Husain Sattar – Fundamentals of Tasawwuf #6
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AI: Transcript ©
Muhammad
Mubarik wasalam.
So continuing along with our series,
in fact, this will be the last discussion
in our series.
We spoke of the development
yesterday of the various branches of Islamic Sciences.
In particular,
we stated that
these sciences captured which was revealed on the
heart that which was revealed on the heart
of the prophet sallallahu alaihi wasallam.
And these individual scholars, whether they be from
the generation of the companions all the way
to our generation,
have preserved them for both us and for
generations to come.
Then yesterday we talked about the fact that
one of the branches of Islamic Sciences is
called Tasawuf,
it also has the term tazkiyah, it also
has the term ehsan. We spent a considerable
amount of time detailing each of these names
and explaining how they apply to the particular
science.
Now remember, whether you whether you call it
the Sowulf, whether you call it Ehsan, whether
you call it deskiyah,
the goal is
of of the of that science is to
capture the spiritual states
present in the heart of Rasulullah Sallallahu Alaihi
Wasallam.
So whereas all other sciences were capturing
the literal of Rasulullah Sallallahu Alaihi Wasallam,
this science was capturing the heart, the states
of the heart of Rasulullah Sallallahu Alaihi Wasallam.
For example,
that you worship Allah as if you see
him. So this was a state of the
heart of Rasulullah Sallallahu Alaihi Wasallam
When the Sahaba came in a company of
Rasulullah Sallallahu Alaihi Wasallam in a state of
iman,
they were able to capture this and then
they this was their this was the perfection
of their faith, which is also called Ihsan.
Now
we should realize that this indeed was the
key feature of the Sahaba.
This was the key feature of the Sahaba,
meaning
they captured what came from the tongue of
Rasulullah Sallallahu Alaihi Wasallam, they captured the acts
of Rasulullah Sallallahu Alaihi Wasallam, but the key
defining feature of them was that their hearts
were able to capture the state of heart
of Rasulullah Sallallahu Alaihi Wasallam.
And the proof of that is that if
you and I were to sit down and
memorize all the Hadith in the treasure of
Hadith
and to and we're to memorize all the
verses of Quran in the treasure of Quran,
none of us would be able to attain
the state of Sahaba
or Sahabi.
That's not possible for us.
What dictates us what dictated the Sahaba being
Sahaba was that they their heart came in
the company of Rasulullah sallallahu alaihi wa sallam
in the state of iman. Even if they
didn't memorize 1 ayah of the Quran,
even if they never memorized one statement of
rasulullah salallahu alaihi wa sallam.
If they simply came in the company of
rasulullah salallahu alaihi wa sallam in a state
of iman, their heart captured that which was
present in the heart of rasulullah salallahu alaihi
wa sallam
and that gave them the status of
Sahabi. So that gave them an enormous spiritual
status.
Now this
you can say this
capture
was
transmitted from generation to generation,
meaning the Sahaba came in the company of
Rasool Allah sallallahu alaihi wa sallam, they captured
what was in in his heart. Then the
Taba'een came in the company of the Sahaba,
they captured what was in their heart. The
Tabataba'in came in the company of the Tab'in,
they captured what was in their heart, etcetera,
all the way until our current generation.
Now this
capture,
there's a term for this capture in the
science of desgia, in the science of the.
And this capturing, capturing
this state
of righteousness,
for example, this is called nispah.
This in the science of tazkiyah is called
nispah.
So that
eventually a science arose where
students or seekers of the NISPA
would go in the company of people of
NISPA, people who had received this from their
teachers,
and they would train under them until they
also capture the NISPA in their heart, and
then they would subsequently return back to wherever
they had come from. It was a it
was a type of science, you can say.
Now the way that the students of Tissel
Wolf would capture the NISPA is that they
would spend time in the company of teachers.
So they would find they would search the
world.
They would find a teacher who had that
state of heart.
They would spend time in the company of
the that righteous individual
until eventually what was in that teacher would
arise in the student, and then the student
would have deemed to have completed his learning
of this particular science, and he would have
he would have himself captured the Nispah.
Now such an interaction
is actually
commanded in the Quran.
This type of interaction seeking out the righteous
individuals
wherever they may be
and sitting in their company so that some
of what's present on them can actually rub
off on us. This is a mandate
of the Quran.
How so? Allah
states
what?
Addressing those people who believe.
Oh you who believe
be conscious of Allah
and be
in the company of the
Now who are the
means the truthful ones who are the truthful
ones the ones who say what they do
and they do what they say
These are deemed the truthful ones. The ones
who say what they do and
they do what they say. They practice what
they preach.
And so
what is in their what is on their
tongue is actually what's in their heart, And
what's what you see on the outside is
actually what's on the inside.
So these people are called Sadikin.
And you can see in this Ayah Allah
Subhanahu Wa Ta'ala has clearly stated,
speaking to the believers,
O you who believe, fear Allah.
And be in the company
of the people of the truthful ones, of
the ones who emulate
truth.
And, of course, the states of the heart
are part of truth.
So for us, this is a mandate. Now
there's a few particular things that arise from
this the tafsir of this particular ayah. Number
1
is that
we are commanded to do so, and we
must search out
search for these types of individuals and spend
as much time in their company as possible.
So this is the first mandate, and that's
the obvious mandate of this ayah.
But the second thing that arises that the
ulama discussed concerning this ayah is they state
that this ayah
hints at the fact that there will always
be righteous people available for us to be
able to benefit from.
Because Allah
has made this a command in his book
which will last until the day of judgment.
And so therefore, because this command will be
present until the day of judgment, it indicates
that there must be this opportunity until the
day of judgment. Meaning Allah
would not command something impossible.
So he would not make a command that
you should spend time with the righteous and
then remove all of the righteous from the
from the planet because the command wouldn't make
sense then.
So this command
hints at the fact that Allah
always provides a community
with righteous individuals, and it's the responsibility
of the people within that community
to sit in their company
and capture what they captured from their teachers.
And remember that this Nispah goes all the
way back to whom? Rasulullah
So a teacher sat in the company of
his teacher, who sat in the company of
his teacher, who sat in the company of
his teacher. Eventually, it traces back to one
of the taba tabayeen, to the tabayeen,
to a sahabi
and eventually to Rasulullah
So this is you can say this is
the the construct of the science of the
tawaf.
Now
when initially
when teachers when students desired to capture
this NISBAA from their teachers, they would simply
go in the company of a teacher,
and they would very, very rapidly capture this
state of heart. So for example, we know
that the Sahaba, one of the amazing thing
about things about them was that the moment
they came in the company of Rasulullah Sallallahu
Alaihi Wasallam,
they immediately captured what was present within him.
The capture was rapid and the capture was
complete. Now yesterday, I spoke about the fidelity
of the capture.
Right? We spoke in detail about the fidelity
of the capture stating that Allah
has made them the
criterion of So that was detailed yesterday.
Now what we should realize is that
the way by which the subsequent generations also
captured this state of the heart was by
simply coming in the company of the righteous,
and times were so pure in that day
and age that a good person simply took
the Shahadah
and went in the company of a righteous
individual,
spent a little bit of time with them,
and they subsequently captured all of these varying
states that we describe as iman. And this
is why the Deen spread like wildfire throughout
the earth,
like wildfire throughout the earth. When the Sahaba
went to a particular place, they didn't need
to give any lecture on Islam.
They didn't need to have any conference on
Islam. They simply just lived among the people,
and when they lived among the people, there
was their hearts were so impressive and the
people were so affected by their hearts that
the people would come to them and say,
how can we be like you?
It was the opposite. They didn't have to
say a word. Instead, the people came to
them and said, we see something special about
you. How can we be like you?
And the Sahaba would simply reply, it's a
famous statement,
just emulate us. If you emulate us, you
will capture exactly what's present in our heart.
And so the Sahaba were able to light
the hearts of a whole
generation of people across culture, across time, across
space.
And then these people were amazing because these
people who converted into the deen
then became exemplary examples of the exemplary personalities
within the deen within one generation.
You see in this day and age, people
try to come into the deen and then
they come into the deen and they're half
in and half out and they're struggling. The
examples themselves are struggling, the people coming in
themselves are struggling,
and that's because of the lack of the
NISPAA present in this day and age.
But in that day the people were so
pure and their hearts were so powerful
that they would go anywhere and people would
easily accept this Deen that they had, that
they were preaching.
Now over time the teachers began to recognize
that there was difficulty in transmitting the NISPAA.
So for example, a teacher would sit down,
many students would come, and the teachers would
see that these students are not becoming what
they should become. They're not capturing what I
captured from my teacher. This is what they
would think. So they began to assign their
students
various
exercises based on the Quran and the hadith,
and the goal of the exercises were twofold.
Number 1, to crush the nafs.
Number 2, to elevate the soul. So they
would encourage them to the sunnah. They would
encourage them to avoid sin. They would encourage
them to do dhikr. They would encourage them
to spread to spend from their wealth. And
as the students would begin to begin to
inculcate these things and make simple changes in
their life, their hearts would become pure and
quickly the nispah would transfer into their hearts,
and then they would become true servants of
Allah
Now
this example exist exists not only in the
science of the Tawaf, but it exists in
all branches of Islamic sciences.
For example, initially, there was really no science
of Tajweed.
The Tawba'in came in the company of the
Sahaba or would spend time with the Sahaba.
They would learn how to recite the Quran,
and they would recite it properly just by
the simple interaction with the companions.
Eventually, the scholars of did what?
They started realizing that they need exercises to
make sure that the pronunciation of those students
was proper. So they created a set of
rules, and they created a set of exercises
so that they could transfer this knowledge into
the next generation.
So
these these rules or you can say these
exercises were designed by the teachers,
based on the Quran and the Hadith in
order to be able to soften the heart
of the students so that the nispah would
travel would travel from the teacher to the
student,
and we discussed this we discussed this in
a little bit of detail yesterday.
Now this transfer of the nispah
from teacher to student has been going on
for generations all the way until this generation.
The transfer of NISPA
from teacher to student has been going on
for generations all the way until this generation.
So that if there arises in the heart
of an individual
the desire to have ex to experience these
states,
to sit in the company of someone who
experienced these states and hopefully to be able
to capture these states, then it becomes
essential for that individual to seek out a
scholar or a who has the ability who
is Sahib with Nispah, who has Nispah from
their teacher and has the ability to transfer
it into the heart of the student.
And so that's the that's the mandate in
this day and age. And I can just
tell you from my own personal experience, you
know, I didn't understand anything about the science
of the cell wolf until
maybe,
you know, I began just began to hear
about it probably when I was,
you know, in the beginning maybe the middle
of college, towards the end of college.
So in the very beginning of college, I
wasn't really doing anything
substantial in the deen.
And then maybe halfway maybe a year into
college, Allah
woke me up, and I began to get
involved in the dean, and then I began
to be initially become very active.
Now you remember I talked about the states
that the initial states that a person gets
when they first get excited about the dean?
Most college students can share this experience. They'll
say that I got excited about the dean.
I got into the dean all of a
sudden when I was a freshman in college,
and it was just the most incredible experience.
I had tears going down my eyes. I
had shivers going down my back. It was
just so unique, and it lasted for about
6 months and then it disappeared. So many
people can relate to that type of statement.
So similarly, I had the same type of
experience. You know, you you're in college.
You wake Allah wakes you up, and then
you go through this and you begin to
have these experiences, and it's just the most
amazing thing. So you begin to make changes.
So initially, I became very involved in what
was present locally. So you get in you're
in a college, you get involved in the
MSA, you get involved in organizational things, etcetera,
and that's exactly what I did.
Over time, I began to say that, you
know, this is all very
good, but it just why am I not
why am I reading about the companions but
not experiencing anything that they experienced? I mean,
why was it that the why is it
that the deen described by the companions was
just so unique and so so incredible, and
we're just reading about it, but we don't
experience it?
So I began to study a little bit,
and then I read in particular the books
of Imam Ghazali, and we talked about Imam
Ghazali's story a few days back. And then
I began to realize that, oh, there's a
science of Tisauwuf,
and this science of Tisauwuf is important for
capturing these states.
So then I began to say, okay, I
need to explore the science of Tisauwuf.
So I began to look around. I began
to ask around, ask people, do you know
any chefs in tesselloo? Do you know anybody
who knows the science of tesselloo?
You know, I knew very little, whatever little
I had read in books or heard from
a few people. Actually, what had happened was
I was one day driving with a friend
who actually had a Sheikh of Tasalwuf.
And I was driving with him, and we
were driving in a in a truck in
a long distance to drop off some,
medicines for
a relief type effort, and he was telling
me on this long truck drive.
It was really late, and I was telling
him that, you know,
I'm reading all about the deen, and I
wish I could live the way the Sahaba
lived, and I wish I could sit in
the company of Rasulullah
and he's and he started explaining to me.
He goes, well, you know, obviously, we can't
sit in the company of Rasulullah, send them.
But in this day and age, there are
masha'ach, and you can sit in the company
of the masha'ach, and it it it gives
you the closest thing that you can get
in this in this time, in the current
time. So I said, what are you talking
about? Explain this to me. So he began
to explain that he has this Sheikh, and
whenever they sit with this Sheikh, everything disappears
from the mind of the person, and they
just think they you just begin to think
about the deen, and whenever they look at
this person, they're reminded of Allah.
Whenever this person talks, it pierces their heart.
Then he started describing all these incredible things.
I said, that's exactly what I'm looking for.
Where do you find such an individual? He
said, that's the tough thing. It's hard to
find these types of individuals. If you ever
find this type of individual,
you will be the one of the most
fortunate people in existence.
And if you can stick to that individual
and you can gain from that individual, you
will be among the very, very unique in
creation.
So then I started thinking I have to
find such an individual, that this is this
is the gem of life. This is this
is my now goal in life.
So I began to study the science of
the soul wolf, and, of course, I didn't
have all the background that I'm presenting you
now. This is 13, 15 years of culminated
experience. Right?
So I began to study the science of
Tsa'ulof, and all of a sudden, I found
that there was a sheikh that was visiting
from,
Turkey or someplace like Turkey, some part of
that area of the world, and that he
was a teacher of Tsa'ulof.
So I went I heard about him. I
went into his gatherings, and I began to
spend some time with him. Now when I
began to spend some time with him and
also the other people that were studying under
him, I was amazed
because I had never seen
one person follow so much sunnah in my
life.
Just everything about this person was the sunnah,
you know, in in almost,
mostly. You can say pre predominantly.
And I started spending time with him, started
spending time with the students, and I was
very, very impressed by everything. However, at the
same time, there were some things that really
confused me. Like, there was a lot of
sunnah, but then they would say some things
that really didn't have much to do with
the sharia. Like, for
example, one of the things that they did,
which you know, now I'm gonna say this
to you and you're gonna be like, you
fool. You know, that's obvious. But it wasn't
so obvious that that day in that day.
But, like, they would basically,
you know, the chef whenever the chef would
stand whenever the chef would walk into the
room, the students would go and they would
bow down and kiss his feet.
And
so I used to look at this. Like,
on the one hand, this is there's so
much sunnah here, and it just feels so
good and feels so different. And on the
other hand, you look at something that's so
obvious, like, all these people are bowing down
and kissing the Sheikh's feet. I don't remember
that being anywhere in any hadith or anything
like that. So I was very confused. So
one day, I went to the one of
the students and I said, you know, tell
me, I don't understand this. You know, like,
why is it that
people are bowing down and kissing the feet
of the shayr?
So he says to me, no. You don't
understand. You don't understand.
7 are for Allah and 6 are for
the shayr. So I said, what are you
talking about? 7 are for Allah, 6 are
for the shayah. He goes, in the sharia,
7 points are put down when you make
sajda. Right? Your 2 feet, your knees, your
2 hands, and your forehead, and the nose.
Right? So that's 7 points put down when
you make sajda. So he said when we
make when we bow down to our shaykh,
we lift one knee off the ground.
So 7 are for Allah and 6 are
for the shaykh. Now people are laughing. Right?
They say, well, that's obvious. You know? Where
were you? Right? But that wasn't so obvious
in that day and age because,
you know, you look and you see so
much sunnah, and at the same same time,
you you somebody gives you an explanation and
you start thinking, am I right, or is
he, you know, am I wrong, or is
he wrong? Well, what's going on here? So,
anyway, I was patient. So I just kept
kept trying to learn, kept trying to learn,
and 1 by 1 by 1, many other
signs came up like this. You know? Things
that just did not make sense to me.
Slowly, these things started arising. So about 6
months into it, then I started saying, you
know what? This just doesn't make very much
sense.
So in the meantime,
I would say that during that 6 months,
I,
actually, I can say prior to the 6
months, I was really confused partly and partly
really impressed. So I said, you know what?
This just doesn't make any more sense to
me. I don't know what to do. I'm
gonna go, and I'm going to to ask
the best scholar I can find.
So I went to my father. I said,
you know, what scholars do you know, and
where can we find a big scholar? And
what about if we go to Pakistan and
we go talk to some of the scholars?
And I would like to just see what
they do in the Madaris and talk to
some scholars. So my dad says, oh, yeah.
You know,
well, there is a famous scholar, Mufti Mohammed
Shafi, who was a Mufti of all Pakistan.
You've I'm sure you've heard his name. So
he said, oh, he has a son, Muftitaki
Usmani.
So he has a madrassa
in Karachi.
So why don't we go over there? We
can see what the madrassa is like, and
we you can sit and ask Multitaka Usmani
any questions you wanna ask him. So I
said, fine. No. That's a great great plan.
So this so one summer while I was
in college, I went to Pakistan with my
father, and we visited the madrasa where Multifaka
Usmani teaches, and I used to sit with
Multifaka Usmani every morning for an hour and
ask him just any questions I wanted to
ask.
So, actually, it's a very funny lengthy story,
and maybe one day when there's more time
we can discuss it. But, you know, I
vividly remember sitting there, and I didn't even
know who Muftitaki Usmani was at this time.
Now I know, you know, this is Muftitaki
Usmani. This is a, you know, the major
scholar of the time. But at that point,
I didn't know who he was.
So I'm sitting there, you know, we're sitting
there, me and my father. I'm just some
high school or whatever, some college kid, you
know, doesn't know up from down. And my
father, when we we sit, we knock on
the door, and we say we'd like to
meet Motiti Taku with money. So okay. Fine.
So we sit down in front of Motiti
Taku with money. Now all the people are
sitting and thinking, you know, what is this?
Where did this guy come from? You don't
just sit down and just meet with money.
You have to make an appointment, and you
probably have to have some very high level
question to ask. I mean, this is a
major of our time. So my father begins
to say that, oh, this is my son,
and he's come here. He wants to ask
you questions, and he wants to sit in
the to see what traditional Islamic learning is
like. And,
let me just tell you that if you
gave him some time, it'd be really beneficial
because he did very well in Sunday school.
You know?
She did very well in Sunday school.
So and, you know, I'm thinking that I'm
something tough because I did very well in
Sunday school. Motitaq Usmani didn't even laugh. Now
you guys are all laughing. It's just obviously
foolish. Right? He didn't even laugh. He just
he said, okay.
Masha'allah, you came from so far. We'll sit
and answer your questions. Literally, every day for
about 1 hour for 30 days, 20 to
30 days. Every day, he gave except Fridays.
Every day, he gave me an hour, and
I grilled them with just the most foolish
questions.
You know? I I I don't even remember
them, but I do know that they were
just certainly not at the not necessary to
ask the greatest one of the greatest muftis
of our time. They could have been asked
probably from the local imam. Right? But, anyway,
he was very merciful in the in that
sense. And so much so that I vividly
remember one day he was very busy. Some
you know, delegations were coming. Arabs would be
coming.
Pakistanis would be coming. Indians would be coming.
Americans would be coming. People from all over
the world coming to ask questions, especially about
Islamic finance.
And so Monday, we were sitting there, and
I was waiting my turn. You know? I'd
already gotten so many days and so much
time, and I was waiting my turn because
he told me that he would give me
from 8 to 9 o'clock, and a big
delegation of Arabs came in. And they're sitting
there, and they begin to speak in Arabic.
And if you could tell, it's a very
intense discussion, very heated discussion. And I'm sitting
there, and you can tell you know, I'm
sitting and thinking, where's my turn? Where's my
turn? Because, you know, I'm just a very
immature college kid. This is how we think
when we're in that when that age bracket.
So he saw in my so an hour
passed, and I got up and left because
I had to go to class because I
would sit in class from 9 to 12.
So he saw in my face that,
I kind of was a little bit upset
by that. So the next day when I
came, he he was he hasn't sort of
like he sat on his pillow and his
his desk was here, it was on the
ground, and then on the other side, the
questioner would sit. So the next day when
I came, he stood up, he sat me
on his pillow, and then he sat on
the opposite side where the questioner would sit,
and then he answered my questions for me.
So I think he felt it a little
bit. But anyway,
So I spent many, many days asking him
questions, but the real question that I had
gone there to ask him was about the
science of the Sawub. Because for me, this
was now so confusing. You know? On the
one hand, so much good. On the other
hand, the the 6 point, 7 point thing,
this wasn't making any sense.
So I sat there, and eventually, I got
to the point where I could ask him
questions about the. And he said to me,
he said, look. The soul wolf is an
essential component of the deed.
The soul wolf is a mandatory require you
know, it's a necessary
requirement for the one who seeks to purify
themselves. It's really one of the key ways
by which you you purify yourself. Now it's
not fuddled. You know, it's something extra. It's
superogatory.
But for someone who desires to achieve that
state, they should see it as something that's
essential for them.
So then he began to tell me about
the various masha'ach and the methods that they
use. And in my mind, all I needed
him to say was tasaluf was fine because
I didn't know that there's flavors of tasaluf.
I didn't know that there's good tasaluf and
bad tasaluf.
I just knew that there was tasaluf.
So, anyway, he says to me that, you
know, tasaluf is excellent. It's necessary,
and you should pursue it. And he said,
I have a sheikh, and his sheikh is
doctor Ablul Hay,
who's a very, very famous sheikh, and he
was telling me about his sheikh. And he
also said, look. And this all look at
all many of these major, teachers of Hadith
all have Moshiach. They're all learning under them.
Some of them even even have Nispah. You
can sit in their company as well.
And I remember one day he asked me
to sit in the company of the sheikhul
Hadith who was also Sahib with Nispah, and
I sat there. And the whole lecture, I
sat there, and then at the end, he
gave me time, and I asked him about
the. And so, anyway, it slowly got around
the the entire school that this guy's asking
a lot of questions about the.
So one day, one of my teachers whose
classes I was sitting in to listen, who
actually was the personal of,
the one who did all kind of did
all the Khidma for Muftitaki Usmani, he sat
me down. He said, oh, I hear you're
asking all these questions about the salawulf. So
let me actually tell you that there's a
sheikh
that is visiting
Karachi
from
Jang, from the from near Lahore.
And this Sheikh is a very qualified in
Tasawwuf.
But even better for you, number 1, he's
an engineer,
and number 2, he speaks English.
So you could very much benefit from this
person because he'll be able to relate to
you, and he'll also be able to speak
your language.
And so so I thought, you know, okay.
Fine. So he said, look. I'm gonna give
you an address. This was I was leaving
in just 3 days. I mean, I I
had already been there 30 days. It was
maybe 20 something days. It was near the
end of the trip. He said, I'm gonna
give you this address. You write this address
down, and then you go and you visit
the Sheikh.
So I said, that's great. So, anyway, I
went to my father. I said, look. I
wanna visit the Sheikh. My father was really
hesitant because his whole background was
Pakistani Tasawwuf,
which I told you 95% often is
has not nothing to do with Tasawwuf. Right?
It's just dancing at the graves and all
that stuff.
So, anyway, he was like, you know, what
do you have to go and see these
kind of guys for? You know, you need
to stay away from these kind of guys.
And so, anyway, I was like, fine. You
know, let's just go there. I just wanna
ask him questions anyway. So he's he said,
my father finally agreed. So he went to
this house,
and, we I I remember it's, like, 2
days before I was going to leave. So
we got we went to this house and
we got there. And when we arrived there,
I knocked we knocked on the door. And
when we knocked on the door,
these a guy opens up the door. He's
got a big white turban, a big black
beard, and this kind of white clothing, you
know, this white clothing that I always wear.
So he's wearing that that outfit. And then
he says, you know, who are you? I
say, I came from America,
and, someone told me that I can meet
this, the sheikh over here. And,
you know, his name is Sheikh Zulfakar.
So can I come and meet him? So
he looks at me like, you know, yeah.
Of course. You know, you can come and
meet him, but you have to know that
we're all we're all also here to meet
him. You could see on his face that,
you know, like, okay. Yeah. But you're gonna
wait your turn.
So I walk into the room and, you
know, when I walk into the room, it's
just a whole crowd of guys in white.
You know, the white the with white turbans
and dark beards, and they're all sitting around,
and they're all waiting. They're all waiting their
turn, you know, because they all wanna go
and go be able to go, and the
chef was upstairs.
So I'm sitting there and I'm thinking, you
know, okay. So whenever we get a chance,
we'll meet the sheikh. And then I guess
one of them had some mercy in his
heart and and ran upstairs and said, you
know, there's a visitor from America. He's just
a kid, but he came here to see
you. So can you make time for him?
So Sheikh Zulfakar says, you know, fine. Send
him up. So the word comes down that
he wants you to come up, and you
could see all the eyes of all the
other individuals. We're like, you know, you know,
okay. Well, what's so special about this guy?
We're also waiting too. But, anyway,
I went up eventually. So me and my
father went up. So when I get upstairs,
you know, they put they put me in
a room, and in this room,
there were, like,
3 kids playing,
in a corner, and there was, they said
the Sheikh is coming shortly. So the 3
kid they said these are the kids of
the Sheikh. They're playing right here, and they
were maybe, I don't know, 345 or something
like that. They're very young kids. They were
just playing. They were playing with the Sheikh
staff, with Sheikh Zulfikar staff.
And,
so, anyway, I'm sitting there, and then the
kids come up to me. And, I mean,
these are just a few things that you
vividly remember. And the kids come up to
me, and they say,
but they were arguing with each other about
what was the most dirty thing in the
room. You know? They're like,
They're arguing with each other. And then they
finally come to me, and they all 3
agreed.
You know? This is the most dirty.
So,
I started thinking, wow. I mean, literally, this
is what went through my mind. I said,
wow. If the Sheikh's kids have this much,
insight, then what does the Sheikh have? You
know?
But, anyway,
so they so so so they were I
I just remember that because event now I
know these kids, you know, they're all they're
we we talk regularly and things. So it's
different now. But, anyway, I remember those kids
from that from that age.
So, eventually, Sheikh Zulfakar comes into the room,
but here comes one kid. Here, sit down.
So here so eventually, Sheikh Zulfakar comes into
the room.
And, when Sheikh Zulfakar comes into the room,
we sit down, and then I say, you
know, my name is Hussein, and I came
from America, and I'm a premed student. And
I'm a college I'm college premed student, and
I would like to ask you some questions
about the. So he was very kind. He
said, you know, very well fine. Go ahead.
So I started saying, you know, what is
the SawWolf, and what is all this stuff
about Bea, and what is all this why
do you have to have a shake, and
what is the 76 thing that you guys
practice and and all that stuff. And my
father was sitting in the background like, yeah.
Give it to him, you know, throw another
punch, you know, you're really, really I like
this I like this interaction because, you know,
my father had all these doubts given his
background, and they were they were they were
actually,
they were, we should say, valid doubts.
So anyway, I asked him question after question
after question, and the whole time I'm grilling
and grilling and grilling him, and he's just
smiling and answering 1 by 1 by 1.
So he highlights to me that, look, the
salwa is important, but the salwa must be
practicing the guidelines of the Sharia and the
sunnah and that, you know, it's a very
important science. And if you can you're lucky
to find someone that can train you, then
you'd be very blessed.
So I say, okay. That's great. Now in
the back of my mind, all I'm trying
to do is verify the Turkish share. Right?
I'm not interested in finding any other share.
My whole purpose of my trip is to
verify that share. So, eventually, I come to
the point where I say, okay. You know
what? Enough is enough. Okay. Now I'm sure
that the salvo is fine. So I need
to go back and become a student of
that Turkish share. So,
so I thanked Ceg Zofekar, and I'm about
to leave. And he says, you know,
would you could you stay and have a
meal with us?
And,
I said, well, you know, I mean, my
father was in a rush, and I was
in a rush, and I had other things
to do. And he's I said, you know,
well, you know, we really have to get
going. And he said, well,
you know, if you could give me a
day, if you have a day and you
can give me a day, I could give
you a lifetime's worth of knowledge.
And,
I said, you know, I'm sorry. I'm really
busy because
because I have appointments tomorrow.
So, you know, major mistake.
Because
what I missed in that day took me
15 years to catch up on later.
So, anyway
so, any I so we left.
We left on that note.
And well, right before I left, he said,
well, one thing. This is my card.
And he gave me this this business card,
which said, you know, Hafiz, engineer,
Zulfikar Ahmed, etcetera, and had some phone number
and address, and he said, if you ever
have a question about the cell wolf, I
want you to write me, and I'll write
you back.
So that was very, I thought, very kind
of him as well.
So I so I went, took the card,
and we left, and then I came back
to the States, and that was when I
became a student of the Turkish air. And
when I became a student, things only became
more confusing.
Then I started,
you know, really, really thinking like, what is
this? Some good things, some bad things, some
bad things, some bad things, some good things,
some bad things. And then eventually, it's a
long story, but eventually, I
separated from that chair.
I was just so confused. I said, forget
it. It's not worth it. This is extra
credit anyway. It's so confusing, so we're leaving
it. So I left it.
Much more detail there, but we don't have
the time to discuss it on this type
of night.
So, anyway, then,
I left it, and I kinda backed away
from it. Many of my other friends who
were involved in it, they backed away from
it. One day, I got a phone call
from my friend in Michigan
who,
actually, Multisav, was here earlier from IAGD. It
was actually a friend from IAGD who I
had met when I had gone to IAGD
to do some fundraising for that relief effort
that I was telling you about where we
were driving the truck in the very beginning
with medicines.
So he calls me up, and he's like,
you know,
someone gave me a fax. My his uncle
was actually one of the main organizers, or
you can say board of directors, on that
in that Masjid. So he says someone sent
a fax to my Masjid
saying that there's a Sheikh that wants to
visit my Masjid.
And so, you know, what do you think
about
interacting with the sheikh and helping to host
the sheikh, etcetera? It's a very complicated story.
I'm not giving you all the details, but
the point is that, you know, I said,
okay. Tell me what the name of the
sheikh is. So he says, oh, this sheikh,
his name is Sheikh Zulfakar. He's from Pakistan.
So I say Sheikh Zulfakar from Pakistan. Wait
a minute. Let me what what are you
talking about? I heard that name before. Then
I put 2 and 2 together. I said,
oh, that was the same guy.
That was the same guy that I met
that day. I had really forgotten about that
meeting, but I still had his card. And
if you know me, that's really unique because
I don't keep anything. I always throw everything
away. I'm the guy who has one email
in his account because I delete everything literally.
You know, I don't have any emails in
my account. I answer I I read them
one touch. Delete them. Answer them. That's it.
Then they're gone.
So I do the same thing with everything,
so I ended doing doing that in college.
I did did do that with the I
I would have done that with the business
card, but I happen to have saved it.
I don't know why. Well, I know why
now, but didn't know why then. So I
saved it. So I pulled out the business
card, and I read it, and I said,
oh, Sheikh Zulfikar. That's the same guy.
So it's a little complicated, but eventually, I
said, you know, why don't you ask him
to visit us in Chicago?
So I asked him to visit us in
Chicago. So when I asked him to visit
us in Chicago,
then,
I didn't have a place to host him
because I don't have a house. I'm a
college student. Right? I live with my parents.
So I asked my father, you know, can
you can we host Sheikh Zulfukar?
And he's you know, he was the guy
that we met that day. So he said,
oh, yeah. You know, he offered us a
meal, so we should actually host him and
try to return that,
no return that offer because we sat with
him for that meal. So I you know,
that meal was actually very important in the
end.
So we hosted so this was, like, Memorial
Day weekend 1993.
I had just finished college.
94. Sorry.
I finished college in 93 94. So 1994,
Memorial Day weekend,
Sheikh Zulfikar came to visit us. I remember
I received him in the airport,
and
over one weekend, we spent about one weekend
with him. You know? He basically came on
this, like, this open ticket. He had this
Delta. I vividly remember. He had this Delta
Pass
where you could just fly anywhere you want
in America
for over a 2 month period. You could
just keep jumping on a plane and go
to any city you want. And his idea
was that he was just gonna visit every
Muslim community that he could. So he came
in on a fry, like a Friday morning,
and, he went he stayed at my parents'
house,
and a lot of brothers came and visited
him, and a lot of young brothers came
and visited him. And slowly over time, 1
by 1 by 1, a whole bunch of
brothers became his student in in that in
that short period of time, you know, just
that 3 day period.
For example, some of you know Mufti Kamal.
Mufti Kamal traces his steps back to that
basement, you know, that that gathering in my
parents' house.
And many people trace their subs back there.
So Mansoor is sitting here. He's the one
who corrected me about 1994. He was there
at that gathering. I was there at that
gathering, obviously.
I don't know if there's any other brother
here right now, but there was, you know,
there were a bunch of us. About 20
or 30 of us were present at that
gathering.
So we spent the weekend with him, and
it was just the most incredible weekend.
We grilled him with pay we we patiently
asked him every question in the book. And
then eventually, at the very end, he says,
you have asked me a lot of questions.
Now can I ask you one thing?
So we're like, fine. He's like, I want
everyone to close their eyes and imagine their
hearts calling on the name of Allah.
And we did that for 10 minutes, and
he swept us all away in that 10
minutes, basically.
So we all became
a bunch of us became his students,
and then,
I I also vividly remember that the day
I dropped him off at the airport.
So, you know, this was, like, a Sunday
or maybe this was Monday morning or Memorial
Day weekend, Monday morning. I dropped him off
at the airport.
I was on the floor crying
like a little baby
in the middle of the entire airport. I
think, you know, people would think you're having
a seizure. I was laying flat on the
ground screaming, you know, just in tears because
I just I don't know what happened, you
know, just his heart just hit my heart,
and I just fell in love. And for
me, everything, you know, it was just everything
had just changed my whole life.
And so
over time then, you know, that was the
initial encounter, and then, I became a student
that weekend. So the way by which a
a person becomes a student is something called
BEA, which we'll talk about in a minute
because that's really the final chapter of our
discussion.
But, anyway, I became a student, and that
was 1994,
and so now it's, what, 2009.
Right? So
maybe 15 years. I mean, it's been 15
years, and I can tell you that every
interaction is greater than the previous one, even
15 years from now. Like, for example, I
just spent two and a half weeks with
him in Damascus. We went to the book
fair in Damascus to purchase books because he's
building a huge
institute of Islamic Learning, and he wants to
have the greatest library in all of the
subcontinent.
So he is just going all out to
purchase these books.
So he said, you know, I'm gonna be
in Damascus. If you would like to come
with your family, we can,
we can spend some time together. So my
entire family went with him him, and, you
know, we had just the most incredible interaction,
most incredible interaction. I mean, each time is
just a new memory. Each time is just
so much more amazing. Each time is just
a new state, you know, in our iman.
It's just some just amazing, amazing things.
And,
you know, from I'll tell you that from
his company,
I
I gained more I gained everything that I
have.
I gained everything that I have because once
I became his student,
I just submitted myself a 100%,
and this is really hard to do in
this day and age.
Now okay. So maybe I should take a
step back and then talk about this, but,
you know, the way by which you become
a student in the science of Tisau Wolf
is that you basically you you you do
something called beya.
Now beya is an is an Arabic term,
and we haven't discussed that word bayah, but
what bayah basically means is to make a
commitment towards something in the presence of an
individual.
So for example,
in general, whenever you desire to achieve something
in any realm, you must make a commitment.
I'll just give you a simple example. So
you wanna go to college. Right?
Now you would think that why should you
go to one college? Because every college is
better at something than another. For example, I'm
in Chicago. So University of Chicago is famous
for economics.
Right? And Northwestern University,
let's say they're famous for their engineering, their
biomedical engineering. Right? They have a very, very
world well renowned biomedical engineering,
school. So you would think that, you know,
the true means of education would be for
me to go take
economics at University of Chicago and take my
engineering courses or my physics courses, for example,
at Northwestern, and maybe take my literature classes
at,
University of Chicago and take my religion classes
at a place like DePaul or Loyola, whatever
it might be. That's the way you would
think it would work, but that's not the
way learning works. Eventually, what you have what
you do is you look at all the
colleges, and eventually you pick 1, and then
you make a commitment to that college. And
you make a commitment to that college, and
you take their courses, you focus on their
method of study, and then you come out
successful.
And in anything in life, if you desire
to achieve that, you require a commitment. Same
thing in residency. You know, when we become
residents, those of you who are in medicine,
when we become residents, we commit to the
program. Really, what we're committing to is learning
under whoever the senior physician is in that
program. So we say, look, I want to
learn cardiac surgery.
This is the famous cardiac surgeon in this
program, so I'm going to study cardiac surgery
under this individual, and I'm going to model
myself after that individual.
So the same thing occurs in all sciences.
If you wanna learn Quran,
and this is just a reminder to all
the young huffas in this in this room.
If you wanna study hivs,
you cannot jump from to
to to It's bay that's basically failure.
You have to pick 1 teacher, and you
can do your homework. You have to pick
1 teacher, and then you have to devote
yourself to that teacher. And when you devote
yourself to that teacher, the teacher will devote
himself back to you. And it's that two
way connection where you give a 100% and
he gives back a 100%
that results in a love.
Right? That results in a love and a
and
an attention from that teacher that results in
success.
And this is probably the most misunderstood
concept,
period, concerning
how we benefit in anything in life.
I just tell you, this is where I
find the vast majority of people fail, whether
it be in the science of HIF, whether
it be in the science of Elam, whether
it be in the science of
the.
For example,
when I was studying in Hadith, so this
is like the final year of Madrasa studies,
my teacher who had taught me most of
my books, the year I went into hadith,
he became the sheikh of hadith. He became
the one who was going to teach Bukhari
into the class.
Now this sheikh of hadith had this was
going to be his 1st year.
Okay? This was going to be his 1st
year teaching dorehadith.
And all the students basically said, we're not
staying here. They all said, we're going to
the big place, you know, to Karachi. We're
going to go to Karangi. We're going to
study in Darulum, Karachi, and we're gonna study
under Muftitaki Usmani. And in Muftitaki Usmani's class
are 5, 6, 700 people. I don't know
what the number is, but it's in the
100. It's in the upper 100. Okay? So
they said, you know, this is where everybody
goes, this is where we're gonna go as
well, and they thought that that would be
the best for them. My attitude was totally
different. I said, this is my teacher
and I have learned so much from him
that even if it's for if it's for
his his 1st year, to me, the only
better teacher for Bukhari would be Imam Bukhari
himself,
so I stayed there. Me and 6 guys,
6 of us, you know, you're talking about
the ability to study with 700 students under
another check someplace else or study with 6
people, you know, in a small little no
no name place. But what I got out
of that, I know I could not have
gotten any place else.
I know I would have never gotten any
place else because my whole method of teaching
is actually a copy of him. The the
way I give my lectures, the way I
talk, it's basically a merge between
what I've learned from Shaykh Zulfikar and and
his method. You could say that the organization
was Shaykh Zulfikar and the energy, you know,
was him. He was so energetic. He was
always into what he had to say, and,
you know, he came with energy every single
day when he taught. There was never a
day that he was down. He was just
so excited,
and it was just an amazing experience. It
was just an amazing experience. But, you know,
that was the that one and I'm I
can tell you that after having spoken to
the other students who went and studied at
the other institutions, they didn't have that experience
because they made that mistake. So you have
to learn to commit, and and this is
the one of the major lacks in this
day and age, and you see this even
among people who want to develop in their
dean. You know, like, we go all over
the place. Like, it's, you know, it's like
a potluck or something. So we're going one
day, we're going to this conference. The next
day, we're going to that teacher. The next
day, we're going to this teacher. The next
day, we're going to that place, and we
wanna take from everywhere. Now there's nothing wrong
with taking from everywhere, but the one who
tries to take from everywhere will never be
able to dig one deep well in one
place. So it's whether you're going to take
a couple scoops off the top for everywhere
or whether you're going to do deep dig
one deep lasting well.
So anyway, this is that and this whole
idea of making a commitment is called it's
that it's termed in in the Islamic terminology
as bayah.
Now bayah basically means what? To make a
commitment to to make a firm commitment to
do something in the presence of an individual.
That's sort of the individual is sort of
like the one witnessing your commitment.
There were 3 types of beya that existed
at the time of Rasool Allah Sallallahu Alaihi
Wasallam.
So the first was called Bayatul Islam.
So people would come to Rasool Allah Sallallahu
Alaihi Wasallam and they would make a commitment
for Islam.
Alright. The famous example of that is that
you know that when the prophet sallallahu alaihi
wa sallam was in Mecca
and some people from Medina came to visit
him to become Muslim, remember there was a
famous incident where 13 people came 12 men
came the 1st year and they wanted to
become Muslim for they came from Yefirib, and
they took Islam. And the next year, they
came back, and they brought 73 men and
2 women and made that and then they
also took another commitment to be Muslim. So
these are called
this is an example of
of Islam to become Muslim.
And in in the Islamic terminology, these are
the bayah of Aqaba. So they're very, very
famous. There was a first bayah of Aqaba
and a second bayah of Aqaba, and these
are very, very famous events within our Islamic
history.
So that's one type of bayah. The second
type of Be'ah within the Deen is called
Be'ah of Jihad.
So for example the famous Be'ah of Jihad
that existed at the time of Rasulullah
was Hudaybiyyah.
So you remember that when the Prophet
told his companions somewhere after the 6th year
of the Hijra that they were going to
go and make Umrah,
all the companions came, there were 1400 total
in number, some of they all joined together
and they began to walk towards the Kaaba,
and when they walked towards the Kaaba they
didn't take any arms with them, they went
unarmed and they went as Hujjaj, you know,
as people in in a state of iham.
So they began to approach and as they
began to approach the Quraysh stopped them, they
blocked them at a place called Hudaybiyyah.
So they sent Uthman
as their representative to negotiate with the Quraysh
to to be get the permission to perform
their Umrah.
So when Uthman
went there,
he didn't come back for some time, and
when he didn't come back for some time,
the rumor arose that he had been killed.
So when the rumor arose among the Muslims
that he had been killed, the prophet
thought that the Quraysh were so extreme that
they were actually going to attack this peaceful,
caravan.
So the prophet gathered together his companions by
a tree, and they all made a bayah
on the fact that they would
they would defend
themselves to the end if fighting arose.
Alright? So that was called the,
that was called the bay'ah that occurred at
Hudaybiyah.
And in fact Allah Subhanahu Wa Ta'ala, he
narrates this bay'ah within the Quran. So for
example, Allah states
Right? That verily Allah Subhanahu Wa Ta'ala was
pleased with the mumineen,
right, when they made Be'at Surasulullah
underneath that tree, Ta'htas Shajarah. So when they
made Baya Surasulullah
Sallallahu Alaihi Wasallam this was pleasing to Allah
Subhanahu Wa Ta'ala.
So this is another type of Baya which
was basically a Baya of defending Islam at
that particular point in history.
Now the third type of Baya which is
the Bea that actually the people of Tsaaluwuf
also,
you know, are basically carrying on until this
day and age, is called the Bea of
Tawba.
What is a Bea of Tawba? Bea of
Tawba is when there's a Muslim. Now this
person's already a Muslim. Okay? Because they've already
made their Bea of Islam. They've already taken
Islam. They read the Shahada or they were
born as a Muslim and they're, you know,
they've they've they've been testifying to the Shahada.
This is when a Muslim
recognizes that they have made major mistakes in
their life.
Alright? And they want to make they want
to make bay'ah. In this case, we're going
to discuss in the case of Rasool Allah
sallallahu alaihi wa sallam where they came and
made bay'ah that they would they wanted to
rectify themselves, they wanted to make a Tawbah,
they wanted to make as tighfar for their
past mistakes.
So that is called
and that's also narrated in the Quran. So
I'll recite you this ayah
Oh
Messenger,
when the Muqminath come to you. Now this
is important. Look what's being stated here. When
the Muqminath come to you. So they're already
Muslim because these are Muqminath. Right? The ayah
is very clear. What do they wanna do?
They want
to
come
They want
to give beya to you. And what do
they want to give beya to you?
So they want to make baya that they
won't make shirk with Allah Subhanahu Wa Ta'ala
and they won't steal and they won't do
zina and they won't kill the children.
They won't kill their children alive, and they
won't come with any major falsehood that they
create from amongst themselves, and that they won't
disobey you in anything.
In fact, the final statement in this ayah,
And they won't disobey you in anything good
that you bring. So what should you do
when the women when the believing women come
to you making this pledge
You should make you should take their bayah.
You should accept their bayah.
And you should make istighfar
for them.
You should make istighfar
for them to Allah Subhanahu Wa
Ta'ala. Verily Allah Subhanahu Wa Ta'ala is the
off turning, he is the merciful.
So this ayah is the basis that highlights
the bayah of Tawba,
and this is what the masha'ik of Tawba
use. Whenever there is a group, an individual
who wants to make Tawba for their previous
mistakes and they want to,
you know, become they want to change the
way that they have been living their lives,
they generally say to them, okay, make a
bea of toba.
Alright. So the bea of toba basically has
3 components.
So sometimes people, they, you know, they say,
well, what is this? You're making bea to
a sheikh. What are these weird things that
you're going to say? There's nothing weird in
the statements. There's 3 statements that a person
makes when they make this beya. What do
they say? Number 1, they pronounce the Aqaid.
Right?
Okay? So these are all the Aqayd. They
believe in the messenger. They believe in Allah,
the messenger, the angels, the books, the day
of the prophets, the day of judgment. Alright?
And the fact that the predestination,
etcetera.
So that's the first statement. What's the second
statement? Shahada.
What's the third statement?
So there's 3 statements that are made
when an individual
make when when this type of beya occurs.
And this type of beya has been occurring
from the time of
all the way until
our our generation.
So the Masha'i Qoftasawuk, this is how they
always they always go around
and they
teach people to recite these words so that
they can rectify them and they can hopefully
those people can start anew.
Now when people make this type of bayah,
there's different there's varying levels of intention that
they can have. Like, for for example, one
person can basically say, well, I'm going I'm
making this type of bayah, and when I
make this statement, my intention is simply to
be able to fulfill this sunnah, and I
want to sort of like it's my renewing
my Islam. You know, I'm making Shahada. I'm
I'm
I'm re articulating the Alqayid, and I'm making
istighfar for my past sins, And that's acceptable,
and that's, you know, fine.
Another person can say, well, no. I'm using
this beya to actually
commit to the teacher. Right? So there's a
teacher of the and they say, no. I
wanna commit to this teacher. I wanna I
want to take the advice of this teacher.
I want this teacher to guide me along
this path so that I can also develop
myself in the in this particular science. So
that's another intention. So or a person can
just simply sit silently and say, I'm not
gonna say anything. That's fine too. Everybody can
decide whatever they feel is their you know,
whenever they're in such a gathering, whatever they
feel is their appropriate intention.
So it varies depending on individuals.
Now if an individual basically says, you know,
I just want to recite these words because
I want to rejuvenate my Islam, That's fine.
That's perfect. That's a that's a sunnah. It's
a great thing to do.
There's no nothing further that needs to be
said there. If a person, by when they
make this type of bayah, they're making the
intention that they want to take a teacher.
You know, so you're fortunate enough to be
able to find a place where you feel
you can invest yourself, which again is that's
a, that's a rare thing in this day
and age. You're comfortable with a teacher. You're
you're that teacher affects you. That teacher you
feel has the ability to cause you to
make a change in your life and you
see the teacher and you feel comfortable what
the teacher is teaching, then what happens is
you make the intention in your mind that
I wanna be a student of this teacher.
Now once a person makes the intention in
in their mind that they wanna be a
student of that teacher, then it's up to
them. This is one of the common questions
that people keep coming and asking me. You
know? So okay. If somebody becomes a student,
what's their responsibility?
I say it's there's no responsibility.
It's all in your court. You have to
decide what how much you want to interact
with the teacher. So the teacher basically says,
look, these are the things you should do.
You should recite Quran every day. This is
what Sheikh Zulfiqar told me when I became
his student. You should recite Quran every day.
You should make Istighfar
every day. You should make salawat and Rasoolullah
every day. You should,
you should do muraqabah for in your imagine
that your heart is calling on the name
of Allah
for 5, 10, 15, 20 minutes every day.
Alright? You should always use the entire universe
as a sign of Allah. Every time you
look at anything, you should think about Allah.
You see the sun, you should think Allah
raised it. You see the moon, you should
say Allah illuminated it. You see the sky,
you should think Allah layered it. You see
the ground, you should say Allah stabilized it.
Everything should always be a reminder of Allah,
all right? And the 6th thing is that
if you want to be a student, then
you should communicate your progress with the teacher,
which of course is required in any degree
of interaction of that nature. So either by
phone or by email or by letter or
by personal
discussion, you have to update the teacher and
you have to say, okay. I'm doing these
things, and I'm feeling this change. I'm doing
these things, for example, I'm doing these things,
and now I'm starting to see myself as
better than everybody else. So you need to
get slapped then. Right? You need to be
rectified and told, no. Wait a minute. Be
careful. This is Shaypaan attacking you. Okay? Or
a person says, I'm doing all these things
and I'm starting to feel, you know, I'm
starting to have very weird dreams. So then
the person needs to be rectified and said,
look. We don't worship dreams. We worship Allah.
Don't get caught up in your dreams. Focus
on the fact that you're doing the dhikr
of Allah. Don't get distracted by these types
of things. So that type of interaction is
necessary when somebody desires to develop along this
path.
So, anyway,
that's,
that's one point I wanted to make. Now
the second point that I wanted to make
is that the ball's in the in the
student's court.
The ball's in the student's court. If the
student wants to never again interact,
then what would the teacher do? They're never
again going to interact. If the student wants
to give 5%,
the teacher usually gives back 5%. If the
student wants to give a 100%, the student
the teacher gives back a 100%. I'll tell
you that in my life, you know, I
gave I've just gave a 100% to Shaykh
Zulfikar. Actually, I haven't given a 100%. That's
my problem. But my intention was to give
a 100%. I tried the best I could.
And when it came so what did it
come to? It came to the point where
I basically don't make any decision except talking
to him. You know, major decisions.
So
even whether it be my job, whether it
be,
where whether I should continue med school or
leave med school or even when I studied
abroad,
I just put all those decision in his
hands. And I'll tell you that in exchange,
he takes me like a son, and he
took my whole family like his family.
You know, I'll tell you, like, people cannot
get even 2 minutes with Sheikh Zulfikar.
Know, it's so hard to even get a
2 minute meeting with Sheikh Zulfakar.
He spent and, you know, Zecoria is sitting
right here. He spent on this last trip,
he spent 3 hours talking to Zecoria about
monkeys.
3 hours talking about monkeys in the bus.
And you think about that, you know, that's
the love that develops, you know, when a
person gives a well, I we gave ourselves
so much. You know, my wife and I,
you know, we basically focused on Sheikh Zulfikar,
and so he in turn gives himself back,
you know, and we've then we become like
his family so that he has time just
like he would speak to his grandchildren, he
has time he makes time to speak to
my children, and he sees them as his
own grandchildren.
He spent all this time playing with my
youngest daughter, Soreya. You haven't seen her. She
hasn't come here. He spent
many, many,
you know, periods of time playing with her,
and he his goal in the whole trip
was to make him make her comfortable to
take candy from his hand. So everywhere we
went, he would always be like, Soreya,
and he'd have a piece of candy, and
he'd be showing it to her.
So this was the way, you know, this
is the way he we treat him, and
this is the way this is what you
get back in return. And the beauty of
it is you get much more back. Like,
okay. I told you I tried to put
a 100%, but I just probably put in
50%,
but I get back a 150%.
And and that's the way
the. I really remember one time we were
in Hajj, and, we were sitting in his
tent, and he said to me somebody invited
him over for a meal, and he said
I have to go. And it was, like,
really inconvenient to go. I said, why? I
I we said, why? He said, because this
person's given themselves a 100%. We're.
We have no place. We're orphans. We have
no place to be. So whoever gives, we
have to we we have to live in
that home because we don't have we're orphans.
You know? We we're we're bound to do
this when people show us this much love.
So this is a sacrifice that they make.
So, again, it's when people come to me
and they say, oh, well, tell me, you
know, how much do I have to you
have to do whatever you wanna do. You
wanna do 5%, that's fine. And there was
a time when people would give 5%, and
I would give back a 100%.
Why? Because there was nobody else. You
know, the first it took off, what was
it? 6 people? You
know you know, 6 people, and we were
sitting on a circle like this and maybe
10 people, maybe the big night there was
12 people. You know, and that's what it
was in the first few at the cops
here. And I remember we have this gathering
every Friday here at the Masjid where we
sit around, I give a talk, maybe 10
minute talk, and then we do the the
math hold that we do after us or
every day, we do that. I remember the
time when I was doing that, when it
was me alone.
Some weeks, it was me alone,
you know, sitting there, and then one person
would show up, and then that person was
inconsistent. They'd come sometimes. They wouldn't come sometimes.
Sometimes I'm here, and there's nobody else here.
I'm just reciting it by myself.
So that's how it started. You know? And
that day, if somebody gave 5%, I gave
them 500% because I that's I didn't have
any place else to go. You know? We're
orphans. We have to go wherever we find
shelter. So you give back a, you know,
500% there. But then, eventually, you know, when
things get more busy, it's not possible to
give
a 100% back for 5%.
So everybody has to decide for themselves. There's
no mandate. There's no dictate. You know, the
only things that are mandatory are the things
that are funneled. The things that are This
is superogatory.
You wouldn't even call it superogatory. This is
extra credit. You know? It's something that an
individual decides to do.
So, anyway,
with all of that, what is that? 9
days of background? You know, 9 8 days
of background, basically?
What I thought that, you know, the most
appropriate thing for this gathering would be that
everybody recite the kanima of Tawba.
Now, again, you can make whatever intention you
want. It doesn't that's up to me, or
you can just remain silent. That's up to
you as well. Everybody can decide for themselves,
But I just thought that, look, it's been
9 days. We came here to renew ourselves.
We're hoping to leave this place in a
state of purity. So why not make Istighfar
for our past sins,
recite the Alqayd to state clearly in front
of Allah on this special day, in this
special month, at this special time that these
are the Alqaid we believe in and that
make it to state the state the words
of Istighfar for our sins. So we're gonna
just recite these three lines. And if you
now a lot of people a lot of
people have been coming to me individually. You
know, there's this long, long list, and they're
saying, okay. We like everything you said over
the last 8 days, and we just felt
that this is something that we would love
to be able to do. So I can't
meet with everybody individually. It's not possible. It's
not humanly possible. So if you feel that
way, then you make that intention. Okay? I've
told you what you need to do, and
if I'll give you some more directive in
another gathering, just one final gathering. Eventually, we'll
have some time, where I'll give you much
more very clear directive. Okay. This is the
type of schedule you should run. You have
to live according to the Sharia. We aim
for this, and, these are you should read
read the Quran. And then there's a little
update form that people send me. You know,
once a week, once every 2 weeks, once
a month. They basically say, okay. I'm reading
my Quran. I'm doing my Istikfa. I'm reciting
my salawat, and they just send me that
so that
it it's a check for them. I don't
respond because I don't have the time to
respond. I just read it, but it's a
check for them. Do they have to ask
themselves, am I doing these few basic things
that every Muslim basically should be doing, except
now you have someone watching over your head
and encouraging you to do so?
Okay. So that basically is the,
what I thought was the most important thing
for the final talk because,
I mean, this isn't theory. Right? This isn't
a college course where I'm just gonna give
you a bunch of theory, and then we're
gonna go home and, you know, write a
notebook about it. This this the purpose of
all of this was a practical
endeavor.
So,
so everyone can basically what I think everyone
should do is just
clear your minds, okay, and just think that
this is an opportunity to sort of reenter
in our Islam.
And, I'll just repeat the lines and you'll
see them if you that they're very straightforward.
You've heard them all before, and you can
just repeat them to yourself silently. Okay?
So,
So, anyway, with that,
now we can close-up this series. And to
be honest with you, we haven't even touched
the surface.
We haven't touched the surface. I could sit
here and talk to you, This is what
I do every week. Right? We've been doing
this for many, many years. I could sit
here and talk to you about this forever.
But guess what? I am a do that.
So the days are limited. The time was
limited. We started thinking that we had a
full 10 days, and now we're talking about
this is probably or potentially the last night.
So just I mean, these this is the
way the world works. Right? You start something,
and then eventually, there's an end to it.
So everything comes to an end, and this
gathering will disperse and come to an end.
And whereas the end seemed very distant in
the beginning, now the beginning seems very distant,
and the end is right in front of
us. So that's that's, you know, that's life.
That's the way things work, and we're extremely
thankful to Allah
to be able to provide us with this
type of opportunity.
And it is just Allah's incredible, incredible, incredible
mercy that we even could sit in such
a gathering.
Let me let me just tell you one
last piece of advice, which now I can
you know, part of me was very hesitant
to even have these types of discussions because
it's ethical. This is so academic. You know?
You do this in a classroom. You don't
do this in ethical. But I just felt
it was so important at the same time,
and it it was just the way it
worked. Because I I told you, I didn't
prepare any of these lectures beforehand, and I
spend 20 days, more than 20 days. I
spend months sometimes preparing for the 10 lectures
in Etikaf.
It's a lot of work.
But, anyway, you know, that's the way it
worked out, and that's fine. I thought that
was important enough, and I thought everyone here
was educated enough that this needed to be
presented. So
whatever we benefited, we benefited.
But there's one, you know, thing that I
there was one, like, big thing that I
wanted to share the whole the as sort
of what the summary for the whole at
tikaf. So maybe I'll just say these in
about 5 minutes, and then we'll close off
the session. And then we'll just do marakaba
for a couple minutes, and and then inshallah,
we'll be done.
So what I wanna what one major thing
that I want you to take home, which
is sort of not now we're moving away
from the academic, and I just want you
to be very understand this very important principle.
You know, I'm very principle based, so I'm
gonna tell you another important principle.
So the found the foundational and guiding principle
of the law of life, it differs between
the Muslim and the non Muslim.
The foundational and guiding principle of life
is different in between a Muslim and a
non Muslim.
The non Muslim lives according to.
What's?
What they evidently and outwardly see,
and they make their decisions based on what
they evidently and outwardly see.
For example,
the non Muslim becomes happy when they get
when they get interest.
Why?
Because in their account they see that I
had $200
and now I have $220.
So they become happy because they see an
increase of $20.
So this is how they make their decisions.
This is how they choose what to do.
The Muslim, on the other hand, doesn't live
according to.
They don't live according to the outwards of
thing, they live according to Khabr.
Khabr is what? What they've learned from Allah
and His Messenger, the news that was brought
to them by Allah and His Messenger. So
that it's the opposite.
When does a Muslim become happy? The Muslim
becomes happy when he gives Zakah
because he see he knows that even though
his wealth, the number has decreased outwardly, actually
the Barakah has increased tremendously.
So much so that there's 2 aspects that
occur when we give zakah. 2 things happen.
Number 1, there's Barakah in the wealth that
remains. So that if you had 200 dollar
$200 and you gave 20 away so that
there's only 180, it's actually worth far more
than the 200 that it initially started with.
Right? Number 1. Number 2, Allah is so
merciful that it comes in hadith that when
you give zakah,
Allah plants that zakah like little seeds.
And he has a garden where he grows
your zakah
so that eventually when you reach him on
the day of judgment, you have big, big
crops up from those tiny little plants, those
seedlings that you gave a zakah. So it
comes in Hadith that there's a little gardens
where your zakah is planted and grows over
time. So this is why the zakah also
is a form of increase for us. So,
anyway, the point remains that the Muslim
okay. The non Muslim lives according to?
Nabar, and the Muslim lives according to?
Khabar.
Okay. Very good.
Now
this example applies throughout our history, throughout the
history of deen.
And I could give you an hour long
talk, but I'm not going to. And I'm
just going to apply it to one important
event.
One important event,
and that is this gathering.
Now outwardly,
you would have thought if you would have
looked at your life
and never run, you would have looked at
your own mistakes and your sins and how
you were living and, you know, the the
animalistic tendencies within us, we would have definitely
thought that there's no hope for for us.
Outwardly, there was no hope for us. But
we heard the Chabuk.
We heard the Khabr that what? Rasulullah Sallallahu
Alaihi Wasallam told us about and we've learned
from Allah Subhanahu Wa Ta'ala that in this
special month Allah Subhanahu Wa Ta'ala will free
people from the hellfire.
So although outwardly we had no hope,
we had no hope. I mean, you know,
we were the group of people that was
the last on the list to be forgiven.
We were the group of people that thought
there's no way, you know, that we could
rectify ourselves that we could make a change.
We We were the group of people who
thought that we never touched the Quran for
the whole 11 months. So how could it
be that, you know, we would have been
able to read the Quran every day after
the and see it to be finished so
many times. We would have never thought that
that would have been possible.
But, you know, we were we're the ones
that never prayed any sunnah, and then all
of a sudden Allah gives us the to
be able to pray sunnah. We're the ones
that were sleeping through fajr, and then Allah
allowed us to pray fajr 10 days in
a row in his masjid.
So we would have never thought. Right? We
would have never thought that, no, haram, outwardly,
there would be no hope for a group
of people like us. But Allah
in His mercy and based on His Khobar,
He created this opportunity for us. So this
is our guiding principle.
We have faith in Allah and His mercy
and no matter what we bring, no matter
what we bring, the ajeeb thing is that
we could challenge Allah where all of us
could bring we could spend the whole next
year, literally. Everyone in this room could spend
the whole next year conjuring up the worst
sins that they could do. We could just
make a list. I'm gonna do this. I'm
gonna do this. I'm gonna do this. I'm
gonna do this. And then we could come
in at any time, not even in the
month of Ramadan, at any time. And we
could sit as a group, and we could
make dawba to Allah
He wipes away the whole ocean of sin.
Then you can go back and do the
exact same thing. He would wipe away again
the ocean of sin. For him, it's there
is no difference.
So this is the mercy of our Lord.
This is the Khabr. It takes us beyond
the So
the Khabr for all of us in this
gathering is to recognize that we are absolutely
dependent on the mercy of Allah
and that it is his infinite blessing. Alhamdulillah,
tumbal hamdulillah, tumbal hamdulillah, tumbal hamdulillah
that Allah Subhanahu Wa Ta'ala allowed us, each
of us to come into this type of
gathering. So we should be very grateful.
We should leave here
so thankful
and so happy
and so ecstatic
that, you know, there was hope. We were
basically lying on our deathbed. You know, literally,
it's like somebody dug our grave and brought
us back to life. We were in that
state.
We were in that state.
But this is the mercy of Allah. So
I think that rather than with all this
academic discussion that we had over the last
8 days,
what I think we should have in our
mind is the fact that this amazing miracle
of the gathering that took off.
So it's with that gather you know, with
that idea that we should actually close this
session, to remember that the kabbat of Allah
subhanahu wa ta'ala from Allah subhanahu wa ta'ala
is what? That Allah can forgive all sins
no matter how extreme and that Allah can
actually rejuvenate the most dead heart so that
if they simply just turn towards Allah and
that if you make one step towards Allah,
Allah comes
comes running to you comes running to you.
Now look, I mean we came into this
gathering, we should have had to make so
much more sacrifice, but instead we just did
a few we did one thing, we just
stepped into this masjid and the masjid swept
us away. What else did we do? We
didn't try to do anything special. We didn't
like, you know, sacrifice all our wealth so
that we could recite a page of the
Quran. We just stepped in here. That one
step
was sufficient for us to be able to
make major changes in our lives so that
we all lived like Muslims. Can you believe
it? We lived like Muslims. You know, we've
been claiming this thing for how many days?
You know, how many years? How many months?
How many weeks? You know, we're saying,
And finally, for about 8, 9, 10 days,
we lived as Muslims.
So this is the miracle. This is the
miracle of this month. This is the miracle
of our Lord. This is the miracle of
the message brought by Rasulullah
and it's the it's this is what we
this is the concept that we should live
with. So with that, everyone should close their
eyes, clear their mind,
imagine that their heart is calling in the
name of Allah, and you can even just
think that my heart is so thankful for
this opportunity
that, you know, my heart is calling on
the name of Allah subhanahu wa ta'ala.
So go ahead and clear your minds, InshaAllah,
and we'll do more about just for a
few minutes to close off this session.
Wash all the filth away and change my
dead heart.
Wash all my the filth away and change
my dead heart.
Make me
alive
again and give me a fresh
star.
So change my heart and wash all the
filth away.
So change my heart and wash all the
filth
away.
Don't leave me drowning
here alone in a stream.
I spent my life running
away
from you.
I spent my life running away
from you.
And now, I have nowhere to turn
except you.
I turn to you. I'm begging you
to be safe.
I turn to you.
I'm begging
you
to be safe.
And change me
into
an obedian
slave.
Wash all the filth away
and change
my dead heart.
Wash all the filth away
and change
my dead heart.
Make me alive
again. Give me
a fresh start.
I have been doing
all my life what I've craved.
I have been doing
all my life what I've craved.
Shaitan
and Nafs has always
had me enslaved.
I am ashamed that I have
broken your
rule. I am ashamed
that I have
broken
your
Worship my nerves and few ignorant fools.
But now I know the path leading
me to thee.
But now I know
the path leading
to thee.
I bow to you. I'm asking you to
help me.
I bow to you. I'm asking you
to help me.
Wash all the filth away
and chain my dead
heart. Wash all the filth away and change
my dead heart.
Make me
alive again. Give me a a fresh
star.
Wash all the filth away
and change my dead heart.
Make me
alive again. Give me a fresh star.
I wish your name to be
engrave
in my heart.
I wish your name to be
engraved in my heart.
I will be grateful
to you, Jesus
said the heart.
I wish your name to be
engraved in my heart.
I will be grateful
to you, change
this dead heart.
My heart is dark and so my eyes
remain dry.
My heart is dark and so my eyes
remain dry.
Hypocrisy
and hubris
won't let me cry.
My heart is dark and so my eyes
remain dry.
Hypocrisy
and hubris
won't let me cry.
I'm at your door. I'm begging
you. Let me in.
I'm at your door. I'm begging you. Let
me in.
Don't push me back to my hopeless
life of sin.
I'm at your door. I'm begging you. Let
me in.
Don't push me back to my hopeless
life of sin.
Wash all the filth away
and change my dead heart.
Wash all the filth away
and change
my dead heart.
Make me
alive
again. Give me
a fresh start.
Wash all the filth away and change my
dead heart.
Make me
alive
again. Give me
a fresh star.
Wash all the filth away
and chain my
dead
heart. Make
me alive
again. Give me a fresh start.
So change my heart and forgive my sins
this day. So change my heart and forgive
my sin
this day.
Don't leave me drowning
here
alone and astray.
Wash all the filth away
and change my dead heart.
Make me
alive
again, give me
a fresh start.
So change my heart and forgive my sins
this
day. Don't leave me drowning
here alone
astray.
Don't leave me drowning
here alone
astray.
How grand and majestic you are
that you take the entire universe and that
you entered it upon the month of Ramadan.
You Allah. If you had not brought the
month of Ramadan upon us, we would have
ran.
We had no ability to enter into this
month except through your mercy.
Some of us even looked at this month
and thought that it would be better if
it didn't come because we were scared of
fasting.
We were scared of struggling.
But, you, Allah, out of your infinite mercy,
you've bestowed upon us the month of Ramadan.
Oh, majestic your power
that you align the earth and the sun
and the moon
in such a way that we are able
to travel through this month
and attain your incredible mercy.
We thank you for Ramadan.
We thank you for the opportunity for Siam.
We thank you for the opportunity
to have to perform.
We thank you for the opportunity of being
consistent on the dua.
You know,
you're a man. You're a he
now we've completed almost completed this month.
And y'all, we finally were able to achieve
some semblance of being a Muslim.
Y'all,
despite the fact that we were so distant
from you based on our own deeds for
so many months,
you opened the door to this opportunity for
us to rectify ourselves and redeem ourselves.
We were barely able to take advantage of
the opportunity, you Allah,
but out of your infinite mercy,
we have attained the last few days of
Ramadan.
And so now we stand before you asking
for your special reward and your special favor.
You Allah.
You Rahman.
You Rahim.
You Allah.
Really your blessed messenger told us
that if somebody comes and performs the tasks
for for us,
that before the sweat dries from their forehead
that we should reward them for their task.
So, You Allah, we stand before you as
servants begging having completed your task.
We admit that we did not perform it
the way that it was should have been
performed.
We don't claim to have performed even one
moment perfectly within this entire month. But, You
Allah, we ask out of your infinite mercy
that you rectify the paltry deeds that we
have to present
and that you make them worthy of being
presented to you and that you accept them
and that you will provide us with a
ample reward.
You Allah, we heard from the tongue of
your blessed messenger
that during this particular period of this month
that you would free people from the hellfire.
So, You Allah,
I'm certain that I am one of those
people that has tied themselves to the hellfire.
And, you Allah, now I'm begging and pleading
that you make us from among those that
really that are released from the fire on
this day.
You Allah, there is not one sin that
we haven't managed to perform perfectly.
We perfectly
go to those Internet sites.
We perfectly make sure that our glances are
cast so that we see those things we
shouldn't see.
We perfectly make sure that no one's watching
and we perfectly delete the history so that
no one would know what we did.
But, you Allah, when it comes to worshiping
you, we are so imperfect in what we
do.
So, you Allah, change the strength and energy
that we have that we apply to our
sins
and may change it make it in a
way that we actually apply it to our
good deeds.
And, you Allah, protect us from the evil
within ourselves.
You Allah, you have promised through the tongue
of your blessed messengers that that you would
free people from the hellfire in abundant numbers.
So, you Allah, we ask that you make
us from among those who have achieved
it.
And that we testify that he was the
final servant of yours. You Allah, we ask
that you forgive us and free us on
this day.
You Allah, free us from the hellfire on
this day.
You Allah, free us from the hellfire on
this day.
You Allah,
that they would their that they would also
be freed from the hellfire.
We ask that you free our wives if
they're not if they have been if their
necks have been tied down to the hellfire.
We ask that you free our parents if
their necks have been tied down to the
hellfire.
We ask that you free our friends if
their necks have been tied down to the
hellfire.
We ask that you free our loved ones
if their necks have been tied down to
the hellfire.
Yeah. I love. We ask that you free
us because, certainly, we have tied our necks
down to the hellfire.
You
Allah. You Allah. You hold the whole universe.
To you belongs the heavens and the earth.
To you belongs all that is in Jannah
to you belongs everything that all the treasure
beyond what we have ability to perceive.
You Allah,
we beg and plead from you that you
being so good being the owner of such
an abundant treasure that you bestow that treasure
upon us.
You Allah,
For you, it makes no difference whatsoever.
If the whole earth were to gather together
and disobey you in the most extreme way,
you would remain so great. You are far
beyond any be beyond anything we could ever
do.
And, you Allah, if all of creation were
to gather together
and worship you in the more important most
perfect way, you would not add to your
treasure, to your greatness, to your grandeur, to
your majesty in any way.
So, you Allah,
we ask that you accept what little we
have to offer recognizing that it is not
worthy of being presented to you.
You Allah, we offer deep we we ask
that you take what little we have to
offer,
that you fashion it and form it in
a way that is worthy of being presented
to you, and that you accept it from
yourself to yourself.
You Allah,
we beg and plead from you that you
do not test us with the fire of
* on that difficult day.
You Allah, if we were to be in
that fire of *, it would make no
difference to you whatsoever.
And you Allah, if you were to put
us in Jannah, it would make no difference
to you whatsoever.
So it's not a question of your greatness,
of your grandeur, of your supremacy, of your
majesty.
Yeah. Allah, it's a question of your mercy.
Yeah. Allah, we certainly are in need and
deserving and dying for your mercy.
Yeah. Allah, we won't be able to handle
even a moment in hellfire.
Yeah. Allah, we've heard from your blessed messenger
that there will be a group of your
believe a group of people who believed in
you, but they will be tested by nearness
to the hellfire.
And some of them will be put into
the hellfire, and that it'll be through the
purity of the hellfire that they will eventually
enter into Jannah.
Yeah. Allah, do not make us among those
who are tested with the hellfire.
You Allah do not make us among those
that are tested with hellfire.
You Allah do not make us among those
that are tested with hellfire.
We sit in your Masjid
performing the coolness of Ibadah and we can't
deal with the heat of the person next
to us. We can't deal with the heat
of the walls.
How are we gonna deal with the 1,000
fold heat present near your?
We can't deal with the difficulty of this
day. How will we deal with the difficulty
of that day?
We can't deal with these constraints of this
world. How will we deal with the constraints
of the next?
We can't bear to watch our families suffer
in this life. Yeah. How will we watch
them being placed in the hellfire in the
next?
So, yeah, Allah, protect us from the hellfire.
Make us among those who never see the
hellfire,
who never smell the hellfire, who never hear
the screams coming from hellfire,
who never watch their relatives being put in
the hellfire,
who never watch their children going to hellfire,
who never have to watch their parents go
to hellfire,
who never have to watch their friends go
to hellfire,
and who never even have to smell the
stench of hellfire.
Yeah, love, we don't even wanna hear about
the hellfire.
Yeah, love, just enter us directly into your
agenda
so that we don't even know what's going
on on that end.
You, Allah, we ask and plead and beg
from you that you forgive us and preserve
us and protect us from your hellfire.
You Allah.
We are not able
to take care of ourselves,
to perform the deeds that you have assigned
upon us, to bear the responsibility that you
placed on our shoulders.
And then on top of that, we have
the responsibility of these young children that you
have bestowed us. We're supposed to be examples
for them, and instead, we are the worst
of your creation.
We were supposed to show them the life
of how to get into Jannah and instead,
we keep modeling.
You Allah,
we beg and plead that you protect our
children,
that you allow them to maintain their iman,
that you make them among those who truly
believe, that you make the Quran a light
for their hearts, that you addict them to
the recitation of your Quran,
that you make them among those who are
attached to your Masjid, that you make them
among those who spend from their wealth, that
you make them among those who exemplify your
the sunnah of Muhammad sallallahu alaihi wasallam, and
that you make them among those who become
models of those people who you will enter
directly into Jannah.
Make them among those who will be models
of those people who will enter directly into
Jannah. And, you Allah, make their parents wear
a crown on that difficult day.
You Allah, make their parents among those who
wear a crown on that difficult day. Make
their parents among those who wear a crown
on that difficult day.
You Allah, in this gathering are groups of
people that have performed sins far beyond where
they ever imagined they could perform.
Yeah. Look.
We have gone far extreme in our disobedience
to you,
and look how merciful you are. You allow
us to sit in a gathering. You allow
us to pretend like we are these righteous
people,
like we're praying some deep prayers,
like we're offering some real fast, like we're
finishing your book multiple times,
like we perform some great deed.
Yeah.
We have deceived others, but we cannot deceive
ourselves,
and we certainly cannot deceive you.
So, yeah, Allah, accept the poultry deeds that
we present to you, you Allah, and make
us among those who become real in the
deeds that they perform.
You Allah, make us among those whose prayers
are deep.
Make us among those whose recitation
is
is with understanding
and with practice
and with fear and with love.
And you Allah, make us among those whose
fastest from everything except from you.
You Allah, You Rahmani, You Rahim. It is
from your infinite mercy that you hide our
sins, that we're able to come into the
community, that we can walk in the masjid
and the people don't throw up when they
see us.
So, You Allah,
based on this simple covering of our sins
in this life, we have extreme hope that
you will cover our sins in the hereafter.
You Allah, don't take us to account for
our deeds.
You Allah, don't take us to account for
our deeds. You Allah, don't take us to
account for our deeds. Yeah. Allah, don't shame
us on that day.
Yeah. Allah, how will we shamed on that
day if you take out our hidden sins
and you begin to present them before the
whole community so that our parents have to
see what we really were, so that our
wives have to see what we really were,
so that our children would see what we
really were
so that our friends and our pea the
community members would see what we really were.
So that
would see what
what we really were. Protect
us on that day. You Allah, do not
reveal us on that day.
You Allah, if it's a question of claiming
guilt, then we sit before you claiming guilt
for every sin that we have performed.
You Allah, it's if if it's a question
of of claiming your majesty that we claim,
then you are majestic far beyond anything that
we have yet to offer.
You, Allah, if it's a question of seeking
forgiveness for what we have done, then, you,
Allah, we stand before you saying,
Yeah. Allah, we beg and plead from you
on this day,
at this time, on this plate, at and
in the in this place, seeking from your
infinite mercy that in these last few days
before this window closed that you free us
from the hellfire.
You Allah, if there's anyone in this gathering
that has not yet been able to perform
something worthy of being freed from the hellfire,
then you Allah find some excuse
from his poultry deeds, and you Allah free
him from the hellfire.
Free his family from the hellfire.
Free his parents from the hellfire, and free
all those sitting around him from the hellfire.
If there is any good deed that anyone
in this gathering performed that somehow arose your
pleasure and somehow attracted your mercy, then, you
Allah, we ask that you reward us together
as a.
You Allah,
Not only we have have we been far
be not only have we far exceeded our
limits in disobeying you, but then you put
us in these complex relationships real estate relationships
in life, and we have yet to fulfill
any of them the way they deserve to
be filled.
You, Allah, you blessed us with parents, and
we continue to disobey them. You, Allah, we
continue to disrespect them. We continue to speak
back to them. We continue to do things
that are displeasing to them. So, yeah, Allah,
we ask that you make us among those
who please their parents. Yeah, Allah, how easy
that you bury Jannah under the feet of
our mother, and we can't even dig it
from there.
You Allah, how easy that you bury Jannah
under the feet of our mother, and we
can't even use a simple shovel to dig
it from there.
You Allah, make us among those who please
their parents in all that they do. Make
us the coolness of our parents' eyes, and
make du'a emanate from the heart of our
parents for us. You Allah, make du'a emanate
from the heart of our parents for us
and make us among those who constantly are
thankful for the blessing of their parents.
You Allah, if we were to begin to
thank you for even one of the blessings
that you have bestowed upon us, we would
not be able to contain it in thanking
you at all. So you Allah, we thank
you in a way that only you can
thank yourself. We ask that you thank yourself
in a way that is pleasing to you.
We ask that you thank yourself in a
way that fulfills your pleasure. And then beyond
that, you thank yourself again in a way
that is pleasing to you.
You Allah,
we stand before you begging and beseeching you
from your infinite mercy
that we know that on that day there
will be no power except you.
You Allah, we foolishly have tried to please
the friends of this world,
turning away from making you as our friend.
You Allah, we foolishly have tried to attract
the attention of the people of this world,
turning away from attracting your attention through the
sunnah of Rasulullah Sallallahu Alaihi Wasallam.
You Allah, we foolishly have pursued the vanities
of this world,
not recognizing that actually all greatness and pleasure
lies in the hereafter.
So you Allah, open our eyes to the
reality of this world.
Make us among those who see its deception.
Make us among those who see that it
is lacking. Make us among those who see
that there is no permanence here. Make us
among those who instead prefer your agenda.
Make us among those who pursue who pursue
your Jannah,
who act in order to receive your Jannah,
who are cognizant of the fact that permanence
lies in your Jannah, and make us examples
for our families in this regard.
Dear Allah, we stand before you, begging and
pleading on this day, recognizing that there is
no place else we can turn. We have
made the mistake of asking others for help,
but, you Allah, we know that they have
nothing to offer on this day.
Dear Allah, what we ask for, there is
no one that can help except you. So
we stand before you, begging from you, pleading
you, asking you that you'd not allow us
to even hear the fire the the the
sparkle of the fire of *, that you'd
not allow us to see it, to smell
it, to touch it, to go anywhere near
it, and that instead you directly enter us
into your agenda.
You Allah.
You Rahman.
You Rahim.
You You Allah.
We beg and plead from you that you
make us among those who truly believe and
that you raise among this in the within
this community a group of people that exemplify
your deen,
who guide others to your path,
who will be a light for people in
this life and will be a light for
others in the hereafter.
And we ask that you make us among
them, our children among them, our families among
them, our community among them,
and we ask that you make
our masajid among those places that teach others
to do the same.
You Allah, we ask that you send among
this community righteous individuals who will continue to
guide it until the day of judgment.
You Allah, we ask that you continue to
sell us, send along to this community righteous
masha'ik that will continue to illuminate it and
will continue to rectify it and continue to
revive it until the day of judgment.
You Allah, we ask that You preserve the
community in this difficult time, in this difficult
place. You Allah, we ask that You make
our community among those who truly believe.
You Allah, You are the Lord of Mecca
and You are the Lord of Medina.
You Allah, You took a desert barren with
no water, no life forms, no people, and
You turned it into the center place of
Your worship. So You Allah, from the dry
barren desert of my heart, I ask that
You arise as a center of worship. And
You Allah, from the dry barren desert of
this place, we ask that you create centers
of worship.
And, You Allah, from the dry barren desert
of our time, we ask that you create
amongst the the people a group of people
that will worship you the way you true
truly deserve to be worshipped.
We ask that you make us among those
who have the opportunity to stand in prayer
in your Masjid.
Add addict us to your Masjid. Attach us
to your Masjid. Make us among those who
come and go from your Masjid. Make us
among those who meet each other in your
Masjid. Make us among those who offer their
prayer in your Masjid. Make us among those
who are regular and consistent in attending your
Masjid.
You Allah. Make us among those who love
one another around your Masjid.
You Allah. You Rahmah. You Rahim.
False vanities of this life and instead turn
their attention to the hereafter.
In
this gathering, we ask that you take the
people who are present here. You grant them
abundant wealth
that is full of barakah
and that is distant from Breba, and we
ask that you then give them the tawfiq
to spend abundantly from it. We ask that
you allow them to have the wealth so
that they can spend and perform zakah. We
ask that you give them wealth so that
they could spend abundantly in sadaqa, and we
ask that you allow that to be a
a investment for them in the hereafter.
Those people in the gathering that are having
difficulty with employment, we ask that you provide
them with jobs that allow them to earn
a risk that is halal and tayib.
We ask that you protect them from the
difficulty of this time,
that you make them skillful in a way
that they become necessary for their employer.
We ask that you make them efficient at
their jobs so that they become model people
for their employer,
and we ask that you allow them to
easily be able to perform their tasks so
that they can balance the balance responsibilities that
you have loaded their shoulders with with the
responsibilities of also taking their care of their
family and providing a halal income.
You Allah. You rahman. You Rahim. If there's
anybody in this gathering that is that having
any difficulty with employment, we ask that you
provide them with a sustainable job that will
provide them with abundant wealth from which they
can
provide halal for their family, for which they
can give donations to their masjid, and for
which they can give donations to charity, and
so in which they can spend a mizakah,
and for which they can clothe and feed
their children.
You Allah. If there's any person in this
gathering and all of students in this gathering
that are seeking to attain knowledge in order
to serve you, You Allah, do not get
them caught up in the difficulty of trying
to earn the the wealth of this world
through their degrees. You Allah, instead, make them
among those who try to earn your pleasure
through their degrees. Make them servants of the
people around them. Make them servants of the
community around them, and make them among those
who earn enough that they don't get drowned
by their wealth, but instead that they're able
to perform,
give zakah, and spend abundantly in your name.
Any student in this gathering that is studying,
we ask that you give them the focus
to be able to perform what they are
trying to achieve, that we get you give
them the focus of doing so in your
name, that you give them the balance of
doing so while carrying your deen, and that
we you give them the focus that they're
able to achieve what they need to achieve
in a limited period of time, that their
minds become soft and that their brains become
that their intellect become sharp so that they're
able to be able to exemplify
the responsibilities that you have placed upon their
shoulder.
You Allah. You Rahmah and You Rahim. If
there are any within this community that are
having any difficulty in their relationships, whether it
be with their parents, with their cousins, with
their uncles, with their aunts, with their children,
with their with their loved ones. You allah,
we ask that you rectify those relationships.
Let each of the people involved in those
difficulty recognize that the arguments are not worth
having. Let them recognize that they should respect
one another and love one another based on
the love that you have placed within their
hearts and you have divided among this earth.
And, You Allah, let them have fear of
you when they interact with one another.
We ask that you bless this gathering, that
you allow this gathering to grow, that you
make it a gathering of those who are
sincere, and that you create space for this
gathering such that each year, those people who
are seeking your name, who are seeking to
pursue
you, who are seeking to rectify their past
mistakes are able to join us and are
and and are able to be consistent in
coming to this place.
You Allah, we ask that you expand the
walls of this message far beyond what we
can imagine.
You Allah, we ask that you expand the
well, you expand the ability of this masjid
to be able to fulfill the needs of
their expenditures far beyond what we can imagine.
We ask that you expand the abilities of
the workers of this masjid far beyond what
they are what they think they're able to
perform.
You, Allah, we ask that you give those
people who have been serving this gathering the
consistency of being able to serve such gatherings
in the future. We ask that you give
them the strength of heart to be able
to do so with sincerity. We ask that
you give them the abundant and ample free
time to be able to continue to do
so despite the difficulties of this life. We
ask that you give them health so that
they're able to carry out those responsibilities, and
we ask that you give them assistance from
their families, from their loved ones, from their
friends, from their community so that they can
also assist in carrying these responsibilities.
You Allah, any individual who served this gathering,
we ask that you serve them in a
better one, that you place them directly into
your agenda, and that you have your special
servants serve them on that day. You Allah,
those people who fed us, feed them a
better meal. You Allah, those people who cleaned
for us, you Allah, provide them with the
most clean of places in the hereafter.
You Allah, those people who sought our comfort,
you Allah, provide them with the ultimate of
comfort on that day. You Allah, those people
who are spending from their wealth, you Allah,
provide them with castles on the day of
judgment.
You Allah, those people who are sacrificing their
time, you Allah, save them the save them
the difficulty of extended judgment on the day
on on that day and enter them quickly
directly into your agenda without them having to
spend that extra time there. You Allah, we
ask that you raise from among this community
a group of peoples that will serve it,
that will do so with sincerity and with
love, and that you make us amongst them.
You rahman, You Rahim, each of the brothers
that have been listed who were serving this
gathering, we ask that you bless them, bless
their families,
bless their loved ones, bless their community, and
allow us to be in their company both
here and on that day.
You Allah, we ask that those people who
have been serving this this community, but whose
names we don't know, who have been doing
so hiddenly, who whether it be even with
just a simple bringing of dates to the
iftar or whatever small deed it might be,
we ask that you accept what they sincerely
have performed and that you multiply it in
a way that only you can do so
and that you then return it back to
their account so that you can reward them
in the most extreme way. You Allah, You
rahman, You
have created us as a reflection of your
mercy,
and you have bestowed upon us the messenger
as a reflection of your mercy, And you
have made us from among the deen of
Islam as a reflection of your mercy. So,
You Allah, why not place us into Jannah
as a reflection of your mercy? You Allah,
what difference does it make to you? If
you place us into Jannah, it would not
decrease from your treasure in any way. You
Allah, you remain you remain infinitely wealthy. And
when you despite the fact that you will
reward your servants with the most incredible rewards,
but you Allah, why not include us in
on that list on this day?
You Allah, we cannot begin to thank you
for even the smallest of blessings that you
have bestowed upon us. They are far innumerable.
So You Allah, we thank you for everything
that you have bestowed upon us, whether we
recall it or we don't recall it, whether
we've we're cognizant of it or we're not
cognizant of it, whether we have yet to
thank you whether we have thank you for
it or we have yet to thank you
for it. May Allah, make us happy
despite any difficulty that may come upon us.
Give us a tawfiq to recognize that we
have been blessed with so much that no
matter how difficult life becomes, we still are
far more wealthy than the vast majority of
creation.
You Allah, bless us and make make us
among those who regularly and abundantly recite your
book. Make us among those who study it,
who learn it, who teach it, and who
exemplify it. You Allah, make us among those
who take advantage of the scholars that you
have provided for for us. Make us among
those who learn from them, who exemplify what
we learn from them, who are thankful
and obedient in what for what we learn
from them from them and make us among
those who practice what we preach.
You Allah, You rahman, You
are so merciful
and so abundantly kind
and have provided us with blessings far beyond
what we can fathom. So, You Allah,
allow us to continue to taste those blessings
in Jannah.
And, You Allah, reward us with a reward
far beyond what we can fathom.
You Allah, to you belongs all praise. To
you belongs all glory.
To you belongs,
to you belongs
the universe. So You Allah, we ask that
you make us among those who are addicted
to your name,
who every piece who every ounce of their
body
constantly praises you. Make us among those who
taste the sweetness of salah.
Make us among those who taste the sweetness
of zakah.
Make us among those who teach taste the
tea the the sweetness of recitation of your
Quran.
You Allah, in this gathering, our group of
students who have been memorizing your book. You
Allah, strengthen them in their efforts. You Allah,
make it firm in their mind. You Allah,
make them among those who regularly recite it
and make us among those who regularly listen
to their recitation.
You Allah, any individual in this gathering who
has any desire to recite your book, to
read your book, to teach your book, to
learn your book, fulfill their desire far beyond
what they can imagine.
You Allah, we ask that you, amongst our
children, make them among those who memorize your
book and who regularly recite your book. You
Allah, wherever there is anybody doing any work
of the day, we ask that you bless
them in their efforts, whether it be people
who are establish establishing masajid,
whether it be people who are running Madaris,
whether it be people who are teaching your
book, whether it be people who are teaching
people to practice your book, whether it be
people going out on Tablih,
whatever effort is occurring in your name, you
Allah, we ask you that you accept it
and that you fund it and that you
remove from those people the headache of having
to constantly raise funds and instead give them
the tawfiq to be able to constantly perform
the necessary functions to serve you in the
best way.
You Allah. The
project that Mufti Minhaj and his family are
working on, we ask that you make it
a
pillar of light for Muslim for the Muslim
community throughout the world. You Allah. Whatever they
have imagined it to be, take it, multiply
it far beyond what they could imagine, and
make it a place that will be a
pillar of light for generations to come. For
for that will be that will spread light
beyond cultures,
beyond languages, beyond place, beyond time.
We ask that you assist them in their
effort to raise the funds that are necessary
for that project. We ask that you give
them the strength to make the sacrifices necessary
to be able to pursue the funds to
for that project and that we ask you
to allow them to be able to establish
an institution that will
exemplify
what was present at the time of Rasulullah
Sallallahu
Alaihi Wasallam.
You Allah,
for those that are sick within the community,
we ask that you give them health.
And for those people that are handicapped within
the community, we ask that you provide for
them an easy way.
Those people within the community that have some
sort of disease, we ask that you make
it easy on them, that you provide them
a cure,
and that you make them among those who
are patient throughout whatever difficulty is destined for
them to experience.
You Allah, one of our dear teachers, Mawlana
Bilal,
his mother is undergoing a difficulty at this
time. We ask that you provide her with
doctors who have the wisdom to be able
to provide them with the advice appropriate to
her condition.
You Allah, we ask that you provide her
with with doctors that will be able to
provide that will be able to give her
the wisdom necessary to be able to alleviate
her condition.
You Allah, we ask that you provide her
with the medications that will provide her with
the benefits necessary to alleviate her condition.
You Allah, we ask that you allow her
to be able to be among those examples
of those who survive from this difficult condition.
You Allah, we ask that you give the
family the strength and the patience to be
able to deal with this condition and that
you allow the family to continue to serve
the deen in a way far beyond what
they could even imagine.
You Allah, You rahman, You Rahim.
Anybody in this gathering who is who has
any difficulty, we ask that you alleviate that
difficulty.
In this gathering, our group of people that
are seeking spouses that they can marry in
order to be able to better serve you.
We ask that you provide them with righteous,
beautiful,
wealthy women who have come from high lineage.
You Allah, we ask that you take all
the characteristics that have been elucidated within the
hadith that should be found in a wife,
and you provide them with wives that that
possess those characteristics
and that in turn you make them model
husbands.
You Allah,
anybody in this gathering who is having any
difficulty in any relationship, we ask that you
alleviate that difficulty. We ask that you make
our spouses the coolness of our eyes. We
ask that you make our parents we make
us arc the coolness of our parents' eyes
and that you make our children the coolness
of our eyes.
You Allah, we ask that you bless Mufti
Hussain for all of the effort that he
provided during these last 10 days and all
of the effort that he's been providing over
the many days that he's been working with
the community.
You, Allah, we ask that you provide him
with the strength necessary to continue this work.
We ask that you provide him with depth
of knowledge and insights so that he is
able to ignite the hearts and minds of
individuals that sit in his company. We ask
that you give him and his family the
strength to be able to continue with this
effort. We ask that you allow him to
be able to retain that which he gained
from his teachers and that you grow that
so that he's able to provide us with
even more. We
ask that wherever he goes, you make you
open a path to him to be able
to serve you, then that wherever community he
visits, that he's that you open a path
for him to be able to share that
which he has gained from his teachers. You
Allah, ignite his heart with your love. You
Allah, ignite his heart with the attachment to
the sunnah, and you Allah, ignite his heart,
mind, and tongue with an attachment to your
book. You Allah, we ask that you allow
his family to be able to support him
in his endeavors and that you give him
the ability to be able to support him
his family in their endeavors.
You, out law, we ask that you bless
his parents for making the sacrifices necessary to
be able to produce such a valuable individual
to the community, and we ask that you
allow the community to be able to appreciate
the value of such an individual within the
community.
You, Allah, we ask that you provide him
for wealth for where he cannot even imagine,
and we ask that any endeavor which he
takes up with sincerity that, first of all,
you create the ultimate sincerity within his heart
and that any endeavor he takes up with
sincerity that you allow allow it to be
successful far beyond what he could even see.
You, Allah, we ask that you allow his
efforts to become a light for him in
his grave and that when he enters into
his grave, you create there a garden and
that when you raise him, you put him
directly into the highest level of your agenda.
You, Allah, we ask that you bless the
scholars that you have provided within this community.
You Allah, we ask that you bless the
effort that they are making
and the assess and the necessary,
attachment we you make us necessarily attached to
them so that we can benefit from them.
You Allah,
anybody in this gathering who is studying your
deen, we ask that you make them among
those who become
solid and firm in their knowledge. You Allah,
anybody in this gathering who intends to study
your deen, we ask that you make them
you firm their intention and allow them to
be able to attain the rewards of those
who study your deen. You Allah, create from
among this gathering groups of people who will
be scholars of your deen and allow them
to be able to gather
gather and guide together communities on the path
to Jannah.
You Allah, there were a group of people
that sent requests for du'a, whether by phone,
whether by email, whether in person. You Allah,
we ask that you fulfill the the request
for du'as that they have made. You Allah,
whatever difficulty they're facing, we ask that you
alleviate it. You Allah, whatever request that they
have, we ask that you provide it. And
You Allah, we ask that you allow them
to receive whatever benefits that we have
been able to achieve within this gathering.
You Allah,
there is a group of people who have
been
planning to come to this gathering, but were
not able to come to this gathering. So
we ask that you take whatever we have
we have performed here, that you you fashion
it and mold it in a way that
is acceptable to you and that you enter
it into their accounts as well. You Allah,
there's a group of people that just heard
about this gathering. They thought that maybe they
would come one day, but they weren't able
to attend. You Allah, we ask that you
provide them with the same reward.
You Allah, we ask that you enter them
into Jannah directly and without taking any account.
You Allah, we stand before you
beseeching our handicap.
We have been separated from the from the
prophet, sallallahu alaihi wa sallam, by 1400 years.
We neither got to see him nor got
to touch his hand nor got to hear
the blessed Quran or hadith come from his
tongue. So, You Allah, we claim and beg
from you the handicap of time. You Allah,
we live so far away from Mecca and
from Medina.
These are the places in which you preserve
the Deen, and we are now 100 thousands
of we are thousands of miles away from
these places, so we beg and beseech you
based on our handicap of distance.
You Allah, it's the general rule in this
world that when there's a handicapped individual, there's
always special exception made for them. We make
special places for them. We create special parking
spots for them. We make special,
ways by which they can access
the various buildings and various places. So, You
Allah, based on our handicap, we ask that
you allow us and create a special place
for us in Jannah,
that you just that you allow us to
enter into your Jannah even if it be
through the handicap ramp. And, you Allah, that
you not test us because handicap people would
not be able to handle any type of
test. So, you Allah, do not take our
hisaab on the day of judgment. Do not
take our hisaab on the day of judgment.
Do not take our hisaab on the day
of judgment. Instead, directly enter us into your
agenda.
We ask that you make us among those.
We've we've heard from the tongue of your
blessed messenger that on the day of judgment,
there will be a group of people that
we that will be shaded underneath your throne
and that they will be from 7 different
categories. So, You Allah, we ask that you
put all 7 of those characteristics within us
and make us among those who will be
sitting with their families underneath that shade. You
Allah, make us among those who will be
sitting with their families and their loved ones
and their friends and their community underneath that
shade. You, Allah, make us among those who
will be sitting with their families and their
loved ones and their community
underneath that shade.
You, Allah, make us among those who are
going to enter into Jannah directly without giving
any account.
Make us and our families and our loved
ones and our community and those that surround
us among those who enter into Jannah without
any account.
Make us and our families and our loved
ones and those that are surround that surround
us among those that enter into Jannah without
any account.
You Rahman, You Rahim, we sit before you
unable to praise you the way you deserve
to be praised, unable to ask from you
the way you deserve to be asked from.
Even in our du'a there is deficiency.
Even in our seeking there is deficiency.
So, You Allah, we ask that you decide
what is best for us and that you
provide it for us in the most beautiful
way. You Allah, anything good that Rasulullah salallahu
alayhi wa sallam ask for you, we also
ask that you provide it for us as
well. To anything from which Rasoolallah salallahu alayhi
wa sallam sought your protection, we also ask
that we also seek your protection from that
as well. You, Allah, we ask that since
we didn't have the opportunity to see Rasoolallah
salallahu alayhi wa sallam in this life, but
since we have been trying to fulfill his
sunnah, we have been trying to carry his
message, we've been trying to exemplify what he
brought, we ask that you allow us to
be able to hold his blessed hand in
the Hereafter.
We ask that you allow us to drink
from his hand in the hereafter.
We ask that you allow us to sit
in his gatherings in the hereafter.
We ask that you allow us to be
able to hear words emanate from his blessed
tongue in the hereafter.
You Allah, we clearly know from Hadith that
the greatest of gifts that you will ever
provide any servant will be your a vision
of you. So, You Allah, we ask that
you erase the sins of our eyes
and that you erase the images in our
minds
and that instead you allow us to focus
our focus our vision onto you.
Make us among those who preserve their eyes
so that we can be
so preserve our eyes in this life so
that we can attain the blessing of seeing
you without hijab in the hereafter.
You, Allah, do not make us among those
from whom you will be hijab in the
hereafter.
You Allah, do not make us among those
from you whom you will create a hijab
in the hereafter.
You Allah, we ask that you bless this
gathering, that you bless those who are present
here, those who were not able to attend
but wanted to come, those people who served
this gathering, and we ask that you regularly
give us a tofik to be able to
attend such gatherings in the future.