Yasir Qadhi – Empowering The Muslim Community In An Era Of Political Polarization
AI: Summary ©
The upcoming elections are a political crisis, with the use of water and a water canister to monitor war operations. The history and character of N Jacobin, the only man recognized as a Muslim in the United States, is also discussed. The political and cultural dynamics of the current climate, including the use of language in politics and the potential for using language to push back against groups of Muslim, are also discussed. The importance of human nature and the role of Islam in protecting people's identities and theirMVth is emphasized. The segment concludes with a brief advertisement for a book on Sunni Islam.
AI: Summary ©
So it is not lost on any of
us here, the difficulties we find ourselves in.
This is the last week before the elections
and in all likelihood this is, well as
of yet it has been the most difficult
elections of our lifetime.
Allah knows what the future will hold.
But the fact of the matter is that
in all likelihood this election will decide quite
a lot of things on the global level.
There is even talk that we are close
to World War III right now because of
what is happening.
Multiple countries are being involved in this debacle
taking place.
And because our country is directly related to
every single one of those countries, Allah must
stand we are facing a very difficult situation
right now.
Tensions are at an all time high.
And Muslims themselves are very much divided.
There's a lot of anger, a lot of
fear, a lot of accusations, even within our
own community.
Today inshallah ta'ala when I shed a
little bit of religious light.
Now I'm not gonna be too explicit in
my endorsement of any one group because of
multiple factors of them is that this is
a masjid and the laws of this country
do not allow explicit endorsements anyway.
Nonetheless, political talk is not endorsement.
And one can criticize policies without endorsing.
So I want to begin actually with an
incident from the seerah that demonstrates the natural
reality of living as a minority.
It is narrated with an authentic chain to
the tabi'een that our mother, Umm Salama
radiallahu ta'ala anha, who was of course,
eventually she married the Prophet salallahu alaihi wasalaam,
she migrated to, as you know, Abyssinia.
And she was one of the 85 Muslims
who were living in Abyssinia for more than
13 years.
So they were a minority in Abyssinia.
And she mentions to us that sometime in
that timeframe, what happened was that the nephew
of Najashi, the nephew of Najashi began clamoring
support and fomenting hatred against his uncle and
wanted to overthrow his uncle and take power.
And this eventually led to a civil war
in Abyssinia, in Habesha.
There was a civil war between Najashi and
between his nephew.
And it appears from the books of seerah,
now one of the problems is that these
10 years we only have a few narrations.
They're not narrating in a lot of detail.
But what we can derive is that it
appears that the nephew of Najashi was using
the issue of the Muslims as one of
his rallying calls.
And he was claiming that if he gets
into power, that he will then eliminate, get
rid of the Muslims.
And Najashi, as you know, was supporting the
Muslims.
So Umm Salama says that when we heard
of the battle taking place, and I quote
you directly from her own phrase, she said
that we did not feel any fear that
was worse than the fear of what might
happen.
She is saying the Muslims were petrified, terrified
of what is going to happen.
And we began making dua to Allah.
Nadu Allah azawajal.
We began making dua to Allah and asking
Allah's nasr, nastansirullah, asking Allah's nasr for the
army of Najashi against the army of his
nephew.
Now pause here before I move on.
At this point in time, nobody knows Najashi
is a secret Muslim.
In fact, none of the sahaba knew this.
Only Jibreel came to the Prophet ﷺ when
Najashi died.
And Jibreel said, your brother Najashi has passed
away, leave salatul janazah for him.
Up until that point in time, Najashi's Islam
was totally secret, nobody knew.
From all apparent purposes, Najashi is a kafir.
And his nephew is a kafir.
Umm Salama says, we were making dua to
Allah that we want Najashi to win.
And we're asking Allah's nasr to come to
the army of Najashi against the army of
his nephew.
And the night of the battle we spent
sleepless, awake.
This is how scared they were, which demonstrates
their existence was one of the political debates
between them.
They're so worried.
They're spending the night in fear, like who's
gonna win?
Until in their anxiety they said, who amongst
you will volunteer to go look at the
battle and tell us who wins?
Who's gonna win the election?
Who's gonna win that?
And Az-Zubair ibn al-Awwam, you all
know Az-Zubair.
Who is Az-Zubair?
Ashara Mubashara and the cousin of the Prophet
ﷺ.
He's the first cousin of the Prophet ﷺ.
At this stage he's around 19 years old.
Az-Zubair was the youngest of them.
And Az-Zubair was mashaAllah, he was a
body builder, powerful man.
He was a very athletic person and he
is now the youngest.
Az-Zubair ibn al-Awwam said, I will
volunteer.
They said, how you're gonna go?
They're on the other side of the river.
He said, prepare for me a water canister,
but don't fill it with water, fill it
with air.
So he took a water canister, he took
a leather pouch and he used it as
a floating device to swim across the river.
The river that was a tributary of the
Nile.
It was a very fast flowing river, dangerous
river.
Az-Zubair ibn al-Awwam used this type
of, type of scuba equipment maybe I can
say, maybe if you don't mind me saying
that, a scuba equipment type to use it
to go under water, under top of the
water and use that to then monitor the
war from the river Nile.
He's in the water and he's seeing what's
happening and he stays there until Najashi wins
and he then comes back rushing in the
middle of the night.
He comes rushing and they say that he
took off his upper izar, waving it to
the camp of the Muslims that alhamdulillah Najashi
has won because they see him from afar.
This is the sign.
He is so happy.
He is quite literally jumping for joy, celebrating
with his top garment, with his izar.
Top garment, he's celebrating that Najashi has won.
And Umm Salama said we were the happiest
we were when we heard the win of
Najashi over his nephew.
Now, of the most common sense aspects we
can derive and I only say these because
unfortunately we still have some sentiments we need
to gently correct in this regard.
It is human nature when your existence is
threatened.
It is human nature when Islamophobia is on
the rise.
It is human nature when your freedom is
gonna be taken away.
You don't want it to be taken away.
And you want the party that will protect
your freedoms to win.
And so much so, the sahaba are bringing
in dua to Allah with one kafir party
against the other kafir party.
If dua to Allah is allowed between kafir
parties, then wallahi min babi awla a priori
a million times easier.
If you can make dua to Allah as
a ritual between two parties without a doubt,
you can do much less than this which
is campaigning, which is voting, which is helping
in the dunya we sense.
Again, I say this because we still have
this sentiment amongst us that voting is haram,
voting is shirk, voting is kufr.
Subhanallah, at this point, Najashi was a public
kafir.
And in his court, kufr practices took place.
We know this from the seerah.
When Amr ibn al-As and the others
of Quraysh entered Najashi's palace, the first thing
they did, they followed the custom of the
time.
And that is they did sajda to Najashi.
They did sajda to Najashi.
And when Ja'far ibn Abi Talib and
the Muslims entered, they were debating, should we
do sajda, should we do not do sajda?
And Ja'far ibn Abi Talib said, no
wallahi, I will not do sajda to other
than Allah.
And so he did not do sajda.
That's remember the story from the conversation.
My point being Najashi's court is ruling by
other than the law of Allah.
Najashi has practices that are kufr.
Najashi's court is a pagan or a kufri
court.
The sahaba didn't say, if we make dua
for Allah, this is an endorsement of all
of the kufr of Najashi.
And yet we have in our midst those
who say, if we vote, it is an
endorsement of all the kufr of that party.
No, it doesn't work that way.
This is a figment of your imagination.
No rational person, no aqil, no person who
understands politics, no person who actually votes, actually
believes that when I vote for one candidate,
this is an endorsement of everything about that
candidate.
Just like the sahaba are saying, we're making
dua to Allah.
One of these critics will say, this means
that they're making dua that shirk is done
in the court of Najashi when they do
sajdah to him.
No, no.
This is a figment of the imagination of
small groups of people that alhamdulillah they're getting
less and less.
We need to push back that there is
no kufr in voting.
There is no shirk in voting.
There is nothing wrong with wanting a party
that will preserve your rights.
And if you can make dua to Allah,
and if you can be so scared, you
want Allah's nasr to come, and if you
can send Zubayr ibn al-Awwam to monitor
the elections or the civil war, this clearly
shows you have vested interest and there's nothing
wrong with being a part of making sure
your vested interest will be manifested.
Now, of course, that is a nice, easy
hypothetical situation when we have a Najashi.
Who is our Najashi in the current climate?
Who is our Najashi in the current climate?
Allah al-musta'an.
This is where we get the reality, okay?
So once I've talked hypothetically that it is
permissible to be a part of the system,
it's okay to want to be a part
of it and to influence and to make
dua.
This is human nature, as I said.
You are disconnected from reality if you have
any view other than this.
We want our freedoms preserved, and it is
our constitutional right.
And we have the right to lobby and
petition like Jafar lobbied directly with Najashi himself,
and like the sahaba are wanting one group
to win over the other.
Now, obviously, there is no democracy in Abyssinia.
They cannot go vote.
But my point is, if they are invoking
Allah for one side, they are doing more
than voting.
This is what I'm saying.
If they're making dua to Allah, this is
a ritual.
And they're allowing a ritual to make one
side above the other.
This is far bigger than casting a vote.
And in your heart, you know that I
don't agree with everything about this party.
Do you understand how I'm using that incident?
If theology is allowed to be brought into
an election, then without a doubt, the type
of stuff that we do is a priori,
even more so, it is allowed.
So the point though is not is it
allowed or not.
We've gone over this multiple times.
I've said this so many times.
The issue is what do we do in
deciding our Najashi?
And the reality is that in the current
climate we are in, it is not an
easy case.
And this is where the tensions are rising.
And I have witnessed, unfortunately, a very sad
phenomenon, which is why I am addressing this
topic today.
And this phenomenon is that Muslim civic leaders
and Muslim scholars are using language against other
Muslims that is not befitting.
Muslims are fighting other Muslims and accusing other
Muslims of hypocrisy, and accusing Muslims of not
caring about Allah, of betraying the religion, of
being treacherous to the religion of Allah if
they disagree based upon political analysis.
And this is what has prompted me to
have a brief lecture today to address this
inter-Muslim problem.
Now, for the record, a group of imams,
yours truly, a group of imams have signed
a very public petition that these imams have
said that we should not reward any major
of the two parties that has clearly endorsed
genocide.
Okay, this is an opinion.
The language in that draft does not mention
that if you disagree with us, you're a
kafir.
If you disagree with us, you're a deviant.
If you disagree...
No, it's simply an opinion, an opinion.
And the wisdom of those people who signed
that, the question is, the pushback is, a
third party will never make it to the
White House, at least not in the next
10, 20, 30 years.
The third party, it is impossible, impossible that
the third party will actually make it to
the White House.
So many people think this is a useless
tactic.
And the response is, no, you haven't understood
the wisdom of why this group is saying
what they are saying.
When you vote third party, what you are
doing is you're expressing bold dissatisfaction and anger
at both parties.
When you vote third party, which is a
very small group, for the first time, this
small group is getting significantly larger.
This is the largest the third parties have
ever been for Allah knows how many years.
And therefore, what you're doing, you're sending a
message to the two big parties that there
is a sizable minority that is angry with
you.
And that minority, the message then will be,
oh, both parties, you need to shape your
policies to cater to the people that are
angry at you.
By voting third party, the message is given,
you are sending the clear signal that both
of your parties are bankrupt.
And unless you change your policies, you are
not gaining us back.
Also, you are building long-term alliances with
other people that are allying with you against
the other two parties.
When you go third party, you find lots
of other demographics that are also angry with
the system.
And you can ally with them to break
the two-party system.
So the goal of third party is not
immediate change, it is long-term change.
And long-term change takes a while, it
is gradual.
Also, by the way, one of the things
that you have to understand is that the
third party, the way that our country works,
is that if the third party gains more
than 5% of the vote in specific
areas and states, they will get federal funding,
they will be listed on the ballot, they
will become an actual viable threat.
And they will destroy the monopoly of the
two-party system.
And that is actually happening in a number
of areas.
So by and large, the philosophy of those
who say third party is that how can
you reward a genocidal candidate?
How can you ignore the fact that both
candidates are jumping over each other and advocating
blatant genocide?
So we will not do that, we will
send the message.
That is their perspective.
As we're all aware, there are Muslim civic
leaders, Muslim imams who disagree.
You all saw a few days ago in
the Republican side of things, right?
The presidential candidate had a whole host of
imams behind him, mashaAllah, dressed appropriately as well.
And saying Muslims for Trump, okay?
You saw this all, this reality there.
And these group of imams, if you ask
them, how could you have endorsed this candidate?
If you were to ask them, and I
did reach out indirectly to get their point
of view because I don't make verdicts without
getting the perspective.
And one of them through a mutual friend
gave me a very detailed analysis that Trump
had a private meeting with imams in Detroit
area.
There was a whole room full of clerics
and civic leaders, and they spoke truthfully and
factfully.
They spoke with a blunt attitude that we
need this, this, this, this, this.
And they laid out their four or five
conditions.
Number one, stop the genocide taking place, right?
And number two, other things, the realistic demands
that anybody can make to the presidential candidate.
And on record, and this is on video,
Trump said all of these demands, you didn't
need to make them.
I'm already an advocate of them.
That's what he said.
That's what he said, and it's on video.
And then he offered that group voluntarily, who
wants to come on stage with me?
And five or six of them volunteered, and
the rest of them said no.
One of them was my friend's friend.
He said, the reason I went to that
room was so that I can speak truth
to power, not so that my name can
be shown on any ballot.
And that's why he did not go on
stage.
But he just said, I wanted to speak
kalimatul haqq, you know, Imam Ja'ir as
the hadith goes.
I wanted to speak the truth and know
how the Muslims feel, express our anger.
So he did this and he left.
But as you know, five, six Imams, they
went there.
And when you ask them, they will say
that the other party didn't even give this
token representation.
They turned down even having a Muslim presence
on their podium.
And they are the ones actually doing genocide.
They will say, for sure, Trump cannot get
any worse than what is happening.
And they have their view in their view
that this person will be better because in
the end of the day, because he has
certain fiscal policies, he doesn't want American money
spent overseas.
He doesn't care about lives of us, but
he doesn't want money to be spent.
So they have an understanding that that party
is better.
On the flip side of the coin, you
have a growing community of very prominent Muslim
activists on the democratic side.
And they are once again advocating that Trump
is gonna be the worst candidate and they
have the long list of reasons, the Muslim
ban, Islamophobia, rhetoric, moving Jerusalem capital, et cetera.
And they have their long list over there
and everybody knows this debacle.
Now, as I said, my personal opinion is
besides the point, it is well known, my
letter is out there, but this is a
personal opinion.
The Islamic fatwa, the verdict that I'm gonna
say now is different than my personal opinion.
And that is, when it comes to political
analysis, nobody can invoke the name of Allah
that they are on the side of al
-haqq and the other side is on batil.
Nobody can bring in the religious card because
political analysis is subjective.
It is conjecture.
It is not certain.
It is not yaqini.
And therefore, if you want to accuse the
other person of being wrong, no problem.
Meaning from the political standpoint.
You even wanna use language that is more
harsh.
You're a fool.
You're an idiot.
You are naive.
Pause here.
You're not gonna win people to your argument
by insulting them.
And if you want people to be convinced,
if you call them foolish as some of
the Muslims are calling each other, you're not
gonna win.
If you call them naive, everybody accuses everybody
else of being naive in politics.
Everybody accuses everybody else of being naive.
Both parties are accusing.
Both Muslims of each side are accusing each
other being naive.
And we also have been accused of being
naive when we say vote third party.
Everybody is accusing everybody.
Who gets to decide?
Who will judge the judges?
Who will be the final arbiter?
Who will decide?
Who can predict the future?
Who can predict the future such that you
think this person is evil and when they
get into office, actually it turns out they
might do something that is beneficial.
Politics is filthy and dirty.
Politics is full of lies.
Politics is deceit.
And we all know this.
So therefore, if you wanna say they're wrong,
you can say that.
If you wanna say they're foolish, I think
you are being foolish when you use the
term foolish because you're not gonna win points.
But it is not un-Islamic.
But the minute you say you are a
traitor to Allah and His Messenger, the minute
you say you have betrayed the ummah, the
minute you bring in the religion card, even
as I have strong personal views, I will
say, no, this is crossing the red line.
You cannot use the religious card between Muslims
who think that the way to support Palestine
is this versus this versus this versus this.
The only time you can use the religious
card is if somebody literally says, I don't
care about the genocide.
I want my taxes to go down.
That person, you say you have betrayed the
ummah.
You are selfish.
You are more concerned about your pennies and
cents versus the thousands of children dying.
Then you can use the religious card.
But anybody who says, I believe third party,
Democrat, Republican, is gonna be better for the
cause of Gaza, that's their analysis.
And who are you to force your analysis
on other people?
Let us go back to our hero, Zubayr
ibn al-Awwam, and extract another benefit from
his life.
Zubayr ibn al-Awwam lived a very long
life.
And he participated in so many battles.
And he was, as you know, the warrior
of Islam.
He was the warrior and he was the
Hawari of the Prophet ﷺ.
Do you remember how he passed away?
He passed away a very tragic death in
our history, very sad.
And that is in the first civil war.
In the first civil war, when politics for
the first time divided the ummah.
It divided the ummah and it created a
entire series of events that Sunni Islam, and
we are all Sunnis, Sunni Islam says, let's
not talk about it.
It's literally PTSD, literally.
We don't wanna talk about it.
Let's just move on.
As Imam Ahmad said, that was the time
Allah saved our swords from having to choose
sides.
So let us save our tongues from having
to choose sides as well.
Sunnism, by and large, moved on.
And that's why we as a default, don't
talk about that episode too much.
We skip over it.
We fast forward it.
It's a very painful.
More sahaba were killed between the sahaba fighting,
the battle of Jamal, the battle of Safin,
the two big battles.
More sahaba were killed fighting each other, then
all of them had been shaheed fighting the
Romans and the Persians.
Very, very, very sad time.
Ali radiallahu anhu on one side, Aisha radiallahu
anha, and Talha and Zubair, Zubair on one
side.
And they have the battle of Jamal.
And a massacre ensues, really.
And Talha dies, and Zubair dies.
Shaheed there died.
They both died in the battle of the
Jamal.
And our mother Aisha's camel is surrounded.
And finally the camel itself is killed, and
the camel collapses.
And Ali radiallahu anhu says, you cannot touch
her.
She is our mother, and she is protected
and sent back.
But tens of thousands of people died.
And then few months later, the battle of
Safin which was even bigger.
And you have once again on one side,
Amr ibn al-'As and Muawiyah and other sahaba.
And on the other side, all of these
other great sahaba.
And another massive tragedy occurs.
From this tragedy, we should learn.
From this tragedy, multiple groups split up.
You had one group that said, Ali radiallahu
anhu is theologically right, and those who oppose
him, they are theologically wrong, and they're sinful,
and they're deviant, or they're kuffar.
And this group eventually, many strands of Ahl
at-Tashayyuh, they have this strand.
You had another group which doesn't really exist
as a group, but it used to exist.
And the remnants are there.
They're called the nasibis.
They don't really exist anymore.
And the nasibis, they actually said that Muawiyah
radiallahu anhu is correct, and Ali radiallahu anhu
is theologically wrong.
And they would curse A'udhu billah, Ali
radiallahu anhu.
And they would say he's a sinful person.
And this was a group that fizzled out,
and no longer exist, even though I guess
some remnants are still here and there.
These are two extremes.
The third group, kharijites.
They broke away from Ali radiallahu anhu when
he refused to execute the prisoners of war
in the battle of Jamal, the battle of
the camel, when he refused to take prisoners
of war.
And they said, how can you not take
prisoners and take ghanima and take war booty?
How can you not?
And Ali radiallahu anhu said, have you no
shame?
Who amongst you will take our mother Aish
radiallahu anhu as a prisoner?
Have you no shame?
These are not kuffar.
These are Muslims.
And the rules are different when we're fighting
Muslims versus the Byzantine, versus the Sassanid.
And so he refused to apply those laws
in the battle of Jamal.
And the kharijites said, this means you are
fighting a group that you did not think
is incorrect, this makes you incorrect.
And so the kharijites said, you're a kafir,
he's a kafir, everybody's a kafir.
And that's what they believe, everybody's a kafir.
And that by the way, I'm not trying
to be too harsh, but there is an
element of this in these extremist groups who
keep on saying, everything is kuffar, kuffar, kuffar.
There's an element of that in this group.
I'm not saying they're kharijites.
But if you study khariji theology and you
study these groups, there is a little bit
of similarity.
The quickness to pronounce kuffar.
Everybody who disagrees becomes a kafir.
That's not mainstream Islam.
This is extremism.
It's not mainstream Islam.
The kharijites said, everybody is a kafir because
you're wrong.
Then another group comes, the mu'tazilites.
And the mu'tazilites says, both cannot be right.
Either Ali is right or Aisha is right
or Muawiyah is right.
And then they said, but we don't know
who's right.
So because we don't know who's right, all
of them become suspicious.
They become deviants and we don't know which
one is right.
We're not gonna say kafir.
The difference between mu'tazilites and kharijites, the mu'tazilites
simply said, somebody is wrong and somebody is
right.
Because we don't know, we'll consider all of
them to be wrong and leave Allah judge
on the day of judgment.
But we will not respect any of them.
And the kharijites say, all of them are
kuffar.
Now, all of these are fringe groups.
We are the majority.
What did Ahlus Sunnah say?
What did Ahlus Sunnah say?
Sunnism said, we will not read in theology
into political decisions.
This is our stand.
We will not read in iman and kuffar.
And sunnah and bid'ah.
And heresy and deviancy.
We will not read that in based upon
a political judgment and miscalculation.
Rather, the one who was right, Allah will
reward them double.
And the one who was wrong and sincere,
Allah will still reward them a single.
And we leave their affair to Allah.
وَرَضِيَ اللَّهُ عَنْهُمْ أَجْمَعِينَ This is what we
said.
And that's our theology.
I don't understand how some modern clerics who
are involved in this don't understand.
We're doing this for far bigger people.
We're doing this for far greater companions.
We are saying, رَضِيَ اللَّهُ عَنْهُمْ أَجْمَعِينَ We
are saying, فِي كُلٍّ خَيْرٍ There's good in
all of them.
We are saying that Allah knows who is
the more right and wrong.
And we will respect them and not doubt
the iman of any of them.
Those who did this, those who did that,
they wanted the benefit of the ummah.
We will not doubt their their what?
Intention.
I don't understand why we cannot take the
same philosophy and apply it to the modern
context where we don't have Aisha, Ali, Talha,
Zubair.
We have people that are infinitely smaller than
them.
Can we make the similar excuse for them?
So my position therefore is very straightforward.
It is mainstream sunnism.
You may take whatever position you want.
And you may argue it passionately.
And you may try to convince the other
person.
But the red line that we cannot cross
is the line of accusing your opponent to
be somebody who is treacherous to the ummah.
Disobeying Allah and His messenger.
Your analysis is not divine.
And your opinion of the current political climate
is not wahi from Allah.
So if somebody has a different opinion, they
have the right to hold it.
And then final point.
And this is a very deep and profound
point.
I hope you understand what I'm saying.
In the grand scale of things, even to
my opinion, I've already hinted at it, what
it is.
In the grand scale of things, it is
actually healthy for the Muslims to be represented
across the American spectrum.
We need inroads to all peoples.
Because one of them is gonna be elected.
And to have some representation is better than
none.
So you have to act as an adult,
as a mature person in the room.
Not as a little child throwing a tantrum.
You have to act in a very mature
manner.
And understand, you can't put all of your
eggs in one basket.
It's actually a bit dangerous to do that.
And therefore, even if I have an opinion,
and I do.
And I will tell you my opinion outside
where I'm allowed to do so a little
bit more bluntly.
And it's public news.
Even if I have an opinion, I have
never used Islamic negative adjectives for those who
disagree with me.
And I say anybody who does so has
actually committed a mistake in the eyes of
Islam.
It is not allowed to impugn niyat.
It is not allowed to accuse of deviancy
those who disagree with political analysis.
So we conclude by stating, we have a
duty to help our brothers and sisters in
Gaza.
And a part of that duty is to
be involved in the process.
And by the way, one thing leads to
another.
Guys, it's not just the head office.
There's senators, there's congressmen.
And sometimes one congressman, one senator will be
the spark of change.
And in this state of Texas, I cannot
be too explicit.
But we have some really nasty people.
Really nasty people, right?
And they're not too far from being evicted
if you put your...
That's all I can say.
Look at the reality.
Don't just look at the top office.
Sometimes lower level is actually a catalyst to
bring about a massive change.
So do your due diligence.
There's nothing wrong with getting involved in the
system.
It is completely Islamic to do so.
And my encouragement to all of you is
indeed to be active politically, socially, to vote.
But more important than all of this, make
your niyat pure.
Raise your hands to Allah.
Make sure your iman is strong.
Do your best to have proper, strong tawakkul
in Allah subhanahu wa ta'ala, spiritually, socially.
And then yes, politically, start creating a change.
And may Allah subhanahu wa ta'ala bless
all of us and guide us to that
which is useful and beneficial.
Jazakumullah khair.
Assalamualaikum warahmatullahi wabarakatuhu.
وَالْخَاشِعِينَ وَالْخَاشِعَاتِ وَالْمُتَصَدِّقِينَ وَالْمُتَصَدِّقَاتِ
وَالصَّائِمِينَ وَالصَّائِمَاتِ
وَالْحَافِظِينَ فُرُوجَهُمْ وَالْحَافِظَاتِ وَالذَّاكِرِينَ اللَّهَ كَثِيرًا
وَالذَّاكِرَاتِ عَدَّ اللَّهُ لَهُمْ مَغْفِرَةً وَأَجَرًا
عَظِيمًا