 والصلاة والسلام على سيدنا ومولانا محمد وعلى آله وصحبه وسهل مآمي الله معلمنا ما ينفعنا وانفعن بما علمتنا وزدنا يا ربنا من فضلك علما واخلاصا وحلما يروي إمامنا يحيا ابن شرف النووي رحمة الله عليه ونفعن الله بإعلومه وبيكم آمين بسنبه عن أبي بكرنس تديق رضي الله عنه وخلمه عبد الله وخلم أبي كوحافا وخلمه عثمان بن عانير ونساء الله وقاموا بخلمه هو وأبوه وأمه صحابا وماذا وخلمه وخلمه وخلمه وخلمه وخلمه وخلمه وخلمه وخلمه وخلمه ومثلا أبوه كوحافا وخلمه وخلمه وخلمه أوباكر السبديق Our Bahkara Siddiq says رضي الله عنه أقدام المشركين ونحن في الغاري وهم على رؤوسنا كانوا تأكدوا إلى المساعدة المشركين من كورايش who were looking for the Prophet and they had decided that he needed to be killed and they were in the cave outside of Makkah, a though and the cave is low and so they were down in the Mushrakeen and walking up high at the mouth of the cave and he said he could see their feet and if they looked down they would see our heads inside the cave because it was extremely small space قلتوا يا رسول الله لو أن أحدهم نظرة تحت قدمة ييلة أبصارنا I said messenger of Allah if one of them just looked down to his own feet he's going to see inside the cave and they're going to catch us so the beloved of Allah سبحانه وتعالى the final messenger to the universe محمد صلى الله عليه وسلم sent to the world to bring compassion sent with the revelation that is still intact until this day the Quran سبحانه وتعالى turns to him in confidence he says what do you think of two people Allah is their third we're okay in the Quran he says Allah سبحانه وتعالى speaks of the incident saying that he said to his companion لا تحزن إن الله معنا don't be anxious don't be worried don't be afraid Allah سبحانه وتعالى is with us if you have a good friend and you're going through a hard time and that person reminds you that you're not alone often times that can really do wonders for your heart but what if Rasool الله صلى الله عليه وسلم turns to you when you're stuck in a tight spot with him and he says don't worry Allah is with us this is the 8th حديث in the chapter 7 of ريادة صلى الله عليه وسلم gardens of the righteous and the chapter is on uncertainty and relying on Allah سبحانه وتعالى here is a lesson in certainty here is a lesson in Tawakwa and we said last week relying on Allah is only the fruit of certainty it's certainty that will get you there and when you feel that you can trust in Allah سبحانه وتعالى and place your affairs in the hands of Allah there's only going to be a piece of heart if you want to get to that place the course to certainty is the one to follow place that certainty and how does certainty increase certainty is a gift first and foremost that's given by Allah you can't snap your fingers you can't buy it off the shelf but if you want it you can get there and the first way to certainty is to engage in your prayers to have moments of intimacy with Allah سبحانه وتعالى to recite the Quran just recite and recite away be with the Quran because you're reciting the words of Allah سبحانه وتعالى and there is a lesson they are a salve for the heart that puts the heart at rest if you get anxious reciting the Quran it will bring your heart to a stillness certainty itself comes from يقنى which is to be still not to be fluttering around there are many ways to certainty and there are as many ways to certainty as there are people who need to get there for some it's when they find their dua that they just made being answered something that they've asked for and when it happens they know that this is only from Allah سبحانه وتعالى there are some peculiar people who might even increase in certainty from rational theology but that's a small group sometimes we go to rational theology for the wrong reasons and we don't understand the effect that it's supposed to have the benefit that comes from it making remembrance of Allah سبحانه وتعالى making your occasional supplications being with Allah سبحانه وتعالى as much as possible following the Sunnah of the Prophet السلام and of course going back to the theology understanding who Allah is and who the slave is understanding the difference between the infinite and the finite سبحانه وتعالى يرام عيب و أبي طالب said لو كشفا عني الحجاب لما زدتوا يقنى إذا كانت تقنى بيني و الأنظام كانت تقنى في هذا الموقع لن أصدق أحد أعوى ذلك و كانت already there كانت already there عندما يذهب إلى المحاول أول بكر يذهب فيه أولا رضي الله العبو و يجعله أفضل لكي يأتي من أيضا من سكوربيين أو سنجا أو أيضا من هذه المشاكلة في المدينة يمخلص out his own cloak للمسجر عليه السلام يمخلص out his own cloak لكي يستخدمه كي يستخدمه كما يستخدمه لكي يستخدمه لكي يستخدمه بحقا في الأران و عندما يجب على التحديق و يستخدمه بحقا و not because he's afraid for himself but he's worried for the messenger of Allah سبحانه وتعالى the Sahaba used to say روحي في داكة يا رسول الله أو في داكة يعني may my soul be sacrificed for you or messenger of Allah or may my parents be sacrificed for you and for an Arab to say such a thing he said بيأبي أنت و أمي يا رسول الله أو في داكة أمي و أمي يا رسول الله for an Arab to say such a thing is a huge thing indeed for anyone to say such a thing for the most part but the Arabs everything that they are their entire identity comes singularly from their parents in that way so it's a big deal for them to say that but here look at Awul Bakr is afraid for the messenger he just left his family with absolutely nothing okay except Allah and his messenger which is Allah which is absolutely everything they say قلوا سعيد في جفل فارا right فارا is like a wild mule in the desert and for some reason it was a big deal to catch a wild mule right but the Arabs had a saying that if you get this فارا animal while you're hunting you've got everything right so they'll say even about something is something as great as this right everything is in this right that's effectively what that saying is so he left everything to them but nothing and Awul Khawatha is still not a Muslim yet he comes to the door and he say your father he's not taking care of you he's irresponsible he's chasing after this Muhammad عليه الصلاة و السلام I'll bet he didn't leave you anything and what does Asma do right she's no Awul Khawatha was blind come here Jiddi come here grandfather and he takes them to where Awul Bakr used to keep the money and she piled up a whole bunch of sand under the carpet where they used to keep all of the money and put his hand there and he said okay well at least he left you with something right that's better than nothing and later Awul Khawatha would become a Muslim at the special invitation of Rasool الله عليه وسلم because of his concern for Awul Bakr and wanting to see his companion be happy but look at this hem that Awul Bakr has he's having this hem or this concern for someone other than himself he's able to put himself aside here for Rasool الله عليه وسلم which of course is the right and many of us would not find such a problem were we there inshallah we hope and it's okay to hope and it's okay to dream about being there with the messenger عليه السلام there's no such thing is needing to you know scold yourself about saying I wish that I was there with the prophet عليه السلام because you wouldn't be able to match up and keep up if you saw Rasool الله عليه وسلم right you would change your condition from beginning to end you'd be fine and Allah سبحانه وتعالى show us Rasool الله عليه وسلم in our dreams and most important in what we need is intercession on the inevitable day of judgment at the end of times سبحان الله but still there is this understanding of empathy being able to be concerned for another that has nothing to do with the benefit that you're going to accrue for yourself being able to put yourself in someone else's shoes and think about the world and life from the perspective of another person this is incredibly important this is incredibly important society cannot continue we can't survive unless there's a certain number of people around us who know how to think of to take themselves out of themselves for a moment because we know we want the whole world to orbit around ourselves as individuals but to take oneself out of oneself for a moment and think about what the world must look like from the shoes of another and that can take a lot of effort these others come from where they come from cultures neighborhoods circumstances that one of us may never have seen before but something even more important for us to consider when thinking about the eyes of another or seeing the eyes the world through the eyes of another is that we really don't know where people come from often times and we should be careful about assuming because Allah سبحانه وتعاله will just show us over and over again how wrong we can be about our assumptions so if we have enough self-awareness to know that we can have to be careful not to assume we can understand the otherness of the other what then is there to do if we want to be a person of compassion because there is no compassion without empathy listen as our parents and grandparents said Allah didn't give you two ears for no reason right and one mouth right so shut the one mouth and open the two ears and just listen to people and learn so Allah that's what your soul exists for your soul exists to learn your soul exists to learn your soul is nourished by learning enriching deepening in meaning the world of meaning is beyond the world of physical things physical things or even the letters of words are just vessels that convey or carry meaning that is available to human souls because it's only human souls that can access meaning that's why your soul exists MashaAllah What do you think of two people Allah is their third and the ninth حليث from أم المؤمنين أم سليما و اسمها هندو بنت أبي أمية حذايفة المخزومية سأم سليما Right was from snheer رضي الله و نبي صلى الله عليه وسلم كان إذا خرج من بيته قال بسم الله توقلت على الله سيئة نحن يمكننا أن نذهب through many reasons why the Prophet عليه الصلاة والسلام had many wives or and we can become very creative in coming up with reasons right and we all heard the different reasons and justifications for the Prophet عليه الصلاة والسلام having multiple wives and so on or we could just use Akam's razor and look at the immediate benefits of us we find out about all aspects of what he's doing in his home in his most private moments سبحان الله and they are the ones who convey this to us they are علماء they are scholars she says that the Prophet عليه الصلاة والسلام when he would leave his house he would say بسم الله توقلت على الله he makes a positive declaration that he is relying on Allah I rely on Allah not oh Allah make me of the people who trust you enough to rely on you خلاص it's a done deal so confident right and for the Prophet عليه الصلاة والسلام the reliance on Allah for him is an open book it's clear his day that's where he's at he would not think otherwise like we saw when the man stands over him with his own sword in his hand ready to strike him and everyone around him to sleep under the trees he says who's going to protect you from me now and he says Allah is and it shocked the man so much that he dropped the sword but for us when we walk out of the house and we say بسم الله توقلت على الله right and we make that statement we're reinforcing it to ourselves and making a claim to Allah سبحانه وتعالى of confidence that both we have to live up to but we also declare our commitment to Allah سبحانه وتعالى in the certainty and confidence that he will have our back when we leave the home that day بسم الله I rely on Allah by the name of Allah I rely on Allah اللهم إمي أعوذ بك and أضلا أو أضل أو الله I seek refuge in you that I go astray or I lead others astray well there's another facet of them that not only am I concerned about myself but I don't want to do damage to others as well أو أزل أو أزل or here أضل أو أضل that I go astray or I'm led astray by another أو أزل أو أزل that I slip up or someone causes me to slip and fall or slip and fall because there's different ways of slipping and falling right someone might slip and fall and scrape their knee and someone might slip and fall and lose everything they hold dear Allah protect us Allah protect us from those who might do us harm intentionally or unintentionally and protect us from ourselves and the harm that we might do to ourselves intentionally or unintentionally أو أضل أو أضل that I oppress another person or another person oppresses me أو أجهل أو يجهل عليها or that I there's two ways to understand this that I do something out of ignorance or fall into ignorance of something that I need to know or people misunderstand me that I fall into misunderstanding or misunderstand something that I need to know or I am misunderstood by others and then there's the alternative meaning of جهل in Arabic which is I lose my temper that I lose my temper or someone lose their temper with me both of them can work here and both of them and both of those situations come from ignorance now Allah سبحان الله it's a beautiful dua حديث number 10 عن أنس رلي الله عنه قال قال رسول الله صلى الله عليه وسلم من قال يعني إذا خبجا من بيسيه بسمي الله يتوكل تو على الله أنس قبلي مادك who worked in the house of رسول الله صلى الله عليه وسلم said that the messenger of Allah عليه صلى الله عليه وسلم said whoever says when leaving his house بسمي الله by the name of Allah I rely on Allah ولا حولا ولا خوة إلا بالله and there is no ability or strength except from Allah يقادوا له it will be said to him by the angels you have been guided you have been taken care of or sufficed and you have been protected وتنح عنه الشيطان and the shaitan will stay away from him will get out of his way really what it means will move over as he walks through the Torah God يا ربن who doesn't need that نعم وكفيته وكوفيته ووقيته ما شاء الله حديث number 11 also on anis رضي الله عنه قال كان أخواني على عهد النبي صلى الله عليه وسلم وكان أحدهما يأتي النبي صلى الله عليه وسلم والآخر يحترف there were two brothers during the time of the messenger عليه الصلاة والسلام one of them would come and learn from the messenger the prophet and the other would make a living working in the markets فشكل ما احترف أفاه للنبي صلى الله عليه وسلم so the one who worked in the market complained to the prophet عليه الصلاة والسلام about his brother and he said لعلك ترزق به maybe the success that you have in your work and the money that you bring in to take care of your family and to provide for him and his family as well maybe that success you have and that money you get comes to you because of what he's doing not what you're doing because we also believe that there is no power there is no ability and there is no power except from Allah SWT Allah is the رزاق Allah is the sustainer it's just that we expect to find the sustenance of Allah SWT where we put in effort and work if you want Allah SWT to provide for you if you want provision first you ask of the one who provides and then you go out and make an effort and you work but the Tawfiq comes from Allah look at the world some people do all the right things and they put in all of the efforts and they sweat and they put in years they never get that promotion or they never get that career path that they were looking for and other people don't really do much of anything at all and all of a sudden everything goes right for them it's Khan precision Ihsan doing excellence making an effort whoever goes to sleep at night worn out and exhausted from the work of his own hand her own hand goes to sleep at night forgiven by Allah SWT if you want this and you get it if Allah has put you in a different situation with a different calling maybe you have a different set of circumstances but ultimately we get into jannah not by our own efforts but by the Rahmah of Allah it's just that you expect to find the Rahmah of Allah where you stick to your ibadat and your devotions and you do right by Allah we are healed when we get sick by Allah SWT not by the medicine and not by the doctors but where you expect to find the healing of Allah SWT is where you respect the nature of his sunnah or his ways of setting up the universe and you take yourself to the medication and you take yourself to the specialist care but ultimately as a believer you know that Allah is the only power and the only creator who brings about change or sustains in the universe and the same here with our provision we make our best efforts and then we know that Allah SWT is in charge of the results and he said to him you complain that he's just sitting all day learning from in the masjid but maybe the food that you're able to bring home to put in your family's mouth only comes to you because of what he's doing because at the end of the day we also need barakah but these people thought on a whole different metaphysical level they thought about the world and the reality of the universe at a more realistic level than the way we think we're all wrapped up in the Protestant work ethic industrialization corporatization and all of these what is it? radical capitalism heartless capitalism that would trample over souls to make a dollar or send souls out to be destroyed while they destroy other souls in order to maintain different economic positions in the universe or in the world Allah SWT Allah gave us our sustenance الحمد لله that is we have time I believe before we start do we have any questions or anything like this say it our entire point about like hard work doesn't guarantee success is it still is it a bad need where you expect to find success so the Sunni right puts in the hard work and figures out how to do the right hard work and makes all of that effort but witnesses that the reward the results will ultimately come from Allah SWT but it doesn't mean that we dismiss hard work it's a مشهد إيماني هنما نضعITE we can blame ourselves for if we figure out that we could have done things differently or better and we learn from our mistakes right we work as if it is this hard work that is going to bring about the result but because, that's what it looks like to Benny Adams it looks like it's the work that you put in or maybe luck huh لكن بصحة أن يكون في مكان right وطريقة و وطريقة و بصحة لكن نحن نظر أن العالمية يكون أكبر من ذلك و نرى هذا التحالين توجد تحالين بين العمل و نحن المستحيلين لكنه يكون شيء الذي نظر with our hearts and no with our hearts لكن هل أنتم قبل؟ أعتقد أن when doing hard work, is it a bad idea that you want to try to be the best at what you're doing, like you want to be the best basketball player or academic or engineer, as part of your need for working really hard that you want to be known as, what do you want to be great at what you're doing with them or one of the best? أعتقد أن هناك خطأة في ما نفعل, يجب أن نفعل ما يجب أن نفعل with the إتقان and the precision with which we do it. ثم هناك خطأة. Who is number one and who is number two? يجب أن نفعل. Some of that is harmless, so long as it's not hurting anyone. So long as it's not hurting anyone, if people have the ambition to be out there performing highly in their particular career or work of choice, that's natural to people but can they be ethical while they do it? نعم. ثم يجب أن يجب أن نفعل. And then seeking after the fame and the fame, these things come naturally. الله سبحانه وتعالى يجب أن نفعل to who he wills and he will often give it to people who aren't seeking it. نعم. يجب أن نفعل it for itself or for its own rights, for the adulation that we might receive in return. نفهم هذا and we can be compassionate with a person who is suffering through these needs. That's an important perspective on it. But still, there's an emptiness there if people feel that they're not whole until they have the adulation of people around them. And that emptiness needs healing. سبحانه وتعالى. But Allah سبحانه وتعالى grants true recognition to whoever he wills. سين الشيخ مولا رمضان من بلطان in the south of Turkey, you know, went to Damascus in exile and he was a Shafi-i-Faqih and taught many other disciplines. He was the father of Dr. Sa'id Ramadana Bulti who became a world renowned extremely, the Mormons used to bring him here to America to their conferences. And all over the world he was recognized and he raised generations of incredible thinkers Islamically with the tools of traditional and grounded Islam. And he showed how they could operate in the contemporary world. شيخ مولا did not want Dr. Sa'id to be famous. He didn't want him to become known because he saw that there was going to be a lot of trouble from that. Whether it's jealousy or having the, you know, the government come down on you, you know, recognition can often not bring a lot of good. And nor is it very bias and شيخ مولا was very, very bias, very humble, but confident, right. And courageous, but he didn't want Dr. Sa'id to become famous. The interesting thing about Dr. Sa'id though, he didn't want to be famous either. He loved writing and he wanted to write his books. To his dying day, right, all he cared about was getting time to write. Especially even before he retired. And but the thing is, is that he never pursued the means to fame. He never looked for it. He never desired it, but it came to him anyway. You know, Allah gives it recognition to who He wants. And being able to see that and deal with it is a part of spiritual maturity. Anyone else? Okay. باب الاسكي قاما. Chapter 8. The Chapter of Uprightness in Deen Religion. الله سبحانه وتعالى says in the Quran فَسْتَطِمْ كَمَا وُمِرْتْ سبحانه وتعالى Be upright as you are commanded. Of course the Prophet ﷺ famously says شَيَّبَتْسْلِ الْهُودِ وَأَخَوَاتُ وَهَابِ نعم The Chapter of Who'd in the Quran and the other chapters that contain this verse caused my hair to turn white. When Allah سبحانه وتعالى commanded be upright as you are commanded. When Allah سبحانه وتعالى said that in the Quran which is a very frightening thing. Yeah. الله مرزقنا الاسكي قاما. الله مرزقنا رضاق. الله سبحانه وتعالى says also about استقامة or uprightness in religion إن الذين قالوا ربنا الله ثم استقاموا. Those who said our Lord is Allah and then were upright تتنزلوا عليهم الملائكة The angels will come down upon them. Will be with them. الله تخافوا. That you not fear. That you not be sad. وَأَبَأْ شِيْرُوا And that you take good tidings بالجنة. That the garden will be yours. التي كنتم تعدون. That you were promised. نحن أولياء كون. The angels say to them We are your allies. We're standing beside you. في الحياة الدنيا وفي الآخرة. In this life and the next. ولكم فيها ما تشتهي أنفسكم And you have there in that next life what your souls desire. ولكم فيها ما تدعون And you will have anything that you ask for. نضولاً A gift من غفول الرحيم From an ever forgiving ever gentle God. اللهم رزقنا. Allah make us one of those people. اللهم make us one of those people. With all the conditions that are required to be one of those people. The full package deal we're asking. And that's not hard for him to do. Even against our own wishes. Or the wishes of our own egos. Make it happen. Even if it means rubbing our noses in the dirt the arrow said. Make it happen. We can make dua against our own desires. Against ourselves. Because we know what ourselves would like to do. We know what ourselves want. But we know what our haqa knows what's better. So sometimes you can do an end run on your ego. By putting it in situations that stuff happens that it may not choose for itself. And we can also ask Allah to be gentle with us in the process. It doesn't hurt. Verily those who say Our Lord is Allah and then our uprights there is no fear for them. And they will not be saddened. They will be the company of the garden. They will be the last thing in there forever. A reward for what they used to do. A reward for what they used to do. A reward for what they used to work. So there is that if that the affirmation of work that went on but the reward and an affirmation of a reward but that reward comes from Allah who gives us the wishes. We ask Allah to make us of those whose work He's pleased with. Enough to make us of those who He rewards. Not of those people who do all types of righteous deeds and righteous works but Allah is still not pleased with them. Because they are two different things. They are two different things. Allah protect us from ourselves. يا ربي And the first hadith of the chapter وعنا بعمر وقيل أبي عمرت سوفيان بني عبد الله ربي الله عنه قال قلت يا رسول الله قل لي في الإسلام قولا لا أسأل عنه أحدا غيرك قل لي حيث عن الإسلام أنني لم أستطيع أن أعلم من أحد أخر than you. وقل قل أمنت بالله ثم أستقم قلت أنا أعتقد في الله وقلت لهم سبحان الله سبحان الله but uprightness is a process and a project it has so many dimensions there's the uprightness of the body there's the uprightness of the heart there's the uprightness of the minds and all of them have multiple dimensions and it's a life's project and we have to work for it we have to long for it we have to know that we want it with certainty and ask Allah for success in it but know the only one that is perfect is Allah SWT in an absolute sense and the only one after Allah SWT that has perfection in a qualified sense is the messenger we never arrive to perfection we just get closer to it incrementally and we want to be vigilant in having that مراقبة that we looked at in earlier chapters مراقبة of Allah SWT knowing that he sees us in مراقبة of ourselves looking for where we can improve and do better we ask Allah SWT that tomorrow is better than yesterday we ask Allah SWT that our tomorrow is better than our yesterday and so and so's tomorrow or is more like so and so's today or than our yesterday right? at least it wasn't like so and so it's us and Allah we have to stop looking and seeing what the other people are doing it's us and Allah and I have a journey to Allah and so and so has a journey to Allah and they're not linked they're not the same until one of us is the other or one of us asks the other for help and then they might link up and decouple right? uncouple right? from here to there and so on but the choices that I make are my choices and sometimes they impact others or have to do with others but at the end of the day the narrative in the story is mine and sometimes you find someone and there are also gifts from Allah سبحانه وتعالى provision Zad بلا to get you to where you need to get to the second hadith of the chapter عن أبي هريرة رضي الله وقال رسول الله صلى الله عليه وسلم قاربوا وسددوا وعلموا أنه لينجوا وعهدوا منكم بعمني this hadith is the qualifier of all of the things that came before this is the chapter of uprightness and religion it's not a situation where you snap your fingers and after this everyone is supposed to be perfect and we're going to sit there like this on the sidelines and see who passes and give a pass to and who doesn't no one's sitting there with the cards holding up the cards at the end and see how many points you got on dancing with the stars or dancing with the Muslims even though it feels like a dance way too often and there's a lot of judges be upright meaning work in this process and develop this that's the destination where you're going and it's not for us to judge who's gotten there or not because ultimately we don't know what's inside people's hearts we don't know that this person is nowhere close and we don't know that this person has their foot in the door of jannah only Allah SWT knows this and what are we doing looking over at this and looking over at that but because we know of ourselves that we fall short we shouldn't also become delusional that it would sure be better if maybe we could switch up the teachings of the Dean of Islam and make them different make them more in harmony with what my particular ego wants and the egos of my friends now or say that إستقامة is not an objective to be achieved let's just say that إستقامة is something that is amazing and beautiful and serene and razzine and has its razzana huh and I fall short إن شاء الله because I love it and I love its true people and I wish to be there and I want to move in that direction rather than say that that's just not an objective it is an objective and the believer is the one who wants to get there سبحان الله we don't snap our fingers and then everybody is perfect expected to be perfect أبو حوريرا says that the messenger سلام قاربو و سددو get as close as you can and try to be as precise and correct as you can make an effort to get as close to the mark as you can huh and know that not a single one of you will be in salvation by his own works by his own عمل by her own efforts it's a gift from Allah سبحانه و تعالى that he gives to who he wants but if that's the gift that you want is being free and clear at the after the end of time or after the end of your moment on the face of the earth then the place where you expect to find it is in making a sincere effort to do as well by Allah as you can and another narration that's attributed to the messenger he says travel to Allah even if broken and crippled huh another narration says don't wait for good health because waiting for good health is like being suspended without any action or being jobless or unemployed right right get to Allah as you are don't say I'm not ready yet don't say when I turn 40 right don't say right let's get to look at it such and such right don't say these things just do what you can and if all you can do is when you wake up in the morning is to just look at the ceiling and say that's something that's all you can do just don't let the rope between and Allah be severed huh don't give up don't get cynical cynicism is huh what is it in cardiac medicine when part of the heart you get the jelta whatever that is I think it's a stroke or something like that right you get the jelta and part of the heart remains like hard and knotted up cynicism is the same thing right part of the heart dies with cynicism don't let yourself fall into cynicism right because it's loss of hope I never give up on Allah huh because Allah doesn't give up on you and that's a gift that deserves a little bit of shukr they said in response to the Messenger of Allah وَلَا أَنْتَيَا رَسُولُ اللَّهِ and that you either you won't get into jannah by your actions and he said وَلَا أَنَا and not me either unless Allah سبحانه وتعالى يتغمّدني برحمة unless he covers me envelops me in his mercy huh from him and his bounty now سبحانه وتعالى يمام النووي رحمة الله عليه says getting near is مقاربة in this way is an intention a resolve or to intend in a direction involve extremism or utterly falling short to the point of not caring at all and said that being precise is is being upright and hitting the targets what is said did is aimed for the center for the right aim for exactly what you're firing toward yeah صلى الله عليه وسلم what time is it yeah what's that 9 o'clock so we stop with 10 minutes to go and we're at the opening of the 9th chapter