 الشهر الله Stevie Wonder شهر الله شهر الله عض الله من الشيطان الرجيم بسم الله الرحمن الرحيم الحمد لله رب العالمين الحمد لله الذي هدانا لهذا وما كنا لنهتر يلولى أنهدى على الله والسلات والسلام على أشرف الأنبياء والمرسلين خاتم النبيين سيد الممجد بشر المصدق المستفى الأمجد محمود الأحمد أب القاسم محمد وعلى أهل بيته طيبين الطاهلين المعسومين وعلى الله على الظالمين من الأولين والآخرين أما بعد قال إمام الحج عليه السلام اللهم إني أفتت حثنا أبي حمدك وأنت مسدد النصراب بمنك وأيكنت أنك أنت أرحم الراحمين في موذئ العفو والرحمة وأشد المعاقبين في موذئ النكال والنقمة وعظم المتجبلين في موذئ الكبرياء والعظم اللهم أذنت لي في دعائك ومساعتك فسمع يا سمي أمد حتي وأجب يا رحم دعوتي وأقل يا غفور عثرتي فكم يا إلهي من قربتين قد فرجتها وهموا من كد كشفتها وعثرة قد أقلتها وحلكة بلا إن قد فككتها صلاوات الله مستوبر عيج إمام الزمانة أعجب أن أخبرنا أخبارنا السلام عليكم جميعا ورحمة الله وبركاته الثلاثة في دعاء إفتتاء التي قامت بنا بمستوبر عيج إمام الحجة عجل الله تعالى فلجة الشريف بجنز بشكل إرادة مستوى بين أشبه مستوى وماذا يحبك الله سبحانه وتعالى وماذا يحبك وماذا يحبك في مستوى وماذا يحبك في معرفة أعلى نقول اللهم أذن تلي في دعائك ومساعتك فسمع يا سمي أمد حتي وأجيب يا رهي مدعوتي وأقل يا غفور عثرتي my lord you are the one who has permitted me to be able to ask and seek from you therefore listen oh hero and respond to my supplication when I call upon you the fact that we are saying these particular words shows how intimate the Imam when he was supplicating when he was in communion with الله سبحانه وتعالى you have allowed me to ask therefore listen oh hero and respond back to me then he continues by saying فكام يا إلهي من قربة قد فرجتها وهموم كد كشفتها وعثلة قد أقلتها وهلقت بلا إنك دفقتها my lord how many of the sorrows have you dispelled how many of the trials and tribulations have you removed from me how much of these problems in my life have I seen that you have separated and you have mitigated these circumstances from me this particular section of the da'a ceases or rather aims to take forth what we mentioned from last night when we began last night's discussion we stated that we began by praising الله سبحانه وتعالى I begin with a continuous praise of you it doesn't stop in all circumstances throughout my life I will make this praise to the extent that it becomes habitual for me but then the next stage of this da'a الله سبحانه وتعالى I begin with a continuous praise of you وانت مصدد للصواب بمنق وإي كنت أنك أنت أخرهم الراحيمين في مودي العرف والرحمة these sections were divided into four categories of praise first one for my guidance the second of your grand mercy the third in regards to the law that you have prescribed upon me and the fourth in recognition that you are superior over all those who consider themselves to be superior the enemies of yours who are superior over them in all circumstances now having considered الله سبحانه وتعالى's grandiosity having recognized that when it comes to the enemies of Allah سبحانه وتعالى we are outnumbered when it comes to looking at their financial resources maybe we are fewer comes to looking at how they are in control of media we see that we do not have this in the same scale of them I recognize that in comparison I do not have what it takes to make this equal battle but I recognize that you are superior to all of them in these circumstances having recognized his grandiosity it becomes the natural consequence for me to humble myself in front of Allah سبحانه وتعالى I don't even have strength against my enemy but you have greater strength than them if I can't even fight the enemy imagine how low and insignificant I really am and having humbled yourself having recognized who I am in comparison to this grand creator and sustainer I now turn in supplication to him I have concluded this point of praise I now go into seeking from Allah سبحانه وتعالى اللهم أذن تلي في دعائك ومسألتك my lord you are the one who have allowed permitted me to knock at your door you are the one who has allowed me to seek from you whatever it is that I want there is no curtailing there was no saying you can seek from me in this circumstance or in regards to this issue but I will not listen to you in regards to these issues of your life when you come come to me as you are come to me with whatever it is that you need you have permitted me imagine now you are working for an employer sometimes when it comes to this contract or your obligations you are required to fulfil first you are required to have stayed a number of months or a number of years before you are allowed to ask for an increase in your sustenance or when you come to him and say I am now worthy of being given more within my position but this isn't an employer in the same way he says come when you want my door is open to you there is no limitation as to how or when you can seek from me اللهم أذن تلي في دعائك or مسألتك you have sought دعاء and مسألتك these are two different things the Imam specifies that we have been given grant for both these two issues I am allowed to seek in supplication and in normal asking as well this points out that how Imam wants us to strategize become aware of our methodology of seeking maybe the دعاء has a more formal context to it whereas the seeking has no formality to it if I am walking I can come and seek if I am driving I can seek if I am putting on my socks I can seek there is no limitation as to when I can converse with my Lord it is both دعاء and مسألتك it is both of them now here we can again highlight this relationship with our Imams and how we seek intimacy with our Imams إن شاء الله especially now دعاء that we recite before افتتاء we ask my Lord we seek that you grant me Hajj this year in every year in our دعاء don't we just before دعاء افتتاء now of course we are not just seeking Hajj we are also seeking the great pilgrimage to the master of the martyrs عبد الله الحسين صلى الله عليه وسلم and therefore firstly when we seek this دعاء do not forget to extend the request to ask for أهل البيت زيارات as well we have these traditions one comes to us from our sixth Imam peace be upon him in which he is narrated to have said it is spiritually compulsory he uses the word واجب it is spiritually wajib for the rich person to perform the زيارة of أبي عبد الله الحسين twice a year and it is spiritually wajib for the person who is poor to perform the زيارة of أبي عبد الله at least once a year can you imagine the emphasis that is being placed upon him in the same way that when I approach الله سبحانه وتعالى there is the formal seeking of دعاء and there is the informal seeking of دعاء there is also the formal and the informal visitation of my Imam when I stand in front of أبي عبد الله or any of the grand masters of أهل البيت peace be upon them all there are certain formal practices that I am required to do I will stand in front of course I will perform my غسل of course I will stand and I will seek permission to enter into the ذري the courtyard of أبي عبد الله I will recite the formal زيارة that has been recommended to me but at the same time as much as I recite the formal زيارة to the Imam I am also required to engage with him informally as the master that he really is the Imam knows me better than I can ever know myself my Imam knows my history better than I know my own history he knows my present and he knows my future better than I will ever know my future when I come to the door of the Imam there is a formal statement to him and then there is the annihilation the time when I say to him يا إمام يا إمام الحسين شكرا for having invited me to your door I crumble at your feet I am nothing but a slave in front of you except me for who I am this is the difference between the formal and the informal in the same way the Imam is suggesting this idea when it comes to دعاء افتتاء اللهم اذن تلي في دعاءك ومسألتك I come to you formally and informally you have given me permission to have supplication formally and this seeking from you informally I understand that on the Thursday night I will seek formally in دعاء كوميل but when I get back into my car it doesn't mean that my communion with you all of a sudden stops am I really going to confine my discussion with Allah to the four walls of the Masjid or the Imam Barghat my Imam says that I am seeking from you formally and informally اللهم اذن اللهم اذن تلي في دعاءك ومسألتك فاسمع يا سميع مدحتي وأجيب يا رحيم دعوتي فاسمع listen to me يا سميع مدحتي وأجيب يا رحيم دعوتي all the one who hears respond to me all the one who is going to respond come back give to me understand my prayer and respond back to me when I seek from you now here the Imam is actually using two of the اسماء of اللهم فاسمع يا سميع مدحتي اللهم is he is the all hearing and he is also مجيب الدعوات the one who responds back to this وأجيب يا رحيم دعوتي the Imam is using these very two attributes اللهم in the way that he is trying to emphasize that when we correspond when we speak when we seek from اللهم we engage him intimately with his own names and his own attributes the best way to seek from اللهم is knocking at his door but speaking to him through his own name the same way you and I is do if we are going to be speaking to our father or the father is going to speak to his son the title that is used in intimacy there is a name that is used in intimacy it adorns yourself with respect look at how the prophets peace be upon them used to speak to each other for example in سورة اليوسوف when يا أقوب and اليوسوف peace be upon them speak to each other they do so by speaking to each other through their titles and attributes يا أبتي إني رأيت أحد عشر باوم الشمسة و القامرة و رأيته لي ساجدين يا بنيا لا تأخذ here when they speak to each other they speak to each other with great intimacy oh my dear father I have seen in a dream this taking place oh my dear son in response they adorn themselves with each other's titles the same way if my father wants to speak to me he will say to me with intimacy using my name oh جعفر can you go and do such and such having brought this name or the title it seeks to bring about the intimacy the relationship between the two similarly the Imam suggests that when you call upon الله سبحانه وتعالى use his names my lord you are a razaq therefore I am in need of risk give to me risk my lord you are a Sameer therefore listen to me because you are the one who listens to all the prayers of those who seek from me but the Imam goes further فاسمع يا سمي أمد حتي وأجيب يا رهيم ودعوتي when he says فاسمع in the Arabic language this is adorned with the intimacy of etiquette in the Arabic language as we know there is a command فقل الأمر the Imam didn't say اسمعني for example if I am giving the discussion here and people are talking you might say اسمعني listen to me it's a command stop what you're doing listen to me there is an authority that is being given to the statement in the Arabic language the Imam when addressing الله سبحانه وتعالى didn't say اسمعني it wasn't a command to his lord فاسمع يا سمي أمد حتي I humble myself in front of you it is an adab the way I am asking you please my lord I recognize that you are all hearing therefore lend your ear to me when I speak to you this is how the Imam engages his lord how would the lord turn you away in the circumstance how could Allah سبحانه وتعالى reject such an intimate discussion being made towards him how could he look upon you and say there is reverence love humility but having seen and observed my created aspiring to me in this nature how will I turn away from you now الله هم أذن تلي في دعائك ومسألتك فاسمع يا سمي أمد حتي وأجب يا رحيم دعوتي here the Imam is showing that he has confidence in his lord I know you are the one who has said call upon me and I know that you are the one who has said that when you call I will respond and therefore when I seek I seek with absolute confidence that you are the one who is going to give me now this is key to the etiquette of Da'a take a second reflect for a moment list the three most important Da'a that you have in your life right now whatever they are they might be health indeed amongst us tonight there will be people who are unwell it might be that there are problems within the family it might be that you need greater sustenance you don't know where next month is going to come from it may be that you have a certain weakness spiritually that you have been fighting for the last year of your life for whatever reason I am unable to overcome it no matter how much I have sought I am weak my lord whatever Da'a that you have now in front of you recognize that when the Imam supplicates he supplicates with confidence in front of his lord it's not that I'm asking you but I think you know I've been asking for these last three months but I haven't seen any response yet and therefore I'm not coming with full confidence no be entirely confident that your lord is not just listening but the fact that he is permitted to be the one who is seeking Da'a why would he seek Da'a if he is not willing to respond back to you when the Imam supplicates he supplicates with full confidence that his lord will listen and respond back شهيد مطهري has a story he recounts about a worshipper an عبد of God سبحانه وتعالى and how he went through this motion of having confidence and losing confidence and how Allah Ta'ala responded to this عبد when he began to lose confidence in him the story says one day this worshipper this عبد of Allah سبحانه وتعالى decided to increase his worshipper of Allah it was a worshipper of Allah but he was normal he was one who would perform his واجبات but maybe he wasn't one who would perform more of the مستحبات that he could perform for whatever reason this worshipper felt within his heart that he should now increase the worship of Allah سبحانه وتعالى he would continuously make the عالى he would increase his تسبيحات he would engage in the night prayer he would recite Quran he would increase his worship of Allah سبحانه وتعالى as such each night he would spend a little bit more on the prayer mat so for example on the first night he would spend half an hour seeking from Allah سبحانه وتعالى the second night he would go to 35 minutes after a week he would go to an hour and each night he would begin to increase and feel in his heart that there was more to do in front of his Lord having now worshipped his Lord and really given his all to his Lord إبليس comes to him Satan presents himself here we can take this literally or we can take it metaphorically when we seek from our Lord إبليس doesn't need to come to me in front of me he may come in my heart and give me وصوصة so Satan came in front of this man and started to give him this وصوصة he started to whisper الintention into his heart oh Abdullah each night you have been seeking Allah سبحانه وتعالى more and more each night you have been knocking more and more at his door increased from 30 to 50 to 1 hour have you responded have you heard a response from Allah سبحانه وتعالى you have been asking you had this Da'a and this Da'a you have been doing more and more worship in front of him you recited more Qur'an salat al-layl you started but have you got a response from your Da'a yet have you heard a response from your Lord إبليس gave this ultimate وصوصة he said had you knocked at the door of any king of this world the length of time that you had been knocking surely you would have got a response by now وصوصة may come into our hearts as well from Da'a I have been asking and I have been asking and I have been asking but still I have received a response the worshipper decided to close the prayer mat put away the books of Da'a put down the Tasbih go to bed early instead of fulfilling his hour or an hour and 10 tonight after 20 minutes he closes his Musallah goes to bed in a dream that night he hears a voice oh my dear servant why did you close your prayer mat early tonight why did you stop seeking from me they have the response using the same words that إبليس had used in the وصوصة note how we also use the وصوصة we argue on behalf of إبليس I hear إبليس's argument and I consider it to be correct I use these words in front of my Lord he said my Lord I had been knocking at your door every single night I had increased my worship and servitude of you but I had not heard any response to my prayer I had not felt closer to you I had not felt that there was more proximity between you and I the voice responded oh my dear servant you have misunderstood your worship altogether the very fact that you were increasing your worship every night the very fact that you had been wanting more and more proximity to me was my response to you in the very first place that is how you and I communicate the fact that within your heart you want me is me speaking to you that is how you and I communicate that is how you know I am responding to your دعاء you may not see it physically you may not see it tangibly just yet but I am the one responding in your heart and that is when you should know I have responded to your دعاء is this how we understand our relationship with our Lord شهر مضان my Lord شهر مضان he is calling open armed now here in this دعاء افتطاه there is the most heart rendering statement that the Imam makes يا ربي تدعوني فأوليانك وتتحببوا إليه فأتبغدوا إليك وتتوددوا إليه فلا أقبلوا منك my Lord you are the one who calls me you are open armed you have increased Rajab تشعبان تشهر مضان you have come to the point when you have said there are no more veils between you and I but yet I have the audacity to reject you you are the one who shows me such a abounding love I haven't even understood the word love and therefore I reject it entirely whereas the Imam starts this دعاء حملت my Lord you are so powerful I have no weight in front of the enemies of the world you are so great yet despite you having so many millions of people to look after despite you having every creature small and large to look after you are the one who is in authority of the most distant of sons I am not even a speck of dust in this earth you have said call upon me and I am the one who will respond back to you yet I don't have confidence in my Lord does it add up does it stack up my Lord I am nothing I am the worst of creatures you know me so well so intimately I am naked in front of you I am so bare you know everything about me one حديث القدسي says oh son of Adam if the people knew about you what I know about you they wouldn't even consider you worthy of the word salam to you when you are walking they wouldn't even come and give you salam they would want to run away from you if they knew the sins that were engulfing you yet yet I am the one who is open armed in front of you I am saying come ask seek knock don't stop I am constantly listening to you if only you realized how much I want you to be close to me how much I want to give you Imam in this light in this light is really giving us the confidence to really ask ask Allah SWT for whatever it is that we need and here again we must contextualize what it is we should be asking for when I stand in front of my lord he knows everything that I need before I open my mouth if I am in need of good health he knows I need good health he is the one who has allowed me to fall into bad health if I am the one who is in need of sustenance he knows I need the sustenance he is the one who has straightened my sustenance in the first place but when I ask from him what are the most important things that I should be asking for the first that I should be asking for in significance are others before myself I should be asking for the awaited savior of my time I should be asking for those people around the world who are in more need than I I should be asking for my community welfare I should be asking for those people who have served and looked after me I should be asking for those teachers who have taught me I should be asking for my parents and my marhumen if I do not have the etiquette to remember another before me why should I expect Allah SWT to remember me before another I should be looking for the other person before me in that famous famous tradition of the lady of light زهراء peace be upon her and her son إمام الحسين we see that the lady of light is in her سرات الليل the Imam is watching and observing her performing her سرات الليل before even giving us the rest of the tradition which we know so well look at the emphasis of how the child should be observing the ultimate ethic from the mother in our families how often does this take place that the son can wake up at night and hear the mother or the father in whispered prayer to their Lord what a good circumstance to find yourself in what a good ethic to set for our children it is 3 AM TV is off let us come and pray together watch and observe how I pray and tomorrow I will let you pray and I will watch and observe how you pray and I will make sure that you have got this prayer right Lady زهراء is reciting her دعاء she is engaging in this تسبيحات at the end of the prayer إمام عليسلاته السلام the young boy says oh my dear mother why is it I didn't see you asking for me and my brother for saying she responds oh my dear Hassan neighbors first and then the family we remember those others outside us and then we remember ourselves this is how we engage in the دعاء before the إمام actually goes a wonderful step further in دعاء تتاء and qualifies the best way of seeking in order to ensure that the prayer is accepted اللهم أذن تلي في دعائك ومسألتك فسطمع يا سميع مدحتي listen please my Lord to my praise مدح مدح the root word from the word مدح مدح is equivalent to the ذاكرين it is those people who go and praise ذاكرين are those people who sit on the pulpit they stand and they give the remembrance of أحل البيت peace be upon them all نهولي قرآن the مدح in the Arabic language are similar it's an equivalent they are also like the ذاكرين the مدح will also give praise they are the ones who give the praise of أحل البيت إمام عليه السلام is saying my Lord when you listen to my prayer فسمع يا سميع مدحتي listen to my praise first and then respond back to me showing us the sequence of how the دعاء must be I praise first and then I expect the response back from you the very best praise that one can give to ensure the دعاء is accepted is the Salawat upon محمد and ألي محمد before the دعاء and after the دعاء why? because the Salawat is a دعاء in itself اللهم صل على محمد وآلي محمد وعجل فرجهم is a دعاء in itself oh Allah send blessings upon محمد and ألي محمد and hasten the reappearance if I start my دعاء with the blessing upon محمد and ألي محمد and the ending by the blessings upon محمد and ألي محمد the دعاء will be accepted why? because Allah will never reject the first دعاء He will never say no I'm not going to give you the blessings upon محمد and ألي محمد of course he will send the blessings upon محمد and ألي محمد therefore if he is bound to accept the first دعاء from you and he is bound to accept the last دعاء of course being an all-encompassing Lord how will he reject the middle دعاء the one that I'm actually seeking for myself you start by sending blessings upon محمد and ألي محمد the praise فسمع ياسمي أمد حتي listen to my praise then my دعاء and then I conclude with the praise knowing that he is going to accept from me it continues اللهم أذن تلي في دعاء إكا و المسألاتك فسمع ياسمي أمد حتي وأجب يا رحيم دعوة وقل يا غفول عثرتي فكر يا إلهي من قربة كد فرجتها وهموم كد كشفتها وأثبت قد أقلتها و حلكتي بلائن كد فكقتها ملور how many sorrows have you removed how many trials and tribulations have you dispelled from me how many ill circumstances have you mitigated from me now here this is a huge admittance before our lord reflect for a second my brothers and sisters go through your life how many problems trials and tribulations have you and I had in our life when we felt that there was no way I could find a way out from this circumstance I am completely helpless I have done something it was my fault or maybe it wasn't my fault and a circumstance befell me my lord I am completely helpless I have no one to turn to but you in these circumstances I remember my lord how many uncountable circumstances I am unaware I have lost count of how many you have aided me in now here there is an ethic that we insha'Allah can try to adopt within ourselves our sixth Imam has an outstanding tradition when he says تخلق بأخلاق الله adopt for yourself the akhlaq of Allah سبحانه وتعالى Allah has an akhlaq he has an ethic he has an etiquette he has an etiquette within himself the way he acts upon his creation upon those Muslims the non-Muslims everyone included the sixth Imam says adopt for yourself the akhlaq of Allah سبحانه وتعالى if he is the all forgiving you should be the all forgiving if he is all merciful you should be as merciful as possible if he is the one who is unending in giving try to be the one who doesn't have a limit to your own giving adopt for yourself meaning in this da'a you are the one how many of these calamities have you dispelled from me how many times have I seen in my life when I've been unable to be helped by anyone from my family and friends but you my Lord stepped in therefore I should be this kind of human being to other people in my friends and family in my community I should be the one who when I see a problem I should go about and dispel the problem of my friend and family unfortunately sometimes within our community we find a person when someone comes up within the community someone wants to pull him down when someone is successful they look at him with envy I had asked for that same thing in my supplication why wasn't I given it by the fact that you're envious you're not worthy of having that thing in the first place no wonder you haven't been given it here we should have that ultimate ethic of Allah SWT he is pleased when someone is achieving we should be pleased when someone is achieving when someone is in dire need he steps into aid I should be the one who steps into aid that person as much as possible our Holy Prophet of Islam as a tradition he says the individual the person who stops a calamity befalling upon anyone in this world Allah will ensure that there is no calamity for that person in the next world it's a very simple equation it's a give and take if I am the one who is able to aid my brother or sister then Allah will step in at a time when I am most in need of it visa be the next world when I have no chance now to change the outcome when he is the one I am reliant upon in changing within this outcome when we find these da'a in Shah Ramadan are instilling this ethic in us اللهم أدخل على أهل الكبور السلو اللهم أغني كل فقير اللهم أشبع كل جائع اللهم أكسكل عوريان اللهم أغذي دين كل مدين here these lines are profound oh my lord enrich every purpose feed every hungry person now when I recite these da'a how do I think is the response to these da'a do I think to myself my lord because I've asked for this my lord enrich every poor person do I think that the poor person out on the street all of a sudden Allah is going to drop a bag of money in his lap I've made this application اللهم أغني كل فقير oh my lord enrich every person do I think that Allah will drop a bag of money to that person no Allah سبحانه وتعالى will be responding and saying oh my servant feed your da'a you become my hand on earth and you enrich the poor person oh my lord feed every hungry person no problem جعفر you have asked a da'a what have you done to feed that very hungry person before you come and ask me oh my lord اللهم أسلح كل فاصذ من أمول المسلمين oh my lord reform for us the situation of the Muslim umma Iraq 110 people they are counting bombed murdered shot to death today Syrian people our brothers and sisters people going into their houses and shooting them because they are the followers of Ahl al-Bait scholars releasing statements that we should bulldoze over Sayyid al Zaynab people in Yemen fighting for an opportunity and a little bit of say within government people in Bahrain being captured and tortured شيوخ آيات الله العضماء الشيخ النمر within Saudi being taken ambushed beaten where his own family say we can see marks of torture upon his head in the state where he is now in hunger strike when we raise our hands and we say اللهم أسلح كل فاصذ هل أعتقد that my lord is actually just sitting metaphorically on the throne and saying indeed no problem I will change everything the concept of the Da'a is that we are the ones implementing we become the hand of Allah سبحانه وتعالى on earth we have to become strategic we have to become aware we need our youth to be engaged emboldened participate I'll give you an example of what takes place sometimes when we go on marches when we go on marches we go to a particular embassy and we stand outside the embassy hoping for the rights to rebuild and to give us the rights back when you go on these marches observe the ethic of certain people when they go and they're standing out a certain embassy that you are seeking betterment from you are asking them improve your أخلاق towards أهل البيت but we have lost our أخلاق when representing أهل البيت I have seen people throwing eggs at the war of the embassy I have seen people giving لعلى upon certain personalities that they hold dear towards the embassy do you think that person within the embassy is genuinely going to take up on our request if I'm throwing eggs is that really the way that we are going to bring about this reformation to bring about the change the إسلاح within the Muslim Ummah there is an ethic that takes place تخلق بأخلاق الله the sixth Imam says the fact that you are the one my Lord who has stopped so many of these trials and tribulations from taking place in my life I take that responsibility to become such a human being where I will perform the same within my community when I see someone who is in need I will be the first to go out and help them to the extent that the Holy Qur'an says within سورة البقرة verse number 280 that if you are the one who has lent someone money and the debtor hasn't got the ability to give you the money back the first thing you should do is give them respite next if they still haven't got the ability to pay them back you should forgo it all together and give it to them as a charity this is how people step in to help each other this is how you stop a calamity a burden from taking place the Holy Prophet of Islam loved people so much to the extent that the verse 128 of سورة التوبة was revealed about him it said that the Prophet was the one who was sent from amongst you and it pains him so much that he sees you falling into problems when he sees anyone Muslim Non-Muslim Shi'a Sunni بهورة اسمع عليها falling into problems it pained him it killed him inside to see someone falling into problems how much we can do more for our particular community we conclude with one story of the Holy Prophet verse number 6 of سورة الكاف الله سبحانه وتعالى revealed a verse that said Oh Muhammad you will kill yourself with grief doesn't mean suicide it means the burden the pain that is going through the heart you will kill yourself with grief because of how much these people don't believe in your communications the reason for the verse the reason for revelation of this verse someone came to the Holy Prophet of Islam with a gift they came and gave him a red أبا a red cloak it was the most beautiful of cloaks that anyone could give to the Holy Prophet of Islam the moment he got that cloak he went straight away and took it knocked on the door of Abu Jahl who is Abu Jahl the biggest of enemies in Islam he knocks on the door of Abu Jahl and gives to him this particular cloak Oh Abu Jahl here is a gift for you Abu Jahl scorned him I don't want your gift I don't want you I don't want your relationship I don't want your religion be gone from here the Prophet all he wanted was an opportunity to engage all he wanted was to show the highest of ethics all he wanted was for one opportunity to show you who I am so that you may come towards the religion of Islam as a response from the Prophet had to turn away he was pained so much in his heart and not being able to guide not being able to bring someone towards the truth Allah تعالى revealed a verse about him you will kill yourself with grief you will be overcome with grief for how much you want this person to be guided خلق بأخلاق الله الله تعالى's arms are open come to me ask me seek from me I am here to give you that guidance I am here to uplift you I recognize how weak you are I recognize what you want within your families and communities seek from me because I am the one who wants to give to you اللهم أذن تلي في دعائك ومسألتك فسمع ياسمي أمي لحتي وأجب يا رحيم أعوتي وأقل يا غفور أفرتي أرجوك أن تدفعنا في دعائك نحاول الله سبحانه وتعالى سعيدًا وعلى المساعدة وعلى المساعدة نسأل الله أحسنه وعلى المساعدة أجبنا أن نكون أمي في كل مرة في حياتنا وفي حياتنا إذا كنتنا من this world قبل نستطيع أن نرى أمي أن نرى from our graves that we may be alongside him and partake in that victory نسأل الله من المساعدة وعلى المساعدة وعلى المساعدة أن هناك many people around the world who are in desperate need There are people in Afghanistan, in Iraq people in Pakistan people in Mexico people in Nigeria people in Saudi Arabia Bahrain Palestine يالله give them safety, security medicine educations and victory نسأل الله من المساعدة وعلى المساعدة to forgive our sins the sins of our parents all those whom we love all those that love us all those who are merciful and all those who are scholars نسأل الله من المساعدة وعلى المساعدة أن يجب علينا أن نرى أحلى المساعدة أن يساعدنا في this month as we are trying to achieve in this month ونسأل الله for the opportunity to die in the love of Muhammad and Ali Muhammad نسأل الله بسرعة بسرعة أن tomorrow we will commence our Tafsir series which is going to be practical techniques towards pondering upon the Holy Quran سنرى ننظر لدينا محدودة عن how to build upon those ponderings ومن قام to concluded to our Ponderings كيف سنعرف if those Ponderings are correct or incorrect وماذا نتكب to get the best from the Holy Quran within this month and the rest of our lives السلام عليكم جميعا ورحمة الله وبرا كاتب سأسأل لكم one- loud salawat in honor of the greatest saviour من أحج عاجل الله فرج الشريف