 So we'll just start off with a quick review of what we covered last time and then inshallah we'll go ahead and get into the topic for this time. So last time we were talking about reflection and the importance of reflection and how much especially in the time that we live in that we need to carve out time specifically to reflect and carve out time specifically to meditate on important topics that will help us realize the ephemeral nature of this world and help us realize the real nature of the next world and ultimately one of the main goals of the Qur'an and what the Prophet is calling us to and what Allah is calling us to is to not be obsessed with loving this world and instead to be seeking to hear after. Now just hearing that, reading about it, talking about it doesn't do much in terms of actually affecting the heart. What our teacher Imam al-Hadad is mentioning is that you actually have to sit with those types of topics and you have to reflect on them and you have to realize reflect on them till you actually realize their realities internally. So what does that practically mean? He gave us a list of five different things or about five to ten different things that we should be reflecting on. One of those being reflect regularly on the attributes of Allah. So you get to know Allah. So you reflect on what does Allah's rahmah mean? What does Allah's luthf mean? What does Allah's grandiosity mean? What does Allah's awesomeness mean? And so when you go through your life, the more somebody has reflected in easy times on these meanings, the more when they go through any situation in life, but especially the difficult times, they'll see that attribute of Allah manifesting in their life. So when you go through a difficulty, you'll see, okay, this is now Allah manifesting. The fact that he is al-Jabbar in my life, the fact that he is the all-compeller, that might be manifesting in your life. Or see, he is the great one. That might be manifesting in my life. Because not all of his attributes are attributes of what's called beauty. There's what's called jalal-i attributes, majestic and mighty attributes, and there's what's called jalal-i attributes, beautiful attributes. Those are the attributes most of us incline towards, rahmah, mercy, al-wadood, all-loving, all-latif, the all-kind and gentle one. Those are the attributes most human beings incline to that doesn't tell the full story. Allah wants us to get to know him fi sarrah wa darrah, that in easy moments and difficult moments. And Allah is calling us in the Quran to get to know him throughout all these experiences. Just like if you meet somebody in life and you get to know them and they're your friend, you won't really know them if you only know them in moments of ease. You have to get to know them in the tough times as well. You have to get to know them in moments of difficulty. They mentioned that you won't really get to know somebody, for example, until you travel with them. Right? Now everybody is traversing on this spiritual path and trying to get to Allah. And at the end of the day, we will get to know him through the potency of our reflection will impact how much we know Allah. And so then when something does manifest in our life, we will start to feel that impact. Right? So that's the first thing that we reflect on. The second thing he has us reflect on is that we covered as the favors of Allah which engenders gratitude. So Allah says, Remember the neema of Allah in your life. Don't remember the difficulties. Reflect on the blessings because you might have one tough moment, but you have a million blessings associated with it, that only the one who counts will be able to think about it. That if you were to enumerate the blessings of Allah, you couldn't. It's impossible. You cannot actually enumerate all the blessings Allah has given you. My mama hadad is saying reflect on this because you can't just talk about it. You have to sit by yourself in a room alone and just think about all the blessings God has given you and say, Alhamdulillah, for each blessing till the fact, the reality sings in that Allah is the one who is the bestower and the giver of blessings, that he is the one who is the bestower of gifts and that sings in. And now you start to realize, Alhamdulillah, the blessing of air and the blessing of every drop of rain that Allah has allowed to fall in the last couple of weeks and the blessing of the sunlight and the sun being in the position that it's in. And if it were a few meters, a few feet, this way or a few feet farther away, we would either all completely not be able to exist or all completely freeze. How perfect has he created the universe? وكل فلكن يسبحون that everything in the universe is in this amazing symphony and synchrony. And so we reflect on that, we reflect on it and then we start to realize, we start to realize these things, right? So he says, reflect on the favors of Allah and then he mentions, reflect on yourself, reflect inside of yourself. Who am I? What am I here for? And the one who deeply reflects on themselves and just studies their own body a little bit, okay? How does this work? How does that work? And we realize that just like any complicated machine, this laptop, this phone, everybody, every device has a product manager associated with it who designed the device, who came up with the specs, who came up with the product, who came up with the details, who coded it and so on, whose team coded it and so on and so forth. And yet there's people who think that the most complicated and most complex creation that ever exists just popped into existence with no creator that everything else has a creator. It doesn't make any sense. They'll praise Elon Musk for his, you know, the finesse of the Tesla and they'll praise Jeff Bezos for his book, for his websites and they'll praise all these entrepreneurs and so-called product people. But people don't praise the one who created everything and who created the human being, the most complex machine that there is, the most complex creation. And that's just at the physical level. We don't even have, most of us, we can't even access how deep we are at the metaphysical level. What's inside of the human being is the ability to traverse vast distances when you start to tap into your spirituality and to really start to understand the cosmos and understand what's going on as mentioned by the scholars. So you reflect on yourself, okay, how could this work? And that engenders certainty and it engenders humility as well. When you see, oh, how fragile am I? One little sickness, I'm out. One little problem and pain, I can't do anything. One little nerve pinches and I can't do anything. And now you get humility before Allah because Allah doesn't have any of these defects, right? But he created us, that he created the human being weak, he created mankind weak in order for us to get to know our weak nature and to not become too arrogant and too haughty. And then he mentions to reflect on the world and the fact that the world will wither away at some point. Everything we have will go, bank accounts will go, stock market will go, this business will go, our lives, every single aspect of our life will wither away, except the good deeds you store in your spiritual bank account. So this now, the reality starts to sink in, okay, today I did this much work for my Dunya bank account that went into my Bank of America or Wells Fargo, whatever it is. How much work did I do for my spiritual bank account? And you start to realize, okay, where am I? How am I tracking and progressing, right? And now you examine, okay? Did I, I'm donating, right, but I'm keeping majority for myself. What the people of insight they say is, no, no, no, no, what they're keeping for themselves is what they donated, because that's actually what's going to stay with them eternally. And what they have right now, that's going to eventually wither away, right? And so you start to think about that from a physical point of view, from a material point of view, and from a, how much time is somebody spending? Everybody has to spend time at work, everybody has to spend time doing these things. So we talked about this in chapter two, the chapter on intention that, that every action is by its intention. And so somebody can turn a basic deed into a virtuous deed. You can turn your eating if you intend to have energy to worship Allah, and if you tend to obey Allah's command to eat and be grateful to Him, into worship. And so you can actually turn mundane activities into ibadah. And now this allows you to use every moment of this life, allows us to use every moment of this life in progressing and in progressing. And the more somebody does this, the more someone will not want to get caught up in the, in all the, the folly and the ups and downs and the play of this world. You'll want to start to invest time when somebody starts to taste the sweetness of the spiritual blessings that come with time being used wisely and starts to taste the fact that this world is really not worth it. So naturally now start to be inclined. Okay, whatever extra time somebody has, a good portion of it will go towards driving them to get closer to Allah. Somebody has an hour, million things you could do with that hour. You could watch a show, you could kick it, you could play a game, you could scroll on social media, many, many, many things. But then there's some people that I'm going to learn. I'm going to read Quran for a portion of it. I'm going to try and give my parents a call, see how they're doing. I'm going to take care of my family and take care of my wife or my husband or my children. All good deeds, right? But like there's big difference between the intention somebody has in those deeds and like, yeah, I'm just going to completely not do anything. And that will, the soundness of one's reflection as Imam al-Hadad mentions, the soundness of one's life and your affairs in your life will be based on how sound your reflection is. Person of reflection and meditation and thought and tafakkur, which are all concepts linked in the Quran, right? That Allah wants us to be people of tafakkur or reflection. They will be very, they'll spend their time very differently because the realities will have sunken. So he mentions a couple others, but for the sake of time, we won't get into all of them that he has mentioned. So now let's get into the end of the topic today. Just, yes, I have a question. I want to just mention one more thing I'd like to remember that hereafter as we progress, you know, time goes quickly then. The years start, your peers and people start passing away around, especially as you get older. That's a real reminder that, you know, where we're headed for. Subhanallah. And so, a brother mentioned that the importance of reflecting on the hereafter and how close it actually is. As you progress through life, especially as people start to pass away and you start to see, okay, this, and we talked, we spoke about this last time, that, okay, how short is my life in actuality? Not everybody's going to live until they're 70 or 80 or 90 and then pass away. Many people pass in their 20s and 30s and 40s and teens and younger than that. So you start to reflect on the fact that the hereafter is closer. Once the angel of death comes, there's no turning around. And that reality has to sink in. Until that reality sinks in for the believer, we will be chasing this dunya limitlessly. And so for the Imam Ghazali, he mentions in his book on death. Thank you so much for your time, for bringing this point out. He mentioned in his book on death and the afterlife in the Ahyad-e-Madeen, the final book. He says, the reality of the day of judgment has not hit the majority of mankind. They have no idea what's about to hit them. The reality of the day of judgment has not sunk in. Because if it sunk in, mankind will not be spending their time doing what they're doing. And the Sahaba would mention when they would meet certain people in the next generation who we would consider very virtuous people. We would consider from the Salaf. He said, we meet a people who we don't even know if you believe in the day of judgment anymore because of just how different their states were. And that reality has to sink in, that there will be a moment at which the cause of death will be listed as this disease or this disease or accident or client cancer, whatever it is. And Allah protect us from a bad death and give us a good seal. Cause of death will be listed, but the reality of death will be that the angel of death will come and only you will see it. Your family, your family, nobody's gonna see the angel of death coming but you're gonna see it coming. And only you and I will go through that experience then at that time of how the angel of death extracts the soul from the believer. It's like taking a hair from dough, as mentioned in the hadith, for the believer who's lived a virtuous life in the extraction of the soul. But for the one who didn't live a virtuous life, it's like taking, it's like what I forgot the example mentioned in the books that you are extracting something sharp that's very, very, very, very, very, very sharp and you were trying to extract something very, very subtle from it. But with an extreme amount of pain that it comes with, the extraction of the soul for the one who, and these are all realities now that start to sink in. 10, 20, 30 years of not being on it, not trying to live the virtuous life can end up in very, very, very significant declines. From the moment of death to the time someone goes in the grave to the next life. And we ask a lot for protection for us and our families and the omah of the promises on. But the opposite can also happen that just a few years or days or moments, and Allah mentioned in the Quran, He will reward them according to the best of what they did. And so a few days and moments of sincerity with Allah and your life can be completely transformed. And the moment of death then inshallah can be a good one. So that's the moment we have to kind of wonder, okay, if this were to happen and we at least once a month in our time we should reflect if not once a week or once a day, what would I do if I were to pass away? How ready would I be if the angel of death were to come? Because he's not gonna announce. He's not gonna knock on your door and be like, hey, is it 3 p.m.? Can we set a meeting? Can I come? I'm not gonna do that. He just shows up. He only asks the prophets of Islam for permission. He asks the prophets of Islam for permission. Can I come? Because he's the prophets of Islam. But for the normal believers, he doesn't ask us permission. He comes when he comes. And there's many, many, many narrations that mention that when he came to tyrants and he came to people of heedlessness and rafla that they then said, uh-oh, he's here. Now what do I do? And they would now try to go back and rectify this. And they said, you have no time. Your time was before this moment. Now it's, now any time is done. I can't give you time. I didn't, this is from Allah. Allah wrote this, right? And now those people have nothing to do because the angel of death is there. So the realities of death have to sink in in order for life to begin to change for somebody. And that's where reflection comes in. It's surprising we read about it. We go to funerals. We do all of these things, but the reality doesn't sink in. And that's why Imam al-Hadad says you have to sit with it for a long period of time and really reflect. Because how many of us have been to dozens of funerals? We go to the graveyard. We do all these things, but like our life has zero, very little impact. Maybe for five minutes on the car ride home, we'll talk about death and then back to the dunya. Back to that shaitan. He wants to, to get in back into the believer's thoughts quickly. But the believer, they sit and they reflect with these things. And if you see this, the surahs that we were talking about, the Prophet ﷺ encouraged the believer to have memorized or to recite every day. Surah Yasin, Surah Waqya and Surah Muth. All of them have a central theme around death. They're all surahs which highly mention death, the afterlife, the day of judgment and what's going to happen. Because Allah is trying to teach us something. I mean the whole Quran has these elements, but some surahs more than others. Some surahs have a lot of law in them and a lot of fiqh that's derived from them. And a lot of qasas of the Anbiya and stories. But some surahs, they have very, very specific themes and specific reminders. Allahumma salli alayhi wa sallim, Muhammad. So now we'll get to the topic in Salafi Tariqat. Does anybody have questions on this? Somebody asked, I don't have a question there. Questions on the reflection. Okay, let's move on. So what he's talking about now is he's talking about the importance of following the book and the sunnah. What the book and the sunnah? The book is referring here to the Quran and the sunnah, of course, is the sunnah of the Prophet sallallahu alayhi wa sallam. And so he mentions, he says, you have to hold fast to the book and the sunnah. These are your ropes. Cling to the book and the sunnah in this life. And take refuge in them, for they, from them is the upright religion of Allah. That is where the upright religion of Allah comes from. And you will find safety, profit with the Prophet, not the Prophet sallallahu alayhi wa sallam, but profit, like materially and spiritually, guidance and protection. But for those who deviate from the book and the sunnah, they'll go astray. The root of the whole spiritual path is on the book and the sunnah. And we hear this term mentioned a lot, Quran and sunnah, Quran and sunnah. So we'll talk a little bit, exactly about what Imam al-Haddad mentions around the Quran and the sunnah. And so Allah mentions, ya yuhaladhi namanu, ati Allah wa ati o Rasul, that oh, you who believe, obey Allah and obey his messenger. And wa ulu amriminkum, and those in authority over you. And if you have a dispute concerning any matter, refer to God and his messenger. Refer it to God and his messenger, and many of the scholars they derive, referring to God and his messenger means referring to the Quran and the sunnah. What did Allah have to say about this and what did the sunnah of the Prophet sallallahu alayhi wa sallam have to say about this? And he sallallahu alayhi wa sallam said that, I bid you to take care of that which, if you hold to it firmly, you will never err, which is the book in the sunnah. And now we're gonna get into like, how does someone cling to these? Because it's not as easy as just picking up, there's no book called the sunnah. There's a book called the Quran, there's not a book called the sunnah. So how do you learn this? What exactly is the process, right? And we'll get into that inshallah. And the Prophet sallallahu alayhi wa sallam said in a hadith reported by Imam Malik in the Mu'attah that, I have left you with two matters which will never lead you astray as long as you hold to them. The book of Allah and the sunnah of his Prophet sallallahu alayhi wa sallam. Those are the two things. So as you and I get confused in life, go back to the operating manual that God created for the human being which is the Quran. What does the Quran have to say about this? But you can't usually just go to the Quran directly. That's the challenge that we're gonna get into. When you're on this path of spirituality, it's not that easy, you just open up the Quran, we've never studied Arabic, we don't understand the details of the Quran, the context of the revelation and we just go to a verse. Someone might go to a verse where it says something quite confusing and now they won't know what to do and they might read it in some English translation and now they won't know what to do. So following the book in the sunnah here doesn't mean always going directly to the source. This is where فَسْأَلُ الْأَهْلَ الْبِكْرِ اَنْ كُنْسُمْ لَا تَعْلَمُونَ From the Quran that ask the people of Bikr as some of the commentators mentioned it means the people of knowledge if you don't know, when you don't know. Right? So you ask them about what does this mean because it won't be always as easy as just kind of going to the source text, right? So his main point is to at least spend some time and we talked about this in the chapter when we just talked about the importance of having a connection to the book of Allah that to spend time studying the Quran and studying the example of the Prophet ﷺ. Just you and I studying it will already start to inculcate a certain trait in us that we'll start to want to follow it. We'll start to want to follow it. We'll start to want to follow it, right? And so an example here for the Quran, right? You would study, I think we talked, we spoke about this so I won't get too into detail but somebody would pick up a Tafsir of the Quran and in the language that they understand Tafsir ibn Kathir, the study Quran, Tafsir Mama Qurtubi, Tafsir of Tabari these are some of most of those are in Arabic but let's say the Tafsir ibn Kathir has been translated and you would work through that. Okay, what is Allah trying to tell me in all these words? You just work through it but the challenge is you don't, if you don't understand something, right? One of the students came to a scholar, came to Mama Haddad, I believe, and he said, I only am gonna read this one book and I'm only gonna take from it that which I understand. And he said, my worry for you, my son is that you're gonna take what you think you understand but you might not actually understand it, right? How do you know if you understand it? It's not that easy to just comprehend. Comprehension, akal is a very big trait. We you alimuhu kitaba wa l-hikma that Allah teaches him we you zakkihim wa you alimuhu kitaba wa l-hikma that Allah purified, the Prophet ﷺ was sent to purify and to teach them the book and the wisdom. It's not that simple to just learn the book. Who did they learn it from? They learned it from the one who was revealed to Sallallahu alayhi wa sallam. And then he taught his sahaba who then taught people, who taught people, who taught people, who taught people to this day who can give you every single teacher they have in their chain back to the teacher of all teachers, Sayyidina Rasulullah sallallahu alayhi wa sallam. And that's how you know, okay, this is an authentic person I can take the knowledge from. Imam al-Hadad, being one of them, that every single teacher that he had is documented himself being a Sayyid and a Sharif, a descendant of the Prophet ﷺ and then his whole path going back to the Prophet ﷺ through Sayyidina Ali ibn Abi Talib, right? Who is called Bab Madinat al-Im, the door to the city of knowledge. The Prophet ﷺ being the city of knowledge and Sayyidina Ali, he said this is my door. He's the door. And so you have to be careful on who you take this knowledge from. That's the first thing that he's saying, right? And then you spend time going into it. So just as a, let me spend less, just as a couple of things to mention, I'm gonna try to make this kind of as practical as possible here of things to do and things not that we shouldn't do based on what Imam al-Hadad mentions. So he says, understand the book and then measure your actions, your intentions, your words against the book in the similar. So this can be done by observing, by first studying and then by observing the people of scholarship. And then you wonder, okay, would Allah be pleased with this? Would Allah's Messenger be pleased with this? And if you're not really certain, would this person who I have learned from or studied from, that would they do something like this, right? And talking about a proper learned sheikh, not like a fake sheikh, with a proper learned person, right? Okay, somebody who's spent decades studying the religion, would they do something like that? And then you say, okay, every word, every action. So the minute you're about to curse at somebody, and okay, would they approve of this? Would Allah approve of this? Probably not. I mean, definitely not, right? The minute you're about to lie, the minute we're about to steal, the minute we're about to glance a gaze in the direction we shouldn't be gazing at. So this makes firm then, it gives us a criterion. One of the names of the Quran is the Furqan, the criterion, the criterion by which someone discerns right and wrong. And if somebody studies and travels on the path, Allah gives them a criterion. He actually inwardly gives you the criterion, based of course on the book and the sunnah, but he gives you an understanding of certain situations, because not everything is spelled out for you. Not like someone's like, okay, can I do this very, very specific thing with one of those things these days, NFTs, right? NFTs in blockchain and crypto. Can I engage in that? I mean, I don't know, but talk to ask somebody who knows, but how will they know? They can't just open up a page of the Quran and derive that. Allah does not have a surah called the NFT. It's not there. And there's no chapter in the books of Hadith on that. So what do you do? There will be people who have spent time studying, they'll have the thick ruling, and then there's people who have spent time studying and learning and implementing what they learn, who Allah will give them an inward understanding. And those are what's called Ahl al-Dikr. Allah says, فَسَلُ الْأَهْلَ الْدِكْرِ اِنْ كُنْ سُمْ لَا تَعْلِمُونَ Ask the people of Dikr, the people who have this inward understanding and this inward knowledge. And they're not, it's not that they're not around, but they're not easily accessible. They're generally hidden, right? They're generally hidden. Because once they develop that inward understanding, they tend to be humble, very humble. They're not gonna go around and talk about it, right? So that's what he mentions. And then the next thing that he mentions is, or the next thing they mention is, you don't derive worship, though, directly from the hadith. This is very, very important. As somebody, we talked about this in terms of having a madhab last time or a few classes ago, but somebody cannot open up Sahih Bukhari in English in some poor translation that somebody did their best attempt to make, but it's still not as beautiful and accurate as the Arabic, and see a hadith in there. And the hadith says, do this. And then you say, oh, Prophet Muhammad said this, not do this. And does anybody know why? Because to most people that would be like, oh, yeah, Prophet Muhammad said it's in Sahih Bukhari. It's the most authentic book of hadith. Does anybody know why you can't just derive worship like that? So let's say Sahih Bukhari is as strong as it gets. It's like A plus, 95 to 99, or to 100% authenticity. Yes. There's some things that you can't translate to English. Yep, okay, that's one piece. Yep. I look like they, but it's based on like the context or how you should work. Right. There we go. Some of the hadith may actually not, they may, you may actually see contradictions in them, which can definitely happen in today's context. Is somebody else having them? So the main thing I think is exactly what you mentioned is that in order to understand this religion, the scholars came up with something known as usul al-fiq. Right, usul al-fiq is the principles of jurisprudence, not without getting into too boring of a conversation. Basically, how do you derive the law of this religion? You have fiqh, which is the jurisprudence. How do you pray? How do you fast? How do you make wudu? How do you do all these things? Everybody essentially agrees on the most of it, but not all the madhabs have the same approach, right? In the Hanafi madhab, you don't have to make wudu in order. If you forgot to wipe your head, you can go and you remember two minutes later, you can just go and you wipe your head. And some of the other madhab, you have to redo your whole wudu. It has to be done in order. Where did they get that? Why are they differing? It's all based on what's called. They had different principles, different usul al-fiqh, right? Now, who are these people who are talking about that hadfiqh? This is not like Joe Shmo or Abdullah. It's not just some random person. This is, these are the foremost scholars of the religion that came from the tradition and that came during, right after the time the prophet was home or one or two generations after from what we would call the salaf, the pious predecessors. What they did is now you have hundreds of thousands of hadith and narrations. And then you have a Quran, which is highly complex. Then you have an Arabic language, which is not easy to know and understand. And then you have the grammar and the nuances of the grammar. And then you have all of the different contexts of as I mentioned of the hadith and of the seerah of the prophet's Islam. And then you have the other sources that they might take, right? Based on the actions of the sahaba. And then they derive what the law is, right? So it wasn't just you go to it. So people in this time have gone back and be like, no, no, no, everything was wrong. We're gonna come up with our new view, right? And we're gonna just go back only based on texts and go back to what the old view was. How do you even have everything? Where, how do you know that everything in your text is correct? All the people who transmitted the texts were people who didn't follow the view you're trying to ascribe to. This is we have to be careful in the time. When he's saying following the book in the sunnah, you have to follow the scholars who are connected to the book in the sunnah, right? And the scholars who will then help somebody get there. And so that's the reason why someone can not just go. And you can read a hadith that says feed people. Of course you should feed people. There's no contradiction that we're talking here about law, right? Deriving your actual worship and detailed practice from it, right? And so somebody then will need to go and they'll need to talk to a scholar to understand, okay, how did the, and then they'll be like, oh yeah, well, somebody follows the Maliki school. And Imam Malik spent his entire life studying the hadith and he was a muhadith, right? And he was somebody who mastered the Quran and mastered Arabic and so on and so forth. And he lived in Medina and according to many narrations, every night he would see the Prophet Muhammad in his dreams, right? Like these are people of inner realities and outward realities. And they're the ones who the deen was transmitted from. Right? So that's when you're following the book in the sunnah that's what somebody does. It's not that they open it up and they follow somebody who in the last 150 years decided to just change everything. That's not the way of the Muslims. If somebody is saying everything the Muslims have done for 1,000 years before them is wrong, they're highly arrogant. How? How could you say in our time today you are so enlightened that you can erase everything. And there's, and I'm alluding very specifically to groups that exist that have emerged in our time today, that we have to be very, very careful, right? And that Imam Mahadad is warning us. And so that's where you go to the scholars, right? And so you don't derive the ruling of Islam from a hadith. You don't know if what's called it's an ahad hadith, if it's a singular narration, if it's a matawata hadith, meaning it's as strong as the Quran, what the grade of the hadith nobody, and even if you know the grade, we wouldn't be able to figure it out because that's not our specialty. Just like someone doesn't go and into a book of medicine and open up chapter eight and derive the science of medicine from it. And then they go and they ask a doctor. They go and ask a doctor. In religion, you have to go and you have to ask a scholar, right? That's the way in the religion that it works, right? And so the book then is understood through the tafsir and it's understood through what the scholars have mentioned. And then the sunnah of the Prophet Sallam is understood through how the scholars have transmitted his sunnah. And then the actual rulings are understood through how the scholars have understood the book in the sunnah, not how you and I have understood the book in the sunnah. That's really important. Because the majority of the people who have gone astray, they also claim to follow the book in the sunnah. So how is it that every group that's gone astray claims to be the most religious and yet they went to the extremes? Because they did follow the middle path and they didn't follow the tradition and the Prophet Sallam said in the hadith, my ummah will never converge upon something that is false and I'm paraphrasing the hadith. But they won't have consensus upon things that are false. His ummah wouldn't. His ummah doesn't have that that Allah has protected his ummah from that. Bismillah. And so that's where, for example, if somebody were to say, and there are people today that would just say, oh, I don't need the hadith anymore and I don't need the ulema, I just need the Quran. But then the Quran itself says to go ask the scholars if you don't know. So how someone doesn't understand, oh, the Quran doesn't actually tell you how to pray. If you were to derive your prayer from the Quran, you would pray in a very different way than the majority of the people pray. Because the Quran just tells you and you'll probably derive three times of prayer because the Quran tells you to pray at sunrise, at sunset, and in the middle of the day. It doesn't actively list out every detail of prayer, what time it comes in, how it works. So somebody wouldn't know how to do it. That's where, okay, you have to go to the hadith, they're probably the same. And then you have to go there's so many hadiths, so who do you? Now you go to one of the madhhahib. Okay, what did the schools say about this? And then they'll say, okay, well, we already did all the work for you. We worked it out. If you wanna go and enter what's called the path of knowledge and to become what the state of what's called where you can have your own madhhahib, you can derive directly from the Quran and so on. Every, that path is open. It's open for people to go. It just takes decades, probably two to three lifetimes of the time of barakah of lives that we have right now. Verses in the past, yeah, 30, 40, 50, 60 years it would take for somebody to then come and actually issue rulings. People in the past would be very shy to issue fatwa. Very shy. They would have dozens of scholars of the sahaba and they would ask for a fatwa, a ruling and all of the sahaba would shy away from it. They were, I'm not gonna do it. I'm not gonna do it. How can I say that I know what Allah meant by this? And then one of the sahaba would have to step up and give the fatwa, that they would say you do it, right? Majority of them wouldn't do it, but now everybody, everybody give fatwa, fatwa, fatwa, fatwa, askfatwa.com, fatwa.qna.com, da da da da da da da, and just go get whatever fatwa shop Amazon might as well have a fatwa store, right, Amazon Prime shipping. Everybody just wants to give the fatwa. It doesn't make any sense because they have lost the taqwa. If you have taqwa of Allah, you'll be very careful to speak, especially on rulings of the religion. And so Allah mentioned in the Quran, in kuntubtuhibbun Allah fatwiyyuni yuhibbukum Allah, that if you claim to love Allah, follow me, the Prophet of the Sunnah says, and Allah will love you. That's where you get the proof of following the Prophet of the Sunnah. Wati Allah, wati Rasul. So if anybody asks where is the Sunnah coming from, that's where those are examples you'd find. Okay, so we'll pause there and then get into this next section. Does anybody have any questions on this topic? Clarifications or questions? This one is a little bit more. Yeah, oh yeah, sorry, please. Anybody, yeah, please. The context that I've added is that Christianity and other religions were only about the scholars and they were my love, the people, to actually have a relationship with God. How can we create a way where we're like, we still have to meet, we have to get out of the translation and have a relationship with it. As like, very primary Muslims, like, yes, like beating the seer and other means is incredible. But like, what we can do is for like, having a basic understanding and so we're confident that it is something that we interpret in the right way. Very good question. So the question was, if anyone didn't hear it is, past traditions were highly complex and many times there were people between you and Allah. And so how can in our time today, how can we still access the Quran in a way that we can derive what we need to drive, drive benefit from the Quran, right? Maybe without over-complicating it. Is that the question? Really good question. So the way that the scholars recommend here is that the Quran is a book for the majority of which is full of lessons, it's full of stories, it's full of benefit, it's full of moral principles, it's full of all. So for example, Allah says, وَقُولُ لِنَّاسِ هُسْنَاتِ And speak good to people. You don't need to ask anybody about that, right? He says that I'm miskeen, that feed the hungry, take care of the orphan, right? He talks about adversity. فَاِنَّمَا لَعُسْرِ يُسْرَةَ With every hardship there is ease. All of those things, the majority of which are completely open. Where the only sections where it gets tricky is, for example, there is the verses, let's say of inheritance, okay? It's highly detailed and highly complex. It's probably not wise just to go and read those verses yourself and now decide how you will do it. We want to ask a proper scholar and ask them, okay, how exactly would this work, right? Or the Qur'an will have some verses that will encourage jihad, right? And that will talk about fighting in the way of Allah. And so you have many, most of the extremist groups that have emerged today are groups that have emerged because they misunderstood those verses and they didn't ask the scholars, what does that mean, right? And so because we're online, I'm not going to cite all of those verses right now, but I think generally speaking, most people probably heard of what some of these are. But like the rest of it, when you're not talking about thick rulings, is 100%, we should be reading it, reflecting on it. So all the sections we covered before this were around reflection, around what portion of the Qur'an we should have, how should we recite it, how should we read it? And there was four ways we should have a connection to the Qur'an. The first is to recite it regularly, to recite it in Arabic, to derive the spiritual benefits. The second is to actually read in your own language. Read and derive benefit and reflect upon the meanings. But deriving benefit here can come from, you read about the story of Musa alaihi salam and what Pharaoh was doing and how Musa alaihi salam was patient and how the Bani Israel eventually got away from there and then how they also then went astray after, many lessons to be derived from there. The Tafsir will just spell out a lot of those lessons for us. You can also derive your own lessons. There's no issue with that. The only thing comes and someone's like, oh, well Musa alaihi salam did this and so this did, so now I should probably live my life in a way where I also try to go across the sea and lead a bunch of people because that's the way of Musa alaihi salam and I saw it in the Qur'an and so I'm gonna do it. There was a story one time, somebody that they asked there, they were born and they asked what they named the child, they said, oh, there was this name that I saw all over the Qur'an and it was Pharaoh, so I named my child Pharaoh. Because they just looked at it very cursory. They didn't understand that you're naming who Pharaoh actually is, right? And so that's the level of like somebody goes in, everybody should have access, but it's just about what someone is picking out. Now it's the more taqwa someone has, the more God consciousness somebody has, the more Allah begins to help them understand what the correct meanings of things are, right? And then you're still when you're confused about something that, okay, how do I apply this verse of patience that Allah says to be seek help in patience and prayer. Nothing, you don't need to ask anybody about that. You can just seek help in patience and prayer, but what does that mean? What does patience mean? Some of the scholars say it means fasting. Some of them said that it, like there's many, many, many ways to seek help in patience and prayer, right? So you would have to kind of think about it and then you would read the tafsir, but everything else, especially the Qur'an, when it reflects on the day of judgment, as it talks about the day of judgment, as it talks about, as Allah talks about his attributes as he's talking about principles and moral principles, things for human beings to do, mutual relationships between human beings, why he created us. Everything we, not only should we read, we have to read. We absolutely have to have that relationship and our relationship with Allah needs to be our own relationship. Don't let someone get in the way of that. The ska, فَسْأَلُوا الْأَهْلَ الْذِكْرِ اِنْ كُنْسُمْ لَا تَعْلَمُونَ When you don't know, but it's not that you don't know anything. We've all learned something, right? There's not like you have to ask, like, oh, how do I pray this? You know how to pray this. We know how to pray this, but it's like, oh, I'm getting married. What are the rules and laws of marriage and rights and responsibilities of marriage and rights and how does divorce work? And all the rick, there's all these fake rules. People don't learn them. You can't derive those rules from the Quran. You won't be able to. You have to go to a scholar because he or she will have studied the hadith, the Quran and context and will tell you, this is how marriage works. This is how divorce works. These are the different situations in which you can get a divorce and da-da-da-da-da and this is how many times you're allowed to take the person back and this is the different rulings on it and so on and so forth. Does that, does that make sense? But then Allah will, in general, He has a whole surah called at-talaq, divorce, and he'll talk about what exactly it is and he'll talk about, you know, give lessons in that surah. It's actually a lot of that surah is about taqwa and trusting in Allah because when someone is going through that difficult of a process, right, that involves a lot of taqwa and trusting in Allah. But it doesn't mean that Allah is going to explain all the nitty-gritty details. Does that, does that make sense? Okay. Anybody have, do you have a question? No. Okay. Any other questions on this? So then the next thing he gets into, the next thing he gets into is, is now he's talking about something that is a word used very often in our times, which is bid'ah, innovation. So Imam Ahaddad describes, that it promises something said, every addition is an innovation and innovation, every innovation is an error and whoever adds to this affair of ours does not belong, what does not belong to it is to be rejected. So now Imam Ahaddad in accordance with the great scholars like Imam As-Sayyuti and others, he is going to describe what exactly this is and we'll cover this and then we'll end inshallah. So he mentions there's three kind of innovations. Most people think of only one. There's three kind of innovations and this is important as you traverse the path of spirituality to know what is an innovation and what isn't an innovation and what category of innovation this falls into. He mentions the first is what is called a bid'ah hasana, which is what the leaders, the well-guided leaders of this religion have opined in conformity with the book in the sunnah, right? For example, Sayyidina Abu Bakr Siddique's collection of the whole Quran into one volume wasn't there at the time of the Prophet's son. He said, Sayyidina Omar's institution of the tarawih prayer, establishing the tarawih prayer as a formal prayer, or not as a fast prayer, but rather as a formal congregational prayer. Sayyidina Uthman's addition of a first call of adhan on Jumma. There's two adhan for Jumma. You'll see the Imam makes the first adhan, right? And then as the khatib comes, or not the Imam, the adhan makes the first adhan, as the Imam comes, he says, As-salamu alaykum, then he makes the second adhan, right? There's two adhan. That was instituted by Sayyidina Uthman, radi Allahu an. Right? And quite a few others. We're not going to get an all, Sunniyya had gave a khutbah about this while ago. The diacritical marks in the Quran weren't there at the time of the Prophet's son. Let alone the vowel. The diacritical marks is the dot at the bottom of the ba, the two dots at the top of the ta, and ta, and so on and so forth. They weren't there at the time of the Prophet's son. The way in which you and I tell, how, let's ask, how do you know if it's Fajr? What do you do? Your prayer app. Right, right, right. If you just need to know it's Fajr time, you'll check the prayer app, right? The majority of the people today would check a phone, an app, or a clock. How did they determine the prayer times at the time of the Prophet's son? Does anybody know? Yeah. The sun, it was all measurement of the sun. There was no, the addition of using time to tell the time of the prayer is a bidah. It's an innovation. Nobody rejects it. Everybody uses it. I don't know the last time I saw somebody go and actually measure the shadows and measure the sun. So Hamza, he mentions he does this often, but he was trained in that, right? And he understands how to do it, but most people don't do it. They just, they know it's okay. Doher comes in at 1254 today. I can pray at 120. I know, you know, they're not gonna go and measure the exact, that's a bidah. It's an innovation. As an example of one, one innovation that somebody would be following in our time. Let alone, for example, the Quran, just having a mushaf, was there the mushaf that we have and the way we have it today? Was it there at the time of the Prophet's song? No, it wasn't. And in fact, it was all handwritten. The idea of printing it onto a paper was actually a debate of the ulama. Can you print? Can you do this? Is this the wrong adab? But then they eventually allowed it. That's an innovation. The compilation in one order is innovation. Having it in your phone is an innovation. Having all of these things or being able to count, these are all devices you are using that this haba did not use to further the religion or innovation. And so Imam al-Hadad, he's clarifying here, it's very important in our time because the Bidah police are rampant and they think everything is a bad innovation. There's something called a good innovation. And then he gets into the second category, right? The second category he mentions is the blame-worthy, Bismillah, one that is blame-worthy from the view of, from the people who are really trying to be like people of taqwa and renunciation. What's an example of this? There's a statement of, say, the Aisha, that she said, the first innovation to be introduced, mentioned by Imam Abu Talib al-Maki, one of the great spiritual masters of the religion, in Qutul-Kulu, that the first innovation of this religion was eating to your fill. First innovation, she said. The first Bidah after the time of the Prophet, was eating to your fill. The Prophet didn't eat to his fill. He didn't. So now does that mean that everybody who's like eating all the time and eating their fill is an innovator? How do we understand that? But this is, say, the Aisha, the al-Hawana saying it, because to them, eating was a spiritual act. They very much linked, having a stomach that was light as a spiritual act. And there's various, various, various proofs in the hadith for this that we don't have the time to get into right now. But she mentioned this as a hadith. So this is now what is considered for the people who are really trying to be on the path of spirituality, that you're going overboard. You should be limited in your food. You should be limited in the amount of things that you buy and so on and so forth. But for the general people, that's not considered that big, right? So it's kind of the middle level. And then there's what's called an evil innovation. An evil innovation. This is something that contradicts the book and the sunnah. That actively contradicts the book and the sunnah, right? Or the consensus of the ulama. There's three, the book, the sunnah or the consensus of the ulama. And that is what's called an innovation. The every innovation is a misguidance. And every misguidance is in the fire. That's what the scholars are referring to. That's what the prophecy says. According to the scholars they're referring to when they're talking about good, evil innovations. So we have to understand this context. There's that, the good one, a good innovation, which we all do. There's the evil one. And then there's the ones that are only not good in relation to when someone is trying to be what's called a zahid, an ascetic, and really trying to traverse the path of spirituality. And they're like, if the majority of the sahabah did not have 50 outfits of clothing, they had two or three. They would be considered innovating if you were to have multiple outfits of clothing. But not innovating in religion, innovating in terms of excess of things, right? And so that is something very, very important for us to keep in mind. And so especially in this month that we're in, the month of Rabi al-Owl, it is a month in which the prophet, sallallahu alayhi wa sallam, was born. And I mentioned this at the beginning, right when the month was about to come. A lot of people have confusion about the Maulah of the prophet sallallahu alayhi wa sallam. It is something that you can do. But the majority of the ulama, traditionally have categorized the Maulah, yes, as a bidah, but as a bidah hasana, as a good innovation. It's a gathering in which bikr is done, a gathering in which sallallahu alayhi wa sallam are done, and it's a gathering in which the seerah of the prophet sallallahu alayhi wa sallam is discussed, and a gathering in which then people close out and they make dua. Absolutely nothing wrong with that. But people in our times, because this understanding is no longer there, they have no problem going to a gathering of like a UFC fight or watching a sports game together for short innovations and problematic innovations. And usually you're seeing men with shorts up to here, which is haram to watch and all these sorts of things, but then they have a problem with the Maulah. And it's because the understanding is no longer there. So these are nuanced things. We're only going to talk about the details, but it's just important to understand that there's categories of innovations. And so the people who follow the book in the sunnah, there are people who also have nuance. There are people who also have nuance because the scholars of this being were not simpletons. It had nuance. This religion had nuance. It had to be applicable for all times. And Allah, of course Allah knows that. It has to be applicable for all times, right? And so that's where of course you're going to need to introduce new things, new methods of learning. This the fact that we're on social media, camera, microphone, all these are innovations. Everything, none of these are where they're at the time of prophet sallallahu alayhi wa sallam. And we're doing religious quote unquote things on there. They're all good. This Mehrab, actually, this is an innovation. Wasn't there at the time of prophet sallallahu alayhi wa sallam? They didn't have this. There's an innovation. So it wouldn't be considered an evil innovation though, right? So that's why I just be very, very careful when it comes to this topic. And lastly, when somebody starts to follow this, right? He mentions that no that not everyone is careful, is capable of independently evaluating every affair of theirs outward and inward against the book in the Sunnah. So should you find difficulty in doing so, go to those whom Allah Himself has commanded to go to. Fasallul ahlul dikri an kuntum la ta'lamun. As you mentioned, go to the people of remembrance if you do not know. If you do not know. And so that is very, very, very important for us to do, insha'Allah. And so I think, I think that is going to be it. I'm just gonna be one more thing that he mentioned here, is that as you begin to do this, right? As you begin to do this, know that, or rather, rather, he gets into just a quick explanation of who are these people of remembrance. I think we mentioned this already, but they're the people who have outward understanding and through their application of the outward, Allah has given them inward understanding, clear-sightedness has unveiled the secrets to them and has helped them understand what to do in the time that they are living in. And he says those who seek them with sincerity, he says that they are hidden in this earth, but it's not that they don't exist. Those who seek them with sincerity will find them. They will not fail to find them. He mentions a really important point, that sincerity is a sword that is never used against anything without cutting it. And just something to just ponder and reflect on that sincerity in your religion is so important. If somebody is truthful and sincere and sets out in this religion, really desiring to know Allah and desiring to learn, Allah will assist them. Allah is the most generous. He's Al-Karim. He's the most generous. He's going to assist them. But that's where we have to just start off and tread on the path. And so this specific section was a little bit more kind of academic versus on the very, very, very practical as Imam al-Hadad has been, but it's obviously important if he mentions it, then somebody like myself is obviously not gonna skip it, but it's just important to keep in mind your framework for your life should be on the Quran and Sunnah and refer always to the book in the Sunnah when you and I are doing things in our life. As we begin to grow up and raise families and so on and so forth that people are already raising families, think how am I doing with every situation I approach? My children, my job, my family life, everything else I'm doing in accordance with the Quran and the Sunnah. How would Allah want me to do this? And this is outwardly and inwardly. Most people only think, how would this provisism act outwardly? Important, right? He would mashallah, he would eat with his hands, salasalam, he would sit drinking water, sit down drinking water and so on and so forth. But how would he also act inwardly when you go to examine the Sunnah? How would he act when people were up seen with him and mean with him and rude to him and intense with him? Would he go back at them way worse or would he come? And would he be patient and forbearing? And so that's when you start to study the outward, it will be a door into the inward. Do not leave the religion at the outward. This is not a deen of rules and facts and figures. That's not the point of the religion. Wa maa khalaqtu jinnah wal ins illa liyaabudun. We only create in mankind and jinn to know or to worship me, Allah says, and as Ibn Abbas says, to know me. And knowing Allah is an inward reality that you access to the outward. You can't access it except through prayer and through learning and fasting and Hajj and Zakat and so on and so forth. But don't stop at the rules, don't stop at Halal and Haram. Halal and Haram are guideposts. The book in the Sunnah are guideposts to help you then ultimately achieve knowledge of Allah. That's what it is. It's a guiding line to traverse then on the road, right? Those are the lanes. And then we travel the path to then ultimately, inshallah, reach Allah and we follow the Prophet, sallallahu alayhi wa sallam. And someone asked what book are we reading from? The book is called The Book of Assistance by Imam Abdullah ibn Alawi al-Haddad. Translate into English. Excellent book. Amdallah. So if anybody has any questions, let's do it. Yes. I think you're appropriate to say that, of course those who strive in our path, we'll show the guidance. Yes. Alhamdulillah, that was the verse I wasn't counting. Alham mentioned in the Qur'an that those who strive in our path, surely we shall guide them. That just your striving will result in guidance. It just requires effort. You go to Allah, a handspan He comes to you, an armspan. You go to Him walking, He comes to you running. Now imagine somebody who's like just devoting their life to trying to get to Allah. Allah is too generous to leave that person. He will leave them. I mean, He will guide them, lead them to Him. He won't leave them, inshallah. So if anybody has any questions, go ahead and end with some questions. Let's check online. Any questions? I'm sorry, Sayyed Muhammad. Nothing? Yes. One good question. So you're talking about when you don't know something in case the scholars are for us, practically living in the U.S. Does that typically speak to an economic invested and ask them questions? Or is there another process that we should be going through? It's a really good question. Somebody asked, so if Allah mentioned in the Quran, to seek the people of remembrance when you don't know. And so does that mean that we go to the Imam in the masjid when we have questions? Or how exactly do we do it? So that's the first step for some situations. So this is where you have to be nuanced. If somebody is going through a really difficult life crisis, let's say a marital problem, and the Imam has no training in this, no understanding of how this works. They're trained, though, in leading the prayer and community. You haven't seen that they're discerned in this. You probably don't want to go to them. You probably want to go to somebody who's religiously trained and trained, let's say, in marital counseling. But if you have a question about prayer and you know that the Imam is on the path of the traditional scholars, for sure, you should start with going to the Imam. And then in addition to that, as you continue, Allah will start to put people in our lives who will help us through these situations. And that might manifest in, like, you would be trying to listen to some talk, and a talk of a certain scholar will come up. And you'll start to develop a relationship just through listening to their talks, listening to their talks, listening to their talks. And then they'll cover the question you want and covered in a talk. This has happened. I know quite a few people this has happened to. Because you already, you were sincerely seeking that question and the answer to that question. So the only time you want to be careful is that in our tradition, in the times we live in, in the Sunni methodology, the Imam is not the final stamp, if that makes sense. It doesn't mean you go to, like, 50 people to try to get the opinion you want to hear. But you do have to make sure that context is applicable. And I would also recommend going to somebody who understands the nation and the laws of the land that you live in, who kind of has that context. Don't generally want to go to somebody. All they did, they're now living here, but they don't have context of the people here. That's also usually not going to help, if that makes sense. Does that answer the question? OK. Yes? If you're in a situation in which you are a danger or you are being abused by your partner or whatever that might be, and you go to the Imam and Imam says he's being patient, that's not the right answer. So I just wanted to, I just like, in situations that are very, like, sensitive that people don't talk about in our communities, I think it's important to say that when you're seeking help because you are a partner in trouble, find the help that you need. And don't allow a religious figure out or message it to tell you that, like, you should stay in that dangerous situation. Yeah. I just wanted to mention. Yeah, that's a very good point. Thank you, Dhaka Lakkar, for mentioning that. When you are in situations, and it's an abusive situation, verbally, physically, and any so on, especially in your marriage or in a family situation, and you go to somebody and all they say is be patient, that could be their view. That doesn't mean it's the correct view, though. You want to go to somebody who's qualified and trained because the majority of the scholars would say, no, no, no, no, here's what you do. Remove yourself from the harm. Go and seek assistance in this way. Go and ask for a divorce or file for a divorce or whatever it is that you need to do, right? That that's what the examples that they would give. So you have to just be very, very, I think, careful in asking these types of things. Somebody asked, is being, well, I'm sorry, okay, if someone is evil, are they misguided or are they making bad choices? So you get to a point where every one of us has made bad choices in our life. There is a certain amount of bad choices that somebody will make until the point that they are written as somebody who, if Allah gives them in the category, Allah, Allah, your hip. So Allah does not love the people of exaltation or the people of arrogance. If they get to that category, they are now written as essentially we would call it, you could call it evil, right? You could call it that. And if they're, they continue making good choices, good choices, good choices. So they're written as Allah, your hip is sabideen. They're written as from the sabideen, from the people of patience. And then they get to the station now where they are loved by Allah. So yes, that can happen. But generally speaking, our view with most people should be that we should never write someone off completely, right? Maybe some certain political figures you can consider and maybe they truly are evil. But generally speaking, that we shouldn't write people off. Everybody has hope. But if somebody is like oppressing the Muslims, let's say like the prime ministers of Israel, I mean, those people like, yeah, I don't know. Like, you know, I don't know if I would necessarily have the view there where I would personally, and this is just a personal opinion, that I would write them off as like, yeah, there's a big problem here. If you're gonna just oppress the Palestinians and oppress the Muslims in this way and continue to assert their land, right? But in most situations, someone's doing a couple of bad deeds. They slip up, they smoke, they drink, they party, they do this. We've all done our fair share of bad deeds. Don't write them off as like, you're just an evil sinner. That pushes everybody away from the deen. It pushes people away from the deen and everybody hates being judged. It doesn't mean though that you like become best buddies with them either because now they could be caught up in something and they might pull you into it. It's a balance between if you're ready to help them, you help them, but generally speaking, you try to have a good opinion. That's the peace in mind. What if people think listening to religious music, how far can we take Bidahasana? If people think listening to religious music, can you clarify the question? If you're referring to, to what extent is Bidahasana? If you're referring to like Nashi, then you're referring to, for example, when the Prophet of Islam entered Medina, they sang Ta'ala al-Badru alayna, right, Ta'ala al-Badru, I can't sing, but they sang that, right? And welcome, welcoming Prophet of Islam. There's no, there's not a Bidah, that's from the sunnah and the Sahaba would, they would do that. They would do these poetic types of inshad. But if somebody is like, yeah, like, you know, going to extremes and trying to make it like a religious type of music and then trying to say that, and there's like quite a lot of problematic lyrics and whatnot, that would not be considered a Bidahasana. What is the best way to be patient? If you can tell me that, that would be good. What is the best way to be patient? Allah mentioned in the Quran, that he mentions wa sta'inu bi sabri wa salat. And so the scholars link salat also to sabr. And so there's two, two, two, three ways here. Allah says, when a museeba comes, qalu inna lillahi wa inna lehi rajun. So the first step of patience begins when the calamity hits. And you recognize, I am from Allah and to Him I'm going to return. Not 15 days or 15 minutes after the calamity, at the moment of the calamity, somebody recognizes it. That's the first step. It's an inward realization, right? And a woman one time was really kind of overly weeping and when she had lost one of her children at the cemetery. And so the Prophet Muhammad came to her and she was again, not like a light crying, like wailing level, right? And he said, be patient, be patient. And she, without turning around to him, said, you don't know what I've been through. And so the Prophet Muhammad didn't, he didn't say anything, he just left. So one of the Sahaba came to her later and said, do you know that was the Messenger of Allah? And then she got, she was astonished, right? Astonished and she went to his house and she said, I'm sorry, I didn't know it was you. He said, patience is when the calamity first strikes. That's when patience, she said, I'll be patient. She said, then she said, I will be patient. He said, patience is when the calamity first strikes. When you first find out about the difficulty. So it's an inward reality, number one. Number two, the more somebody fasts, the more patience somebody will become. Mama Ghazali mentions that fasting is half of patience. So the more someone can, the more patient they'll become. And then generally speaking, the more someone constrains their desires and restrains their desires, I mean, the more patient that they will start to become. Because the nuffs is the focal point at which desires, the nuffs is the entity inside of us, the lower self, which wants desires, sexual desires, food desires, fame, fortune, and so on, right? But the more that somebody limits the nuffs, the more patience someone starts to become, and the nuffs is the vehicle by which somebody can become patient. So I think we're kind of getting late. So inshaAllah, we'll go ahead and hear any other last questions in person. Alhamdulillah. We'll go ahead and end with the dua, Bismillah. Al-hamdulillah, praise be to the Lord of the worlds. Wa Sallallahu Alaihi Wasallam, La ilaha illa anta, Subhanak, Inni Qunsumun al-Lal ibn min Rabbana Ya Allah, we ask Allah that you accept us and that you pardon us and that you forgive us and that you pour the love of your Prophet ﷺ into our hearts. Ya Allah, let us follow your Habib ﷺ. Ya Allah, let us be on his path. Ya Allah, let us follow him inwardly and outwardly in every moment in our life. Ya Allah, allow us to implement the knowledge that Imam Hada'a is teaching us. Ya Allah, pardon us for any mistakes and misunderstandings that we may have. Ya Allah, we ask Allah that you accept us and that you forgive us and that you pour the love of your Prophet ﷺ into our hearts. Ya Allah, allow us to implement the knowledge that Imam Hada'a is teaching us. Ya Allah, pardon us for any mistakes and misunderstandings that we may have had. Ya Allah, we ask that you be pleased with us and be pleased with our actions and be pleased with everything that we do inwardly and outwardly. And allow our last day to be our best day and allow us to pass on la ilaha illallah Muhammad ﷺ. So we prayed Isha already, one Jama'a, but for whoever hasn't, insha'Allah please feel free to do a second Jama'a. We already did the adhan, so you can just do a Qama. Somebody asked if we sincerely repent for our sins, we'll still be shown on the Day of Judgment on scale. If someone sincerely repents, insha'Allah, no. According to Prophet ﷺ, those sins are removed and erased. Sallallahu alayhi wa sallam is the correct way to say it, yes. JazakAllah khayr, Assalamu alaykum.