Walead Mosaad – Day 18 30 Juz in 30 Days
AI: Summary ©
The transcript discusses various verses in the Quran, including punishment of adultery, the Surah, and the importance of showing the truth in the Bible. The use of "has been instructed" meaning for sexual penetration and the need for a strong stance, while "has been instructed" meaning that the prescription of punishment is mandatory and that the "has been instructed" meaning that the male or female should receive a 100 lashes. The transcript also discusses the issue of false accusations and the importance of following rules and respecting privacy. The importance of not accepting accusations of imp littery and not making accusations of imp littery is emphasized, and the need for people to follow rules and avoid false accusations is emphasized.
AI: Summary ©
Allah
has blessed us to reach the,
17th day of Ramadan for many of us
or 16th for some of you.
And we're looking at the
coming upcoming 18th night.
The 17th day of Ramadan also is the
day that we typically remember and commemorate the
day of Badr,
that we had discussed in Surat Al Anfal,
the day
that 313 of Allah's
most staunchest believers assembled
to prove the Haqq
or to realize the Haqq, the Ikhlaafil Haqq
and Iftalil Batil and to invalidate that which
is by its very nature invalid,
and were not for them, then we wouldn't
be here speaking to you right now and
studying the words
revealed by Allah
to
his most merciful prophet Muhammad salallahu alaihi wasallam.
So we ask Allah
to reward them immensely and profusely
and to
give us the
great favor and bestowal to join us with,
join us with them
in the next life.
So we're looking at the 18th juz
which encompasses,
Surat Al Muminun
and Surat An Nur and the very beginning
of Surat Al Furqan.
So we're going to explore the verses in
Surat An Nur.
It was revealed in Medina and explores several
themes.
Amongst them is the,
had,
punishment of adultery
or fornication outside of marriage in the very
beginning verses
and also something known as as almula'anaa'al,
when a man accuses,
a husband accuses the wife of adultery and
has no witnesses and there's a certain procedure
for that that's mentioned in these verses.
And also,
most notably,
that ties into that
or the occurrence of the great lie that
was
circulated against our mother.
Blessed is she, sitina Aisha,
and so we'll look at those verses also
more in detail. And then we see other
verses dealing with some of the akem of
al istidan,
which is how,
people should seek permission before entering a house
that is not theirs.
And this also includes the verse of An
Nur for which the Surah is named after,
and we'll also try to look at that
also within the night of the. But let's
begin with the beginning of the
So here we have Suratun Bighnaqira
and in Arabic language that would be the
predicate the subject is not mentioned so it
could be haydihi surah, this is a surah,
this is a chapter of the Quran.
Anzal Naha,
we have revealed it. Wa Farad Naha,
and we have prescribed it because it has
akhiam, it has legal rulings in it. Wa
anzalnafiha,
and we have revealed within it, ayatin bayinat,
clear ayat, clear signs, laalakum
tathakkaroon.
So we see this construct a lot in
the Quran. Laalakkum tathakkruun, Laalakkum tafkruun, and
there's a seer.
Engage with that and sometimes they don't, no
one knows for certain.
But,
if you read the Surah and you contemplate
the meanings of the Quran,
then you'll see that there are certain
kind of manifestations
that are associated with
versus,
and so forth. And insha'Allah, may Allah subhanahu
wa ta'ala make of the people,
all of us that
these meanings and these
manifestations will appear before us and that we
may be able to
interpret them and understand them and take them
to heart and imbibe them by the will
of Allah Subhanahu Wa Ta'ala.
Surat An Anzal Naha Afarad Naha Anzal Nafiha
So that is a type of dhikr
And perhaps this is referring to the Hadithah
of the Iq,
of the great lie that was circulated about
about Setina Aisha that
this was done by some of the believers.
Yes, Olat Simolefikin,
Ablod ibn Abi Salud was the one who
propagated initially and we'll get to that, we'll
get to the verses. But there are people
of the believers, even some that were related
to Sayyid Abu Bakr Siddiq and related to
Aisha,
by lineage like Sayid Namistah
who were implicated also in this Iq. So
it was a type of lapse,
right. And when you have tavekor it means
to be reminded once again to come back.
In another verse of the Quran Allah Subhana
Wa Ta'la says
Those were touched by something of the shaitaan
tavekal.
So they are in a state of hudoor,
they're in a state of presence with Allah
Subhanahu Wa Ta'ala but sometimes shaitaan finds his
way. But he doesn't go far, tavakkalu, he
doesn't he doesn't he doesn't have tamaqun,
he doesn't stay there, he doesn't take hold.
He may penetrate
briefly and cause a lapse but he doesn't
take hold. Limada tevek karum fa'idahum mobsirun
fa'idahum mobsirun, then they return back and they
have ipsar, then they see with their heart
the eye of the the third eye or
the spiritual eye, how things actually are, not
how shaitan dresses them up and adorns them
to be.
Because he will not exhort you to evil
by calling it evil, he'll try to exhort
you to evil by tazeen
al batid, Right? He tries to adorn it
so that you think it's good when it's
actually not.
So,
that's why in nava' we say
Show us the truth as it really is
and give us the ability to follow it
And show us the batil, the invalid,
the false for truly as it truly is
and give us the ability to avoid it.
So here, Azaniya to Wazani,
technically defined as those who engage in,
actual physical penetration, sexual penetration, whether of
in any orifice,
the rear or the front, man or woman.
So that includes a luat, it includes
anything that
falls under
that that description
that is outside of marriage.
So
marriage then is considered to be the institution
by which people can
engage with one another, male and female, in
in sexual *. Outside of that, there is
no recourse for that. And that's clear, that's
clear in the Quran by the ijma'ah,
by the consensus of the automatic, and very
clear in these verses.
For Allah Subhanahu Wa Ta'ala says, So
the prescription of the hadh punishment, what we
mean by hadh punishment is something that is
like what we consider to be a mandatory
sentence
today.
So, in in the Sharia and Islamic law,
the judge has discretion
over most things, which we would call the
tazir.
In other words, to
determine what is the appropriate,
punishment, if any, depending upon it. But then
there are certain things that have a had
punishment, what we would call today like a
mandatory
punishment. So the mandatory punishment at here for
the zani zanietuazani,
whether female or male, male or
female, is that each one should receive a
100 lashes.
And now before you say, oh, well, that's
that sounds a bit evil, that sounds this,
that sounds
let's read the whole thing and then we'll
see what exactly is the evidence necessary for
this to take place,
and then we can make a determination of
how,
how we're supposed to evaluate that, if we
think it's too much or not. This is
the Quran and we believe in what Allah
subhanahu wa ta'ala has revealed to us. But
we will see that
rarely if ever are such sorts of had
punishments are carried out because the threshold for
actually bringing it to an execution of the
punishment
is so difficult that it's nearly impossible.
So in this case, 2 things. 1,
many of the Ottoman including Imam Malik radiallahu
anhu, he said
that aljalduuna
is something symbolic, like a miswak,
you know, like something that rjalmu barrah, something
that doesn't leave a mark, that does. So
there's no physical pain associated with it, but
is there a type of,
public humiliation?
Yes. There is a type of public humiliation,
and we'll get to that in a second.
And this is for the zaniyah to wazani,
and reymuhasin. Reymuhasin means they have never been
married or
And then Allah Subhana Wa Ta'ala says,
and do not let the mercy that you
may have in your heart for that, for
the deen of Allah, to stop you from
doing it.
So there's an acknowledgement that people don't want
to do that to other people. But Allah
Subhanahu Wa Ta'ala is saying that nevertheless,
this is the prescription of Allah Subhana Wa
Ta'la.
If you truly believe
in Allah in the last day.
And it says here, let there be a
party to witness
taifah mumil mumineen, the, the carrying out of
this particular punishment.
How many people should it be? The argument
differ anywhere from 2 to 10 to even
more than that.
And it's not mentioned in the verses here,
but it is mentioned actually,
in the verse that's coming. So let me
just wait till we get to that point.
And then Allah Subhana Wa Ta'la says
So the male fornicator,
Here
nikah could mean marriage,
or most likely means marriage.
So someone who has this proved upon them
then they should not,
enter into marriage except with another za'aniyah,
with a fellow
someone like them, fornicator,
or an idolatress.
The female one.
Should not be married to except
someone who's Zani also, Aw Mushrik.
Woharjimazaniqalal
mumminim. Some of the Aramey took this literally
and they are a minority, they're not the
majority, that such a marriage contract would not
be valid if they had been proven in
like an Islamic court that they had committed
adultery
prior, that they should not marry except someone
like them. But the vast majority of the
Olomites say a Shetnu kaderek, which means the
matter is they are not deserving of marrying
someone other than someone like them or a
mushrikah.
Because certainly,
someone who commits that and they're still a
Muslim, they're not allowed to marry a mushrikah.
They're not allowed to marry someone who's committed
the the worst of the sins, which is
idolatry. And that's the majority opinion of the
automata. So they're saying
as if this is the the matter is
in this particular sense that they shouldn't be
or shouldn't are not deserving to marry anyone
else.
Then Allah Subhanahu Wa Ta'ala says,
This punishment here is also a hadd punishment
mentioned in this verse and it's called Qath
al Muhsanat.
Qadif means to accuse someone
falsely
of adultery or fornication.
So the ones who were falsely accused of
mursanet, those who are not deserving of it.
And then they do not bring forth 4
witnesses.
Four witnesses.
Every other Islamic,
say let's say, criminal punishment or had punishment
or
instance where you need to have people who
are bearing witness or testifying
does not require 4. Requires
sometimes 2, sometimes even 1,
but never 4, except in this particular instance.
In other words, if someone
is going to be proven that they had
sexual penetrative * outside of marriage, then there
has to be 4 witnesses
who have seen the act
and, you know, not to be,
squeamish but the salim,
as they say, the pen as the pen
in the inkwell.
So they actually have to witness the actual
penetration. Not 2 people going into a secret
place, not 2 people lying in bed together,
not 2 people of any of that sort,
and then 4 at the same time.
Not I saw them on Monday and then
you saw them on Tuesday and then you
saw them on Thursday.
4 in the same instance,
which if you think about it, how is
that actually even possible? What type of scenario
would that
be? Except if people
have no more shame and they're doing something
like this quite openly and publicly.
And then it's not then for the actual
zina itself but there's the added aspect of
this sort of public decay of
or complete loss of morals in front of
everybody.
So that's one way to look at it,
Wallahu a'ala.
But if someone does make the accusation and
they don't have 3 other witnesses with them,
then they are subject to a had punishment
of 80 lashes.
So the one who's accused of adultery gets
a 100, the one who's
makes a false accusation then gets 80. As
Allah says,
Again, in the same sense they could be
merely symbolic.
And since they bore bore false witness don't
accept from them
witness testimony again.
Right? And they are the fasihun. They are
the ones who are corruption are corrupting and
sowing corruption in the earth.
Except
for
Except those who repent, who turn back to
Allah Subhanahu Wa Ta'ala after this. And
they rectify.
So Tawba has 2 parts to it,
it has the part of you returning back
to Allah Subhanahu Wa Ta'ala and then it
has a part of what's called Radil Madhalim,
ao islahil Madhalim, which means if you wrong
people, if you stole something, if you embezzled
something, if you spoke very ill of someone
in a public way, then you have to
go rectify those situations. And rectification could mean
that you return back what you stole, or
that you try to restore the reputation of
the person that you sullied
by speaking to them in a public way
that was not appropriate.
That would be Aslahu.
And then the question becomes this isthifneh, this
exception, does it go back to the people
who bore false witness
or all of the categories mentioned before which
would include the zaniya to wazani,
rahyan.
There's 2 opinions amongst the arama but the
stronger opinion that it returns back to all
of them. So,
You know, that type of who deserves to
marry whom doesn't,
apply for the people who make dawba, the
people who turn back to Allah Subhanahu Wa
Ta'ala. And that goes more in the spirit
of the deen, the spirit of the teachings
of the Prophet Muhammad
because every sin is forgivable,
every sin one can return back to, insha'Allah,
except for shirk, except for associating partners with
Allah Subhanahu Wa Ta'ala and so Allah Subhanahu
Wa Ta'ala
then can
accept their tawbah, accept their repentance and they
can be forgiven and they say as it
never happened, Allahu'ala.
So the next verses talk about Al Mula'ana
which I'm not going to go into detail
but Al Mula'ana is when,
a husband
accuses a wife of committing adultery
and he doesn't have other witness to bring
forth. And this actually happened. There was a
man that came to the prophet
and he and he described the situation to
him
and he said, the Prophet remained silent
3 times until the wahi, the revelation came
down and then this
lia'an or mula'aala,
where each of them bears witness
4 times in lieu of the 4 witnesses
that either they're truthful
and the other person is making a false
accusation,
in the case of the wife, or the
husband is saying that he's making a true
accusation accusation and the wife is not being
truthful.
And then Al Khamisa
in terms for the man,
That the curse of Allah Subhanahu Wa Ta'ala
is upon him if he is from the
people who have borne false witness,
which is much stronger than what is for
the woman where she says,
that the anger of Allah, so the laan
is stronger than the ghadab and that's in
the case of the man because he's the
one making the accusation.
And at that point then, if they both
bear witness to that and they both call
each other liars then they're split up, their
marriage is dissolved,
and they're not allowed to marry one another
ever again. This is what called tabbid tahreem.
Tabbid means they're not allowed to marry anyone
each other ever again even if they marry
other partners and want to come back to
one another they cannot.
And then we come to
the
verses dealing with the ifq and there are
from verse,
11 all the way to 16 directly talking
about this.
Those who came with the ift,
they are a group from amongst yourselves.
And what had happened here was that the
prophet
was on one of his campaigns
Benin Mustaq,
Oghazad Benin Mustaq. And then he was on
his way back
and the,
caravan had made camp and they're coming back
toward Medina and Munawah.
And Sittin Aisha was part of the group
that went and she was,
had went to go relieve herself
far away and then she came back and
then she noticed that she lost she had
a pearl necklace
that she had lost. So she went to
go retrieve it and when she came back,
everybody was gone. And what had happened is
that she
rise in something called the haudeg. And the
haudeg is like
a a kind of a box that's put
on top of the camel, which is covered
from all sides.
So she was quite light. She wasn't heavy.
And so when they put the haudeg on
the camel
and they left, they had assumed that she
was inside. They didn't know that she wasn't
inside.
And then when they came back, they found
that, she came back, she found that she
wasn't there and nobody was there, they had
all left. So she sat underneath a tree
not wondering what to do.
Then a short while later someone called a
Saqa, a mina Saqa, so what was the
tradition back then is when you had large
caravans,
invariably things would be left behind, things would
fall, so you had a rider who would
come
and trail the caravan, you know,
5 minutes out later or something like that
or a couple of kilometres and then if
they found if he found anything that had
fallen from the caravan, he would pick it
up. So he trailed them in order to
not lose anything.
So this particular Sahabi Seidl Safwan,
he came,
and he saw Setina Aisha and he knew
her because he knew her before she put
the hijab. So he knew what she looked
like and knew that was her. And
he said, and then
he had his own camel. He put her
on top
and he walked and they reached the,
camp. And that should have been the end
of it.
However,
there are people in the cavern who started
to talk
and started to make whisperings and started to
spread rumors
and this is where the Quran is telling
us what happened.
They are from amongst you.
Don't think what has happened here is
bad for you or is evil.
And in this there's a type of like,
tesliya, a type of solace
that, you know, as
Tawba says, Nothing will happen to us except
that which Allah has prescribed for us.
And even this what has probably the most
difficult moment in the life of our mother,
Sitin Aisha
radiAllahu anha to be falsely accused
in this
manner, but at the same time it became
a moment
for
elevating her and rank to the degree that
she is mentioned specifically in the Quran. If
not by name then by Sifa, we all
know that this is Sittina Aisha.
And the Ulema at the Mufassulun they said
Tabri at Sittina Aisha, and he heard the
big carrying of innocence
was not even declared by the prophet was
declared by Allah.
And that means anyone who rejects that is
not just,
a corrupt and evil person, they're not a
Muslim. Period. If you don't accept that, Sittin
Aisha
was free from corruption based upon these verses,
then you're not a Muslim anymore.
And that was
the the nastr and the aid
that Allah Subhanahu Wa Ta'ala gave to her
and also said we as Muslims, we can
learn to how to deal with these,
with these situations. And out of it came
good as we will see.
Everyone who participated they're gonna have a share
of the ithim of the sin.
However the one
the one who started it, the one who
had the biggest role
And he's not really Muslim, he's pretending to
be Muslim.
So Allah Subhana Wa Ta'ala says,
if you had just if when you had
heard it,
Then the believing men and the believing women.
Just look to yourself, who is Sitina Aisha?
She is the wife of the Prophet Muhammad
sallallahu alaihi wasallam.
Would you expect that of yourself? Then how
would you expect that of others? And it's
narrated that's Ibn Abi Aayb Al Ansari,
Sultan Aayub, the one who is buried in
Istanbul,
said to his wife,
would I even expect something like this of
you? And she said, certainly not. He said,
then how could we expect that of our
mother Sittina
Aisha
So if it's something that,
if you can't imagine it would happen to
you then why would you make an accusation
for someone like the wife of the prophet
salallahu alayhi wa sallam.
And they should have said this is a
big lie, a great lie, a clear lie.
And going back to the earlier verses, if
they have brought 4 witnesses
not just her getting on the camel but
as we said as the pen and the
inkwell.
If they don't have those witnesses
then they are liars, then they are bearing
false witness
And so no one should make any accusation
of any sort of impropriety
unless you have that level of yaqeen it's
saying, that level of certainty and then that
level of corroboration,
3 others besides yourself.
Otherwise no one has any business whatsoever
to say anything about the believing in women
or the believing men,
So then Allah Subhana Wa Ta'la says,
And if it were not for the fadhil,
the favor that Allah has bestowed upon you
and the mercy in the dunya and the
Then that which you have touched and which
you have,
engaged in,
in other words lying about Setina Aisha, you
would have had a great chastisement, a great
punishment.
And in fact that was the case with
many of the previous prophets,
not the Prophet Muhammad
So this was actually an accusation also against
the Prophet Muhammad
That's his wife.
And so in previous ulam, in previous communities,
Allah would have taken them immediately to task.
But Allah Subhaana Wa Ta'la has mercy on
this ummah and has shown favor because of
the Prophet Muhammad
You spread it with your tongues and you're
saying it with your mouths,
and you have no knowledge of it. It's
complete suspicion.
No facts to back it up.
And you think it's something easy, something small
but it is
right? The Sahaba they,
when the prophet
told told them that,
you know, ghiba and namima and things that
you say with your tongue,
you're held to task for and they're not
something easy.
And then the one they responded
They
said what what even what we say we're
gonna it's like a amal, it's a deed,
we're gonna be taken to task for it.
It, and the prophet swaddled and responded
back.
And people, are they not dragged on their
noses or their faces except that which their
tongues have reaped?
So it's enough. And Liba and Namima and
Buqdhan,
and Buqdhan here as mentioned in the verse
is making something up about someone and then
publicly disseminating it.
That's Buqtan and Buqtan adheem.
All of those things are in the kaba'ir,
right? And one of the definitions of the
Kabira, the major sin, is that it has
a particular punishment mentioned in the Quran.
And Al Qaduf, which is to accuse someone,
falsely accuse someone is a major sin because
it has a punishment described to it, the
80 lashes.
When you had heard it, you should have
said
it's not for us to speak of this.
SubhanAllah. Why? How could we say such a
thing?
Allah warns you to to never return back
to it ever in kuntum mummeen, if you're
truly believers.
And
Allah makes the signs clear for you and
Allah is Alim Al Hakim.
And we had
interestingly enough,
2 sessions prior we spoke about, Sittina Maryam
and her Tabria,
her declaration of innocence, also falsely accused.
So 2 great women,
2,
amazing women of of our Ummah,
Sittin Amariya and Sittin Aisha
were falsely accused
by their people,
with no evidence whatsoever.
And in the case of Sittin Amaliam, obviously
they couldn't
fathom, they couldn't gather how she became pregnant,
how she had a child and she is
dedicated to the temple,
to worship.
But that's when Allah Subhana Wa Ta'la declared
her innocent, Haythu antaka
Sayyid Nai'Sa.
He had sayyid Nai'Sa speak while he was
in the cradle
and he spoke and he said, Ini Abdul
Allahu Ta'ani al Kitabojia'alani
nabiyah as we spoke about in the previous
session. And here, the innocence was also declared
in the Quran
when Allah Subhanahu Wa Ta'ala declared this to
be an ifq.
And so this,
SubhanAllah, it's as if
we see this pattern, and it happens a
lot that the most vulnerable people, especially
women in many cases,
bear the brunt of this type of false
accusation and, and oftentimes, what has to do
with something sexual.
And it gives you kind of an indication
of the gravity of the situation
that it took for Allah Subhanahu Wa Ta'ala
to give a miracle to Sittina Mariam. So
he gave her 2 miracles, he gave her
the miracle of Isa alaihis salam, and then
he gave her the miracle of Isa actually
speaking
in the cradle and declaring her innocence.
And here also the verses themselves speaking about
Satina
Aisha.
And when the verses came and, Aisha was
informed
from the Wahi
that the Quran declared her innocent, Allah subhanahu
wa ta'ala killed her innocent, her parents said
to her, you should go and thank the
Prophet Muhammad
And then she said, laashqur illallah.
She said, I'm not going to thank anyone
except Allah
This was not a breach of etiquette or
edab with the Prophet
but she was in a maqam. She was
in a particular
spiritual state where all she saw was Allah
Subhanahu Wa Ta'ala. This is sometimes referred to
with Onama as alfana'
and alfana' means you are completely subsumed in
the divine gratitude and divine mercy. You know,
imagine that you go through such a difficult
time as this and then it's Allah Subhanahu
Wa Ta'ala Himself
who declares your innocence.
People will be reciting these verses till the
end of time. So from up that time
until the end of time, people will be
reciting these verses about satina 'isha and that's
takreem,
that's ennoblement,
that's not debasement. They sought to debase her,
they sought to debase the Prophet salAllahu alaihi
wa sallam, but what actually happened was the
opposite.
They were raised in rank and raised in
degree.
And then
Allah Subhanahu Wa Ta'ala says,
This
is kind of like now the the
the rule that follows.
Those who love for the faisha,
for the spread of corruption, and
false accusation, and debauchery, or it might be
the faisha,
to spread amongst the people who believe.
Right? So only follow that which you know
you have complete knowledge about. And in these
cases Allah Subha Ta'ala defines knowledge as 4
witnesses
to the act itself. Otherwise,
one doesn't speak, one doesn't say anything and
one does not follow their suspicion either. Then
in Islam
right? So it's a harrjalat which is coming
later.
You should not spy, you are not allowed
to follow people and to see what they're
up to or anything like that. What they
conduct privately in their home is actually nobody's
business
and no one has any business to find
out what's going on at all.
And so there is this expectation of privacy
and we'll see in the later verses when
we, which we won't be able to get
to but the verses that talk about istizan
and
is if you're going to someone's house, you
cannot just walk in and back then people
didn't have locks on their houses. They didn't
have, you know, keys and locks. You can
actually just walk in. So what you had
to do was Al Isti'idhan.
Right?
Three times, you knock the door, they don't
answer, then you leave. Or you give the
salaam
at the same time. And then they debated,
should you give salaam first or should you
seek the permission to enter first?
Kalam.
However, what they're,
agreed upon based upon the verses that come
later is that people should,
respect others' privacy. And they said that respect,
that expectation and respect of privacy
also extends to things that normally you would
think that they don't want anyone else to
see. So they said, kitab al mopin, don't
look at it. So what someone else wrote,
that means don't break into their emails, don't
break into their diaries,
don't look at things that they wrote for
things, communications or messages they had with others
that they had an explicitation of privacy to,
you should not allowed
to go there and look at it. That
would be a breach of the istizen.
So anything that is considered to be private,
right? Al Biut Auraat,
houses are private, it's like an aura, you
don't go look at that. People's private messages
are like an aura.
And that's why in Surat An Nu, we
also have the verse of,
of the hijab
because it's considered a type of aura. So
these are all things that are considered to
be private. That's kind of the theme
that runs in Surat An Nu.
So,
those who try to expose
people and breach their privacy
and have no proof
and have no witnesses and only have the
suspicion that they go behind, this is what
Allah prescribes for
them.
Allah knows and you don't know.
And if we're not for the favor of
Allah and His mercy.
What?
There's no Joab here in this verse.
What have been
then it's understood to be you would have
been destroyed,
You would have been completely destroyed by this.
And
also
Allah is Ufur Rahim and we talked about
the masculine and feminine
aspects of mercy and that Allah has both.
And that's Allah Subhana Wa Ta'la.
So unfortunately we've run out of time.
I wanted to,
look at some other things but
such it is. So Alhamdulillah, may
Allah continue to bless you in this Ramadan
and raise you in rank and degree and
give you understanding of the karem
of Allah Subhanahu Wa Ta'ala, the words of
Allah Subhanahu Wa Ta'ala.
And may Allah Subhanahu Wa Ta'ala put in
our hearts
also forgiveness and and fortitude and compassion and
mercy for everyone. And may he lift the
trials and tribulations upon all our brothers and
sisters, especially in Palestine.
May Allah
grant them
victory and grant them
ease of affliction
and give them
the good life, the good of this life
and the good of next life for us
and them.