Hamzah Wald Maqbul – 2016 Ramadan Fiqh Intensive Zakt alFitr d.mp4
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O Dukhnan, O Duhnan, O Zuratin,
O Urzin, O Urdzin, O Urdzin, O Urdzin,
O Urdzin, O Urdzin, O Urdzin, O Urdzin,
O Urdzin,
So the
zakatul fitter is
a sunnah wajiba.
Sunnah meaning
that the prophet
is the one who legislated it. It doesn't
it doesn't come explicitly as a commandment of
the Quran. Although reference comes to it in
the Quran, but it's
alluded to, it's not explicitly mentioned.
And it's a wajib by hookman.
Hanafi madhab it's wajib,
Meaning the person who does it will be
rewarded and the person who doesn't do it
will be punished.
And the person who doesn't consider it far,
will say that he's wrong. We won't make
takk fear of them. That's the difference between
wajib and far.
Is wajib is that thing that's if you
do it, you'll be rewarded. If you don't
do it, it's a sin.
But if a person disagrees with you about
that issue, we won't say that that person
is not a
Muslim. Whereas 5 times prayer is for example
Fard or zakat zakatul mal is Fard. If
a person says it's not Fard, then we
say that person is not a Muslim.
It's a difference of opinion.
And the Maliki is considered also to be
wajib.
You have to do it.
The wudjub of zakatul fitr in the Hanafi
madhab is
that you have to be a person who
can afford it.
And the affording it is
based on what?
It's based on
you're having nisab in the Hanafi madhab.
Affording it is what according to Malik?
According to Malik, affording it is you have
to have just that amount of money.
So if you have enough money to give
the zakatul
fitter
and that's all you have, then it's still
for you to give it even if after
giving it you're also eligible to be recipient
of it.
And there's a reason for that, we'll get
into that reason shortly.
And zakat al fitr must be paid on
every head.
Meaning
on every man, every woman, every elder, every
younger,
every slave, every free person, except that the
responsibility
for
children is upon their father
and the responsibility
for slaves is upon their master.
But it has to be paid on every
head.
And if the person responsible has can afford
to pay it, they have to pay it
on every head.
And it is the quantum of zakat al
Fitr is a Sa.
A Sa is a volumetric measurement
of the Sharia,
which is 4 amdad,
it's 4 moods.
And it is paid in whatever the
the staple food stuff of the people is.
So if that people eats wheat, then it's
in wheat. If it's that people eats barley,
it's in barley.
If that people their staple is raisins, then
it's paid in raisins. If that people eat
millet, it's in millet. If that people eats
corn, it's in corn. If that people eats
rice, it's in rice.
That's what it's paid in. Now we talked
about this before that in the in the
other mabahib,
you have to pay it in kind. So
you have to pay it in foodstuff.
Whereas in the Hanafi madahib, b'taqim is permissible,
meaning paying the cash equivalent, the cash value
equivalent.
And that's what generally we make
nowadays.
Why? Because if you had hand someone in
the hood a sack of rice, they're not
gonna know what to
do
with
it.
There's a hikmah in there's a hikmah in
paying in kind as well.
Because the prices of things in in in
the marketplace fluctuate. So if you're in a
war zone, food can become really expensive.
And when it becomes really expensive, it means
you can't always find it even if you
have the money for it.
So when a person needs food, if you
give them a dollar, it's impractical.
Just like that here, if they need money,
if you give them food, it's impractical. So
there's a hikmah in paying in kind as
well. It stabilizes markets as well.
But, in America, generally speaking, it's very difficult
to pay Zakat al Fitr
or any any any type of
charity for the poor
in kind. So generally speaking, we just pay
cash equivalents, and that's the rufs of the
Hanafi madhab that everybody takes.
So basically
he mentions this point that what? That a
father pays it on behalf of his children
that don't have money
versus children that have money.
If children have money, for example, like, by
the way,
right, you married
kids?
If you have kids, for example. Right? And,
like, people give them, oh, here's $30 for
your kid. Right? You can't just be like
yoink. You actually have to keep the money
and spend it on the kid. You're the
guardian, so you're allowed to spend it on
their behalf, but you have to spend it
on their behalf in a way that benefits
them like you would for yourself. You know?
So, if the child has money, just say
the kid, like their whatever
aunt gave them, like, $100 or something like
that in the bank account. You can pay
their zakat al Fitr from their money.
But if they don't have the money in
the account, then you're responsible to pay it
on their behalf as a father.
And like that
like that, anyone who you're shalahan, you're you're,
obliged to to
for their financial upkeep, you also are obliged
to pay their zakat al fitr. And just
like that, a a slave master is
obliged to pay it on behalf of his
slaves.
So the optimum time to pay it is
after the Fajr rises
on the on the day of uh-uh on
the day of
Eid, but before the the Saw'l Eid time.
That being said, there's a difference of opinion
how early can you pay it.
The Hanafi say you can pay it during
Ramadan
and the Maliki say you can pay it
up to 3 days before Eid.
Not earlier than that though.
But there's no zakatul fitter in
in
Il Adha. And then he mentioned another
miscellaneous masala
with regards to Eid that it is. It
is,
recommended on on the Eid day that you
go,
that you travel from one path
and that you come back from another path.
And this masala is relevant to the the
masala of Zakat al Fitr. Why?
Because two things.
1 is that the
the, you know, the reason that the the
reason that Olamas say that it's a sunnah
to go from one path and to come
back from another path? One reason is that,
it shows
the the it shows Islam, like the greatness
of Islam that day when people see, like,
all these different people coming and going. Right?
So when you go through 2 different paths
and different people see you.
The second the second is that
the there's poor. Usually, there are poor poor
and beggars to give charity to, and you
pass more of them so you have more
opportunities to give.
And
there's a couple of miscellaneous messiah that are
not mentioned in this short track that we
read that I'm gonna mention right now.
One is according to Malik, the zakatul fitr
is valid all the way until Maghrib on
the day of
of Eid. Whereas according to Abu Hanifa, it's
valid only until the time of the salat.
The daleel of
the daleel of the Hanafeez is what? It's
hadith of the Prophet Sallallahu Alaihi Wasallam,
that
the Messenger of Allah Sallallahu Alaihi Wasallam,
he made Fardhi
zakatul fitr
He legislated that the zakatul fitr should be
given and it has an inward reality and
an outward reality.
And the inward reality is that it is
a purification for the
It is a purification for the person who
fasted
from
from not being engaged in the fast like
they're supposed to be,
being distracted, somebody's looking at someone they shouldn't
look at, someone's listening to something they shouldn't
listen to, etcetera.
So it is a purification, it will purify
that from your fast.
And that's the inward reality of the zakab
fitr. Meaning it makes your fast acceptable to
Allah Ta'ala. It's something right, we talked about
that with regards to the
praying in the night before Eid, right? Because
that's the time that the validity
of your fasts and your tarawih and your
salat and your Quran and your zakat and
all that, the question of validity is over
now. Now it's a question of acceptance. And
so the zakatul fitr is something that aids
in the acceptance of your of your acts
of Ramadan. That's why you should pay it
before you go to the Musalla. Right?
So that's the inward reality of it. The
outward reality of it of it is what?
And
you feed you feed through it the Masakin.
It comes in the hadith of the prophet
And it comes in another
that
the the poor
enrich them this day so that they don't
have to,
humiliate themselves by begging. Just give it to
them without having them having to ask you.
You know who they are. You just sit
in the pathway, and you know who they
are. Just give to them that day so
that they can celebrate Ida as well. So
that's the outward
meaning of zakatul fitr.
And so the idea is what? So the
Hanabi sorry, Sin Abdul Abin Abbas radiAllahu anhu
said what? He said that he said that
he says
That whoever
will discharge the zakatul fitr before the salat,
for that person, this is a accepted zakat
from him.
And for the person who discharges sorry, whoever
discharges the zakat before the prayer, for that
person it's accepted zakat and whoever discharges it
after the the prayer, then it's just like
any other any other charity that they gave.
So the I the issue is this or
the the concept is this is that, this
like, you know, you're getting a lot of
bang for your buck here. You get $10
cleans out your your your your fasting, your
prayer, makes it acceptable to Allah that when
you go to the Eid, Allah Ta'ala will
accept from you and then all the good
things that happened. We did mention before that
Allah Ta'ala will accept from you your fasting
and forgive you your sins and write your
in the place of your bad deeds, good
deeds. Right? That if He accepts from you,
all that stuff will happen, and so this
aids in the acceptance of
the
the prayer and fasting.
This is why Malik considered it even if
you have to he considered even if that's
all all the money you have is enough
to pay the zakat al Fitr and by
paying it, you become eligible to receive it,
you still pay it. And he even went
one step further. He said, even if you
have to borrow the money, you have nothing.
You're broke. You have to borrow the money
in order to pay the
You have to borrow the money
as long as you're you expect that you'll
be able to pay the money back, before
the next year comes.
The reason is what? That for that $10
you get like out of that deal like
a sadaqah that you won't get out of
paying $10 any other time.
Okay?
So Abu Hanifa considered
the end of the time that the zakatul
fitr or the Hanafi madhhab I should say
is what?
The salat. Once the salat is prayed then
you can't pay zakatul fitr anymore.
Malik considered the the
the zakatul fitr the valid time to to
pay it all the way until Maghrib.
And the for that has to do with
enriching the the the the the poor in
that day, that in that day as long
as they have something that they can celebrate
it with, it's still valid. Although the Masnoon
time, the Sunnah time is to pay it
before the
before the, before
the salatul aid.
Now
one of the issues that's unique to the
zakatul fitr in North America is what?
Is that we don't have beggars.
Because
protestants in particular, Western European protestants,
they consider being poor to be
immorality, a type of immorality. It's like a
type of, like, sin.
So in the old days, they used to
stalk impillary people. Begging is actually against the
law in a lot of localities.
And you'll get thrown in jail for it.
And they look down on beggars. They look
down on beggars and they look down on
the poor as immoral people.
Whereas that wasn't traditionally Christians, that wasn't their
view. This is a bidah of protestantism,
right? So here we don't have any beggars
because you cannot ask, right? In Islam, it's
also haram to ask if you don't need
to. It's a sin to ask if you
don't need to.
And this is one of the the the
the things that the prophet salallahu alaihi wa
sallam, when he took bayah from his
companions when they accepted Islam. One of the
terms of their the bayah was, right, Hakim
bin Hizam radhiallahu anhu. He mentioned that when
I accepted Islam from the prophet sallallahu alaihi
wa sallam,
I came to him and asked for him
for salakah, and he gave it to me.
Then I came second time, he gave it
to me.
I came and asked him a third time,
and he told me he told me he
taught me a dua and said that that,
say this dua and never ask anyone for
anything again.
Said after that I never asked anyone for
anything even for a shoelace I never asked
for anyone for anything And there are a
number of people when they accepted Islam the
prophet gave them specifically this instruction that you're
never to ask anyone for anything.
Right? This is part of the deen as
well. But on the flip side, if somebody's
in a situation where they have to ask,
it's haram to it's haram
to cast them out or forbid them from
asking.
What's the maximum you can do is you
can say I don't have to give to
you. Even in that situation, it's mustahab, you
should give them a dua. If a beggar
asks you, even non Muslim, Muslim, whoever, drug
addict, crazy person,
right? On the street, you know the guy
if you gave him a dollar he's just
gonna go buy drugs with it, whatever.
Even if he says can you give me
something, say Allah give you a halal risk,
Allah give you hidayah, you can at least
give them a dua.
Really if you know that they're going to
use the money for something wrong, you should
just give them food or buy them food.
If you have time and you're able to
do that, you should do that. You should
never it's a bad habit for a person,
especially for a person who is ahlulbayt to
the prophet salAllahu alaihi wa sabaib if if
someone asks you for something, you don't give
give them something.
This is something specifically I've seen this from
the elders of the, the Ahlulbayt, the mashakh
of Ahlulbayt that
never anyone because this is a habit of
the Prophet salallahu alayhi wa sallam, he was
never asked for anything except for if he
had to give, he would give.
Right?
Even you don't have to bankrupt yourself.
And if you have nothing, you can give
them a dua. But you should never leave
anybody, like, never leave anybody alone. And at
any rate, for every Muslim, it's haram for
you.
It's haram for you to, like, yell out,
don't ask me, who are you? Or even
to, you know, even to give a bad
look to somebody, this is considered a type
of, like, telling them off
to, like, make a face
you know, to do that haram. Sin. You
can't do it. The maximum you can say,
I don't have anything for you. And really,
a Muslim should at least give someone a
dua.
Right? At least give someone a dua.
And the interesting thing is some people, like,
there's a there's a Nabi told a story
about a man that he wanted to give
sadaqa, so he gave sadaqa to a man.
And,
then
the people laughed at him. They said, do
you know who you gave sadaqa to? He
goes, no. He was gave he gave it
to a thief. The next day, he wanted
to give salakat to a person,
and, he gave it to a woman.
And, they all laughed at him. So, you
know the woman you gave salakat to, who
she is? She's a she's a prostitute.
And the next day, he gave salakat to
somebody. And then the people saw it, they
laughed at him. So you you know who
you gave salakat to?
He said, he gave sadaqa, that man is
just a miser. He's just cheap. He's a
cheapskate. He's actually a very rich person. He
just looks like he's poor because of how
cheap he is. And,
the prophet
said what? But because of the the with
which he gave the salafah,
he said that the thief, you know, he
made tawba from his stealing.
And because the with he with which he
gave sadaqa, that prostitute, she made tawba from
her prostitution.
And the with which he gave the salakat
to the rich man that he made toba,
and he himself started giving to the poor
after that. You know? So if you give
to someone even if a person's a drug
abuser, I wouldn't give to them because you're
harming them in a way. But even if
you do give to someone, there's still some
good whenever
that's commensurate with your how pure your intention
is in giving.
Right? So Muslims should be Muslims should be
generous anyway.
But at any rate, the point is we
don't have beggars here. Right? So you have
to plan for your zakatul fitr. What you
cannot do is just drop it in the
message box. Why? Because the zakatul fitr is
considered to be
lawfully discharged when the poor person receives it.
Now tell me, if you drop it in
the box on the day of Eid, is
any poor person gonna receive it? They're just
gonna put it in the Masjid account.
Are they gonna distribute it? Like the Masajid
I've been Imam and for Eid while I've
been there, I've told them empty your hold
up the Eid pair, empty your boxes out,
and give the money to the to the
poor on that day. But very few Masjid
will do it. Very few Masjid will do
it. So you have to do what? You
have to plan.
Okay?
Give 3 days before
or or more than that if you're Hanafi
give you find a poor person, give it
to them.
Okay? And then
Islamic Relief to my left.
Right? If if if, you know, if you,
need an option, right, what if you show
up, you roll up on the,
eat day?
You know, like, oh, smack. I didn't give
my zakatul fitr yet.
You can still go onto their website and
give it. They'll they they send the money
in advance with the intention that people will
pay it from the side. We're giving it
on their behalf.
Okay? So that's like if if I think
you should give it through them anyway, but
you should also give local people. Shout out,
and you should give to the local people
as well. Yeah. But in the last last
ditch effort no. The the is the the
zakat al fitr, they they,
they give it to Muslims.
Yeah.
But like as a with the last dish
effort.
Right?
If if you need to get it get
it there, this is like a a way
of doing that. That's like equivalent to like
giving a bag to a beggar on the
way to the eat softly eat.
Again, better is to give to your to
the poor if you have poor relatives.
The best is to give to your poor
relatives.
A child cannot give to their to their
parents, parents cannot give to their children, husband
and wife can't give to each other.
You can give to brothers and sisters if
they're legally poor, if they're eligible for zakat.
Okay? You can give to cousins, uncles, aunts.
Right? The best is to give to your
there's 3 things that that are there are
the 3 things that are the best for
your zakat and the best for your zakat
al fitr. Like I said, children can't give
to their parents, parents can't give to their
children,
and,
husband and wife can't give to each other,
and you cannot give to non Muslims. You
can give sadaqa to non Muslims, but the
obligatory
zakakawat you cannot give them, and obligatory payments
you can't give them to do to a
person who's not a Muslim yet.
But the best people are 3. 1 is
the one who is closest to you in
relation.
The second is
not in any particular order, but meaning that
the closer the person is in relation, the
more reward you get for giving it. The
second is that the more virtuous the person
is, the more reward you get.
So someone is a half of the Quran,
someone is
hafidh of Quran, if somebody is a 'alam,
if someone is a pious person, a righteous
person, if someone does the khidma
of the people, if somebody is, you know,
somebody who who, you know,
takes care of the masjid or somebody takes
care of the orphans and widows themselves or
somebody who does some sort, the more virtuous
a person is, the more reward there is.
And the third is the closer the person
is to you, the more reward there is.
Sorry. Not the closer. The the the third
is what? The more severe the need is,
the more reward there is.
So someone's like, oh, I have a hard
time paying rent and another person is, like,
on the verge of starving to death, then
there's more reward to give the person who
is starving to death than the person who's
on the verge of getting evicted from his
house.
And then after that in general, the closer
a person is the the better it is.
Then the further they are, it's still valid
and it's still good, but it's there's slightly
less reward in it.
Yes.
What is considered
to be, Ziketel?
A person who doesn't own the Nisab.
What is that?
It comes out to something like $500 or
so.
But then On top of their needs.
And
that's Memetics
that even if you only have, whatever, $10
Yeah. Then you give it. But then even
before that, is there any significance? Sure.
Malik's opinion is even if you have nothing
and you have to borrow it and you're
gonna have to go in the hole for
it. Yeah.
So and and in the Maliki madhhab, zakat
eligible is actually a bigger
number than in the Hanafi madhhab. The Hanafi
madhhab, zakat eligible is someone who doesn't have
nisab. In the Maliki madhhab, the zakath eligible
is somebody who doesn't have excess savings
that are equivalent to a year's worth of
necessities. So, like, basic rent, basic food, basic
clothing.
So that comes out to like $20,25,000
or so. It makes a very large circle
of who you can give it to.
But again, the person who is more in
need, there's more reward in giving them than
the person who is less in need. And
you have to stay below that for a
year? No. You just at the time of
giving, you have to be below that. Yeah.
So this is a good like segue into
the fiqh of the salaflirid and the fiqh
of the iridayn, okay?
And I want to preface this discussion with
what?
With an ayah of Sabihisma
rabbikaal a'ala. So Surah Insha'Allah all of us
know if we don't we go memorize it.
Right? Allah Ta'ala says
And indeed,
successful is the one
who purifies
Indeed successful is the one who purifies wazakarasmarabbihi
fasalah and then he takes the name of
his lord and he prays.
One of the tafasir from the salaf of
these of these 2 ayaas is what? That
the one tazakah
tazakah literally means purify,
but it has the same root as zakat.
Right? Because zakat means purification. The zakatul fitr
is a purification for your
fasting and for your amal of Ramadan.
So indeed,
successfully is the person who gives that zakatul
fitr and purifies the deeds of their Ramadan.
And
then they take the name of their Lord
which is what?
Which is the Takbir on the David
and he takes the name of his Lord
meaning the takbir
and then after that, he says his his,
his his prayer, Eid prayer.
And this is something a person should be
very cognizant of.
The Ramadan is an entire like, you know
like how you make a dish, You like
you make a make a
dinner or something like that?
So what do you do if you're gonna
make lasagna? You boil the the pasta,
then you cook the beef separately,
then you put the layers down, the cheese
and all that stuff. Then you put the
whole thing in the oven, then you pull
it out, and then you garnish it a
certain way, and you serve it a certain
way. Right?
And if any one of those steps doesn't
happen, then it's not gonna happen.
So you have to very methodically look at
your your your Ramadan if you want it
to be like this thing because it's a
very big prize from Allah Ta'ala that your
even your sins will be written, you'll be
rewarded even for your sins at the end
of it if you do it right.
So what is the method? It's in these
2 ayahs,
Okay you've finished your Ramadan,
right?
The person has been successful who gives the
zakatul fitr
right? And then he descends this takbir on
the way to
the Musala of Eid and he prays
his Eid prayer.
Rather you prefer the
the life of this world
despite the fact that the akhirah is better
than this world and it lasts forever.
So what
is the way you wanna do this? You
want to make sure your zakatul fitr is
in the hands of the recipient before the
salatul it happens.
Why? Because if you don't do that then
your siam and your qiyam is not purified.
And if it's not purified,
right, if you yourself wouldn't like to accept
a product that's dirty then why would you
accept Allah Ta'ala with Subbu and Quddus?
The holy and the sacred and the purified
and the glorified and the Lord of the
the the angels and the spirits. Why would
you expect Him to
accept your your second rate and and
and, you know, stained
fasting and and stained salat.
So first you purify,
then when you go to the Musalla, right,
you pray the entire night
or you pray for some part of the
night, even if it's just 2 rakahs that
you wouldn't have regularly done in any part
of the year. You spend some night in
some part of the night at any Bada.
Right? In between the 2 of them, there's
a,
open field of what you can do, what
you cannot do. And then you go to
sleep. Don't turn on the TV. Don't do
like they do in Pakistan.
That they the the young young people stay
in Iqaf for the whole thing, and then
once they see the
moon, they ditch the masjid, go home, shave
their beard off, and then they're in the
market teasing girls, you know,
and having a good time because now Ramadan
is over. Right?
What is Eid? Eid Mubarak is worth celebrating
only if Allah accepts from you.
If he doesn't accept from you, then celebrating
Eid is like celebrating Christmas. There's no point
to it.
You're worse than a person celebrating Christmas or
Halloween or New
Year's. Why? Because at least those people know
that this is pointless, they're just out for
a good time. You think you you got
something from Allah Ta'ala whereas you got nothing.
So what do you do? You pay your
zakatul fitr, you at the bare minimum make
sure you don't mess it up that night.
Don't turn on the TV, don't listen to
music,
don't sit with your whatever, Oh Sheikh, she's
only my cousin. Don't if it's haram, it's
haram year round, right? Don't don't don't do
that. Don't do those things that we all
do.
See, this is not this is this is
this is too important for me. This is
not this is not this is too important
for me to mess up. It's, you know,
it's not worth it. I put in all
this effort. I'm just gonna mess it up
right now in these, like, 6 hours. And
this is what one thing that happened several
years in a row. I've had this feeling,
and people get into fights in the masjid,
and I know there someone's gonna see the
moon because the shaitan is, like, all up
in these people.
Right? Don't
don't go that route. Just shut up and
sit sit to the side. Don't let yourself
do anything.
There's a number of things that ruins the
spirituality
of a time in a place.
Fighting is one of them. Yelling and screaming
is one of them. Sinning is one of
them. You know?
So once you pay your zakatul fiftr, be
very careful, cognizant. You know, you read 2
rakazr, you read the entire night in prayer,
be very cognizant that you don't mess up
your
night, Right? Pray your salatul fajr in the
masjid and congregation if possible.
And on the morning of Eid, it is
it is recommended that you don't sit and
make dhikr after the soft al fajr, rather
you pray your fajr and then you just
go toward
you start heading toward the the place of
read,
in such a time that you arrive there,
like, 10, 15 minutes after the isharah.
And this may or may not be possible
because we don't have the traditional, like,
masalas for Eid that they have in the
Muslim world. So if you have, like if
they booked the convention center at 10, you're
not gonna show up there at 7 in
the morning. Right?
But, you know, within reason, you show up
there and then you sit and make takbir
over there. You don't. And you make takbir
on the way to the Musalla of Eid.
This is a difference of opinion. The Hanafis
consider that the takbir of the Eid ul
Fitr should be said silently
or quietly to yourself, Allahu Akbar, you just
say it quietly to yourself and that the
Takbira of Eid ul Adha should be said
out loud.
Malik said it should be said out loud
in both of them. So however your your
preferred madhab is, right, you just on your
way to the Musalla of Iida, just say
your Takbir.
Mashiikh, my parents don't do it and it's
embarrassing.
My brothers and sisters don't do it. I'll
just be just doing it myself. So why
do you care about why do you care
about
embarrassing? If you're with Allah Ta'ala, then who's
in the majority? Them are you.
Obviously, you don't have to be a jerk
about it. You know, you shut up. I
want my Eid to be accepted. You guys
suck. No.
Just do you quietly just do your own
thing?
You know, if they're your mother is like,
oh, Beite, how are you doing? I'm doing
okay, ami. Allahu, blah, blah. Just do your
thing on your own. Don't don't mind. Don't
pay too much attention to anything else. You
don't have to worry about it. They'll be
more convinced from your arguments, they'll be more
convinced by your conviction than your arguments.
Right? So you say your takbir and you
sit there at the MusallAllahuid to face the
tibla and say your takbir.
Right? Allah Ta'ala witnesses all that. It's a
Mubarak place. There's so many barakats coming down
in that place, people don't know.
That's why even if you don't have new
clothes, even if you don't know anybody,
even if you're tired, even still Eid is
that even if you say Salam from your
Eid prayer and there's nobody to hug you
on your left or your right, still Mubarik
Day.
Why? Because the acceptance of Allah comes down.
So you're preparing for that and you see
you have eyes on the prize, you know?
And the time of the the the the
prayer comes,
you pray the prayer,
then you sit quietly and listen to the
even if nobody else is sitting quietly. This
is something really awkward I've seen in America.
For some reason, people just
no respect at all during the ijutba.
Let them do it, just be quiet and
watch
the khadib.
Even if you can't hear them over people's
talking, right? Even if you can't hear them
at all, just make muraqabahala. Just imagine that
the khadib is saying something right now, and
just just fixate on that
if you don't understand or hear anything else
that the khatib is saying. And then when
the khatib is done and he gets down
from the mimbar, this is the this is
the moment in which the tawajah of Allah's
tabulia comes down on that gathering.
And even in this moment there are many
people who are not forgiven,
But Allah ta'ala astawaju comes down on this
gathering and if there's even one of them
that did it right then Allah forgives and
accepts from everybody.
And it works both ways. The benefit is
what? It's for us because that whoever that
person is, because of their barakah of being
there, we benefit.
And for whoever that person is, because we
benefited from it, he receives all of our
reward as well.
So who's who should you be attempting to
be like?
If you're the one who from whom, Allah
accepts
from,
and because of you, Allah accepts from everybody
else,
that's like a really big deal. That's like
like in pin like, if Ramadan was a
pinball machine,
that would be
like 20 pinballs, like, shooting out at the
same time making the whole thing light up.
Like, it's that's, like, super, like, double triple
game over, you know, type of status of,
like, how amazing that was.
And the thing is it happens for somebody
or another.
Why not why not be the person who
it happens for?
So with that, inshaAllah, we'll read this chapter
regarding some masala for the salafl alaydain inshaAllah
and then we'll end from today. But you
have to you have to, like, you know,
don't don't flag. You know, this hadith of
the Prophet because
at the end of Ramadan, people start flagging,
they start dropping off, You know? Don't flag,
you know, the the candle, let it burn
all the way until the the break of
dawn. Don't burn out before
before the time is up because,
the hadith of the prophet is
All matters are as they end.
So you know, you
wanna end that Ramadan really really well.
The
is both the
and its wajib.
It's wajib according to the Hanafis. It's according
to the Malekis,
but as if it should be treated as
if it's wajib, as if it's
And people should leave for the Musallaweed,
when?
In such a time that that when they
arrive at Musalla of Eid,
the permissible time to pray comes in. So
permissible time to pray is like 15 minutes
after the sun rises. So they should arrive
at the Musalla
15 minutes after the sun rises.
That's the optimum time to arrive. You don't
arrive before that. It's not much to have
to sit there, make the car, and do
stuff like that before that.
So you leave for it in such a
time that you'll arrive at that time.
Obviously, there's a lot of stuff here, by
the way, that that it's optimal. You may
not be able to practice it here because
of certain constraints, but even preserving the knowledge
in your heart is a is an act
of piety. And maybe you'll be in a
position one day to revive some of these
sunnun that our people have turned their back
on.
And the,
imam should lead them in 2 rak'ahs of
prayer
that he recites out loud
with with what? The
and
with and or surahs of that length
or surahs of that length.
So there here's where there's some difference of
opinion. So Malik, he said what? That the
way you, pray the salatulid is like this,
that you you make 7 takbirs,
including the the the opening takbir of the
prayer.
So 7, Allahu Akbar, Allahu Akbar, Allahu Akbar,
Allahu Akbar, Allahu Akbar, Allahu Akbar, Allahu Akbar,
Allahu Akbar.
And you give a pause equivalent to the
time it says take to say Allahu Akbar
between the Allahu Akbars.
K? 7 times. You only raise your hand
for the first one. Okay?
And then you read your and your surah,
you go into ruku,
you go back up, you go into you
sit up, you go back again, and then
you stand again. And now you say 5
tekbirs, not counting the tekbiras standing.
And then the rest of the prayer you
say like a normal prayer.
Okay?
Imam Abu Hanifa is different. Imamu Hanifa, what
does he do? What did he do? He
said that the way of praying it, and
this is the narration of Abdullah bin Mas'ud
That what? That you say,
4 tekbirs?
4 extra tek sorry, 4 extra tekbirs?
So 5 in the beginning. Takbir, Tahiram, and
then 4 extra takbirs.
Okay. Then you finish the first rakah normally,
and you raise your hand for each one
of them.
And then you do 3 extra Takbirs
after standing up from sorry, sorry, sorry, you
do so you do 4 extra Takbirs, the
Takbir at Ilham and 4 extra Takbirs, then
you finish the first rakah normal, then you
get up and then you read the fatiha,
and then you read the surah,
and then you do
3 takbirs while standing, in each of them
you raise the hand, and then the 4th
tekbir you go in ruku and then you
finish the prayer as normal.
Right? This is the riwaya this is the
riwaya and the sunun.
Right? That the prophet one time he led
the salatulhid
meaning he said that the the the 2
Meaning extra takbirs before the first fatihan and
extra takbirs after the last surah.
At any rate,
these
different ways of of of praying the Eid
prayer, they're all narrated from the prophet sallallahu
alaihi wa sallam, and they're all they're all
inshallah valid. But there's the difference of opinion
amongst the imams is what?
Is because of
because of preference. Right? Because the people of
Kufa where Imam al Hanifa's madhab was propagated,
they they took their deen from
Sayna Abdullah bin Mas'ud,
and he's the bulk of the the bulk
of the narrations regarding
the fiqh that they follow come from him.
And why? Why did they take their deen
from him? Because it's a hadith of the
prophet
Take half of your deen from Ibnu Ummi
Abd,
or take your deen from Ibnu Ummi Abd.
I forget right now what the correct rewire
is, but take your take your deen from
what? From from Ibn Ummi Abd was a
a nickname
that the that the they used to give
to Sayna Abdullah bin Mas'ud and Jahiliyah.
And I think at first they meant it
to be derogatory, but the
prophet turned it into like a kind of
like a beloved, like a way, affectionate way
of referring to him.
Right?
And and the Malek
and and and the people of Medina, the
reason that they they chose the way that
they did for,
for the Eid prayers, that's how they used
to the Tabireen used to pray in Madinah
Munawwara and the Prophet Masjid of the Prophet
So they preferred it over the other narrations
because obviously the Tabireen in Madinah are the
children of the Sahaba and the students of
the Sahaba and the freed slaves of the
Sahaba radiAllahu anhu.
This is the preference that they have comes
from the Sahaba that stayed in Madinah Munawwara.
In every raka'ah, there's 2
And there then the person makes the tashahood
and then the person makes salaam.
And then after the prayer
the Imam will get up on the khutba
and he sits before starting the first khutba
and he sits between the 2 khutbas.
Then he when he's done with the second
one, he doesn't sit, he just leaves.
And that's how you know that the khutba
is over. He'll get up and he'll get
up and
Then it is mustahab for the Imam to
go home from a different path than the
path that he came from and it's also
mustahab for the people to do the same
thing.
Then he says if it's it's
recommended in the Maliki madhav for the imam
to bring his sacrificial animal with him to
the Musallah
and to sacrifice the animal in the Musallah
so that the people can see how it's
done.'
And the Prophet did that as well.
There's some masal there but we're not gonna
mention it, we'll mention it in the next
intensive we have before the Eid al Adha
before Hajj Insha'Allah.
Both the Imam and the people
when they leave their houses to go to
the Musalla, they should,
make the remembrance of Allah Ta'ala out loud.
And obviously we said that the in the
Hanafi madhab that they can they prefer that
it be out loud for Eid ul Adha
and it should be quietly for
the for the Eid ul Fitr
So
when the imam arrives at the
then he stops saying the takbir,
and also the people stop saying the takbir.
And then afterward, he'll say the taqbir in
his and,
it's Mustahab to say it quietly with him.
Right? So just like the the the sorry,
the Khutbatul Jamoa, it's mustahab that started with
the hamdu of Allah Ta'ala.
Right? It's mustahab to start the khutbatul I
Dayn with takbir.
So it's mentioned in our book that a
person should say the takbir 9 times
in the first khotba and 7 times in
the second one
before starting.
Allahu Akbar,
Allahu Akbar,
Allahu Akbar,
Allahu Akbar,
Allahu Akbar,
Allahu Akbar,
Allahu Akbar,
Allahu Akbar, and then afterward he should interdisperse
the takbir within the between the sentences of
his khutbah.
Right? So alhamdulillah,
afterwards then alhamdulillah
say the Takbir with the imam as well,
during his Khutba. And then he'll sit down
and, again, then he'll make a siftah in
a second,
chutba with what? Takbir.
And,
it comes in our books that he should
say it 7 times in the beginning of
the second in the second books sorry, in
the second.
And then afterward, he again gives a and
then he enters and disperses his with
the Takbir, and the people, say it with
him.
And other than saying the Takbir when he
says it,
they should
they should, be quiet
and,
listen to,
the Khutba and whatever is other than that.
And, it's recommended to be quiet. And the
reason it's not far it's not like the
Jummah Khukbah. It's far if you see someone,
like a relative or a friend that you
haven't seen for long, you can say to
them. But you shouldn't chitchat.
It's only because of that because you may
see people that you may haven't seen for
a while and you may not see them
again. You can say to them.
Other than that, you shouldn't chitchat. It's not
it's not good good to do at that
time. Rather, you should concentrate on the khatib
and say the takbir with with with the
khatib as well.
So those are that's a mess that has
to do with the so skip over it.
So he says that the the way of
saying the takbir,
there are different ways that are narrated from
the prophet, sallallahu alaihi wa sallam.
One way is just to say, Allahu Akbar,
Allahu Akbar, Allahu Akbar,
and then they keep repeating the tekbirs in
sets of threes like that.
And one of them is to say,
And both of them are narrated from by
Malik from the Prophet Sallallahu Alaihi Wa Salam.
This latter one is the the preferred one,
both of with Abu Hanifa and with with
Malik.
Imam al Shafi'i,
he has a different narration that he prefers
that he say,
And that there's like a whole long
And it's
the whole long thing. And you know, Armashaiq
considered
that Takbir to be that of the mujahideen
when they return home victorious
from their jihad.
And it's not it's not for Eid, but
that's the that it's for Eid as well.
That's a very beautiful takbir as well,
but it's it's it's
our masha'i considered it not not to be
for the Eidayn.
Iddayn. He says all these different narrations of
the Takbir, and there's some
what you call
there's some
kind of flexibility with regards to which one
you use. It's not something a person should
be really super strict about.
That's another issue.
And
it is good
to bathe on the days of i'id.
And so the bath on the Yomul Jumu'ah
is a sunnah,
and the reason for the bath is because
you're coming to the masjid.
So it's musta'hab to have that bath,
right before you leave for the masjid.
Because it's because of the zahma, it's because
of the crowding in the Masjid that people
are in close quarters with one another, so
you don't want to smell bad for that.
Right?
Whereas that the the the bath for the
for the
for
the 2 Eads,
that's out of respect for the day of
Eid.
Yeah.
Even if you're even if you're living in
a place where there's no Eid prayer, right?
Like a place that's far from everybody,
still it's Mustahab to bathe on that day.
Yeah.
This is another masala, mashallah, that you, you
know, that you brought up, that it's musta
have been both according to Malik and Abu
Hanifa
to pray outside.
Imagine it comes in the hadith of the
Prophet
that a prayer in this masjid of mine
is worth more than a 100000 prayers in
a masjid other than it.
But even then for the day of Eid,
they used to go out to the desert
and pray out in the open.
Why? Because the Eid is Yomu Mashood. It's
a day
that's witnessed by the animals and by the
people, the Muslims, the kuffar, the jinns, the
malaika.
It's witnessed by the creation of Allah Subhanahu
wa ta'ala. And that day to go out
in a way that you can be seen,
this is an act of piety. Right? To
go out to be seen in a normal
day is actually
a sin.
It's it's your boasting. You're you're, you know,
you're trying to be arrogant. Right? But that
day to be seen to wear your nice
clothes for you as an individual and and
us as a community to look good on
that day.
That's something that's
rewarded by Allah Subhanahu Wa Ta'ala.
Obviously within reason,
don't spend $10,000
on like a suit if you don't have
$10,000
and obviously within reason in the sense that
like, you know, the ladies also if they're
gonna go to the MusallAllahu 'id,
it's they're not supposed to
dress in a way that's like
going to be attract attention to them in
a bad way as individuals. They should wear
nice clothes for sure,
but not in, you know, not in a
way that's going to attract bad attention toward
them as individuals.
Right? For example, like perfume, it's a sunnah
to wear perfume.
But the perfume for the ladies is different
than the perfume for the men.
The perfume for the men is the perfume
that has
a good smell,
a strong smell that's good like oud or
like rose or like musk. Right? The perfume
that's masnoon for for the ladies is
the the perfume that has a very subtle
smell
and it it's like a color, right, like
saffron.
Saffron, you can only smell it from close
by It has a
very slight and very nice smell, but you
can only smell it from close. And it
stains the skin a little bit and that
looks nice as well,
Right?
Or like like Hannah, right?
That's for the ladies. Why? Because they don't
want to attract people's attention because that's bad
attention.
When when the
Muslims go out, right, for a man, when
a man
goes out, the beauty in a
what is beauty for a woman is strength
in a man. Right? The beauty equivalent of
beauty in a man is strength. So when
the kafars see the strength of the Muslims,
it caused them to respect
Islam.
The Kfar see the beauty of the women,
it actually caused them
to lose respect for the Muslims.
And this is something that, Masha'Allah,
in modern
PC Discourses
probably I'm going to like get crucified for
saying all this stuff if I post this
on the Internet. And feminists are going to
be like, Oh, my goodness. Look, misogynistic.
Blah blah blah. Well, okay. Whatever.
These things are like common sense for the
people who want to understand them, people don't
want to understand them. I'm not applying for
a job at the UN anyway, so
they can
get pissed off at me if I say
it. But I mean, it's common sense. You
don't want to you don't right? When a
man looks at a woman, like,
you know, for her beauty for her physical
beauty, Right?
That's obviously not
that's not what's in Matlalu here.
But, so the ladies, if they go, you
know, read don't read the the books of
Fi'p and say, Oh, wear your nice clothes
and do this and that, wear your good
perfume. Don't read them and say, Oh, okay.
I'm going to do this now. Rather,
you should wear your nice clothes for Eid,
and you should wear your perfume,
but it should be in a manner that's
that's
proper for you. Wearing your nice clothes means
wear a simple abaya. You can wear your
clothes
your nice clothes underneath it. And then afterward,
when you go, you know, in the houses
of your families and friends and things like
that amongst the women, then you can, you
know, show them how nice your clothes are.
And, you know, your perfume should be like
not like the one that's going to attract
people. You know, there's certain perfumes that are
amazing. Like,
this is one of the many things that
Muslim culture has Western culture beat down on
is perfumes. Because there are certain perfumes that
cost so much money, like you buy like
a pure rose, you'll walk, and people from
10 feet away, it'll turn their head. They'll
be like, what is that?
You know? Obviously, if you're wearing that as
a woman,
it's not something that's, you know, that there's
gonna be a whole lot of benefit for
for you as a woman or for for
anybody else for that matter. You know?
But for a man, when they see the
strength, you know, when they attract the attention
of people and people see the strength of
the deen,
then
that's something that's something that's matluw, that's something
that's that's good.
It says right? So it's
to to make a on the day
of it's not far.
It's just recommended. We used to have bufihima,
meaning it's
in the 2 days of the 2 rids,
to put on your good perfume and to
wear your nice clothes.
And wearing nice clothes, according to Malik, is
for jumma'ah, you wear your nicest white clothes.
And for id, you wear your nicest clothes,
whatever the color they may be.
Alright, inshallah. Are there any questions?
For salaf and the aid, does it have
to be within the masjid? Or It's actually
Makru and the Masjid. It should be done
outside.
And, it's Makru and the Masjid unless it's,
like, raining or there's some reason you cannot
do it outside.
Yeah. But, you know, this is one thing
I I kind of call
was on many masajids for that the our
Eids are, like, in summer now. It's very
good weather to do it outside.
And a lot of people are like, oh,
it might rain. It might this and that.
Well, if it rains, you can always do
it in the masjid. Right? But I think
they don't do it because they're, like,
a, like, too lazy to get you know,
do the logistics, or, b, they're embarrassed to
be seen in public
and say, oh, someone might call the cops.
Okay. Yeah. I guess so. But if you
didn't do anything wrong, you can't let that
be a reason to paralyze your life or
for you to jettison the sunnah of the
Prophet
which are the source of barakah and this
ummah.
So
if a person is in a position to
be able to have the Eid prayer outside,
they should do so because that's the sunnah
of the Prophet
And if it if it rains, you know,
you just tell people to come to the
come to the message.
You told me to save, like, the chicken
question?
Yeah. So there's a question regarding the
food. Right? Where do I find halal food
from and whatnot? And the answer to that
is,
you can always contact whoever the Halal Advocates
of America are in your locality.
So, you know, brother Shafi used to be
Canton youth coordinator? Yeah. Yeah. He'll he'll he'll
tell you all the the the report from
your locality.
But,
you know, regardless, person should be concerned about
what to eat anyway.
In Ramadan,
like, you're just gonna mess your whole Ramadan
by eating haram. It's not good. It's not
a good thing. A person should be cautious.
You should be you know, you shouldn't feel
bad about it either. You should don't let
people pressure you into doing something that you
really don't want to. Right?
On one side, you don't it's I'm you
don't go into a party or into a
gathering and be like, oh, where's your chicken
from?
You know? I'm not gonna eat because I
don't know where your chicken's from. Or like,
you're getting machine slaughtered chicken stuff for law
and whatever. Right? If the people putting on
the party or the the the organization or
whatever
are people you know and you can influence
them, then talk to them politely,
lovingly, like, a month before.
Say, oh, where are you gonna get that?
Do you think you get it from here?
This, that, and everything. And if they say
no, that's fine. You know, you can walk
in and assume. You don't have to assume
the worst about people. You don't even have
to ask. Right?
You can just walk in, and if you
if you if you have a doubt about
it, you don't have to eat it yourself.
You don't have to make a ruckus about
it. I do that. There's many gatherings. I
have to go to a number of gatherings
in different places. I'll just attend the gathering,
maybe eat the salad or eat the lamb
or whatever. And,
then then whatever. Go. And if someone tries
to make a big deal out of it,
brother, how come you're not eating the chicken,
Yani? I'm like, yo, Yani. I can eat
what I want, man. Why you can't get
off my back, man.
I didn't get up on you. Why you
gotta get up on me? You know? But
don't you don't have to you don't have
to, like you know, if you feel like
you don't wanna
eat it, don't eat it. You don't that
doesn't mean you have to make a fight
about it or, like, cause a problem somewhere
or whatever.
And this is one of the things, like,
you know, people are like, oh, brother. Don't
you know what it says in the fiqh
books that if somebody is Muslim brother and
he's serving something, you don't ask about it,
you just assume it's halal? And I say,
yeah. This is the this is the the
the the classical fiqh books had a context
in which their rulings came.
And we have a context in which we
live, and the context of the the rulings
of the books of fiqh, the classical books
of fiqh is what? Most people lived in
villages, and in the village, there's 2 butchers.
Both of them are Muslim. You know them
by name. They're probably your relatives.
You know? And so you ask, where does
the chicken come from? You, like, have mental
problems. Like, you have issues that like, oh,
you're so pious that you're, like, now you
don't even believe your cousin slaughtered the chicken
or slaughtered the goat or whatever.
And,
you know, that's
indicative of someone who's, like, has mental problems.
And there are people who were super pious
in those days, and they would have done
it, but the ulama said, don't do it.
It's okay. We won't do it.
Now
we know that there's no there's, like, you
know, most of the companies that
supply halal food or or halal meat are
owned by non Muslims, or they're owned by
people who have very very little regard for
the Sharia or for the ulama or for
the deen.
You know? And we know for a fact
that a majority of our chicken comes from,
like, machine slaughtered sources, and probably about half
of our beef
is vertical cut in a way that doesn't
satisfy our,
our sharii standards. And there's no ulama overseeing
them, and they're just like this kinda, like,
haphazard type thing. Right?
So,
definitely, with the change of circumstances, the fatwa
changes.
And so if a person if a person
doesn't feel comfortable eating something right? Because the
the former case is a case where a
person
has has misgivings that are unfounded regarding their
food.
The latter case is very well founded misgivings
regarding the food.
Just to say, I don't wanna eat it.
I don't wanna eat it. Just don't eat
it. You don't have to make a big
deal out of it or fuss about it,
right? But it's very important. It's very important
to understand if the secret of fasting is
benefiting from abstaining from the halal
then
abstaining from the Haram becomes even more important
during that time and during that process.
If the secret of fasting is abstaining from
the Halal
and then you're gonna open your fast on
the Haram, it's better, you know, it's better
just to eat Halal the whole day and
don't fast.
It's obvious haram to do that, but it's
also haram to eat haram.
So don't eat haram.
Yeah.
You don't have to make a big deal
or fight about it, though. I promise you
if you make a fight about it, you're
gonna make your own life *,
and you're going to
not help other people come onto the right
path.
And this is something it's like
a piece of Hikma that young people don't
like to hear. I don't even like to
hear it, to be honest with you. But
I recognize
as life goes on and as time goes
on that it's a fact. Right?
Getting into conflicts with people in fights is
completely a good way of sapping all your
energy and like being good for nothing.
Avoid conflict with people because you have to
pick your battles.
Just avoid conflict with people. If you're gonna
get into a fight with someone it should
be like something really good Like, oh look,
this person is like mugging a 6 year
old girl. Okay. Get into a fight with
them. Go ahead. Right? But like if it's
not something really good like that,
don't waste your time because you only have
so much energy inside of you. And when
you're young, you have a lot of energy,
but you don't have enough energy to take,
you know, take on the world. Nobody has
that.
Other questions?
Injections in this
According to the Hanafi Mustis, the intermuscular
injections are don't break the fast.
I don't know.
Context.
Yes. Same thing.
What goes into the eyes and the ears
doesn't break the fast.
Other questions?
Yeah. I have to you have to email
me. That's gonna take several days for me
to figure out.
Alright.
InshaAllah, we'll make dua, inshaAllah, and we'll we'll
continue, we'll finish inshaAllah.
You Allah, we gather together in this place,
you Allah, for the Mubarik Tafkira of the
Messiah
of Fiqh, of your sacred sharia that you
sent down on your Nabi Sallallahu Alaihi Wasallam,
and you made as a commandment for us.
You Allah, we took your command seriously,
and we learned what we had to do
before it was time to do it, You
Allah. Because of this Mubarak act, forgive us
our sins and give us a good Ramadan
and accept from us that Ramadan and and
and forgive our shortcomings
and rectify whatever whatever in us you don't
like, whatever you don't like and whatever angers
you about us, You Allah. Forgive us and
rectify it and bring us into your riba.
Make us people that you're pleased with. Make
us people that you're happy with. Make us
people that that that spend our day in
your remembrance and our night in your remembrance,
you Allah. And and and and purge from
our record any days that we spent in
heedlessness of You and any nights that we
spent in heedlessness of You, You Allah.
You Allah. We wasted our eyes looking on
the thing looking at the things we weren't
supposed to look at. We wasted our ears
listening to the things we weren't supposed to
be listening to. We wasted our hearts desiring
those things that that you had made haram
for us to desire. We wasted our limbs
going after and chasing those things that you
made haram for us to go after and
chase after. We wasted our stomachs eating those
things that you made haram for us to
eat. You Allah, we wasted
so much that you gave us
in the haram, and
the the the the the the the the
the the the the the the the the
the the the the the the the the
the the the forgive us that that that
wastage.
You Allah, forgive us and strike it and
purge it from our records, you Allah, and
give us a new a future that's better
than yesterday and tomorrow that's better than yesterday.
Tomorrow that's filled with your remembrance by morning
and by night.
Future that that that our eyes are filled
with the halal and with the thing that
pleased you, and that our ears are filled
with the halal and the thing that that
pleases you, and our mind is filled with
the halal and the things that have pleased
you, And our our our stomachs are filled
with the things that are halal and that
please you and that our limbs are used
for the things that are halal and that
please you and that make you happy,
You Allah. You Allah. Write for us your
rida that we should attain it before we
enter our graves and before we die and
before the day of judgment. Make us people
who have wafaa to the sunnah of the
Nabi
that we live by it and that we
die by it and we wake up by
it in the morning and we sleep by
it in the night. You Allah make us
people who who visit the Haramain
Sharifayn again and again and make tawaf of
your Kaaba again and again and that that
make Hajj again and again and then make
Umrah again and again, and visit the the
the Muwaja Hasharifa and say Islam to your
Nabi alayhis salat waslam again and again. And
be people who have the happiness and the
blessings of of of staying in Madina
again and again. And take us away from
this world while we're over there. And keep
us with the best of your creation and
with the with his Sahaba
in that place.
All of the places in the world where
the Muslims are hurting, that they're in pain.
You Allah, ta'ala, in Palestine. You Allah, in
Yemen.
You Allah, in Egypt. You Allah,
in in Iraq and in Sham and in
all the refugees that are in Turkey and
that are spread throughout the world and in
and in Europe, you Allah Ta'ala in North
Africa, You Allah, our brothers and sisters in
Burma and our brothers and sisters in India
and Pakistan and Afghanistan and Central Asia that
are suffering under the yoke of oppression,
You
Allah our brothers and sisters wherever they are,
whatever
distress they have, whether it be worldly or
spiritual
or mental or physical or communal or individual.
You
you send down your help on those people
and you give them hope you Allah and
you rectify whatever shortcomings they have and that
you be pleased with them in this world
and in the hereafter.
You Allah, all those people, all those mujahideen
in your path, you Allah ta'ala, that are
that that that have a pure intention and
that are people who are doing what's right
and not not not being people who are
brutal or people who are oppressive or people
who are criminals, but are doing what's right
for your sake so that your word can
be supreme
so that the people can have peace in
the land and that they can enjoy
a just life and a and a upright
life in the land. Yeah Allah. Give them
give them your help and and and give
our duas, count our duas as being help
for them you Allah and give them victory
over their enemies and and and over over
anyone who wishes them ill. You Allah all
those people who are serving the the of
your Sharia. The people who are teaching it
and the people who are learning it and
the people who are spending from their money
on the madars and on the khanqas and
on the zawiyah,
and the people who are spending from their
time doing the khidma of the masajid,
and the people who are spending from their
time and their money to run these institutions
and maracas.
You
reward them the reward that a person could
receive and you forgive them your their sins
and you give them a good life in
this world and the hereafter.
All those people who are doing some sort
of of your Allah.
Whatever it is except from them you Allah
and rectify their intentions and make up for
their shortcomings
and count them amongst the people that You're
happy with and that You're pleased with, You
Allah. You Allah, this Ummah, when it comes
on the day of judgment, give us all
the happiness that we should drink from the
hold of your prophet sallallahu alaihi wa sallam.
Give us the happiness that we should be
people who are forgiven
before even the hisab is taken. Give us
the happiness that we should cross the like
lightning
and not be pained by its its tribulations
and its difficulties.
You Allah, don't ask us on the day
of judgement why did you do this sin
or why did you do that sin? You
Allah, don't show us our sins on that
day. We make
we admit to our sins in this world,
you Allah, and we ask you in this
world for forgiveness.
That you forgive us our sins from your
generosity.
Not because of who we are but because
of who you are.
And that You cover over our sins.
That You cover over our sins and not
show them to anybody else from this world
and not show them to anybody else in
the hereafter.
You Allah, You're the One who controls You're
the One who controls this entire system, You
Allah. You
Allah. Make the of the shine on our
hearts and inspire us to do good things
in this world and to think good thoughts
and to say good words and to do
good actions, and to go to good places,
and protect our hearts from
the shayateen
al inswal jinn. That we should think about
bad things, that we should follow bad things,
that we should hope for bad things, and
we should have hope in bad things and
that we should want and like bad things
and that we should love bad things or
bad people or anything that you're not pleased
with.
All of us, we have so much put,
we had so much potential, we wasted, we
had so much time, we wasted. You Allah,
we wander aimlessly through this world wondering how
we should serve you you Allah.
Give us a goal and give us a
direction so that we can use the remaining
seconds of our life in order to do
something that earns your your your pleasure and
your happiness
so that we don't return to you in
a in a state that you're displeased with
us or that you ask us why did
you waste your time in that world? You
Allah give us all the that we should
have You Allah
give accept from us every difficulty we go
through and every sacrifice that we make and
every every every everything that we have that
breaks and every every time that we have
that we spend in pain and every every,
hardship that we go through, accept it from
us, Say Allah Ta'ala. And write for us
the of being
a
even if we die of old age in
our beds.
Give us the love of sacrificing everything for
you you Allah. Give us the love of
sacrificing everything for your deen. Everything for your
sake you Allah.
Give us the the that this noble enter
into our into our lives and into our
heart and through it illuminate our hearts to
see those things that other ones can't see
and to to understand those things that other
hearts can't understand. That we be from amongst
your select and elect
in this world and the hereafter. You Allah
Ta'ala enter into our hearts, love of your
sallallahu alaihi wa sallam, and the love of
his sahaba radiAllahu ta'ala anhu, and the love
of the ulema, and the love of the
salihin, and the love of the masha'ikh, and
the love of the people who pray and
fast and pay zakat, and the love of
the people who say la ilaha illallah. And
make us amongst them, you Allah. And make
the last thing that we say when we
leave this world, La ilaha illallah. And make
it something that we live with and we
die by. You Allah, when you send your
angels
to question us, you Allah ta'ala,
tell them from your side that they already
know the answer and and spare us the
questioning, spare us the difficulty.
Whatever angels are are are over us in
our graves.
Tell them to be to be easy on
us. Not to be harsh with us. Because
we are the people who in this life.
We we loved you even though everybody turned
their back on you. Even though our own
turned their back on you and and love
to forget you. We're the ones who love
to remember you You Allah Ta'ala. You Allah
our people give them hidayah.
You Allah our people who are astray, the
young amongst them, and the old amongst them,
and the rich amongst them, the poor amongst
them, the ones who live in Darul Islam,
and the ones who live in Darul Kufr.
You Allah give them Hidayah and give them
the to come back to your deen and
give them the to serve your deen in
this life and give them the to occupy
the stations
of that that our forefathers occupy in in
in in Jannah and your
and don't let them waste away, Allah. The
people we live with, our neighbors, and our
our our coworkers and our classmates
and the people that that that that live
around us and our family members, even some
of them, you Allah, there are people who
don't know who you are and they don't
know who your Rasul
is. And they don't know
and they don't know the salat and this
zakat and
siam.
Because You are the 1 from whom Hidayah
comes from You Allah, You are the 1
Who raised your Nabi sunulahu 'alayhi wa sallam
You Allah ta'ala
send down your hidayah on them as well,
you Allah, and let them also taste the
sweetness of saying
and accept it from them and make it
the the the for them and the for
us you Allah and give us the happiness
of seeing them as our brothers and sisters
in this life and give us the happiness
of seeing them in
You're the most noble and of the noble,
the most generous of the generous.
There's no it's not difficult for you to
do that You Allah Ta'ala that you make
the decision that all of these people should
enter into the deen. It's not something difficult
for you you Allah ta'ala.
It's not something that that's hard for you.
We ask from your karam and your generosity
and your minna that you you give us
this this this gift, you Allah, ta'ala. And
forgive forgive us if it's not our place
to ask. You Allah, whatever
person came and attended today or wished to
attend or was happy that this event was
happening or that made du'a for this event
or that if they had known they would
have come to it. You Allah, forgive them
their sins and give them a high maqam
in this world and in the hereafter. And
wherever the halakat of zikr and the halakat
of Ilmar happening, give them your imdad and
the imdad of your of your of your
of your angels and of your salihin,
you Allah ta'ala, and of your of your
of
your and their ilmen and their ruhaniyah.
Give the of all of those good things
that you created. Give that to give that
to all of those people Insha'Allah and make
more
circles of knowledge and more circles of zikr
like this in this land and make this
land illuminated by Make this entire
earth illuminated by these and
these these places of of of mercy and
these places of of of light and of
knowledge and accepted from
us. You Allah, whoever here is not married,
or whoever here wishes to get married, you
Allah, find them a find them a good
and pious and beautiful and wonderful wife. Somebody
that can be their companion in this world
and they're here the hereafter.
You Allah. Whoever here has not gone on
Hajj, you Allah, ta'ala.
Take them to fulfill their Hajjatul Islam, whoever
has gone on Hajj, you Allah ta'ala, take
them again and again. You Allah whoever is
here who is sick or ill or in
pain or has some disturbance or some need
that's not fulfilled.
Give them a cure. Give them peace. Give
them wholeness again. And and fulfill all of
our needs you Allah from your from your
ability to do anything that you wish to.
You Allah
we ask you that that you accept from
us.