📚The Nullifiers of the Prayer.

By our Shaykh the Faqeeh:

Abu Hamzah Hassan Ba Shu'ayb Hafidhahullah.

▪️🍂🍂🍂🍂🍂🍂🍂▪️

▪️The ruling on giving Salaam to someone who is praying:

"Ataa, Abu Mijlaz, Ash-Sha'bi, and Ishaaq disliked it because the person praying might mistakenly respond with speech. Maalik narrated in his Muwatta that Ibn Umar greeted a man who was praying, and the man returned the greeting. Ibn Umar then went back to him and forbade him from doing that.

Those who permitted it (1) used as evidence, the statement of Allah the most high:

(فَإِذَا دَخَلۡتُم بُيُوتࣰا فَسَلِّمُواْ عَلَىٰٓ أَنفُسِكُمۡ)
"But when you enter houses, give greetings upon each other".
[An-Nur:61]

Meaning the people of your religion. They also argued that when the Prophet's ﷺ companions gave Salaam to him, he responded to them with a gesture and did not forbid them from doing so". End of speech from "Al-Mughni, 2/461".

Those prohibiting it might use as evidence what was reported by Ahmad (9937), Abu Dawuud (928), and others, through the chain from Sufyaan, from Abu Maalik Al-Ashja'i, from Abu Haazim, from Abu Hurairah, may Allah be pleased with him, that the Prophet ﷺ said: "There is no Ghirar (defiency) in prayer, and no tasleem". Ahmad bin Hanbal said: "As I see it, he meant that you should not initiate the greeting or be greeted while you are in the prayer, and a man's Ghirar in his prayer is that he gives the Salaam while he is in doubt about it."

Al-Albaani, may Allah have mercy on him, said: Its chain is authentic according to the conditions of Muslim". End of speech from" Sahih Sunan Abu Dawuud, 4/86".

And he said in "As-Sahihah, 1/631": (Benefit): Ibn Ath-Atheer said in "Al-Nihaayah": "(Al-Ghiraar) means deficiency, and the Ghiraar of sleep is the lack of it. He means by "Ghiraar of prayer" the deficiency in its form and pillars, and the "Ghiraar of tasleem" is that the one responding says "Wa alayka" without saying "As-Salaam". It was also said: He meant by Ghiraar - sleep, meaning there is no sleep in prayer. And "tasleem" has been narrated with both nasb (accusative case) and jarr (genitive case). Whoever reads it with jarr, it is conjoined to "prayer" as mentioned. Whoever reads it with nasb, it is conjoined to "Ghiraar", and the meaning (with it being nasb) becomes: There is no deficiency and no tasleem in prayer, because speech during prayer other than its own (prescribed) speech is not permissible".

I say: It is clear that the aforementioned interpretation of Imam Ahmad is based on the narration with nasb. If this narration is authentic, then one should not interpret "Ghiraar of tasleem" in a way that includes a non-praying person greeting someone who is praying, as is the apparent meaning of Imam Ahmad's statement. Rather, it should be restricted to the greeting given by the person praying to the one who greeted him, as they used to return greetings during prayer in the beginning, then the Messenger of Allah ﷺ forbade them from that. Based on this, this Hadith becomes an evidence for that.

As for interpreting it to mean the greeting of a non-praying person to someone who is praying, this is notcorrect, because it is established that the Companions used to greet the Prophet ﷺ in more than one Hadith, without him forbidding them. Rather, he affirmed them in that by responding to their greeting with a gesture". End of speech which is intended.

Footnotes:
1. And they are the majority of the people of knowledge.


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📚The Nullifiers of the Prayer⤵️
https://t.me/bashuaiben/4586

📚The Nullifiers of the Prayer.

By our Shaykh the Faqeeh:

Abu Hamzah Hassan Ba Shu'ayb Hafidhahullah.

▪️🍂🍂🍂🍂🍂🍂🍂▪️

▪️Gesturing during prayer for purposes other than responding to the Salaam:

The Sunnah has come establishing gesturing during prayer for various purposes, including:

1. His ﷺ gesture ﷺ to the slave girl when she asked him about the two rak'ahs after Asr, signaling her to move back. As in the Hadith of Kuraib, the freed slave of Ibn Abbas: Abdullah bin Abbas, Abdurrahman bin Azhar, and Al-Miswar bin Makhramah sent him to Aishah, the wife of the Prophet ﷺ and said: "Convey to her all our Salaams together, and ask her about the two rak'ahs after Asr, and say: "We have been informed that you pray them, and it has reached us that the Messenger of Allah ﷺ forbade them". Ibn Abbas said: "And I used to beat people along with Umar bin Al-Khattaab concerning them". Kuraib said: "So I entered upon her and conveyed to her what they had sent me with. She said: "Ask Umm Salamah". So I went out to them and informed them of what she said. They sent me back to Umm Salamah with the same message they had sent me with to Aishah". Umm Salamah said: "I heard the Messenger of Allah ﷺ forbidding them, then I saw him praying them. As for when he prayed them, he had prayed Asr, then he entered (my house) and there were with me some women from Banu Haram of the Ansar, so he prayed them. I sent the slave girl to him and said: "Stand next to him and say to him: Umm Salamah says: "O Messenger of Allah, I hear you forbidding these two rak'ahs, yet I see you praying them. If he gestures with his hand, then move back from him". He said: "So the slave girl did that, and he gestured with his hand, so she moved back from him. When he finished, he said: "O daughter of Abu Umayyah, you asked about the two rak'ahs after Asr. Some people from Abdulqays came to me with (the news of) the Islam of their people, and they preoccupied me from the two rak'ahs after Dhuhr, so these are those". Narrated by Bukhari (1233) and Muslim (834).

2. His gesture ﷺ to Abu Bakr, may Allah be pleased with him, on the day he led the people (in prayer), signaling him to remain in his place. As in the Hadith of Sahl bin Sa'd Al-Saa'idi, may Allah be pleased with them both: The Messenger of Allah ﷺ went to Banu Amr ibn Awf to reconcile between them. When the time for prayer came, the mu'adhdhin came to Abu Bakr and said: "Will you lead the people in prayer so that I may give the Iqaamah?". He said: "Yes". He said: "So Abu Bakr led the prayer. Then the Messenger of Allah ﷺ arrived while the people were in prayer. He made his way through until he stood in the row. The people clapped. Abu Bakr would not turn around during his prayer. When the people increased their clapping, he turned around and saw the Messenger of Allah ﷺ. The Messenger of Allah ﷺ gestured to him "Remain in your place". So Abu Bakr raised his hands, thanking Allah the mighty and , for what the Messenger of Allah ﷺ had commanded him to do. Then Abu Bakr stepped back until he was in line with the row, and the Prophet ﷺ stepped forward and led the prayer. When he finished, he said: "O Abu Bakr, what prevented you from staying (as Imam) when I commanded you?". Abu Bakr said: "It was not for the son of Abu Quhaafah to pray in front of the Messenger of Allah, ﷺ. The Messenger of Allah ﷺ then said: "What is the matter that I saw you clapping excessively. If something happens to someone during his prayer, let him say "Subhan Allah", for when he says it, attention will be turned to him. Indeed, clapping is only for women". Reported by Bukhari (684) and Muslim (421).

3. His ﷺ gesture to those who prayed behind him while standing, signaling them to sit, as in the Hadith of Aishah, may Allah be pleased with her, who said: "The Messenger of Allah ﷺ was ill, and some of his companions came to visit him. The Messenger of Allah ﷺ prayed sitting down, so they prayed following his prayer while standing. He gestured to them to sit, so they sat down.

When he finished, he said: "The Imam is appointed to be followed. So when he bows, then bow; and when he rises, then rise; and if he prays sitting, then pray sitting". Reported by Bukhari (688) and Muslim (412).

An-Nawawi, may Allah have mercy on him, said: "This contains the permissibility of gesturing and performing a small action in prayer when there is a need". End of speech from "Sharh Sahih Muslim, 4/132".

This is the Madhab of the majority of the people of knowledge.

Abu Hanifah disagreed based on the Hadith of Abu Hurairah, "Tasbeeh is for men, and clapping is for women. Whoever gestures in his prayer with a gesture that is understood, he must repeat (his prayer)."

However, this is not authentic, and its weakness has already been explained in the discussion on Responding to the Salaam with a gesture in the prayer:
https://t.me/bashuaiben/4613

The most correct position which the evidence necessitates, is that gesturing during prayer does not invalidate it, even if it is an understandable gesture that suffices instead of speech, whether it is with the head, the hand, the eye, or otherwise. And Allah the most high, is the most knowing, the most wise.


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📚The Nullifiers of the Prayer⤵️
https://t.me/bashuaiben/4586

📚The Nullifiers of the Prayer.

By our Shaykh the Faqeeh:

Abu Hamzah Hassan Ba Shu'ayb Hafidhahullah.

▪️🍂🍂🍂🍂🍂🍂🍂▪️

▪️Laughing during the prayer:

Ibn Qudaamah, may Allah have mercy on him, said: "If he laughs and two letters (audible sounds) are produced, his prayer is invalidated. The same applies even if he bursts into loud laughter and two letters are not produced". This is the statement of Jaabir bin Abdullah, Ataa, Mujaahid, Al-Hasan, Qataadah, An-Nakha'i, Al-Awzaa'i, Ash-Shaafi'i, and the companions of "Ar-Ra'iy". We know of no one who has opposed this...". End of speech from "Al-Mughni, 2/40".

Ibn Al-Mundhir, may Allah have mercy on him, said: "They unanimously agreed upon that laughter during prayer invalidates the prayer". End of speech from "Al-Awsat, 3/253".

An-Nawawi, may Allah have mercy on him, said: "Our Madhab's position (the Shaafi'is) is that smiling does not harm. As for laughter, if two letters are not produced from it, it does not invalidate the prayer. But if two letters are produced, his prayer is invalidated. Ibn Al-Mundhir transmitted an unanimous agreement on the invalidation of the prayer due to laughter, and this is interpreted as referring to one from whom two letters are produced". End of speech from "Al-Majmuu', 4/89".

The most correct position, and Allah knows best, is the position of the majority that laughing out loud - which is audible, loud laughter - invalidates the prayer, even if two distinct letters are not produced from it.

Shaykh-Ul-Islam Ibn Taymiyyah, may Allah have mercy on him, said: "The most apparent position is that the prayer is invalidated by loud, bursting laughter if it involves loud sounds that contradict the required Khushuu' in the prayer, and because it involves a degree of making little and playfulness that contradicts the very purpose of prayer. So it invalidates the prayer for that reason, not merely for being speech". End of speech from "Al-Fataawa Al-Kubraa, 5/339".

Ibn Uthaymeen, may Allah have mercy on him, said: "Laughter invalidates the prayer because it extremely opposes the (nature of the) prayer". End of speech paraphrased from "Al-Mudhakkarah, 1/258".

Al-Qiraafi Al-Maaliki, may Allah have mercy on him, even said: "The contradiction of audible laughter to the prayer is greater than that of speech". End quote from Adh-Dhakheerah (2/143).

Notification:

All the narrations mentioned concerning laughter during prayer are weak; none of them are authentic.

For example, the Hadith of Jaabir bin Abdullah, that he was asked about a man who laughs during prayer. He said: "He must repeat the prayer but he does not have to repeat the Wudhu". There is disagreement regarding whether this is a narration from the Prophet ﷺ [Marfuu']or a statement of Jaabir [Mawquuf]. The correct position is that it is Mawquuf.

And the Mursal narration of Al-Hasan that the Messenger of Allah ﷺ ordered a man who laughed during prayer to repeat his Wudhu and his prayer.

Muhammad bin Yahya Adh-Dhuhli, may Allah have mercy on him, said: "No report from the Prophet ﷺ concerning laughter in prayer has been authentically established". End of speech from "Ma'rifat As-Sunan wal-Athaar, 1/436".


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📚The Nullifiers of the Prayer⤵️
https://t.me/bashuaiben/4586

📚The Nullifiers of the Prayer.

By our Shaykh the Faqeeh:

Abu Hamzah Hassan Ba Shu'ayb Hafidhahullah.

▪️🍂🍂🍂🍂🍂🍂🍂▪️

▪️Smiling in the prayer:

Ibn Al-Mundhir, may Allah have mercy on him, said: "Everyone we memorise from, from the people of knowledge, except Ibn Sireen, has unanimously agreed that smiling during prayer does not invalidate it. We have reported from Ibn Sireen that he recited the verse:

(فَتَبَسَّمَ ضَاحِكࣰا مِّن قَوۡلِهَا)
"So he smiled, out of laughing at her speech".
[An-Naml:19]

And he said: "I do not know smiling to be anything other than laughter". End of speech from "Al-Awsat, 3/253".

Ibn Hazm, may Allah have mercy on him, said: "It is obligatory upon him, meaning the one praying, not to laugh or smile intentionally. If he does so, his prayer is invalidated". End of speech.

The correct position, held by the Muhaqiqoon, is the position of the Majority: that smiling does not invalidate the prayer because it is merely a stretching of the face with a slight movement of the lips, unaccompanied by sound.


🇮‌🇳‌🇩‌🇪‌🇽‌
📚The Nullifiers of the Prayer⤵️
https://t.me/bashuaiben/4586

📚The Nullifiers of the Prayer.

By our Shaykh the Faqeeh:

Abu Hamzah Hassan Ba Shu'ayb Hafidhahullah.

▪️🍂🍂🍂🍂🍂🍂🍂▪️

▪️Crying in the prayer:

Ibn Al-Mundhir, may Allah have mercy on him, said: Crying in prayer is permissible. Its permissibility is indicated by more than one narration from the Messenger of Allah ﷺ". End of speech from "Al-Awsat, 3/254".

From these narrations is the Hadith of Ali, may Allah be pleased with him, who said: "There was no skilled horseman among us on the day of Badr except Al-Miqdad. And I saw us and there was none among us except that they were sleeping except the Messenger of Allah ﷺ be upon him, was under a tree, praying and weeping until morning". Reported by Ahmad (1023), Abu Ya’laa (280), and Ibn Khuzaymah (899) via the chain: Abdurrahman bin Mahdi, from Shu'bah, from Abu Ishaaq, from Harithah bin Mudarrib, from Ali.

This chain of narration is authentic. Its narrators are trustworthy, from narrators of the two Shaykhs (Bukhari and Muslim), except Haarithah, whom the compilers of the Sunan have reported from, and Ibn Ma’een declared him trustworthy. Ahmad said: "His Hadith is Hasan". Al-Haafidh (Ibn Hajr) said in "At-Taqreeb": "Thiqah from the second (generation). It is a mistake from whoever transmitted from Ibn Al-Madeeni that he abandoned him".

Al-Albaani, may Allah have mercy on him, authenticated the Hadith in "At-Ta'liqaat Al-Hisaan ala Sahih Ibn Hibbaan, 4/100".

And the Hadith of Aisha, may Allah be pleased with her, who said: "Indeed, the Messenger of Allah ﷺ said during his illness: "Tell Abu Bakr to lead the people in prayer". Aisha said: I said: "If Abu Bakr stands in your place, the people will not be able to hear (the recitation) due to crying. So, order Umar to lead the people in prayer". Aisha said: "So I said to Hafsa". Tell him: "If Abu Bakr stands in your place, the people will not be able to hear due to crying, so order Umar to lead the people in prayer". Hafsa did so. The Messenger of Allah ﷺ said: "Be quiet! You are indeed like the companion of Yusuf. Tell Abu Bakr to lead the people in prayer". Hafsa said to Aisha: "I never gain anything good from you". Reported by Al-Bukhari (679) and Muslim (418).

Imam Ash-Shawkaani, may Allah have mercy on him, said: "The angle of evidence is that when the Prophet ﷺ insisted upon appointing Abu Bakr as his successor after being informed that when he recites, he would be overcome by crying, this indicates its permissibility". End of speech from "Nayl Al-Awtar, 2/370".

And the Hadith of Abdullah bin Ash-Shikhkheer, may Allah be pleased with him, who said: "I saw the Messenger of Allah ﷺ praying, and in his chest was a sound like the buzzing of a millstone due to crying". Reported by Ahmad (16312), Abu Dawuud (904), An-Nasaa'i (1214), and others, via the chain: Hammad bin Salamah, from Thaabit, from Mutarrif, from his father.

Al-Albaani, may Allah have mercy on him, said: "This chain of narration is authentic". End of speech from "Sahih Sunan Abi Dawud, 4/59".

It is also in As-Sahih Al-Musnad (586) by our Shaykh, Al-Waadi'i, may Allah have mercy on him.

Al-Ithiyoobi, may Allah have mercy on him, said in his book  "Al-Mujtaba": "This Hadith is proof of the permissibility of raising one's voice while crying in prayer, and that it does not invalidate it. There is a difference of opinion among the scholars regarding this: From Ash-Sha'bi and Ath-Thawri, it is reported that crying and groaning invalidate the prayer. According to the Maalikis and Hanafis, if it is due to remembrance of Hellfire and fear, it does not invalidate it. In the Madhab of Ash-Shaafi'i, there are three positions:

The most correct is that if two distinct letters become apparent from it, it invalidates; otherwise, it does not.

The second is that it does not invalidate at all, because it is not of the category of speech, and it rarely produces a distinct, definite letter, so it is similar to an involuntary sound.

The third is that if his mouth is closed, it does not invalidate; otherwise, it does invalidate if two letters become apparent from it.

Al-Haafidh, may Allah have mercy on him, said: 'The second position is the strongest in evidence". He said this in "Al-Fath".

The conclusion is that crying in prayer does not invalidate it, whether it is little or much, and whether two distinct letters become apparent from it or not. This is due to the mentioned Hadiths, and because Allah, the Exalted, praised those who cry in His Book, saying:

(وَيَخِرُّونَ لِلۡأَذۡقَانِ يَبۡكُونَ)
"And they fall upon their faces weeping".
[Al-Isra:109]

And He said:

(إِذَا تُتۡلَىٰ عَلَيۡهِمۡ ءَايَٰتُ ٱلرَّحۡمَٰنِ خَرُّواْۤ سُجَّدࣰاۤ وَبُكِيࣰّا)
"When the verses of the Most Merciful were recited to them, they fell in prostration and weeping".
Maryam:58]

The best component of prayer is the recitation of the Qur'an, which is why the Prophet ﷺ said: "The best prayer is prolonged standing (in it)". Crying during the recitation of the Qur'an is desired, both inside and outside prayer. If it invalidated prayer, the Prophet ﷺ would have clarified it. Rather, it is established from him what confirms it, as he used to cry in his prayer, as clarified by the Hadiths in this chapter. Allah knows best what is correct, and to Him is the return and the final destination". End of speech, with some abridging (14/230).

This is what's correct, that crying does not invalidate the prayer, even if it is due to something occurring outside of the prayer, because it is from the category of minor actions.

Shaykh-Ul-Islam Ibn Taymiyyah went towards this. He, may Allah have mercy on him, said: "It has become clear that these sounds from the throat (1), which do not denote a linguistic meaning in the language, are a matter of disagreement in the Madhab of Abu Hanifah, Malik, and Ahmad. The most apparent view regarding all of them is that they do not invalidate [the prayer]. As sounds are from the category of movements. Just as a minor action does not invalidate, a minor sound does not invalidate. Unlike the sound of laughter, as it is equivalent to a major action, and that is contrary to the prayer.

Indeed, laughter is more opposing to the purpose of prayer; therefore, it is never permissible during it, unlike major actions, for which concession is made out of necessity. And Allah knows best". End of speech from "Majmuu' Al-Fataawa, 22/624".

Footnotes:
1. Such as moaning, groaning, and crying.


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📚The Nullifiers of the Prayer⤵️
https://t.me/bashuaiben/4586

📚The Nullifiers of the Prayer.

By our Shaykh the Faqeeh:

Abu Hamzah Hassan Ba Shu'ayb Hafidhahullah.

▪️🍂🍂🍂🍂🍂🍂🍂▪️

▪️Eating or drinking in the prayer:

Ibn Qudaamah, may Allah have mercy on him, said: "If a person eats or drinks during an obligatory prayer intentionally, his prayer is invalidated, this is a single statement, and we know of no disagreement on this matter. Ibn Al-Mundhir said: "The scholars have unanimously agreed upon that the one praying is prohibited from eating and drinking, and all we memorise from among the people of knowledge have unanimously agreed upon that whoever eats or drinks during an obligatory prayer intentionally must repeat it ... if he does that during a voluntary prayer, it invalidates it according to the most correct position within the Madhab (of Ahmad). And this is the view of majority of the scholars of Fiqh, because what invalidates an obligatory prayer invalidates a voluntary prayer, like all other invalidators. There is another narration from Ahmad that it does not invalidate it. It is reported from Ibn Az-Zubayr and Sa'eed bin Jubayr that they drank during a voluntary prayer. And from Ta'us that there is no harm in it. Ishaaq also said likewise, because it is a minor action, thus resembling actions other than eating. However, if he does it excessively, there is no disagreement that it invalidates the prayer, as actions other than eating also invalidate it when done excessively, so eating and drinking are more deserving of invalidation". End of speech from "Al-Mughni, 2/426".

The correct position is that eating and drinking, whether little or much, all invalidate the prayer, whether the prayer is an obligatory prayer or a voluntary prayer.


🇮‌🇳‌🇩‌🇪‌🇽‌
📚The Nullifiers of the Prayer⤵️
https://t.me/bashuaiben/4586

📚The Nullifiers of the Prayer.

By our Shaykh the Faqeeh:

Abu Hamzah Hassan Ba Shu'ayb Hafidhahullah.

▪️🍂🍂🍂🍂🍂🍂🍂▪️

▪️Swallowing food residue remaining between the teeth:

The Hanafis say: If it is smaller than a chickpea, it does not harm [the prayer] because that amount is considered to follow the saliva [in ruling] due to its small quantity, and because it is unavoidable, as it usually remains between the teeth. If it were considered an invalidator, it would cause hardship for people.

However, if he chews it at least three times consecutively, then it invalidates [the prayer].

The Maalikis say: It does not invalidate the prayer, even if he swallows it with chewing, because chewing in this case is not considered a significant action.

The Shaafi'is say: If he swallows it intentionally, even without chewing, it invalidates the prayer.

Ibn Qudaamah Al-Hanbali, may Allah have mercy on him, said: "If a small amount of food remnants remains between his teeth or in his mouth, carried by the saliva, and he swallows it, his prayer is not invalidated because it is impossible to avoid it". End of speech "Al-Mughni, 2/462".

This last view is closer to being correct, and Allah knows best. This is because it is akin to swallowing saliva and is not called eating or drinking, so no consideration is given to it. Usually, these remnants between the teeth are minor and do not require chewing, so they have no ruling.


🇮‌🇳‌🇩‌🇪‌🇽‌
📚The Nullifiers of the Prayer⤵️
https://t.me/bashuaiben/4586

📚The Nullifiers of the Prayer.

By our Shaykh the Faqeeh:

Abu Hamzah Hassan Ba Shu'ayb Hafidhahullah.

▪️🍂🍂🍂🍂🍂🍂🍂▪️

▪️ Holding a morsel in the mouth without swallowing:

Ibn Qudaamah, may Allah have mercy on him, said: "If he leaves a morsel in his mouth without swallowing it, it is disliked; because it distracts him from the Kushuu' in the prayer, the remembrance, and the recitation within it. However, it does not invalidate the prayer because it is a minor action, thus similar to if he held something in his hand. And Allah knows best". End of speech from "Al-Mughni, 2/463".

An-Nawawi, may Allah have mercy on him, said regarding chewing gum placed in the mouth without chewing: "If he does not chew it but merely places it in his mouth: if it is new and dissolves, it is like a lozenge, and according to the correct position, it invalidates his prayer. If it is used (i.e., has already been chewed) and does not dissolve, it does not invalidate the prayer, just as if he held a pebble or a damson fruit, as it absolutely does not invalidate." End quote from "Al-Majmuu', 4/90".


🇮‌🇳‌🇩‌🇪‌🇽‌
📚The Nullifiers of the Prayer⤵️
https://t.me/bashuaiben/4586

📚The Nullifiers of the Prayer.

By our Shaykh the Faqeeh:

Abu Hamzah Hassan Ba Shu'ayb Hafidhahullah.

▪️🍂🍂🍂🍂🍂🍂🍂▪️

▪️Chewing gum and the like:

An-Nawawi, may Allah have mercy on him, said: "Al-Baghawi and others said: Chewing alone invalidates the prayer, even if nothing reaches the stomach. So much so that if he chews gum, his prayer is invalidated". End of speech from "Al-Majmuu', 4/90".

And in "Badaa'i' As-Sanaa'i' fee Tarteeb Ash-Sharaa'i" by Al-Kasaani Al-Hanafi, may Allah have mercy on him, known as the king of the scholars: "If he chews gum in prayer until the end of it, it becomes invalid. This is what Muhammad, mentioned; because someone looking at him from a distance would not doubt that he is not engaged in prayer". End of speech "1/242".


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📚The Nullifiers of the Prayer⤵️
https://t.me/bashuaiben/4586