The Book of Fasting – Yahya Rhodus – Session 3: Taqwa & Fasting

subhanahu wa ta'ala for these opportunities to learn in this blessed month the gatherings of remembrance translated as gatherings of learning and gatherings of remembrance of allah literally our gardens from the gardens of paradise and they are means for us in other words to attain what is that we need to attain to be how it is that we need to be to enter into paradise and as we come to have what is called to the work of them we start to taste their sweetness we actually will then start to feel something that is resembling of that great pleasure and bliss that allah bestows upon the people of the garden and the more that the heart becomes pure the more that it starts to find a deep seated affinity with the gatherings of remembrance again whether they be gatherings of zika we're remembering allah or whether they be gatherings of learning the greater the indication this is of the heart preparing to meet its lord subhanahu wa'ta'ala and this is one of the great blessings of ramadan it's an opportunity for us to get used to finding solace in joy and pleasure in bliss in things that we don't normally find them and what an immense blessing but perhaps i'm getting a bit ahead of myself getting into it too quickly just a very quick review we touched upon towards the end of last session the two main spiritual wisdoms of the fast according to hadith in particular why the fast has this special nisba affiliation to allah subhanahu wa'ta'ala and imam wazadi said that first of all it's because fasting relates to abstaining abstention it relates to avoiding and preventing oneself from doing what is normally permissible and that in and of itself is a secret no one can tell you're actually really doing it you're not actually doing something out where you're avoiding something and so because of its relationship to sincerity and the inability of people to actually see that you are fasting this is one of the considerations and why innuhouli indeed that it belongs to me one and i will recompense for it the second one he says relates to something deep within the human being part of our psychology and it's the way that we function as human beings and it relates intimately to how it is that we make decisions and everything that that requires us to know from the various thoughts of good that come to our heart to the thoughts of evil that come to our heart and the nufs our ego and how it relates to the passions and particularly how shaytaan uses our desires our appetites the various thoughts that arise in our nafs that are considered to be from the aha the manifestations of caprice or you could just simply call them desirous shaytan uses those to lead us astray and we know that the more that we eat and the more that we drink the more that we indulge in the things of this world the stronger these desires become and the stronger these desires become the more pasture if you will shaytan has to graze in and we give victory to allah doing what he calls restraining ourself from indulging in his desires definitely if it's a desire that is haram preferably if it's a desire that is disliked and if we want to move up in the degrees of spirituality and of righteousness then we slowly start to sever our detachment to things that are even permissible so there's of course different degrees but we change our own selves and thus change our overall condition and overall condition of our family and thus change the condition of our society our neighborhood which we live our greater society in the world in which we live first and foremost by changing ourselves by becoming aware of and learning how to interact with our desires in a way that is pleasing to allah fasting helps us in all of that and spiritually speaking as harjita islam imam al-asadi points out it is the fact that shayateen the devils demons surrounding that they surround our heart this is what prevents us from seeing the unseen this is what prevents us from moving to a higher degree of certainty where we now have angelique and then a higher degree where we would have hakka the eye of certainty and then even the truth of certainty and how that yes of course the absolute unseen only belongs to allah but allah gives certain servants of his special gifts so that they can attain the higher degrees of certainty and then never be shaken so those are the two great spiritual wisdoms and of course there are more that you can point to and i want to just mention one other very important consideration and you can call it a wisdom if you will of the fast and it pertains to taqwa and taqwa again you can translate in a number of different ways mindfulness of allah god consciousness and surely fear has i and it's an element of it but fasting is really a means for us to attain taqwa in general but especially in the month of ramadan and i want to get back to this idea of presenting ramadan as a madarasa ramadan is a madrasa it is a school it is a school where in which you and i can learn practically so many dimensions of this deen that we can't learn without it and this is why we must consider ramadan to be a blessing we must long for ramadan and we must at all costs avoid this very terrible nature that exists within some human beings where we actually want this month to go so that we can get back into our desires and indulge in them like we were before that is actually from the quebec of the noob to want ramadan to cease is actually a major sin may allah protect us from that and that enable us to be able to realize the wisdom of this blessed month so that we perform the way we're supposed to perform in it so that we can get from it what was intended from us for us to get from it ramadan is a madrasa that we learn so many different things from and one of the primary things that we can learn is piety taqwa god consciousness mindfulness of allah subhanallah ta'ala and allah indicates this in his book when he speaks about fasting and if you look very carefully at how allah tabari states it he presents fasting with gentleness luth from his presence subhanahu wata'ala because of course it is something that is hard and at very least we must be patient with it but allah because he realizes human weakness prevent presents it gently so allah says in sort of oh you who believe so he's calling upon belief that resides in the hearts of individuals and when allah calls upon that belief it stirs it up yeah you will leave we know we're people who believe and allah is addressing us so when allah addresses us people who have belief in our hearts it stirs up within us good emotions it stirs us within us the uh necessary aspiration that we then need to carry out the divine command and here this is in the medlin it's in the passive allah did not say that we impose this upon you he did not say that we made this an obligation upon you yeah he put it in the medley it has been written for you or you could say prescribed for you so the use of the medical there creates the sense of gentleness it has been written for you and then not only that as it has been written for the people who came before you so he speaks to every man he mentions it in the past if it has been written for you and it is just as it has been written for the people that have gone before you i.e people before you fasted people before you have also done this and then allah ties it into our own benefit perhaps that you will attain piety taqwa perhaps that you will be people of taqwa so it's in our own benefit to fast and then allah further says we're not going to go to entity too much more deeta i am do that it's only a certain number of days subhan allah from the bounty of allah subhana dara he makes it so easy for us to baraka ta'ala and the month of ramadan is only one month out of 12 so you can do the math what is 1 divided by 12 what percentage of the time is it an obligation for us to fast and how much more should we be doing to try to give our lord the right of worship and never no matter how much we worshiped him subhanahu wata'ala will we ever give him his due right of worship perhaps that you will be people of taqwa so fasting is a means for us to be people of taqwa so first of all we have to know understand what taqwa is and secondly we have to understand then how fasting helps us do that taqwa is a very complex concept and there is a lot of knowledge that you and i must seek and acquire and implement in order to really be people of taqwa taqwa relates to the deepest aspect of us as human beings it relates to the decisions that we make it relates to the thoughts that we have the sources of all of those thoughts how we deal with all of those thoughts it relates to the stages of decision making it relates to motivations within the human being and it relates to the most fundamental thing within us that makes us uniquely human i.e our ability to choose the freedom of choice that allah subhanahu wa ta'ala has given us the way we exercise our volition and so everything that we need to know in order to really make good decisions and to put everything in its proper place is a component of taqwa so taqwa is deep and is a very complex concept that you can summarize yes with one translation or another but let's just use the word taqwa and even then when we keep the arabic original i don't want people to think that this is some type of simplistic concept no this is very deep and it pertains to what you could call islamic psychology the psychology of the human being how it is that we make decisions on all of the factors around that and then of course there are degrees of taqwa and fasting helps us acquire taqwa fasting helps us acquire taqwa why because taqwa is linguistically related to a word that means protection and if you look at the five basic degrees of taqwa taqwa of kufar where you try to avoid anything that would be disbelief if you would believe it or if you would do it the second degree of taco taco maharamat avoiding all different types of sin major sins minor sins sins between us and other people public sins private sins ridding sin from your lives reading disobedience from your life that's the second degree of taqwa the third degree is taqwa now of shubohat doubtful matters things that you don't know what is the hukum of allah the legal ruling in that particular matter you doubt even if people tell you things that you still question it and you can include also in that category the makar hat things that are offensive they are on one hand a prohibition but on another hand not a prohibition that is so severe that it would entail sin that category that third degree of taqwa putting a barrier between yourself and those things puts a greater barrier between you and the more heinous things like sins and what comes after it from things of disbelief that is the third degree of talk well the fourth degree of taqwa is the taqwa mubahat where now you start to guard yourself even from permissible matters out of fear of them dragging you into something else that would be worse out of fear of them preoccupying you from what is more important and the companions were described as leaving nine tenths of what it was permissible that is amazing in other words they were so motivated to prefer the hereafter over this world that was how they viewed this world simply as an ocean that needed to be crossed they simply prepared while they were here to meet their lord they saw it as a seed bed where they're planting their seeds that they're going to harvest in the next world and of course the sahaba themselves had various degrees but this is the general description of them and how could you not honor and love a people that sacrificed so much of the vanities of this world for the next of the enjoyment in this world for the everlasting bliss of the next and they had to be like that because they are the greatest example for all of those who come after them until yama qiyama until the day of judgment and they they were the ones chosen to be with allah's beloved and so taqwa the fourth degree is takwahat and then the fifth degree is where you have taqwa of having a thought other than allah come to your heart where for these people and imam is going to speak about this when he introduces as you'll see here some of the the three degrees of fasting this is the highest degree of all that we marvel at and alhamdulillah there's people of the past who attain this great degree just as there will be people in our time who attain this attain this great degree even though they might not be as many as number as those who came before but this is a degree that we must speak about even if it be for us theory but by loving the people who have attained this degree you and i can also benefit so those are the five degrees so how does this then relate to fasting by at the heart of what taqwa is is the idea of restraint so you prevent yourself you restrain yourself from disbelief from sin from doubtful matters from doing what is permissible from letting yourself remember and be in a state of heedlessness and be focused on the world restraining from that and so this gets back into these tendencies within the human being is it we're made up of clay and we're made up of spirit and the more we give victory to the spirit i.e in moving up in those degrees of taqwa the more alive our hearts become because the heart is a barzach between the nafs and the roar and the more nufs you let into the heart the more distant the rook becomes the more that you allow for the connection naturally to happen between the lord and the heart and the the more pure that the nafs becomes and the less attached that you become to the world this is the nature of how we are as human beings and so by practically restraining for an extended period of time i.e from dawn until sunset from things that are normally permissible desires that represent our attachment to this world and forcing yourself to at very least be patient with this but giving yourself the opportunity to recognize that this process is happening and learning to be how it is that you need to be in light of that restraint this is precisely how we become a person of taqwa and just as that we do that for that specified period i.e from dawn until sunset ideally that this is what we want to have within ourselves in relation to life there's certain things that we need to fast from from now until the day we meet our lord and we're human beings we very likely might have a desire to do something that is haram unlawful displeasing to allah subhanahu wa ta'ala however you and i need to be strong and rely upon allah subhanahu wa'ta'ala into restraint from that restrain ourselves from that to avoid that and that's exactly what taqwa is and we tend to forget that one of the categories of patience is in avoiding acts of disobedience so it very well might be that you incline towards something but that doesn't mean that it's right for you to do it you have to be patient and steadfast and then there's ways that you can nurture that patience until eventually through a drawn out process that your inclination towards that wrong might eventually go as the nufs becomes more and more pure so by restraining from certain things that are normally permissible enforcing yourself into that position of restraint you are practically preparing yourself to be a person of taqwa and if we can do that with food and drink and other things that are normally permissible and we train ourselves for 29 or 30 days to do that in the blessed month of ramadan we will be ready after that month as a result to then take on life and then to deal with the onslaught post-ramadan of the thoughts that come to us from the shaytan the tendencies within our own nafs everything that we're exposed to in the world and everything that is that we see and so forth and so on so what a blessing during this blessed month of ramadan that it's a yearly opportunity for us that lasts a month to train us to be people of taqwa may allah give us tawfiq and bless us to be people of taqwa and in this process one of the beauties there is that we resemble the angels more when we're in that state of fasting in that particular time than we do in other times and what a beautiful thing it is to resemble the angels so now i would like to turn towards what imam al-azadi calls the um the he he talks about the the three degrees of fasting and i want to introduce this and inshallah to ada briefly describe it and then focus on the first degree and then in the final session next week within light we will look at the latter two and so this is under the second chapter which he titles the asura psalm and um that the secrets of fasting and really here secrets as we mentioned before probably is better translated here as like the inner dimensions in this particular context so just as there's outward conditions these are now the inner conditions of fasting and this is one of the things that makes the mudin unique is the way that harjita is seamlessly weaves the outward together with the inward and this of course happened with some of the scholars before him but he radhiallahu ta'ala furthered this project that took place before him and that allowed it post hit the phase of his life to be something that was just accepted at the level of the ummah of the prophet sallallahu alaihi so he says that fasting has three degrees and let's look at his description of each it's the moon so you have the fasting of the common believer you have the fasting of the elect and you have the fasting of the elect of the elect and so the fasting of the common believer is very simple so that's simply to refrain from anything that breaks your fast and he spoke about that previously and we're going to come back to some of those points that he mentioned when he talked about some of the outward requirements of fasting so it's as simple as that it's to refrain from what breaks your fast in the sacred law and then the second degree is the soma josus the facts fasting of the elect and this of course includes everything that comes before it but then there's something else that is added to it is and this is restraining one's eyes one sight one's tongue one's hand one's foot and all of the other limbs from falling into sin so you fast from sin i.e you abstain from sin now this is always an obligation but this is especially an obligation when we fast and in the blessed month of ramadan and we will come to some of the narrations that he quotes even though in one of them is weakness about this in particular and then you have the fasting of the josu josus and again my i really believe it's important to know this exists and i don't want to talk about these things and sometimes the delusional state that overcomes us because we can understand something and talk about something that somehow we are it is a part of us and it is reality within us we don't want to be deluded by that and at the same time i don't think it makes sense to never ever talk about it so we have to have that balanced approach where we speak about what imam wazadi and many others spoke about these various degrees recognize where we're at not become deluded and think that we're somewhere where we're not but to also work overtime to move up in whatever degree that we are currently in and to a higher degree but also to love the people knowing this exists allows you to love the people who have attained it and just that love in and of itself even if we never attain that degree is something great it's something beneficial for us in this world and in the next world and so that's the only benefit even if we never put into practice it suffices so this is the fasting of the elect of the elect and what does he say this is really beautiful this is where the heart fasts from lowly aspirations i.e the heart abstains from lowly aspirations and from worldly thoughts it abstains from worldly thoughts the heart the heart fast from lowly aspirations and worldly thoughts where one completely avoids thinking about anything other than allah remembering anything other than allah being present with anything other than allah and he says someone would at this stage would have considered to have their fast broken have their fast broken to have a single thought about other than allah or the hereafter and then he clarifies here though and that unless someone is thinking about something worldly that is intended for something relates to the religion and so anything that we do in this world that is for the sake of the deen is actually not from this world it's for the sake of the deen this is not something even for this category of people and i say break their fast because outward they don't have to repeat their fast that's only if they have if they only partake in one of the things that would break it but this diminishes their reward it diminishes their station and the blessings that they receive from it and so he said anything that we partake in from this world that helps us in our deen this is considered to be provision for the afterlife and it's not considered to be from this dunya and these people that have immense trust in allah and that one of them said that were my thought to even move towards preparing for anything to break my fast with at mughal time i would consider this to be a sin now this is not a sin but in the right of this individual he considered that to be a sin i.e they would break this fast that he's trying to maintain meaning he wanted to be that present with allah the entire day of fasting not only did he avoid the permissible matters but he avoids all sins with his limbs and then the goal from the beginning today to the end was to be constantly in a state of remembrance of allah in a state where the heart is turning towards him what an amazing state to be in what an amazing state to be in and that is comments on the same because that according to this level they would consider that to be a lack of trust in the bounty of allah subhanahu in a lack of certainty in his promised sustenance that he said he'll give his servants but what does the imam also say here this is the station of the prophets in the siddiqin the highest saints in the mukha being those are close to allah with another feet of daddy we are not going to spend a lot of time speaking about this degree this is important we don't want to just speak about this degree the time that we want to spend is in realizing it within ourselves because this station really is at its essence where you completely turn to allah subhanahu wa ta'ala with all of your aspiration directing your heart towards him in every single moment turning away when seraph and subhana turning away from everything that would preoccupy you from allah and then leave them delving into these useless matters in a state of play then leave them so that's the fast of the elect of the elect and for the remaining uh session let's bring it back now to where we're all at which is the fasting of the awam the fasting of the common folk and what's important here to mention is certain things that relate to obligations of the fast and certain things that relate to recommended measures of the fast and of course this is math hub specific so i don't want to uh everyone should learn how to fast from a qualified scholar who can teach them what it is that they need to know about how to make their fast valid according to the sacred law and whatever school one follows is fine but we should learn the fast according to one school and so i'll just very briefly point to a few things that are taken from the shafty school and really fasting is actually quite easy in the shafty school there's only two things that you need to do you need to make an intention and you need to avoid anything that would break your fast from dawn all the way until sunset and it really is as simple as that and in terms of the intention the intention is made anytime from salat and mogherib all the way up until dawn and one of the blessings of the intention if you make the intention shortly after slaughtering you could do this for instance immediately after you send your saddams from satan or after you finish your invocations after salat and welcome intend to pray the next day that you intend to follow the next you intend to fast the next day as a current performance of the obligation of ramadan in this year for the sake of allah and in some schools like the maliku school it's sufficient to make one intention from the beginning of the month and as i understand in other schools like the hanafi one makes it and the latter part after of the night after someone eats the pre-dawn meal and if you want to join between all three of these it's a beautiful thing to do and so look at the way that the intention opens up the doors for worship for us and for us to receive reward so if we make the intention in the beginning of the month to fast the entire month as we should according to the maraki school even were we to die short of finishing out ramadan allah is going to right reward for us as if we fasted the whole month because we intended it and then look what happens when if you follow this of the shafty school where you make the intention shortly after slaughtered mulketab all of a sudden the intention preceded the night before the day so it's as if you're in worship through the night because you made that intention and you're going to start the next day and then look at the beauty of the hanafi school is that just before you start you remind yourself after you eat the pre-dawn meal that now i'm going to start fasting so if we want to join between all of that without making things difficult on ourselves it is a beautiful thing to do and then we refrain from anything that would break our fast and that in the shaffer school this is defined as any substance reaching the body cavity through an open orifice and there's a lot of details that they go there and i won't go into all of those details i do encourage you to learn the basics of this from a local qualified scholar or someone even online because sometimes there are certain issues that come up questions that we have that require fatwa certain situations we find ourselves in if we are forced to work and the things of this nature so i would learn one of the schools learn it well and learning that well is a part of this first degree so an order really for us and this is the point that i want to make now uh because we're not going to go into the the the effect of it but we need to put that time in to learn the fit of fasting to make sure that our fast is valid in the sacred law and there might be certain things that you didn't think break the fast actually do break the fast and often times those things are were excused until we actually know about them but going into a little bit of depth about the fast learning the outward dimension is important because we as followers of the prophet muhammad sallallahu alaihi salam always want to find that nice balance between the outward and the inward we are people of sharia we're people of law we're people of knowledge just as we are people who also want to focus on the inner dimension the importance of purity of heart and being present with allah subhanahu wa ta'ala and we want to find a nice balance between the two so take time to really do that and in order for us to reach the first degree we have to know what we're doing outwardly and it's not too late even if we haven't done that before this was the month of ramadan remind yourself read find a local teacher that can even teach you now and that for every for the upcoming years as well so this is a part of that first dimension and then there are a number of recommended measures as well the sunin that relate to fasting and some of them fall into the category of even etiquettes that are important and all of this comprises this first level of fasting then in order for us to move up to the second level we have to begin here first and so one example of it is postponing your sahur your pre-dawn meal and this is a sunnah of our prophet salallahu as long as you feel that the prayer time is not going to enter and in general as i've learned it we should stop about the time that it takes to recite 50 verses of the quran and with all of the difference of opinion about when prayer times enter and so forth and so on if we follow that sunnah we will be safe and it's better to be safe and precautious when it comes to the entry of the prayer time and consult your local teachers about that about what it is it's the time and the certain degrees that you should be following to determine the entrance of the prayer times but in general the sun is to postpone sahur and then also hastening to break the fast but you only hasten to break your fast after you're sure that the time prayer time is entered so i would be careful with the prayer sheets when it says that mogu comes in at 804. there's different considerations sometimes the prayer sheets differ and sometimes elevation has a factor sometimes the city is large and that plays a factor so i would add a little bit of time after that to make sure that you have certainty that the prayer time entered and then the sunnah of breaking your fast um is uh that that applies and also in the shafi school taking a purificatory bath is sunnah during the nights of ramadan so if you don't do it every night that we should try to do it some of the nights and doing spiritual retreat in the month of ramadan is recommended and especially in the last 10 days and then we get to some of the other recommended measures of this blessed month that really open up the doors for us for how it is that we should be experiencing it and when we fill our lives with these acts it will practically help us to move up in degrees of fasting to get over just that tiredness and laziness that we feel from not having food and drink and then if we can trust it start to taste the sweetness of these things then we'll start to realize and feel and experience some of the wisdoms of this blessed month and this includes mudara saturn quran reciting the quran abundantly but especially with other people just as the prophet sallallahu isaac did with satan and gabriel and then in general extra worship this is a month of extra worship we should be spending more time learning we should be spending more time remembering allah we should be spending more time reciting the quran we should be spending more time praying and so forth and so on extra worship we want to sit down and schedule for ourselves extra worship in this blessed month and then generosity let's be generous in this month just as our prophet was always generous and he was especially generous in ramadan and especially especially generous in the last 10 days of ramadan let's be generous with our wealth and let's help people break their fasts let's give to people in need especially in the pandemic that we are all during the pandemic we're all experiencing let's help other people to the extent possible and let's also support good causes and there's nothing better that we can support than educational institutions educational institutions will help us build for the future these edifice metaphorical edifice that needs to be in place for us not only to survive as believers but to thrive survival is a very low aspiration we want to thrive and we want to contribute based upon our unique principles and then maintaining good relations and i'll end on this try to maintain good relations in this blessed month don't hold grudges in your heart towards anyone forgive anyone who's wronged you and call family members be in touch with people send people nice texts for no other reason other than the sake of allah what a beautiful thing usually when we call someone it's for a reason but let's send a few messages in this month to people simply because we know it's going to create love in the heart for us and that other individual so these are just a few of the sun and with that if we combine a performance of the obligations and knowledge of them and that we uphold them and we add some of these sunnah measures as well these recommended measures to the fast and we observe some of the other etiquettes that go along with it as well insha'allah we will be firmly grounded in this first degree of fasting insha'allah we will speak about the other two focusing really on level two you know what that entails in the next session really night anime allah give us tawfiq and bless us in all of our affairs so there are a few questions okay so we'll do our best here okay uh how can we connect between imam al-azadi's definition of the science of the appetite to the practice of fasting so the enthalic the science of the path of the hereafter is a methodology whereby which we prepare ourselves to meet allah to prepare ourselves for the hereafter and so fasting is an important part of that because that ultimately when we learn that the whole time that we're in this world we are in a sense fasting until we meet allah even if we're partaking in food living in this world itself is like that time that we spend during the day patiently enduring as we restrain ourselves from food and drink until we break our fast and we start to indulge that's what we hope after we've spent this long time in the world having duqua being a believer in the way that we should be and then we break our fast when we meet our lord and it just that same joy that we have when we break our fast and there's the hadith there about that establishing that connection there's two joys the jewel when we break our fast and the joy when we meet our lord and so insha'allah that when we can learn the meanings of fasting and its various degrees that it relates to this because hopefully the experience will be when we meet allah it's as if we've broken our fast from everything that we restrain ourselves from in this world and it will have ultimate joy when we meet him subhanahu wa'ta'ala when someone abstains from something permissible in pursuit of taqwa amid the fear of it causing further sips how can we ensure it's not taking things to an extreme through sound knowledge make sure that you've you've you've studied with teachers and um having sound knowledge and sound intellect and um i would say that includes studying from qualified teachers and consultation asking people around you that will give you good advice and they could be older people and in general we should ask scholars we should have people around us scholars we should have elderly people that we consult and as well as wise people who might be younger and if we ask the scholars the questions that we need to ask them sometimes these are combined in one and we ask that elderly people who have a lot of experience and we ask wise people who we know will give us good advice if we do what we do in consultation with them with sound knowledge taken from sound sources then this will become easy for us to do we'll be able to avoid extremes uh what are some examples of the fourth level that you mentioned uh what were the things that the sahab abstained from that was permissible for instance an excessive amount of food that eating is permissible but they wouldn't eat excessively they would restrict the types of food and the amount of food that they would eat radhilo the amount of time that we talk to people it's possible it's permissible to talk to someone for two hours as long as you're not falling into haram but we know the nature of conversations is as we get more and more comfortable the conversation shifts oftentimes especially if it becomes prolonged into talking about things we really shouldn't be talking about those are just a couple of the examples is taqwa the same as the fear of allah fear is a component of taqwa no doubt because if you fear something you'll want to avoid it so fear helps us abstain and restrain but also hope is also a part of taqwa because sometimes hope will actually motivate us to move up in the degrees of taqwa just as love is also a part of taqwa and if we can unlock that motivation from our heart that's actually the highest motivation of all is that we're motivated to move through the degrees of taqwa based upon love and it doesn't mean that we're not going to have fear but it's a different type of fear because it's a fear then of being separate and distant from our beloved may allah subhanallah give us tawfiq and and bless us and all of our different affairs and as always we strongly encourage everyone to support the great work that the cambridge muslim college is doing this is really upon us as a community to support these great projects and to really give and in any way that we can give and insha allah all of the good work that is happening there and in different places in the muslim world inshaallah collectively is preserving the sunnah of our prophet muhammad sallallahu alaihi salam give us and bless us in all of our affairs we'll see you next week salaam alaika

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Length: 45min 58sec (2758 seconds)

Published: Sat May 09 2020