Riyadh al-Saliheen and Women’s Q&A #37

Bismillah R Rahman r Rahim

Al hamdu Lillahi Rabbil Alameen

wa Salatu Salam on a shuffle MDR it will mousseline be in our code Latina Muhammad Allah He after Salah was Kathleen

Allahu Allah and in Lebanon Nyan founder when satin Elina alum Jenna was even alemannia Rajpal Alameen. So then when they come off to Qatar, everybody, welcome to our women's class Thursday nights.

And quick announcement

from next Wednesday, excuse me from next week on our class we'll be shifting back

to

I think it's going to be 730 instead of 630. So it will shift back on our because we're having classes are an classes for the children beginning from five to seven.

Next week, we'll just be meeting an hour later, inshallah Tada.

As for today, we're still in the chapter of patients and we're, we're getting close to the end, which is exciting. You know, it's good to find excitement in something new. But there are some really, really foundational ahaadeeth

as part of tonight's class, we begin with Hadith number 42.

This is from the companion Abdullah ibn mysteries. Are they the one who, who said that after the Battle of her name?

When was the Battle of her name?

Who can tell us in the chat box who knows the Sierra of the Prophet Muhammad's life?

When did the battles take place?

They're objectively in the terms of which year was it or put it in relation to other events that were going on

after such and such or before so and so

what is the battle of her name?

Anybody

about her name

was fought immediately after the Mecca, the conquest of Mecca. Okay, the Battle of her name was fought around the area of thought if which is about a 30 minute drive by car, maybe 40 minutes from Mecca today.

And in that area was the tribes of her name and housing.

Okay, so this is right after

the conquest in the triumphant Mecca, where the recalcitrant Quraysh accepted right the subject of Surah to Nussle.

The people who accepted Islam in droves, right and they're kind of in this moment of vulnerability, these people who have been fighting and persecuting and kicking out the Muslims

For years and years, and then the Prophet Mohammed I said I'm has them at his mercy. And they asked him, What are you going to do to us

and the Prophet of mercy. So Allah, Allah said, M says, Today, you're all forgiven, or you're all released is literally the word that he used. Right. And due to his mercy, the vast majority of people of Mecca,

accepted Islam and became Muslims. But the task was not over, they had the surrounding areas, their most immediate and formidable enemies were in the surrounding areas of thought, if and so they wasted no time, they immediately marched to these areas and began to fight. Now, not just with the kind of battle tested, believers who had given and sacrificed everything, but now with a huge contingent of new Muslims who are still very, very, very new to the faith. Okay. And this actually resulted in the

initial defeat of the Muslim forces, but then eventually they were able to rally and triumph. But it also occasion this particular Hadith, which is a very important Hadith, where this is after the Battle of her name, and if you know anything about Islamic law, if you know to the victor go the spoils, right, any sort of wealth, or livestock or weapons that you capture, as part of your

as part of the military victory, then there is this process of dividing it up and distributing it amongst the fighters. Okay, so this is happening, okay, and the prophets of Allah holidays, and I'm favorite some people in the distribution of the spoils over others. Okay. So if you know anything, again, this is a fairly

obscure part of Islamic law, one that isn't used very much or referred to very much, but things are divided into certain proportions. And the Prophet Muhammad sallallahu alayhi wa sallam has a discretionary portion at his disposal for what he's able to, or is allowed to distribute, and allocate from the spoils of war. And so he takes his discretionary amount, and he's giving a lot to many of the new

Muslims who had just converted, even though some of them were very rich. Some of them were very, from noble families and powerful, right. And so what's the natural human inclination?

If you are one of these kind of

tried and true believers who had been with it from the beginning, or at least had joined the Islamic cause of the Islamic movement, before it became hip before it became popular before it was trending? Before it was, before its triumph was inevitable, right? It would be tempting to feel a little slighted, it would be tempting to feel a little jealous, right. And so there were people in the camp of the Muslims that felt a little bit jealous of these newcomers that we're getting heaped favors upon them. And in the province of Ohio, Saddam's estimation, he was cementing their faith. Right. But in their trial, they were kind of suspicious about this sort of activity. And, of course, the

devil was there to fan the flames of their suspicion. Why was he doing this? Is it because they're his relatives or his old tribesmen or his old

homies from back in the day, right? What have you can imagine all the sorts of things that the devil would be suggesting, to these believers.

And there's an interesting Hadith, it's not this hadith were actually Abu Sufian. Right, who is one of the foremost enemies of Islam up until about the conquest of Mecca.

He's actually coming to after he becomes a Muslim at the conquest of Mecca, or right before the conquest of Mecca, and then he takes part in this battle. Right. And during the distribution of the spoils, he behaves in a very arrogant and inconsiderate way where he's actually demanding from the Prophet Muhammad Sallallahu Sallam kind of more than his fair share, or more than a person would normally be allotted.

And what strikes me over and over and over again, is that the Prophet Muhammad sai son didn't call him out on his greed or his arrogance, which these were true things. These are true things.

He had a problem with greed. He had a problem with arrogance, but the Prophet Muhammad I said, I didn't call him out in a confrontational way and say, Hey, yo, look, you're arrogant. You're

ingredient, you've got to do this or you've got to do that or you've got to stop doing this. He didn't treat him that way. He actually did this kind of what we would say these days as a Zen move or a Tai Chi move where he actually used his own weaknesses against him, worked with

rather than against and he commanded Bilal who was responsible for distributing the spoils of war. He commanded him to keep giving us if yen he said, give him 100 camels and a sack of silver. I was Soufiane said, No, I want more. He said the bill, I'll give him another 100 cabins and another sack of silver. He said, No, I want more. He said, Bill, I'll give him a third 100 of camels and a third sack of silver until and oh Soufiane actually tells us this hadith.

He says like the prophesy, Saddam kept on giving to me until I felt something inside of me open up.

And I had to confess at that moment, yeah, no, so Allah, like Oh, Prophet of Allah, truly, you are a generous person.

And that was the instant that faith actually entered into Abu Sufian. Before he became he, he obeyed. He submitted Himself.

For all these sorts of worldly reasons, it was kind of again, inevitable that Islam was going to triumph he couldn't fight it anymore.

But then he reached this point where he actually became a true believer. And the Prophet Muhammad SAW THE SON OF GOD him there, not by calling him out, not by confronting his worst attributes. But by killing him with kindness essentially. And by working with what he was struggling against, until he couldn't deny it any longer, very, very

impressive Hadith that hadith has left a really big impression on on me, and how I approach both the religion understanding and communicating it to others. Anyway, this is the sort of scenario this is the backdrop or the context of this hadith, that all these sorts of things are going on. The Prophet Muhammad sigh, Saddam is not just giving Abu Sufian this sort of treatment, other sorts of Qureshi nobleman who are new to Islam, he's giving them similar treatment in order to kind of,

you know, soften their hearts, right, at least a local loop kind of bring them along

and consolidate their ranks and kind of strengthen their faith. And so somebody takes issue with this. One of the companions Is there any he he's very angry at this? And so listen to what happened. So

for example, Accra, even harvest and Arena in essence, okay, these are two other people other than Abu Sufian are the problem homicides, Saddam gave them each 100 camels, which is a lot of money, think, Bugatti think, Maserati, right.

And showed a favor also to some of the Qureshi nobleman among the Arabs. So someone said,

This division

is not based on justice, and it was not intended to win the pleasure of Allah.

Very, very strong words for the Prophet Mohammed. I said, I'm

the person who's narrating this hadith, Abdullah in a suit, he says, I said to myself, Oh, my God, I will inform so he didn't say this directly to the prophesy Saddam in this particular narration. In another narration, he says it directly to him. But Abdullah Massoud hears this kind of chit chat. And I believe in the suit says, I'm gonna go to the prophesy Saddam and tell him what this man said.

So he went to inform him, the prophesy Saddam's face became red.

And he said, Who will do justice if Allah and His Messenger do not?

Then he said, may Allah have mercy on Musa Ali, he said, um, he was caused much more distress than this, but he remained patient. And when the narrator Abdullah heard this, he said to himself, I will never convey anything like this to him again, in the future. We have a question because that was one of their greatest fears that they would lose their respect and status and he is giving it back to them and showing they won't lose face. Yes, yes, there is not 100%

What did they love in the dunya?

They love honor. Shah, they love they love status.

Right. And so some people can't handle it.

You know, some people can and the prophesy Saddam was a master in being able to assess people and read them and be able to tell

what they needed and what they could handle.

Some people you can treat in that sort of way where it's like, listen, Jack, you're from, you're starting out in the beginning, you've got to start at the bottom.

And some people, yes, they're so wrapped up in their arrogance and their etc, etc, that you kind of have to stroke their egos for a little bit, until they trust you until they break down until they kind of open up to you.

Right, it's like some people have locks on their hearts, and you have to reach them or penetrate them somehow.

And the prophets always said I was a master at being able to reach people to the point where this was heard, right, the Prophet Muhammad I said, I'm isn't it's not like you and me. Right? You and I, if we try to approach someone with Islam, or the truth or some advice, we might choose the right way to do it. Or we might choose the wrong way to do it. And Allah might give that person an excuse, because of our own blunder. But the Prophet Muhammad saw his son was choosing always the best way.

always the best way because his Dawa was hooked upon them, it was a definitive proof. The only people that were left over, that met the Prophet Muhammad SAW Saddam

and didn't accept his message were people that chose denial

with full knowledge of the truth.

Right, and so this is a divinely sanctioned methodology that the Prophet Mohammed sites Saddam is using hear that some people aren't spirit and this like Islam does not expect you to be perfect on your first day.

Right? We don't stop people at the door and say, Wait a second, are you humble enough yet to be a part of this message? Are you humble enough to be Are you pure enough to be a part of this community? If the answer is no, then go down the street, go to the other message, they take beginners. That's not what we do. Right, the problem of homicide some took people as they were, and worked with them, met them where they were at, and eventually was able to reach them and touch them until they trusted him until they believed in him until they fully submitted to the faith.

So there's a lot in this hadith to unpack one of the things, okay, look at the nature of the criticism that's given to the Prophet Mohammed.

It were shown how we can be led astray by our own assumptions. What does he do? The person who who criticizes the Prophet Mohammed II said on the first thing he does is he assumes the prophets intention, Solloway said. He says specifically, it was not intended to win the pleasure of Allah.

Are you and I able to look into someone's heart and tell their intention?

Isn't this the exact same thing that the Prophet Muhammad SAW? I said them Chris criticized Osama, for when Osama was fighting people on the battlefield, he tracked down and cornered one guy and the guy said, okay,

hey, Lola, and husana, killed him anyway. And he said to the Prophet, Saudi Saddam, when he came back to camp, he said, he just said it to so that I wouldn't kill him.

And the prophesy sudden, what did he say to him? He said, Did you open up his head, his chest? Did you look into his heart? Were you able to tell what he really intended?

There's a reason why Allah made that hidden, so that we treat people by their actions, and not assume people's intentions, which is something no one can do.

Right? This is one of the fundamental ways that the devil leads us astray. He, he sews suspicion

suggests

suspicion or suspicious thoughts about other people, your spouse, your children, the people in your community. Well, what did they mean by that?

Well, why didn't they say this other thing?

Right, you start to look at people's intentions, and you're gonna make it you're gonna get it wrong every single time.

This is the first mistake of this person, assuming that he understood what the Prophet Muhammad SAW. I said, I'm in attendance and you did not intend this for Allah, Allah's pleasure.

The second mistake is he assumes that his own justice

or his definition of justice, is the definition of justice.

And this is something that Prophet Muhammad SAW I said, I'm take such issue with that he contradicts him directly, right, his responses.

What does he say? He says, Who will do justice if Allah and His Messenger do not? Right? This is a direct contradiction of this person's assessment of what is just

with a beautiful rhetorical question getting him to think

said

that, you know, check yourself. What's your definition? Who, whose definition of justice gets to be questioned here? Do you get to question a laws definition of justice?

Or does a log into question your definition of justice? Yes, of course, the second is what's correct.

And this is one of the main problems with our youth. Right? Because our youth are put in this position, where they are taught and encouraged to assume that the self is sacred. This is the idol of our times. The idol of our times, is not Jesus Christ. It's not,

you know, statues of sticks or stone, it's not the shrines, it's not anything, the idol of our times in our land is the self.

It's the self. And everybody is trying to tell our children, that the self and everything that it feels and everything that it thinks is sacred,

any thought that you have any desire that arises within you, it is sacred, and unquestionable, and must be expressed. And if is it is not expressed, it's going to lead to trauma, it's going to lead to suicide, it's going to lead to an unfulfilled life, and it's going to lead to a life of dissatisfaction. Right, the content itself.

And this is ridiculous. This is completely against not just Islam, but every single pre modern worldview, which recognized that the self is manipulatable is able to be manipulated, right? It's open to suggestion, those suggestions can from come from the devil himself. Those suggestions can come from your friends, those suggestions can come from marketing firms, and entertainment, industry and media, isn't it their job

to create within us and our children desires that they never had before? Yes. And so how can somebody say that, Oh, well, this is who I love, and it's sacred, and no one can question it. Or this is who I'm attracted to. And this is sacred, and no one else can question it. This is how I am.

And it's essential, it's static, it's sacred, and no one else can question it, when there are parts of ourselves that are mediated, mediated by the other forces around us.

And so who gets to decide on their form of justice, right, who gets to critique a law and says what Allah is doing is not fair. Allah allows this oppression to happen in Yemen and this oppression to happen in China and this oppression, oppression to have somewhere else this is not fair.

They have taken themselves as God.

They have announced that their definition of justice is unassailable, unquestionable sacred, and any other definition of Justice Justice is inadequate, and under the microscope,

whereas their knowledge, of course, is extremely limited. And the knowledge of the law is absolute, and unlimited. So this is an ancient mistake that come that persists right up through our own era. Right, this assumption that this person assumes, assumes that a certain distribution of the wealth would have been equitable.

Whereas the Prophet Muhammad SAW Saddam with explicit approval from a lost power to Allah is saying that no, I am aware of things that you are not aware of. Because Allah knows the hidden intentions of people, and Allah knows the hidden struggles and hidden states of people. And so Allah gets to decide what is just and what is not.

And so in this case, Allah willed that certain people would be shown favor in the short term in order to bring them along in their path of submission and faith.

Notice also how the person who criticize the Prophet Muhammad,

they renamed Okay, renaming is one of the essences of evil, right renaming is what the devil did to the tree in the garden that caused the fall right, the descent of Adam and Eve, He renamed the tree he renamed what was going on.

And so this man also engages in an act of renaming.

He says that

this division was not based on justice, and it was not intended to win the pleasure of Allah.

He's cloaking. What does he really want? This person really wants more money. That's what it is. This person wants a bigger piece of the pie. And they didn't get it. And so they're criticizing the distribution and they're

Are cloaking their own self interest

in religious language.

You think that happens?

A lot these days? Yes, it does.

They have a vested interest in this decision how money is split up. And they are cloaking their vested interests or their conflict of interest in religious language, fear Allah. This is not equitable. This is not intended for Allah

and His pleasure. Right? This sort of thing happens over and over again. And regretfully, one of the areas that it happens in is in the messaging, right? Imams, sometimes do this to their communities, where they have a personal beef, they have a personal dispute with somebody, or they have a personal dispute with another scholar or a person within their community or, etc, etc. And then because they know a little bit about the religion, they cloak their what is actually a personal dispute and religious language and make it an issue of Deen.

And this is extremely dangerous and extremely petty. It also happens in marriages. Yes, spouses use religious language as a cloak

as a cloak for their own personal desires. Yes, happens all the time, I can tell you.

Somebody

wants a second wife, but say,

and they're not taking care of the responsibilities for the first one.

They don't provide all the income.

They're very stretched thin on time. And yet they want number two.

And then when wife number one is against it,

they will tell wife number one, oh, this is just the shaytaan this is just the devil.

Right? Cloaking these sorts of things in religious language in order to use guilt

against the other person. This is a very, very, very serious thing.

One of the other things we benefit from this hadith of the Prophet Muhammad I said I'm just demonstrates righteous anger. We're going to see very soon some other Hadith about anger and anger is

we don't go to the extreme of say, like the Buddhists or some Christians that say that all anger is negative or all anger is wrong. No, in Islam, there is praiseworthy anger, there is righteous anger.

And there is sinful anger. What's the difference between the two? I can ask that you can unmute yourself or put in the chat. What do you think? What's the difference between the two? What's the difference between righteous anger and not righteous anger?

Good, okay, so an outcomes based definition righteous anger leads to justice.

Other anger leads to oppression? Yes.

That's nice. I'll go with that.

righteous anger

is anger, on whose terms

on our terms are on the last terms?

On the last terms, right, exactly. So there's the Hadith, you're probably well aware of this famous Hadith where

Allah is found out it's a hadith pudsey, where

Allah says, somebody who fights against one of my only one of the saints or one of the whatever you want to call them, holy people,

or tries to harm him in some way,

announced to that person,

that I am at war with them, okay. And then that hadith goes on, to say that a person draws nearer to Allah with nothing more beloved to Allah, then what Allah has commanded, meaning the YG back to the obligations, and then after that the person continues to, continues to approach a law or come in proximity to a lost power to Allah, by the extra things that they do, until Allah says, I become the hand with which the eyes with which he sees the ears with which he hears the hand with which he grasps the feet width, which he walks.

Right. And so we have here and this is the this is the principle that many of the Sufis throughout the centuries have talked about finat Right. That's kind of like just

struction of the self or the, the blurring of the boundaries, and what we mean by that or we should say that the orthodox meaning of that is that one's own subjectivity is so in harmony with what Allah

defines as justice as right as wrong. It's as if the human being is simply an instrument at this point.

Right, without sort of any mediation going on, right? That's the idea behind it. And that idea in and of itself is completely sound, and completely praiseworthy. Right? So for a person like the Prophet Mohammed sigh, someone who was getting angry, never for himself, right? This is some of the guys just said about the Prophet Muhammad Seisen. He never got angry for his self. We saw in other Hadith how people would grab the Prophet Muhammad, I sent him by the collar, grab them by the clothes, rough them up, grab his camel, bother him call out, yell at him in his house when he's trying to rest. And the prophesy said have never got angry when it came to him. His self, his

interests, but when it came to Allah's interests, a laws Dean, what was just what was not, then he would get angry from time to time. And that anger was righteous because he was looking at things the way that Allah subhanaw taala sees things.

Yes, righteous anger is what we have over evil, but following a loss terms. Exactly. It's on a loss terms. And that means on Allah's terms, first of all, in the the source and the generation of that anger. Okay.

Right, like so if you see, and this is something that is, if we think about it for just a second is obvious, if we see something that Allah hates,

oppression,

for example,

and we don't also hate it, isn't that a weakness in our faith? Isn't that an indication that there's something dead inside of us?

Yes, it is. And so it's not, from our tradition, this kind of exaggeration, when we love everybody, we accept everything. It's, it's half true.

We can love the sinner, Hate the sin. But yeah, we do hate that sin. And it can make us angry, and we will not feel bad about being angry about it.

Because this type of anger is a righteous anger, first of all that's generated in harmony with what Allah is angered by.

And second, is within the bounds and follows the rules of how Allah told us is acceptable to express that anger, right? We can't see something on the street that Allah is angry with, and then, you know, commit some sort of atrocity, or act of violence. No, that

is not pleasing to Allah. That in turn makes a lot of angry. Even if you started out with maybe a feeling that began with righteousness. The way you went about it was completely wrong. Right, a law set limits a law set procedures, a law set conditions and a methodology for how to deal with these sorts of things.

Right and not with this kind of mob violence or vigilantism or anything like that. Right. So righteous anger is that which generates or originates in harmony with Allah's perspective about what is right and what is wrong. And it continues along Allah's terms in how we deal with that phenomenon.

And so we see that the Prophet Muhammad SAW some demonstrates that in this hadith, he is angry at this person's statement. He's angry, not because it's a slight at him personally. But because it jeopardizes the entire Prophetic Mission.

That somebody would, would insinuate that the Prophet Muhammad SAW Saddam was doing something for himself, as opposed to what Allah has power to Allah commanded jeopardizes the entire Koran jeopardizes the entire body of Hadith. So this thing is something extremely worth getting angry about. Not for his own sake, but for Allah sake.

And yet, what was his actual action? Did he go in, you know, the head this guy, or you know, in the other Hadith about the story, one of the companions, I believe, is Ahmad asks permission to kill this person.

And the Prophet Muhammad said, M says, No, don't do it.

Right. So it's not just about where the anger originates, but it's also about following the approved methodology for how to deal with a situation according to Islamic law. And the Prophet Muhammad cites that I'm suffices by his words. He treats the situation with his words and he

He answers it beautifully succinctly, briefly, rhetorically, who will do justice? If Allah and His Messenger do not? That's all he had to say, to completely up end and contradict

this blasphemy that this other person has, has uttered.

And then the next thing that he says is for his own benefit, and this is where it fits into the chapter on patience because the Prophet Muhammad Salah salaam requires patience to deal with this sort of situation where people are

slandering him,

literally slandering him

by insinuating that he's doing something for himself to the exclusion of what Allah wants. He says, may Allah have mercy on Moses, he dealt with much more than I did. So he's kind of compartmentalizing the issue. And he's finding a way to cope with this thing by taking solace in the fact that others before him haven't have injured worse.

But as humans, we get angry sometimes for very personal reasons. Even if one doesn't show the anger, there could still be a feeling of bitterness. Yes, 100%. And we'll see in a couple of Hadith, that part of our struggle and part of our jihad against ourselves is to, to walk this line, to walk this line of when to get angry and when to not. And what are the things worth getting angry over? And what are the things not worth getting angry over? Right? In just, I think three Hadith later, the Prophet Muhammad cites that I will say to somebody don't get angry, right? Don't get angry. And a literalist, which we have very few of Al Hamdulillah would say, well, this contradicts the Hadith

that we're studying now, because the Prophet Muhammad SAW I said, I'm not angry. And we would say, No one explains the other because obviously, this is the type of anger this hadith, which is praiseworthy. The other type of anger the Prophet Muhammad slay said I'm was prohibiting, which is that anger, which is on behalf of the self, behalf of the ego is upset that somebody didn't give you Saddam's or stand up when you walked in or remembered your name or, you know, whatever other little thing that we look and cling to, for sense of

status and pride and these sorts of things.

And part, it's a, you know, it's a real, it's a real struggle,

and an entire field of expertise, to deal with anger.

And the reasons why we do get angry.

But some of those personal reasons, as I think is kind of implied in what you just said, some of the personal reasons are also they bleed over into religious reasons, right? It's not always 100% This or that we have in this hadith, something that is personal to the Prophet Mohammed sai Saddam, but something that more importantly, takes aim at the foundations of the religion itself.

Right. There might be, there might be certain situations where it bleeds over one to the other.

We also benefit from the Hadith.

The essential nature of the Sunnah of the guidance of the Prophet Mohammed slave setup.

We see how this enactment of these sorts of things gives us much, much more granular detail about how these things work than what we're given in the Koran.

And finally, we learn about discretion, right? Remember the narrator, Abdullah Massoud, he kind of started this whole thing, sort of by informing the Prophet Muhammad. So I said, I'm about this thing that was said. And it was blasphemy. And it was Cofer, and it was horrible. But at the end, at the end, he says, you know, next time, I'm not going to tell him if I hear something like that, I'm not going to tell him because he saw how it grieved the Prophet Mohammed slicer.

And so we learned that not everything needs to be communicated. Not everything needs to be relayed, that part of our job as believers is to guard the mental health of others, and to guard their tranquility. And if it's not a need to know situation, then sometimes it would be better to just not say it.

I'm running out of time, but the next topic is very, very short. This one's reported by Ennis or the Allahu Anhu.

Who said that the Prophet Mohammed sites that um, said, when Allah intends good for his slave, he punishes him in this world. But when he intends evil for his slave, he doesn't take him to task right away, but cause him to account in the Day of Judgment. Okay, this is something that reiterates a lesson that we learned in previous Hadith. This is about our priorities, right? One of the most fundamental things in our faith, and Allah says it and saltless right, we talked about it just a couple of weeks ago and the clip is

That belief in the afterlife is essential to all morality, essential.

Despite what our current society says, belief in the afterlife is essential to all morality, because it extends the timeline upon which justice is expected to happen. If you only believe in the life of this world, you're going to be very bitter and very disappointed because justice does not happen in this world.

Look at all of the oppressors that are laughing all the way to the bank. At this moment,

many of them are not going to receive justice in this life.

If there is no justice in the afterlife,

then we find nothing but despair, but the person of faith, they believe in the afterlife, they believe that this life is just the training ground. And that real everlasting consequences happen after we die. And so that both keeps us on the straight and narrow in our own lives, and affects how we act. And it also adjusts our sense of expectation, we don't expect perfect justice from this world. Because we know that just like is communicated in this hadith, that if Allah really wants to get somebody, he's not going to punish them in this life. He's going to save it for the afterlife when it is much more difficult and it is much more enduring and perhaps even eternal. And it also

gives us hope for our own situations because we are informed that whoever undergoes punishment in this life then they have reason to expect or hope that they have gotten it out of the way that they have front loaded their difficulty and they will not face any of that difficulty in the afterlife

and that's where we'll have to end the next hadith is quite long and takes a lot of unpacking so we'll stop it there anyone have any questions about anything? Whether this class these Hadith other previous classes anything outside of class

I mean we.

Yeah, really, right. Sr s Matt says the social and emotional intelligence of the prophets of Allah Allah Saddam was at the genius level as 100% The Prophet Muhammad slay Saddam was a genius in multiple ways and we talked about it on Sunday night with the with the class about you know how the author also when he talks about intelligence and Defense Intelligence and we really really see that intelligence in the Prophet Muhammad slay center

in you know, anybody who studies education or childhood development you know, there's different types of intelligence and when you reflect on the Hadith the Prophet Muhammad I said I'm combines so many remarkable types of intelligence it really really is its own its own miracle

anything else

the questions have dried up when we first started this class I had pages and pages of questions to get through

juicy stuff to now it's all just me talking

Okay, well as always, you can send your questions at any time during the week to my number WhatsApp if you have it's my email if you have it to the Facebook page, or any other way. Thank you very much everybody for attending. May Allah put it in your scale good deeds for the day of judgment and forgive us our sins by its

along with all the atoms that I'm on equal.