Zakariyya Harnekar – Hadith on Ramadaan
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AI: Transcript ©
Okay.
Again, how's it going?
So good.
Okay. So asked me to read, this 40
a hadith on on,
Ramadan
compilation
by
my brother, Amina
Abu Abu Amina Elias.
Is that but temporary guy is still alive.
And I think also, but I don't know
him personally.
He compiled his Hadith in Ramadan, and I
think started leading them with you.
Did he with both classes?
That you do with me? Yes.
And, the first hit loss?
Yes.
You did? About 20.
About 20.
Okay.
Forgive me, sir, you wouldn't roll down.
You
did that one? You were still there.
Okay. So I think what we do is
then.
I mean, it's
a there's no order to it.
So
we'll start to this one
and, if we have benefit to everyone.
With the I was actually doing with the
with the second
class.
I was doing a a different compilation of
a Hadith in the Ramadan.
Also, a compilation of Hadith in the Ramadan.
That one was compiled by
by, my teacher,
but I did it for some different purposes.
In that compilation,
compiled a a hadith from.
Each hadith comes from a different
primary
compilation of hadith,
and it has the chain of narration from
himself.
But we're not gonna finish all of that
now.
So, I think we maybe just do the
rest of this 20,
and,
maybe we'll do one hadith with the senate
from the HR.
Right.
So hadith and forgiveness and the reward in
Ramadan.
Narrated by
the
messenger of Allah
said according to
that the 5 prayers
and from 1 Jummah to the next
and from 1 one Ramadan to the next
Ramadan,
they are causes for the expiration
of what is between them,
as long as
major sins are
avoided.
That is a means
to
avoid. As long as major sins are avoided.
Point of this hadith here is that
it's not that, okay, I'm so I go
sin between the salah before I get to
the next one because gonna wipe away my
sins. The point of the hadith is that
we must look forward
to these moments or these,
Jumuah and Jumuah. You can consider Jumuah as
a as a period of time. You can
also consider it as an act.
Similarly, Ramadan
consider this the period of time,
or,
you can consider
Ramadan an account of the actions that could
that take place in it. But the word
Ramadan
also has a meaning. You know what?
What
does
Ramadan
mean?
We
thought of Ramadan.
Ramadan actually means to to
burn something.
To burn something.
So
the meaning of Ramadan
is it mean literally means something that burns.
So we understand? So it is the thing
that burns away your
your sins.
That period of time in which your sins
are burned away
through doing these acts of devotion and fasting,
etcetera.
If there's a condition, you must
avoid
major sins.
The understanding with major sins is this,
if I have minor sins,
then by me doing something good alone will
wipe away the minor sins. But if I
do major sins,
then I must make specific for
them. Right? That's not to say I can
do small sins and then forget about them.
That's not
what is made at all.
But,
it just means that
those
small or those minor sins,
they don't necessarily require a specific,
rather, they can be made up by other
good deeds.
Right? That's,
it's important to understand,
that we do have the this this distinction
between major sins and
and minor sins. And, usually,
the distinction between major sins and minor sins,
some of them are mentioned in a hadith.
Some, sometimes Allah
refers to things in the Quran as,
as well.
But, like, I was in
so that comes in the Quran as well.
But
this smaller
or or not as a smaller, but minuses
that
almost,
we're almost
like we inevitably fall in demon account of
our nature.
Like, maybe you just thought you are somebody.
You didn't fester the
the the wrong thought and
and allow it to manifest in terms of
you harming the person in any way. But
the mere evil thought of the person is
a is a bad deed to solve. Right?
Reported the message of Allah, sallallahu alaihi wa
sallam,
encouraged standing for the night prayer in the
month of Ramadan without imposing it upon. Prophet
would
say,
Whoever stands
for Ramadan,
There's something
but understood. You can't stand the whole Ramadan.
And, also, it doesn't mean standing.
Right? Whoever stands in prayer in the month
of Ramadan,
on account of their faith,
Right?
And on account of seeking
the reward from Allah. For those in the
speaking to, what what do you think that
is the iman and what this happened?
What high is
it
in?
And
that the the the fat had been, but
why?
Not.
Well, you could actually consider you could potentially
consider it. You could also consider it not
only.
I know that might over the the the
age of the questions, but just to
make sure that they're still giving it.
Stands in the month of Ramadan in prayer,
an an account of his faith and seeking,
a reward from Allah
He will be forgiven
or it will be forgiven for him. What
will be forgiven?
What had,
passed of his sins, in his prior sins.
Again, that refers to the minor sins.
Major sins require a specific.
It's hadith from Abu
Ramadan.
Means to fast.
So whoever fasts. What does he fast? Ramadan,
in that period of Ramadan.
Ramadan. And he recognizes its and he acknowledges
its limits.
What are the parameters that you are to
follow in the month of Ramadan?
You must not eat from a certain time
to another time. You mustn't engage in certain
types of, conduct. You must all of those
things.
Father, and he calls himself.
That is the the first form of the
verb.
What
the from that which it,
it behooves him,
or
it is suitable for him
to to guard against.
So he guards himself against
all of those things that are appropriate for
him to guard against.
In the month of Ramadan,
then Ramadan
expiates, wipes away
what was before it.
And Abdul Rahman
Abdul Rahman ibn Haf, one of the 10
companions that would promise
in his lifetime,
He reported that the messenger of Allah sallallahu
alaihi wa sallam said, in
Ramadan, Indeed, Ramadan is a month. If tarot
Allahu Azzawajal
siamahu,
Allah made fasting it obligatory.
And Allah made fasting compulsory, and I made
praying its nights,
superrogatory.
What does that mean? Like,
I've instituted that praying in the nights of
Ramadan
is something that they should follow away. Sunnah
is a path.
Right? Literally, Sunnah means a path.
So Rasulullah plays the trail
as an example for the believers to pray
in the nights of of Ramadan.
In fact, that's why
Rasulullah didn't go out for tarot every night.
Because if he had gone every night,
then people may have thought it compulsory.
It is,
but it's a great. You know, when we
say something, sometimes we say, okay. I'm not
gonna do it because it's.
You should say I'm going to do it
because it's sooner.
That's just so we've, like,
messed up the usage of of the word
sooner. Saying something sooner means, okay. All this
canary work me for this. I'm not gonna
do it.
That doesn't make any sense.
So
we I mean, obviously, I know what you
mean you mean by that when we use
it as an excuse that it it's not
a fardot.
But,
it's not it's nonsensical. Rasulullah
teach us in hadith that he
instituted in the world that's used is,
from the word sunnah.
I've instituted for for them the praying of
the the night.
So he says
from. Whoever fast the month
with, sound faith and not to on account
of his faith, seek a reward from Allah.
He will
He will exit from his sins like the
day that his mother gave birth to him.
Meaning, you, all his sense will be expanded.
Comes from Atif.
It means
like a free neck.
So
Allah's,
like, set our next free.
That's,
it's almost liberating the image of being a
shackled slave.
Allah
is setting you setting you free from the.
And that is, in fact, the state of
the people of
the. What does at the beginning?
Says, you know, the people, the alpha, you
will place, like,
yokes on their necks,
chains and and and colors on their necks
that that shackled them.
So that's the the state of the people
of the alfa. So they do either 2
make his, oh, Allah, free our necks.
And,
and so Allah, Rasulullah says that Rasulullah
I mean, Abu Saeed says that
Rasulullah said
that indeed Allah has necks,
that he frees
every day and every night.
Ramadan,
applying in the month of Ramadan.
And every
servant amongst those people whose whose necks have
been freed,
they will have
a, a readily accepted prayer.
So there's 2 things we're being encouraged from
encouraged towards.
Number 1, seeking that Allah
write us of those who are freed
and make us deserving of that. And secondly,
there is an encouragement towards du'a.
An
encouragement towards du'a. Because who knows when if
your neck is one of those next set
of leads on our side.
The Hadid says all of those people's neck
suffering, they will, in addition to that, have
a an answered prayer.
So
we'll make to every night and hope that
that it is our prayer that will be
answered.
Reported the mission of
Allah
said, indeed,
whoever stands with the imam. Yeah.
And if you're Ramadan, speaking about the the
nights of Ramadan,
Ramadan, until the imam turns away, until the
imam leaves.
Latin,
it will be recorded for him as an
entire night of prayer.
So that should be a motivation to remain
performing salah with the
from the beginning till the end.
Yeah.
I don't wanna say, now if you feel
lazy, then I'll go find a mosque.
But the ease of Fadhillah too,
just to pray the entire.
The hadith doesn't say specifically.
And and and I and I don't say
this to encourage laziness.
Right?
But just for the sake of,
you know, intellectual
completeness.
When we perform,
generally, there's a change of email
after every few.
So we hope that,
you know, even if you pray
with the email and that one leaves,
then you will still get the reward.
The the hadith doesn't say exactly. Right? But
I'm but I'm not, I'm what I'm saying,
I'm not saying this to encourage laziness.
I'm just saying Ramadan is a time of
Ramadan is a time of
becoming desirous of Allah's reward.
And
sometimes,
we formalize Ramadan
to such an extent
that we actually lose out on the benefit
of Ramadan.
Like, for example, people see to themselves, if
I didn't go to the Masjid for for,
then I missed.
Why can't I?
In fact, personally, this year,
probably started because of COVID,
I don't slack on it. I've
I mean, I it recited
good amount.
But for me,
it's
I get to engage more with the Quran.
And, also, because I have 2 small kids,
it's either
my wife's gonna sit at home,
Though she knows the Quran, like, a 100
times better than me,
she's probably gonna fall asleep with the kids.
She has to put them to sleep and
then not get.
Or I go to the machine. I perform
my. I
come home,
put the kids to sleep, and then we
make that over here. Sometimes
you put in the kids to sleep before
they sleep also.
But then, you know, you wake up in
the night,
and then it start our hand.
So,
you know, for me, that was one of
the lessons or one of the things that
positives of COVID.
It broke a little bit of the formality
of
of doing things.
So, yes,
strive to go to Masjid. Because in going
to the Masjid, you can have the niyaf
for,
following the imam there, there's expert recitals there,
all of those things. But we should never
that idea of the formalized things that we
do in Ramadan should never become so entrenched
in our mind that if we fall short
of that, we feel we we've lost
out. Right?
We can perform on our own.
We can perform
8,
20,
10, even what you want to, 36
whatever.
Do what you can. You can recite in
it. How how much you can? You can
stand with the most half.
You can read out of your head.
Doesn't matter. Right? The idea is to be
striving for Allah's,
for Allah's
for
Allah's good favor. That's very important because,
you know,
in the
in the in the, you know, roller coaster,
when they express train of especially now with
our day is very short.
Get up in the morning. You'll make us
a whole. Go to work. We I'm nervous
first call, pray for your side, all of
those things. Go to work. Come after work.
It's nearly time to break your fast. Break
your fast. Eat.
You smashed in the night. Sleep. Repeat.
We can lose the essence of of Ramadan,
of humbling ourselves,
of training our nafs, of engaging with the
Quran, of understanding the Quran. So
I like to encourage you that, you know,
have a plan for Ramadan, not just for
the things you want to do, but for
the things you want to attain as well.
So, for example,
I'm gonna read
half a page of the Quran that I'm
gonna ponder about,
and I'm gonna dedicate half an hour to
that.
So what would have been my lunch break,
I'm gonna do some of that.
And then, also, there's the express train of
I must just finish khatam upon khatam also.
Or even if for some people, it's just
I must finish my khatam for the month.
But
you can read a khatam and,
like, say the words of the Quran,
which is rewarding.
But you lose something of the objective of
Allah revealing the Quran in the first place
unless he die.
You know, the fact that the Quran is
supposed to transform you. So I don't say
do one over the other.
Do it at both. We must have
we must be disciplined enough to have a
for ourselves.
So I want to read my one juice
for the day
or how you know, that differs according to
people. Right? And their proficiency with the Quran
and the time that they have, etcetera, the
time they can make for the Quran. So
say I want to recite, so I'm gonna
recite my juice for the day, but I'm
also going to recite another
three lines of the plan. I'm gonna recite
2 verses of the plan, and I'm going
to
reflect on it. I'm gonna read its meaning.
I'm gonna reflect on it, and I'm going
to see how we can implement this in
in
how I can implement it in my life.
And, in fact, that's a good activity to
do as a family.
Very good activity to do as to do
as a family. You know?
Yeah. The benefits of it. I don't even
wanna get into that because it's so much.
Like, in my experience in dealing with youth,
like, children never talk about serious stuff to
their parents. So, you know, engaging
engaging with each other around versus of the
Quran creates a different
intimate relationship with, you know, within a family.
But, obviously,
it's not like you're just using the Quran
to scale the kid up.
That you you're actually allowing them to engage
with.
So,
you know, in the formality
of Ramadan, you mustn't lose its essence as
well.
And that's why I just shared that idea
of that in Suraf ul imam, when the
imam turns away that perhaps inshallah, you still
get to you.
Because that's.
You must be desirous of the
world. Like, sometimes you know you're doing something,
like, as a copper,
but you you mustn't lose the fact that
you must be desirous of the world. Like,
for example, this hadith that speak about if
you perform the,
and
the
then it says if you pray
the. Now
sometimes you do that because
you're lazy to stand up in the night.
Right? But you think to yourself, okay. Look.
At least I want to get in and
that's the word of prayer. So you still
make it to be in the.
That idea of being desirous of rewards from
Allah is in itself a form of.
Even though you know it's because I fell
short.
Allah knows we fall short. That is still
a form of.
But it's it it should never be that,
you know, that becomes our norm. We just
desire us of reward, but we do nothing.
That's all. Everything in this place. Yeah. And
I've
been the cousin of Rasulullah
said,
in the month of Ramadan
is a Hajj.
Doesn't mean you don't have to do Hajj
anymore, but it's as if you get the
reward of a Hajj.
And there are narrations, in fact, that says
a reward, a
Hajj. No. No. No. That's something else.
That's an election to Ishrak.
If you if you
stay after Fajr in your place of prayer,
remembering
Allah until the time of
and then you perform then
it's as if you get the reward of
performing Hajj with
SAWANNAH.
He was the
most generous of people.
And the period of time in which he
was most generous was the month of
Ramadan. Jibril, when Jibril, alayhis salam, would come
to meet
him.
In Ramadan, and Jibril would meet
in every night of Ramadan.
Quran.
And then they would
mutually
learn the Quran.
Right? How would that be?
From our understanding is that the Rasulullah
Sallallahu Alaihi Wasallam would,
recite the Quran to Jibril Alaihi Wasallam.
And in the year before Rasulullah
passed away,
he completed the Quran twice. And that's actually
where the the motivation comes from reciting the
entire Quran in the
or reciting the in the month of Ramadan
because it was the practice of Rasulullah
who
recite the,
Quran
in in the month of Ramadan.
He says, most certainly, the messenger of Allah
sallallahu alaihi wasallam
and was
more generous with his wealth.
He was more generous with his wealth. Khayr
can can refer to just goodness. It can
also refer to wealth.
He was more generous with his wealth or
more generous with any type of goodness
than a
a saint wind.
And this
can you can also understand it as the
translators as as a nourishing wind, but what
it means is
a wind that brings rain clouds.
Yeah. That brings you water to drink. That
waters your crops.
It gives you food. All of those things.
Was
more generous
than a,
nourishing wind.
And that speaks to something important as well.
You see, when we when we
the Hadith is mentioned here for the idea
of reciting the Quran. But when we think
of Ramadan, we think of 2 things,
fasting,
praying in the night.
But fasting has a number of benefits to
it. 1 is the attainment of.
But
there's another element to it and that is
that it teaches you empathy.
Right? And
it it's actually
made followed upon us
to engage with that
quality of empathy in that your fast is
hinged upon your pain
Right? You must the acceptance of your
Yes. You can have full fulfill your responsibility,
fulfill the form,
but there's fulfilling the physical duty, and then
there's also the reward attached to something. So
we must never forget that amongst the actions
of Ramadan,
it's not just
fasting and standing in prayer,
coupled with reciting the Quran, because that's what
you do in prayer. But, also, acts of
charity
of utmost importance in the month of Ramadan
and outside the month of Ramadan.
But
especially so in the month of Ramadan,
becomes compulsory. Actually, that's in the first
after the last night of Ramadan.
But, giving charity throughout the month,
is is strongly encouraged.
And we should seek out ways to do
that. I like the
you know, it shouldn't become burdensome, but I
very much like the
the the
the culture of sharing your food at the
time of the stall with neighbors.
They're taking a a plate to neighbors and
stuff like that. Because
and make sure that every day, you're sharing.
And the the the nature of our nafs
is that it doesn't like to share.
That's what we tell my, tell my wife.
The kid, you know, when he's 2 years
old, everything is either
a. If
you give him chocolate,
he'll be missing.
Just because,
you know, he doesn't wanna share the thing.
So,
even I tell him, you you'll have to
share. He tells me, I don't love to
share.
But
it's a it's just a real, unfiltered expression
of enough because that's what kids are. They
don't have that
adult developed enough to restrain them from those
things. We we nurture them and train them.
But
the unfold today, the nurses are in the
industry.
So that's part of of our nurse. We
don't like to share.
But sharing,
in giving,
we're training on us even more.
So we're training on us by refraining from
food
and drink, but we also train on us
by giving
to others to eat food and drink, etcetera.
And,
yeah.
So so it's something good. It shouldn't become
a burdensome thing or that. You know? Competing
with the neighbors is usually what? But just
the idea of,
of sharing his, his food. And then you
get the reward back if they, you know,
eat your your your food at the time
of breaking the fast, and you share in
the reward of of the 4 fast as
well.
Every year, the Quran will be presented to
the messenger of Allah
We would review the Quran,
every year in the month of Ramadan once.
But in the year that Rasulullah
passed away, the Quran was presented to him
twice.
Every year Rasulullah
would make you careful
10 days,
10 nights. It's also something we should strive
to to do. In the, I might have
there's no difference between
a
and a. It's just you enter the machine.
You're making tension. You can be entering the
masjid to make salah also.
You enter the masjid. You're making tension for
your tikaf. For the period that you stay
in you remain in the mosque, that is
considered
the tikaf.
Right?
So
even if you know I'm not able to
spend my entire 10 days or 10 nights
in the month, you know, at the,
at the end of Ramadan in the machine,
then don't deprive yourself of spending some time
in the Masjid.
Even if it be that, you know, I'm
going to the Masjid for Dur Surah and
then I'm gonna settle Assur Surah.
That's also.
So so so do that.
Sheikh Ismail was was mentioning something,
about how busy we are. And that's the
reality.
The fact that we have our phones with
us, you never actually
need to have a a free moment with
your mind and your thoughts.
Like, at every moment, you just walk out
your phone, you read something, and and, like,
I always say, you think it's beneficial. It's
giving information about something, but really in the
grand scheme of things, it's, like,
not beneficial. And it actually deprives you of
being alone with yourself,
which is an important thing. And,
gives us that opportunity to to,
you know, to do that. And
for both males and females.
Both males and females,
in the machine.
So try and make some time for them.
And in the year that Rasulullah
passed away, he remained in the masjid for
20
days. And
the wife of Rasulullah
she said,
I did not know I did not know
of the messenger
that he would
recite the entire Quran in one night nor
spend the whole night in prayer until the
morning,
nor
fast an entire month except during the month
of of Ramadan.
And probably on account of this hadith,
some of the people that are very proficient
in the in the recitation of the Quran,
they actually do that.
Recite the whole Quran in in a net.
We're lucky we have long nights and so
on and so on.
But,
if you recite the Quran
with corrected read,
you know, pulling all your mudu correctly as
you should, but with a harder pace, the
faster pace of reciting, it is possible to
recite the Quran in about 10 hours.
I actually know somebody that has
But,
the idea is that in Ramadan,
there's an encouragement to a greater degree of
exertion.
It's not you should feel bad if you
call
him. No. If you are able if you're
usually able to
stand
for 15 minutes in salah, but now you
can do it for 20 minutes,
that's a great dedication
Allah sees that we strive for. We must
exert ourselves in Ramadan, but we must also
strive for a, you know, consistency
at a slightly higher level than we were
before.
Rather, so have you worthy
that
even
reporting that the mission of Allah
The scrolls of Ibrahim alaihi salam, the revelation
that he received was it revealed to him
on the 1st night of
Ramadan. And
the Torah was revealed to Musa alaihi salam
after 6 days that passed of Ramadan.
Well,
The Injeel, the gospel was revealed to Isa
Alaihi Salam after 13
days at past of Ramadan.
And
the Quran was revealed
after 24
days had passed through the month
of Ramadan.
So according to this narration, there's difference of
opinion on this. Right? Because we know the
Quran was revealed on which night.
But there's different stages to the revelation of
the Quran. One stage of the revelation of
the Quran is there it goes. So
there was different stages to the revelation of
the of the Quran. The Quran was revealed
from Allah
to the lower from
the lower from the lowest heaven, from the
lowest heaven to the dunya.
So three phases of that was on the
night of of,
I think some differ in regarding those stages.
But the revelation from Allah to to
the,
you know, to to the heavens, the lowest
heaven, that took place in the month of
Ramadan. And the beginning of revelation from the
lowest heaven to Rasulullah
also took place,
on the night of Badr. But then we
know the Quran was revealed piecemeal after that,
over the the remainder of Rasulullah
five.
But we don't know exactly when
that is.
So
this narration here mentions,
going after 24 days have passed
or 24 nights have passed.
So it could be on the 25th night.
Right.
And then, regarding safeguarding the fast and the
he said that the mission of Allah
said
eat something in the morning
because in Sahoor, there is blessings.
So this speaks about something I think maybe
we'll end with this because,
I don't Yeah. Because the time is up.
But there was a quote of Al Imam
al Bayudawi
when he speaks about the fast and the
idea that in another hadith,
Allah Subhanahu Wa Ta'ala says,
or Rasulullah Sallallahu
Wa Salam says that,
Whoever does not leave
speaking false things and acting on it.
Allah has no need for him to,
Allah has no need for his hunger and
thirst
or for him to leave his food and
his drink.
So
Rasulullah
actually encourages us. Eat before you fast. You
must haste. You must, you know, delay your
suhoor to as late as possible.
But not eat into the walk the fazr,
but delay your suhoor.
And break your fast as soon as possible.
That and the other hadith that I mentioned,
it indicates
that
the objective of fasting
is not the attainment of hunger and thirst
or not the experience of hunger and thirst.
Right? Because that's the most superficial effect of
refraining from food and drink. You become hungry,
you become thirsty. This is that it's it's
not Allah did not legislate fast
so that you can experience hunger and thirst.
Rather, what is intended or the the the
objective behind Allah legislating fasting
is that
you
abase your nafs,
you you train your nafs, and you subject
your
nafs from the state of
constantly commanding you with wrong.
And that's right. That you're not you're the
state of your is that your your,
you know, encourages you to do wrong things
all the time. You know, go beyond the
limit.
You know, eat more than you should, speak
more than you should do this, or or
do too little, or whatever the case may
be. That's one of the states of the
that you should subject
that
side of your
that side of your that is
that is
content.
What is it content with? Content with the
decree of Allah, the law of Allah, content
with Allah, and the deed of Allah in
its entirety.
So that is what is,
intended by
Allah legislating fasting. And he continues to say
that, you know, if that is not obtained
through fasting,
then Allah does not look at the fast
of of the person that does not attain
that with a gaze of acceptance.
That's what that's what is meant by Allah
not having any need for the first. Allah
doesn't have any need whatsoever.
So what does it mean in the hadith?
It means that Allah will not look at
that action with an action of
with an eye of acceptance.
So the idea is we must constantly be
engaging our fasting on
various levels. Ensure, yes, we are refraining from
food and drink.
But, also,
am I, know, giving up something?
Am I ensuring that I'm bettering myself? Am
I
am I really training my nerves?
And so, you know,
seeing that we we're entering into the losses,
we're not gonna have crossing the remainder of
Ramadan.
Maybe just a Ramadan hack.
You know, when we when we strive to
get the night of,
and we do a lot of things. We
make in the night. We decide Quran, whatever.
We might even try to give our charity
on on on those nights, etcetera.
But
one habit that I try to implement, I
don't do it all the time,
fall short often. But I try to tell
myself every night, you know, I'm gonna pick
one flaw that I have with myself
within myself. Just one flaw, and I'm gonna
try and better that.
And that forces something. It forces you to
actually think about your flaws.
And
and then to just and I don't necessarily
pick a lot of big stuff.
Maybe one big thing
and some other not so big thing so
that I can maintain it with consistency.
Or if it's not
eradicating a flow from your life, then inculcating
something good in life. Like, telling yourself, you
know, I'm gonna decide. Even in the to
see if I'm gonna decide the 3 rules,
for example. It's just it's not a major
thing.
Start small. You can maintain consistency upon.
Or
yeah. Like I said, also eradicating a
something wrong in your life. Like, maybe it
is that you use vulgar language
or, you know, sway for the. So you
tell yourself, look. I am, you know, making
a commitment to myself and to Allah. I'm
not gonna sway any longer than to that.
And then
you try with you you know, to to
your greatest
ability to actually maintain that.
And Allah
will reward you greatly for that as if,
you know,
you get the reward of fulfilling that act
throughout your entire life.
So I have those intention. The intentions are
powerful.
But, yeah,
I think that brings us to the end
of our last class for this month of
Ramadan.
We are heading into the period of so
make the most of it. Keep us in
your duas. All of us. Let us keep
each other in our duas.
We never know whose duas accepted.
And, you know, perhaps we can all benefit
from that.
And, also, have a good aid.
Always aid. Don't deprive yourself and your children
of
celebration.
Like, make an effort to make eel liquor.
Yeah. It's part of human nature to to
to look forward to celebration.
And when we become dry people and eat
is like just about literally going to mosque
and then it's finished and we chill out
at home and relax.
Children don't look forward to it. And then
you find nowadays,
kids want to have Halloween parties and Christmas
parties and all this stuff.
Whereas, you know, we have our own moments
of joy. Make it like it.
Whichever way you can.
So.
Hi.
Thank you.