Abdur Rahman ibn Yusuf Mangera – Distinguishing between Thoughts from the Devil and Ego
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Allah who I'm only Rahim Al hamdu Lillahi wa Salatu was Salam ala so
you will more saline water earlier he also he he marine Amma beret
today we want to discuss
types of thoughts that come into our mind and how to deal with them
how to distinguish whether they are good thoughts or bad thoughts
whether it's a positive idea whether it's a deception in this
case because this is what generally
is the complicating issue here. So I'm going to take this actually
from Monash of autonomy, and Marla Missoula hands retention of
recension of some of his thoughts on this. He's saying that thoughts
that crossed the mind, the heart of man are called hotter, hotter,
hotter.
Hotter, means the float, hotter, hotter, I mean, something that
occurs in the heart to heart is the thought, such such thoughts at
times virtuous, and at times the evil and I'm sure we can relate to
that. These thoughts emanate from different sources. Virtue, if the
thought is virtue, virtuous, then it's inspired into the heart,
sometimes by Allah Most High, directly, sometimes through an
angel called the mole him
the inspira. And sometimes,
even virtue is inspired into the heart by the devil.
So this is where it gets complicated.
The world is a sophisticated place, humans are very
sophisticated.
And our emotions and psychology, our intellect, all of that is
extremely complicated. So virtue can be inspired sometimes by
Allah, sometimes by an angel, a good angel. And sometimes well,
all angels are good, and sometimes
even by the shaytaan, evil assaulting the heart, sometimes
now the evil that comes to the heart, sometimes is from the
devil.
Not all the time,
sometimes from the lowly self, the lower self from the knifes
which happens a lot of the time, especially if it's something
addictive, especially with something we're used to. And it's
just telling us to do it again, reminding us of its pleasures, and
generally, and at times from Allah Most High, might sound absolutely
blasphemous. But that is also a possibility.
And that's a very dangerous one.
Pious inspiration is from Allah Most High, pious inspiration from
Allah Most High serve the purpose of honoring one, or for
establishing some kind of proof for a person.
So if it's from Allah subhanaw taala, that He gives us a direct
insinuation for something good, then that is an absolute honor. So
very special point. The evil thought that comes from Allah Most
High the total opposite appears as a test and to impose some kind of
labor and effort on the person.
So that means it's something very targeted from the angel mill him
only comes goodness alone. Because that's all they are, therefore, to
provide good inspiration.
Because that's his function to guide towards good
virtue to the good thought emerging from the devil is
deception.
Whenever the there's a good thought that comes from the devil,
obviously, that's deception. He cast his spell in the form of a
good thought, but in reality, it is evil designed to divert one
from the greater virtue by involving one in a lesser virtue.
The purpose of evil emanating from the devil is to deceive and
disgrace man. And you will generally see that if people are
very used to doing certain types of worship or good deeds, but they
find it very difficult to do a superior deed then that means it's
an issue.
somebody finds it very easy to go and listen to lectures of certain
individuals but to go and make salah they still find it very
difficult. And they justify him listening to lectures for example,
they find it very difficult to read Quran on their own, but they
find it easier to listen to it.
Right they find it easy to listen to some some some resources, but
they find it very difficult take the Quran to read it for
themselves.
That means there's an issue here.
Evil emanating from the lower self is meant to mislead man and to
divert him from the truth that's the issue. The good that issues
from the lower self is extremely negligible. It is comparable to
that of the devil
distinguishing How do you distinguish this the signs of evil
from Allah and the devil and the lower self How do you determine
what is what and the difference between them if the
Well thought is from Allah Most High, it is recognized by its
firmness,
Allah, and once total in ability to combat it.
One will discover that one is unable to ward it off.
If the evil that afflicts the heart is firm and retains
constancy being a solid, unchanging form, that makes the
lower self extremely restless in the desire to commit the evil,
while at the same time, all efforts and means of combating the
evil are made useless in the face of the onslaught of the evil, then
such an evil thought is from Allah Most High.
This is when you've tried everything you still can't help it
where you're trying not You've tried everything you This is about
a specific instance. Because otherwise the knifes is very
similar on an ongoing status status. The remedy for such a
thought is nothing but the to petition Allah Most High, like
just cry out to Him in servitude, seeking his aid of protection,
humbling oneself and shedding tears of concern and regrets.
Because this is a trial from Allah Most High, and only his aid will
be of any good
if the thought of evil is not as pressing and severe as as
described above, but remain static than it is from the lower self.
Means, for example, if you really want to do something, but then
you're able to divert it by going and talking to somebody else by
going and you know, changing your state or whatever, or by praying,
Salat, or something like that, then that's less a form, but you
just can't negate just then that could be from Allah subhanaw
taala. But again, I think there's a, I believe this should be a
very, it's a bit ambiguous as to, which is from what if a thought of
evil assaults the heart by having after having sinned,
and it occurs vehemently, then such evil is from Allah Most High,
committed another sin and then you feel like doing another sin.
And it's very strong than it is most likely from Allah and His
purpose is to disgrace the sinner and act as a punishment for having
sent. A lot of times what happens is, you may miss the next prayer,
which is a big deal indeed.
Missing a prayer may not seem as bad as committing a haram because
it's an inactivity can miss the prayer. But that is very
significant. If after having seen the thought of evil occurs to one,
but not strongly, not vehemently, it enters fi believe that such
evil is from the devil, providing that it disappears or is weakened
by engagement in remembrance, because shaytaan the one thing
clear about the shaytans insinuation is that if somebody
does, they can, it should go. If it doesn't go then it's from the
category of the knifes or from the third category.
With regard to this, the messenger of allah sallallahu alayhi wa
sallam said Verily the devil clings on to the heart of man.
When one remembers Allah the devil retreats from the heart. When man
becomes neglectful of Allah's remembrance, the devil asserts
himself again with his whisperings.
If the evil thought that assaulted the heart after having sinned does
not disappear, or weakened by remembrance, then such a thought
is directed by the lower self. That's the habit kicking in.
The devil was the victim of such misguidance by the lower self when
he proclaimed his greatness on the occasion of his refusal to
prostrate to Adam Alayhis Salam as commanded, neither could his
remembrance word of the evil thought of his lower self. No, did
the exaltation of Allah Most High benefit him because remember, he
was supposed to be a worshipper at the time.
That's why they said that nothing is worse than the shaytaan because
the knifes
also corrupted the shaytaan she thought became corrupt after the
nurse was corrupt.
So it's difficult to say that the shaytaan was the first evil
because the knifes is the first evil to shaytani enough to give it
that description.
Nor did the exaltation of Allah benefit him. The cause of this
rebellion of the devil's lower self was the absence of servitude
of AB the state of total
submission being a slave to another.
The devil further lacked humility, hence nothing was a benefit to
him. He just didn't have the ingredients to help him out in
that situation. He will possess no true insight. Hence his obedience
and his worship were mere bodily exercises shorn of the true
insight that is in the heart of faith. This condition of the devil
became manifest with his rebellion. If he had possessed the
insight of faith he would not have engaged in
disputation you wouldn't have argued, but would have submitted
and derive pleasure from such submission and True obedience,
argumentation, disputation and doubt always occur prior to my
Shahada true, certain and established knowledge.
And this is a matter of experience, what he's saying here
sounds really, you know, it's something sounds very unusual, but
what he's saying is that when a person keeps trying and trying and
trying to reach Allah subhanaw taala.
Before he's able to cross the threshold and get certainty, your
team,
your team, he will go through possibly a bout of extreme doubt,
to challenge him further. If he has the requisite knowledge,
that's why knowledge is so important, then that doubt can be
overcome with the grace of Allah subhana wa Tada, then a person
moves into so it's like the final kind of boundary of attack,
to unnerve Him, and to distort his ideology. But if he's able to
overcome that, then he gets into certitude, then it's a lot more,
a lot more easier sailing. So that's why they numerous scholars
have had this where they get this doubt the man has a story is very
famous when he when he gets this doubt, and there's a number of
others that get this doubt this unnerving state. And it depends on
how you react in that state.
That's why I said argumentation, disputation doubt all is occur
prior to my Shahada. If a virtuous thought settles firmly over the
heart, and one is unable to attain peace of mind without performing
the act of virtue, if a virtuous thoughts come into the heart, and
one is unable to attain the peace of mind without performing the act
of virtue, then that good thought is from Allah. Give it's such a
pressing act just as same as the opposite. But this one is, you
must do it, you must do it, you can't help it, you just you know,
there's no way you can get rested without doing it, then it is from
Allah subhanaw taala. And it will also be from Allah if the virtuous
thought occurs after spiritual struggle in worship, as a reward.
Or if the virtuous thought happens to be related to the principles
and acts of the bath in the in the internal dimension that pertains
to the spirit, Allah says, and those who strive in our way, we
will most certainly show them our ways. So after person has done a
lot of Majah had a lot of efforts and then suddenly Allah gives him
to Tofik to do something, then that means it's from Allah
subhanaw taala. In other words, Allah Most I will direct them
towards his proximity, reward and Paradise. This verse is proof of
that special trophy. May Allah grant us that this verse is proof
of what has been elaborated in regard to the virtue that emanates
from Allah Most High. If the virtuous thought entering the
heart is not as resolute as explained above, or it occurs
initially without one having resorted to spiritual struggle, or
the virtue relates to the details of the external acts of worship
and righteousness, then such inspiration is from the angel
Milham. So all other in general is from the angel will him that keeps
giving us an eye just like shaytaan gives us whisperings,
this angel gives us good and
the one who is winning in that case is the one who indulge more
who we indulge more. So if we indulge the shaytaan more in his
insinuation, then the angel will get a bit weaker, his voice will
be will be lower. But if we indulge the angel more than the
shaytans, insinuations will get lower and lower and lower. So one
thing we understand from this is to try to do everything that we're
inspired to do, so that the bad inspiration becomes less and less
and less. So it's about giving dominance. And the more we give
dominance to one over the other, that's how the heart will change
the next will change as well.
How to recognize whether a virtuous thought is from Allah or
the devil,
a virtuous thought have
a virtuous thought having the following ingredients is from the
devil.
A virtuous thought that has the following
ingredients is from the devil, number one.
It produces total delight.
Now, you think it's good to be delighted at a good deed, but
delight unchecked by fear.
What that means is that a person
feel so confident that that's it. I'm
the most pious or righteous individual now. There's no fear
that
I've still got a long way to go. Is Allah happy with me or not?
It's full of common, no hope. All hope, no hope, no fear.
Number two, it demands haste.
And the hasty wants is unchecked.
it pertained, so that you do it hastily.
Number three, it pertains to something whose consequences are
not at all considered. So you just do it, you're not going to be
considered about what happens afterwards.
The following five instances are excluded from this rule.
So if you get these three thoughts, but they're about the
following five issues, then it's not an issue,
then it's not a problem. So this is a bit complicated, but I said
it's not easy.
So if you have haste, total delight without fear,
and you're not worried about its consequences, you'll understand
this more, you will understand this more with this thing. The
following five instances will be excluded from this rule number
one, marriage to a virgin, marrying someone.
Right, payment of a debt,
burial of the dead,
feeding the visitor and repenting from sins. So these are five
things where they have to be done anyway.
So in that case, if that's how you feel, then these should have least
less deception. Because burying the dead payment of a debt
marriage to a virgin, I think that probably refers to marrying
somebody else afterwards, as a second, or
a marriage thinking about a married woman or widow or
something else. I think that's probably something different to
that.
If the and repenting from sins, of course, can never be a bad thing.
If the virtuous thought is accompanied by delight, tempered
with fear, and when it's still concerned about the consequences
of the activities translated into practice, then that virtuous
thought is from Allah Most High. So this is not generally about
always about reading the speech or something like that. You can't
really go with the wrong with that. This is talking about a
general practice that is seen as a worthy practice.
Like, shall I go and help out in the masjid?
Shall I go and help that relief agency? So this is not talking
about a bad data such only this is talking about a virtuous practice?
No, it makes a lot more sense. Remember what I said that some
people would love it to just go and listen to a lecture and join a
program, or join a retreat or whatever the case is, but find it
very difficult to make namaz and solid. So you see that you see
that retreat, or whatever you say, Yeah, I want to go there. You
don't think about the haste you don't sorry, you don't do it, do
it in haste, basically, you get ultimate delight by doing it,
you're not really worried about anything else in that time. And
you don't think about the consequences, like you may miss
out on something else, or whatever the case is. So it's a very kind
of shallow thought that goes about, unless it's to do with
those five things that we mentioned.
So if the virtual store is accompanied by delight, tempered
with fear, and one is concerned about the consequences of the act,
if it is translated into practice, then that virtuous thought is from
Allah Most High. It has also been said that such a virtuous thought
is from the angel mill him.
But we can't tell but it's a good thought Al Hamdulillah. That's all
that's important. Fear in the context of this discussion means
concern and anxiety to render the virtue fully and perfectly.
That's the fear. So we just want to do that you don't get how it's
done. It's just done. That's the issue because it's very shallow.
But if you're concerned that am I doing this properly, completely.
That is what fear means. Observing all the required rules and
etiquette pertaining to that act, whose thought has occurred at the
same time when is anxious in regards to the acceptance of the
deed? I'm doing this debo it Allah accept it.
Come on, let's go to Mercy. Luxa.
Yes, yes, absolute delight. Wonderful. You know, why not?
You know, it's a good time out, good place to go. I've got an
excuse.
But I'm not worried about whether my act is going to be accepted.
It's going to be Luxa. Just like Madina Munawwara Masjidul haram.
And masjid Nabawi is a source of reward, it's a virtuous act. It's
an A bar that as well, in that sense. So if I just want to go
there, just because it means going somewhere, or going to a virtuous
place, but I'm not worried about whether I've got all the sincerity
or
Allah will accept it. And so on and so forth. I'm not connecting
myself to this act in the inner dimension, it's just the external
dimension of it. That means it could be a problem.
That example shows us quite highlights the issue. So fear
In the context of the means concern and anxiety do render the
virtue fully imperfectly observing all the required rules and
etiquette pertaining to that act, whose thought has occurred.
At the same time what is anxious in regards to the acceptance of
the deed will Allah Most High accepted or rejected is going to
AXA, is going for Amara? Will Allah accept it? I know outwardly
it's a beautiful thing. Look what people are going to say, you know,
I feel good about it. But internally have a it's a login
accepted, the meaning of being concerned about the consequences
in is in relation to guidance, virtue and hope for reward in the
hereafter.
There should be no other motive. That's if loss.
So many times shaytaan may make us do X without a class.
Make us feel good factor.
That's why I observed in some places,
there would be a
you know, a major conference that would take place or something like
that. And it'd be a family kind of affair and enjoyment and
everything. And people think I've done enough for my Deen. I've
heard people say, in an America, there's a massive conference that
take place and a lot of the Muslims in America come to it or
hope to come to it, there isn't a convention they call it. And you
hear some people when they talking about themselves, say Al
Hamdulillah you know, we go to this convention as well.
And to be honest, I mean, when you hear that from somebody, you just
feel like, you know, what is going on here?
You know, as though Alhamdulillah we go for Nigeria.
I mean, in the context of this saying I go for Hajj every year
doesn't even make a difference. Because if the internal button is
and then it's just a trip.
And so 100 There are people who go for Hajj their tour operators are
they work with a torn they go and
they get tired of being in Makkah, they go to Jeddah for three days,
just just to
you know, they don't do any homeless.
It's just organizing. So that's a possibility there as well. Then
somebody says, Oh, I go to the this conference or that conference
every year.
As though that's a big guarantee of something.
multibeam is the angel is the name of an angel who occupies the right
side of the heart while was swass is the name of the devil who
occupies the left side of the hearts of man.
A Hadith explains this When man is born.
Allah Most High creates an angel and a devil along with him. The
devil makes his abode on the left side of man's hearts and the angel
settles on the right side. Both of them are called upon both of them
then call upon managers it's a constant. Constant competition
between the two is related by Luca Thea. Some efforts, concerns and
REM some efforts concern and remembrance among which the
recitation of La hawla wala Quwata illa biLlah is very
effective. Alright, will suffice to ward off the thoughts of the
devil
saying La hawla wala Quwata illa biLlah you're essentially asking
Allah for help because you're saying that there is no ability to
abstain from evil or to do good deeds except through Allah so then
Allah will help you.
Allah Most High says Verily, the scheme of the devil is weak. Okay,
there's always an indicator shape or any kind of bar ephah. So in
reality is actually quite weak, because it can be easily dealt
with, whereas the knifes is much stronger. You can't just say, Oh,
the benign is gone, and it demean diminish. It doesn't happen that
way. The devil goes away though. Their best remedy for the thoughts
and whisperings of the devil is to totally ignore them. How does one
know that one is ignoring such thoughts of the devil? The
recognition of this is that one will not be unduly bothered or
vexed when such thoughts assault one.
That's when you know that you can ignore him gives you ideas which I
don't care doesn't
May Allah give us this state. The state of indifference that existed
prior to the entry of satanic whispering should also prevail
after these thoughts have entered the heart, same kind of ignoring
of the shaytaan such assault should therefore be a cause of
happiness and not sorrow.
When the noble companions explained their concern and
vexation about the satanic thoughts that afflicted them, the
messenger of allah sallallahu sallam said, this is clear
evidence of faith. Vertigo, sorry, whole Iman who said,
the fact that you're getting these thoughts and you're concerned
about these thoughts, that is Iman, because thoughts will come,
but you have to be able to ignore them. A thief makes an attempt
only where there is something of value. So shaytaan is going to do
that. Regarding the desire of the lowly self, great effort and great
struggle are required. So
This is the shaytaan one is very easy to deal with.
However, the lower self one is a bit of an issue.
There are three ways of combating the desires of the lowest self. I
think this is very important. This one is very important. Number one,
preventing it from loss by denying it, its nutrition.
Denying it nutrition,
its desires should not be fulfilled. Now, you know, when it
says designing it, it's nutrition, he's obviously referring to
nutrition as something different to what we understand of
nutrition. However, there's a connect a contact between the two,
a connection between the two.
I remember, there was a friend of mine, somebody I knew who was bad
to somebody else. And once I visited him in another city, I was
to him in his house. And
I realized that he's eating very specific types of food.
And
I asked him what's going on. So then he showed me this write up
that he had from his shake, who had studied all of these things
very in depth. And this would be a regimen that he would put his
moods on, that you're only allowed to use this table. And you know,
you have to avoid these certain types of foods with particular
nutritions, and so on, so forth, because they effectiveness.
So what modern autonomy is saying here, preventing it from loss by
denying its nutrition, is a lot more truer than he may have
thought it was in the sense that it's a lot more universal than he
thought. He is talking about nutrition in terms of, you know,
things that may affect it spiritually. But here, also, the
foods that we eat, have a big, big, a lot of people they're
eating all these really now, because all of these things are
very available,
easily rich foods, right rich, rich foods, which was supposed to
be a luxury, throughout history, they've been a luxury for the
majority of people. This was the fruit of the Nawabs. You
understand, but that has become commonplace now, especially for us
in the UK, and in the West, in general, you know, with our
ability to just go and buy whatever we want. Just look at
what used to be in supermarkets even 20 years ago, and what's
available now, all these luxury things that would have been just
specific royalties are found now everywhere, right? So,
for example, the Buchla, that, you know, we can just find anywhere
today that was just made in the, in the Ottoman royal kitchens,
that's where they were, that's what they were the oh, that's
where they were invented. That was a royal delicacy, not for the
streets. But now it's just available everywhere. And that's
just one thing.
So preventing it from loss by denying its nutrition, its desire
should be not be fulfilled, much resistance has to be offered to
the lower self, when a wild horse is denied food or its food is
reduced, it becomes submissive.
It does become submissive, and it will become subdued, and the
lustful demands of the lower self will be ended. And that's why they
say what fasting for when the desire for marriage is too strong.
That's the ultimate thing fasting.
So fasting helps a lot in this regard.
Now, initially, when people start fasting, they get even more
heated. But it that's because the system is just overcompensating in
the beginning, but eventually it should become regulated.
Number two, the imposition of worship on the lower self also
demand also weakens its demands.
And as a mutual becomes weak and submissive, if along with denying
it food, it is given a heavy load.
So you deprive yourself, so you eat less, eat simple things. And
on top of that, you put extra worship on yourself.
Similarly, the lower self will be transformed from a state of
restlessness to tranquility by imposing on it beneficial worship,
it will go back to its nature of simplicity, and find contentment
there we are, above our level, we are way above our normal human
level, we're playing a different game, and we expect to get
restless or restful in that states, we have to come down.
Otherwise, the state we're in is a very difficult state. It's a very
enriched state of the dunya that we're in. And you'll find it very
difficult to deal with all of these issues. Because it's a state
where it's open to indulgences. It's like in the world, right? If
you're a simple person, you don't know where anything is or what the
case is, is no issue. When you get to that higher level, and you're
moving in those circles. You're gonna see it everywhere. It's just
a challenging state. So I think we're just bowling way above our
level. You know, we're just somewhere right above that.
Seeking the aid of Allah Most High. Allah says in the Holy the
number three, seeking
the aid of Allah Most High, Allah says in the Quran. Verily the
lowest self incites to evil except when my Lord is merciful Illa
Morahan Robbie,
then the lower self will become will become obedient.
Adoption of these three methods and methods with constancy, with
constancy will Allah willing make the most will lower self obedient
and submissive man will then be saved from its evil promptings
even after having gained control of the lower self, one has to be
alert at all times. Even once a person reckons that is gained
some kind of control because he listeners ruffler is extremely
dangerous, it causes the lower self to assert once again its
dominance and control over man. So the three things again is
preventing it lust, by from lust by denying its nutrition.
Its desire should not be fulfilled. So just opposing it.
The imposition of extra worship will help to weaken its demands,
and seeking the aid of Allah Most High
constant dua to Allah subhanho wa Taala
basically, what we just read, there was an a conclusion of
probably years and years of experience, personal experience
dealing with others, culminating in all of these points.
So we just have to translate that into our own lives.
And may Allah help us that's why Ramadan is generally an easy
state, an easier time because we do additional worship. Then of
course, the shaytaan isn't that helps. So that's a time when you
can generally gain some control over the knifes
were eating less as well in all the factors or they know that
you're eating less, so less nutrition.
You generally don't avoid the promptings external promptings and
then you're doing extra worship.
So that's the state so Ramadan needs to be throughout the year.
ourself, not that not that not as an obligation, but as a self
imposed thing. alojamento Sena women because Ananda Bharatiya
Diljit early with the Quran, Allah Me or her yoga Yun metachronous
dubby Allahumma Hernani I'm a nun let you know in the Sub Saharan
Africa in Ghana MinnowBoard mean Allahumma salli wa salam ala
Sayidina Muhammad you are in any say you know more, do more but
equal Salam.
O Allah we ask you forgiveness, Allah, we ask you forgiveness for
all of our wrongdoings our excesses, our mistakes, our sins
by daylight our sins at night, our sins openly our sins secretly. Oh
Allah, we have sinned.
Oh Allah we have led a life of sins. Our Allah we have lived an
entire life of sins of Allah, our thoughts have been polluted. Oh
Allah.
Our whole lifestyle is incompatible. Allah we ask you for
forgiveness and assistance. We ask you for help. Or Allah we ask you
for assistance. Allah assist us and help us have mercy on us have
mercy on us have mercy on us. Oh Allah many of us we don't even
know that we have problems of Allah we're in compound ignorance
of Allah. We're in this state of heightened state of unawareness.
While Allah we asked you for awareness and Tofik our law and
guidance of Allah we ask you for tofi Can guidance. We ask you for
forgiveness. We ask You for assistance. We ask You for mercy
and your blessing of Allah. Oh Allah fill our hearts with your
light of Allah fill our hearts with your light of Allah
everything else fills our heart at this time of Allah Our hearts are
constantly connected to all other things besides you. Oh Allah. Oh
Allah. We're ashamed to say this. But sometimes we make you enough
to thoughts. Oh Allah, we ask that you make this a priority. You make
you a priority in our hearts. Will Allah make our hearts the way you
want them to be?
Oh Allah make our hearts the way you want them to be. Oh Allah make
your obedience, beloved in our heart, so that we want to do it of
Allah we asked you to make it easy for us. Oh Allah. We're involved
in many, many things. We make Toba and then we relapse. We make Toba
and then we fall back. Oh Allah we asked you for special assistance,
or Allah we ask you for assistance. We ask You for
purification and preparation before our death for our death to
meet you of Allah make the best of our existence the moment we stand
in front of you that we are happy. But above all you are happy with
us of Allah be happy and satisfied with us. Oh Allah make our actions
and our personalities work.
worthy of your happiness and satisfaction of Allah we ask You
for Your Allah, we ask you for your satisfaction, we ask You for
Your satisfaction of Allah we ask you for ease in this world is in
the hereafter the best of this world the best of the Hereafter of
Allah we ask you that you guide us, you guide us, right? Our Allah
protect us from all the evils that are out there all the challenges
that are out there. Everything that loves us that takes us away
that distracts us. That distracts us from Your Path of Allah make
this easy for us the upcoming year make it better the upcoming
Ramadan and make it better than any previous Ramadan of Allah, we
ask You for our permissible needs to fulfill our permissible needs
to protect us and our progeny is until the day of judgment from all
the evil that are out there to help and as a system Muslimeen
around the world of Allah to make our surroundings conducive for us
to worship you and to elevate your Kadima Allah, Allah Allah, Allah
Allah. Oh Allah bless us and bless all of our mache. Can our teachers
and our students and our friends and our family members of Allah
and the entire Muslim Ummah. Subhan Allah because Allah is at
and mercy food was Allah when Allah Selena will hamdulillah
behind me