Abdur Rahman ibn Yusuf Mangera – Muhasibi’s Risalah Part 2 Causes Of Deviance, Sectarianism And Unorthodoxy
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Bismillah al Rahman al Rahim Al hamdu Lillahi Rabbil Alameen wa
Salatu was Salam ala so you did more study and he your Safi your
Baraka was seldom at the Sleeman gefion. In Iommi, deen and
Imam Al Maha CB he was saying he was speaking about.
He was speaking about, he was speaking about the people who
Allah subhanaw taala has guided their ankle.
Many people have ankle, many people use their ankle, but those
who have been guided in their intelligence in terms of
understanding what's best for them and what's wrong for them, then
they are the ones who make a distinction between what's right
and wrong. Otherwise, people may be very intelligent when it comes
to other things. But when it comes to the specific boundaries of
what's halal, and what's haram, and what's doubtful, that's where
they get confused. So
I see numerous sects of the past, if you look at the way these sects
function or what their problem is, rather, what you will find is that
it will be one aspect of the deen that they will be magnifying and
exaggerating upon to such a degree, that that seems to
dominate every other ruling in the religion.
What I mean by this is that if you look at any of these sects that
call themselves Muslim, but that seem to be divergent from the
mainstream, that seem to be deviance in the sight of many,
many people, what they will all do is that they will all make their
bases the faith, they will all consider that we are Muslims. And
this is all based on Islam, they may even present numerous Quranic
verses and numerous Hadith as well,
to support the idea,
because any group who may take the evidences from outside of Islam,
then they're going to be far from Islam. So while these guys,
the sectarians, maybe
also far from Islam, in a sense, but to legitimize their ideology,
or maybe it's not a conspiracy, and it's not just to legitimize
the idea, but it's a truly a misconception and a
misunderstanding, or it is based on
particular desires,
particular
fantasies that they have in mind, and thus they try to justify it.
These are various different reasons, reasons of why you would
have a sectarian group.
Where do you get sectarians from people who are off the mainstream,
either it's a conspiracy, either, it's premeditated, either, it's
very clear that they want to destroy a certain aspect, maybe
they've been employed by somebody, right?
To destroy a certain aspect of Islam, certain hold of orlimar on
on the community, for example, or it's against a certain political
rule or something of that nature, whatever it may be. On the other
hand, it could be just absolute confusion, misunderstanding.
They think they understand, but according to the mainstream, they
don't understand. There have been groups who have said that for 1000
years.
There were certain, for example, Maulana Maududi, he said that
there are certain
concepts, certainly still are heard, he calls them certain
terminologies in the name of some fundamental words, like Dean, and
so on, if I'm correct, is that for 1000 years, people have
misunderstood the idea, the idea of these words and what the
meaning was lost. And he's trying to reinterpret and re explain them
not reinterpret, but he's trying to clarify and explain them.
So you have people like this, who may genuinely believe that people
have misunderstood. So that's where a lot of sectarianism comes
from.
Generally in all of these things, they will make one thing their
basis and the guiding principle, it will be one aspect of the
Sharia, which
is as important as many other aspects of the Sharia, even one
example,
one particular group in the last century,
they took the whole political aspect of Islam.
And
it's during some periods of time that becomes a very important
aspect to rally the people because the enemy is coming in that
direction. So you need people to get into an you need to emphasize
this aspect to people so that they will give it more thought and
thus, it becomes
the practice of people. However, once you know during, when it
comes to Ramadan, what do we do? We mentioned that a hadith about
Ramadan, the verses about Ramadan because we want to heighten the
people's encouragement for that particular period. Now, if
somebody speaks, speak
As he continues to speak about Ramadan all year, it's going to be
seen as misplaced. There's nothing wrong with that, although because
I mean, it's very specific to Ramadan, so you can't really apply
it outside of Ramadan. Right?
Same with for example, let's just say that there's a poverty problem
in a particular time. So mashallah, what you do is you, you
start encouraging, you bring all of these Hadith about poverty and
about spending on the poor sadaqa, and Zakat and all of these things,
which is perfectly opportune for the time. Now, imagine that that
problem was alleviated, then what happens? And then somebody
continues and then
and then completely designs
a entire perspective of Islam based on sadaqa that it dominates
everything else? What would an income? What would an exaggerated
aspect of sadaqa look like?
What would it look like? It would basically be saying that you can't
keep any money, you should just give sadaqa. That's how an
exaggerated aspect would look like that you can't keep any money, you
must give all of what you have to sadaqa.
Similarly, there was a group that spoke about politics, CSR,
essentially leadership role, Emile, and following, then what
they what this individual did is that he basically reinterpreted
the entire faith to fit into that. So something like salah, which is
a totally independent worship of anything else, it's something that
is pure Obaldia.
Basically, pure obedience and servitude, is that even that is a
training for this whole aspect of CSR. Because it's like the Emir is
there you are behind him, when he says, when he says, Allahu Akbar,
you go down to RUCO with him, and you stay there until he stays
there, then you stand up, you, you go down, you know, and this that
on the other, reinterpreting, every aspect, the sadaqa of Islam
was the interpret, interpreted into politics, the fasting, all of
this was interpreted, the whole worldview of Islam became based on
CSR.
Now, where CSR and politics rule, Emile and so on is important in
Islam, but it's not the main drive of Islam. Do you understand? So
because there was a need or a particular I'll give you another
example. If you look at
communists,
what the way it started is that there was a lot of
abuse in Russia.
There was a lot of abuse in Russia, by the this elite, this
wealthy elite, the saw the czars, people became very tired of these
people. Right, because they were suffering, and everybody else has,
and these and the czars and everything they have lots of
money.
They were oppressing. Let, so now what happens is,
this idea comes about and dominates, which is that everybody
should have equal,
everybody should have equal.
And thus, you know, the state owns everything, you know, the whole,
the whole idea of the communist Republic.
Now, it was a need of the time to
implement some ideas of fairness and balance and equality. But then
to make the whole life understanding that everybody needs
to be equal, nobody can have more than the others. That's a bit of
an exaggeration.
Right, that's not the way humans have lived. Can you see how an
aspect which was poverty and abuse was then magnified to make it a
whole worldview and so many people were killed him that.
Likewise, what you had is
the way the Christians were abusing the Europeans
you know, before this new world as such,
which again led to an understanding that
religion should not abuse but in France, they took it overboard
made it a whole worldview, that religion is not just irrelevant.
Religion is the part that is the basis of all problems. And that's
why they are antagonistic towards religion.
Because the they made that their whole worldview of secularism so
that it actually became the opposite militant secularism.
Can you see how sectarians work? They take an idea which is
important for that time, they magnify it and exaggerated to such
a degree that it becomes the dominant feature of their religion
and everything else becomes interpreted according to that.
That's basically what a sectarian is. So this is what the Martez
added, they did the same thing. What did they do? They took the
aspect of rationalism
which they'd learned from the Greeks. And anywhere where the
Hadith or the Quranic verse didn't go according to that understanding
their principle based on the their approach where it didn't go
together, they will discredit those or Hadees reinterpret those
verses. So they are changing other parts of the deen because of a
certain aspect that they think is very important.
Same thing with the coverage. Now today, what is the fitna that we
have, what is it that we have what's happening to it, that's
what I want to get to just by extremists. Because if you look at
any group, they will always have an extremism in something you have
that in the Sufis as well, that they think the soul Wolf, which is
very, very, very important. But then they take it an exaggerated
to certain degree that they actually twist it
to such a degree that they say your thicker modulus is more
important and solid.
Your thicker modulus is more important than solid.
Solid is part of the, but they forget that aspects. Now that's
good, that gets the whole Nuptse aspect here that there's a bit
more than just a bit of a problem here. Right. So in all of the
whenever you have an extremism in anything, this is what's going to
happen.
They're going to reinterpret everything to be that
if you don't come to their office, if you don't come to these
particular celebrations, whether you're praying or not, it doesn't
matter. If you don't come to these ones, then it's your that's
blasphemy. Because all of these things are magnified. They're
treated as more important than what is important. Islam has many
facets and all of them are important. When you try to
reinterpret any of these other aspects based on one aspect that
is important to you, then this is where you're corrupting Islam. And
this is why Alhamdulillah Allah the Prophet sallallahu Sallam has
mentioned that every subsequent generation, the old amount of that
generation, will be purifying.
Whatever is whatever corruption has crept in whatever
interpolations have been produced,
and whatever exaggerations have been made.
That's exactly what the Hadith mentions. So now in this modern
time, what we have is, we have a hadith, right, which is a dino
Eucerin.
Yes, 01 to ask you.
What tuna Fierro? You know, create is to not create create hardship.
Do not chase people away from the faith. Deen is supposed to be
easy. The prophets of Allah. And whenever he was the Hadith that
says that whenever the prophesy, Lawson was Greek, given
two options in anything, you would always take the easier option,
right? There's all of these are Hadith, and they are right in
their place. Of course, this is one of the guiding factors of
Islam. But if you take that, and then you basically take other
rulings, and you reinterpret those other rulings,
based on this narration, such that those rulings no longer remain,
then you have just committed offense, you have just committed
an oppression, because you've taken one ruling of Islam and
magnified it to such a degree that the other aspect goes down. This
is what's happening. If you look at a lot of these claimants out
there on Facebook nowadays, and you know, Twitter and other
places,
which are constantly causing problems, and criticizing
scholars, and especially those scholars who are you know,
particularly speaking about something or the other, this is
what you will see them doing, they will be going after these people
after the scholars. And the whole basis was the dean is easy.
Brothers Take it easy, it's okay. It's all fine. It's all right.
It's all it's all supposed to be easy. Why are you making the Dean
difficult? And then the justifications will come into that
and you can make justifications for anything. Look how many people
because of this fatwa, you are causing to come out of the faith.
So many of our sisters are leaving the religion because you're
telling them to do this, you know, for example, the 14 mile issue,
right? Recently there was a big issue about this the 48 mile
issue. So the whole justification of trying to cancel out that
ruling.
One is you have another opinion. And you say look, this may be this
is the another opinion of this issue. This is what some scholars,
that's one thing, but then to criticize the opinion that is
actually based on the value of the Hadith, right? That is where you
get exaggerated. So then they're saying, for example, that look, I
know so many sisters who've been they've read this, then they've
left the faith or close to leaving the faith. But does that make it a
justification change the ruling.
You've got people who, because they can't have a girlfriend or a
boyfriend. They're gonna leave the faith because they can't just go
and chill out in the Haram ways that people do go to the beach and
you know, reveal themselves or gone to parties and whatever,
because they find the deen too difficult in that sense. They're
going to leave their faith or what should we just open up everything
as other faces?
done and cannot be corrupted their religion. Do you see what I'm
saying? This is basically what it is you take a hadith, you magnify
it to such a degree that it cancels out all other rulings, it
takes away all the reentered all the interpretations of others, you
start condemning others and you say this make your worldview. So
that's why you're if you look carefully, they will always quote
these narrations like this. And it's so easy. For example, there
was one once I read
that when you're traveling in a car, or whatever the case is, the
folks have have written very, very clearly that unless absolutely
impossible, right? You have to the first of salata, of course, is
standing clear. So you have to stand and pray. And you have to
stand and pray. Unless absolutely impossible, like you're in a
flight and you just know where you can get up. Because you know,
belts, you have to put your belts on? Well, there's just too many
people, there's no way you can stand and pray anyway, then yes,
you sit in and pray. And the masala is very clear. You sit and
pray and then you repeat it afterwards, because you have
missed an integral of the prayer because of others, because of too
much rush or whatever the case is. So you must repeat it. If you miss
the integral because of natural causes where you couldn't stand
because you are feeling sick, or you're feeling dizzy, then then
it's okay. That's a natural cause. But when it's for manmade reasons,
then you must, then you must repeat it.
Now what one author does in his book, he writes,
because it's difficult to get out of a car and read
it Yes, it is difficult. But then it's difficult to get a forfeiture
as well as some days, right? Especially when fudges are three
or four o'clock in the morning.
It is definitely difficult to get up in the morning. It is
definitely difficult sometimes to find a place to pray. Right? But
what is the what is the justification use? The hadith
which says deen is easy.
Deen is supposed to be easy. So that's why
this obligation is canceled. And thus you can sit in your car and
pray.
So you can find this in many, many places like this. This is what it
will be.
Because the deen is easy, then you must do this. Because now don't
you think that the scholars who
came up with these rulings in the first place you think they didn't
know this hadith, you think they didn't try to do this themselves
like they were these violent people who just wanted to cause
problems for people and thus they established these rulings in this
way. Same kind of thing. The main thing is that whenever you see
anybody speaking anything strange and wacky against the ideas of the
majority, then you need to really study this and look at this and
not get caught up in this very important because this is what
people will do.
If you see that they're not observing other aspects.
They're not observing other aspects of the game.
And they seem to have an overly over emphasis on one thing, or
their whole lifestyle is loose, they seem to be basically cutting
corners on every aspect.
And the Allama have warned against this before that
anybody who goes after isolated opinions, because you know, what
you will find is that you will always find that there will be
some opinion or the other of somebody who said something and
the Allama have mentioned it may be as a deviant, they've mentioned
it that look, this is a deviant opinion. So over the centuries,
you will find many deviant opinions are many extreme opinions
or parent opinions people that were opinions that were not
accepted by the mainstream. They were just they were mentioned, but
they were never accepted. Because anybody can have an opinion.
And sometimes, some good scholars can have an opinion about
something but the majority goes against it.
Right? So among the tabs in there could be one that particular
Hadith he didn't he didn't get for whatever reason he had a different
opinion. And you will find when you study Hadith and commentary,
you will actually see that certain scholar or certain taboo II or
taboo or Therby, or whatever the cases had a completely divergent
opinion than the majority.
Not just because he had that opinion may be due to most likely,
I mean, pretty surely according based on a misconception,
otherwise, the vast majority of taboo in under Sahaba Nobody said
what he said but he said it right.
Now clearly that's a misconception. Now, if somebody
today takes that one and says oh look, I've got an opinion here. So
now there's many people who take a parent opinions to try to make the
Dean easy this. A lot of this kind of formally started, you can say
about 150 100 years ago in Egypt, say it sabich was one of the first
to
write this book called fake or sunnah. And essentially what it is
got nothing to do with the Sunnah as such. It's
Taking a hadith or whatever the case is, and looking at all the
possible opinions that you can find in history and then taking
what you would be considered the most lenient one to make the deen
easy
to make the deen easy.
Now what we have seen is that look people do become lacks, especially
when fertile and virtuous and all of these things become decreased
in our society, and people do become a bit lacks. For example,
if you looked at Egypt, right in the 1950s, it this this whole
disbanding of the of the conservatism of Egypt started
around early, you can say 1900s. And it went to such a degree that
majority women would not be wearing hijab on the streets, in
the 1950s, then you get to the 2000s. And by that time,
Alhamdulillah, Allah subhanaw taala had brought it back. So now
today, you got 90% of Egyptian women wearing a hijab on their
head, whereas the scholars that told me that they went around the
1950s, they were totally they were, there was no hijab there. It
was a minority.
Now, when there is no hijab, or whatever, you start producing
opinions about these things, because people aren't doing it
anyway. You just suddenly started, you've just suddenly taken the
dean and stoop down to the level of the people are scholars, right?
And you're not trying to bring them up. You're just making them
feel comfortable, for whatever reason.
Now, look, I'm not saying that you have to propound these extreme, or
very conservative opinions when people are at this level, because
they're not, there's a hikma in the way you do it, but you don't
come down to their level either.
This is what the problem is.
If you're stooping down to somebody is able to bring them
back up, then that's fine. But a lot of the time, what happens in
that is you come down to that level, and then you stay there,
that becomes the status quo.
I remember in America, there's a big organization that does a big
conference. And when I was at the head office several years ago,
over a decade ago, I was speaking to the Secretary General of the
UN, just speaking, he said, Look, he said, what we're trying to do
is we're trying to bring everybody in so that you know, there's
people who have no, absolutely no, that they have absolutely no
connection with their faith, except this conference, this
convention, once a year, which happens, this is the only time
they get to see other Muslims and so on. So we want them to feel
included, which is fine. Right? You're trying to give a platform,
but in that conference, and shouldn't you be trying to take
these people and educate them and lift them, rather than just make
them feel good. The fact that they're Muslim scholars, that's
enough just to keep them where they are.
So we have a big problem in trying to lift people up. But then we we
stay down ourselves. It's a very, very difficult issue.
And this is a lot of the problem in what we have what we're seeing
out there.
If you see somebody that is generally loose in many, many
things,
they don't seem to be observing this justifying every aspect.
There will be people who will justify that.
But that doesn't tell you something very good. One is that
I'm strict on myself, but making it very easy for people just so
that they stay within the deem that is a more I can more
justifiable approach, that at least you are being a role model
for people that like for example, if I'm a Mufti telling people, no,
that's okay. That's okay. That's okay, just to try to keep them
within the faith. But I'm strict on myself. My words are different
than what my practice is. So at least I'm trying to comfort the
people and trying to keep them within the faith and trying to
protect them. But I'm also showing them that look, there's a more
ideal model to follow. If I've also gone then down that line as
well and I'm being like them and saying it's okay for you may have
been basically saying it's okay for me, because I'm doing the same
thing, then I am creating an entire generation that is at that
level.
In fact, what happens is even people who can do better, will
come down to that level because of the knifes This is what the
problem is. Now, there are many scholars who get very lenient
fatwas, but they themselves are very strict for themselves. You
can be strict on yourself.
If you say it's difficult for you, and that's why you're making it
easy for the other people and you've lost it yourself. Then
you're not a mufti, you're not a scholar, you're not a che you're
not whatever it is that you are.
Just because somebody has been trained as something that doesn't
mean that he's going to be acting on that thing.
Once you go on in the world of worldly forces take over you,
whatever you've learned in the madrasahs. And if you don't have a
tradition, if you've especially if you're from a loss tradition, and
you're nothing
I'm telling you this from observation, the feelings that you
get, you know, being in this position.
If you don't have for a scholar, this is specifically for scholars,
if they don't have a tradition behind them, which they relate to,
right, and which they stay in contact with. Then they will be a
free person on the street doing whatever they want because they
got
Nobody to answer to there's no supervision for them. There is
nobody that they want to listen to say yes or no. And this is where
most people deviate. Because the worldly force is a very great
shaytan is very great. That's why being part of the community
really, really helps. Yes, you may have some different opinion with
them. But in general, you got respect and they've got respect
for you, then this is what matters. If you're a scholar who
nobody else respects except a few common people on the street, then
what kind of scholarship Do you have? Because in Islam, our
scholarship is based on respect.
How do we tell that somebody is a true scholar or not? What they're
saying is right or not, we ask other experts. If other scholars
do not consider this one particular person, a true scholar,
then well, then how does that work?
How does that work? They could have criticisms of a particular
scholar that maybe in this particular issue is too extreme,
conservative or too extremely lenient, I can understand that,
for example, moved to Turkey with money with his whole banking
thing, right? Yes, people have criticized him, there are still
people who criticize him and do not agree with him. But they still
respect in general, at the back of their mind, even if they don't may
not want to say it in extreme circumstances, they will still
respect his standing. And they'll say this is where he's made a
mistake here.
In the banking thing, maybe in the photography thing as well. But
when it actually comes to
somebody who most don't have any respect for because they've just
seen it totally deteriorate. For example, you got one doctors
coming up with some really
you come with a doctor or something who's got some really
wacky ideas
of the way he wants to treat people, all the other doctors,
they completely discredit him. Now, is he going to have any
standing?
Mate, what he said does make people feel better.
But according to the general principles of any kind of
medicine, if it goes wrong, eventually there's gonna be a
problem there.
Because most of these things are quite clear cut.
This is what the issue is today.
We can all make mistakes, I could say something that is maybe a bit
too strict. And maybe in some cases, I could say things that are
a bit too lenient, absolute possibility. But if that becomes
my guiding factor, that I'm just going to be very strict in
everything, I'm just going to be very lenient in everything.
To such a degree that I'm going to basically cancel out some of the
dean and, and sometimes he actually leads people to make fun
of the dean, and they don't realize what they're doing, they
get so entrenched in their position, that they actually make
fun, where they think they're making fun of the scholars on the
other side, they're actually making fun of the Dean itself. And
that's where the problem is, this is very, very dangerous, very,
very dangerous.
I believe one of the safeguards is only to be part of a tradition.
Because then you have some scrutiny. Everybody needs
scrutiny. Because none of us, none of us, nobody, nobody in the
biggest scholar of the world, nobody is free from being misled
by the shaytaan. But until the end of his death,
that's why it's very important to be part of a tradition.
And the most important for the rest of us, you know, who are not
scholars is that you follow somebody, for your guidance for
your fatawa for your, you know, general advice that
shows that they have practice,
very important.
Because if you don't do that,
then you will also be misled.
This overview should make it very clear about this.
As I said, Don't dismiss scholars just because they got one or two
opinions that others have criticized. That's dangerous as
well. Because many, many scholars can have such opinions. Everyone
was early has said things that people have criticized him on. In
fact, you're gonna get criticism of every scholar by another group
anyway. So don't think criticism is a valid reason to discredit
somebody. But if their practice and their fatwas and their advices
are always against the mainstream, and that is problematic. You know,
you have certain individuals who come up, they claim to be Hanafy.
Right. And they go against the majority Hanafy views of the
scholars of the time.
And
how can that be right?
Like all the Hanafi scholars, and there's many, many Hanafi scholars
on the streets out there
in a particular country, or whatever the case is, and they all
seem to be wrong, and you're this new Hanafy on the block who
suddenly starts knowing more than anybody else. Look, you could be a
new Hanafy right well researched scholar who mashallah points out
certain things that have been misunderstood certain things, but
when you generally
I come up with some ideas that go against everybody. And it's in
many things and you start describing me as though they don't
know anything. And you're the only one an expert, that becomes
problematic.
That's the issue here. You know, you get a chef who comes along and
all the Shafi is that are there right? And it goes against all of
them. If it goes against them in what masala, it's understandable.
That's just the research point. But if it's in many, many issues,
discredit to them and all the rest of it. Then what is this? What are
you trying to do? Are you just trying to get followers you're
trying to make everybody show that you you know, same thing with
mighty keys or humbleness. You get one guy who calls himself a Maliki
or a humbly or whatever and you
he starts saying all the other Maliki's are wrong on the other
hand, but he's wrong.
This is basically the crux of all of this,
following the apparent
opinions of the other scholars
have a parent opinions that are found in classical literature.
Some people do that a bit. Some people do that a lot. And some
people are just looking for that. The their whole fit is based on a
parent opinions.
The whole thing is based on isolated opinions. What kind of a
disfigured faith is that?
Allah subhanaw taala help us, Allah subhanaw taala guide us,
because this is the confusion that has been created in the masses.
They have to understand that this is not the way things because you
see in terms of our choice, and the advertising industry has
understood this perfectly well. In terms of making consumers make a
choice, bring their knifes into it, bring their ego into it, bring
their greed into it, bring their lust into it, bring their desire
into it, these are all very, very effective factors that you will be
able to sell your product. So now somebody who is saying that this
is the way and it's an easier way than a lot of people who find
other things very difficult. A lot of people who find things
difficult in general think oh, this is an easy way to finish a
fast at seven o'clock.
930 That just sounds too late seven o'clock. Last finish. The
knifes has, they don't care about evidences, they don't know
evidences. They don't know what the hadith is what the what the
importance of this is that just about practicing.
Believe me when I was in South Africa, it for the last 10 days of
Ramadan. And they found out that we fast until 10 930. Because our
tarawih day in South Iftar was at 545 550 right in Cape Town. 513.
Johannesburg, right. And then after that your taraweeh was
around 715 Seven o'clock, right? You'd be finished by taraweeh by
about 715 815 About 840 If you have a banana, so there wasn't
even any better and people want to go to sleep. Right? Even if you
have a ban afterwards, you'd be finished with your bio and around
quarter to 910 to nine and I will tell people we're finishing off
right now. But in England is still awesome. So
and the Sahara is around 151 20 for the early people as well. And,
and these are some scholars they told me, Don't you guys have like
a special fatwa or whatever the case is? Because for them, they've
never experienced it. So they think How is that possible that
you can only eat for three hours in between three and a half hours
maximum? Right? Don't you guys have a special fatwa don't have an
alarm. I looked into it. I said, look, the majority of people fast
and they have no problem. Five, six year old kids have fasted
during this time. They don't have a problem Allah gives the
strength. Now this really opened up my eyes that genuinely some of
the scholars were concerned because we had a lot of scholars
in Attica. They were very concerned that Oh, but isn't there
like a photo? Haven't you looked into this issue? And we've been
doing this for years. You know, if the Muslims came to the started in
England about 1960s, right, then around the 19 7980s This This is
30 years ago, right? Into Yeah, about 30 years ago recycling. I
remember when I was young, about 1213 years old, we were going
through the same time we fasted at that time. And it was like just
normal. I was like okay, this is the first time I've asked you
keeping
this is completely normal for us. But people who've never
experienced it. They're gonna think Oh, but how's that possible?
Do you understand? And that's how it is. Allah gives us in law, you
can live a low enough son in law with
all our Deenie all of our Dini religious obligations we have,
Allah knows the human being, he understands our willpower. He
understands our strength, our fortitude, and our ability and he
has made the, the the religion accordingly. And anybody who says
that it's supposed to be easier than that. We're trying to make
the deen easier than the Prophet salallahu Alaihe Salam essentially
that's what people are doing. Been more easier than Allah. Allah has
given a concession that okay, if you can't fast then you have
difficulty that okay, don't fall.
first but then to try to make it simple for everybody that's a
problem
What about the rewards people are getting for this and look I mean
how difficult was the first really? Yeah before you start
Ramadan you're thinking oh no this is going to be so long but when
you actually start Subhanallah in fact to be honest, I found those
shorter fast much more difficult. There was no barakah in the day
you know once this if that time after that everything just you
know, and I don't know I maybe it was the weather there but I
actually felt found found that I got a bit more hungry, their mind
over matter, whatever the case may be the temperature. It was cold at
the time, and Allahu Allah. Anyway, so that's basically I
asked Allah subhanaw taala for guidance and disregard and to keep
us because everybody should be doing this dua Allahumma allinial
haka Hardcore is going to the bar or Arenal Bella Bella was looking
to the nub of Allah show me the truth as the truth and allow me to
follow it and show me the wrong as the wrong and allow me to abstain
from it because there's always going to be lots of confusions out
there and may Allah subhanaw taala guide us right working with that
runner and in hamdulillah alone and just moving on to the agenda
Liberty chrome alone Mayor How you
gonna still be
alone me and him and you know, in Sub Saharan Africa in Ghana and
also the mean Allahumma salli wa sallam Marina so you know Mohammed
whiner and you say either no Mohammed or Burdick was a limb
or Allah Allah we asked you to accept our two hours of Allah we
asked you to accept our gathering here of Allah We ask that you
accept You accept us for all the deeds that we have done. Our Allah
you are the one who first gives us the ability to do these deeds. or
Allah we ask that you accept these these now. Oh Allah despite our
shortcomings despite our sins despite our wrongdoings of Allah,
we ask You to forgive us our wrongdoings. So Allah we asked you
to forgive us our sins or Allah we asked you to guide us right? Oh
Allah we asked you to show us the truth as the truth and allow us to
follow it and show us the wrong is the wrong and allow us to abstain
from it. Oh Allah help us and assistance. Oh Allah help us
sisters of Allah. There are many challenges out there. Oh Allah,
there are many,
many many different distractions out there. Oh Allah we asked you
to guide us right? Oh Allah, we ask that you keep us away from the
evil of our knifes and ourself, we ask that You grant us the ability
to follow the light wherever it is. You allow us to see the light
and allow us to follow the light. Oh Allah there's a lot of darkness
out there. And Allah there's a lot of false Lights Out there. Oh
Allah we ask that you protect us. Oh Allah we ask that you protect
us from this these distractions. Oh Allah we ask that You grant us
hedaya and guidance. You make our loves can you make our hearts
connected to you filled with your new world filled with your light
of Allah grant us the best of Allah grant us the best that this
world has to offer? Oh Allah protect us from all the evil that
this world has in front of us. of Allah We ask that you protect us
and our children and our progeny until the day of judgment of Allah
We ask that you accept us for the service of your deen you allow us
to do something. You allow us to do those things which make you
happy. And you keep us away from those things that make that this
satisfy you of Allah, we asked you for your satisfaction. We ask You
for Your clemency. We ask you for your forbearance, we ask You for
Your compassion. We ask You for Your forgiveness and your mercy.
Oh Allah we are in great need of your mercy and your compassion of
Allah We ask that you make our hearts the way you want them to be
filled with your obedience with the love of your obedience. And
Allah with the hatred of your disobedience of Allah. Guide us
Alright, put us on the way of your messenger Muhammad sallallahu
alayhi wa sallam, allow us to read the Karim Allah, Allah Illallah on
our deathbed, fulfill our permissible needs. Allah allow us
to make the best decisions.
In terms of our deen and our dunya of Allah We ask that you guide us
right and you give us the head and whatever we do and you keep us on
the straight path of Allah you keep us on the straight path you
keep us on the straight path of Allah. Oh Allah bless us and our
children. Oh Allah bless us and our children and our parents, oh
Allah and our teachers and our students, and our Allah all those
who are associated to us all those who have assisted us all those who
have helped us or Allah all those who have supported us. Oh Allah
those who expect us to make dua for them Oh Allah grant them the
best Oh Allah grant them the best of both worlds have to offer Oh
Allah we can ask for us from no one but you are Allah we ask that
you guide us and you make us only connected to you of Allah suffice
us with what's Halal over what is haram. Oh Allah whatever debts we
may have allow us to fulfill pay them out or pay them back easily.
Oh Allah pick them back easily and excellently. Oh Allah except our
doors. Oh Allah accept our doors. Oh Allah accept our doors
Subhanallah
Public Rabelais city are Milesi Fonasa when are they selling well
Hamdu lillahi rabbil aalameen