Riyadh al-Saliheen and Women’s Q&A #19

In the religion of Danone, Salatu was Salam. Ala Ashraful and Dr. Eva mursaleen Nabina Muhammad Ali he thought of Salah was could this mean Allahumma and in that'd be million 1000 Now in fact I mean that island to that was he tonight yeah but I mean

Okay, so we are in the book of repentance

and we're moving right along

that's our class here classical radio.

We have at least one probably two importance more likely had these today

inshallah.

The first one here is on the authority of zYv given her base,

who said, my translations a little bit different, what's on the screen, so?

He said, I went to someone. Even I saw Radi Allahu Anhu to inquire about wiping with wet hands over socks or light boots. However, we want to translate a hoof. While performing well, though.

He asked me what brings you here zoom. I answered, searching for knowledge. He said, angels spread their wings for the seeker of knowledge out of joy for what he seeks. I told him, I have some doubts in my mind, regarding wiping my wet hands over my hoof

in the course of performing will do after having used the bathroom.

Now since you are one of the companions of the Prophet sallallahu alayhi wa salam, I have come to ask you whether you heard anything saying or any saying of the Prophet salallahu Alaihe Salam concerning that. He replied in the affirmative. And he said, he said Allahu Allahu wa salam instructed us that during a journey, we need not take.

We need not take off our health, our light boots or our socks, however you want to say, for washing the feet up to three days and nights except in case of major ritual impurity, which is after sexual intercourse. In other cases, such as sleeping, relieving oneself, etc. The wiping of what wet hands over one's hoof will suffice. I then question Tim, did you hear him say anything about love and affection? He replied, We accompany the Messenger of Allah Ani, he's salatu salam in a journey. When a better one called out in a loud voice. Yeah, Mohammed.

The Messenger of Allah, Allah He Salatu was Salam replied to him in the same loud tone, here I am.

I said to him, the Bedouin, Woe to you lower your voice in his presence. You're not allowed to do that. He said to me by Allah, I will not lower my voice and then address the prophets of Allah hottie he was salam. He said, What about a person who loves people, but has not found himself in their company? The messenger of allah sallallahu alayhi wa salam replied, on the Day of Resurrection, a person will be in the company of those whom he loves.

The Messenger of Allah then kept talking to us. And in the course of his talk, he mentioned a gateway in heaven, or we should say, a gate in heaven, the width of which could be crossed by a rider in 40 or 70 years. Sophia, and one of the narrator's of this tradition, he said, This gateway is in the direction of Syria. A lot of times Allah created it on the day he created the heavens and the earth, it is open for repentance and will not be shot until the sun rises from that direction. Meaning the west on the Day of Judgment. hadith is in sunnah Timothy, who said it was Hudson so he

Okay, so this is a long Hadith. And we have many sort of lessons we can take from it.

Not the least of which has to do with repentance, a similar theme that we talked about last class, but there's many other lessons in this hadith as well. One of them is that the beginning of the Hadith starts out talking about wiping over the socks and wiping over the socks proves two essential things about our deen about Islam.

No. One of them. Is that a dean Yosef

that Islam is ease

when Allah subhanaw taala

he put something as part of the city I,

okay, he did it for our benefits.

It's not merely

blind obedience. Okay? Now we're not saying that a person won't be rewarded for simply and blindly obey. It's not what we're saying.

But we're saying that a Shetty, I'm well Allah, that the Sharia has reason behind it, whether we can know what the reason is behind every single individual thing or not, that's a different conversation. And that's the second main point that we take from wiping over the socks. But the first thing to realize is that the whole process of will do, there are dispensations. There are exceptions, there are easements that are granted to the believers in certain situations, in order to make their lives easier, and to protect their health. And to provide convenience for them. If you are traveling, sometimes if you are ill, if you are out of water, et cetera, et cetera, there are

many scenarios in which you can simply either wipe over something, or you can

use something else instead of water for although like in the case of TMO, all of these sorts of things tell us that when a law makes law, and this is very related to the second half of these classes, which is about marriage law, and we've seen how a law has put protections in place, checks and balances mechanisms to look out for people. So make sure nobody gets taken advantage of. This is the same kind of care and mercy that Allah puts behind every aspect of the Sharia, including something so mundane, and plain and daily and ritualistic as washing for prayer. So the fact that we're able to wash over our socks, or I should say, wipe our socks first proves that our lost pounds

Ana is extremely attentive to our benefits and our need and our convenience. Does this mean

that every single thing that we find convenient? is therefore part of the religion, part of the deen? Or does this mean that

every single thing that we find in the deen if it's not convenience, it must not be true, or it must not be accurate? No, it does not mean that it means that the *ty that Allah gave us as it is, it has built into it ease, it has built into it. Mercy.

And if we educate ourselves about the city, we will see that mercy and we will see that ease.

It doesn't mean that we can get lazy and then just say, you know, for for rakaats for the homeowners awfully long.

You know, a genius. Religion is easy, I'm going to make it to today. That's what I feel like doing or I feel like I'm only going to pray when I feel like these sorts of things. This isn't ease this is actually cheating ourselves. Right? It's very difficult to feel or to be able to determine the difference between what is truly in our best interest.

And what is really just fooling ourselves and cheating ourselves. Allah subhanaw taala knows where that line is.

He has initially put things in order to create ease and convenience for us exceptions to the rules, but he doesn't ever let it cross over into the land where we're cheating ourselves out of spiritual growth and development.

The second thing, the second thing

that we learned from the phenomenon of being able to wipe over our socks for will do

is that

that reason that occasions every single piece of the city

there is reason and wisdom and logic behind everything.

But we can't always know

what that reason or logic or wisdom is,

and this is found in the K Fia, how we go about wiping over our socks, right? Ollie on the Allahu Anhu. He said, if every single aspect of the religion this is what he intended, he didn't say that verbatim. He said, If the religion was by

reason was by PS. But what he meant through the context was every single photo or every single granular ruling, the House and the y's and everything was by reason. Then, what part of our socks would we wipe would we wipe the top or the bottoms, we would wipe the bottoms, because that's the part that comes in contact with the earth, however, and then this is the part that makes it a metaphor, Hadith. He said, I saw the Prophet sallallahu alayhi salam wiped over the tops of the of his socks, or his hoof, or whatever have you. So we have this balance, right? It's yin and yang. They're both complementary.

We have aspects of the religion.

That's our, our math code, and the manner that they are, we understand the reason behind them. And so we can take the rule and we can apply it to different scenarios.

And then we have other things in our religion that are Toki Fie, that we don't exactly understand what the reason is behind them.

And so we follow the sun out of obedience, but we can't necessarily we can speculate, we can have ideas, but we don't necessarily know exactly what the reason is.

So for example, during the life of the prophet Muhammad Ali said, he was asked about runaway camels. What should you do with runaway camels? If you come across them? Should you take them for yourself? Should you bring them someplace?

And he sallallahu alayhi wa sallam, he said, Oh, let them go, please. So eventually, they'll find their way back to their owner and no problem.

When it was man became the Khalifa in the time of Earth man's reign,

he directly contradicted this hadith, and he was aware of it.

He ordered that everybody gather up the runaway animals, the strays and make them into sort of a lock sort of a trust

so that it would be given in charity. Why did he do this? Because he understood that this command from the prophesy Saddam was more Allah, it had reason behind it. The reason being that in that time, it was safe. There were not so many bandits and thieves on the road, you could let your camel run loose, and eventually it would it would come back. However, in the time of Earth, man, the situation had changed entirely. There were bandits everywhere, thieves were common. And so he in order to protect wealth, he ordered the camels and the stray animals to be gathered up.

So we have these, this, these twin concerns, and everything in the Shediac. There are some things that we can understand and know, everything has reason behind it. But there's certain things that we can know what that reason is. And there's other things that we can't know exactly what that reason is, even if we have guesses, speculation, and so on, so forth.

The second takeaway from this hadith is the line of the Prophet SAW and said, I'm being with whom you love, right? He described this person who addresses the prophesy centum is concerned.

He's concerned that that he's going to maybe deserve paradise or let's not use the word deserve. Let's say that Allah will grant him paradise, but then he will be there alone, that he won't have the other people around him that he, he wants to, he wants to have with him. And this seems to be a contradiction. Because paradise is supposed to be a place of eternal bliss. How can you have eternal bliss if you are forever and eternally separated from the ones that you love? And so the Prophet sallallahu alayhi wa sallam He reassures him he says I'm paradise you will be with the ones that you love.

Exactly because of that, that paradise is more than you know we think about the the external

fruits and the benefits and the novelty right like the trees leaning over providing you right fruit and, you know, tasty things to eat and drink.

In all of these kinds of riches, right?

But even better than those sorts of positive benefits that we get from the fun things in paradise, it's the, the negative benefit. And what I mean by that is the absence of anxiety, the absence of loneliness, the absence of humiliation and shame, all of those things that happen to us on a daily basis that cause us that even if we have things that we want, sometimes we can't even enjoy them.

Why can't we enjoy them? Because there's something internal, that's bothering us, that's troubling our souls.

That is more importance than the external. So paradise is not just these external pleasures, but it's this internal tranquility. Right? It's the removal of anything that could trouble you, that could keep you up at night, that could, you know, sometimes we have regrets. And we think back to what we did, like, Oh, my God, I can't believe I said that, or I can't believe I did that thing. And we wish we could have that chance that second chance to redo it and do it in a better way, all those sorts of internal anxieties are going to be gone.

And so even the kind of loneliness, right, separation, which has to do, which we experience in life, whether it's the loss of a loved one, whether it's a family member, or a friend that has physically moved away, or somebody who has spiritually just drifted away from being close, and intimate friends with us over time,

those things hurt, those things hurt us, and they, they leave behind feelings of loneliness, and

so on and so forth, that is going to be non existent in paradise. So in Jannah, we will be with those who we love, and it will provide us with that internal tranquility, and satisfaction, such that we're not yearning, we don't have any desire agenda is the end of desire. Right, there's nothing left to desire, because every need is satisfied, every once is satisfied. And so just as we need and once for physical things, we also needed one for internal things, emotional things, and all of that will be satisfied as well.

This also should make us want to

aspire to be with good people in this life. Right? You look around you and you look at your peers, you look at your friends, you look at the people that you spend your time thinking about. Right? We can get distracted in this world, right? I know, we talk among the men about, you know, sports and things like that.

This soccer player, that basketball player, you know, with the young ladies that I teach, it's usually the pop stars like the Beyonce is and the cardi B's and things like that.

When you spend a lot of time kind of following what's going on in this person's life, right? What's happening to them, what's what are they up to? What's the new clothing line? What's this? What's that? This is a form of love.

Right?

And so there's kind of like an opportunity cost going on. Who could you be devoting that love to? That's going to be better for you in this life and also is going to end up being your companion in the next life.

Somebody for example, that they read, maybe they were obsessed with the biography of Aisha, on the Allahu Anhu or Khadija to the point where they really love that person.

Don't you think that Allah is going to let you be with that person who you love in the afterlife.

And if we love the prophets of Allah Azza wa sallam. If we know the Prophet sallallahu alayhi wa sallam,

and we yearn for his company, don't you think a lot is going to let you be in the company of the Prophet salallahu Alaihe Salam in Jannah.

But if we don't love him,

then he'll just remain a distant,

distant neighbor. Right you won't see

the final couple of benefits and we've already reached the halfway point for class

has to do with this gate.

that's mentioned in the previous lesson I mentioned a gate that was so wide that it took years and years and years for a writer to cross. Now this gate isn't one of the proper gates of paradise. It's a gate of repentance. And a lost power to Ana is communicating through the Hadith of the Prophet slice. And I'm that it's so wide, in order to indicate to you the vastness

and the accessibility of Allah's mercy, if we only repent, right, I saw, I saw a picture.

This week on Facebook, that made me laugh, it was from a monastery, like a medieval Christian monastery, right. And they had doors for the monks. And the doors for the monks were really, really, really narrow. And the purpose behind the doors being really narrow was so that none of the monks could get too fat. Because if you got too fat, you couldn't fit through the door.

Right? So this is the opposite, because in that sort of scenario, the door is made narrow, in a forbidding way, in a threatening way, right? Like, Oh, you better watch what you eat, or else you're not going to be able to fit through this door. That's kind of the message that you get, well, this, this gate, that the prophesy said I mentioned is the opposite. It's so wide, it would take 70 years, and maybe more to cross it

with a rider going on a fast horse.

And that this gate of repentance is going to be open for everybody until certainty comes and we talked about that last week. The point of faith is belief before absolute certainty, in the sense of scientific certainty, empirical certainty. Once empirical certainty comes that's the almost the

faith is useless, then, what's the point? It's already been proven by science 100%, what's the there's no faith?

Accepting it then isn't faith.

It's compulsion and there's no compulsion in religion.

So we have a choice to make. And that choice is a choice of faith.

Okay, we won't get to the the other Hadith. But that's okay. The next Hadith for next week is going to be the Hadith of the person who killed 99 men, and that is a fantastic and famous Hadith with many lessons in sha Allah. But we have to go back to marriage. And we are right before the chapter on

spousal rights,

which is, I think, one of the highlights of the book of marriage that a lot of you were anticipating or hoping to get to, so that will start inshallah next week, this week, we have to finish up some loose ends with whom we can and can't marry. So the first issue and sharing this

the first issue we have is marrying someone while in the State of Israel is a famous difference of opinion between the Hanafi madhhab and the majority, the other three methods. The other three men have say, No, It's haram, to marry somebody in the State of Iran. You are entered into the sacred state of pilgrimage whether on hydronic Umrah and there's a Hadith of the Prophet alayhi salam that says that there is no marrying or getting married or marrying somebody else in this state. I will Hanifa he said, No problem. Bismillah not a problem at all.

Similar issue, marrying somebody when that person when either of the two people are on their deathbed, right many things in Islamic law change. The ruling changes if the person is on the death on their deathbed, meaning that death is certain or extremely likely.

Why? Because this is when things get a little crazy, right? I'm sure we've seen family drama where inheritance issues get, you know, very fraught and tense marriages, divorces, right? People, some people panic, and family members panic when someone's in the moment of death and sometimes decisions are made that are rash decisions that are hasty decisions. So in a stomach law, there are many many protections to stop hasty decisions and rash decisions from being made when somebody is certain of their death, or at least, you know, their death is extremely likely. So the question is here, can someone get married?

on their deathbed and the majority they say yes, because this isn't something like inheritance where

or somebody might say, take away somebody's Right. Or give away somebody's Right. Which happens regretfully in our community too often. Whereas Imam Malik Rahim Allah He dissented just like oh honey for the sense that in the last issue, Imam Malik said it's not permissible to to get married on your deathbed.

The following issue

and this is one of the most important issues in this chapter. It has to do with the idea. Okay. So whenever we're talking about marriage and divorce, we have to understand that in Islamic law, women have a waiting period. The

what is that waiting period, the waiting period is the time that must elapse before the woman is allowed to marry again. Okay.

It is also according to the Sunnah,

the amount of time in which a divorce takes to become valid and actionable and complete.

We'll get there in the chapter of divorce. But I'll give you a little bit of a foreshadowing now. The Sunnah of marriage is excuse me, the Sunnah of divorce, if someone is going to divorce their wife is to divorce them when they are not menstruating.

And they have not had sexual intercourse with them since their last administration, and to only give one divorce. That is the Sunnah of merit of the season as the Sunnah of divorce.

You oppose any of these three things it has been, it is innovation, and the person is sinful.

There's a difference of opinion, whether it is actionable or not, whether it counts or not, Jonnie SATA

fest,

but certainly that person is sinful. If somebody divorces their wife and their wife has menstruating, that person is sinful, if someone divorces their wife

and they're not menstruating, but he has had intercourse with her since her last ministration he is sinful. And if someone divorces her three or two divorces in one sitting he is sinful.

Okay, that has to be clear.

Assuming somebody follows the Sunnah of divorce,

which is to announce one divorce

when the person's wife is not menstruating and he has not had intercourse with her since the last administration

the timer starts ticking from that pronouncement of divorce okay. This timer is called the

right and the divorce is not final until the end elapses.

Okay.

What is the how long is it? It depends on your situation. As a woman.

If you are not menstruating, either you are before menstruation or you are post menstruation. menstruation is not an issue.

It's not even in the equation.

Then you have to wait for three months

or three months and 10 days.

If you are pregnant,

then your enter is until you deliver the child

and if

you are neither pregnant nor exempt from menstruation, meaning that you are a woman who is menstruating regularly and you're not pregnant, then it is three menstrual cycles, the completion of three menstrual cycles is the end

okay. So according to the Sunnah of divorce,

you have to wait for that period to elapse.

And if no intercourse occurs during that time,

or

there is no

you don't make up

then the divorce becomes final automatically with the with time having elapsed whatever that time is depending on your scenario.

If you have intercourse after the pronouncement of divorce during that time, then that is considered making amends requires another pronouncement of

Divorce to start the time period all over again.

Or if you make up.

Okay? We'll get into that more when it comes to the chapter of divorce. But that's the most essential thing to understand. There is this thing that's called and that it always affects when a woman can remarry.

Okay, even if there's no divorce, let's say the husband passes away. Right? Then there is an edit, there is a waiting period.

And if the person is divorced according to the summer of divorce, then it is also the time period after which the divorce becomes finalized. If someone innovates and they make three divorces in one,

then the scholars who said that that is permissible,

not permissible, he's sinful. But the scholars that said that that sort of thing counts, then

the divorce is finalized immediately. But the idea for waiting to remarry is still the same.

So in this issue, here we have

what about someone who gets married during their end?

What happens? We know that it's haram. But what if it happens anyway? Okay, Islam, the Sharia is practical. We deal with reality. We don't just imagine that everyone's going to be perfect. Right? So the scholars, they have thought about these issues, okay, it's hot off. So what what if it happens anyway?

If they marry during the end

and they do not consummate the marriage.

Then they are separated.

Okay, they are separated, it doesn't count their marriage, and they have to wait until the end elapses in order for them to make a valid marriage contract.

What if they consummated the marriage? Oh?

Does that marriage counts? Or do they have to get married again, the scholars they differed on this.

As for I will Hanifa and a chef fairy and Akhmad.

They said that

the person is allowed to marry them after the other elapses. So you basically you still put a stop to it. You still put a stop to it. You said no. This wasn't done right. Wait until her into elapses and then marry no problem.

Man Malik has a much more severe opinion. He says that if this happens, then they are never ever, ever allowed to get married.

That is she is not permissible for that man, ever after that.

So even if that's not the majority opinion, even if it's not the strongest opinion, why did we mention it? We mentioned it to communicate how severe it was. Right? If something matters to Matic and this isn't just Mattox opinion, I mean, I mentioned the four methods that still exist. I was there I also was over his opinion. And a lathe was also of his opinion. Right? So if these three Malik and Ella was a and a lathe, are all saying this, then you know that this is something that's very serious, right? Whereas if we saw the other if there was another opinion with a lot of scholars that said, oh, you know, it's not a big deal, then we'll say, Okay, well, there's some more leeway

in this than we initially thought.

Good. That brings us to

the last issue. Oh, perfect timing. Yes, the last issue of this chapter. So next time, we'll be perfectly set up to talk about

the rights of a wife

in marriage and the rights of a husband in marriage. And that also involves,

okay, we'll get there when we get there. The last issue for this chapter is

what do we do

with married couples who are not Muslims?

And one, or both of them become Muslims.

This is an extremely relevant opinion or it's an extremely relevant issue for our times

and our place that we live in. So it's very, very important to understand the theoretical

issue, and then the practical side of things and the practical sides even more important, I think, than the theoretical side.

So,

the four

existing legal schools, I will Hanifa Malik Shafi, they all agree, that means that others other than them did not agree, but those four agree

that

if they both

accept to stand together, then their marriage contract does not need renewal,

they do not need to get married again.

And we know this because this happened to the Companions, the companions are all converts.

Right? So, when they converted to Islam, nobody made them if a couple accepted us, then nobody made them take another marriage contract, their marriage contract is good.

These four Imams they also agree

that if the husband

I have to backup here, one second.

What we're talking about here, is does not have to do with if they are

if the woman

is a Christian, or a Jew, as Nikita, the People of the Book, we're only talking about when we're talking about non Muslims here we're talking about polytheists talking about idolators was to the key. Okay, that's important. And I'll reemphasize why later. So if the husband accepts us nine first,

the four in the four Imams

said that he waits until this end of this waiting period we just talked about.

The clock starts ticking once he accepts Islam. And if she accepts Islam before the editor is up, then they need no new marriage contract, their marriage contract is safe.

These four Imams also agree

that if she accepts us them

and he doesn't, they're both polytheists.

That they wait until this waiting period the idea occurs according to whether she's pregnant or at cetera, et cetera. And if it expires, then they are separated.

Their marriage is no good.

And this is backed up by the hadith of soft Fulani omega. I won't quote it for you.

They different however.

What happens if the husband accepts Islam?

But the wife doesn't, oh.

When are they separated?

The majority here they said exactly what we just said about there and then they wait until the after the end. Then they're separate.

Okay, whereas Malik dissents, Malik says no, in the moment that he accepts Islam

and she remains an idolatry or an idolatrous, she is given she is asked to directly and if she doesn't take it, if she doesn't accept us them, then they are considered divorced. He can remember this is the theoretical question. What should you do in practice? Let me tell you a story.

When I first took my Shahada

it was in Philadelphia

and I was there with my wife, who we were legally married. Okay.

We are in the masjid. I took my Shahada. There was a sister there, who then asked my wife

she said, Are you going to

take your shahada too?

And she was polite. She was like, I don't think I'm ready yet. I'm still thinking about you know.

And then the woman said to my wife

Well, you know every touch is haram now.

That

small exchange,

probably delayed my wife's shahada

a year or more

She was so upset at this person who didn't know my name, didn't know her name, didn't know what religion we were before, whether we were al Kitab or not, or what we believed I didn't know whether we were legally married or just kind of girlfriend and boyfriend

and said this thing

these sorts of situations,

they have to be left to people with knowledge,

how to deal with it, Sheikh Abdullah Schumpeter, he used to tell us every single day in the hunter, that fix is not knowing hello from haram. Fix is knowing a coffin bottom line is knowing the lesser of two evils.

And so what we've talked about here, all of this stuff, it's just stop it. All it does is establish who's sinful and who's not.

Every month, certainly every year, someone comes up to me and they become a Muslim. And that person has a boyfriend or a girlfriend, that person or that person's boyfriend or girlfriend, they might be an atheist.

What do I tell them?

Do I tell them now you have to welcome to Islam, you have to dump your girlfriend. Maybe they already have a child together.

This has happened.

This has happened.

And you will never hear from that person again.

They will leave Islam as soon as they enter it

because the person isn't ready for that sort of test yet.

The Imam the Mufti he's the person who has to

gauge what a person is ready for or not just like Allah subhanaw taala that gauge what the Muslims are ready for or not. The Hijab did not come down until after the headstone

to Haman, hello, do not come down until after the hedgerow.

Yeah, I know there's a lot of people like this. And everyone thinks that they're doing the right thing.

The law Halleck

don't say anything to these people.

If you're not if you haven't studied formally, if you don't have any Jazza or ijazat, and fatwa, or this sort of thing, don't speak about these sorts of things.

Your job is to welcome best shiru What else to nephew give glad tidings and don't scare people away. Yes, see it? Oh, well, that's what I say to instructions of the Prophet sallallahu alayhi wa sallam, when he sent people out to call people to snap. He said give people Glad Tidings good news, and don't scare them away, make things easy for people and don't make things difficult.

Rome was not built in a day, as we say everybody has to have the hope. And you have to have priorities. Is it better that the person is a sinner and becomes a Muslim?

Or stays a Catholic?

If they become a Muslim, even if they have a girlfriend even if the girlfriend's an atheist, even if they have kids with them?

At least he has La ilaha illallah on yarmulke Yama.

Seriously,

even if he asked to pay for it with sin, no problem he has not you know, he's Hola.

That is more important than anything. And I'll conclude because we're over time. I'll conclude with a story that Sheikh Abdullah from PT used to tell us frequently from his chair in the huddle Medina, he used to say that it was in the theater, half of armor. On the other hand,

when you know, they were opening that Sham, right the area of greater Syria and Muslims, they came across a kind of like a tribal chieftain.

And he was he didn't want to become a Muslim. He was thinking about it. He said to the Muslims, he said, Listen,

I'll become a Muslim on one condition.

That after Amata dies, I become the Khalifa. I become the leader.

And the companions were very shocked by this person's boldness, right? So they write a letter back to Alma and they send it they say, okay, honestly, we don't know what to say. So just like, hold on. We'll write a letter tomorrow, and we'll see what he says. I sent a letter to alma mater sends a letter back, but before it gets there, that person dies.

He dies.

And then so the Muslims, they're sad that the person passed away before they got the response from Obama. But then that response came in, they opened it up and they read it and what it said was, tell him he can have it

be because I hope that if Allah has guided him that far to enter into the doorway of Islam, that Allah will continue to guide him after that.

Two

heavy things to think about.

But we've exceeded the time that

I try to stick to does anybody have any comments concerns questions before we

wrap it up

okay, everybody have a wonderful night insha Allah.

I mean Yeah.

Okay. Thank you again