 The first intention is for the long life, and we all make Dua, and Harima is going to read the Dua for us. The second intention of the Yasin is for the Fai Balaya, the calamities to go away. And the third one is for the risk, prosperity and the Qashada risk. So these three intentions, one is for the long life, second is for the calamities to go away. And the third one is the prosperity for the risk, inshallah. The Dua will be there, inshallah we'll start. Bismillah Sayyidi. Bismillahir Rahmanir Raheem, Yadal Jalal wa l-Ikram, Yadatul l-Lajeeen, Wajar al-Mustajireen, Wa Aman al-Khaifin. Wa Suwa wa Khajiyar Rahman bil Ghaib. Fabashiru bil Lashayin ahsayna wa fiin. As-Haba al-Qariyat, idh jaa al-Mursaloon. Idh arsal dazzazna bithalithin fa taqhiboon. Qal yashkouroon. Subah wa shamsu tajreelim ustaqarillaha. Zalika taqdeeru l-aq. Lash shamsu yamdirika l-qamar wa lallaylu sabiqun. Wa kullun feefa laki yasbahoon il-mashhoon. Nasha'n ghareqoon fa la sarikhalahum khafi'sssoor. Unasha'ul ta masna'an fa astabaq al-sirata fa anna yubasiroon. Walawnaasha'ul masakhna fa mastaqaa wa masharibua fa la yashkouroon. Wa attaqadun as shajaril lii khalaqas sama. Bismillahi r-Rahmani r-Rahim. La jiyin wa jaral mustajirina l-khaifi. Taka tabtana aindaka fi'umil kitab. Ashqiya'a awmahroomina awmatroodina awmuktarra n'alayna. Fir rizq famhullahum bifadlika shaqawatina wa hermanina wa tardina wa qtitaarifirazqina. Wa athbitna aindaka fi'umil kitab. Su'adaa marzooqina muwafaqina l-khayrat. Fa innaka qulta wa qawluka l-haqqu fi kitabika l-munazzal. Ala l-sali nabika l-mursal. Yamhullahu ma yashafbit wa aindahu ummu l-kitab. Pilahana bittajallil a'zam fi laylatin nisfu min shahri sha'ban al-mukarra. Allatiyufraq fiha kullu amrin hakeemin wa yubaram. An taqshifa'nna min al-bala'lam wa an tabihi a'lam. Hin a'azzu l-akram wa sallallahu ta'ala ala sayyidina Muhammad wa ala sahbihi wa sallim. Wa alhamdulill... I have seen it for a third time. Bismillahi r-Rahman r-Rahim. Al-mursalina al-asiratim mustaqimim sadaf. Fa aghshayna wa sawab. Fabashhiru bim kulla shay'in a'hsaynahu wa an ashab al-qaryat. Ith ja'a al-mursalun. Ith a'rsal na'ini fa kathabun shay'in. Min shay'ya takdibun. Wa ja'a min aqsa al-madinatirajuniyya sa'a. Ni shafa'atuhum shay'a hasra tan'iyya stahzi'un. Alam ya'unas lahumin. Wa shamsu tajreel mustaqaril lahaa. Daalikat aqdeeru al-Aziz. Azila hatta'aa. La shamsu yamil mash'un. Wa khalaqana la nasha'n gharikuhum. Fa la sarikhaluhum. Wa khalfakum la'allakum turhamu. Haa hatta'a wa hada'a ya khis'imun. Fa la fikhafi al-souri fa ida'um min al-ajdaath ila'an. Wa sadaqa al-mursalun. La say'a hatta'a fa yi shughul. Daa siratum mustaqeem. Wa laqad a'dalla min kum jibilla. Tum takfiru wa tashadu a'arjun. Fa astabaku s-sirata fa anna yubasirun. Wa lawna sha'u la masakhnaum a'la makanatihum. Fa mas tata'u tukulli shay'in wa ilayhi turjaw. Bismillahi r-Rahmani r-Rahim. Adal jalal wa al-iqbar. Ya'ad at-tul wa al-in'aamin laa. Wajar al-mustajireen. Wa aman al-khaifin. Wa bi su'adaa marzooqin. Mu'afqa l-l-khirat. Fa inna ka qulta wa qawluka l-haqqu fi kitabika l-munazzal. A la lis'an nabiyika l-mursal. Yam'hu Allahumma yashad. Wa aimda wul kitab. Ilaha naabit tajallil a'zam fi layla tinnisfi min shahri sh'abanil mukaram. Al-Amin, al-Amin. Al-Amin. Al-Amin. Wa sallallahu ala ala Sayyidina wa Habibina Muhammad, Wa ala alihi wa sahbihi wa sallam. Wa alhamdulillah. Insha'Allah, we still have some time. Let's do some zikr insha'Allah. I think it's better than a dhikr in the Baytullah, insha'Allah. I ask forgiveness of Allah, I ask forgiveness of Allah. I ask forgiveness of Allah, I ask forgiveness of Allah. There is no god but Allah. There is no god but Allah. There is no god but Allah. There is no god but Allah. There is no god but Allah. There is no god but Allah. There is no god but Allah. There is no god but Allah. There is no god but Allah. There is no god but Allah. There is no god but Allah. There is no god but Allah. There is no god but Allah. There is no god but Allah. There is no god but Allah. There is no god but Allah. There is no god but Allah. There is no god but Allah. There is no god but Allah. There is no god but Allah. There is no god but Allah. There is no god but Allah. There is no god but Allah. There is no god but Allah. So as you know we are now in the blessed season, the season of Rajab, Shaaban and Ramadan. Shaaban is called the month of the Prophet sallallahu alayhi wa sallam. In these months, the Qibla was changed from facing Jerusalem to facing Mecca. It took place about approximately two months prior to mid Ramadan. So most likely it took place in Rajab. But there are some statements that it could also have taken place in Shaaban. Less likely but these positions are there. Also it was in the months of Shaaban that most likely the verse in Allah was revealed. So the month of Shaaban is famous for... We are told that our records are presented before Allah subhanahu wa ta'ala periodically. Allah subhanahu wa ta'ala is aware of what we do all the time. He looks at our hearts all the time. He scans our heart. Allah does not look at your forms or your power or your money or your fame or your material wealth. But He scans your heart. So we know that. But we are also told that periodically our records, our deeds are presented before Allah subhanahu wa ta'ala. Wouldn't you want your records to be clean when they're presented before Allah subhanahu wa ta'ala, the creator of the universe? So we are told that our records are presented before Allah subhanahu wa ta'ala in the months of Shaaban as we will see in the hadith. But specifically if we were talking about the middle Shaaban, the 15th of Shaaban, the middle of Shaaban, we have a hadith from Ahmad and At-Tabarani that Allah exalted as He descends to the nearest heaven in the middle night of Shaaban and His forgiveness is greater than the number of hairs on the sheep in the tribe of Kalb. It says in the hadith, So imagine sheep and sheep are full of hair. Can you, these hair are they countable or uncountable? The set of hair is an uncountable set. It's millions and millions of hair. And it says in the hadith that Allah subhanahu wa ta'ala forgives His forgiveness is greater than the number of hairs on the sheep in the tribe of Kalb. Every forgiveness has conditions attached to it. So also in the narrations by Imam Bayhaqi, it says that Actually the narration started earlier. Narration started with Sayyid A'aysh narrating that the Prophet sallallahu alayhi wa sallam beta-a'indaha It was her turn. And alayhi sallatu wa sallam stayed with her the night. Fa qaamamina layli yusalli So he started praying in the night. Then Sayyid A'aysh says He made sujood and he stayed in sujood for so long. Sayyid A'aysh got scared. She got worried that he passed away because he made sujood for such a long time. So she came near to him. Fa samiaat hu yaqul a'oozu bi'afuika min aqoobatik while he was in prostration. a'oozu bi'afuika min aqoobatik wa bi'idaka min sakhatik wa bi'ika mink la'u'si sana'an alaika anta kama asnaita ala nafsik So when he finished his prayer he told the Sayyid A'aysh Atadreena b'an hazee hillayla Do you know what this night is about? Allah hu wa rasoolahu a'lam Usually when the Prophet sallallahu alayhi wa sallam asks something even if you know what it is you might think things have changed. He said and it happened also in the time of Hajj many times when he asked him what day is this? They know it's the a'id al-atha they said has the day changed? And then he kept asking them questions until they saw that things have changed and now he's going to name them differently or give them different names. She said, Allah hu wa rasoolahu a'lam He told her this is the night of the mitchaban and then Ibn Bayhaqi narrated another hadith where he says that Allah subhanahu wa ta'ala in the middle in the night of middle of shaban it ta'ala Allahu a'la khalqi Allah looks extensively at the hearts at his servants He forgives the believers He forgives the believers He forgives the believers He forgives the believers He forgives the believers He gives His mercy to those that seek mercy wa yumli li'l kafireen and postpones and delays those who are kafirs i.e. they're not eligible to receive this rahma or this maqfira wa yada'u ahlal haqdi li'haqdi him hatta yada'uha and then also it doesn't pay attention to those who harbors animosity in their hearts toward others until they leave their animosity I have a question for you insha'Allah when we get to we'll take one hadith and focus on it and let's try to understand it together and see the beauty in it the other hadith is from ibn Majah and ibn Habban it's a hadith of Muaz ibn Jabal radiya allahu anhu who relates the prophet sallallahu alaihi wa sallam saying that Allah looks at his creation during the middle night of shaban Allah looks at his creation all the time but here the word usually this word in modern usage it's used to indicate extensive look you say after we've extensively looked at this matter this is our verdict like if you're in a business setting or in a legal setting and a lawyer or judge is looking extensively at your case and then says after looking extensively at your case this is the judgment this is how we're going to rule or this is the best solution for all your accountant when you're doing your taxes after looking at your case this is the best way to avoid paying taxes so that's the word that is used it's not just he looks but it's an emphatic form there's an emphasis that your heart is scanned completely no corner of the heart can escape anything you have in the heart is revealed and it's an extensive look to the point that everything is searched and everything is looked at the middle night of Shaban and forgives him all so if you're eligible see the Hadith is saying that your heart is going to be presented before Allah SWT in Shaban our records are presented but in the in the middle of Shaban our heart is presented you're saying oh Allah look at my heart what does that mean would you show someone your house before cleaning the house would you show someone would you invite people and your house is messy but anyone else would you invite anyone before no so this requires that some preparation is done so when we read this Hadith it's not a Hadith that we should read on the middle of Shaban it's a Hadith we should have read a month earlier or two months earlier and it's a Hadith that we read now for next year it's a Hadith that we read for every night because no one knows when we're going to disappear and leave this world so and forgives them all except an idolater except a mushrik and one who harbors ranker one who harbors one who has hatred in their heart now you might think what's common between these two a mushrik and someone who has hatred why were they the two were mentioned in one Hadith can you give us some thought we'll come back to this point that's an important point because it'll help us understanding the the dimensions of this Hadith the other Hadith is a Hadith from Musnad Ahmad they're all revolver on the same manner, same matter and it's a Hadith of Abdullah ibn Amr ibn al-Aas Abdullah ibn Huma where the prophet sallallahu alayhi wasallam is reported to have said that Allah majestic as he looks at his creation on the middle night of Shaban and forgives all of his slaves saving save an idolater and a murderer a murderer is someone who has hatred about one person and says that's it I'm gonna accelerate the meeting between you and Allah swt and kills him so these are Hadiths that we read Imam al-Nasa'i in his Sunan narrated on the authority of Usama ibn Zaid on Huma and Usama he was a young man beloved to the prophet sallallahu alayhi wasallam Usama asked the prophet a question he said I see you fasting in Ramadan in Shaban more than any other month in other narrations it is said that the prophet sallallahu alayhi wasallam used to fast in Shaban until we think that he'd never break his fast and he used to break his fast in Shaban until we think that he'd never break his fast and sometimes the prophet sallallahu alayhi wasallam would fast most of Shaban except few few days so the prophet sallallahu alayhi gave him two reasons as to why he said why would you fast this month more than any other month is there something special about this month he said that's the first reason he said this is a month that most people don't pay attention to people pay attention to Rajab it's one of the sacred months and then they get busy preparing for Ramadan and it just happens that sometimes Shaban just zipped by and all of a sudden we're in Ramadan we're preparing for Ramadan so he says or sometimes people may neglect it maybe they know about it but they may neglect it or they may be completely unaware of Shaban they're in a state of heedlessness about Shaban so he said it's a month where people don't pay attention to they they some of them are ignorant of this month so there is like this is an underlying principle here that it's easy to worship Allah SWT together in Ramadan it's easy it's easy to do it in a mosque it's easy to do it with people when people are not doing it or are heedless and you do it that means you're alert it means you're attentive it means even if people don't do it you still do it so even if people are heedless about this month one is still aware and alert it's all about focus it's all about focus you see most of us have unfocused mind our mind is unfocused all the time so even in college when we teach students and sometimes we we our audience is the unfocused mind we want to help the students focus their mind and it's all about at the end it becomes too it's all about paying attention can we get this person to pay attention can we get myself to pay attention to Shaban and then the next step is how much attention should I pay okay I need to pay attention but how much attention should I pay so if one is aware of the importance of Shaban and even if others are heedless but at the same time one still engages in Shaban alaihi s-salatu wa s-salam is talking about this that's the first reason and and records are raised to Allah in this month I love for my records to be presented before Allah while I'm in a state of fasting alaihi s-salatu wa s-salam says because fasting is also about it has dimensions dimensions of Tawheed so this hadith shows the importance of Shaban as a whole now Imam Shafi'i is reported to have said that it has reached me from previous scholars Imam Shafi'i was born in the year 150 died in the year 204 so he lived only for 54 years but he's in second century of Hijra and he frequented the major scholars of his time including Imam Malik including Imam Muhammad bin al-Hasan al-Shaybani the companion of Abu Hanifa Sufiyana bin Uyayna all the major early Muslims he says it has reached me that there are five nights where a dua is is likely to be answered by Allah subhanahu wa ta'ala the night of of Friday the night of Eid al-Futr the night of Eid al-Adha the night of Medet Shaban and the night of the first of Rajab and then he says that I also find it favorably to make dua in those five nights so also his independent judgment and he also reached the same conclusion however as we all know dua has prerequisites and has conditions because dua is to be accepted by Allah subhanahu wa ta'ala we are guaranteed that our dua is accepted by Allah subhanahu wa ta'ala but provided that we fulfill the conditions of dua and if you fulfill the conditions of dua then our dua will be accepted by Allah subhanahu wa ta'ala and the hadith it is mentioned that maybe a person who is disheveled and is in distress and agony raising his hands to Allah subhanahu wa ta'ala asking him and making dua and then says how could his prayer be answered while his income is haram and his food is haram so dua has a prerequisites so one of the prerequisites of dua is to say sorry to Allah subhanahu wa ta'ala before you ask somebody something and if you have wronged this person in one way or another the first thing one needs to say is sorry say I apologize I'm sorry for what I've done in religious terms sorry means tawba oh Allah I repent that's what sorry means to you I acknowledge my mistakes I acknowledge my shortcomings I acknowledge my sins and I have made a firm intention to I regret them and I promise not to do them again so that's one of the prerequisites of dua is to declare one's tawba tawba cleans your heart and if you in Allah you have tawab he loves those who turn back to him so if one fulfills the conditions of dua then our dua is likely to be accepted so this requires some preparation requires a plan that we have thought about it and I want my dua to be accepted in Nusf Shaban and I'm ready for it I'm ready for my heart to be presented i.e. I vacuum cleaned my heart rearranged the furniture and Allah come and visit me anytime I'm ready so that's those are the hadiths that are related to to the months of Shaban and to Nusf Shaban however if we were to look at the hadiths again in Allah yattali'u ala al-ibad Allah looks upon the servants looks upon the creation and He forgives the believers except two things except two people two kinds of people mushrik and those who harbors animosity toward others why is that can you help me understand the hadiths what's so special about those two people brother Zahir is going to talk just your thoughts we can make all the mistakes here as long as we don't make them outside this is a safe space it's a safe space he said because a mushrik is one who associates partners with Allah so what that's the next question yes go ahead want to help? good interesting interesting any other thoughts sisters yes okay yes okay so how is that alright okay yes because you haven't yes yes okay good you can have hatred for the sake of Allah but not hatred for because you hate that person like yes that's now yourself your nafas but if somebody commits sin or somebody is like in our religion we hate the sin as in the surah says but if one was to hate a person it needs to be for the sake of Allah they've done something that and as but if your hatred is true and sincere i.e. if they were to change their behavior you would also change sincerity is a very tricky thing yes one more you see the thing about it at the time of the prophet take for example Khalid bin Walid say do not call there is no house amongst the muhajireen that Khalid did not kill a family member of that heart he killed he was and he never lost a war this person he was one of three people in history that never lost a war in his life as soon as he became Muslim they embraced him like a brother and all the hatred disappears why because it wasn't hatred for the self can we be like that that's difficult that's very difficult yes of course it's not the same so being mad is a reaction when you get mad is a reaction so the sharia doesn't have rulings on feelings and emotions have rulings on guidelines for feelings and emotions i.e. before you get into that state and after you get into that state so for example if somebody dies somebody very close to me dies and I feel sad that's the sharia allows that but if it goes to extreme sharia puts a guideline like don't wail don't scream don't do this normal feelings that every human being can have is sanctioned by the sharia but the consequences of those feelings is where the sharia puts limits on and also don't put yourself in a situation where I would get mad and get angry so there are guidelines before and after and the prophet SAW said he said the strong man is not someone who can beat another man but the strong man is someone who can restrain himself or herself when they're angry when they fall when they're angry and the proper way because anger reflects a pain there's a pain somewhere and you're manifesting that pain in the form of an anger or sometimes it reflects an ability to communicate when you don't know how to communicate you get angry and you get mad and you start throwing a tantrum and all these things and it reflects a little bit of self insecurities if someone has high self esteem usually people who have high self esteem know how to communicate communicate their thoughts they know how to deal with people and manage people if one has low self esteem which can be changed and everything can be worked on we can always become better than what we are today let's go back to the it's settled in Zaharat now it becomes it finds home it finds a home there and that's right so why do people have hatred why do people have they fight with each other and it's one of four things it's either power or money or fame or yeah yeah exactly there are four or five things that drives people to get mad at each other he got the job he got the girl I didn't get it let's go back to the hadith that he scans the heart and he looks extensively at the heart Imam Ghazali mentions that the statement of Tawheed is a statement about love is a statement about love he said so the conditions for fulfilling the Tawheed statement the kalima is that there should not remain in the heart of the one who says it anything except the one the unique i.e. you clean your heart you vacuum your heart and you say oh Allah there is nothing in my heart but you why? because love doesn't accept partners it does not you tell your wife I love you but I love also someone else you'll sleep on the couch tonight you won't sleep you'll sleep outside in the snow if you're in Canada love doesn't accept partnership and to say Tawheed anybody can do it anyone can do it when you declare your love in my heart there is nothing but Allah so you're going to be tested the degree of love is going to be tested and how do you get tested how do you get tested so when you say I love somebody love always implies that there have to be sacrifices that there have to be because you tell a person if I can get your love I'm willing to let go of coffee in the morning I'm willing to let go of my car I'm willing to let go of something if I could only have your heart you're willing to let go of something to get the heart of the beloved but you say I love you but I'm not willing to sacrifice anything for you anyone can say that so when I tell the students what's the relationship between love and zakat and they say look at me like what are you talking about love and zakat because as I said Allah will test you do you love money more or do you love Allah more so when there is zakat you trim your wealth a little bit like you trim your trees it will grow in a blessed way so your love is going to be tested by your ability to let go and be separated from other things that you love people usually will prove their degree of love by talking about what they will sacrifice for that love I love you more than I love X, Y and Z you want to get an iPhone iPhone costs a thousand dollars which one do you love more the iPhone or the thousand dollars I love you more than the money I have in my pocket I'm willing to pay to sacrifice that money to get this iPhone I love you more I want to get your heart and in order to get your heart I'm willing to sacrifice X, Y and Z I'm willing to sacrifice you know you name it whatever you love the most Allah says you will not achieve until you spend of that which you love so the word bear in Arabic has the meaning has multiple connotations but there are two main connotations of bear and the same word bear is also used with parents bear toward the parents lantanalu al-birra i.e. the two main meanings of bear and rahma i.e. you will not achieve the ridah of Allah the pleasure of Allah and the mercy of Allah until you spend of that which you love the same thing the pleasure of your parents with you as well as they always pray for you and they have mercy on you mercy of the mother is indescribable lantanalu al-birra lantanalu al-birra so you get tested so saeedun amr spent ubakar spent all his money saeedun amr spent half of his money one person spent the best horse he had one person spent a well he gave a well for the sake of Allah so whenever we declare we make a categorical statement you don't ever do that but if you do that you're going to yes so so when you talk about love you're also talking about that which you're willing to sacrifice so now if you get back to the hadith Allah will scan the heart what's in your heart is it the love of Allah as you claim or is it something else what's the common between somebody who has hatred and somebody who is a mushrik and their heart there is no Allah the heart is not clean at all and the mushrik his heart is still decorated with everything but Allah so how could he receive the mercy of Allah and the other person is full of hatred hatred and love is basically the same feelings emotions just to switch is turned the other way around so instead of directing hatred toward things that are the sharia looks down upon he's turning his hatred and his feelings and emotions towards something that you should not be hating what does this mean it means you know when we we want to change in the Quran Allah says Allah does not change what he says again Allah does not change the situation of people until they change what's in their hearts but my heart is not under my control my heart is under the control of Allah so how could I change my heart because the the the I love you she loves me until the end of life no she's saying I love you at this moment but five minutes later I may hate you and there is no contradiction between the two because it means I love how you make me feel at this moment when she hates you she also hates how you make her feel at this moment no contradiction but we also know that Allah says he walks so there is a step that we can take on our own even this believer can take this step because the ayah in the Quran says those who struggle and strive in our path we shall guide them to our path and the ulamas said this applies to both Muslims and non-Muslims and the minimum one can make the decision in the heart that I am willing to accept the truth no matter where it comes from i.e. we always say let's say there is a drought in California and we say where is water I need water I need water and let's say it starts raining outside and if you say I want water I want water I want water all you have to do is grab your bucket and go outside and put it under the rain and you get water once you make a step Allah will make 10 steps or 100 steps or 1000 steps but Allah made it a condition that we have to show a willingness to accept the truth and this doesn't only apply to non-Muslims apply to Muslims because when we are Muslims we become stubborn we think we are now on cloud 9 and paradise it's always like that sometimes I accept the truth up to a certain point because what is our commitment as Muslims what are we are committed to the most what do you think what are we committed to the most we are committed to the truth this commitment we call Iman because Allah is the truth capital T that's our commitment everybody has commitment whether one is an atheist or a Christian or Jew or Muslim people have commitment the atheists have commitment toward materialism they are committed to that other people have commitment towards something in your job you must have commitments what is it you are committed to the most as Muslims we are committed to the truth to the truth to the truth to the truth yeah the truth find in it and then follow in it find in it is called Iman that's the first thing to remain on Iman and not to be distracted and not our heart you know getting corrupted that's not an easy task takes a lot of effort yeah that's the truth our commitment commitment is to al-haqqar because the surat al-mustaqim is just one of the element of haqq it's like you have a set and you have elements in the set so these are examples of al-haqq and the opposite of haqq is about falsehood and sometimes we use metaphor we say when the haqq comes kicks out the falsehood expels it out the door it's like the falsehood is an entity and the truth comes and kicks it out that's the metaphor to to make it understandable so in Allah and this works both ways positively and negatively so if you change what's in your heart in a negative way Allah leaves you alone but if you make a decision in a positive direction Allah will also support you and present you with another option then you have to make another decision because you may say I'm committed to the truth up to a certain point beyond that point I don't know maybe I will stay committed you know can a person deceive themselves people can deceive themselves alright so we don't want to take much of your time you see the examples we heard before they're all symptoms what is the good cause the good cause is that it's in here that's where the good cause is this is a manifestation of what's in the heart but when you say la ilaha I looked into my heart and I've cleaned it from anything worthy of being adored or worshipped except you no it's a minor shirk it's something you have to work on something you have to work on we all fall into that when I give donation to the mosque I give donations and they take a picture of me that's where I show off I'm showing off because these things they these things are psychological state the prophet was asked about those who go on military expeditions just to defend the tribe or they get intoxicated when people call them courageous he said and then he was asked which of those are he said he said if you go on military expedition to raise the word of Allah that's for the sake of Allah what does this mean? it means that's an intellectual decision the other three it's an emotional decision it's a psychological state that drove them to to kick somebody that's just to show that he's courageous or to avenge someone because they've insulted the honor of the tribe or the honor of the family or my honor so those are Ashia and Nafsia there's a difference between Nafsani decision and intellectual decision they thought no I want to deliver the message I want to convey the message I want to raise the that's an intellectual decision that's not an emotional decision that's different so it says in the hadith it talks about those who are mushriks so either their hearts are partially corrupted or partially corrupted like the one who is hatred but the hatred has taken firm in the heart and it needs to be uprooted before it is eligible for the mercy and forgiveness of Allah but this this shows that all of us get fallen to this we are not immune from hating people so if we want our for Allah SWT and to be forgiven we have to work on lubricating that part or at least if you don't maybe you don't have to become a friend with them but don't hate them don't hate them for your own sake for your own sake you can have a business relationship with them some people they do this with the Prophet SAW it's like the business relationship all messenger of Allah we are going to follow you instead of someone hugging the Prophet SAW he says I'm willing to do anything for you that's love what is it you're willing to sacrifice for the sake of whom you love so but then the hadith talks about Istighfar and Maqfira Raqib al-Asfahani in his dictionary on the Quran he said the word Maqfira used to be a shield from the soldiers used to wear around the neck so this is like a metal shield and it protects the neck and the body from arrows that are being shot at you or from bullets so imagine the sins are like bullets they're trying to harm you and kill you and this Maqfira to protect you from sins and forgive all your sins the words of the hadith are really interesting each word has meaning and has connotations and understanding these words I hope will will help us appreciate the hadith and how to benefit from this hadith so that inshallah at least next year we can be prepared and this year it's never too late if there is any question or any comment or observation or something you wish to add we're here to learn alexander is a great historical figures historical figures one time the prophet was sleeping on the tree and a bedouin came and he snatched the sword of prophet salam and then he woke him up he said who will protect you from me he said who can protect you now from me your sword is in my hand I can kill you anyone and the prophet says and the sword fell from his hand the prophet took the sword and told him who will protect you from me now he said who will protect you from me he said who will protect you he said he said go so then the person became Muslim and so this shows that prophet salam was not you know because he could have killed him if it was like a personal feelings or you were about to kill me I'm going to kill you it's not like that because in our view iman is life iman is life ilam is life iman leads to eternal life in the year after we want people to have eternal life and to have guidance what's the benefit of people dying and going to hellfire that's not what the prophet salam is about when does mercy can be called mercy mercy is called mercy if it is shamila and if it is you see you need ten thousand dollars you come to me you need to have an operation for your son or whatever and I give you the ten thousand dollars a year from now is this mercy it's not mercy because you didn't get it you needed it or you ask for ten thousand dollars I give you a penny is this mercy mercy has to be enough to cover your needs at the right time at the right moment in the right place that's what's mercy and alaihi salatu wassalam was sent to humanity at the right time because when a humanity when he was sent to humanity imagine an earthquake when you have an earthquake everything will be upside down everything will be in so the same thing happened to humanity an earthquake hit humanity but not a physical earthquake it's a moral earthquake it's a spiritual earthquake that have changed values values became upside down the Arabs they had good values and good morals they have taken them to extremes so they were courageous but they take courage to extreme they had honor, they took honor to extreme they their honor was if they get a baby girl as a baby daughter they would consider this as dishonor so they would bury the girls alive because they thought this is against our honor so they took honor to extreme alaihi salatu wassalam was sent to put everything back in the right place so after an earthquake huge effort has to be put to reconstruct everything and put everything in the right place he put everything in the right place in terms of rulings, in terms of akhlaq in terms of values in terms of relationships, in terms of what's important, priorities what's important, what's not important and the degrees of priorities so we as Muslims we think we're proud, we think that we know our priorities we know our priorities alaihi salatu wassalam explained to us our priorities and we wish everyone would know these same priorities because it will help them, these priorities they don't also help us in religion but they also help they can help us also in our work as professionals what should our attitude be towards like groups of people so we talked about like harboring animosity or an individual what about like groups it could be anyone, it could be another nation, it could be a particular association and attitude as well as like how we talk about them like let's say on whatsapp every question has a history behind it not sure what you have in mind but usually when one talk about a group they're talking about an idea or some value that this group holds on the other hand when you meet a person that belongs to that group you will find that now you're meeting a person every person is different from another person and you want to verify who is this person what does he believe in is he open minded, is he not open minded it's a completely different game so talking about groups in general and then meeting people face to face it's anything we measure according to the guidance of the sharia so what do they promote then we can measure these values according to the values that the standards we know we have high standards and nothing in life is going to be in this world we don't have hellfire on earth, we don't have paradise on earth it's going to be the two there are always pros and cons but the cons may be more than the pros and because of that we're against the cons we're not against the pro so that's the general answer you know if it's a specific situation and we can talk about it any other comment or sisters inshallah I sought a du'a by Sayyidina Abu Bakr but it wasn't related to I thought it was related to shaban but it seems to be related to something else I if it was related it would be nice to recite it inshallah may be another time Allahumma ghfirilil muslimina wa al-muslimat wa al-mouminina wa al-mouminat al-akhia'i minhum wa al-amwad innaka ya maulana samia wa al-qareeb mujeeh wa dawaat Allahumma salli wa sallim wa barik ala Sayyidina Muhammad wa ala al-sayyidina Muhammad Allahumma jal jam'ana jama'an marhooma wajal tafarukana ya jami'a lisaat rahmatika ya rahmah rahmeen Allahumma tawallana wa tawalla ikhwanina ya Allah bi kulli makanin ya Rabbil Alameen Allahumma tahir kulubana min shirk wa nifaq ya Allahu ya kareem Allahumma ghfiril lana iza ya auridat kulubuna ya Allahu ya kareem Allahumma inna nasaluka maqfira ya Allahu ya kareem Allahumma inna nasaluka rahma ya Allahu ya kareem wa ala alameen wa sallallahu wa sallam ala sayyidina