Abdur Rahman ibn Yusuf Mangera – The Secrets of Prayer and Variety in Worship [Hikam 119120]
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hamdu Lillahi Rabbil Alameen wa salatu salam ala UD Mursaleen.
While he was happy he was seldom at the Sleeman Kathira on ionic
Dean amerit
A Salah to taharah tone Lillico lubi mean at an acid zoobi was
Stifter one liveable, who you will be a Salah to mahalo mana, mana
Gertie, we're married even more Seifert that DESE Rofi her Maya
Dino Sr. Were to Sri Kofi ha Chava. Ripple Anwar ritual prayer
is a purification for hearts and an opening up of the door of the
invisible domains.
ritual prayer
is the place of intimate discourses and a mind of
reciprocal acts of purity, wherein the domains of the innermost being
are expanded, and the rising gleams of light re out.
Now that sounds highly profound and complex. Let's try to
understand what he's saying here because this is speaking about
some of the mysteries of Salah to why Salah is performed. And what a
person can get out of salats can receive out of solid, because
solid, we're told to do it five times a day, pretty much
throughout our life. There's no exceptions to it.
There's no day which is a holiday, except for women, they have
certain periods. But other than that, for men, and for women at
other times, there's no holiday eat day, whatever they may be, we
have to perform salaat. Now if Allah subhanaw taala insisted on
us performing solids. And clearly there must be a very good reason
for that. To do it over and over and over again, there must be a
very good reason for doing that. One of the points that come to
mind is that if you have to do something over and over again. And
regardless, I mean, despite it being relatively a simple act of
certain movements, a set of each locality, each slot is a number of
accounts. So the fact that we have to do solid over and over again,
despite it being just a number of records, each record consisting of
a standing frustration such as an A sitting
despite that, it's got the largest chapter of it is taken up in the
books of Hadith guitar was solid is generally the largest chapter.
Books are fake as well. Kitab is solid, the book of solids rulings
is the largest chapter, generally speaking. And you wonder it's such
a simple act that we do every day, but it has so many rulings. But
that just proves that despite its apparent simplicity, there are a
lot of complications because it does include a number of different
things. Again, that's all talking about the apparent aspect of
Salah, the standing the prostration making sure what you
read is correct. If you make a mistake in this, then this is what
happens if you make a mistake and of this level, then the salad
could be invalidated in this level, then you could get it you
can correct it by just doing I said that too. So I said that so
etcetera, etcetera.
This, however, deals with it from the inside. And generally we're
told to have concentration in devotion in solid. But the higher
mysteries are hardly ever revealed to us unless it's a personal
experience. The solid they generally say is the mirage of the
believer, the ascension of the believer, whereas the Prophet
sallallahu alayhi wa sallam had a physical miraj physical ascension
where he went in body and blood and soul to up to Allah subhanaw
taala. We obviously won't be taking that journey before our
death, but at least spiritually, that is something we try to
attain.
So he says ritual prayer first is a purification for the hearts.
That is where it's supposed to be. If it's not, then it's not the
it's not done were very well, if it's done very well then it will
be a purification of the hearts
and an opening up to the door of the invisible domain. So most
people understand that it's a purification of the heart but it's
also an opening of the door to the invisible Romaine. This is this is
it as in The Lion, the Witch and the Wardrobe that door that opens
up into the other world. And you know, as you know that these are
seemingly mystical things, seemingly mythical things, but in
this case, they're mystical as opposed to mythical, but these are
the doors that if you want to get to Allah subhanaw taala you get
there through prayer. Suddenly, things start making sense now of
why Rasulullah sallallahu alayhi wa salam used to stand for so
long.
You know, despite feet becoming tired, I mean the only place you
would stand like that is where you really want something or you're
really enjoying something, you managed to get to speak to someone
and you have to run out of the masjid without your shoes on to
make you know, big scholar came or something like that big body of
Allah came and you had to not run out of the masjid without your
shoes on because if you want to get your shoes you would have gone
and you meant you know managed to stand and and he goes give
In your five minutes to speak to him, you know, it could be wet on
the floor or whatever, but that's all going to be now your mind is
going to disassociate with them. Generally, if you're outside
without shoes on your mind is very focused on that because we're out
of our norm. But here what's happened is that we, we've got to,
we got two situations one is that we're able to speak to this person
that we want to speak to for a very long time, which is more
important than the slight discomfort from standing without
our shoes on. So this is mind over matter in everything that is, but
the only way we can do this is if we learn to speak to Allah
subhanho wa Taala and the door does become open to us, then our
salads will be more enjoyable then you can see why people will stand
for hours and pray Salah it just makes it this is all conceptual
right now but inshallah Allah make it a reality for us.
Then he says, ritual prayer is the place of intimate discourse. So it
opens the door of invisible domains, intimate discourses, the
next thing you that's when you start speaking to Allah subhanaw
taala and a mine of reciprocal acts of purity, which sounds very
complicated we'll be we'll be looking at the commentary there.
Were in the domains of the animals being expanded and the rising
gleams of light to re out now that's really
high level, high level, but
the hearts of the chosen servant of Allah are perpetually absorbed
in his invocation.
And this is what we call a woof Calbee we've been constantly
saying that this is what we're trying to attain that we're
constantly attentive of Allah subhanaw taala that is what we
have called me. Now, although this is coming from a totally different
tradition, the commentary we're reading is from the Chesty
tradition, though, he's based on the shadowy tradition, because the
original, what I read was from Ignite oppa Illa. That's it
Nautilus hikma, one of his Hichem and the commentary has no doubt
Sheikh Abdullah Gonzo here, Rahmatullah here today, he's taken
it from some of the early commentators like a blackbird.
A Randy, who is one of the great commentators of the book, I'm sure
he's taken from the early commentaries as well. But
definitely there's this is the this is the whole purpose of all
30 cars, to become attentive of Allah subhanaw taala. That is what
you call a son. And that would Allah hookah and Nick Atala
that you worship Allah as though you're seeing him. And if you
don't see him, you're not in a state of worship, like maybe
formal worship, then you know that he's at least see you regardless
of what situation you're in. That's another way to look at that
as well. So, the heart of the chosen servants of Allah are
perpetually absorbed in his infinite invocation. However,
association with people and tending to natural needs, produce
a kind of forgetfulness is what you call hafla.
And a relationship with beings other than Allah.
So, as a result, the heart becomes contaminated.
Now remember, if we start off from where we came from,
which is the state of pure fitrah, Kulu, the Nullah do Alfetta.
Every individual every offspring is born on the primordial natural
nature, the fitrah what is that that comes from the fact that when
other valleys and I was created, we were then told to we were Allah
subhanaw taala expressed himself to us and then we recognize them
and every one of us said, We believe in you, you know, you, our
Lord. So based on that is how we come in the world. So we're
already inclined to that we've already witnessed it. That is what
you call fitrah problem is that it changes in the world it gets
contaminated This is the contamination is speaking about.
So then, once that contamination happens due to our indulgence in
the world, and that's a it's going to happen at some level is going
to it's going to happen because worldly worldly things will take
us away
to some level will become occupied with worldly things.
Yet when servants become engrossed in the ritual prayer, Salah their
hearts are cleansed of the foreign pollution.
And the divine perception is again restored to their hearts in
accordance with their respective ranks.
accordance with the respective the respective ranks. We have a
imagine we have a high status with Allah. We had a slight Hoffler
slight destruction.
When you make salats
if we had a high connection with Allah, then we should be able to
get right back into that connection with Allah subhanaw
taala. Say for example, I want to speak to someone. The first time I
see him, I'll have a little conversation there's going to be a
bit of formality there, right. There's going to be a bit of
formality where I have to try to explain to them that I am a
friendly person, I would like to speak to you, I would like to
benefit from you, I have some honor for you. And then they have
to have the same thing. They have to reciprocate in the same way.
The next time we meet,
for example, there was this scholar author that I met once in
Abu Dhabi. He just came recently and he had a book launch here and
I met him again.
And he looked at me and he goes, I remember you, right? And then I
said, Yes, we met in Abu Dhabi. And you know, we were at that
dinner table, etc, was, yeah, that's it, and then he was much
more freer the second time, if I meet him again, it will be even
more free. So that's how it's with Allah subhanho wa taala. So when
it comes to Allah subhanho wa taala. It's not about just sitting
on the same table, that's just not an option there. It's about trying
to speak to him. Now, in our salad, if we're just focused on
finishing off the ritual, as we spoke about last time, you know,
it's all an external form, as he says himself alarma Lu su Arun
imita. Right actions are just outwardly spiritual forms. And the
real kernel of it is, Would you do a philosophy is that you have a
class in it. So in our salah, as well, it's something very similar
that we can't just be doing it and be in the presence.
Allah, we're in Allah's presence all the time. So it's about us
showing him extra, which is that I'm trying to get to know you, oh,
Allah, just like we would do with anybody else, you know, you we
make an effort to try to get to know them, you know, we make a
certain expression of our face, we say something, we may give a gift,
this thing, so we have to appropriately
try to get to Allah subhanaw taala in our Sadat's. So that would be
the first thing.
So when a servant becomes engrossed in the ritual prayer,
their hearts are cleansed of the foreign pollution and the divine
perception is again restored to their heart
according to their respective ranks.
Now, of course, if if we've had a good connection with that person,
for example, if I go to a person who
is
who I don't know, and I have to speak to him formally, that's
going to be very different from someone who does know them, who
can speak more informally, who have known them from before and
then number three, if they've got a relative or their son or
daughter or somebody comes along, they'll be even more formal.
Right? So as you can see from that, it's
how do we become so close to an informal to Allah subhanaw taala.
When I say informal, there's a special other there as well in the
informality I just mean that you don't have to have pretenses
anymore, because that is why if you notice in order to do when you
make dua to Allah subhana wa Tada we don't use the royal you. We
don't say Tom or up as you would do to your father, you get so
important personal that we actually then start saying to
Majid to my favorite candidate, and I used to only when I was
young, I always think that that was like disrespectful. Because to
your parents, you're saying up to you know, and when it comes to
Allah subhanaw taala is like, do marker they do marker there's like
what kind of tu tu tu is this, you understand but that is a special
position, that Allah subhanaw taala wants us to be so impersonal
with him at that level. But with of course that or in our mind and
respect for him.
So that's why the salaat have a higher Willie of Allah is going to
be different, because that entire
divine perception is going to be at a higher level when they enter
into solids. When the foreign veils are removed from their
hearts during the ritual prayer,
thus eliminating any impediments.
The doors have hidden divine mysteries and the secrets of
divine knowledge opening their hearts.
Thus their ritual prayer becomes the substratum for communion with
their Lord
becomes a level of communication with the Lord.
Now, certain fattier will have a totally different meaning.
When you say Alhamdulillah Mirabella and I mean all praises
to Allah, Lord of the worlds or Rahmani Raheem, that seems like
you're just getting into it or Rahmani Raheem. Right. The Most
Merciful the Most mercy giving melody Kiyomi then load sovereign
of the Day of Judgment, and then you suddenly start making dua iya
cannot be the only you will. Can you see how it suddenly went from
the past from the
third person to the second person, it's almost like you made the
connection. So initially you're praising him as the third person
Alhamdulillah, habla and all praises to Allah like the third
person. And then suddenly you start saying ear canal boo. It's
almost like we've connected now.
But that connection needs to happen.
Right, we've just suddenly gone down into, we've suddenly rose to
that level, I would say, and made that association with Allah
subhanaw taala.
Thus, the ritual prayer becomes a substratum for communion with the
Lord. Their hearts become imbued with sincerity and love, leaving
no room whatsoever for anything besides Allah. It's totally
immersion now
is absolute immersion. There's nothing and that's why the Sahaba
is, as Abu Bakr Siddiq and all the others were it was known about
their stories that they would be totally undistracted in solid
time. You know, the world could break around them and they're
still in their salah they will in another world.
Now, of course, there's a very high level, but we need to get
somewhere on that level.
We mustn't think that because that seems a such a high level we can't
get anywhere.
There remains there not the slightest vestige of fear or
constriction in their hearts as they expand for the intake of
divine mysteries.
So not Allah subhanaw taala when he starts to provide the divine
mysteries, the heart expands to accommodate for these illustrious
servants celestial Illuminations, Anwar glitter like stars in the
ritual prayer, they perceive this illumination with the eyes of the
heart. Every believer should strive to perform such a prayer.
So very high level may Allah subhanaw taala give us some level
of that.
Allah subhanaw taala He created us so he understands our situation.
He completely understands our situation. So now
there are many different worships so this is what if not, Allah says
He says llama animal how Kaminska would do the melody low when Allah
Katara adds
llama animal how Kaminska would you the Melanie lawanna laka laka
Bharat walima Murphy come in would you the shadow here for haidara
alayka fie Battle of Gods. The Hakuna ham Mooka A ka Mata sala de
la Judah sadati, familia Kulu mousseline mochi, Iman
is absolutely beautiful words, says, Since Allah knows of the
existence of weariness on your heart,
he has varied the acts of obedience for you.
essentially saying, since Allah knows the existence of you getting
bored by doing something repetitively, human nature, so he
has varied the acts of obedience for you.
And since he knows of the existence of impulsiveness in you,
He has limited them to specific times.
So that your concern be with the performance of the ritual prayer,
not with the existence of the ritual prayer form the ritual
prayer, don't just let it exist. Put some glass in there, do it
right. For not everybody who prays performs well. Man is by nature of
a weak constitution.
And thus tired of doing the same act for a length of time.
Prolonged performance makes the ACT difficult.
That's human nature. That's just human nature. Yet his heart feels
no strain in a variety of Acts, and he is therefore better
equipped to accomplish them all.
Nevertheless, it should be understood that it is incumbent on
the servant to perpetually apply himself to the worship of Allah as
ordered.
Even in Salah it's different. It's not just sitting in one place and
doing something. It's doing many different things even in Sadat's.
In view of this disposition of man, Allah Most High designed a
variety of acts of worship for him. He has not decreed perpetual
observation of any one act of worship, because the servant would
tire of it, for example, had a perpetual perpetual state of
ritual prayer been decreed if we'd have to be just doing solid all
the time, the servant would certainly be exhausted. The heart
of the servant now remains in worship on account of the variety.
So if nothing else, just being conscious of Allah subhanaw taala.
So
the variety such as the ritual prayer, recitation of the Quran,
pilgrimage to Makkah, an entire state is a state of worship, and
zakat sacrifice fasting invocation, etc. His heart does
not become bored because of the taste of each worship is
different.
May Allah give us a taste of each worship. In this way, the entire
time of the dedicated servant is spent in worship, without the
servant tiring or becoming bored. He does not. Therefore abandon
worship,
in contrast to the condition of tiring and becoming bored is the
trait of misguided greed and enthusiasm.
So what is that one extreme is that the person gets bored.
The other one is misguided greed and enthusiasm.
That's very interesting. What would that mean? I mean, think
about it. This is speaking about what we spoke about, I think, too
much less is ago
about the person trying to do too much misguided in that regard.
SubhanAllah. So, this tells you that our way Our way is not of
extreme.
It's not about just worship and do nothing else, you know, go into a
cave and don't and forget the dunya. It is a balance. And he's
constantly reminding us at every step of this balance.
Today, you will find very few Tsar heads as of the olden times,
because the initial, you can say expression of the soul of was this
absolute abstinence from the world,
eating so less that you would only defecate once every 15 days, as is
related of EB Lailah.
But that's,
you know, you're the alum of this time hardly ever speak about that
level. Now, if you can just avoid the useless x, but still stay
within the dunya.
And avail yourself of
So in contrast to the conditions of tiring and becoming bored is
the try is the trait of misguided greed and enthusiasm.
When this trait exceeds the limits, the act is corrupted. For
example, when there is extreme enthusiasm for the ritual prayer,
it will be difficult to discharge it with all of its rights,
you'll you'll start slacking off, because you won't have the same
enjoyment in it. Now, this is different from spending two hours
in solid if you're really enjoying it, but there has to be a level
where eventually, you know, you start feeling hungry and tired.
And then after that, so for example, you know, when I used to
go to go in, you go for armor or hygiene, you go to the rota of
Rasulullah, sallAllahu, alayhi wasallam.
So initially, you go with this great feeling of thoughts, zeal,
fervor to speak to Rasulullah sallallahu sallam. So you put your
heart out, you give all the salons that you can, eventually it comes
a time when you don't know what else to say anymore. It sounds
empty. Now, you've your emotions are not as they were a few minutes
ago, you said all your salaams you made your DUA or whatever you want
to you want to speak about, you've done it. And now it's like,
you feel like you should still stay there just to maximize the
time. But your heart is not there anymore. Did you understand what
I'm saying? Right. So it's always wonder how to deal with that
situation. And
last year, when I was reading through this book says that you
should stand there.
As long as your heart is in focus, and you say what you can, once
you've said what you have, and now you no longer have anything to say
in your heart is presence is not there fully, then move away, go
and do something else, then it's better than to kind of stand
around doing make dua to Allah subhanaw taala. Because when
you're there, you should be in focus.
This is similar to when you go to visit somebody, you've said what
you and then you just kind of sitting around. One is if you're
informally just sitting around for a few hours with people, that's a
different story. When you go into someone who you know has time that
they want to use well, then you do suddenly start feeling awkward,
such shifting in your feet, but you don't want to go or something
like that, or you don't know what to do. So in this case, you do
that and then you move away.
And generally that's the same kind of thing. If you're Sheikh is very
busy.
When I was studying in Syria,
she had a deep callous.
He didn't have any scheduled classes. The way it works is you
go to his house, you climb this massive hill and you go to his
class and please call my hygiene in Damascus. And when you get
there, there's about 10 other people there.
Right. And he's got this large room with lots of chairs around
and sometimes there's a few women there as well but full niqab hands
everything covered like nothing, you know, like an each person just
goes to him.
him and takes their Kitab whatever that book whether that's, I
remember one person, he used to come with the tafsir al Kabir of
Imam Razi, and I was with Melania cardies. Coming to Yeovil fickle
Akbar, there was somebody with Johanna tophatter, Marie Joe
hirato, he there were few others, they would come and then, you
know, you would read for about 10 minutes or whatever, you know, you
do your lesson. And then after you could sit there when somebody
else's lesson was taking place as well, you know, then they would go
and then they would go, and
but he had given me certain days, correct, I think it was Tuesday,
and maybe one other day where I could go, I only have three or
four months there. So I want you to maximize my time.
So, one day I showed up on Monday, and that was supposed to be a
private modulus that he has for some of their own amount of the
city.
In fact, it was,
you know, great. Hanafy shift. If not Aberdeen, Shami Shermie.
Some of his descendants, they will go to study with him.
So I remember I kind of popped in and he did get upset that day.
Don't you know, this is a time of special, but then he still let me
sit there.
So that's a bit pushing it now. Okay, I made that mistake. Once I
didn't make a mistake, I probably pushed it right.
But if I do that every week, then eventually he's gonna hate me.
Right? Eventually, it's gonna get problematic.
One time away, okay, that, although he's upset, but it gives
him the impression that I really want to study so that helps.
Right? But then if I keep doing that,
unless, you know, you got a special strategy of it just
depends on the person at the end of the day. But that's that's with
humans. This is people with Allah subhanaw taala he's got time for
all of us.
With people we get tired, you know, there has to be but with
Allah subhanaw taala he's got time for all of us as long as you got
something to offer him.
That's the main thing. That's why even Rasulullah Salah you got
something to offer, you can sit there for hours, there are people
who've sat there for hours. But when your mind you know, we don't
have that level of concentration, we were going to get distracted.
We're just going to hear hear a beep in our pocket. When you're
giving salam to Rasulullah Salallahu Salam, we're going to
hear a vibration in our pocket. And that's it, our concentration
is gone.
It's distraction with Allah subhanaw taala and Baraka like
that as well.
It's about getting that level of concentration. So
when this trait exceeds this, the limit the Act becomes corrupted,
for example, when there is extreme enthusiasm for the ritual prayer.
Now, how can you have extreme enthusiasm for the ritual prayer?
What kind of a concept is that? I mean, have you ever heard of that,
like somebody who wants to produce too much bread,
it will be difficult to discharge it with all of its rates, such
extreme enthusiasm will cause one to refrain from ablution. So that
one remains engrossed in the ritual prayer. Or one will recite
the Quran hastily without humility and reflection. In view of this
disposition, in man, Allah Most High has forbidden him from the
ritual prayer and other worship at certain times. So that man does
not plunge headlong into any deed in haste, and with excessive
enthusiasm.
So when it comes to sunset, when it comes to sunrise, when it comes
to noon, three times, kind of equally split through the day, no
prayer, I don't care what you want, you can't pray. The
nighttime is the longest generally, unless it's unless it's
summer in England, right. But generally, around the equator, the
night is in of a decent level.
So he wants us to stop, you'll be forced to stop your salad will be
invalid at that time.
He has decreed ritual prayer at appointed times, so that the seven
results to execute it with perfection, haste and enthusiasm
lead to only the external form of ritual, right? Because eventually
that will that is what we will become, you will just do the
external form just to show I'm doing this body of worship, the
inner heart will go this is the human nature, between the form and
the perfect prayer there is a great difference. And that is why
Islam is very different in terms of its mystical, in terms of its
mystical
states with any other religion.
Today, what's very popular is Buddhism and Hindu meditation.
That's what's kind of very popular outside, and there's one called
mindlessness. I was in an Islamic psychology course. And what he was
describing is that the state that
they're speaking about there is that a person almost becomes like
he's mentally floating. totally disconnected with reality. He is
this doesn't feel anything. It's just
In this total state have
a floating state on another cloud doesn't feel anything whatsoever,
says that's not Islamic for us. We still believe in perception
because we have rights to fulfill outside. So our state is not like
them. Yes, we can get engrossed in our prayer. But that prayer will
then
has movements in it is not just this one state of sitting. Even if
you're doing Morocco, you're gonna have to get off a prayer, you
know, you can't miss prayer because of Morocco. Right? It's a
different thing. But this is like this perpetual state where
somebody can sit on a log naked, right in, you know, in some forest
in India, for for this long without eating or whatever. That's
not, that's not what we have, everything is regulated. That's
why it's not even allowed to perpetually fast without breaking
in in between, you have to do Iftar, it's mcru, to delay that.
So it's very important to keep the body human body in balance,
because that is what's going to help you afterwards. So this state
of mindlessness, where it's almost like a dream world, that you're
living in another world, and you're totally disconnected.
That's not what we are. We are responsible for our body. So we
have to be connected with that as well.
But it's about getting the balance in all of this. You know, Allah
subhanaw taala give us the trophy. And above all, the other thing is,
what the Sheikh said is that if you work hard during Ramadan, and
you're making your salad
then one of the things that Allah subhanaw taala invites a person to
do is to go to Hajj, so that you can get as close as possible. Now,
of course, you're never close physically to Allah subhanaw
taala. But you are close to the representation of his house. And
you're allowed to then go around the house seven times.
Now if you don't have the spiritual understanding of hudge
if you don't have the spiritual understanding of Hajj, what is the
point of tawaf, people will do it, but what's the point of it? Most
people ask this question, what's the point of going around 70 We
just don't see the logic in there.
But the thing is that the heart is should be making the dough off of
just going around the house of ALLAH SubhanA wa Tada
for the sake of Allah subhanaw taala said, I'm willing to sit on
the welfare, that agility with the chrome alone Nia yaka young
American history Allah homea nanny I'm in La Isla learn the Saba
Hanukkah in condemning of learning injured Allahu
Allah Allahumma salli wa salam ala Sayidina Muhammad whiner and you
say even Mohammed or vertical summon Allahumma fildena Allahumma
fildena Lama fildena
Allah who may have you know have you been out there I know that
eliminated por la excepto Adonis, O Allah accept our majorities are
a lot except our gathering here to remember you have Allah make this
a gathering. That is with full with its spirits and not just an
external form of Allah grant us a class in our acts of Allah grant
us a class in our x, our Allah, Allah Allah accept our two hours
of Allah purify our hearts, Allah make this a means of purification
of our hearts and to see things with more reality than we've seen
them before. Oh Allah grant us the ability to see the truth as the
truth and allow us to follow it and allow allow us to see the
wrong as the wrong and allow us to abstain from it. Now Allah give us
stronger willpower of Allah grant us your Taqwa of Allah grant us. A
heart which is connected to you, which is constantly in in, in
remembrance of you of Allah, Allah we ask that you bless us in this
manner of Allah that You forgive us, our we have committed many
sins in the
in the brightness of the day, the darkness is of the night of Allah,
we've committed many sins that we remember and that we don't
remember, of Allah, many sins we may have committed by mistake, but
Allah there must be many that we knew we were disobeying you and we
still violated, we still. We still committed this violation of Allah,
there are many sins that we knew that we were violating your
rights, and we still committed them with the wealth that you gave
us. With the help that you bestowed us with, of Allah, Allah
Allah, we ask that you forgive us these, these major crimes that
have been committed by us, Oh Allah, Oh Allah, we are
confessing, confessing violators of Allah. We ask you, we ask You
that You give you shower us with Your Mercy of Allah, we don't want
to be obstinate. We confessing of our sins we know we've done wrong.
And we know that that is why we we receive all of the problems that
we do and that's why we are depressed and we can't, we can't
deal with our lives and lives become complicated for us of Allah
makes our lives easy for us constantly in connection to you in
connection with you of Allah. Allah Allah, we ask that you bless
us. You bless us like you bless your Olia. You bless
Since like you, bless your children, you bless your chosen
ones. Oh Allah make us of the chosen ones. Oh Allah, we're
constantly we would really like to say that we are yours. We call out
to you, we gather for you, we pray to you, we worship you. We bow
down to you, we prostrate to you. We recite your words your Quran,
Allah, Allah and we fast for you. When you perform all of these acts
of worship of Allah, once just tell us that you, you tell us once
that you are also mine, Oh Allah, Oh Allah, we would like you to
shower our hearts with your mercy, shower our hearts with your mercy,
and grant of stability in this world conduciveness to all the
worship that we'd like to do, allow your worship.
Allow your worship, and your vicar. Allow your remembrance to
emanate from every part of our body of Allah, Allah, we ask that
You grant us the true solid. You grant is a solid that is filled
with
connection and intimate discourse of Allah or Allah, we ask that you
connect ourselves to you in our Salam.
O Allah, this is one of the doorways that you've given us one
of the paths to you. And we've been praying for years and years
we've been praying for decades of Allah never once have we opened
this door. Never once have we opened this door.
Oh Allah, we ask that you allow us to open this door to you. So that
we enjoy our prayers of Allah turn our prayers around, make them
totally different to what we've been doing until now. Oh Allah,
make them the real prayers. Make them the real craze.
Make them the real prayers of Allah grant. This. Grant is
closest to you in our prayers so that we enjoy our prayers. We look
forward to the next prayer. We look forward to the next prayer.
That we're not distracted by other things. We never miss a prayer. or
Allah, Oh Allah, grant us the Tofik to an invite us and accept
that we come to your house as frequently as possible. Allow us
to experience the Halloween and the visit to the Halloween. Oh
Allah, Oh Allah allow us to say the beak that we are present for
you in the true sense of that word of Allah allow us to benefit from
the Burkert that are there in your prophets, Masjid sallallahu alayhi
wasallam and your house in the Haram in Makkah. Oh Allah we ask
that you give us full advantage of us being there when we when you do
bring us there. And you grant us accepted pilgrimages. You grant us
accepted worship. And you make that truly a state where we
connect with you. Oh Allah, Allah we ask that you give you you give
us full immersion in our Morocco birth. And you give us a balanced
understanding of everything that we do in our life. You protect us
from excesses and you protect us from shortcomings of Allah you
protect us from excesses and you protect us from shortcomings of
Allah allow your thicker to be part of our life and the life of
our progeny until the day of judgment of Allah everybody in our
life and our progeny of Allah fill our forefathers in their graves we
know our Allah Our Michelle in the past who have worked hard to get
this message to us and to get this bar cut and these benefits to us.
Oh Allah bless them abundantly Oh Allah bless them abundantly. Oh,
Allah bless all of our schewe and our teachers and our parents and
grant them the highest status is In Jin Littlefield dose and allow
us to accompany them in the hereafter allow us to accompany
them in the hereafter of Allah don't let us ever see a bad day
with our children now progeny of Allah constantly keep us preserved
and protected from all of the evils out there. Oh Allah, grant
us success both in this world and especially in the hereafter. Oh
Allah grant us ease in our suffer of Hajj. Allah grant us ease in
our suffer of Hajj and Allah grant us ease in our worldly activities
of Allah grant us blessing in these first 10 days of the hedger
whether we are in hajj or whether we're sitting at home, oh Allah
grant us the Tofik gone to stove Subhana Rabi karate aerobic
capacity and you'll see food was idle more steady in our hungry