Abdur Rahman ibn Yusuf Mangera – Fear and Hope The Two Wings of Faith
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Rahmanir Rahim Al hamdu Lillahi wa Salatu was Salam ala so you didn't
mousseline
were either early, he was so happy he.
Just like there's nothing else in this dunya. And in this world,
which is uniform and consistent.
Everything
has variety has differences. And if they laugh in everything, if
they laugh means
a difference in the literal sense.
There's really nothing that is just uniform.
So likewise, even when it comes to spirituality,
people will go through different types of challenges,
different types of emotions.
And they won't, we don't always feel the same way. So we don't
always feel the same kind of
vigor and pleasure in our prayer, for example,
we don't always feel like doing as much worship as other times. There
are times when our heart is really feeling open. And we feel like we
want to do some worship, and we enjoy the worship, we can sit down
and do something for a long time. And other times, we just don't
feel good. It feels gloomy. There's disquietude. There is
a feeling of kind of gloom. So how do we negotiate these different
feelings. So lessons in the path will generally
allow us to understand these various different these different
types of feelings and emotions, so that we're not in just one state.
And how we can move through the states. The most successful select
the one who has had Usool is the one who generally musters the path
to such a degree that he must is his emotions. So
when it comes to so look, when it comes to the path, what's really
most important is mastering one's emotions. So that whenever, in a
feeling of vulnerability, an EFP feeling of despondency a feeling
of not being able to do the right thing, basically getting ourselves
to a stage where we know what Allah requires from us in each of
those stages, and thus be able to worship so if we're making so many
in our field when we feel good, that we also feel like doing the
same even when we don't feel so good. A small upset in our life
should not be able to upset our schedule, upset our relationship
with Allah subhanaw taala we don't want to be worshippers who only
worship Allah subhanaw taala when we see that there's some bounty
coming from him. And when we see that, we don't really see any kind
of promotions or bounties or upgrades coming from him. Then we
start feeling despondent and we give up and we don't do what we're
supposed to do. So we shouldn't be
people who are just associated with with bounty in the feed the
feelgood factor of these things. So based on that, if nada Allah
says, if not, if not, Allah says
either orator, a infatti halacha Babu Raja II
fish had ma mean who alayka what either
an onion fatty Holika bubble healthy fish had ma Minca era he.
So now what this is telling us this isn't going to work this is
going to tell us about is actually how to even sometimes
help us regulate our state. So when we don't feel a lot of hope
from Allah subhanaw taala how do we get to feel more hope from
Allah subhanaw taala and thus feel a bit better about ourselves.
Because sometimes what happens is that the fear of our sins and our
state from Allah subhanaw taala becomes so strong and so intense
that it actually started disturbing us that we started
giving up and we start feeling there's no point to life, there's
no point to worship, because we keep falling back into these
things. So then this tells us how to increase the Raja and the
hoping Allah subhanaw taala. And the other thing that it does is
that if there's too much Raja, and we feel too confident in that
regard, then it tells us, it tells us how to feel a bit more fear
from Allah subhanaw taala. And I think we need both of these states
because sometimes we just see ourselves high flying, and in that
sense, we become a bit lacks as well. So both of these states.
One needs to be in both of these states in moderation.
and not in excess in any one of these states, because if any of
these states go overboard, then a person starts becoming less and
giving up things. So what do you say is here, listen carefully, he
says, If you want the door of hope opened for you, hope from Allah
subhanaw taala hope in Allah subhanaw taala, then consider what
comes to you from him, consider everything that he's giving you,
and everything that he is bestowing upon us. But if you want
the door of sadness open to you, the door of fear and sadness and
gloom open to you. Then consider what goes to him from you. Again,
these doors have to be opened up, just enough to regulate not too
much that then we fall into the other side. It's almost like, like
a flood barrier. To regulate the waters, we need to open up and
close open up and close like that. And it's a mental exercise. It's
an aspect of faith in Allah subhanaw taala and mental exercise
that needs to be done. So
what he says here is
when you want your hope to be increased and strengthened in the
path of Allah, subhanaw taala, from Allah subhanaw taala, the
most benevolent and the giver, then start thinking about and
testifying to everything that He has given to us. I mean, just
start with the fact that we are believers.
Just start to the fact that we are believers, and many, many other
people are not believers. So just think of that, then think, for
example, that all the subtlety and all the gifts that Allah subhanaw
taala gives us, if you're a half is of the Quran, think that Allah
has made you a half as of the Quran. If he's allowed you to take
certain courses and learn your deen a bit more than others, then
consider that to be beneficial. The fact that he's allowed us to
pray salat on time, then consider that to be a bounty from him. So
actually focus on it don't take these things for granted. Because
none of this is for granted. In all of its honesty and reality,
none of these things are granted. Because not everybody prays, for
example, not everybody is able to do liquor each day. So for
example, if we do have Tofik to spend an hour Indico half an hour
in theory, even 15 minutes in vicar to read a juice a day, for
example, or whatever the case is, then consider that to be tofi from
Allah subhanaw taala yesterday, we were at the biscuit awards, and my
professor was there Professor Abdulhadi Halim was at solace. And
mashallah, you know, he's been at the University is not very, very
good things there because he's managed to get a lot of Muslim
professors in there, he encourages a lot of the Muslims to come and
take the courses. And, you know, he constantly defends Islam
against the orientalist and everything else is quite an older
person, no beard, you know, and you know, you don't expect him to
you expect him to be just the perfect academic or whatever. But
Subhanallah means yesterday, what he mentioned is that he became
half as in his days to get into the primary school at us her
primary school, you have to be half is of the Quran. Because I
remember memorize the Quran by the age of 910 or 11. But by the age
of 11, he had memorized the Quran.
And then after that, he said, My father made me take an oath that I
would read some Quran every day. So he says, I read one juice every
day. And generally in the underground when I'm traveling,
because you know, you have to spend your time there. So
generally, I read the one one gist of the Quran every day Subhan
Allah, that's a matter of tofi, Allah subhanaw taala doesn't let
everybody read so much Quran each day. It's not, it's not something
easy to do. Right? It's a matter of Tofig to read a juice a day is
generally not that you know, not not something you can just do
every day. So think of all of these bounties that Allah has
given you. Make them a bounty, make them a bounty, don't take it
as a this is this is the level of sugar as well. So if Allah
subhanaw taala has given us Sophie to do a bit of thicker, to stay
away from a certain haram and so on, then thank Allah subhanaw
taala for that, and think of all of these kinds of things.
So aren't all of these things bounties? From Allah subhanaw
taala has any been constantly giving us? Doesn't he constantly
give us and aren't there going to be more bounties that are also
hoped for from Allah subhanho wa taala. So
he's prepared for us, Janet, he is going to be satisfied with us in
the Hereafter, we're going to see him in sha Allah in the hereafter.
So all of although none of those things are yet guaranteed for us.
But at least we have a ticket for it. So far, we have a ticket and
we haven't lost that ticket, which is La ilaha illAllah. And we seem
to be on the path to gaining that award. Insha Allah, right, it
seems. So all of these things are to rejoice in all of these things,
or to take hope from all of these things or to feel better about.
That's all it is. So
however, sometimes our state is that we feel too secure. We feel
like everything is going too well. We think that there's nothing that
needs to happen now.
So in that case, then, if we want the door of fear to, to come from
Allah subhanaw taala, that we need some fear in him, then then think
about ourselves. Think about the other direction of movement. Right
now Until now we were thinking of the movement from Allah subhanho
wa Taala to us.
Because at the end of the day, even though we're doing the vicar,
it's actually a movement from Allah subhanaw taala to us,
because He is giving us Tofik to do so. On the other hand, if you
want to feel the horizon, and the fear, then see what kind of what
kind of wrongs we have done, what kind of misdeeds we have been
interested in, engaged in? What kinds of
sins were guilty of, what kind of excesses, what kind of boldness in
front of Allah subhanaw taala what kind of
you can say, shamelessness, to be honest, that's what it is
immodesty in front of Allah subhanaw taala not having any
shame in front of Allah subhanho wa Taala and doing the sins
feeling like we can do it and get away with it without even thinking
about Allah subhanaw taala at the time. Furthermore, beyond that, in
the Ibaadat that we think we're doing, then look at the tuxedo and
the shortcomings in that a brother, are we really fulfilling
the rights of this worship? Do we really fulfill the rights of this
worship? Are we doing the Sooners and the muster hubs and even the
Fuhrer is properly sometimes. Are we really focusing on these
things? Or is it just a customary thing that we're doing? Do we
really have a spirit in our fasting? Do we really have a
spirit in our solid? Or are we just doing it according to how we
feel good about it, if it makes us feel good, then we do it, and
anything that's too much of a burden for us, we don't do it.
We have total negligence sometimes in all of these things, when we
start focusing on these things, when we start thinking, thinking
about when you start thinking about these things, then
what you will, what you will, what you will notice is that then you
will start feeling how bad we are. Then we will start feeling this
disquietude we start feeling the fear of Allah subhanaw taala.
So these are the ways to open up the two doors. These are the ways
to open up the two doors. If you think about this too much, though,
what can happen sometimes
is that the fear will last for too long, the grief will be set us and
sometimes as Allah subhanaw taala says in the Quran, Fatah Zilla
cada Moon, the full booty her
for the Zilla, cardamon back the booty, which means after that the
foot slips after having SD karma. So too much of it will lead to the
foot slipping. And thus, what may happen eventually is that a person
will have a bad opinion about Allah subhana wa Tada.
And this is exactly what happens to some people, which makes them
lose their faith, that they feel that what's the point of all of
this? When the reason they feel like what's the point of all of
this is because they feel they can't catch up.
They don't focus on all the good things that have happened to them,
they just feel that it's too difficult to the shaytaan creates
in a great sense of discipline, despondency, a great sense of
despondency, then they feel like doing all sorts of things, what we
have to remember is that things take time, especially if we've
been doing something, right, whatever that may be, it takes us
time, the longer a person has been a smoker unless there's a
parameter of Allah subhanaw taala, you know, it just takes that much
longer to deal with it. And every time you go past a smoker, you're
going to feel a feeling of wanting a cigarette. So it takes a very
long time to have all of the desires associated with that
particular deed that we may have a challenge with, to all of its
roots to come out the tree may have you know, the top branches we
may have pruned off, maybe we've gotten rid of the trunk as well.
But now, there's still growth from the from the roots that keep
coming up because they've been planted in our heart for such a
long time. And that's why they're Omar mentioned that don't ever
start a new sin. That's why the Meshech say that the longer you
commit a sin thinking, Oh, I only need to do it once more to get my
fixed type of thing. This is the this is the issue with sin that we
feel like we're just going to do it once more, we have a feeling of
guilt, we just feel we'll just do it once more. So at least I calm
myself down right now. And then after that, I won't do it again.
But what we don't realize is that we're just banging the peg in a
bit further and further each time. We're allowing the roots to grow
further and further each time. So what's happening is that the roots
are only getting stronger. So even if we feel like we can then cut
off the top, the roots are still going to take a while to uproot.
They're going to take longer, you're gonna have to go for Hajj,
you know, you're going to go and have to go and sit in a handcart
in a retreat in Antarctica for whatever the case is. All of these
things are there to help take the roots out. Because in a normal day
to day basis for most of us, we can get rid of the top most plot
upon the surface but to get rid of the roots that's why
You need to immerse yourself. That's the immersion. And that's
why sometimes the sheikh in when it comes to ethical he'll give you
sometimes lessons every day every two days. Whereas outside of the
month of Ramadan, it takes seven, eight months to move on to another
lesson. Come Ramadan, sometimes he's moving on to one lesson two
Lesson three lessons within 10 days. Why? How can how can you?
Well, there's a number of benefits there. One is that you've got the
sheiks presence there. So you've got the dojo, the special
attention, the special environment that's been created, everybody
around you is doing the same thing. So you get benefit from
others, because we believe in benefit from induction, because
the professor lost him himself said that a person who sits with
good people is going to benefit from that person. That's a good
person because you're going to benefit and if you sit with evil
people, you will benefit that way, meaning you will be harmed in that
way. So when you're in that company, in a masjid, in Ramadan,
with the shape, right, can you imagine all of these different
catalysts that have come together? All of these different types of
intensities that you've got an immersion in the best possible,
you know, one of the best possible If only all of that can happen in
Madina? Munawwara or Mocha mocha Rama that would be that would add
to it. Because, you know, maka Makara Madina Munawwara on its own
is like so great. So you can imagine that if you can have a
Hancock in Medina or maca, Makara, that would be totally amazing.
That would be totally amazing. That's what the prophets of Allah
is Salam had very Sahaba, of course, then he had the Prophet
sallallahu. So you had the Prophet salallahu Salam there as well,
right. But they had the best of places, they had the best of
emotions. So you, we might not get this throughout the year, but we
need to try to get this as much as possible. And one of the barakato
of having a modulus like this is this reason that you would get to
sit and just do thicker together one day, after having done it
ourselves. And it's easier generally, to do it, you just have
to get yourself here.
It's like with exercise for many people doing exercise on their own
is an extremely boring process, a tedious process, they might they'd
rather do something else in that. But when you actually join a club,
or join a class or something, you just have to get yourself there,
then they take you for the rest of the one hour, two hours or
whatever it is that you exercises, they will make sure you do it down
there because you're in that company you have to do so the same
kind of it's the same kind of thing.
So the Prophet sallallahu alayhi wa sallam said lolium to the Naboo
so this is to help this is the Promise of Allah so his way of
telling us that don't become completely hopeless and
despondence when you keep committing a sin here and there.
Sometimes, low level tools enable the hub Allah who become a bit
calm in a hurry, right which are becoming a hurry news enabled for
your stuff your own, for yourself your own for your own fear Allah
who will who will have a photo Rahim in this hadith. So allah
sallallahu Sallam says that if you do not sin, like if you not
meaning if you don't do sin every day, but if you don't happen to
commit a sin sometimes this is not to say we shouldn't be satisfied
with that sin. Again, this is balance that we have to get, this
should not give us this hope that it's okay, we can do our sins once
in a while, because Allah expects us to do since it's only when we
fail after trying our best
in the beginning stages, especially. So
the only thing is that as we get closer to Allah, those lapses will
become less and less and more far apart. That's all. Because they
say that even the most well trained horse
will still sometimes try to go back to its wildness.
But it's easier to get it back on track, because it's trained,
whereas a not very, very well trained horse, you can't trust it.
He will not listen to you all the time. Whereas a well trained one
will listen to you. But sometimes that will also show it's asleep.
It's not a machine. At the end of the day, none of us are machines.
You can't just change the chip and hollows you know, even machines
break down in this world. That's the nature of this dunya. So
if you do not happen to sin sometimes and Allah subhanho wa
Taala would have taken you away as a group as a nation, and he would
have brought a people, other people who would sin sometimes,
but ask for forgiveness for your stuff your own. That's the most
important thing. Once the sin has been committed meaning, right,
once this thing is let's not look for asking for forgiveness, by
committing a sin. It's just afterwards, then Allah will
forgive them and he is the most forgiving and the Most Merciful.
He has to have a manifestation of His being a fool. And his being
Rahim
that is important. How's he going to manifest that? There has to be
manifested somewhere. And essentially all of these different
thing things that we feel in our life, they are just manifestations
of ALLAH SubhanA wa Tala has names his personality in a sense that
sometimes he wants to express his mercy on certain people. Sometimes
he wants to express his wrath on certain people. It's just the way
he is. That's the way he wants it. We can't try to put him into some
kind of routine. That's Allah subhanaw taala we have to live
within his routine. So
So Allah subhanho wa Taala says that if you don't happen to sin
sometimes, then Allah would take you away and bring about the
people who would sin, but then seek forgiveness. And Allah
subhanaw taala would forgive them. And Allah subhanahu wa Tada is the
Most Merciful. Allah subhanho wa Taala is the Most Merciful and the
Most forgiving. The indication in this hadith, what this hadith is
telling us is to think of the benevolence from ALLAH SubhanA wa
Tada and his gift and his generosity is superior, is
superior, according to Allah, the servant thinks of his mercy, it's
superior than to, for them to keep thinking that Allah is going to
take revenge, and his wrath is going to come upon me.
It's just a better policy. It just works better for people. You know,
like in companies, you have certain policies, if we push it
too much, it just causes it just causes aggravation within the
people, it demoralizes them, we don't get as much production.
Whereas if we actually work rather than I mean, a school is probably
a better example. Right? Because Okay, in work the there is a
vested interest on part of the employees to make good so that
they can earn a decent living, and you know, and get bonuses. But
when it comes to a school, for example, how there's many books
written on this whole psychology of this, how do you get kids to
perform well, right? Do you use a lot of stickers, you use a lot of
carrot, and in the West, we definitely use a lot of carrot,
right? Maybe too much, in some cases that you kind of just
totally flooded. And, you know, once you're flooded, then you
really can't do it. So it's about trying to get a balance. I mean,
this is what these studies are doing. They're trying to get a
balance. So these books on the path, this is what they're trying
to teach us. They're trying to teach us a balance of how we can
be with Allah subhanaw taala, how we can be with Allah subhanaw
taala. So
the better policy is that we think of the mercy and benevolence of
Allah subhanaw taala, then too much his wrath and anger and his
ability to take revenge and punish and so on and so forth. There's
there are two characteristics, there are two ways of looking at
this. Above which there there is no other goodness, meaning these
are two superior forms of characteristics in terms of
goodness, who smooth vanilla, personal vanilla waha snow, Vaughn
Newberry Badulla, which is to have good opinion about Allah subhanaw
taala. To hold good opinions about Allah subhanaw taala. Again, this
is speaking to people on the path. This is not to speaking to just
anybody outside who doesn't even care about doing good deeds. And
then they have just good hopes about Allah subhanaw taala that's
going to be a delusion. So remember, this is all geared
towards people who are trying, who have hit fear in them. So it's
telling them no have good hopes with Allah subhanaw taala and have
good hopes with people from people as well. You know, sometimes you
sit with negative people, they talk about everything is negative.
Right, I sat with a taxi driver the other day.
And he was he was from, he's a Lithuanian, or
Romanian, Romanian, but stayed in Germany, sometimes, for some time,
then got married here. So he is from here. But he was just
complaining about everything.
Like, you don't have to complain about it. These are just matters
of life. These are just things that happen in life, you can't
complain about everything. Complaining becomes an attitudes.
And then it's very difficult to root out because it becomes the
way you speak is the way you pass your time. That's your
conversation point with people just to complain.
You really can't get much in life after that. So that's why you're
seeing her personal personal Vani been been nurse having good. Now
look, sometimes, I've actually been told sometimes, no, you have
to understand, you know, you have to, you can't just have good hopes
about everybody all the time. I feel completely comfortable. I
know they've got problems. I know people have problems. At the back
of my mind, we all know that. But when dealing with them, and
especially as an Imam, for example, or as a Darrell work or
as a teacher, or whatever it may be, you have to do that. Because
if you start thinking bad about people, then your whole approach
to things change. That's the problem. Emotions effect our
approach to things. Right, we start approaching things
differently, and then we start messing things up differently. So
why do I have to focus on the negative? It's not like I'm doing
any deal with them? Yes, if I'm doing a deal with them, then I
will focus on the negative because I don't want to be burnt. But when
it's just the relationship, normal relationship as a brother to a
brother, then what's the problem with that? Why should I be
negative? I understand the negativity inside. You know, I
understand his bad points and there could be possibilities but
come on, does that that doesn't encroach on it.
That doesn't impinge on what we're doing here. So in general, you
don't have to think about people's negatives. So he said those two
are some of the best policies that you can have his characteristics,
good opinion about Allah subhanaw taala and good opinion about
people.
And then he says, There are two characteristics, above which there
are no further evil characteristics No, no worse evil
characteristics, which is sort of on the biller.
Having bad opinion about Allah subhanaw taala. What have you got
left than? What can be worse than that? What hope do we have
afterwards? If we think Allah can't do anything for us, and who
can do anything for us? There are people like this, I'm going to
* anyway, they say,
I'm going to * anyway, they say.
I mean, somehow I shouldn't mention this. But somehow I came
across Marilyn Manson's interview.
You just wonder, but the way they speak, they justify what they do.
The weird makeup, the weird words, they use the weird shows and
performances they put on. I don't know if you guys know about
Marilyn Manson are not but like shaytaan incarnate or something.
And they justify it, you should hear that when they speak, they
literally just if you're not looking at them, it sounds like
some reasonable person giving a good logical explanation. Of
course, it's all corrupt, but she just can't reconcile. But that's
the human ability to show things differently. than then the way
they are.
We can all do that. We can all be mini Shaytards when we want to.
And Allah help us, Allah protect us.
So so the nibin Billa. And this is just a feeling of escape, trying
to find solace and comfort elsewhere, when you've lost hope
in Allah subhanaw taala because you've lost hope. We have loss of
not not Allah.
And the other one is obviously suit with one Newberry Boadilla
which is to have bad opinion about other people, about the servants
of Allah subhanaw taala.
There's a third state. Now what can you know, we, we generally
feel that there's one state of the other state, the state of either
openness and hoping Allah or fearing Allah subhanaw taala. But
there is a third state,
you know, what, what is the logical possibility here of a
third state, it's the state of the accomplished ones, who have
learned to deal with both states who don't have to open up the door
here, or they're, they're already regulated. They've got a, you
know, you know, for people who have diabetes, they have to take
medicine, or the insulin. But there is a gadget that you can
actually just wear
in on you, with the needle 24 hours a day, and it checks your
blood every hour or something like that, or every half an hour, and
it injects you with insulin automatically. So you don't have
to do anything. It just does everything for you. So that's what
they've got on
something like that. So it's regulated, no amount of fear or
hope makes any difference to them. They always balance, they've
always got a balance between the two, they're flying straight,
they've learned to fly. Because you know, what they say is that
hope and fear is like the two different wings of a bird hope and
fear. If one is too heavy, the bird is going to be flying
lopsided or may not fly at all, may continue to crash. And this is
our situation, once you've got the balance, then they can fly. But
obviously that is something that has to be learned with effort.
Moja will bring about that, because we've been corrupted
during our life and imbalanced imbalance during our life.
Had we not been imbalanced? Had we been brought up in the best of
environments? You know, with absolutely no adulteration or
pollution
in the best of companies, then we wouldn't have this problem, we
would probably still have the problem. Because it's an emotional
problem that as a human being we probably have, but we have to
learn to regulate. So these people have a regulator.
So that's the third people. We're here we're here a labor and you're
Roger, you will hope Be sure who demand me in Allah He Illa Allah,
how do they do this? Now, this is their trick. This is the way they
do it. This third state is for a person to be totally oblivious.
Right? totally absent from
the feelings of hope or fear.
They don't affect them.
Write hope or fear how?
You know they told us in the beginning if you want more hope,
than think of all the bounties that are coming from Allah that He
made us Muslim
Him and He gives us the Tofig to remember him and so on and so
forth. If you want to fear, if you want to increase your hope, your
fear, then think of all of the shortcomings from our side to him.
These people are absent from both of these things. Because for them,
they only witness things coming from Allah.
To Allah.
They don't figure in this at all.
Everything they do is they realize that it's coming from Allah.
And that's it.
And he's going back to Allah subhanaw taala. So only Allah
figures in their life.
Right? They're just very mind boggling as it is, you know, like
how do you dis, engage yourself, where you become a nothing, and
Allah is everything.
So once you're in that state, then there will be tranquility. And
then that rings a bell. That is the unofficial motto in
that knifes which is not in flux anymore, is comfortable with Allah
subhanaw taala.
That's how it is a Yubari Salam could say, I leave it to Allah,
they won't complain, they are satisfied with the way Allah keeps
them
because they're oblivious to it doesn't make a difference.
Whatever the state, they're going to do their worship.
They're going to this their connection and their relationship
with Allah subhanaw taala is going to be the same. So
she had the login go, he explains this as the sun. So basically what
even our toilet has said, If you want the hopes, if you want the
door of hope open for you, then consider what comes to you from
him from Allah. But if you want the door of sadness open for you,
then consider what goes to him from you. The Sonic maintains a
perception of the state of his ego, and the evils perpetrated by
him. As a result,
we all have any Salic any person who's on the path is going to be
concerned about the kinds of deeds we're doing. Because if the one
thing that Sulu gives you is this concern.
That's what sort of gives you it gives you a concern. You might not
give you too much practice in the beginning, you know, we may still
slack out in practice, but we definitely feel guilty every day
we don't do a thicker, we're gonna feel guilty about it. Right, it
might not make us do it the next day straightaway. You need a bit
more effort for that, but at least it will make us feel guilty to a
certain degree. Right. So the Sadiq maintains a perception of
the state of his ego and the evils perpetrated by him. As a result
his heart suffers grief and despondency.
Sometimes he is overwhelmed by despair, and he loses hope in the
Mercy of Allah.
At times when the despair becomes excessive, the Sadek will even
abandon the ritual prayer. I've seen people like this, I've
stopped praying, I
just can't do it. I'm just giving up.
Abandoned ritual prayer, fasting etc. It is therefore essential
that the aspect of Divine Mercy be kept in view. That's why Divine
Mercy has to be kept in view that door has to be opened up once in a
while.
When disperse that sin, the Salic should employ his intelligence.
He should bring into contemplation all the bounties and favors that
Allah Most High has conferred on him.
He should then convince himself that if Allah was about to destroy
him, he would not have blessed him with so many outer and inner
favors.
Why would he
he would not have blessed him with so many outer and inner favors. He
should meditate for a considerable time that should become your
maraca. Just sit and think about that. Allah Most I will hopefully
open the door of hope for the Sonic and the state of despair
will be dispelled.
In sha Allah, sometimes the opposite condition settles over
the sonic perceiving his good deeds, he develops vanity and self
esteem. A friend of mine was a shake in America. He says that
there was a guy who was contacting him, we lived in a kind of a rural
area, started becoming practicing, kept a beard used to walk a few
miles to the masjid just to be there and so on. And, you know, he
was
it started becoming a solid, I think, in a sense, my friend and
mentioned that but I'm assuming that if he was in contact with
him, then that may have been the case. Some time later, he gets an
email from him that he must have not heard from or whatever and,
you know, then he says, You know what, I've given up everything. I
don't pray anymore, and I'm working in a bar now. And I feel
comfortable.
What happened to
you wonder what happened to him?
I mean, after reading this, what comes to mind is that the person
may have fallen into this kind of
burnout, and despondency must have set in and he doesn't know how to
deal with it. He doesn't know that you can open the door have mercy
from Allah subhanho wa taala. And think about that, that's the
maraca, you need. That's why I show you, you know, one is we have
this 35 steps that we have this iceberg of the Morocco, bounder
Latif, and so on. But
there are other side Morocco button. You can say, meditations
like this, for example that's given for this particular state.
Just sit and think about the Mercy of Allah and you because you've
got so much despondency.
And this is how the mind works. Sometimes we just feel so
realistic, and real. But really, we are influenced by different
things, you hear a lecture, you could have been staunch on
something but your lecture is put in a different way. It does
convince you sometimes
you have an opinion about something, you read an editorial
about something else or an article about something else. And there's
some good points in there, you will shift over you will soften in
your approach. Of course, some people are just absolute stubborn
people right? Further than holier than that's different. Most people
will suffer if you keep an open mind in these things. So, this is
what you call it, you know this is the remedy for burnout.
So he should meditate for a considerable time and this aspect
Allah Manasa will hopefully open up the door of hope for the Sonic
and the state of despair will be dispelled. Sometimes the opposite
condition settles over the sonic perceiving his good deeds, he
develops vanity and self esteem,
self esteem, and then what happens
on such occasions a sonic should call to memory, his acts of
disobedience and transgression. This contemplation will engender
fear in him.
I would say the first state, the fear state, you know over fear.
That is probably what happens to most people in the beginning. I
think the second part is what happens mostly for people who get
a bit more advanced sometimes.
Again, it's sometimes
in conclusion, the Select should not be overwhelmed by despair, nor
should he have excessive hopes that will render him or dashes he
should adopt moderation.
And we've already done this one we've already talked about this
one before but it's related Raja uma Khurana who am an on what Illa
for whom near to hope goes in hand in hand with deeds otherwise it is
just a mere wish. So when you have hope you have to have action with
it otherwise just me I hope doesn't help. May Allah subhana wa
Tada give us that Tofik Allah Herman to sit down with me to sit
down tomorrow together God with the Quran Allah homea Yatta you
met you can study Allah homea and em and Isla Illa Allah subhana wa
COVID-19 of learning mean Allahumma salli wa salam ala so
you know Mohammed wider earlier so you're gonna Mohammed Al Abadi
customer.
O Allah O Allah forgive us our bad states or Allah forgive us our
evil deeds of Allah forgive us our life of shortcomings our life of
life of guilt and life of sins, life of despondency, Oh Allah, Oh
Allah, we ask that you have your mercy on us. of Allah We ask that
you have your mercy on us, Oh Allah, you give us contemplation
about our bad deeds. Oh Allah, we ask that you regulate our state so
that we're constantly we constantly feeling secure with
you. Oh Allah, Allah, Allah, we ask that You grant us hope greater
hope in you. Oh Allah, we ask that you protect us from despondency.
Oh Allah, protect us from despondency, protect us from gloom
protect us from the grief that besets those who your punishment
is about to come upon. Oh Allah, Oh Allah, we ask that you give us
from Your mercy and you figure forgive us our sins. You forgive
us, You forgive us our deeds, your bad deeds of Allah.
There are many things that we have done thinking that nothing will
happen thinking that we're secure thinking that we'll be successful.
Oh Allah, Oh Allah. Many times, you've covered our misdeeds,
you've covered our sins. And that's made us even bolder, that's
made us think that nothing will happen. So we continue and we
persist in our sins. Oh Allah, Oh Allah, we ask that you forgive us
our excesses that you fill our hearts with your love and the love
of those who love you. You grant us good company and a good
environment. You remove the obstacles from our life of Allah
that You grant us. The Kadima on our deathbed. The Kadima on our
deathbed. Oh Allah we ask that you allow us your your name to emanate
from our heart all the time, so it will spontaneously emanate at the
time of our death. O Allah, O Allah, we ask that you allow us to
read
Remember you, allow us to remember you in this world, frequently. Oh
Allah, we ask that you make your obedience, beloved to our hearts,
so that we want to do it. And you make your disobedience hated in
our heart so that we hate to do it. Oh Allah, we asked you to give
us the success of this world, and more specifically, the success of
the Hereafter of Allah make our successes of this world the
successes of the hereafter. Oh Allah make us see everything
through
your pleasure of Allah allow us to do everything for your pleasure of
Allah allow us to abstain for everything that is not done for
your pleasure of Allah. Oh Allah we ask that You grant us a floss
and sincerity. You glad you give us a floss and sincerity. You give
us a true concern for ourselves and others of Allah to help
ourselves and help others of Allah to reach you and to better
themselves. Oh Allah, Oh Allah we ask that you give. You give all of
those things you've given to the machinery of the past to the great
people of the past of Allah You we ask that you increase
your mercy towards us your baraka and blessing towards us your
attention towards us, of Allah We also your servants of Allah We
also train of Allah We also fail. But Allah we know that you're the
merciful Lord, Allah we know that you're the Merciful Lord of Allah.
We asked, we asked you to treat us with Your Mercy, especially on the
day of judgment of Allah to treat us with your grace for Allah to
ask, we ask that You grant us,
your grant us conduciveness around us for all good things. You grant
us good company, you grant us good company. Oh Allah, we ask that you
make all aspects of our life easy for us and bless it for us. And
keep us away from the wrongs and the Haram deeds of Allah. We have
many deep rooted evil desires in our hearts, deep rooted sins and
habits in our hearts, deep rooted greed and lust in our hearts. Oh
Allah, Oh Allah, we ask that you remove these bad characteristics
and bad inner traits and this evil from our heart, that you purify us
that you purify us of Allah, we ask that you guide us right when
it comes to confusing issues. You show us the truth as the truth and
allow us to follow it and you show us the wrong as the wrong and
allow us to abstain from it. of Allah We ask that you protect us
from all the evil that is out there. You present us our children
now family, some all the evil that is out there, oh Allah and that
you grant us the company of your messenger sallallahu alayhi wa
salam, O Allah, O Allah Ramadan is coming up, we ask that you make
this Ramadan, the best Ramadan that we've ever spent in our life.
You make it a turning point for us. You allow its benefits you
allow us your grant us Tofik to do on
extra worship of Allah and really place our efforts and place our
hopes in you during this month of Ramadan of Allah. And we ask that
you allow us to maintain the worships that we do during this
month of Ramadan after you give us Sophie to do them. And you don't
allow us to waste them and to go back to square one after we
finished the month of Ramadan. Oh Allah make this Ramadan truly a
blessing on for all of us, for all of us and for all the Muslim men
of the world so that we can be removed from the oppressions
around the world of Allah make this Ramadan a source of blessing
for the brothers and sisters in Syria. And in all of the other
countries in Iraq and other places where they're suffering. Oh Allah,
we ask that you make it a blessing for everyone around the world. You
make this truly a Ramadan of blessing of Allah but you make us
worthy of that blessing first, or Allah make us worthy of receiving
that blessing. Make all the people around the world worthy of that
blessing. Turn us all towards you turn us all towards you.
Subhanallah big Rob, realize that you're a male seafood was salam
and Omar Salim Al Hamdulillah, who have been either mean from Orion