did, for example, one extra rakat or one
less and you are not sure, you should
certainly do one more. If you think you
have if you are on
the 3rd,
sorry,
the 4th rakat but you think you are
only on the 3rd, you should do an
extra one. So you should have at least
even if you did 5, it's okay. It's
better to do more than less, right?
And then in the last rakah, you would
do a sajdasah which is like
when you forget. So you'd actually I mean,
this is according to the Hanafiq. So you
would say
the,
right, and then as soon as you say
then you turn to your right, you give
the salaam,
and you would do 2 sajdas to replace
what you forgot,
right,
from the like if you did the mister
Raqa, and then you would start all over
again from,
the atahiyat,
all over again.
So if you, again, this is according to
the Hanafi. So if you follow a different
fiqh then they have I think in the
Shafi'i,
you do a full salam out and then
you do a sajdah at the end, so
it's a little different,
but according to the. So that's
the case of if you added a rakab,
but again depending on what you omitted
or what you added, like if you moved
from one place to another, there would be
different rulings.
Yeah.
Stand back up and Yeah. If you added,
then you should stand back up and continue
the rest of your prayer because that's like
adding is different than omitting.
Right? Because if you omit something then it's,
again, depending on what you omitted, you would
have to compensate for that. Right? But if
you just accidentally added too much, then just
get up as soon as you remember
and, and make the you could do the
just
You can do the suggestion for mistakes if
you want to. But additions from my recollection,
if you're adding
something that's not considered
something that you'd have to subtract or do
the segde for, It's when you omit something,
then you'd have to go back and you
do a
So in that case, if you're just like
oh, wait. What am I doing? You just
catch yourself, move back in, do the regular
prayer, finish
it. In sha Allah. But,
you know, these are things that again,
all of us are gonna have to I
mean, we all struggle with, but the beauty
is is that
there is a, you know, a protocol, a
way to
to correct even in the midst of your
prayer. And then even afterwards if you're not
satisfied and you think, you know what,
I rushed that, I wasn't really present, I
wasn't really thinking,
I should just redo the prayer, right? That
that would be even better because you really
realize, like, the quality of it wasn't it
was compromised. That was a compromised prayer. Yes.
I did it. I fulfilled it in the
time, but I could do better. Right?
So that would be the better thing to
do.
Any other questions?
Alright. We kept you a while, so we'll
go ahead and end in dua, Inshallah.