Sikander Hashmi – The Power of Forgiveness KMA Friday Message
AI: Summary ©
The importance of forgiveness for Islam's system of forgiveness is emphasized, along with the need for forgiveness for Allah's rights to the realm. Full accounting of one's wrongdoings and the rights of individuals and creation to be liability are also emphasized. forgiveness is a natural and necessary act, and it is crucial to avoid causing harm to others. It is also crucial to show mercy and not give aid to relatives and needy and immigrants for the cause of Allah's forgiveness. Forgiveness is tied to one's state and feelings towards others, and is crucial to empowering one's mental and emotional freedom. Forgiveness engages the parasympathetic nervous system, which helps the immune system function more efficiently and makes room for feeling good hormones.
AI: Summary ©
May Allah,
bless you all. May Allah
keep you safe. Subhanallah, you know, every week
I look outside and I see the changing
scenery, the snow that has now melted for
the most part, almost all gone. And,
you know, some days so beautiful, sunny, not
a cloud in sight. And tonight nothing but
and today nothing but clouds and lots of
rain, subhanallah. And this is,
something that, you know, the prophet sallallahu alaihi
wasallam, he would see the clouds. He will
make dua
That Allah subhanahu wa ta'ala makes it, you
know, beneficial and does not make it, any
harmful,
for us.
And, Allah subhanahu wa ta'ala tells us also
that this rain, this water that Allah subhanahu
wa ta'ala brings from the skies, it has
it's gone. It has great, you know, purifying,
properties.
It's a pure,
purifying rain that comes from the sky. Allah
is the one who sends, and this is
Allah's system. Right? We look
at all the salt and, you know, sand,
the remnants of, snow removal, you know, the
the dirt,
that makes the snow look so gray,
and, you know, ugly to look at. It's
all getting washed away today. Right? And this
is the system of Allah
subhanahu wa ta'ala. So a reminder that, you
know, we live in, we are inhabitants in
the universe of Allah subhanahu wa ta'ala, the
world of Allah subhanahu wa ta'ala, and we
are we must all of us, all elements
of this creation, of this world, of this
universe
must abide
by the by the guidance and the commands
of Allah and
we are also no exception.
We are
17 or so days,
until Ramadan, believe it or not,
coming full circle,
compared to last year or, you know, when
you look back at last year, we're coming
full circle.
Once again at this time, before the, you
know, a couple of weeks before the month
of Ramadan, and we ask Allah
Ramadan. Ask Allah
to,
to allow us to reach the month of
Ramadan, to allow us to witness the month
of Ramadan once again.
Now one of the things my brothers and
sisters we should be asking for
and especially we will be asking Allah Subhanahu
Wa Ta'ala in Ramadan insha'Allah
is forgiveness. Right? Because, of course, Ramadan
is the month of mercy, the doors of
mercy are opened. It is the month of
the forgiveness of Allah Subhanahu Wa Ta'ala attaining
the forgiveness of Allah Subhanahu Wa Ta'ala. Now
the forgiveness of Allah, azzawajal, is indeed very
important.
And this is one of the differences between,
you know, a a a believer versus,
someone who is a hypocrite or who does
not believe. One of the key differences is
that a believer, you know, never takes the
forgiveness of Allah subhanahu wa ta'ala for granted.
A believer does not take the mercy of
Allah subhanahu wa ta'ala for granted for granted.
Yes. A believer will have good hopes, will
have good, you know, expectations or gonna good
hopes really to that, you know, Insha'Allah,
you know, I hope Allah Subhanahu Wa Ta'ala,
will will, forgive me, but it's not something
that is taken
for granted.
So
the forgiveness of Allah Subhanahu Wa Ta'ala is
indeed very important because, you know, if Allah
were to start asking, not imagine, go through
our lives, we are all human beings. May
Allah forgive us. We we commit so many
sins.
Yeah. On a single, you know, every single
day,
even every hour, perhaps, we don't realize how
many sins we have committed.
Right? And they're all being accumulated in our
book of deeds. Right? Imagine when you go
to work or you go to school, if
your supervisor or your teacher was noting down
every single misdeed, every single mistake,
you know, every single,
you know, little shortcoming if it was all
being noted down. Of course, we know this
is not, you know, normally what happens. Maybe
if you're on probation, that would happen. But
normally, you know, people don't really, you know,
look at you with that much scrutiny.
But we know that Allah
has debuted angels, has disputed angels
to record all of our deeds
and, everything. And Allah is well aware of
every single little thing.
Right? So every single little iota of good
and, bad of evil will be recorded and
will be visible to every person on the
day of judgment. So imagine if Allah
were to start asking us and questioning each
of us about every single shortcoming and every
single mistake of ours, we will be in
deep, deep trouble.
May Allah protect us, you know, because this
is,
going to be a huge challenge that if
Allah starts scrutinizing every single little thing, you
know, as a you know, it's it's nowhere
near,
it it's the the example, you know, does
not match at all. But just imagine, you
know, that if you get a tax tax
audit or, you know, you're crossing the border
and, they send you in for secondary inspection
and they start scrutinizing, you know, every single
little detail, every single single little thing. You
know, you can imagine how much fear and
how much trepidation and anxiety there is when
you're going through that circumstance. I imagine on
the day of judgment, if that is happening
to that level in front of Allah Subhanahu
Wa Ta'ala for every single action of your
life.
Right? So may Allah Subhanahu Wa Ta'ala, forgive
us. So it is critical that we seek
the forgiveness of Allah Subhanahu Wa Ta'ala At
the prophet
salallahu
alayhi wasalam, we learned used to do 70,
100 times a day even though Allah subhanahu
wa ta'ala had protected him from sin. So
he didn't actually need it. Yet the prophet
salallahu alayhi wasalam
by way of, you know, of of of
taking,
extra, you know, of of working extra and,
you know, by way of ihsan and excellence.
And as an example for us as well,
you know, you should constantly turn to Allah
subhanahu wa ta'ala in repentance and seeking forgiveness
even though he did not need it.
So this forgiveness of Allah subhanahu wa ta'ala
seeking and obtaining forgiveness from Allah
is extremely, extremely critical for us. But also
keep in mind, my brothers and sisters,
that the forgiveness of Allah
has to do with the rights of Allah,
with Huqu'u'Allah,
the things that we are supposed to do
towards Allah
or that we owe to Allah
But there is another area of rights
that can become a liability on the day
of judgment. Right? So Allah subhanahu wa ta'ala
can forgive us for,
our relationship with him and our shortcomings
in our relationship with Allah, azzawajal, but then
there's this other area as well.
And the prophet tells
us then
that
that
that whoever has wronged his brother or, of
course, sister with regard to their honor or
something.
Then
let them ask for forgiveness.
Let them ask him or her for forgiveness
before the time when there will be neither
dinah nor dirham, meaning there is gonna be
no accounting in terms of wealth.
That if he has any good deeds, it
will be taken from him in proportion to
the wrong he did. And if he does
not have any good deeds, any hasanat, some
of the other person, some of the victims,
say, evil deeds will be taken and given
to him to bear. So the day of
judgment is going to be a day of
complete accounting,
and there is not it is not going
to be possible for anyone
to get away
and anyone to escape judgment on that day,
especially if they have wronged others. Right? If
they have wronged the other creations of Allah
if they have wronged their fellow human beings.
So there is the the
rights of Allah
which Allah
may decide to forgive out of his mercy,
out of his vast mercy. But then there
is also the rights of people, the rights
of the creation of Allah
that could become a huge liability.
Right? A barrier for a person from entering
into paradise even. Imagine, if they lose all
of their good deeds. Right? The prophet has
told us about the person who is bankrupt,
who is truly bankrupt. This person who comes
in with prayers, with fasting, with Hajj, with
zakat, with salah, with all these good deeds,
you know, and you get the impression. It's
not input, you know, written explicitly be implicitly,
but the feeling that this person's coming in
feeling pretty confident. Right? Feeling pretty good about
themselves that, you know, I've done all these
goods all these good deeds, you know, and
feeling a little bit, you know, feeling a
bit good about themselves. And then, subhanallah, there's
a long lineup of people who are claiming
their rights from this person on the day
of judgment.
And every single person is heard, and every
single person is given something from this person's
good deeds until they have nothing left. But
it is the day of full accounting, and
now you he can't declare or she can't
declare bankruptcy like they do in this world
and say, okay. I have no more good
deeds left. I have nothing to give. No.
Then the sins start being put onto this
person instead. So the victim starts shedding their
sins and their sins are transferred. The burden
of their sins is transferred to this person
until this person has no good deeds left
and they're only drowning in the evil deeds
and the judgment is then made based on
that situation.
So the advice of Allah
protect us and forgive us. So my brothers
and sisters, the advice of the prophet sallallahu
alaihi wa sallam is that clear up,
settle your disagreements and your claims in this
life.
Clear up and settle disagreements and claims in
this life. Do not leave it for the
akhirah because in the akhirah, in the court
of Allah subhanahu wa ta'ala, it is going
to be a much, much much more serious
affair. So try to clear it up, seek
forgiveness, figure things out in this world, do
not leave it for the hereafter. Why? Because
you don't want it to become a liability
and you don't want to end up being
bankrupt. Now we must remember my brothers and
sisters that the person who the wrong was
committed towards, the victim,
they are not obliged
to forgive.
They are not obliged to forgive or accept
an apology. You know, sometimes you go into
a situation, you know, husband and wife, relatives,
or whichever situation, and a person is apologizing
saying, I'm apologizing, so why are you not
accepting my apology?
I I apologize to you. I'm so sorry.
Why are you not accepting?
So no. We can they're not. Yeah. Yes.
There's great encouragement which we will talk about,
but they're not compelled.
The victim is not compelled to have to
accept the apology or to have to forgive
someone. But, of course, there is great great
encouragement. Now there was an incident,
that occurred regarding Aisha radiAllahu anha,
and there was a a severe a great
slander that was made against her referred to
as the incident of Al Ift and Allah
refers to this in the Quran.
And, a, a companion
who was a distant relative,
or I shouldn't say very distant, but he
was a relative of the
mister
was a relative of Abu Bakr and, of
course, Aisha
has the daughter of Abu Bakr
sent down revelation
confirming the innocence of Aisha
who was a great,
malicious slander against her. Nothing had occurred, but
someone had seen something and they had assumed
the worst when they shouldn't have, and they
did not believe her claims of innocence. And
the people who, you know, were hypocrites, who
who who had malicious intent, they have gone
about spreading this rumor or spreading this slander
against the Aisha radiAllahu anha even to the
point that, you know, it's spread quite a
bit and even the prophet sallallahu alaihi wasallam
was, you know, somewhat neutral on this issue.
And then Allah
sent down revelation
confirming the innocence of Aisha
Now remember, Abu Bakr
had been spending on mistak
because he was his relative and he was
needy. He was poor. So he would be
giving him
Right? Who is, you know, indulged in a
you know, in in in, in behavior, which
is hurtful, which is deeply, severely hurtful to
your daughter,
who is very close to you. So Abu
Bakr, radiAllahu anhu, was very upset, and he
said, by Allah, I shall never spend anything
on mista again after what he said about
Aisha. What did he say? He said, by
Allah, I shall never spend anything on mista
again after what he said about his daughter
Aisha
Then Allah
revealed these,
words, revealed this verse.
And let not those
of virtue among you and wealth swear not
to give aid to the relatives and the
needy and the immigrants for the cause of
Allah.
And let them pardon and overlook.
Would you not like that Allah should forgive
you?
And Allah is forgiving
and merciful. So Abu Bakr radiAllahu anhu after
hearing this verse and this was the beauty
of the sahabah radiAllahu anhu. When they heard
a command of Allah subhanahu wa ta'ala, even
if it was not specific to them. In
this case, it was specific to Allah radiAllahu
anhu. That even if it was not specific,
they would always put it upon themselves.
They would always put it upon themselves
to say, okay, how does this apply to
me? So as the verse was revealed, that
said, yes, indeed by Allah, I would like
Allah to forgive me.
Asking, would you not like that Allah should
forgive you? So,
yes, by Allah, I would like Allah to
forgive me. I would like Allah to forgive
me. So he resumed
spending on mister even though he had spread
this malicious lie, the slander of the so
he resumed spending on mister as he used
to do and he said by Allah, I
shall never deprive him of it. So even
though he had missedah had done something which
was so, hurtful to Abu Bakr radiAllahu anhu,
and of course, Raisha radiAllahu anhu, the wife
of the prophets of allahu alayhi wasallam. Yet,
Abu Bakr radiAllahu anhu, you know, took this
warning that was or this this this guidance
that was in this verse, and he said
I will never stop spending upon him again.
Now Allah subhanahu wa ta'ala,
tells
us that from the, from the qualities of
the people of Taqwa, the people of piety
and the fear of Allah Subhanahu Wa Ta'ala,
Allah
says,
That they are those who donate in prosperity
and adversity.
There are those
They donate.
They give in charity in prosperity
and in adversity.
What else do they do? They control their
anger and
they pardon others.
And they are forgiving, or they have a
hardening attitude towards people. And Allah
loves the good doers. And, of course, we
find the greatest example of forgiveness and amnesty
and pardon in human history with the conquest
of Makkah.
And so much, you know, pain
and suffering
had been committed, you know, by the hands
of those who were conquered, right, by the
prophet
by the believers,
yet there was general amnesty,
no retribution or revenge against pretty much all
of those people except for a few exceptions.
Apart from those, you know, there was
pretty much general amnesty, no retribution, no revenge,
and it was so unexpected that the people
of Maktoum even are afraid.
The people of Maktoum were afraid because they've
they knew what they had done.
They knew what they had done to the
prophet, sallallahu alaihi wa sallam. They knew what
they had done to the Muslims and to
the believers, and therefore they were afraid that
what is gonna happen to us now. Right?
And the prophet sallallahu alaihi wa sallam replied
in the same way that Yusuf alaihi wa
sallam replied and said that
Right? There is no blame against you today.
The prophet
has thus taught us.
Show mercy and you will be shown mercy.
Forgive and Allah
will forgive you.
Very beautiful, very, very simple, you know, hadith,
very profound in terms of what we learn
and what we're supposed to do, very difficult
perhaps to act upon at times. But, again,
show mercy and you'll be shown mercy. Forgive
and Allah will forgive you. What does this
tell us? That the way we respond to
people, the way we behave with people, we
can expect that Allah has been to deal
with us in the same way. Right? So
if we have mercy towards people, Allah
will show us mercy. If we forgive people,
Allah
will forgive us, inshallah.
Now Ibni Khidhan
he said that what is required of the
wise man
if his brother and, of course, this goes
for sister as well,
a wise person, that what is required of
the wise man is if his brother apologizes
to him for a previous offense or shortcoming
is to accept his apology
and regard him as being like one who
did not commit any error.
What is required of the wise man? If
his brother apologizes to him for a previous
offense or something
or or shortcoming, it is to accept his
apology and regard regard him as being like
one who did not commit any error. Because
if someone
offers his excuses to him
and he does not accept that because if
someone is apologizing,
someone is saying, I'm sorry. I made a
shortcoming. Please forgive me. So he says, if
he does not accept that, I fear that
he will not come to the prophet
at the cistern in the hereafter.
Right? That is something that the per a
person who is not accepting an apology may
be deprived of. Forgive
us all. Now my brothers and sisters, the
reality is is that
the vast majority of grudges
the vast majority of grudges are over petty
things
over
petty things, disagreements.
Some words were exchanged.
Maybe there are different temperaments. People have different
personalities, different temperaments. You know, they they work
the wrong way. There are perhaps some misunderstandings
because not everyone communicates in the same way.
Right? And especially when we are online, especially
when we're communicating
digitally,
right, and we're not able to see people,
like, you're not using video, then it is
easier to misunderstand because you're not able to
read a person's
body language. Okay? So
these things are natural. This is part of
human nature that there are going to be
disagreements. Someone is gonna say something we, you
know, got disappointed. We didn't think they should
have said it. You know, they did something,
this and that. Right? So this happens throughout
life, throughout the world.
And, yes,
it may have been hurtful. So it's not
to say that it was something good that
happened, but, yes, it it very likely was
hurtful. Maybe it was wrong. But at the
end of the day, there's not a major
or serious deprivation of rights.
There's not a major or a serious deprivation
of rights. It's not like a crime was
committed or, you know, there was a major
infringement on a person's life or, you know,
injury to their to their body or to
their property or anything of that sort. So
these types of disagreements of brothers and sisters,
they are natural. They should not last. Yes.
You know, you were disappointed. You were offended.
Okay? But after some time, it should be
buried. And as the prophet told us that,
you know, it should not last
more than 3 days, right, between brothers. So
at least the exchange at least okay. You
don't have to be their best friend again.
They're noticing that you have to be exactly
as you were before, but you should try
to overlook and move on after 3 days
or by 3 days. Now sometimes it can
be something that is much greater. Right? So
it's a serious infringement on rights. There is
pain. There is injury. There is loss. You
know, there is a crime that has been
committed, especially if it was violent or, you
know, there's severe abuse that has occurred.
And in those situations, you know, it very
well may not be easy. Right? But the
Quran, Allah in the Quran uses multiple terms
for forgiveness,
and the two most notable ones
are
Right? And Surat Ali Imran and Surat Anur,
Surat Anur, Surat Anur, Surat Anur, and Allah
refers to Maaf.
And we also find Saf. Right?
So Saf and Surat Anur, as we discussed,
and Surat Anur as well. Now Al Afu
means to forgive.
K. Simply
to forgive.
And Al Saf is
to forgive and forget. Okay. To put it
simply. So one is to forgive. The other
is to forgive and forget.
So the first one,
which is to forgive, is the minimum.
While the second one, the which is
the, to forgive and forget,
that is the higher and more noblier type
of forgiveness.
So when we talk about forgiveness, the bare
minimum that we're talking about is to forgive.
Okay? It's to say, okay. Yes. It happened.
Okay. Let's move on. Or, yes, I will
remember that, but, okay, I've forgiven you. It's
just the bare minimum. And the soft is
the higher level.
But both are not obligatory as mentioned
earlier. Right? As we discussed earlier, they are
not obligatory upon a victim.
So a a a push person who wishes
to forgive
a person who has wronged them has 2
choices, right, either to forgive only
or to forgive and forget.
Right? To forgive and forget would mean that,
you know, they would forgive every forgive everything,
forget everything, and go back to as they
were before. Right? Go back to normal, reset,
you know, go back to the default, and
go back to the holder. To forgive,
the person forgives, say, okay. I have no
claim against
you. Okay. I've forgiven that, but, you know,
I still I'm not ready to go back
to how we were before. So there should
not be any stigma. I should not try
to, you know, look down upon anyone who
chooses to forgive only because perhaps a person
is not yet able already to forgive and
forget.
K. Maybe they're able to forgive from their
love, but maybe they're not able to forget
because the trauma or the, you know, the
experience was so hurtful, was so difficult for
them that they're not there yet. They're not
able to forget.
But Allah
tells us that
Whoever endures patiently
and forgives, the surely this surely this is
a resolve to aspire to. So it's from
Azmul Umar. So meaning, it is something, you
know, which is at a higher level. It
is something which requires,
some effort and,
requires resolve.
Now one of the things,
you know, also that we learn from the
Quran, Allah
tells us what
is the reward or the recompense of an
evil deed is its equivalent.
Okay? So when a person in Islamic justice,
right, there are kind of according to the
rules of Islam, if a person has been
wronged, right, has been hurt, they have the
right to claim retribution,
right, to respond in the same way because
But Allah
along with that says,
but whoever pardons and seeks
reconciliation,
then their reward is with Allah.
He certainly does not like the wrongdoers.
Mashei Hassadi
he said that stating
that the reward of the one who forgives
because in this ayah, what did Allah say?
Allah says,
meaning that the reward is with Allah for
who? The person who pardons and seeks reconciliation.
So sheikh Hassadi says that stating that the
reward of the one who forgives is due
from Allah
motivates him to forgive
and to treat as he wants Allah to
treat him.
Just as he wants Allah to forgive him,
he should forgive others. And just as he
wants Allah to pardon him, he should pardon
others for the reward is of the same
nature as the deed. Right? So when a
person does a good deed, the reward from
Allah subhanahu wa ta'ala is of the same
type, of the same nature, or, you know,
somehow related to
the deed. So forgiving others will lead insha'Allah
to Allah subhanahu wa ta'ala
forgiving us.
Now
the forgiveness of Allah subhanahu wa ta'ala may
sometimes even, you know, be very well tied
to our forgiveness of others
and the purifying of our hearts towards them
by letting go of our grudges.
Now how sad would it be for a
person? Can you imagine?
Who held and harbored malice in their heart,
who harbored grudges in their heart through their
lives.
And, you know, they were regularly offended. They
were very sensitive. They didn't forgive people.
Right? Yet in their life, they asked Allah
for forgiveness.
And on the day of judgment, they realized
that Allah
forgiveness has been withheld for them from them
or has been, you know,
has has, has been constrained
or not given to them in the same
degree as it would have otherwise
because they were not forgiving towards others. And
this is particularly what I what I mean
is about people who are you know, those
situations where there's no serious wrong that has
been committed, but it was just some offense.
Right? If something happened, you know, that we
didn't like, or maybe our ego was hurt,
or maybe there was just something that went
against our taste and we took it as
a grudge and we kept that grudge and
that malice in our heart. The prophet
tells us and this is a Sahih narration.
The prophet said
that,
Right? And Sahih and,
as,
written in Sahih
that Allah looks
down at his creation on the middle night
of Shaaban, right, which is coming up.
And, so the this was Shaaban will be
on Monday, inshaAllah, so Sunday night. So Allah
looks down at his creation on the middle
night of Shaaban,
and he forgives all of his creatures
except for a mushlik, an idolater,
or one harboring malice. A mushahin, one who
has kept malice, grudges inside of their hearts.
So, again, we find this this idea that
or this, you know, this teaching that the
forgiveness of Allah
is tied to our state and our feelings
towards others. May Allah purify our hearts. Now
benefits the benefits of forgiving and letting go
are not just spiritual, but they're physical and
mental as well. And, subhanallah, once again, we
find the link between
the guidance of Allah, his messenger
and research showing its impact upon us
physically
and mentally.
So,
you know, I was reading a research, you
know, a a a a piece, an article,
right, where they're talking about forgiveness, the impacts
of forgiveness.
And this is a licensed, psychotherapist who says
that when we hold on to grudges and
resentment,
it's like drinking poison. What is it like?
It's like drinking poison. When we hold on
to grudges and resentment,
it's like drinking poison and expecting the other
person will get sick.
It's like drinking poison and expecting that the
other person to get sick.
She goes on and says it causes us
to carry negative tense energy in our biology.
Living in a chronic state of tension
disables your body's repair mechanisms,
increasing inflammation
and the stress hormone cortisol in the body,
she explained.
Forgiveness
engages
the parasympathetic
nervous system, which helps your immune system function
more efficiently
and makes room for feel good hormones.
If you're attempted to dwell on an offense,
remind yourself
what you are doing to your body
when you run the scenario in your mind
again. Your brain doesn't know what is real
and what is imagined.
When you replay in your mind an experience
you had some time ago, 6 months ago,
your body reacts as if you're having the
same experience over and over again.
She says realize that unforgiveness
increases your pain.
In, in mindfulness practice, what do they do?
They use an arrow analogy to explain grudges.
The first arrow that hurt us is the
offense. That was the first arrow that hurt
us.
The second arrow that wounds us is our
self imposed suffering.
We can pile these negative emotions on ourselves
and make them much worse by holding on
to resentment.
And then in the end, she says that
some people misunderstand forgiveness as condoning bad behavior,
but, really,
forgiveness is the path to our mental and
emotional freedom.
We no longer have to hold ourselves in
bondage
based on what someone else did to us.
So once again, we find
psychological, mental, emotional benefits
of forgiveness,
and this is linked to, of course, clearly
what we're talking about the guidance of Allah's
messenger, sallallahu alayhi wasallam. And I'll end with
this hadith of the prophet, sallallahu alayhi wasallam.
The prophet said that charity does not decrease
wealth.
No one forgives another except that Allah increases
their honor, and no one humbles themselves for
the sake of Allah except that Allah raises
their status. So let us make a'a, my
brothers and sisters.
Muhammad.
Will Allah please protect us from all types
of wrongdoing and sins.
Will Allah please ease the pain of those
who have been wronged, who are victims and
who are suffering, You Rabbil Alameen.
Will Allah open our hearts to forgiveness and
to humility, You Rabbil Alameen. Will Allah please
forgive us for all of our minor and
major sins. Oh Allah please make us those
who are forgiven and who forgive others as
well, You Rabbil Alameen. Oh, Allah. Please give
us the strength and the courage to overlook
offenses that have been caused to us. Oh,
Allah. The wrong that has been caused to
us by others. Oh, Allah. Please give us
the strength to overlook those and to forgive
others.
Oh, Allah. Please purify our hearts
of all types of grudges and malice and
disbeliefs and incorrect beliefs and hypocrisy
and unlawful desires.
Oh, Allah, please fill our hearts with the
light of iman, with the strength of taqwa,
with love for you, your book, and your
beloved
Oh, Allah, please purify our hearts and our
minds, especially in these 2 weeks, in these
few days before the month of Ramadan. Oh,
Allah, please make us those who are pure
so that we can enter your the the
blessed month in a in a pure state.
Oh, Allah, please envelope us all in your
unseen protection, You Rabbal Alameen. Oh, Allah, please
cure all of those who are ill, who
are facing hardships and struggles with regards to
their health and their bodies, You Rabbal Alameen.
Oh, Allah, our brothers and sisters, oh, Allah,
our children with physical disabilities, mental health challenges,
oh, Allah, please make it easy for them
and their families, You Rabbalameen.
Oh, Allah, please reward their loved ones for
all of their efforts and sacrifices, You Rabbalameen.
Oh Allah, our elder sister was living constantly
in pain and weakness and all of our
elders, oh Allah, peace grant them strength and
relief, You, oh Allah,
peace grant them protection and a long life
of happiness with iman, You,
Oh, Allah, our brother and sister who are
living in with long term pain and injuries,
oh, Allah, please make their lives easy for
them, You, Allah,
for anyone for whom their day to day
life is a struggle, oh, Allah, please remove
their struggles,
Oh, Allah, our elder pioneers, our other brothers
and sisters who are ill, facing cancer, COVID
19, other illnesses,
oh, Allah, they are going through hardship and
pain. Oh, Allah, their family members and friends
are are are are are in anxiety and
concern. Oh, Allah, please cure them and grant
them all relief, You Rabbal Alameen. Oh, Allah,
all of those who are in hospitals right
now, oh, Allah, all of those who are
bedridden right now, oh, Allah, all of those
who are not able to join us because
of illness, oh, Allah, please cure them and
protect them, oh, Allah, Oh, Allah. Oh, Allah.
We ask you to
remove the trials and hardships from the lives
of all of our brothers and sisters in
faith and vanity.
Oh, Allah. Please grant them the strength to
succeed through these trials and tribulations.
Oh, Allah, all of the homes who have
family problems and issues, oh, Allah, disagreements and
challenges within spouses and children and their parents
and other relatives, between business partners, between friends,
between neighbors. Oh, Allah, please remove all of
those struggles and disagreements.
So starting tonight, we'll be, starting a new
special series,
which is, a TransCanada
Ramadan Interactive Online Lectures. What does that mean?
It means that we have scholars, imams, teachers
from across Canada joining us, 1 session at
a time because we know about Zoom fatigue.
We don't wanna have long conferences through the
whole day you're sitting in front of your
computer. So we'll have short sessions
throughout. So starting tonight, the first lecture is
at 8 PM tonight
and the imam of
the Islamic Center of Kingston,
will be joining us
to talk about, the prophets of the Ramadan
of the prophet
and of the pious.
And it's interactive, so it's on Zoom. You
can join on Zoom where you can watch.
But if you're on Zoom, you can ask
questions, and it will be interactive,
you know, interview style.
So please join us for that at 8
PM tonight.