Khalid Latif – The Prophet Muhammad Love for Others What You Love for Yourself
AI: Summary ©
The importance of love in religion is discussed, as it is crucial to enter Jannah and personal choice. The speaker emphasizes the need to love people and not just for others, and to be in a community of love and values. The importance of understanding one's actions and intentions is also emphasized, and the speakers provide framework narratives for practice. The speakers stress the importance of valuing one's actions and finding their own happiness, while also emphasizing the importance of practice and mindful of one's actions.
AI: Summary ©
In the name of Allah, the gracious, the
merciful,
all praise is due to Allah, the lord
of the universe, the master of the day
of judgment.
I bear witness and testimony to the oneness
of Allah,
to his magnificence,
his omnipotence, his might, his glory,
to his being the creator and sustainer of
all things,
the giver of life, the guider of hearts,
the master of the day of judgment.
And I bear witness to the fact that
Muhammad ibn Abdulla
al Nabiullah wasalam,
his servant and final messenger.
May the peace and blessings of Allah be
upon him
and upon all those who choose to tread
in his path until the last day.
Within the Sunni tradition of Islam, there are
numerous books of hadith
that give us accounts
of the actions, the sayings, and the tacit
approval of the prophet Muhammad salallahu ta'ala alaihi
wasallam.
That if he did something, he said to
do something, or he saw you do something,
he didn't say don't do that.
A most robust
genre of literature that we have as a
primary source of law within our religion
that gives us inclusive of, but also beyond
understandings
of practice and ritual,
and even more so
ideals,
ethics,
values. Just how to conduct ourselves and how
to be.
Within a course of study many people will
get exposed to 6 major canonical texts. The
Sahis Sitta as they are called.
And many of us are familiar with 2
of them.
The Sahih collections of Imam Bukhari and Imam
Muslim. May Allah's mercy be upon them both.
We have also that of
Imam Tirmidhi and Nisayi ibn Majah,
and then the 6th which is the Sunan
of Abu Dawood.
And in this entire compilation
of the Sunan of Abu Dawood,
the author Abu Dawood himself, he
says that of this text if there are
4
hadith,
that if one was to have insight and
intelligence on those it would suffice them.
Last week we looked at 2 of those
hadith, the first of which he says
of
making up a fourth of what this deen
is about, Inamal Amalu Baniyad, that indeed actions
are by their intentions.
And then the second he says,
that from the beauty of one's
deen
That he leaves behind what does not concern
him. Meaning that you mind your business.
And today we wanted to continue with looking
at the remaining 2 hadith. Each one arguably
that Imam Abu Dawood is saying, Rahimullah,
if you were to have insight into these,
if you were to have a deep reflection
upon them,
they, the 4 of them by themselves
make the foundation.
They teach you everything you need to know
about this religion.
The 3rd hadith that he notes within these
4,
he says,
la yukminuwarhadakum,
this hadith.
La yukminuwarhadakum
hadza yuhibbalyaqihima
yuhibbalinafsi.
That not any one of you will have
iman belief
until you love for your brother what you
love for yourself.
May Allah make us people of sound iman,
sound faith.
The idea that this now can encompass a
quarter of the Hadith,
Literature in meaning. A quarter of what this
tradition is about.
Abu Dawood, he indicates this Hadith amongst the
4
distinct from the other 3 that he mentions
that quite often other scholars like Imam Bukhari
would say
everything in this deen is attributed to 3
hadith.
Abu Dawood adds this one as a 4th.
That you love
for your brother what you love for yourself.
When we start to think about what this
Hadith means, primarily we want to not think
that there's anything without meaning in Allah's plan
and anything without meaning by virtue of Allah's
plan in what the messenger salallahu alaihi wasallam
has to say.
Imam in and of itself is an integral
condition
for your entrance into Jannah. May Allah make
us all people of paradise,
And if you want to have an iman
that's complete,
not an iman that exists, but one that
is complete, you gotta love people.
I was in Texas giving a chutba shortly
after I'd returned back from Myanmar. May Allah
make things easy for our brothers and sisters
facing genocide there at the Rohingya.
And as I was telling people about what
it was like to be on the ground
amongst individuals
who exist in 1,000,000 as refugees,
I cited this hadith
with the addition of commentary from Imam Nawi,
whose
40 Hadith collection,
Muslims study across ideological
perspectives.
And Imam Nawi,
when he does commentary on this hadith, he
says the word brother is not in reference
to your brother in faith, but your brother
in humanity.
That you just love people.
And there was a man that came up
to me afterwards, not to stereotype him, but
he looked like somebody who went to Jummah
for his whole life.
And we sat down and we had a
conversation and he says to me, I have
never heard anybody say that as Muslims,
we're just supposed to love people.
And he wasn't trying to be antagonistic, he
was trying to understand.
And we talked for about 20, 30 minutes
going back and forth on this conversation, and
he would say, well, what about this verse?
And I would say, well, what does the
Quran say here?
And trying to just think deeply about this
person who is in his fifties, sixties, if
he even started to go to Jummah when
he was 20 years of age, exposed to
30 minutes a week of some type of
content
rooted in religious discussion
over the course of a year. 26
hours
in every decade, 260.
Nobody ever told him that you're supposed to
love people as a Muslim?
And I want you to think about it.
For within yourself, when you get exposed to
deen and people start to teach you about
this religion, and what they give to you
of it. Because our prophet
alaihi wa sallam he says,
that I was sent to perfect
ethical conduct.
The mode in which one gauges the state
of their heart is not based off of
how it is that they perform and posture
prayers in terms of precision of practice,
but you want to know the state of
your heart, you see how you treat people.
You want to know what state your heart
is, look at the decisions you make and
the decisions you don't make.
Look at how it is that you talk
to those that you could fully get away
with doing nothing for. Those who have no
consideration in being able to uphold the rights
that you have over them because they come
from a different power dynamic. When you walk
down the street, do you come into the
place of prayer? Do you give salams to
everybody or just the people that share race
and ethnicity with you? When you sit in
your home and you eat a meal or
you try to determine for yourself who you
will pray behind and who you will not
pray behind. Who is your children allowed to
interact with, and who are your children not
interacting with? Who do you give your zagat
to? And do you even give your zakat
at all?
Love is the basis of all of it.
And you can't say that in this religion,
love is not an integral value because it's
not somebody wretched like me. Your prophet is
saying you're not going to have complete iman
until you love people.
And you start to think deeply,
how how can you love somebody that you
don't spend time with?
How can you love somebody when the only
time you interact with them is with stereotypes
of them?
How can you love somebody if you just
sit by yourself and you only take care
of you?
Not any one of you, the prophet says
is going to have iman.
Until,
that means that that's something that's there until
you're hibba, you love for
your brother, ma your hibbu, what you love
for yourself.
Do you believe
that somebody
just because they share humanity with you
is somebody that is deserving of your Mahaba.
If I was to even ask you what
does the word love mean? What would you
say?
Because how can you aspire towards harnessing something
that has ambiguity to it?
The way you know 2 +2 equals 4
concretely, and conceptually you can even understand that
it equals 4. Yeah. The way that I
can say to you a word like
Zoom or live stream, and collectively have a
common definition
that doesn't have ambiguity,
everybody will know what we're talking about.
When I say to a word like mercy,
what does it mean?
When I say forgiveness,
integrity, honesty, what does it mean?
When I say compassion,
justice, what does it mean?
When I say love, what does it mean?
The Bedouin comes to the prophet sallallahu alaihi
wasallam, and when the Bedouins come to speak
to the prophet, it's different from the way
the other companions speak to the prophet of
God.
You have those who are from the Sahaba
who live within the confines and proximity of
the prophet, and
of hadith where Benwin come to the prophet
sallallahu alaihi wa sallam and they ask questions
and they say, oh Mohammed, teach me something.
They're not outside of the fold of the
community. They're coming from a different place, and
the prophet still talks to them.
The Bedouin man comes and asks the prophet
sallallahu alaihi wasallam in terms of the hour,
in terms of what's coming next. The prophet
sallallahu alaihi wasallam asks him what is it
that you have prepared for it? And he
says, I don't really pray so much.
I don't really do too much of the
things that we're supposed to do,
but I love Allah and His Messenger.
And your prophet
says to him, almalumma amal ahab, that a
person is going to be with the ones
that they love. May Allah make us from
amongst those who are with the beloved of
Allah and the highest level of Jannah in
the world beyond this one.
If you don't start thinking about what you
love, and who you love, and why you
love it, it doesn't mean that you don't.
And if you're spending time with people who
outwardly express something, but inwardly they do not
embody the sunnah in any which way,
They're confining deen to a place that becomes
suffocating, weaponizing it in a way that pushes
people out as opposed to bringing them in.
They're not giving you an insight about iman
that is tangible and robust and relevant that
isn't just about theory or abstract doctrine that
says to you, what does it mean a
throne of God or a hand of God?
Here the messenger of God is saying your
iman necessitates
loving people.
And in numerous hadith,
in numerous verses of the Quran,
When Abirullah talks about those that he loves
amongst creation,
he's talking about humans.
How can you say this religion
doesn't have something to do with love?
How can you be in a place where
you practice it for years, decades,
give it to generations that come after those
who look up to you. That have responsibility
from you to give them the religion on
a whole. Not just pieces of it, but
all aspects of it.
And you engage on a day of reflection
and reflection and contemplation.
Do I love people that are different from
me?
Because there's a lot of people in this
world who don't.
There's a lot of people who don't want
to be connected to people. They come from
a different class.
There's a lot of people who don't want
to be connected to people that come from
a different race or culture.
There's a lot of people who they don't
love other people.
They justify and validate the mistreatment
of others, intellectualizing
people's struggles, and the question is not meant
to be rhetorical, but you gotta ask it
in this question is not meant to be
rhetorical, but you gotta ask it in this
world, otherwise you're gonna be asked about it
in the world beyond this one, Where is
love in all of this?
And what's getting in the way is what
your heart is attached to. I love you
so much.
This is my son in a Hawaiian shirt.
My shirt.
Do you tell young people that you love
them?
You can ask my son. You can ask
my daughter. I tell them multiple times a
day that I love them,
because I do love them.
If you don't tell the kids in your
life you love them, you're not honoring the
rights that they have over you.
And you can make justifications and validations about
culture and this and that. It's wrong.
If the expressions are more negative, you highlight
what is irritating and frustrating. You give a
reason for a socialization
that yields a perspective
shirk. Ego centricity,
that it's me and everything revolves around me.
Not that Allah is at the center, I'm
at the center.
You guys just think about it.
What does it look like healthy love?
And sometimes you can understand what something is
by understanding what it's not.
And if you have obstacles built up within
your heart
because of people that did not express it
to you, that did not show it to
you. You have to make a determination that
ensures that it doesn't continue generationally.
The heart's function is just to love.
And just because you love something doesn't mean
it's good for you.
The people that you spend time with, just
because you think that it makes sense to
spend time with them.
Do you want to be with people in
the world beyond this one where they will
be who justify
mis treating people based off of what?
Do you want to be in a place
where your eternity is spent in company of
who?
And the Bedouin who's telling the prophet, I
don't do so much in terms of these
prayers, but I love Allah, and I love
Allah's messenger, the
love. So you're going to be with the
ones that you love.
Why would you want to be with the
people who are racist? Stop loving them.
Why would you want to be with the
ones who colonized your people? Stop seeking validation
from them.
Why would you want to be with the
one who rise themselves and elevate themselves by
denigrating others? Your prophet had companions who struggled
with things. If the people that you interact
with look for every reason as to why
they can say somebody else is a bad
Muslim, why would you want to love those
people
In the way that you would want to
be with them in the world beyond this
one.
When your prophet loves people so much that
he's constantly thinking of others.
Selflessness
is an integral part to love.
Sacrifice
is an integral part to love.
You have to get up and know why
you do what you do and who it
is that you do it for, and when
you can find your heart attached to people,
a community, individuals.
If I have to sit and make a
determination, if I'm going to give in to
my nafs and engage in haram, am I
going to move forward in doing something that
gives me simple satisfaction.
I think of the blessing of a child
that I love, that Allah has given to
me. I think of my wife, their mother,
who I'm so in love with. I think
about a community that I have a deep
love and attachment to, that I would never
put myself in a place where the dignity
of my dua gets soiled because I'm thinking
of myself before those that I love.
If I enjoy the safety that I have,
the sanctuary that I have, the health insurance
that I have, the comfort that I have,
my love for people is that I want
them to have this also.
If I truly understand it as Anetma, a
gift, a blessing, the idea is not for
me to get mine and get mine alone.
Even after the prophet leaves from this world,
when everybody's thinking about themselves, he's thinking about
others.
On the day of judgment when we stand
in front of Allah
the individuals who stand on that day will
all be saying nafsi nafsi, myself, myself.
The prophet said to him, he tells
that
it's gonna be a day of chaos, people
will be standing with nothing on ankle deep,
knee deep, up to their chins in their
own perspiration.
He says,
how can it be when the men and
women look at one another and he says,
yeah, she's he says, you Aisha, Ashanti al
Din Adalik, it'll be more severe than that.
They'll go to the likes of Adam alaihis
salaam seeking intercession, and Adam alaihis salaam will
say, Allah is angrier today than he has
ever been, and he is more angry today
than he will ever be. I have to
think for myself. How can I intercede for
you?
Each and every individual saying
myself myself.
Because there's only one owner of that day,
one master of that day, one possessor of
that day. That is Allah Azel himself. You
and I won't even have clothes to wear.
And in the midst of all of it,
one voice is going to be saying,
my ummah, my ummah. And that is the
prophet Muhammad salallahu alaihi wasallam
still thinking about others before he thinks of
himself.
Your fudger is not your fudger.
Your fudger is for all of us.
How you dress is not for you, how
you dress impacts all of us.
The food that you eat, that's not just
about you and your stomach, it impacts all
of us. The mode in which you engage
in the permissible and
enter Allah, then you assume also
When you center Allah,
then you assume also that we exist in
a sphere of interdependence.
Other parts to this hadith that are important
to understand,
the prophet salallahu alaihi wasalam is not saying
that the basis of your relationship should be
jealousy,
animosity,
greed,
envy,
anger,
pain.
It shouldn't be arrogance. It shouldn't be ignorance.
But he's saying you should love each other.
That's what your bond should be built off
of.
You should have Mahaba.
And your iman
necessitates it as your iman wants completion or
you want completion of your faith.
Like so many things in this religion,
you don't have to buy into it for
it to be true.
But at some point you have to sit
and think to yourself, what does all of
this mean?
What keeps me from being there for others?
Can we have everybody move in close, please?
If you could fill up any of the
carpet that's in front of you. For the
sisters also, if you could fill in any
gaps in front of you, behind you, we'd
appreciate it. Still a lot of people that
are gonna be coming in. And the live
stream rooms are also overflowing downstairs. So any
room we can make, we'd appreciate it.
I asked my daughter, do you think people
are gonna come to Jumma today? And she
said, yeah. They don't have anything better to
do.
And I said, what do you mean? And
she said, yeah. They just wanna, you know,
they have time to spare.
I said, you're making me feel amazing. She's
like, no, no. And then that was it.
Think of this hadith in reference to the
other 2 hadith also that Abu Dawood Rahmullah
says, make up the 4 of them everything
this deen is about.
Your actions are by intentions.
If I do for you just because I
love for you, it's very different than if
I do for you because I want you
to do something in return for me.
But when there's love,
I'm not doing so that you owe me
something. I'm just doing because I want to
do it.
That from the beauty of one's Islam is
that they leave behind that which does not
concern them.
And when I have love for you, it
helps me understand what should concern me.
I should be concerned whether there's food in
your stomach or not. I should be concerned
whether you have
ability to be taken care of when you're
sick.
New York City is a lonely place, man.
May Allah make it easy.
You know how much
it must be for so many of us?
Do you sit in your home alone
and nobody is helping you when you're
ill? How can you have a 1000000 muslims
that call this city their home?
And there's anybody that would ever feel alone.
The 4th hadith that Abu Dawood
mentions now as the base of everything that
one would need from this compilation.
And this 4th hadith is mentioned quite often
as a 3rd hadith by other scholars. Imam
Bukhari, for example, mentions 3, and this is
the 3rd that he mentions.
And this hadith that begins al halalu bayin
wal haramu bayin, that the halal is clear
and the haram is clear.
And then between these two things are doubtful
matters.
And he says of these doubtful matters, salallahu
alayhi wa sallam, there's not a lot of
people who know about them.
The admonition comes to then refrain from engaging
within the doubtful realm.
And he says that for those who would
approach that which is doubtful, he gives the
parable of a shepherd that grazes near the
sanctuary of a king,
Saying that the shepherd
essentially
is going to keep the livestock from
getting
towards that which is not their land to
graze on.
And the imagery that's evoked it is the
more you get close to it, you're gonna
transgress.
And what the hadith says quite explicitly
is that
the kingdom, the sanctuary
of Allah
are the Maharam,
these limits, these boundaries that he set for
us.
And then the hadith that ends and says,
That indeed in your jesset there's a morsel
of flesh. If it is good, the entire
being is good. If it is not good,
the entire being is not good. Indeed it's
your heart.
Words have meanings in our religion.
Something isn't haram just because you don't like
it.
Something is haram because it has definitive
text and meaning
that indicates that it is haram.
The entire spectrum through which all actions can
be engaged
necessitates
understanding
at a foundational level what these words mean,
and what the implications
are.
Halal principally
is something that is applicable
to everything in matters that are mundane.
Other than if somebody can tell you why
there's a basis that it's not permitted.
So if you're gonna tell me I can't
eat something, or I can't listen to something,
or I can't utilize something in a certain
way,
the default is that everything is permissible unless
it is deemed to be impermissible
in these categories.
And then it's contrary in matters of worship.
That if you want to tell me that
something is the way we are supposed to
worship,
the default is that it is impermissible
unless there's a reason to say that this
is what is permitted.
For everything that is deemed to be impermissible
within the course of our day to day
interactions with this world, there are literally tens
of thousands of things that are rendered permissible.
If you can't drink one thing, there are
thousands of things you can drink.
If you can't eat one thing, there are
thousands of things that you can eat.
The notion that is there even within an
Adamic narrative of creation
that Adam Alaihi Salam is created and the
that it entices him with is one tree
that he's told to not engage in a
sea of trees. You know how you know
it's a sea of trees? That's why it's
called Junda. It's called Junda because it's got
the same root as Jin. That there's so
many trees that when you're standing at the
base of the forest looking up, you can't
see anything because of how many trees there
are. Or if you're above the forest looking
down, there's nothing other than trees. Everything is
hidden.
Just don't eat from 1.
But there's so much more that you could
take from.
And this is the fundamental
idea.
The paradigm shift
rooted in the heart that is the governing
force in the body that the hadith concludes
with.
How you see things will tell you about
yourself.
And trying to think and understand, well, where
does some of this come from?
When something is haram,
it's haram. There's no ifs, ands, or buts
about it.
If you don't fulfill a father, that's haram.
That's how the Akkam work.
There's no intellectualizing
of it.
If something is permissible,
it doesn't mean you have to do it.
And quite often,
the idea that it's simply permissible,
doesn't mean that it always makes sense to
do. There has to be ethics that are
understood.
Is it most sensible in the situation that
I'm in?
Most people don't turn to haram because they're
bad people.
Most people turn to haram because there's an
absence of community support and structures.
A lot of people carry a lot of
pain.
They get numbed inside. And the same thing
we said before, the bedouin comes and I
love Allah and his messenger. The companion
has a struggle with alcohol drinking. And when
he takes the had punishment,
the prophet speaks to the others who speak
poorly of him for his drinking habits, and
says don't say such things,
he loves Allah and his messenger.
How are you helping
believe that they have no place in a
relationship
with
God.
And where and how do you not weaponize
or utilize
in ways that become overtly reductive and make
no sense?
The kind of things people have said to
me are haram that have no bearing of
actually being haram. Just because they don't know
what the word means.
Just because it's not your culture doesn't mean
that it's not something that's permissible.
Just because it's different from the way you
did it, doesn't mean that that's something that's
a problem.
Mahaba
has to be a base to this. Compassion
has to be something that's there. People are
struggling and there are too many who see
the world only in black and white, and
want to fit everything in black and white.
And if you're going to say something is
gray,
you have to understand that it actually has
to be gray.
And a lot of things that you might
think are gray, they are not gray.
And, if there are different opinions on things,
then there are different opinions on things. So
if you don't want to listen to music,
don't listen to music. But there's different opinions
on the matter.
If you're going to only eat meat slaughtered
in a certain way, that's fine. There's other
opinions that have different indications on it.
You wanna put your hands in a certain
position and somebody else prays in a different
position, it's a sign of spiritual immaturity
that believes that you know every opinion on
everything. And it is a sign of spiritual
maturity
that says that there must only be one
categorically best way of doing it. There are
2,000,000,000 of us in the world right now
from every place you can imagine in existence
and we have lived in a 14 year
tradition
that goes until the end of time. You
cannot fundamentally
believe in a diverse creation
from a creator that knows everything of his
creation that says the system would render us
homogeneous in ways that make no sense.
It's going to be different for different people.
There's literal hadith where the prophet has a
companion, come, can I kiss my wife while
I'm fasting? To him he says, yes. Can
I kiss my wife while I'm fasting a
second? To him he says, no. Other Sahaba
say, how is this possible? The answer is
different. The question is the same.
Because the 2 people come from different places
and different walks of life.
You can't learn your religion just from a
website that claims that it can give you
every definitive answer on every question. The beauty
of the Sharia is that it has elements
that are applicable to the individual.
And the prism of all this,
you just gotta try your best.
On the other frame of the conversation,
there are things that are haram in this
religion.
And there are so many more things that
are permissible.
Don't justify the pursuit of the haram.
The consequence on a metaphysical level comes to
the heart.
The dark spot that comes now that cloaks
begins to now impact vision and perspective.
And you want to deepen an understanding of
what haram is because the consumption of swine,
the drinking of alcohol, the committing of zinna,
these things are haram, but backbiting is haram.
Gossiping is haram,
lying is haram, racism is haram, abuse in
all of its forms is haram, domestic violence
is haram.
And if you wanna know where your heart
is, just think about this.
What kind of God must somebody believe in
that they think it's okay as a husband
to raise their hand on their wife or
as a father on their child?
Your heart is going to evidence for you
the state that it's in.
And there's nothing that you have to think
of because the halal is clear and the
haram haram is clear.
And you want to play games then just
recognize you're going to stand in front of
God one day, and may Allah grant us
all ease on that day.
But at a base level, you start to
negotiate within yourself. What does all of this
mean?
Am I suffocating people with religion?
Most people turn away from religion because of
religious people.
Am I making excuses for things that I
shouldn't make excuses for?
You don't know how many breaths you have
left to breathe in this world. Don't wait
for tomorrow
to engage in what you can and stay
away as best as you can from the
things you struggle with.
These 4 hadith,
Abu Dawood
he says that they serve as the basis
of all of it.
You want a starting point? Why do you
do what you do? Think about it before
you get it done.
Islam
that from the beauty of one's Islam is
that they leave behind that which does not
concern them. Leave people alone.
Mind your own business. The things that we
stick our noses in make no sense, and
the things that we are silent on make
no sense.
Being somebody's life if they're struggling.
Support them. Ask them how they are with
genuineness.
That shouldn't be awkward. What should be awkward
is when you go up to somebody and
say why don't you have a baby yet?
How come you're not married? Mind your business.
Then I one from amongst you will believe
until you love for your brother what you
love for yourself.
And then the 4th hadith he says
that the haram is clear and the haram
is clear.
And he ends
with the hadith in its entirety
that your heart is what is meant to
be sovereign over your body.
So take care of your heart, pay attention
to it,
do the things that are going to allow
for it to be in a state where
it feels refreshed and empowered.
Shift the perspective on ritual and practice,
think about what you believe in and how
you even know what you believe in to
begin with.
Insha'Allah
these four narrations
will serve as a foundation for us in
building a deeper relationship
with our creator
and all of his creation.
This Deen of ours it gives us something
to practice.
These pillars, these rituals,
we have something to do.
It gives us theology, it gives us faith
and articles therein.
It gives us something to believe in.
It talks to us about spirituality
and akhlaq, good character.
It gives us something to embody,
and it tells us that this world is
not simply what it is, but there is
a world that is beyond this one. It's
giving us something to get ready for.
Don't use this deen as something that is
just a sociological
identity variable.
Think on this day of Jummah what you
are actually a worshiper of.
Think and envision what it would look like
when you stand in front of Allah, and
your book is presented, not just to Allah,
but to you when you see what's written
in there.
And allow for yourself to think about the
value of every moment that you're given in
this world.
With a deep understanding
that it will inform
where and how you will be in the
world beyond this one. May Allah make us
people of his Jannah.
We begin this supplication in your name, you
Allah, and beseech you to send your choices
salutations upon your most beloved, Subhullah, may
he was at home. We ask that you
shower your infinite mercy upon this gathering, granting
each and everyone who is present here in
and our loved ones, only the best in
this world and the best in the next.
We ask you, all the love, that if
all of us are meant to be together
only at this time, at this place, whether
we are young or old, male or female,
regardless of our race, our ethnicity, our social
class, our country of origin, our cultural heritage,
whether we are Muslim or come from a
different walk of life, you Rabbi. For our
individual hearts are meant to be in the
presence of all of their hearts that are
gathered here only at this time at this
place, then gather us all together again in
the best of places in the world beyond
this one. Increase us, you all, in all
that is good. Increase us in courage, compassion,
and confidence.
Protect us from affliction, anxiety, and anguish.
Remove from our hearts any feelings of bitterness,
jealousy, animosity, or envy towards any of your
creation. Grant us hearts that are filled with
understanding and hope, hearts that are drawn towards
things of real goodness and beauty, hearts that
find themselves deep in your remembrance,
for indeed in your remembrance, your hearts find
rest.
Make us, y'all love, from amongst those who
take direction and insight
from the teachings and words of the best
of creation, your beloved Muhammad, peace and blessings
be upon him.
Allow for us to be from amongst those
who fill our books with actions that are
rooted in consciousness and awareness of your presence,
and forgive us when we unknowingly or knowingly
commit those deeds that hurt others and hurt
ourselves in ways that we don't realize.
Make us those you Allah who have a
deep concern for those things that actually should
be concerning us.
A concern for our own welfare and wellness,
not just of our bodies, but of our
hearts, our minds, and our spirits.
A concern for our families, our loved ones,
our neighbors, all those who we share community
with. A concern for those who the world
has forgotten, The orphans, the widows, refugees,
the incarcerated,
those who have little or no health care.
A concern for those that people make justifications
for not being concerned of y'all law. Make
us those whose Islam is beautiful by being
concerned for the things which you would want
us to be concerned for.
And keep us you Rabbi from being concerned
about those things that should have no concern
for us.
Those things that we should not be wasting
our time focused
upon. Help us You Allah to love for
people what we love for ourselves.
Make us those You Rabbi who strive to
build
true
deep healthy love
as the bond that we have
with all of your creation.
Help us to heal from any pain that
we might have
that makes it difficult for us to love
others
because we don't truly love ourselves in ways
that we should be.
Help us to see ourselves the way that
you see us.
Help us to see our goodness, the gifts
that we possess,
our beauty both inward and outward.
Let us always be the reason that people
feel loved in this world,
and let not any one of us ever
feel unloved.
Make us amongst those who honor the Sharia
that you have gifted to us, you Allah.
And to not play games with that which
it is that you have given to us
as a nama, as a blessing.
Help us to do what it is that
we can to show appreciation
for everything that you have gifted to us
in the prism of permissibility.
And make us those who have a deep
desire
and a strength to stay away from the
Haram as best as we can.
Forgive us when we make religion suffocating for
others.
Help us to be those who watch over
our hearts so that our hearts in turn
watch over us.
And let us remember always, that
no matter what it is that we do
and where we go,
that we can always turn back to you
and seek your forgiveness.
Make the best of our deeds the last
of our deeds, and let not any one
of us leave this world other than in
a state that is pleasing to
you. Protect us always from hearts that are
not humble, tongues that are not wise, and
eyes that have forgotten how to cry. Forgive
us for our shortcomings and guide and bless
us all. Rabana zakabbal minna innaqalintasamir
alim. Wutubaalayna
You Mawlana