40 Hadith of Imam Nawawi – Episode 41

Bismillah R Rahman r Rahim al hamdu Lillahi namita hohenstein who in the stock photo when I was a builder haematuria and fusina woman sejati Medina, Maria de la palma de la mejor De Luca de la, la la la la hula hula de cada washa Donna Mohammed Abu Rasulullah sallallahu alayhi wa ala alihi wa sahbihi wa seldom at the Sleeman kathira about my dear brothers and sisters salaam aleikum wa rahmatullah wa barakato.

One of the greatest feelings in the world is basically when you're on your last straw, you're about to break down, nothing is going your way. And then all of a sudden Allah subhana wa tada senses help. And your difficulty that you had becomes extremely easy. And in my life that's happened so many times upon Allah, and one cannot help but feel thankful at that times. And I remember you know, words of inspiration that I once heard, that how big of a blessing is it from Allah subhanho wa Taala. If Allah subhanho wa Taala chooses you to be the answer to someone's door, how big of a blessing it is from Allah subhanho wa Taala if Allah subhanaw taala chooses you to be the answer to

someone's door, and that is what our discussion is about tonight. How to attain the help of Allah subhanho wa Taala through helping his creation, so I'm gonna be hereditary Allah and wanting to be sallallahu alayhi wa sallam icon manifests and movement in Cordoba 10 min Corbett dunya nefesh Allahu anhu, Korba 10 min Cora bill Yama Yama woman yes sir Adam, serene, yester Allahu Allah Hafiz dunya Wanaka woman satara Muslim and cetera hola dunya Akira la houfy are in the lab de mccannon Abdullahi oni Aki woman Salah Qatari craniotomy, Sufi elmen Sahaja Allahu la ob hitori Canadian Jenna when Mr. Ma Coleman fee baiting booty la luna kita Bella he were to dato Suna who baina who in

the vein of home indebtedness Allah tala Hema Sakina to waka Shia tomar Rama

la Mola Metallica was dakara Houma la houfy man and the woman but the am Allahu la musica de NASA boo raha Muslim. So on the authority of upholding the law no from the Prophet sallallahu alayhi wasallam who said, Whoever relieves a believers distress of the gestural aspects of this world, Allah will rescue him from a difficulty of the difficulties of the hereafter. Whoever alleviates the situation when in dire straits who cannot repay his debt. Allah will alleviate his lot in both this world and the hereafter. Whoever conceals the fault of a Muslim, Allah will conceal his faults in this life and the hereafter. Allah is helping the servant as long as the servant is helping his

brother, whoever follows a path in order to seek knowledge. Thereby Allah will make easy for him due to a path to paradise. No people gather in the house of the houses of Allah reciting the book of Allah and studying it amongst themselves, except that tranquility is descended upon them. Mercy covers them, the angels surround them, and Allah makes mention of them to those in his presence. Whoever is slowed by his deeds will not be hasty and forward by his lineage will not be hastened forward by his lineage. So this hadith was already narrated by Abu huraira della Han when we've covered his biography quite a few times. So we're not going to repeat that, as where the Hadith is

Hadith was reported in Sahih Muslim. And this hadith in particular, what seems like what happened along the way, there was a Tabby by the name of an Amish, a famous scholar of Hadith. And what he did was he put a lot of his narrations together in one Hadith. So you'll find this hadith it contains many separate narrations, but it is narrated as one long narration. Now the scholars of the have had they didn't have an issue with this, as long as all the narrations were authentic, and it seems that is the case in this hadith. So this is a compilation of many narrations put together and some of you may have heard these narrations, you know, in separate, you know, talks and lectures,

individually, and here, they're mentioned all together. general comments about this head if the first thing you notice about this hadith is how Allah subhanaw taala compensates and act based upon the deed that is done. So for example, if you you know, relieve the your brother in distress, Allah subhanho wa Taala will relieve distress from you. If you you know, compensate one person's debt, then Allah subhanaw taala will compensate one of your debts. If you cover and conceal the faults of one of your brothers, Allah subhanaw taala will cover and conceal one of your faults as well. So that's the first thing you notice about this Hadith, how this concept of the way you treat the

creation is the way you will be treated by Allah subhanho wa Taala. And this is a very important principle in our faith, that if we want to attain the mercy of Allah subhanho wa Taala we have to be merciful to the creation, if we want to be forgiven by Allah subhanho wa Taala then you have to forgive the creation as well. So whatever you are expecting of Allah subhanho wa Taala then this is what you need to show to the creation as well, then this is what you need to show to the creation as well. Number two, is that you're going to notice a relationship over here and that is between three things, the relationship between the help of illustrations

What's

the relationship with knowledge and the relationship with the Koran? And what you want to try to focus on and think about as halaqa is going on is what is the relationship between these three things, the relationship between the help of Allah subhanaw taala, the relationship it has with knowledge and the relationship it has with the Quran? How do these three things tie together? Now let us move on to the Hadith itself. So the Messenger of Allah sallallahu alayhi wa sallam he says, Whoever relieves a believers distress of the distressful aspects of this world, Allah will rescue him from a difficulty of the difficulties of the hereafter. So the word the Messenger of Allah

sallallahu alayhi wa sallam uses over here is Korba and corba, is that which distresses the soul and preoccupies the mind. So quotable over here is not a physical harm that is being done, but rather it is an emotional and psychological harm that is being done. So here the Messenger of Allah sallallahu alayhi wa sallam is saying that whoever relieves the believers distress that he's going through some emotional trials, some psychological trial, then Allah subhanho wa Taala, will alleviate the this will alleviate for you in the hereafter something and here we want to look at two things. Number one, is why did Allah subhanaw taala as messenger sallallahu alayhi wa sallam use the word relief

and not remove? What is the difference between relieving a believer from something and removing the believer from something Who can tell me

something Sajad?

Najib asked me to pick on you. So your first question is going directly to you?

Do you want me? No, I don't.

Okay.

So which one is greater? Let's ask that. Is it true is it

is a lot greater than something removed? That's what you would say. Fantastic. We need

Yes.

decrease. Fantastic. That's what we're looking for. So removing something is to completely eradicate it to completely remove it. Whereas the relief something could be partial or could be complete, right? So here, the Messenger of Allah sallallahu alayhi wa sallam is establishing a very important principle for us. You know, a lot of times you'll have this mentality of I can't help my brother completely, I don't need to help him at all. But here's the messenger. Also, someone's telling us the exact opposite, that even if you can just help your brother a little bit, you may not be able to remove you know his problem completely, but just relieve him a little bit of his pain and his

suffering, then Allah subhanho wa Taala will compensate you with the same in the hereafter. And the term that is actually used by the Messenger of Allah sallallahu wasallam is nothing and nothing. It comes from nothing which means to breathe. So you know, when you're having trouble breathing, sometimes, I don't know if it's ever happened to you. But sometimes you wake up in a state of panic. We haven't like difficulty breathing, right feels like something's on your chest. And then all of a sudden, you know, you start to breathe again. This the example that the Messenger of Allah sallallahu Sallam gives with the believer that when a believer is going through a difficult time,

it's as if he's having difficulty breathing. And then when you go and help him, you facilitate that breathing process for him. And that is why the term nafeesa is actually used. Now, what's interesting over here is that the Messenger of Allah sallallahu alayhi wa sallam in the first part of this Hadith, he says that whoever helps the believer, then Allah will rescue him from a difficulty from the difficulties of the Hereafter, but not necessarily in this dunya Why did Allah His Messenger sallallahu alayhi wa sallam mentioned only the Acura and not in this dunya I mentioned only the Acura and not in this dunya scholars differed on several opinions on this, I'll share two

of them with you. The first of them is that the reward of relieving something

in this dunya cannot be truly compensated and appreciated, except by relieving something in the Acura. So here Allah subhanaw taala is showing us that you know, doing an act in this dunya Allah subhanaw taala will show you the greatest appropriate appreciation and the accurate and that is when you can only truly be appreciated that if Allah I know Allah was to help you in this dunya it wouldn't you know equal to the amount that you truly deserve, which is why you would be given it in the accurate which is why you would be given it and the accurate. A second interpretation they mentioned over here is that Allah subhanaw taala will be in your time of need, when it is most

difficult for you just like you were in the time of need for your brother and sister in their time of difficulty that Allah subhanaw taala will be there for you and your most difficult time which is obviously when which is in the hereafter which is in the hereafter. And that is why the Messenger of Allah sallallahu alayhi wa sallam and this first part of the Hadith only mentioned the help of Allah subhanaw taala in the hereafter and not in this world and not in this world. What's interesting to look at is here the Messenger of Allah sallallahu alayhi wa sallam is developing a frame of mind for us, saying that we will

Want to develop a society where people are going out and looking for opportunities to help other people. And that is what this hadith is actually about, that any help that you do is never going to go, you know, unappreciated by Allah subhana wa Tada. And this is what the Messenger of Allah sentiment is telling us that we want to create a society where, you know, people don't go out looking for help, but people go out looking to help others. If you understand the difference, like when people are in in times of difficulty, that's when they go out to seek help, right? But the Messenger of Allah sallallahu alayhi wa sallam wants us to create a society that before even the

people can go out and seek help. There are people already there, you know, saying, Let me help you sing, let me help you. And that's the type of society that you want to create. And this is what you see, you know, you know, from the companions of the Allahu anhu. Early on, there's that famous story of going off, and Saudi Arabia and even till now, you know, I must have told the story like 1000 times without exaggeration, but it still boggles my mind how a person can be so generous to someone that they don't know. So I'm not gonna lie most Medina left his family behind, left his wealth behind, left everything behind. And he comes to Medina. And he promised asylum, he pairs the

companions together, and he appears Saudi Arabia from Medina, without management from Mecca, and Saudi Arabia, he knows nothing about enough, doesn't know who he is what he was what he had, what he possesses, the only thing he knows, this man loves Allah subhanho wa Taala, and His Messenger sallallahu alayhi wa sallam, what does he do for him? He says, I have two houses, take any one of my two houses. I have two businesses take any one of my two businesses. And this was even before the laws of marriage were legislated. He said, I have two wives, you know, take any one of my two wives that you want, and she's yours. And you think about this generosity. SubhanAllah. And I was like,

What causes a person to be, you know, so generous and to be so giving it to be so caring for someone that they know nothing about? And this is what the true love of Allah Subhana Allah and His Messenger sallallahu alayhi wa sallam is all about, that our help for people should not be discriminated by the fact that we know them or we don't know them, right? Just because we know someone, it doesn't mean they deserve more help than someone we don't know. Yes, we should step our game and helping you know, people we know more to the to the best of our ability because that's what part of you know, keeping ties of kinship is but that doesn't mean that we negate helping those that

we don't know we should be helped in the service and health of everyone. Now the Prophet sallallahu wasallam over here, he specifically mentions Mothman and then in next part he mentions Muslim Does this mean that you will only attain the help of Allah subhanho wa Taala if you only help believing people, one of the scholars of Hadith via and hates me he comments on this by saying that here Allah subhanho wa Taala His Messenger saw them he mentioned mortmain and Muslim to so to show them shut off to show that they have a higher standing with Allah subhanho wa Taala and that they are more deserving of your help. But it doesn't mean that you will not attain the help of Allah subhanho wa

Taala if you help a non Muslim or if you help you know like an animal if you help you know the environment, helping any one of us creation, you will always attain the help of a man's penance either. But in terms of priority, then the Messenger of Allah sallallahu alayhi wa sallam setting that priority that that helps should be for the believer that helps should be for the believer. And then the second part of the Hadith, whoever alleviates the situation of one in dire straits who cannot repay his debt alone will alleviate his lot in both this world and the hereafter. So here the Messenger of Allah sallallahu alayhi wa sallam starts talking about financial aid, financial aid,

helping people financially, and whoever does this, then Allah subhanaw taala will help him in this life and the hereafter. Now I need someone who has a good understanding has a good understanding of Look, I want you to create in your mind, how many scenarios this can play out in helping someone who is in debt? How many scenarios Can you play out in your mind for this, in terms of the help that you can provide? So how many scenarios are there for this?

Have you guys never helped someone in debt before?

How many scenarios are there for this? So I'll give you start you off with one scenario. Scenario number one, is that you pay off his debt completely. Okay? So a friend of yours has a debt, he can't repay it. So you pay off his debt for him completely. That's Scenario number one.

That's I'm giving you the opposite. Get your brain thinking you guys need to think what would be Scenario number two? You

so you increase the debt.

Okay, so I'm going to twist your words a little bit. so in this situation,

the lender of the money should not follow up with the debt that he gave the lender of the money should not follow up with the debt that he gave. So this is part of the General etiquettes and we'll come to this later on. But when you give a loan, the general principle is that you

You will have a set date, you know, try to paint back me by such and such time. But if you know for a fact that this person is in difficulty, you don't follow up on the repayment of that debt, you don't keep reminding them, you know, every time we see them five daily prayers, you know, by the way, are you paying me back today? It shouldn't be like that, but rather you give them a prolonged period of time. So that's one scenario where you are the debtor, you give them up for a long period of time. Go ahead.

You can be his guarantor, in what sense?

Right? But isn't that like, the cheap way out? is like, if you're unable to pay your debt, maybe I'll help you then.

Right?

Can I borrow money?

Right, and that should be conditioned that we do put in into our contracts?

I will accept that as an as a partial answer, I will accept that as partial answer. Go ahead.

Fantastic. So the lender should partially or fully forgive the debt. Right. And that is, as a lender, that's something which you should strive for. And this is like, you know, being wise with your debts, that whoever asks to borrow money, as long as you know them to be a good person, you know, go ahead and lend them money. And then you want to look at in terms of how is their situation when they're paying back, if they're a person that you feel, you know, can easily recuperate that money, just give them for a prolonged period of time, so that they can pay you back. However, if you feel that, you know, the situation is a very difficult situation, where it's unlikely that they'll

be able to pay you back with ease, in that situation, pardon the debt completely. And this shows us wisdom in in that situation. Now, what is the benefit of giving people alone? Who knows the reward of giving people alone? What's the bruiser reward in that? Does anyone know?

It's a very nice Hadith. Now, a lot of the times will feel very, very stingy. We're like, you know, if I give this money away, I'm not going to get it back. Right? I'm not if I give this money in South Africa, I'm not going to get it back. Right. It has to do with our Eman. But with alone, they feel a lot more comfortable, because they feel they're going to get it back. And the messenger Allah says Allah mentioned a specific reward for the one that gives a loan, go ahead.

So that's General, but I'm looking for something specific that talks about, you know, the virtue of giving a loan.

Fantastic. So the Messenger of Allah sallallahu alayhi, wa sallam, he says, whoever gives a loan, it's as if he's given half of it in charity, it's as if he's given half of it in charity. And this is to encourage the people to give out loans. And this is when you know, you look at tears in Islam, by tears, we mean different categories. So you look at the prayer, you have your fourth prayer, you have your sinner prayer, you have your NFL player, right. And then you have the same thing for as far as the capital with with charity, right, your obligatory charity is yours, the cat, your son, aka is the recommended, and then your novel, you know, of your charity is that which is lending out

money, which is a good thing to do, and you get half of that money back, you get half of that money back. So let's talk about several things over here. What is the etiquette of borrowing and lending money? What is the etiquette of borrowing and lending money? Number one is that you have to have a written contract, you have to have a written contract. And by have we mean it is highly recommended to do so, you know, a lot of times when people lend money to each other in large amounts, they're like, you know what, he's a close friend.

And you know, he'll he'll pay me back, eventually, it becomes that very, you know, cause that ends up breaking up the relationship, because they didn't write down the contract, they didn't write down the contract. Number two, is that the person who was borrowing money should only borrow money in times of difficulty, and not in times of ease. So you'll notice that in Western culture, there's this concept of, you know, I want to start up a third business. So I'll go to the bank and borrow money, right. In this situation, a person should not go beyond their means. And borrowing money is something that is actually discouraged in the slum, and should only be done so in times of need

should only be done so in times of need. In fact, there's many many narrations where someone died with debt on his head, and the Messenger of Allah sallallahu alayhi wa sallam, he wouldn't pray there. janessa he wouldn't pray there. janessa. And there are ancient mentioned that the soul of the individual is suspended between the dunya and the Acura until this person's debt is paid off until this person's debt is paid off. So it's very, very severe that you try not to die with the debt on your head. So what is one of the best ways to get out of this clause? That as a believer for both parties, the one that is borrowing money should say, look, if I'm unable to pay you back and I pass

away, then please pardon this debt for me. And the one who is you know, lending the money, they should also have this attitude that you know, if they were to pass away, pardon them their debt so that they're not caused suffering and the accurate they so that is the type of attitude that we should have. Number three,

in terms of principles of borrowing and lending money, obviously interest is completely how long

We have this, you know, new founded concept where people are like, you know, let me compensate for inflation and deflation in my lending contracts. And in from an Islamic perspective, this is such a claim is not valid, right? The concept of lending money is what we call from Ecuador risk. They are transactions of generosity and kindness. So you're not meant to make any money off of it all together. So if you do end up losing money through deflation, like you lend someone money today, $100. And then, you know, two years from now that $100 is only worth $95. Right? So does that mean they have to pay you, you know, $105 instead? The answer to that is no, the amount that they

borrowed, is the amount that they should pay you back is the amount that they should pay you back. So here comes an important question. If a person wants to protect himself from inflation and deflation, how should he borrow and lend money? Go ahead. Gold and Silver good. So you do it with a commodity that is protected against inflation and deflation, right? Things like gold, things like silver, these are generally commodities that are protected against inflation, generally speaking, so if you lend, you know one ounce of gold, you can ask for one ounce of gold back and that way, whatever, you know, the market value is going up and going down, then this way, it will be protected

this way, it will be protected.

Number four, the fourth and last thing that I'll mention is the importance of having witnesses as well. So having a contract isn't enough, but you should have witnesses as well. And this is what Allah subhanaw taala refers to, in the Quran, the circle duckula This is the longest verse in the Quran. It's called I today in the verse of you know, death, the verse of by lending money, and here the Messenger of Allah here Allah subhanho wa Taala commands that you should have two witnesses. To this you should have two witnesses to this.

Now in terms of virtues of pardoning debt, I want to share a couple of Hadith with you.

The first one is that the Messenger of Allah sallallahu alayhi wa sallam he says, can attach it when you die, you know not for either more Ceylon caudalie fits the fits Yahoo to jail was handled under law wasana for the jail was Allahu anhu. There was a trader who used to trade loans to people, if he noticed that one was in strange circumstances, he would tell his working people excuse him so that Allah subhana wa Taala may overlook and forgive our sins for us. Therefore, almost no one had overlooked his sins, and forgive him.

Bukhari and Muslim oceanarium the Hadith of the Messenger of Allah sallallahu alayhi wa sallam, Yoko Yoko no matter Roger Don't forget Allah who called upon to obey UNICEF at the jail was at the jail was one more 31 coffee for animals said he forgot for under a man died and he was spoken to about his deeds. And he said, I used to have business with people and I would give them I would give time to the rich to repay and reduce the debt of the poor. Therefore he was forgiven. Therefore he was forgiven. And the Messenger of Allah sallallahu alayhi wa sallam also said, whoever would be pleased to have Allah save him from of distress on the Day of Resurrection should then relieve one string in

one in strange score circumstances, or completely remove his debt completely remove his debt, she kept the same in that same old law, he points out that if a Muslim makes life very difficult for another Muslim, by making him repay a debt that he simply cannot afford to pay, then Allah subhanho wa Taala will also make life difficult for him, both in this life and on the Day of Judgment. And that's an important point to understand. You know, a lot of the times when we lend out our money, we're very hasty to get it back and we make life very, very difficult. So it's like, you know, three o'clock send a text message. When are you paying me back? Four o'clock, send an email, five o'clock,

see them in the machine at six o'clock? You know, go and see them in the house. You know, when are you going to pay me back? And there's this

idea. I don't know if I should have mentioned when I mentioned it anyways. But there's this really psychotic video of from Family Guy where we're still in the dog. Has anyone seen that movie that the video where students like, Where's my money, you know, where's my money, and he ends up beating up the dog and the dogs are completely beaten up altogether. And maybe you guys haven't seen it, but I thought it was funny. But the point, the reason why I'm using that example is that's not how the way Muslims should be. Someone doesn't pay you back. It doesn't mean you go and destroy their car or steal, you know, something from their house as collateral or anything of that nature. But we should

be very, very easygoing with that we should be very, very easygoing with that. Last point I mentioned over here is that the Messenger of Allah sallallahu alayhi wa sallam he says, the rich person who was able to repay repay his debt, yet delays it. This is a form of oppression. He says this is a form of oppression. So if you're ever in a situation where you have borrowed money, then in that situation, you want to try to repay repaid back as soon as possible. Even delaying it a couple of hours a couple of days. You may think it is something very simple, but in the sight of Allah subhanho wa Taala It is great as the Messenger of Allah sallallahu alayhi wa sallam called it

a form of oppression. And then I'll conclude with this point on this section, that you know a lot of the times we'll go out for dinner

You know, a person doesn't have the ability to pay, and everyone's like, Man, you know, this guy never brings money? Why is he always coming out to eat with us and stuff like that. And that situation, you should feel proud that Allah subhanaw taala offers you the opportunity to pay for another individual. And in that situation, if they're like, you know, can you lend me the money, you know, be proud that you know, you're able to help your brother and sister to have them eat and have a good time with them. Don't consider it a burden. This is something that as Muslims, we should be proud of inshallah, the next part of the Hadith, whoever conceals the faults of a Muslim, Allah will

conceal his faults in this life and the hereafter.

Now, in terms of concealing faults, there's two type of faults that the shery are recognized. One is physical faults, and one is spiritual faults, by spiritual faults, these are the things that people will mistake will make, these are the things that people will make. And it's very important that we try our best for people that are struggling, that we cover their mistakes, to the best of our ability to the best of our ability. And then there are physical faults as well. There are physical faults, as well. The guys who attended the fear of death in Edmonton, do you guys remember what is the reward of concealing a physical fault? When you're making muscle of the dead? What reward do you

get?

Go ahead.

Fantastic, good Jazakallah fat, so he will have 40 times the forgiveness 40 times of forgiveness. So this is something that's very important, right? And we'll we'll get to this later on. But even in terms of you know, physical defects that human beings have, you know, a lot of times people may think it's okay to point out those physical defects. For example, if someone is very short, or if someone you know, is going bald, or if someone has, like, you know, they're missing teeth or something like that. People think it's okay to call them by these descriptions, when in reality, that's not the case at all. And one of the Hadith that clearly signifies This is that the person

that is making wholesome for the person that has passed away the Messenger of Allah sallallahu alayhi wasalam says, and whoever conceals what he sees, then he will get 40 times the forgiveness from Allah subhanho wa Taala 40 times of forgiveness from Allah subhanho wa Taala. So even in terms of physical deficiencies, we should not be hasty in pointing them out in people. But this is something that we should conceal. This is something that we should conceal. then likewise in spiritual via, you know, deep faults as well, that someone commits a sin that you see that no one else saw. It isn't giving you you know, permission to go and speak about that sin to everyone or to

just to spread that about to everyone. In fact, the Messenger of Allah sallallahu alayhi wa sallam he says, Whoever conceals his his brother, Muslims private affairs, will have Allah conceal his private affairs on the Day of Resurrection. And whoever uncovers his brother's Muslims private affairs, will have Alan cover his private affairs, to the point that he will expose what occurred in his house, to the point that Allah will expose what occurred in his house. So this is a very good habit to have to cover the faults of people. And another Hadith the Messenger of Allah sallallahu alayhi wa sallam he said, All gathering who believe with their tongues, but faith has yet to enter

their hearts, do not back by the Muslims, and do not search for their private matters, whoever searches for their private matters will have Allah follow up his private matters, and whose private matters, Allah follows, he will expose him even if his act was done in his house, even if this act was done in his house. And this teaches us a second valuable lesson, you know, curiosity about other people's private lives. We live in a in a culture where, you know, this is something that is exploited. Like we have tabloid magazines that follow the detailed lives of you know, quote, unquote, superstars and pop stars, right? That is what the whole tabloid is all about. And this

culture, it seeps into the Muslim community as well, that we have an overwhelming desire to what is going on to find out what is going on in the private lives of other people, right? whatever we can do to find out that secret will be willing to go to that length, and the Messenger of Allah sallallahu alayhi wa sallam is saying, be aware of that. Because if you treat the believers like that, then Allah Subhana, Allah will do that with you as well. And when Allah does that to you, even if you did something secretly, privately in your house, it will be exposed, it will be exposed. There's a famous narration from Mr. Malik Rahim, Allahu taala. When he comments about the people,

that when you would see them, it was as if they had no faults, that Subhanallah they were such amazing people. But then they started to get involved in the faults of others. And Allah subhanho wa Taala made the faults of these people known, made the faults of these people known. And then there were other people that you could see the faults in them, they had shortcomings, they had mistakes, but they would never speak about the faults of others. So let's find out what other made their faults regarding amongst the people have a spinal tailor made their faults forgotten amongst the people. So we should try our utmost best never to speak about the faults and mistakes about other

people. So now this leads us to a question Does everyone should we conceal every single fault that we see? Should we conceal every single fault that we see? Who can give me an answer to this, go ahead

Fantastic. So that's one part of the equation right there. So if you see that it is the rights of Allah subhanaw taala that are being violated, then in that situation, you just keep it to yourself. However, if it's the right of the creation that is being violated, you have to handle that situation in terms of either getting the authorities involved in that situation, or, you know, you go and tell the individual that look, I started doing such and such to your property. So that's one part of the question, who can give me the second part of the equation?

What is the second part of the equation here?

So one is the rights of Allah versus the rights of the people. And then the second part of this equation as well, go ahead.

No.

Second part of the equation was one.

Okay, so I mean, if there's a this will be like point number three in our discussion, whereas when there's an overall benefit in mentioning a person's fault, then you're allowed to do so, for example, someone needs help, you're unable to help them. Then you mentioned someone you mentioned that to someone who can help them or prison that's being oppressed. You know, in order to relieve that oppression. You mentioned that the oppression that they're doing, or number three, you know, a judge is asking you to testify in a case where such and such occurred, then that situation, yes, you should testify. In that case, you should testify in that case. Point number two, what I was going to

mention is that we differentiate between people that publicly display their sins, versus people that just make mistakes and are trying their best to hide to their since people that are just make mistakes and are trying their best to hide their sins. These are the people that we have to strive extra hard to cover up their false extra hard to cover up their faults. Whereas you have a second category of people that they'll you know, they don't care if you speak about their sins whatsoever. And in fact, they will flaunt the sins in front of you, they will flaunt their sins in front of you, the people that do so they have lost the sanctity of protection, they have lost the sanctity of

protection. In fact, that hustle and bustle has stated that there is no such thing as backbiting with respect to such people. There's no such thing as backbiting with respect to such people, people who flaunted their sense. Now, why in that situation? Why would you speak about that person since, again, a person should just shouldn't just naturally like to speak about other people. That's a very, you know, distasteful characteristic to have. However, you would speak about that person's characteristic of sinfulness if there is a benefit in doing so. But when you do so, realize that there's no such thing as backbiting for them in that situation, because they have removed that right

for themselves, they removed to that right for them selves.

Moving on to the next part, Allah is helping the servant as long as the servant is helping his brother, Allah is helping his servant as long as the servant is helping his brother. And there's a beautiful story narrated by Anna symbolical at the Allahu anhu, where he says that one day we were traveling, and a group of us were fasting and a group of us did not fast. So the group of us that were not fasting, we waited helped our brothers that were fasting in terms of taking care of their animals, making sure that they thought it was ready, making sure that you know, the their things were protected while they were busy worshipping Allah subhanho wa Taala. When the Messenger of Allah

sallallahu alayhi wa sallam he found out about this, he says the Hubble macaroon Aloma village, he said today, the people who are not fasting ran away with the edge of the people who are not fasting randomly with the agenda. And this is something great to think about. Because we know the great value of fasting in Islam. But here the Messenger of Allah sallallahu alayhi wa sallam emphasized the greatness of the ones that weren't fasting, but were in the aid of their brothers and sisters. And this shows us again, that concept of you know, your worship of Allah subhanho wa Taala is something that is very important, but you take it to the next level, it can just be something that

is individualistic, it has to be something communal. And the greatest amount of rewards are in helping people and not just doing individual activity by the individual actions are just there to retain your emotion. Whereas the helping of the people that is there to get you the reward that is there to get you the reward. Now, I love tying this in to many practical aspects of life. You know, a lot of times people will come and they're like, Look, I'm having difficulty getting married. What should I do in this situation?

This is like, you know, a trick that has been almost flawless in terms of anyone that I've told this to and they did it, you know, by the father level, let's find out Alice worked. And that is you are having trouble getting married, then get someone else married. And Allah subhanaw taala will make marriage easy for you. Right? you're having difficulty in school, help people with their schoolwork and then Allah subhanaw taala make school easy for you. And you can apply to every aspect of your life. So think whatever aspect you're having difficulty in and use that to help the creation and that is when you will get the help of Allah subhanho wa Taala. And that is a general principle. And

that's something very important to think about, you know, the secrets of success in life. Whatever you're struggling with, help someone else with a similar struggle. And unless I know it's Allah will make that struggle easy for you.

Then the Messenger of Allah sallallahu alayhi wa sallam goes on to say, whoever follows a path in order to seek knowledge, thereby Allah will make easy for him due to a path to paradise. So now we want to understand something, what is the relationship between the help of Allah subhanho wa Taala and knowledge? Who can give me the answer to this? What is the relationship between the hub of Allah subhanaw taala and knowledge

there's two key important things to know about this.

Go ahead.

Fantastic. So the first part of this Hadeeth you would only know these things if you sought the knowledge of it right? You would only know that Allah will conceal your faults in this dunya and akhira. If you knew this Hadith, you would only know that Allah will be in your service as long as you're helping your brothers and sisters if you knew this Hadith, so part of attaining the help of Allah subhanho wa Taala is knowing how to attain the help of Allah subhanaw taala part of attaining the help of Allah subhanho wa Taala is knowing how to attain the help of Allah subhanaw taala The second way of looking at the relationship between knowledge and the help of Allah subhanho wa Taala

Who are the people that Allah subhana wa tada helped the most wrote history, there obviously the prophets and messengers, what was unique about them? What is their direct relationship with revelation was their relationship with revelation and the stronger the relationship with revelation, the more Allah subhanaw taala helped them the more or less panelists Allah helped them. So the more knowledge a person has and is sincere with that knowledge and is acting upon that knowledge, then the more or less I know what Allah will help that individual, the more or less Hannah wattana will help that individual.

Now, here the Messenger of Allah sallallahu alayhi wa sallam talks about seeking knowledge whoever seeks into the path of knowledge, Allah will make easy for him the path to paradise, if knowledgeable him Allah, He says that this seeking of knowledge does not have to be a physical seeking of knowledge, meaning that when the Messenger of Allah sallallahu Sallam says that your path to paradise will become easy, it doesn't mean that you need to travel to different lands to study, it doesn't mean that you have to, you know, take long journeys to go and study, but even just reading a book with this intention, or revising with this intention, or memorizing with this

intention, then they would fall under this heading and they would fall under this heading. However, the more effort you apply, the more sacrifice you make in seeking this knowledge, then the more reward you will get from Allah subhanho wa Taala the more rewards you will get from Allah subhanho wa Taala. A second question, how does the path to knowledge actually become How does the path to paradise actually become easy? How does the path to paradise actually become easy? Even the lodge Abrahamic Allah He comments on this, he says two ways the path to paradise becomes easy. Number one, that Allah subhanho wa Taala will make knowledge easy for this person, Allah subhanaw taala will

make knowledge easy for this person, which will grant him the ability to know what is good and know what is bad, and do that which is good and abstain from that which is bad. And that is how the path will actually become easy. And this is why messenger of Allah sallallahu alayhi wa sallam he says, my newly the law behind on your deal that whoever Allah subhanaw taala wants good for he gives them knowledge of the religion. Then the second way that Allah subhanaw taala will make paradise easy for this person is through his deeds through his deeds, then when the person has that knowledge, Allah will give him the tofik to do good deeds, right? And that is part of the sincerity in seeking

knowledge that is part of the sincerity in seeking knowledge. A third point over here, this hadith is it referring to religious knowledge only or does it include secular knowledge? And the obvious answer is that it is specifying Islamic knowledge it as specifying Islamic knowledge. So all knowledge is virtuous in Islam, but the knowledge that gets you closer to Allah, the knowledge that teaches you about Allah is more beneficial than somebody that doesn't teach you about Allah subhanho wa Taala. So while all knowledge is virtuous, the knowledge of the deen is more virtuous, the knowledge of the deed is more virtuous.

Now, general concepts of seeking knowledge, you know, this is I believe, in our day, and age is something that has become completely like flipped upside down, completely flipped upside down. So in the past, the tradition was the student when he wanted to study, then he would go and travel to a chef, he would go in and sit with a chef, and he would learn from that chef, right. But we live in a time where the exact opposite has happened now, where you know, when someone wants to learn, the shake has to travel to their city, right? And that is when people will come and benefit from him. And if it's not convenient for them, then you know what they're like, I can't be bothered with it. A

second problem that has, you know, come up in seeking knowledge in our day and age is, you know, confusing education with entertainment, with entertainment with that has education in it. You know, in our day and age, people are striving for the for the latter rather than the former, that they want to be entertained more than they want to learn, right? They want to be entertained more than they want to learn. Whereas the emphasis should be on learning and not on entertainment. If you get entertainment while you're learning. That's fantastic. There's nothing wrong

With it, but to seek entertainment, and you know, just get a little bit of education, then this is something where it's very, very problematic. A third thing that I would mention is that people have become absolutely lazy in seeking knowledge. If you look at the people of the past, they would burn the candle the whole night with no lights right, survive on very minimal food. And that is, you know, they were they were proud in doing so, because they understood that this knowledge was bringing them closer to Allah subhanaw taala. But in this day and age, no one wants to make any sacrifices whatsoever, no one wants to make any sacrifices whatsoever. If you look at you know, the

the people that the Messenger of Allah sallallahu alayhi wa sallam made to have further knowledge, the likes of Abdullah bin abass, the likes of Abu huraira, the Allahu anhu, they did not attain their knowledge merely through the door of the Prophet sallallahu alayhi wa sallam, in fact of delivering our bus or their love and homework, or the love and home, they used, he used to sit at the door of the Senior Companions, and he would wait till he would come out so that he could ask them questions. This meant, you know, waiting in the sun, this meant no going without something to eat and drink and without the conveniences, right, our era, the Allahu anhu. He used to get so

hungry sometimes that he would have seizures, and people would think he was possessed by a jinn and they would step out and they would start to beat him, then we would regain consciousness, you will tell them, Look, my only crime is that I'm hungry, and he was in that state, because he wanted to dedicate his whole entire life to observing what the Messenger of Allah sallallahu alayhi wa sallam used to do Jabba the Allahu anhu, he traveled the journey of one month to Egypt, just to get one single Hadith just to get one single Hadith. And this, a similar incident is narrated by both Abu Bhansali as well that he went to go visit aqua blue hermit, because he is the only one that heard

that Hadith with him travelled for the journey of one month to learn to seek that Hadith. And this is the value of knowledge that our predecessors had. And this is what we should bring back. So whatever sacrifices you make in seeking knowledge, then know that it is cherished and appreciated, and that knowledge will be beneficial for you. And that if you're going to be lazy and seeking knowledge, then know that you will never attain any knowledge whatsoever. The predecessor said that it is only when you give yourself completely to knowledge that it will give itself it will give a little bit of itself to you. But if you only give a little bit of yourself to knowledge, then you

will never attain anything of it whatsoever. You only attained 10, nothing of it whatsoever. Now practical steps in seeking knowledge. Number one, each and every one of us needs to have a mandatory part of their week where they're actively seeking knowledge. So once a week, you're doing something in your life where you're actively seeking knowledge, whether it is reading a book, whether it is listening to a lecture on YouTube, if you can find a shift in your community to study with that is fantastic. That is the absolute minimum that should be done. If you can do more than that if you can travel overseas to go and study whether it be in Makkah and Medina, whether it be in Malaysia,

whether it be in Egypt, whether it be you know, wherever part of the world that you are from, to go and seek knowledge, then this should be done. Because the general principle is the more that you struggle to attain knowledge, the more you will cherish that knowledge the more you struggle to attain that knowledge, the more you will cherish that knowledge. Number two is never belittle any aspect of knowledge. You know, it's narrated by Mahmoud Bukhari and Bariloche, Abu Jara, they said that we see we sought knowledge from those that were older than us, those that were our age, and those that were younger than us, as were the ones that were older than us, we benefited from their

wisdom, as for those that were at our level, it taught us to be humble with our peers, and those that were below us. It taught us that, you know, with, with the people below us that, you know, we should benefit them through advising them after they have given us that knowledge. So one should not think that you know what, I've covered this topic already. I don't need to study it again. But rather, whether it is a reminder, you're learning something new, whether this person is older than you or younger than you always take the opportunity to learn, always take that opportunity to learn. And then the third and last thing that I'll mention is, in the worst case scenario, let's just say

you have no time to actually study, right? You're busy with school, you're busy with work, you're busy with family, then does that mean you should not contribute to knowledge? And the answer to that is no, that just because you cannot go and study yourself, then you should make even more of an effort to help those that are studying, whether it be financially whether it be through you know, any other means that you have support the students of knowledge. And this is you know, something that a lot of us don't understand, but even in terms of giving us a cat, one of the categories of giving us a cat is able to Sabine and they said that the Serbian is the one that is going out in the

way of Allah subhanho wa Taala and seeking knowledge. So those people are even eligible for you as a cat. So if you know people that are studying, then make that extra effort to help them. Then the third, then the next part of the head is no people gathered together in the house of the houses of Allah resetting the book of Allah and studying it amongst themselves. So here the Messenger of Allah sallallahu alayhi wa sallam is now telling us what is the best knowledge that a person can attain. It is knowledge of the Book of Allah subhanho wa Taala the best knowledge you can change his knowledge of the Book of Allah subhanho wa Taala and that is how the three things are tied together,

the help of Allah subhanaw taala with knowledge and the knowledge with the book of Allah subhanho wa Taala

messenger of Allah sallallahu alayhi wa sallam mentions reciting the book of Allah, in the houses of almost a house from the houses of Allah subhanho wa Taala. Some of the commentators mentioned that why the Messenger of Allah so some didn't use the term Masjid and use the more generic term of house from the houses of Allah subhanho wa Taala the benefit of it being that a house of Allah subhanho wa Taala is not just restricted to the masjid, but it is something more general with a primary purpose is the worship of Allah subhanho wa Taala. So for example, if someone was to build a toughie madrasa, a school for the memorization of Quran, then this madrasa is not a house of Allah Subhana

which is not a mustard, but it is still considered a house of Allah subhanaw taala because the primary purpose is to worship Allah subhanaw taala in that situation. So that is the first point over here that

you're studying on the Koran does not have to be inside of the machine, it can be anywhere where the predominant purpose is to worship Allah subhanho wa Taala number two is that the studying of Quran is an interactive process is an interactive process where you need a teacher for it or you need a teacher for it. And that is why the jabril taught it to the Messenger of Allah, the Messenger of Allah tala to the companions, in a human experience, there is human interaction in it, where there is, you know, hard work where there's correcting, where there is sacrifice involved, that is how it should take place. And this is why the Messenger of Allah sallallahu Sallam you mentioned is

gathered together to recite the book of Allah subhanho wa Taala. The scholars mentioned over here that when one is teaching Koran that the teacher should recite first, and the students should repeat after him the teacher should recite first, and the students should repeat after him. It is narrated that Imam Malik Rahim Allah disliked this way of doing it, but the companions of the mathematical himolla commentated on this by saying that what Imam Malik disliked was that if the teacher was to recite, and then all the students repeat after him at the same time, all the students repeat after him at the same time. Why would he magmatic dislike this? Who can tell me why what's the wisdom

behind this? Go ahead.

Fantastic number one is that it would be difficult for the students to be corrected by the teacher if everyone is resetting at the same time, there are very very few teachers Mashallah that have such a talented he or that they'll be able to pick out on the students, even if they're reciting altogether, but the general rule is that he disliked it. Number two, what is the second reason why he would dislike it?

The fact that the Messenger of Allah sallallahu alayhi wa sallam had the ability to do so but didn't to do so. So the fact that the Messenger of Allah Salaam would teach the companions on a personal level, he would teach them one by one How to say to the Koran, that is why mediclaim Allah disliked it when people would

recite together and not individually would recites together and not individually, how to study the Koran, how to study the Quran. So back in the day, it was very simple with the Messenger of Allah sallallahu alayhi wa sallam, you know, he would remove verses would be revealed, He will teach it to the companions, whatever questions you had, you would ask him. And then then cibola de la randomly took the approach of 10 verses by 10 verses where they would study 10 verses at a time, memorize those 10 verses, implement those 10 verses, contemplate those 10 verses, and then move on to the next 10 verses. And this shows us that there's a greater significance of understanding the Koran

than there is on memorizing the Quran. It is much more important to understand the Koran than it is to memorize the Quran.

In a modern day context, how does one study the Koran? How does one study the Quran? The first thing I would mention is to read a very good book. It's called How to understand the Quran BY JAMAL cerbo. So how to understand the Quran BY JAMAL sercos a fantastic book using introduction to a methodology in terms of how to study the Koran. Number two is finding those people that are specialized in the Koran. So in our day and age, you know, Al Hamdulillah, we have no minorly fun teaching the Quran, one of his mission is to elucidate the meanings of the Quran in all across the globe. So he has been a TV he has free podcasts, he has other free, you know, lectures online with explaining the quote on

take advantage of it. Number three, setting aside a portion of your week to contemplate and this contemplation is very, very important that the part of the Quran that you're reading, contemplate Think about it, how is it relevant to you, you know, in your life currently, what can you learn from this portion of the Quran that you can implement right away, and that's who you should have that level of contemplation. And then number four, is actually looking into the books of Tafseer actually looking into the books of Tafseer so far has blessed you with the ability to read the Arabic language, you know, in the English language were deprived of, you know, property fasciae there is

even kefir available but it's a very difficult read. You know, it's it's very chunky, it's a lot of brackets and quotations. You know, a lot of the times even if you speak English you won't understand what's going on.

see an Arabic is much more enjoyable. So if you learn the Arabic language, there's very good books of fasciae from them with the seal of Shiva Sadie Rahim Allah from them is that the CEO of Sheikh Ahmed Alaska

Both of these are very simple the first year that a person can enjoy and benefit from even that the fear of shikaku does it it's actually called a sort of the fasciae the you know, the easiest of the fears, so you can benefit from those fears in the Arabic language. Now the virtues of studying the book of Allah subhanaw taala, the Messenger of Allah sallallahu Sallam made it very clear in this portion of the Hadith. Number one is that you will be gaining knowledge and therefore making the pastor paradise easy. Number two, Allah subhanho wa Taala will send a tranquility upon you. Number three, is that when you study the Quran, Allah subhana wa Taala senses mercy upon you. Number four,

the angels will surround you when you recite to the Koran. Number five, when you recite the book of Allah subhanaw taala and the group Allah subhanho wa Taala mentions you in a group that is greater than your group, meaning that he will mention your name amongst the angels, he will mention your name amongst the angels. And then the last portion of the Hadith, the Messenger of Allah sallallahu alayhi wa sallam says, Whoever is slowed down by his deeds will not be hastin forward by his lineage.

And this was, you know, to show us that lineage it has a virtuous benefit in this dunya but it's not going to benefit you in the ACA. So in this dunya if you come from a good family, yes, you know, you will get the help of people, marriage may become easy for you getting loans may be easy for you, depending on which tribe in which family you are from. But in the acula the only thing that is going to help you is your deeds, the only thing that is going to help you is your deeds. In fact, even if you are from the lineage of the Prophet sallallahu alayhi wa sallam himself, it will not benefit you whatsoever, it will not help you whatsoever. We saw this with Abu Talib the Messenger of Allah so

Asana couldn't do anything for him whatsoever, right. And that's someone that saw the Messenger of Allah witnessed him was in his company, you know, saw the he had the virtue of seeing and hearing revelation and even then, you know, he was unable to be helped. So, a person's lineage will not help him whatsoever. And this concept of, you know, having virtue over other people because of lineage is something that should be eradicated. Allah subhanho wa Taala makes it very clear in the Quran, in economic Amendola here at koco, that the noblest of us are in the sight of Allah subhanho wa Taala are those that have the most taqwa or those that have the most taqwa that is conclude with

summarizing remarks. Number one, this hadith is a clear indication that the foundation of a community is based upon mutual support and knowledge that if these two things are missing in a community, a community will not be able to sustain itself, and we'll break it down. So anytime a community has mutual support without knowledge, then that support is done in blindness, which will eventually will fail. And if a person has knowledge, but no mutual support, then that tool will fail, because knowledge needs to be acted upon, and it was just kept to a person's self, then this will also destroy a community. So the two foundational principles of a community is mutual support

and knowledge. Number two, is that Hadith is a clear indication that as a community, we need to strive harder to look opportunities of agenda, rather than waiting for opportunities have presented themselves. So just like you would actively pursuit, pursue your risk, you need to actively pursue your opportunities of agenda as well. And this means going out of your way to help people, then this is something that should be done. This is something that should be done. Number three, is that when it comes to financial matters, Brotherhood is always greater than our finances. Brotherhood is always greater than our finances. So when you're doing business with your brothers and sisters, in

Islam, be easygoing, be very pardoning, when you're lending them money, be very easygoing, be very pardoning. And if you were to do so in this dunya, then you're promised the help of Allah subhanho wa Taala, in the accurate as well. The concluding remark that I'll mention over here is on the concept of seeking knowledge, that you know, I can't emphasize this enough, that as you look at the progression of time, Muslims are becoming more and more ignorant of their Deen. And this is partially due to two things. Number one, the people of knowledge are not disseminating the knowledge that they have. And number two, is that even people themselves are not seeking knowledge. Like

literally in our day and age, you will meet people that don't know that it's compulsory to pray five times a day, they do not know that, you know, consuming alcohol and eating pork is haram. Right? They do not know these things whatsoever. And that is just the level of ignorance that Muslim families are raising their kids with. So each and every one of us has an obligation to seek knowledge ourselves. So it needs to start with ourselves. So make sure that each week, you know, you take time to seek some knowledge, whatever you can, whether it's reading a book, listening to a lecture, and if you can attend to holochain study with a shear and that is the the best case

scenario. And I pray that Allah subhanaw taala makes that easy for us. We'll conclude with that too. So Allah has sent them an article in the Vienna Muhammad Allah and he was happy he was sent up. I will take three questions in Sharma we need

to set a time and a place where five brothers would come and sit together with the product together

in the company

and discuss the meanings of the surrender of Is that okay?

Yeah, and that's perfectly fine, as long as they're not going beyond bounds. So for example, if they're trying to, you know, extract rules of physics from the relative rotation or rules of arcade or something like that, then that is something that shouldn't be done.

Yeah. Yeah, that's perfectly fine. That's perfectly fine. No problem at all the chairman.

Any other questions? Yes. So this is a part of seeking knowledge of a person who has to

watch lectures on YouTube, I think this is a part of seeking knowledge, for sure. But something, you know, important needs to be mentioned over here. A lot of the times when they're watching lectures on YouTube, we're doing something else on the computer as well, we're answering our emails, maybe even playing a video game, you know, maybe watching simultaneous YouTube videos, right? And they're like, this is seeking knowledge. seeking knowledge means that this is all you're focused on. And you're taking notes. If you're not taking notes, you're not seeking knowledge, right?

I think those things are fine. You can drink coffee, you can go to the bathroom, that's not a problem. You don't have to like shut everything off. But I'm just saying, you know, your your attention should be on that thing. And you should be taking notes.

Exactly, exactly. You have to take notes. There's no such thing as seeking knowledge. Without taking notes in we delude ourselves into thinking that we will remember things we don't remember things. Right. That's the reality of it. Last question.

Go ahead.

Sorry, if someone comes to you to borrow money, so that they can pay off a mortgage, or they're boring money, so they can avoid taking a mortgage,

to take a mortgage, no, then you should not helpless. Allah subhanaw taala makes it very clear what the how and why the Buddha was talking about that I will not listen to another one that you know, cooperate with one another and goodness and righteousness and don't cooperate with one another in evil. In the situation where a person is borrowing money from you to take a mortgage to give a down payment for a mortgage, there's some that is completely wrong. Whereas the other two scenarios that I mentioned, for example, number one, a person isn't in a mortgage already. And they just realized that you know what dealing with the device is wrong. So they borrow money to get rid of that river

based debt, this is something good. And I would encourage the Muslims, that if you know people that are in this situation, help them get out of their labor base, that you're helping them, you know, with something great. And number two, is also the second scenario that you know, a person has an opportunity to buy a house, but he doesn't have the money to buy it. In that situation, the community should gather together and help that person so that you can buy a house without having to take a mortgage without having to take a mortgage.

Which leads me to a very important point that, you know, I want to emphasize over here is that not all people deserve to be helped. And let me make that clear, in the sense that you see a poor person on the street, you know, for a fact that they're an alcoholic, because you can smell the alcohol on them. And they're like, Look, you know, please give me some money, so that I can buy some food. In that situation, it's wise not to give them the money, because more than likely they're going going to go and spend it on buying alcohol. What you should do instead is go and buy the food and give them the food instead. So you want to be wise in the way that you help people. You don't want to

enable people to commit sin and to make the situation worse, right? But you either want to disable those things. So a person is in such a situation where they're asking for money, and you know, they're using it for evil, find a way to help them without contributing to their evil and that's how tied into that they find a way to help this individual that wants to buy a house in a mortgage with you know, trying to provide an alternative for them. Allah Hosanna will conclude with that semantical loan will be happening to shadowline Island as the Furukawa to the lake.