Hamzah Wald Maqbul – Maliki Fiqh Purity of Means Addison 04062020
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So a couple of things before we begin
today's lesson.
First of all, with regards to time, because
the 7:30 Central Time is pushing up against
my.
So, especially those who are gonna watch the
livestream.
If you are on the livestream, you can
enter your comments in
as to,
what you
prefer.
Would you prefer that we move the
back one half hour to 7 o'clock CST
or forward 1 half hour to 8 o'clock
CST so I can accommodate the the number
of time? Or if you have some other
idea, you're welcome to, input it. I can't
say, we're gonna quite
function according to democracy.
However, I would like to know what your
opinions are,
so that I can
make a decision that causes the least amount
of suffering for others, as is human possible
because I'm a nice guy like that. So
and
a request for in
in in more seriousness
for, again,
those brothers and sisters who are
suffering all over the world anyway
and, those brothers and sisters who are suffering
with this disease.
It seems that every day, more and more
people that we know
are being,
touched and tested and tried by it.
So this is a time
for,
this is a time for duas. This is
a time for also cautiousness as well
that,
as time goes on,
the number of people who are gonna get
it are
going to increase, and therefore, the chances of
transmission are going to increase as well.
And
they, estimate I read, I read a story
that the Cleveland Clinic estimates that in Ohio,
and I assume that much of the Midwest
is gonna be similar in Ohio, the peak
is going to be some time
of infection is gonna be some time
in late,
mid late May, early June,
which unfortunately is going to mean or
I shouldn't say unfortunately because the qadr of
Allah subhanahu wa ta'ala, there's some hikmah in
it and some benefit in it, one way
or the other, but it's probably going to
impact
the entire Ramadan, including the the the Eid
prayer as well. And we should be prepared
for that. You know, we should,
we should be ready for that. We should
ourselves start to think about
how to arrange our homes,
in order to avoid binge watching Netflix
and how to how you know, start thinking
about how are we going to pray our
salawat, in particular,
how
we are going to going to, fix our
schedules with regards to the pranic recitation, etcetera.
We should you know, if we haven't already
thought about that, we should start to think
about it more, and we should start to
fix, like, concrete schedules
for what to do. Now I've I've spent,
Ramavans
in, seclusion in the house before. I spent
Ramavans in the masajid before. I've spent Ramavans
in the Han Takah before. Each of them
has their own flavor and their own, benefit.
And some of the best Ramavans I've spent
have been in seclusion in the home.
And,
really,
oftentimes the festivity and the
the
the the kind of pomp and celebratory,
circumstances
that are there when you get to be
with the community.
They're
nice, but true,
spiritual benefit happens in those moments when it's
just you and the Lord.
And that's really hard.
It's really hard to get to those places
because
they require first the amount of discipline that
a person needs to cut off from all
other things. And then they require, an amount
of work
that has to be put in before, you
know, you can get some sort of benefit.
It's like digging a well. You're not gonna
strike water with your first shovel full, but
you have to keep digging, digging, digging deeper
and deeper. And this is one of the
times that those people who are careful about
what they eat, those people who are careful
about what they listen to, those people who
are careful about what they look at, those
people who are careful about who they associate
with, those people who are careful about their,
source of income and all of these other
things, this is where it comes into advantage
because they're already at water
or they're close enough to it that they
don't have to dig for a whole lot
before they hit something. Whereas the person who's
been kinda heedless of all of these things
for the rest of the year, they're gonna
have to put in some time, you know,
working on the chain gang,
in order to in order to get to
that place where they can have a tear
between them and Allah
But once you reach that place,
then your Ramadan that you spend alone actually
becomes
more beneficial or has the potentiality at any
rate to become more beneficial
than, the,
the the festive time that you spend with
friends and family and making the friends of
a lifetime and,
bloating yourself with, like, overeating and, like,
small talk and, you know, those tarawi prayers
where you started hoping, like, when is this
gonna end and this and that. That that
type of stuff is
it's better. Why? Because in the
Allah says in his book, he said that
the salat prevents a person from
indecency and from, from sin.
And, at least while you're praying, you can't
be doing those things, you know. So in
that sense, Ramadan will keep you in the
masjid for long enough that it, like, offsets
or mitigates the amount of silliness that that
a person can engage in in the day.
But how nice would it be to have
a Ramadan that's deeper than that, that's more
meaningful than that? In which a person,
in their wakefulness and in their sleep,
they are in the remembrance of Allah ta'ala
and that they commune with the higher realm,
by their wakefulness and by their sleep, and
with the movement of their lips and their
tongue and the movement of their limbs and
their body
and the closing of the the doors of,
of and the the inroads to the heart
of, darkness
and of of of of of
evil and the opening,
of the valves that, you know, pump life
into the heart and into the the spirit.
You know, you can do that. But it
requires some planning and it it requires some
self discipline. And, for those who have been
less disciplined during the year, it's going to
require
a bit of work that you put in.
But there's no heart that can resist. There's
no heart that is
a fortress of evil strong enough that it
can resist,
haram, and that it can sorry, it can
resist resist nur, it can resist light, and
it can resist the the the the barakat
and the rahamat,
the mercies and the blessings of the Quran
and, of,
worship and of, this Mubarak and sacred month,
except for if a person just doesn't want
to have them. If they just themselves have
made a staunch firm resolution that they just
wanna turn their back on Allah ta'ala.
And that type of kufr actually requires some
amount of marifa.
That type of disbelief, you know, a normal
hebalist person cannot muster it. It requires a
certain amount of knowledge in order to be
that evil,
like, like Shaytan knows that there's no god
except for Allah.
You know, Shaitan is able to be a
type of evil that a person who's completely
heedless isn't able to be. So this is
my advice, for everybody,
to address a a,
an
objection that was made by one of the
brothers about yesterday's not yesterday, day before yesterday's
Darst. Yesterday was
a Shamal. Day before yesterday's darsh. That, oh,
you don't you know, you call it a
Malekki fit class and but there's no Malekki
fit in it. By there's more to fit
than just discussing how the finger moves in
the salat. There are many, Usuli disc discussions
that underpin the fiqh. And, you know, if
you don't think this is Maliki fiqh, ibn
Abizaid, Malika Sariel, who put this book together,
and Nafari, who's the commentator,
they'd like to disagree with you, and so
do I. So please, don't tempt me to,
revert to old hamza who, like,
disemboweled people on on social media.
That's a bad hamza. I don't wanna be
that hamza. I don't wanna go back to
being that hamza. So be good, inshallah. Ask
questions nicely, and you'll receive nice answers. But
this is shirk.
And, unfortunately, this is part of the the
the the
calamity that's hit the ummah, that people think
about fiqh only as in, like, you have
to wash this limb this many times, or,
like,
I can't eat this chicken, but I can
eat that chicken. Even though those things are
also part of fiqh, but there's like a
whole philosophy that underpins the entire sharia.
The sharia cannot be followed properly except for
with a deep knowledge of those things. And,
this is the the the
meaning of the hadith of the messenger of
Allah, Sallallahu Alaihi
wa
sallam.
Where Allah which is good for that person.
Allah gives them a deep understanding of, of
deen. It doesn't mean that that person, only
will memorize how many sunnahs are before and
after every, salat so they can prattle it
off with,
with machine like accuracy. All of that that's
part of it as well. We don't
we don't say that's not part of 5th,
but, that's definitely not the whole thing.
So we continue. It says,
continue from yesterday.
And we talked about that that it's not
permissible for a person to eat except for
that which is pure.
And do not wear anything other than that
which is pure. And here,
payib, purity in a person's
garment, in a person's raiment, in a person's,
garb
is
not just that
it should be made out of something halal
that, like, you know, like, you can't eat
you can't like, you shouldn't wear, like, a
jacket made out of pigskin, and it includes
that as well. But also, you shouldn't wear
things,
that don't cover your nakedness
or that will expose you in a in
a bad way or that are tight or
that will, show the shape of your body
to others.
Unfortunately,
unfortunately,
we used to be able to, in America,
say this is primarily an issue with women's
clothing. Unfortunately unfortunately,
men's clothing seems to have become that way
as well. I went,
I would say, like, in September,
out
to the outlet mall because I thought, hey.
I haven't had a pair of pants since,
shoot, like, 2002 or 2003.
I haven't I haven't bought a pair of
pants.
So, I'm gonna go buy myself a pair
of pants. Like I just I had I
had this day. I'm gonna go buy myself
a pair of pants
the type of pants men wear nowadays are
completely atrocious They're completely shameless and they're completely
indecent and they're horrible and I don't really
know what to say about this except for
I think people have taken this whole thing
about alternative lifestyles way to heart, that men's
pants are fitted so tightly.
It's indecent. It's not right.
And,
no need to, like, lecture women about the
clothing that they wear if men are wearing
these types of things. I remember when we
were when we went to travel in in
in the, Muslim world, in the Arab world.
When I traveled in Europe when I was
in high school,
it used to puzzle me how is it
that men wear these clothes that are so
tight, and there's that, you know, they they
they look so emasculated, and they look so,
I wanna, like, not use politically incorrect terms,
but they they they look very contrary to
to to to be polite. They look very
contrary to the
shun and the majesty
of being a man.
And I guess American men dress like that
too now.
So we don't have to point the fingers
at women about these things.
We as men also have to, like, be
careful about them. That doesn't mean that Sharia
doesn't apply to the ladies as well. Both
men and women don't wear clothes that define
your figure.
Don't wear clothes that expose
the aura. The aura of a man is
everything that is between the navel and the
knees. In the Maliki school, there's a aura
kafifa and a
The ura kafifa is,
is everything that's between the navel and the
knees other than the front and back private
parts.
So there's a a harsh karah in exposing
anything,
other than
the front and back private parts. And there's
harama. It's haram. It's categorically haram to expose
the private parts.
But a man should, as a matter of
as a matter of edeb,
cover himself
as much as, is at least customary in
his home, which I would say includes
everything up until the wrist.
And everything up until the ankles.
And there are some other things about about
men's clothing that are wrong that I won't
mention here, that deserve mention here, but since
they're gonna be mentioned later on in the
text, we'll save it for when they're explicitly
mentioned.
But, with regards to how you wear your
your lower garment as well. But a person
should have these things covered in as much
as having your head covered
is a sign of piety amongst the Muslims,
and it's recognized as a sign of piety
to the point where some people actually resent
it, and they say it's excessive, but even
they recognize that it's out of hand, it's
a sign of piety. I feel like a
man should have his head covered as well.
Also, if not for any other reason,
then out of solidarity with our sisters,
who,
who are legally
mandated to do so in a way that
distinguishes them from the general population,
and,
that, you know, in solidarity with them, I
think it's it's it's good that, you know,
that that sisters shouldn't be the ones that
hold the flag of Islam in public in
their in in their image. And, Muslims are
just like undercover brother except for when it's
time for or except for when it's time
to give or whatever.
I don't think that's right. And I don't
think that's the way, socially, that society should
work,
that that, women are the ones who bear
the brunt of discrimination
or bear the identifiable marks of Islam while
the while the men kinda, like,
ice skate through life,
incognito. I think that's,
misallocation
of gender roles, if anything. Because look, 5th
is 5th is a lot of things. You
know? 5th is a lot of things. 5th
cannot happen except for on the
the back of, like, an understanding of the
way human nature is and understanding how culture
is supposed to be. And people always say
that, but they only say it when they
wanna weasel out of fulfilling an obligation.
They will
conveniently forget all of these things when it
comes time to step up and do something
that,
may not be the bare minimum in order
to do or to do something that will
cause them to have to go against the
grain of of,
what's popular in society or against the grain
of what's popular in a culture, particularly what's
popular in an atheistic, materialistic, kufr culture.
And so, yes,
men should all also step up and not,
like, leave this burden on the back of
the sisters. They should also represent Islam in
some sort of way. What better way to
do that than,
than, you know, covering your head?
Now
interestingly enough interestingly enough, this thing about whether
the head should be covered or not, this
is
something I think out of the Madahid, the
Hanathis are the most, are the most stringent
about it, that there's a for
praying without your head covered, that's mentioned. And
so, generally, it's it's them that are that
are more stringent about it. I remember in
our madrasa, you would not be allowed to,
you would not be allowed to, go to
the madrasa without your head covered.
That being said, I used to have my
head covered all the time before going to
madrasa for years
anyway.
But
more more interesting,
than that is that actually having your head
covered is a
sign of piety in the ancient world. It's
like a
it is a a
an inherited,
an
inherited,
understanding
that, like, for example, in the Roman culture,
they would take their toga and they would
pull the toga above their above their head
when making a sacrifice. And,
you know, I I imagine that, like, seeing
a Roman,
put his toga above his head when making
sacrifice kinda reminds you of, like, how the
aunties must look in a desi wedding when,
like, the Quran reciter,
recites, like, whatever,
you know, All aunties screw you to put
their, like, little
piston strap, of
a over their head and, like, just kinda
hide underneath it for for for the moment
of
of recitation,
that it must have looked awkward like that.
But,
this is this is something that the Romans
used to do. And it's not it's far
from them being the only ones who used
to do it.
Interesting. Interesting that they used to do that.
And then Paul saw that the Romans used
to do this, and he wanted to have
the Christians make muhalafa of the pagan
of the pagan custom.
And so,
Paul,
he
rigorously
objected
to
head coverings.
And part of that also is Paul wanting
to differentiate Christianity not just from the pagan
Romans, but also from,
the Israelite tradition.
The surviving strain of which is rabbinic Judaism,
but it is an Israelite tradition that the
men used to have their head covered as
well,
And so he did that.
Now
this idea of muhalafa
of standing out and not looking like the
people of other Milas, not being identified as
people of other Millahs. This is a idea
in our sharia as well.
This is not to say that
it's wajib for a person to cover his
head because the old Christians used to consider
covering one's head,
not to be a mark of piety.
You cannot make a thing wajib,
based on such a deal. But I think,
if anything, at least should be put in
the scale pans that someone could make the
argument of, the argument of,
of some mild form of istehbab
of of of of it being,
liked.
Why? Because it is a religious reason that
that people in the west in general don't,
cover their heads.
Knows best. We don't live in a you
know, someone could make the flip,
argument because the sunnah doesn't seem to have,
like, a strong
deal for having to have your head covered
all the time or being against having your
head covered all the time. So one could
make the the the argument the other way
around that if having your head covered all
the time is a sign of impiety,
you know, that a person can make muhalaf
out of that. I mean, given the fact
that for most of Muslim history,
generally speaking, the people who led the prayers
and the people who are the ulama, they
would have their heads covered. The idea is
that wearing kalansua,
or wearing a a a, like a cap
of some sort or wearing a turban of
some sort was a sign of, being an
aleb and a sign of also kingship and
nobility.
You know, I think that's a harder argument
to make. That that argument is going a
little bit up up upriver.
But,
you know, like I said, the the dominant
culture is what is that a person doesn't
have their head covered
in in in, you know, in in business,
at work, in formal,
informal settings. And so we should we should
give some weight to being identified and identifiable
as Muslims and making muhalaf out of that
in our culture. And I don't think I
know. I don't think that it's it's
I think it's a bit disingenuous not to
take that into account. Now,
Libas has to do with more than obviously
just that.
So for example, there is a masala and
the malakifik,
regarding
that your clothes if your clothes are so
tight that they actually describe
or they mimic or they run along with
the shape or the form of the,
that's also.
So for example, if a person wears a
pair of pants, you know, the pants can
cover all the way down to the ankles,
for a man, you know, and then a
woman can have socks on afterward, but they
fit they fit the form of the aura.
That's that's not haram in the sense that
you're not exposing your skin, but there's a
karah in it. It's.
And that kaha then becomes worse if a
person does an act of worship
in it. It it could literally could,
you know, erode
the amount of reward a person receives to
the point of of of nullifying it, even
if the act of worship is still valid.
And so, you know, this is this is
an issue because people have, like, shirts that
are fitted to their body, and they have
pants that are fitted to their body.
Not just women, but men as well. And
so that's why you see the the the
hikmah of, like, how traditional Muslims, their clothing
were
clothing was. Right? So this kurta that, like,
they see people wear, the dam and the,
the, like, the front flap of it and
the back flap of it, it comes down
to the knees, basically. Why? To obscure the
shape of the that's underneath it, which is
also itself oftentimes so baggy
that it doesn't fit the form of, of
what's underneath.
Although there are some people in the subcontinent
that wear a pajama that is like that
it like, she is, like, fitted to the
legs tailored to the legs.
But even in that case, the is
long enough that it covers,
till the knees because that's where the aura
is. So the there's no of the aura.
There's no definition of the shape of the
aura.
And then those Arabs that wear, this or
that, comes down to the ankles also, it
obscures the shape of the of the nakedness.
The Muritanians of the Ra that they wear,
it's kind of like like
a Bedouin's sari, you know, if you will.
It doesn't show the shape of the Awa
at
all. And, there are, you know, like many,
for example, people who wear small shorter shirts,
you know, like the Yemenis oftentimes
or the Malaysians will wear shorter shirts. But
what what will they wear underneath it? They'll
wear an Izaar, which also doesn't make that
deed that doesn't define the shape of the
andizar is a waist strap. And theirs are
stitched even though the original ones, the Arabs
were unstitched.
But, still, it it it it is, like,
cylindrically covers straight in a straight line from
top to bottom. It doesn't separate the legs.
You know, there are there are people also
who wear shorter dress shirts that are more
akin to the dress shirts
of,
of, you know, what are worn in the
west right now. Like, for example, amongst Kurds
and amongst Turks and amongst the people in,
like, some parts of Syria and things like
that, but they'll wear a a a strange
type of pants. They look different to us
because the crotch is very low.
So the low crotch pants, the the the
the the crotch hangs down closer to the
knees. Why? So that there's not the hadid
of the aura. So the 5th, you know,
the culture follows the dictates or the mandates
of the 5th as well. And we as
Muslims in America, we should think about, you
know, we should think about those things.
We should dress, according to those norms
as well, not just be like, you know,
like, oh, look, this is Islamic. Look, you
could live like a kaffir as long as
you say this before everything and you know,
your intention, brother, and your intention, sister, involved.
Like, yeah, I'm not saying that those people
become, like, non Muslims because of their,
you know, because of their shallow
approach to living as a Muslim.
But,
a, it's not, it's not it's not gonna
be productive in the long run, and, b,
it's far from,
it's far from
living out life according to your values, and
it's more akin to,
it's more akin to what,
just living according to someone else's,
values and just kind of joking with yourself
or pretending with yourself. And people are in
different situations. Look. If you need to get
a job,
if you look different,
it's going to decrease your chances of getting
that job.
If you need to get into a school,
looking different is definitely gonna decrease your chances
of getting into that school, etcetera, etcetera. So
if you're in a tight position,
that's fine. Do what you need to do
to get by.
You know? If you're starving to death, you're
gonna die. You need a job, and the
job interview requires you to go in, like,
you know, I don't know,
you know, without a shirt on or something
bizarre like that. You know?
Protected us from from such just scenarios, but
we give these extreme scenarios to illustrate a
point that if you're in such a situation,
then go ahead and do it. Survive.
Survive. Save your family from humiliation and from
homelessness and from
hunger and from all of these things. However,
being in constrained circumstances,
being in non ideal circumstances,
do not affect or impinge on what the
normal sharia is.
Those are exceptional circumstances,
and they have exceptional
rulings that are associated with them.
It's important to understand what the Sharia should
be
in a
in a normal situation, in a situation that
is
removed from those dire straits
that will,
that will change the the ruling based on
an exceptional basis.
In order for you to then also know
how to give exceptions, when to give exceptions,
and when to when to pull back,
from said exceptions.
So that's why we, we talk about we
talk about some of these rulings that the
the clothing shouldn't be so thin that it's
see through. It shouldn't be so tight that
it defines,
the shape of the body, in particular, the,
that they should be the guise of the
pious, the guise of the righteousness the righteous,
which includes having your head covered.
The non maliki, the Hanafu Sheikh,
Muhammad Zahid al Kothai, excellent,
Risala,
that he's written on this issue,
with regards to having the head covered. And
he makes a very good point that whatever
look, we can pull out.
They brought out from the past,
saying whatever you want to with regards to
what you think the status of covering the
head. And the fact of the matter is
in Muslim culture is the world over covering
the head is considered to be a sign
of piety, and that counts for something.
For those of us who like to especially
those of us who like to bring up
autof when it comes to, like,
doing something that's in line with, you know,
whatever the dominant culture.
And, you know, you can't just, like, bring
up those things, when it's convenient for you
to, like, fit in with, you know, your
click of, like, Karen and Becky and, like,
Jim at work. And then afterward, like, ignore
it,
ignore applying the rest of it to the
rest of the Sharia.
That that's a fact you have to you
have to come to terms with. And, yes,
I admit that, like, you know, the prayer
is valid. It's not makruf if a man
prays without his head covered. The prophet
did it from time to time as well.
But, we should respect the fact. Like, if
you're an imam in the Masjid or you're
gonna lead the salaf al jama' or whatever,
You should respect the fact that this is
the guys of piety, and this is the
guys of the the the righteous,
the that that
that that people would do this. They would
make sure to be dressed in a certain
way, and that includes,
having your head covered in Allah. Allah knows
best
that a person shouldn't dress except for.
So it's possible to have your head covered
and it's possible to have,
your obscured and still dress like a thug
or still dress like a a a a,
you know, dress like a person of ill
repute.
You know, you have your, like, whatever your
whatever,
you know, skull and crossbones baseball cap, you
know, flipped backwards, and you have your, like,
baggy pants and baggy shirt on, and your
pants are sagging, but your shirt is so
long that it covers it up.
That's not. Why? Because you look you look
like a person who doesn't respect piety.
You look you're dressed like a person who
doesn't respect there's not there's not theeb in
it. It doesn't look Bayeb either. So a
person should be careful what they dress like.
I remember,
when I would pray because Malik, you know,
this is one of the things he's
for the imam in the masjid,
to pray without a rida,
without a a a a a a a
a a cloak on on without having a
cloak on the two shoulders.
And so I opened up a
I opened up a shawl, and I would
pray like that.
And,
an uncle,
from Gaza,
admittedly, he seemed like a person who had
some inclination toward piety,
but,
not a whole lot of knowledge.
He said, don't dress like that. Haram, you
can't dress like that. I said, Haram, how
is it? Haram?
He said, the Jews have this the Jews
have this, you know, this thing on their
they wear on their shoulders.
And so you look like a Jew. And
I was like, stuff for a lot, man.
The prophet used to pray like that.
And,
I go I go most of the Jews
that I met in my life, you know,
don't have, like, prayer shawls open. Most of
them are wearing what you're wearing, which is
a suit and tie.
And so this type of, like, mishappens screwed
up,
mentality
or view of the world,
where you, like,
scrutinize, like, a threat of what looks wrong
to you, and then in the process, miss
the entire bowl of, what's actually wrong. You
know? If, for example, praying looking like a
Jew is haram, which is
I guess, if you're looking identifiably
as a Jew, there's some and some issue
there. But if it's wrong,
then 2 people are praying, wearing something that
sometimes Jews wear. 1 is wearing what the
majority of Jews wear and what ones that
actually don't believe in God wear. The other
one's wearing something the prophet
used to wear, and most Jews don't wear
anymore.
To use it as an excuse, why, to
throw away the thing that goes against the
grain in order to, like,
embrace the thing that fits in, that's that's
a sickness of the age we live in.
And people you if you do that, if
you throw away something of the sharia that
has benefit and function in it and has
nisba to the prophet, sallallahu alaihi wasallam, nisba
to the ullama, nisba to the righteous, nisba
to,
our forefathers,
If you could throw it away in order
to be,
conformed with popular culture, people say, oh, this
is a brave new stance you're taking. It's
so brave. It's so brave. What's brave about
being a sellout?
What's brave about wanting to do what the
dominant culture is doing? That's just a sign
of weakness and fickleness. And there are look.
There are things that we should change.
As things
progress, you know, like,
fine. I'm not gonna go to Macaucoma on
a camel anymore. I'm gonna take a airplane.
Right?
But that is not a sign of bravery.
That's just like a person using their apple
in order to put things in the mizan
and see which thing is more beneficial.
Right? But when it comes to the actual
culture of the Muslims, when it comes to
the deen of the Muslims to jettison any
sort of sensibility that the deen gives us
with regards to Ibadat, with regards to the
acts of worship, or with regard regards to
ritual, with regards to creed,
to sacrifice it in order to fit in
with, like, Becky and Jim and whatever.
Where's the bravery there? Where's the bravery there?
I don't know. I don't, you know, I
don't I don't see it as particularly brave.
I feel I see it's like, you know,
people
applauding
the first,
the first weak minded person to collapse under
the the pressure of
of conformity.
And conforming,
to dominant culture, last time I checked, isn't
brave. Rather, it's the definition of being a
lemming. It's a type of cowardice that can
only come from stupidity, not from you know,
someone is like a coward. Like, well, there's
a lion over there. I'm afraid. Right? I'm
gonna stay aware of this. Cowardice is based
on what?
On knowledge.
It's,
a type of fear that's that's
based on rationality.
Right?
Whereas,
the coward is based on stupidity.
I I see this as more more akin
to that and Allah
Allah Allah knows best.
And
so
that you don't ride except for that which
is,
pure.
Other than meaning that you probably shouldn't ride
around on a pig. But, this is important
as well. It's,
relevant for us as well. Why? Because people
get cars that they can't afford,
and they buy them
on they buy them on financing.
They buy them on, on haram forms of
financing.
And, you know,
one thing is the whole issue about Islamic
finance and which types of transactions are dies
and which ones aren't.
You can come read the law of sales
with me, which already passed in this book.
And there have been, like, I think 3
or 4 brothers who have actually read those
with
with me, although not many.
And, then after that, there's a lot more
advanced,
type of
study that a person has to do in
order to understand something about the modern marketplace
and how we're going to
take the the universal and timeless principles that
are enshrined in the in the old books
of 5th and then apply them to a
marketplace that doesn't resemble
outwardly,
the marketplaces of old.
So that's like a whole thing. We're not
gonna talk about it right now, but people
should learn about those things. They should talk
about those things.
But
what I will say is this,
is that,
aside from whether it's halal or not or
haram or not, not everything halal is a
good idea.
Not everything that's halal is a good idea,
and not every transaction which is permissible
is necessarily gonna be a a good,
call in terms of business.
And people will use financing in order to
buy stuff they just cannot they plainly cannot
afford.
And I get the fact that when it
comes to, like, a home, very few people
are gonna be able save up enough cash
to just buy it outright.
But when it comes to cars, many people
will be able to afford a decent car
in cash.
And the reason that they get financing is
because they want something newer or because they
want something fancier. They want something that looks
better, and they will end up paying a
lot more for that same thing
that,
that than than even its price was that
they couldn't afford in the first place.
So, you know, the prophet sallallahu alaihi wa
sallam, he
greatly discouraged people from going to debt
for good reason.
There's a type of,
borderline immorality
in taking on a debt that you don't
need to take on.
And,
you know, it's one thing if you need
to borrow something for your business in order
to keep your family,
you know,
afloat above water, and you have, like, a
plan to pay it back and etcetera. And
there's another thing of just buying a car
that, you know, because it's beneath your dignity,
to drive a car that's, like, 2010 instead
of 2020
or because your stupid brother-in-law, who you don't
even like in the first place, is about
a 2020 car, then you're not gonna see
any value in yourself until you buy a
2020 car. Generally, people who are like that
don't have any value in them anyway. They
try to cover it over with this type
of not like, dumb stuff. But, like,
you know, those are not valid reasons to
take out loans even if they're completely
even if they're completely,
Sharia compliant,
100%
stamped,
you know, your favorite Mullana Sab and your
favorite Sheikh and your favorite conference and your
favorite
assembly or group of conference of North American
Islamic, this and that and other
assembly of,
you know,
society
of
the, circle of the council of the American
North America, Islamic Islamic Islam
of the Sunni sacred seeker, whatever. It doesn't
matter.
Buy things in cash.
Buy things you can afford and buy them
in cash. Save money for them and buy
them and pay for them once instead of
paying for them again and again. And don't
don't spend money that you don't have
because by doing so, it will constrict your
hand. It's a bad business decision, and it
will constrict your hand from spending on those
things that that, you should be spending on.
And you if you keep buying things in
cash, you will, like, eventually,
be in a financially better position. You may
be actually able to buy that new car
in cash, or you may be able to
buy the Lexus instead of the Toyota, or
you may be able to buy the 2018
instead of the the the the 2010 or
the 2020. And you may work yourself to
be being able to buy the thing new
in cash as well, and you'll pay less
money for it.
But if you keep,
keep yourself in, like, a debt slavery, you'll
never get to that point. And it will
cause you to be a miser, because you're
overpaying for everything. It'll cause you to be
a miser with your relatives. It'll cause you
to be a miser with the masjid. It
will cause you to be one of the,
like, undead legion of, like, trees, a bilula
zombies
that,
take take take from the ulama, from the
masjid, from the,
you know, from the Hanqah, from the from
the free this supply and free that supply.
Never give anything back.
And, you know, you don't wanna be that
guy.
You know? No one will guilt trip you
for it. I'll guilt trip you for it,
but that's why everybody hates me. Nobody will
guilt trip you for it. But you don't
wanna be that guy. You wanna be somebody
who is actually part of the,
part of the working of the dean. Someone
who gives back rather than someone who just
take, take, take, take, take, take, take, take
all the time, all the time, taking, taking.
Why? So you can pay for a car
that's exactly the same as the same car
that was there from 3 years before because
your stupid brother-in-law has a different car and
your mother-in-law is testy. And you don't like
her anyway, but you just don't wanna hear
this from her or you're not mad enough
to, like, you know, whatever.
Tell your tell your wife or tell your
husband or tell your,
you know, your relatives that, like, we're gonna
follow us soon and just pay for what
we can afford instead of instead of what
we can't.
And there's a pride in that, in in
in in enrolling in a car that you
paid for. It's paid off. It's yours.
You bought it. You could've you bought what
you could afford. And, I'll say this much.
I'll say that there's a hadith of the
prophet, sallallahu alaihi, that a good life is
in,
three things, and having a good wife. And
we can you know, obviously, in modern sensibility,
you can say good spouse, use gender neutral
terminology.
And having a good spouse and having
a a a a a a a vast
home and having a good ride.
In those days that was a riding animal.
In these days it would be like a
car or or something akin to that.
Whatever it may be. So that's fine. You
I won't even blame you for spending money
on those things because you have to sit
in your car every day, especially most Americans
do.
Although there's more baraka and walking.
I did 8 miles. Everyone say
I did 8 miles today.
There's Baraka in walking. There's Baraka
in biking. There's Baraka in taking the bus
and then taking the train because you're at
least with other people. Whereas the cheban comes
to the the pasia. It comes to the
the lone
straggling,
sheep,
that strays from the pack.
But, you know, in the North America, you
know, those things are not oftentimes those are
not even an option,
for a person. So fine if you're gonna
have to sit in car everyday to commute
like 40 miles to work or to the
masjid or whatever, and you don't have an
option of walking or taking the bus or
something like that, then go ahead and spend,
you know, spend more money on it. That's
fine. But don't spend the money that that
you don't have. That's not something that's,
spiritually.
Even if it may be, legally,
above board, it's spiritually not above board. And
our fiqh and our sharia is built not
only on the letter of the law, but
the spirit of the law as well.
And those things all have to be considered.
And we're not going to just use the
spirit of the law and orphan, all these
things just in order to be able to
act like the the the lemmings of monoculture
act. Sometimes applying those things will allow us
to do things that are more similar to
what is popular,
in popular culture and dissimilar to what our
forefathers did. And sometimes it's gonna be the
other way around. This is the way you
will thrive and survive is by not buying
things, and not transacting in debt,
but buying things within your budget and within
your means and growing organically,
in in your finances. And really
a good community and a prosperous community and
a pious community spiritually has to be a
wealthy community. You don't have to be wealthy
as an individual. Poverty as an individual may
be a spiritual virtue. Poverty communally is not
a virtue at all. It's a complete fail
and it will, leave the community
exposed and prone to attack
and, prone to victimization,
in a way that that the Sharia does
not look well upon.
So we, continue
and
don't live except for in in in purity,
meaning in in a house or a home
or dwelling or a domicile
that you own that's not from ill gotten
property,
that's not financed through haram means, that's affordable,
that will allow your, your family to live
in dignity,
that that that you don't do something haram
or do something wrong or do something,
immoral or do something unethical or do something
that is spiritually damaging in order to, in
order to obtain that house. It's just not
worth it. It's just not worth it. How
much house are you gonna live in anyway?
You know, how much dwelling do you need,
anyway? If every one of your children are
living in their own, bedrooms, then don't,
be surprised if they grow up not knowing
how to interact and deal with other people.
And, you know,
there's a lot of the things that we
said hitherto.
They apply for this. There's no need to
no need to, belabor the point inshallah.
And that you should use everything that's used
and everything that benefit is gained through,
in a in a in a pure way.
Meaning what? Meaning
in a in a,
Halal way.
So the first
meaning here is the food, but here also
it means,
everything that Allah gives him his risk and
every part of provision that Allah
gives that,
Allah
says, enjoy everything which is what? Which is
pure, which is.
And he says to he commands the prophet,
Oh, you prophets,
eat from that which is pure and do
righteous deeds.
And, it's it's said explicitly that that that
this Ayah, Allah Ta'ala,
gave this commandment first to the prophets, it's
Hadith and Muslim, first to the prophets, and
then the same commandment is then given
to, the rest of the believers.
And so,
you know,
Nafrawi continues in his commentary. He says,
says
Anyway, so the thing is he brings up
a number of hadith regarding the
importance of making sure that, like, whatever risk,
whatever your earnings are, that they should be
from from from the halal.
Because,
Nafrawi mentions that,
a person will not benefit,
from any deed
except for
after having rectified,
his provision
by obtaining it from
a source which is halal.
And so
look, this is the this is the
this is the hassle. This is a summary,
which is what Allah Ta'ala wrote for you
your provision that you're gonna receive. If you're
gonna go hungry, it's written. If you're gonna
be full, it's written. If you're gonna, you
know, be rich, it's written. If you're gonna
be it's written already.
And,
you know, like Baha'i says
and like the the the wording here indicates,
in its nuance.
That deeds are created by Allah ta'ala. He's
the one who makes them. He's the one
who makes everything. Everything
is made by Allah
and sustained by him in every second. We
cannot attribute our deeds to ourselves,
in any way except for a a a
very superficial
semblance or
a superficial,
seeming that that we're the ones who make
our deeds. Really, Alata'al is the one who
made us. He's the one who made our
deeds. He made our desire, etcetera, etcetera.
However,
the the deeds that a person does are
described as the creation of Allah Ta'ala, but
the earning of the creation.
So when we do a deed, we're the
one who earns it.
And so there's something
called your ruh, your spirit that's sitting inside
your body.
And it's like, oh, look,
Halal, I like that. Haram, I don't like
that. Iman, I like that. Kufr, I don't
like that. You know? Zina, bad.
Uh-uh. Salat, good. You know? And it makes
these decisions when whenever it sees things, it
makes all of these decisions.
And then a person, when they want something,
Allah will make an intuitive connection between the
strength of a desire that a person has
for a thing, and whether or not that
person gets that thing or not.
And
so this is why even though everything is
made by Allah and happens through Allah's power
and force, there is
still despite this being our our
You know?
There's an intuition that everybody has that the
people who end up in the hellfire
deserve it, and the people who went to
Jannah deserve it. Why? Because
that
spirit inside of the physical body
that's running on the system Allah Ta'ala has
made, That spirit is making all these decisions.
And ultimately, it will say, I like certain
set of things that will take them into
Jannah, or ultimately, will be
our protection. It will like certain side of
a certain side of things that's gonna take
them into the hellfire.
And so the point is is what?
The point is is that, it's a kasab
of that person that Allah has written how
much they're going to receive in all different
types of provision.
Now you have a choice and I have
a choice. Do we want to receive that?
Thing can be served in. It can be
served in a filthy dish, or it can
be served in the the pure dish. So
this is your responsibility. It's my responsibility as
believers that we should have this haman. We
should have this worry that
that provisional lies already, portion to us. That's
not gonna increase or decrease one way or
the other. But we should have a worry
that it should come to us through the
halal conduit, not through the haram one. Right?
Cheating, lying,
being a jerk,
harming people.
This is not gonna increase your your provision
in one way or the other. The companions
are the law on whom those who live
to see the, days of the Futuhat,
they were wealthy beyond imagination. You know, the
Ottomans were wealthy beyond imagination.
The Banu Abbas were wealthy beyond imagination. Banu
Umayyah, both in Damascus and in,
in Andalus, they were wealthy beyond imagination.
Even the ones that that we detest,
there were streams of their income that were
haram, and there were streams of their income
that were halal. Even just the halal stream
of income was beyond our imagination. Right now,
we get happy, like, oh, look. So and
so is a doctor. Oh,
they make $400,000
a year. That's not that's like upper middle
class. That's not even gonna be upper middle
class any anymore relatively
soon. It's not a lot of money. It
really isn't. That's the sad part is if
we sold out for the Dunia, at least
you should look for sovereign wealth. You should
look for 1,000,000,000 of dollars or whatever. But
we don't even that's not worth
going to * forever for. But or, you
know, going to * at all, for but,
I mean, at least it's something, you know.
Whereas, we sell out for so little. The
point is is this is at whatever your
risk is.
If you know, there are people who did
it the right way and Allah gave them
obscene amounts of wealth.
And there are people who did it the
wrong way, and Allah gave them obscene amounts
of wealth. And there are people who did
it the right way, and Allah kept them
in in poverty.
And there are people who did it the
wrong way, and Allah kept them in poverty.
And whether you're wealthier
or poor, this is protestantism
that says that good people are, wealthy and
bad people upon it punishes them with poverty.
We're not protestants. If you believe that, then
you have a aqidah problem. We're Muslims.
What do we believe? We believe like the
messenger of Allah sallallahu alaihi wa sallam said
that there are certain people. Allah looks at
his his creation and there are certain people
that nothing will will rectify their state except
for wealth. Allah gives them wealth because of
his love of them so that they can
it can protect them in their akhirah because
of their what? Their iman.
And there are certain people, nothing will rectify
them except for poverty. And because that, all
that will hold the wealth back. Why? Because
if they had money, they would destroy destroy
themselves. Mobi Hamza had money. Oh, you would
see the types of debauchery that he would
be up to.
Who knows? Maybe if my spiritual condition is
rectified one day, the rub will allow me
to use large amounts of wealth, you know,
in the service of his deen. Allah knows
you don't know. He knows you better than
you know yourself.
The point is is that the the amount
of wealth you have is not based on
how good or bad you are.
Allah gives you and he chooses it for
you. He apportions it to you. So this
thought that we have, until I start cheating
people, until I start harming people, until I
start being a jerk about stuff, until I
start being violent, until I start being,
like, sly and deceptive, until I start being,
you know, you know, poisonous, treacherous,
until I start harming life is a zero
sum game. How is life a zero sum
game? Everything was 0 and a lot said
to it be and it is. How is
it is how is that a zero sum?
Allah creates everything from nothing.
He's the one who created, he had no
need need from his creation or for his
creation.
And he feeds all of them without having
to have, like, saved up or gathered, any
treasury or storehouse of wealth.
How is that a zero sum game? If
you believe it's a zero sum game, that's
only compatible that logic is only compatible with
Kufr.
Otherwise, you can eat, the Syrians can eat,
the Kurds can eat, the Turks can eat,
the Arabs can eat, the Desis can eat,
the Muslim can eat, the Kafir can eat,
white people can eat. If black people are
successful, it doesn't mean white people are gonna
be held back somehow.
All of you can eat, drink, you'll have,
women to marry, the ladies you'll have, good
men to marry, you know, you'll have there'll
be enough for everybody.
You know? We obviously don't misallocate resources when
we're put in charge of them. But after
the proper allocation of resources
that makes sense, that's not wasteful, that's not
a
show of disrespect to the risk and the
provision Allah has given us.
You know, at the end of all of
that, everybody will will be able to be
happy. Everybody will be able to be successful.
And you choose whether you want that risk
to be halal, whether you want that risk
to be haram. And it's a choice that
you make and that I make. We all
make it every day. And this shaitan whispers
in everybody's ear,
no matter how beardy your beard is, and
the hijabi and niqabi, your hijabi and niqab
are, and whether you're a sheikh or whether
you're a hafiz or whether you're, you know,
you know, whether
somebody wouldn't recognize you for any sort of
riyasa and the deen.
The same shaitan comes in whispers to all
of us, and all of us have to
remind ourselves. Allah,
he created you from nothing. He gave you
when you were a baby. You didn't even
know that, you know, like, you had to
go struggle for something. He sent a mother
to you to give you milk. He sent
you,
someone to take care of you. You grew
up. You know, you didn't know any of
the growth factors and hormones that made you
grow.
Everything he did for you already.
And fine. You're big now. You have responsibilities.
You didn't have when you were in the
3rd grade or when you were an infant
or whatever.
That's fine. And I get that. That's daunting.
That's difficult to deal with.
But still, just like he got you through
that, he's gonna get you through this as
well.
You know, there are dumber people than you
who made a living
in in the past. And there are dumber
people than you who are making a living
right now. There are dumber people than you
who eventually got a house. There are dumber
people than you that eventually
convinced, like, some woman to marry them or
some man to marry them. There are people
who are uglier than you, that are poorer
than you, that have less education. The same
Allah who gave them, he'll give you as
well. And if he doesn't if he withholds
it,
being a jerk and being poisonous in the
way you transact with other people is not
gonna help. I remember
a a brother once, you know, he got
an offer
from,
a tobacco company,
as a job.
And,
I told him I told him point blank.
I'm like, look, if you think you're gonna,
like, give cancer to people's, like, relatives,
and you're gonna, like, give cancer to people's
fathers and their, you know, brothers and sisters
and their children,
and you're gonna harm people. You're gonna make
money through harming people,
and Allah is gonna let that go. Like
you have a completely other thing coming. You're
gonna get what you're gonna get anyway. You
know? If you were gonna be broke, you
know, it was destined for you to be
broke. You may as well make friends with
being broke. Then if you're gonna have money,
Allah would have given it to you some
other way anyway. And that's the wonderful part
is who knows what the future holds. Right?
But this is part of iman, is that
Allah is gonna give you what he's gonna
give you anyway.
So if you're if you're the type of
captain who's like, yeah, no, you know, screw
that person. I'll sell liquor in the liquor
store, and people will get drunk and beat
their wives and beat their children, get into
car accidents, kill people,
and, like, in general, like, be degenerates and
let, like, years of their lives pass by
in degeneracy.
And I'm gonna, like, eat and drink from
that, and I'm gonna benefit from it, and,
like, go to the masjid and make donate.
You have a completely other thing coming.
Allah has something ready for you, and it's
not gonna be good. Allah's justice
is such he forgives sins against him. But
when the other creation said this, this is
the one who came to my neighborhood and,
you know, screwed everybody up. This is the
one who used to sell that liquor or
that tobacco to my my father, to my
mother. This is the one who used to
have you know, run that nightclub. I used
to run this where this haram happened or
that haram. This is the person who used
to take bribes as a police officer. This
is a person who used to I love
it in Pakistan. Everybody, oh, my uncle is
a police officer. My uncle is a custom
model. But he's the only one in the
department who didn't take bribes. I'm sure if
everybody was like that, Mashallah, Pakistan,
or, you know, why why pick on one
country? It's Pakistan is a good country, Mashallah.
Right? But there are problems in it just
like every country has problems, and everybody's, oh,
they were the only ones who never took
a bribe.
If it was like that, then then then
the whole world would be like a very
merry place,
merrier than Christmas. It's you know? But, like,
whatever. If you think you're gonna be that
person who's going to profit and benefit off
of the pain and suffering of other people,
You know, you should get ready that the,
that the angels, you know, show up to
your grave with nunchucks and tasers and,
you know, billy clubs and asp batons and
throw you like a beat down that makes
Rodney King,
look like he's in a nail salon.
It's not, you know, it's it's not gonna
be good. And you deserve it. And you
know you deserve it. There's no there's no
escape from it. There's no way of getting
around it. You know, it's better Earn
something decent and buy a bean burrito at
Taco Bell.
Earn something decent and live in an apartment.
Earn something decent and drive something,
dignified,
if if not humble and simple. And let
your,
let your glory and your splendor be in
your akhlaq.
Let your glory and your splendor be in
your deeds. Let your glory and your splendor
be in your charity. Let your glory and
your splendor be in the moments that you
have with
Allah Eventually, it's the only thing that we're
all gonna have left. Look. This COVID is,
like, gonna hit. It's not even it it
hasn't even hit properly here in America yet.
It's gonna in America, it is going to
eclipse everything that you see in the whole
rest of the world. You will yourself see
others, go into their graves, and maybe you
or me, one of us may go into
the grave. Once we're inside the grave, trust
me, none of this stuff that, like, seems
to be important none of it is gonna
be important anymore. And if you think that
that's not malakifik that's the whole point of
malakifik, fic is that when you get to
that point, you know, you you understood life
enough that you behaved in such a way
that you're not getting thrown a beat down
right now. Because the angels are gonna be
more concerned with,
with these types of things than they are
gonna be whether, you know, how you moved
your finger in the
or whatever. They could probably give a less
of a damn. If you moved your finger,
correctly in the tashahood, then you, you know,
earned your money and you wore your clothes
and you bought your car and you bought
your house and you ate and drank by
harming another person,
by harming the creation of Allah ta'ala, by
harming the beloved
dependence of Allah
your you may have moved your finger correctly
when the angels come and break that finger
off of your hand and you're like, oh
my god. This is gonna be a very
difficult time. When are you gonna do that?
Then you're gonna say, I wish my fifth
teacher taught me these things because this is
what's gonna come in handy right now. All
of it,
courses together.
He said that you make sure that nothing
that anything you benefit from, anything that use
of any benefit for you in your life
is from tayib. It's from purity and it's
from goodness.
Because
behind those things that are pure and good,
you don't get to haram right away.
Behind them, there are a whole bunch of
things that are doubtful. There's some Mufti or
another who will tell you it's okay. There's
some Mulvi or some Alem or some reasoning
you'll come up with your mind that will
be like obscure enough that you'll think it's
okay.
There's a bunch
of there's a bunch of, like, blurry stuff,
you know, a bunch of gray area.
Whoever stays away from the gray area, that
person will be safe and secure in their
deen in this world and the hereafter.
And whoever,
goes into the gray area, that gray area
is,
is like what? That gray area is
a a place you don't know where it
ends and where you're going into the where
you're going into the haram.
And the moment you,
stray into the haram, you violated the, you
violated the sanctuary of the king, the king
of kings, Jallawalla.
And once you,
once you violated, you strayed into that that
sacred land that you were not allowed into,
and that unlawful land that you were not
allowed to graze in.
That that's when, you know, that's when the
the sleeves come up and and the beat
down comes comes down. And, you know, I
know some of you guys are some tough
dudes,
you know. Some of you have some money.
Some of you are smart. Some of you
guys work out at the gym. Some of
you can bench press £400.
You know? Some of you, you know, literally,
if you got together and pot and schemed,
your plots and schemes, could make mountains disappear.
But who's gonna go, in front of the
lord of lords and the king of kings
who created the heavens and the earth from
nothing?
Who's gonna go and, like, plot and, you
know, fight against him?
It's a losing battle, and it's some one
that ultimately we we all surrender from. We
all give up,
and we we make Tawba from, ever entertaining
such a fact. One day may come, may
Allah give all of you his love such
that you wouldn't want to anyway.
That you would, love,
Allah
so much that you wouldn't even have to
worry about the fact that if you got
into a fight with him, you would get
completely clobbered and destroyed.
But that is a reality. We also should
come to terms with that as well.
This is a reality, and it's also part
of the madrifa of Allah Subhanahu Wa Ta'ala.
Allah Ta'ala,
forgive us our sins. Allah Ta'ala, help us
to purify
our means by which we eat and drink
and our clothes that we wear and our,
conveyance that we go around and and our
homes that we live in and everything that
we benefit from in this world. May Allah
make it pure and clean.
Oh, Allah make sufficient for us your halal,
so that we don't need to worry about
your haram and,
free us of need,
by depending on you. Free us of need
from anyone other than you. You Allah,
our brothers and sisters who are suffering from
anything, including those who are suffering from this
virus, You Allah, give them a a a
a maharaj, an exit from their worries and
their concerns and their problems and their sicknesses
and their sufferings.
You Allah, whoever whoever is good to your
creation, whoever is good to the ummah of
Sayyidina Muhammad sallallahu alaihi wa sallam. You Allah,
give them from your lut and from your
qalam and from your your minna. You Allah,
give them from your generosity and from your
kindness and from your gentleness in this world
and the hereafter.
And anyone who wishes ill to the Ummah
of the prophet
or to your creation. You Allah, use this
use this, any of these means you made
or any means you wish to make or
without any means, you Allah, protect us from
them and take them away from us and,
protect your creation from them, you Allah, and
bar them from from being able to harm
any of us and deal with them, according
to what they deserve.
You Allah, get us through all of these
things and let us die on ima
and make, with the moment we die, make
our last words,
accept it from us and make what's in
front of us,
better and more beloved to us and,
something that we have more
desire for than what's behind us on that
day. Give us to drink from the howl
of your Nabi Sallallahu Alaihi Wasallam,
drink that we never thirst again. That will
inoculate us against the horrors of the day
of judgment and give us a for ever
and ever. And and Jannah with your
that we enter from any of the 8
gates we wish, you Allah, even though we
admit right now from beforehand that we don't
deserve it. If, You Allah, if you accept
Amin of anyone from this, umay Allah, from
the barakah of that Amin that you accept,
You Allah then accept it for all of
us as well.