 اللهم علمنا ما ينفعنا وانفعني بما عندنا وزججنا yaностьنا من ولكعلم وأخرا通 وإل ماء اللهم صلعلم محمدا على ها الوصف يوسلن باسمي الراحمان رحيم臨تم به وقتلس ر shoe ور Louis بالون يروي إيمانونا للنووي رحمة الله عليه و نفعن الله و بيعنومه و بكم آمين الحديث الخامس و فضح حديث from the chapter of اليقين و التوقع اليقين we usually translate as certainty a certainty is an objective a certainty is a good that is sought for its own right because certainty is at the essence of the معرفة الله سبحانه و تعالى and it goes further than معرفة because it's your confidence in الله سبحانه و تعالى it's your confidence that الله سبحانه و تعالى is true and that his promise is true that everything that he has told you about will be as he has told you and the fruit of the certainty is to work with so the second part of the chapter is reliance on Allah certainty and reliance relying on Allah سبحانه و تعالى can only be the product of certainty so certainty is an objective in and of itself نفل حديث he narrates رحمة الله عليه with his senate تجابة رضي الله عنه أنه غزة مع رسول الله صلى الله عليه وسلم قبل نجد فلما قفل رسول الله صلى الله عليه وسلم قفل معه قفل جابير مع رسول الله صلى الله عليه وسلم so جابير is the one who narrates and the person before him is speaking in the third person about جابير he said, I narrate from جابير that he battled or went out on campaign with رسول الله عليه وسلم in the direction of nest right here anything to the east of حجاز anything to the east of حجاز فلما قفل and this is in the sixth year غزوتي that's a rika' غزوتي that's a rika' the battle of that's a rika' and when the prophet عليه وسلم returned جابير returned with him and as they were traveling back to مدينة فأجركتهم القا' إذا تو في وادين كثير العلاه it was the middle of the day it was the time of the ظاهرة and the best time to take a nap right is to have to travel they've just been in battle they're returning probably a little bit broken and weary okay so they reach a valley that is full of a certain type of عضة tree طيب and فنزل رسول الله سلم عليه وسلم the prophet عليه وسلم gets down right and stops traveling وتفرق الناس يسطل الناس and the people separated and dispersed seeking shade from one of the many trees that were there the commentators will say that the sentence seeking shade from the trees is the reason for the words they dispersed from رسول الله سلم عليه وسلم because why else would they leave his side right because everyone was looking for a tree to take a nap under and another narration and we left the biggest one and most comfortable one for the messenger عليه الصلاة والسلام ونزل رسول الله سلم الله عليه وسلم تحت سمورة he laid down under a سمورة tree in that وعلي فعلق بها سيفة هو ونمنا نومة and he hung his sword on the tree and all of us went into a deep sleep فإذا رسول الله صلى الله عليه وسلم يدعونا إذا عنده أعرابي and then all of a sudden we had been in a deep sleep and we hear رسول الله صلى الله عليه وسلم calling us when we got there we found an أعرابي a Bedouin Arab from the naged area where they were fighting and غزوتي and that جرقا sitting with him and the messenger عليه الصلاة و السلام said to us إنها هادا right it's like one of the like roughest things you can say to a person يا هادا right come here that one right or this one pulled my own sword on me right إنها هادا because you say هادا for things right إنها هادا إخترت علي سيفة ونمنا this one pulled my sword out on me while I was sleeping فستي قدتوا و هو في يديه صلطان huh and I woke up and it's in his hands and he's brandishing it right like he's going to strike with it قالة and he said to me من يمنعك مني who is going to prevent me really the sentence here is not as we use normally who is going to defend you from me who is going to be your منع effectively to prevent me from striking you here and رسول الله عليه وسلم is laying down his eyes are just open there's someone standing over him about to strike him with his own sword and he says الله and this first narration ثلاثا right ثلاثا and the commentaries say that he said who is going to defend you from me three times and the others say that رسول الناس الله عليه وسلم said الله الله الله three times ثلاثا بذكر اللفظ الجلالة جلالة right because of how much he enjoyed saying the name of Allah سبحانه وتعالة ولم يعقبه وجلس and this narration ends with the prophet عليه السلام did not punish him and he sat down who sat down either رسول الله عليه وسلم عليه وسلم sat up from his reclining position or the Arabic sat down the commentator said because all of a sudden he felt safe with رسول الله عليه وسلم عليه وسلم and that's the effect of the prophet عليه وسلم وسلم when you're with him سبحانه وتعالى you feel safe يا ربي الله مجعلنا مع رسول الناس الله عليه وسلم في الدنيا والأخرى في الدنيا مع أخلاقه والاستلوات عليه وحبه وفي الأخيرة وفي الأخيرة بجواره وفي رواية وفي رواية ويوجد another narration ويجهد أفضل تفكير في هذه الأخيرة جابير أول is in بحاري ومسلم أخر is جابير كنا جابير now speaking in the first person مع رسول الله عليه وسلم ومداته رقع right and according to most opinion it was in the Senate ساديسة في الهجرة and it's called ذاترقع who knows why the battle was called ذاترقع tell me oh American Muslims why it was the battle of ذاترقع anyone everyone knows ذاترقع ذاترقع the one like the patched battle the battle of the patches nobody I heard someone's afraid right they used to tell us was that it's called ذاترقع because they didn't have sufficient footwear and while they were traveling and while they were traveling home whatever foot gear they were wearing was all torn up some people didn't even have نعاد سندلات or شباش as some might say right and that what they had was getting holes in it and their feet were getting torn up and so they would wrap rides around their feet to make it home but that's not the that's the well-known one that's the one that we were told here in America but there are other opinions as well right some of the scholars have said that the name of the mountain where the battle took place was called ذاترقع others said that all sides and everyone participating raised their banners and it looked like a patchwork right on the battlefield and some say that the mountain where they held the battle the earth around it had all different types of colors so it looked like a patched fabric right so there's different opinions in one of them is that their feet were getting torn up and they wrapped them up with racks right is another word for for racks for patches right so there's multiple opinions so be aware that any one of these is good but sometimes when the dean is being interpreted to us and for us by a single party of people or a group of people under the influence of particular ideologies or interpretations or only following particular books that are only going to bring one angle to us we're not always getting the full picture right and then what usually happens is the only thing I've ever heard is this interpretation if I hear an alternative a interpretation to what was told to me or read to me or I read in a book that I got from an ISNA conference in 1985 right then I have to reject it because I haven't heard that before right سلام الله سلام الله لن تساعد and that's the joy of learning it would get boring if learning stopped right and people get bored right teachers, scholars some of them they actually get bored with their knowledge because they stopped learning right but I saw people who never stopped learning سلام الله and they continued to study right they always were تولاب العين studying they study with their شخص until their شخص died and there was none of their peers were left right or their seniors were left and then some of them would just switch over to a more like one of their colleagues who would like maybe they thought they believed that they'd gone further than them because they set out to learn not to show off right not to be a know-it-all not to be the center of attention they set off to learn because they wanted to know they wanted to understand and they were driven by that desire to know and they weren't watching a pot to wait for it to boil you know they were just doing what needed to be done الله help us فَإِلَا أَتَيْنَا عَلَا شَجَرَةٍ وَلِيلَا تَرَكْنَا هَا لِي رَسُولِنَا إِسَنَ اللَّهُ عَلَيْهِ وَسَلَّمْ so when we first arrived at a big and shady tree we left it for رسولينا صلى الله عليه وسلم لأنه سيد المقدم right because he is the Sayyid right he is the leader he is the prophet of Allah سبحانه وتعالى so they think about what is in his best interest first before they think about what is in their best interest فَجَاءَ رَجُلٌ مِنَ الْمُشْرِكِينَا وَسَيْفُ رَسُولِنَّا إِسَلَّ اللَّهُ عَلَيْهُ وَسَلَّمَ مُعَلَّكُنْ بِالْشَجَرَةٍ so a man from the idolaters came and the sword of Rasulina صلى الله عليه وسلم was hung on the tree the man's name was غورث ابن الحارث from Bani Muharib and he was from the people that they had been fighting at the battle of رزوتي رقاء and he followed them all of this way and was waiting for his opening waiting for a moment he snuck in while they were asleep he took the messenger's sword عليه الصلاة والسلام and he thought he had him فَخْتَرَتَهُ فَقَالَ right so he unshifted اخْتَرَتَهُ he pulled it out and he said تخافني what does تخافني mean right you fear me right so that's not what he's saying is it so the مفهوم for those who are reading the Arabic اتخافني right but we have the sense the understanding that he means when he says you fear me meaning do you fear me right اتخافني do you fear me and رسول الله عليه الصلاة والسلام looks at him and says with all of the يقين of someone selected by Allah سبحانه وتعالى لا no and what is going on here in this moment because in the next huh in another narration he drops the sword the confidence of رسول الله عليه الصلاة والسلام the يقين of رسول الله عليه الصلاة والسلام is so strong and he's hit with this and the Arabs used to be very very honest people believe it or not right and there are still among them some who are very very honest people they could be up to all types of no good but if something was hot they would see it as hot and it will cause them to stop that's fitrah right and their memory the memory of these people serves as an example for us of an aspect of the fitrah and that also becomes a pastoral objective for those who are raising a community now raising people to recognize truth is truth and not try to cover it over so he's struck by this and he drops the sword they said that and the problem here was that this Arab thought for those of you all in the أقيدة classes at lighthouse he thought that the sword was the qatim that the sword was what was going to affect death but رسول الله عليه الصلاة والسلام with his certainty and his confidence in Allah سبحانه وتعالى knew who the real actor in the dunya is who the real actor in reality is and it's not the sword and it's not this Arabic huh فلم تقتلوهم ولكن الله قتلهم وما رميته إذ رميته ولكن الله رمى you did not kill them it was Allah who killed them and you did not fire when you fired or you did not throw when you threw it was Allah who threw you did not throw when you threw that's strange because He أثبت لهم الرمى ثم نفاه عنهم right He established for them that they threw or they fired arrows but then He said you didn't when you did it it was really Allah who did it right because top shelf توحيد not K mark توحيد right top shelf توحيد is complete there is none none in existence who has an essence like the essence of Allah and there is none in existence who has an attribute like the attributes of Allah and there is none who has an action alongside the action of Allah because every action is the خلق of the خالق right هو الذي خلقكم وما تعملون and here is the أقين رسول الله and He is witnessing it He is beholding it يشهده وقره تعيله في شهوله لله تعالى كأنه يراه now كأنه يراه because every moment of the believer if their intention and their focus is right is عبادة and your عبادة should be could be كأنك تراه as though you are seeing Him الله ما جعلنا أنت ذلك المقام أو دونه المقام المقام رسول الله صلى الله عليه وسلم و لكن اليقين الجميع اتخافني أو تخافني قال لا فقال فمن يمنعك مني Who is going to defend you from me قال الله will be very frightening و في روايتي أبي بكرن في صحيحه فقال من يمنعك مني he said Who is going to defend you from me قال الله فسقط السيف من يدي and the sword fell from his hand فأخذ رسول الله صلى الله عليه وسلم السيف صلى الله عليه وسلم that took the sword and some commentators will say before the man was able to harm رسول الله صلى الله عليه وسلم and other commentators said no even at the moment when he was able to deliver a killing blow to رسول الله صلى الله عليه وسلم because he was protected by Allah و تعالى and at each moment and each step رسول الله عليه وسلم was confident in that he took the sword and then رسول الله عليه وسلم in this narration says back to the أعرابي و من يمنعك مني Who is going to protect you from me now and some of them said that the Arabic was saying Who from the nas is going to protect you right Who is here to protect you now and he said Allah and that shocked him and he stands up takes the sword himself turns back to the Arabic and says Who from the nas is going to protect you here right now and all the Arabic could say was كنخير آخد right right Danny take hold of this situation in a good way right that's all he could say be good maybe pardon me or return a bad deed with a good deed right كنخير آخد now all of a sudden this أعرابي wants to kill رسول الله عليه وسلم in this moment all of his hope is in رسول الله عليه وسلم like the young man at the Fethi Makkah who was not ready to surrender but everyone had surrendered and رسول الله عليه وسلم is walking with Awabakar around the Kaaba صلى الله عليه وسلم and the young man comes up behind him and he has a knife and he thinks he's going to take out رسول الله عليه وسلم right there and رسول الله عليه وسلم turns around puts his hand on his chest and says what's going on and so and so tell them I'm just making to walk and then later that young man said up to that point there was nobody more hated to me in the entire world other than رسول الله عليه وسلم other than محمل عليه الصلاة و سلام no one more hateful to me once he put his hand on my chest in that moment there was nobody more but love it to me in the entire world than رسول الله عليه وسلم صلى الله عليه وسلم فقار كن خير آخر فقار تشهدو so he says the same thing تخافني instead of saying اتخافني and he says رسول الله صلى الله عليه وسلم and says تشهدو ان لا إله إلا الله but the ألف of استفهم is محفوح for صابت right do you bear witness that there is no God but Allah and that I am the messenger of Allah and the man in his honesty says لا no right ولكنني وعاهدوك أن لا أقاتلوك ولا أكون مع قوم يقاتلونك but I will give you my oath right I will swear to you that I will never fight you and I will never be with the people who are trying to fight you فخلا سبيله what do y'all have in your Arabic text do you have فخل do you have a ya with two dots or did they Egyptian it on us years is a years is a ألف مقصورة with no dots right so if y'all have it it should be there shouldn't be any not attained right it's with that little مقصورة not yet نفنة تحتية it would be said right and the text this is printed in Damascus or Beirut but the Da'ar is in Damascus in the right commentators are in Damascus we'll have to go but this is not being done in Egypt right so there's no reason for those dots to be there if you don't have them طيب فخلا سبيله فأت أصحابه so he made this معاهد he made this promise to رسول الله عليه وسلم in the earlier narration it said that the prophet لم يعقبه right he didn't punish him right here he let him go because رسول الله عليه وسلم asked him do you accept you know do you accept the رسالة and he said no but I promise and immediately notice this is important رسول الله عليه وسلم is seeing that this person does not want to be Muslim but there is some value in letting him go right and letting him return to his people and mention what transpired here mention the father of رسول الله عليه وسلم mention the caram of رسول الله عليه وسلم that in itself is a good if he doesn't convert and later on he converts they say and he becomes one of the صحابة صحب رسول الله عليه وسلم right but he's seeing that there's a benefit in just doing well by this one person and some of the commentators will say in hopes that maybe some of his people will incline toward Islam and right will say will incline to رسول الله عليه وسلم صحب رسالة right incline in the direction of the messenger عليه السلام because he is representative of توهيد he is representative of دين الله في الأرض of the دين الله سبحانه وتعالى in the earth but notice that when you do good by someone that you share your city with your neighborhood with right your space with that doesn't have to necessarily be an insistence that this person is not going to convert but at least they're going to say good things about Muslims good things about Islam they might even share that impression with other people and in that is a good a material good a practical good if that's all we can do because some people if there's nothing in it for them right then there's no motivation so there is a material and a practical good that returns back to you and your family and your community as believers but notice what the are saying about this that رسول الله عليه وسلم his sentiment is in hopes that maybe some of his people may say yes to Islam he's ardently anxious over you huh now حريسون عليكم بالمؤمنين رأوف الرحيم صلى الله عليه وسلم he's حريسون for his people because they're his ummah who's the ummah of رسول الله عليه وسلم first of all the ummah of محمد عليه صلى الله عليه وسلم begins with the baitha in Makkah and ends with the blowing of the horns at the end of time and his ummah is two umam the ummah of رسول الله عليه وسلم is in two parts أمت الإجابة and أمة دعوة the ummah that has answered his invitation whether they met him or didn't meet him صلى الله عليه وسلم and the ummah that is being invited let us not reduce our deen to identity politics and make it a bastion a Bastille that we might use to seek refuge in to separate us and differentiate us from them because now it's not deen anymore it's just a badge it's an identity that makes me feel better about myself because I'm allowed to look at other people as inferior that's not what the deen of Islam came to the world to do to separate this group from that group remember the power of interpretation you read an ayah you read a narration and then there's the mafoum that you get from it is it really telling you that this is just a zero sum game and it's us against them dude if I may it is you against your ego it is you against evil نعم your enemy is not a kafir because he's kafir your enemy is anyone who would harm an innocent person your enemy is someone who would do damage to someone who doesn't deserve it and people who do that come in many flavors many flavors that is the differentiator the first damage that can be done to a person is to misguide them away from the way to Allah subhanahu wa ta'ala to prevent people from the masajid of Allah of course this is misguidance and this is harm and this is damage but if you want to start checking damage wherever it shows up if people are messing with other people and the masjid if Muslims are abusing other Muslims you should be able to step to them before you think you're going to step to someone else right get it right if you're going to get it right get it right if you're going to get it don't get it wrong don't get it mixed up don't be stupid if you want to throw garbage on the way of Rasulina Muhammad don't you be that woman who throws garbage on Rasulina Muhammad Rasulina Muhammad those people became Muslim they flew right after that be someone who in the name of Islam throw garbage in the face of Rasulina Muhammad Rasulina Muhammad by misrepresenting his purposes and intentions in the world if you want to be an ayah if you want to be a Muslim if you want to be the one who just gets into jinn not on a technicality then get out of everybody's way because we don't have time for you we don't have time for you life is too short and everyone is getting sick of you if you want to be an ayah if you want to come here in the world and throw garbage or throw garbage in the face of Rasulina Muhammad if that's your purpose fine just get out of the way put a sign in front of your messages so that we know how to go in that message because it's not dedicated to Allah and the Makasad of Allah and the Ahadaf the Deen of Allah it's just your country club right if I'm going to go to a country club I'm going to go to a proper country club but what is it 18 oz a golf I'm not going to come to some half step in no fun country club where people are boring and the food is bad put a sign up so we know and y'all can go your way and we'll go our way we don't have time people will be drinking so فخلص سبيله فأتأسحابه فقال جدتك من عند خير الناس I just came to you from the best of people subhamallah imagine somebody runs in and said you would not believe who I just met right the best of people واشا الله it's beautifully handsome and his أخلاق his character was amazing يأخذو بك كان خلقه القرآن so he experienced the qur'an واشا الله will keep moving حديث السادس I like that one the safe on the tree سمعت رسول الله صلى الله عليه وسلم يقول لو أنكم تتوكلون على الله حق توكله وعنه says that I heard the messenger of Allah say were you to rely on Allah as is his right to be relied upon or حق توكله and the way this phrase works تتحققو توكلكم meaning that were you to rely on Allah in such a way that your station of reliance was to be fully realized as it should be realized he would give you what you need he would give you your sustenance he would take care of your worries and your affairs just like he sustains the birds of that he sustains the birds تخدو خماسة وتروح بطانة that he sustains the birds تخدو خماسة وتروح بطانة they go out in the morning with empty stomachs and they come back in the evening and their stomachs are well lined meaningful they go out in the morning with empty stomachs and they come back in the evening with their stomachs full he would sustain you like he sustains the birds the point is though he already does sustain you but you would see what the bird sees and you would have the يقين that the bird has and the توقل and reliance on Allah سبحانه وتعالى that the bird knows and knows no other you would know no other because not having any other option in mind is the essence of يقين confidence in Allah سبحانه وتعالى when you make that effort and you go out Allah سبحانه وتعالى is going to take care of you Allah is going to have your back Allah is going to get you right? if you had that confidence in Allah سبحانه وتعالى you would go out with peace of mind and no worry and you would return with air in your lungs to breathe to pump your blood and a little bit of sustenance to keep your back straight because the bird is at peace the bird has serenity the bird has تمتنينة the bird has سكينة but you have not realized your توقل to that point so you're afraid and you worry and you're concerned and you're all twisted up and you do this that's not in your best interest and you do this to one another when people get scared they get desperate and when they get desperate they do cruel things to one another at the heart of cruelty at the heart of abuse is either a person with no soul and we have those that is such a thing or fear and more often than not is fear and a feeling of something missing in someone's self-worth no if a person is not even seeing themselves then they have nothing to fear about some emptiness in their self-worth right سبحان الله إمام السيوتي will say that this hadith is not an example of being encouraged or advising people to not make an effort to not try to earn a living because when the bird sets out it sets out to earn a living it's only it's confident that if I make an effort الله سبحانه وتعالى will bring blessing to that effort and so the same with the believer it's about not having fear not having to be encouraged not having fear حديث so I'm going to guess that clock is wrong it's not a clock it's a quarter to die right now no seventh حديث ابي عوما رأى عاذبين رضي الله عن رضي الله عن باراء وعن عازل كلاهما لهم الصحبة الضاهر قال رسول الله صلى الله عليه وسلم يا فلعنه إذا أويت إلى في راشكة فقل براء says رضي الله وعنه that رسول الله صلى الله عليه وسلم said to someone يا فلعن وعن فلعن وعن صب when you go to your bed at night say اللهم أسلمت نفسي إليك أو الله I have submitted myself to you ووجهت ووجه إليك and I have directed myself to you meaning I have directed the entirety of myself to you وَثَا وَلْتُو أَمْرِ إِلَيْكَنَ I have put all of my affairs in your hands trust to what could which can only come from certainty وَالجَبْتُو بَهْرِ إِلَيْكَ I know that you have my back رَهْبَةً وَرَهْبَةً إِلَيْكَ out of hope in you and desire for you وَالجَبْتُو أَمْرِ إِلَيْكَنَ out of hope in you and at the same time balanced out with fear of you because the believer right can't fly without two wings fear and hope right and keeping those two balanced until they get to the end of life and end of life moments right and they just need to go for hope right and if we have a loved one who's reaching the end of life just go for hope right and that Allah سبحانه وتعالى forgives everything because people aren't going to be doing a lot of makeup stuff and the last thing we need for them is to be worrying and fearing something that they're in Allah's hands and Allah's hands are big right yes Allah's hands are big right Allah's generosity is big Allah's power is big Allah's ability is big Allah's Allah's clemency and Rahma and compassion is big right and this is where you take people and they're in the end of life moments don't need to read to them stuff about the hellfire and all of that that was before and if it didn't work then it's not much can be done about it right now let's be right with the end of life moments and know that every time your car starts messing up right or a situation gets scary or you get the flu you just need to consider yourself in an end of life moment so that and you know what to do when the real end of life moment comes يا ربي لا ملجأ ولا منجا منك إلا إليك There is no refuge from you or escape from you There is no refuge and there is no escape from you except to you Here in this dua he is testifying to his witness of this as the truth and I know that there is no escape from you I know there is no one I can take refuge or know where I can take refuge in from you راشنال ثيالوجي راشنال ثيالوجي is important here actually because here is where rational theology can save someone's life save someone's Imam if you know rationally that there is no escape from Allah سبحانه وتعالى if at any point in your life you're feeling lonesome you're having misgivings you're feeling like this isn't working out and you're thinking do I believe anymore am I going to be a Muslim anymore and Allah protect our Imam but if this thought comes to a person but they've known that it doesn't matter because you're still not going to get away from Allah There is no where to go This مستحيل So when somebody knows and understands reality with the precision of rational theology that we use to break down Hellenic philosophy or any other or Buddhist philosophy or Zoroastrian philosophy or Continental philosophy or existentialism and all these things when they know it makes it harder to get away from Allah سبحانه وتعالى سبحانه وتعالى so there's Allah there there's something there for the heart and there's something there for the heart and you are body, mind and soul I'm not just body And to the Kitab because of the Anzalta I believe in the book that you have revealed because of the Anzalta and in the prophet that you have sent but in مطة so that ends the statement of Rasulina As Salaam and then he says So if you die that night if you die this night of yours you die on the filthra because are not believing all of these things that we testify to when we sleep is the degree to which we drifted from the center we've drifted from the right and that is more real in the world that we live in right now than any time and I've said to you all before the calling of the Muslim in at least this country because this is our country the duty the responsibility of anyone who says محمد الرسول الله صلى الله عليه وسلم in the coming years in this country will be first and foremost to be a touchstone for Americans to know what it means to be a human being where else are they going to find out right now they have a lot of alternatives that are doing a better job than we are but we have to get ourselves into this position and start acting like human beings because we don't act like human beings right open up any book of the Akhlaq of Islam the Akhlaq of Rasulina As Salaam and read it and measure from there right I know I follow it short we need to get into a position where we can fulfill that duty because the filthra right is at the essence of Islam and Islam is here and sent into the world to protect people and show them how to be on the filthra and look at Rasulina As Salaam if you die this night of yours you die on the filthra but what did he say that filthra was to know these things so that when you are sat up in your grave you are like ready that angels show up maybe they are not looking really gruesome but they are not that handsome right because I am not that good that you know so I am still a little bit uncomfortable but I am ready right Insha'Allah right and they come I know I know my Lord is Allah Rasul Allah Muhammad is my messenger I know I know and they haven't even asked yet that's where you want to be right that's where you want to be Allah SWT that put us there Insha'Allah maybe they will brush back their hair or something like that and they will be more handsome right حتى لا نوجز وينهم خيفا right but to the good people and who are the good people don't think you know to the good people Allah SWT knows who the good people are we are not here to be judges of people we are here to figure it out for ourselves to the good people they will be handsome and they will put you huh in comfort and they will put you at ease so you all are the good people that's what I think right I love him and I can be good I don't believe myself I feel a little too good right Insha'Allah I feel good so I mean you could have like a whole like 4 month 1 month 1 month just on all the meanings in each عبارة in this dua and what that means and what's the reality behind it then you'd have to embody it of course because theory is just not enough no and in additional aspect of this narration also from from from from from from and which means the same thing as if you come to the place where you will lay make will do The will do that you make for prayer ثم مطجر then lay down على شبقك الأين and on your right side and said and he mentioned the same thing mentioned above ثما ق時 أن أخيره ما تقوم وفعل ذلك الأخير الذي تقوله ما شاء الله الله سبحانه وتعالى