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0:20 attack Ah. of all the worlds. May Allah 0:59 send prayers upon our master Muhammad 1:00 and upon the family of our master 1:01 Muhammad. Peace be upon you, and 1:03 Allah's mercy and blessings. Brothers 1:05 and sisters, listeners of Radio 1:06 Silaturahim and also viewers of Rasil 1:08 Visual, may you be blessed by Allah. I 1:11 hope you are in good health this 1:13 afternoon, Wednesday, the 25th day of 1:16 Rabi 'al-Awwal 1442 Hijriah, coinciding 1:18 with the 11th of November 2020. We are 1:23 here for the afternoon sermon on faith 1:25 and morals with Ustaz Ahmad Zazuli 1:27 Kholil. We are broadcasting live via 1:29 the Zoom application, dear brothers and 1:30 sisters. Ustaz Ahmad Zazuli Kholil has 1:32 joined us. Let us greet him first. 1:34 Peace be upon you, and Allah's mercy 1:35 and blessings, Ustaz. 1:36 And peace be upon you, and Allah's 1:38 mercy and blessings. 1:39 Are you in good health, Ustaz? Yes, 1:40 praise be to God. 1:42 Praise be to God. This afternoon, the 1:44 Ustaz will present a theme regarding 1:46 hope and fear. And for those who wish 1:49 to join, please do so as usual via our 1:51 WhatsApp at 0811999720 or at 0218451512 1:57 . Please go ahead, Ustaz. Peace be upon 2:02 you, and Allah's mercy and blessings. 2:07 May this reach our master, our beloved, 2:09 the Messenger of Allah, Muhammad son of 2:11 Abdullah, may Allah's peace and 2:13 blessings be upon him, and his family, 2:15 his companions, his wives, his 2:17 descendants, and the messengers, and 2:18 our parents, and our mothers, 2:34 Al-Fatihah. I seek refuge in Allah from 2:38 the accursed Satan. In the name of 2:39 Allah, the Most Gracious, the Most 2:40 Merciful. All praise is due to Allah, 2:43 Lord of all the worlds. The Most 2:44 Gracious, the Most Merciful. Master of 2:46 the Day of Judgment. You alone we 2:48 worship, and You alone we ask for help. 2:51 Guide us to the straight path, the path 2:53 of those upon whom You have bestowed 2:54 favor, not of those who have evoked [ 2:56 Your] anger or of those who are astray. 2:59 Amen. In the name of Allah, the Most 3:02 Gracious, the Most Merciful. Praise be 3:04 to Allah, peace be upon the best of 3:09 messengers, our master and leader 3:11 Muhammad, and upon all his family and 3:14 companions, to proceed. Indeed, the 3:18 truest speech is the Book of Allah the 3:20 Almighty, and the best guidance is the 3:22 guidance of Muhammad, may Allah's peace 3:24 and blessings be upon him; and the 3:26 worst of matters are newly invented 3:28 ones, and every innovation is a heresy, 3:30 and every heresy leads to the Fire. I 3:39 seek refuge in Allah from the accursed. 3:42 Indeed, those who have believed and 3:45 those who have emigrated and fought in 3:47 the cause of Allah—those expect the 3:50 mercy of Allah. And Allah is Forgiving 3:52 and Merciful. Allah the Almighty has 3:56 spoken the truth. Listeners of Radio 4:01 Silaturahim and TV Rasil Visual, may 4:05 you be blessed by Allah. Praise be to 4:10 Allah, this afternoon we are brought 4:13 together again by Allah in good health 4:17 to carry out one of His commands that 4:20 is obligatory for us all, which is 4:23 seeking knowledge, which God willing, 4:27 this afternoon we will...discuss the 4:33 meaning of fear (khauf) and hope (raja) 4:36 . Hopefully, what we study and learn 4:41 this afternoon, Allah will make it 4:44 beneficial knowledge for us in this 4:46 world and the hereafter. Prayers and 4:52 peace may always be poured upon our 4:54 Prophet Muhammad, may Allah's peace and 4:56 blessings be upon him, along with his 4:58 family, his companions, his followers, 5:00 and those who practice his sunnah, dear 5:02 listeners of Radio Silaturahim. In the 5:08 introduction earlier, I already read 5:12 the verse from the Quran that serves as 5:16 the foundation and basis for the 5:19 concept of fear and hope, which is 5:22 Surah Al-Baqarah verse 218. The wording 5:30 of that verse is, "Indeed, those who 5:32 have believed and those who have 5:34 emigrated and fought in the cause of 5:36 Allah.""Those expect the mercy of Allah 5:41 . And Allah is Forgiving and Merciful." 5:45 Indeed, those who believe and those who 5:50 emigrate and strive, and strive in the 5:54 path of Allah, they are the ones who 5:58 hope in Allah, and Allah is 6:01 All-Forgiving, Most Merciful. Listeners 6:07 , may you be blessed by Allah. Uh. Hope 6:15 and fear. Hope means expectation. Fear 6:20 is anxiety or a sense of dread. If 6:25 likened to a bird, they are two wings. 6:30 Yes, the two wings, with those two 6:34 wings the bird flies towards its 6:40 destination. Likewise, those who are 6:45 drawn near heading to the Maqam Mahmud, 6:50 the muqarabin, those close to Allah, in 6:55 order to reach the praiseworthy station 6:59 , they use hope and fear. So, hope and 7:06 fear, this hope is included among the 7:11 stations of the wayfarers. It is 7:16 included as a station for the wayfarers 7:19 . Those who tread the path of Allah. 7:24 And the states of the seekers. And it 7:27 also becomes a state, a' hal ', for 7:29 those who are currently seeking. Those 7:36 who are searching, what is meant by 7:39 station or state, I often explain it, 7:42 let me repeat it because the listeners 7:46 are sometimes different. The yellow 7:52 color of gold, the yellow on gold, that 7:55 is a station. But the yellow color on 8:02 fruit or on a sick person, that is 8:05 called a state. Why is the pale or 8:11 yellow color on a sick person's face 8:14 called a state? Because a person's face 8:18 is not always yellow, not always pale. 8:22 Sometimes the paleness is only when 8:24 they are sick. And even then, not 8:25 throughout the entire illness. Once 8:28 they recover, it will disappear. But 8:32 the yellow color on gold, it will be 8:36 yellow forever. So, the yellowness of 8:41 gold is called a station. The yellow or 8:45 pale color on a sick person's face is 8:48 called a state. It means that a trait 8:54 which has become ingrained in any 8:57 situation or condition is called a 9:00 station. If that trait only exists 9:07 occasionally, sometimes present and 9:10 sometimes absent, then that is called a 9:13 state. Yes, to make it clearer, let me 9:18 give this example. We are all sometimes 9:24 generous, like helping, like giving 9:28 charity, assisting people. Now, this 9:33 trait of helping, assisting, or being 9:37 generous can be called a state, or it 9:41 could also be called a station. It is 9:47 called a state if this generosity is 9:50 not always present within us. Yes, 9:55 sometimes we are generous, but our 9:58 generosity depends on who the person is 10:01 . If it is someone we like, maybe we 10:06 are willing to be generous and give to 10:10 them, but if the person is annoying, we 10:14 don't want to be generous to them. We 10:18 only want to help if the person we help 10:21 is a Muslim. If they are not a Muslim, 10:23 we don't want to help. Now, this 10:26 helpful nature is called a state. Why? 10:32 Because it is still selective, and it 10:37 has not yet settled or become deeply 10:41 ingrained in the heart. Do you 10:45 understand, Fahri? This is what is 10:46 called a state. So if we still give 10:50 charity by looking at who the person is 10:54 , checking their religion first or 10:57 whether they are annoying or not. Now, 11:01 this generosity is still called a state 11:04 . This is a trait of those who are 11:08 still seeking. Not those who have 11:13 reached the point of being in the place 11:16 of seeking, having obtained what was 11:18 sought. Not yet, not reached that point 11:22 . Now, if the trait of generosity has 11:28 become a spiritual station for us, then 11:31 we are generous without looking at 11:34 whether that person is Muslim or not. 11:40 Yes. We help them because they truly 11:44 need the help. We are good not just to 11:49 people who are good to us. Even to evil 11:52 people, or people who are not good to 11:55 us, we remain good. This is what you 11:57 call a station like this. Is that right 12:01 , Mr. Hari? Did the Prophet have any 12:03 enemies? No. The Prophet had no enemies 12:07 . Even though there were many who were 12:11 hostile toward the Prophet. Why? 12:14 Because the Prophet's heart was full of 12:16 love. Love for everyone. Whether they 12:21 were disbelievers or Muslims, he did 12:23 good to them. Now, this is the teaching 12:29 of Islam. That is why I said the other 12:32 day that the highest teaching in Islam 12:34 is mahabbah. Imam Ahmad bin Hanbal, 12:40 Fahri, had a neighbor. Still young. One 12:46 day, his neighbor invited him, "Oh, 12:49 Sheikh, please help me at my house, I 12:53 need your help." Imam Ahmad came. As 12:58 soon as he arrived at his house, the 12:59 neighbor said, "Never mind," he said, " 13:01 Sheikh, never mind.""Just go home," he 13:03 said. Okay. Imam Ahmad went home. Once 13:07 he was home, he was invited again, 13:09 asked for help again, and it continued 13:12 like that three times. He would arrive 13:14 at the house and be told to go home 13:15 again. Later, when he arrived home, he 13:18 was called again, and Imam Ahmad would 13:21 just go. Until finally, the neighbor 13:26 was astonished. This person was treated 13:29 this way, yet he wasn't angry; he just 13:32 kept smiling. He was just normal. So 13:36 when asked, "Why aren't you angry? You 13:41 even look like a happy person." Oh, yes 13:46 . I am happy. Why should I be angry? I 13:48 am happy because I have carried out the 13:52 command of Allah and His Messenger to 13:55 be good to neighbors. But your neighbor 14:00 —the one speaking—was messing with 14:04 you. Oh, that is his business with 14:06 Allah. Your business is with Allah, not 14:10 with me. Because I am being good to you 14:14 not because of you, but because of 14:16 Allah. Yes, because of Allah. Now, this 14:21 is a very valuable lesson, Pari. If you 14:25 are good to people because of the 14:28 person, then it might be that you are 14:31 doing good, or maybe not. But if you do 14:36 good because of Allah, whether that 14:39 person pleases us or not, There is no 14:43 problem. After all, we are not 14:47 expecting any kind of repayment from 14:49 that person. If we hope for repayment 14:55 when doing good to the person we are, 14:58 uh, what do you call it? Being good to, 15:02 it might be that the person will repay 15:04 our kindness, or it might be that they 15:06 will not. But if we do good because of 15:11 Allah, then surely Allah will reward 15:15 our actions. Then why do we think about 15:20 rewards that are not yet certain and 15:23 ignore the rewards that are already 15:25 certain? Clearly, Mr. Harian. Now, this 15:31 is how this teaching goes. Islam is 15:34 extraordinary. So, that is what is 15:39 called a station (maqam) when it 15:41 reaches that point. Now, this nature of 15:44 hope (raja) and fear (khauf) is a 15:46 station for the seekers (salikin). It 15:50 is a state (hal) for the students ( 15:52 tholibin), for those who are currently 15:54 searching. Searching means one has not 15:57 yet found what is being sought. Now, 16:00 the process is still ongoing, so hope 16:04 is still at the stage of a state. But 16:12 for those who have already obtained 16:15 what they sought, then hope becomes a 16:18 station. Generosity becomes a state for 16:24 those who are in the process, yes. 16:30 Searching for something, and generosity 16:33 becomes a station for those who have 16:36 obtained what they were seeking. Now, 16:45 my respected listeners of this 16:47 gathering, things that befall us are of 16:56 two kinds, yes. There are pleasant ones 17:00 and there are unpleasant ones. Both of 17:04 these are very influential on the soul, 17:10 on our mental state. Both have an 17:14 influence, yes. Whether it is something 17:18 pleasant or something frightening and 17:21 unpleasant. Now, then if now it crosses 17:29 in our hearts the presence of something 17:36 that we like or that we hate, yes. When 17:45 it crosses our mind, the occurrence of 17:50 that event could be in the past, could 17:55 be in the present, and could be in the 18:00 future. Yes, these pleasant or 18:05 unpleasant events, once again, if 18:08 connected with time, are divided into 18:11 three. One is the past, two the present 18:16 , and the third is the future. Now, if 18:24 something pleasant from the past 18:27 crosses our mind, crosses our heart, 18:31 then it is called dhikr, remembrance, 18:36 yes. Remembering. In our language, it 18:39 is called remembering. Now, for example 18:46 , remember the past, Fahri, when you 18:50 first met what you call your future 18:55 wife. Right? Now, or for example, you 19:02 experienced something terrifying in the 19:04 past, right. If you remember that event 19:09 again, how you were insulted in front 19:11 of many people back then. Now, both of 19:15 these past events will influence your 19:19 soul. So when we remember something 19:25 pleasant, sometimes we like to smile to 19:28 ourselves, right. Smiling to ourselves 19:32 like that, yes. Imagining the past, yes 19:34 . Hm. We become happy. Now, happy. 19:39 Therefore, is it good for us to 19:42 remember pleasant past times? Hm. Then, 19:48 if now we remember the past that is, 19:50 what is it called? Frightening and 19:55 painful, oh, frustration arises, and so 19:58 on. A mother when breaking the fast, 20:02 yes, has gathered, is ready, has prayed 20:05 . When about to eat, suddenly the 20:09 mother stops. She cries. Why is she 20:14 crying? Apparently, there is an empty 20:19 chair that usually, when breaking the 20:22 fast together, was occupied by her 20:25 daughter, who, well, last year passed 20:29 away, this year she has passed away, so 20:32 this fasting month that chair is empty. 20:39 Sobbing and crying, reminiscing about 20:42 the past, it truly affects our soul. We 20:47 become sad. Yes. Well, that is what is 20:51 called dhikr. It is called dhikr. Now, 20:56 if what crossed your heart actually 20:59 manifests and happens at this moment, 21:05 then it is called wujdan. What is 21:09 wujdan? It means obtaining something. 21:12 Like you receive a gift, something like 21:15 that. Now, this is called wujudan or 21:20 dhawq. Experiencing it, yes. Well, 21:24 idrak is obtaining something like that. 21:30 Now, if that event occurs in the future 21:35 , it is called intizar. This also, just 21:41 like the first and second, affects us. 21:46 What is intizar? Waiting, expecting, 21:50 awaiting an event that will befall us. 21:54 And there are two types. In Surah 21:57 Al-Bayyinah, Allah says this. " 22:01 Innalladzina kafaru min ahlil kitabi 22:04 wal musyrikina fi nari jahannama 22:07 kholidina fiha ulaika hum syarrul 22:10 bariyah." Indeed, the disbelievers from 22:16 among the People of the Book and the 22:19 polytheists are the worst of creatures. 22:24 They will remain eternally in Hellfire. 22:28 Yes, they are the worst of creatures. 22:34 Now, here Allah has threatened the 22:36 disbelievers that they will be cast 22:37 into Hell. "Wa may ya'shallaha wa 22:42 rasulahu wa yata'adda hududahu 22:45 yudkhilhu naran khalidan fiha." Whoever 22:51 disobeys Allah and transgresses His 22:54 laws, violates Allah's laws, Allah will 22:58 cast him into Hell. It is as if Allah 23:05 is saying this—if I am the one 23:09 reading this verse, then I interpret 23:14 this verse, hearing it as: "If you, 23:19 Ahmad Jazuli, disobey Me and also 23:24 disobey My Messenger, I will cast you 23:29 into Hell." This means Allah will bring 23:34 the event of entering Hell upon me. Now 23:40 , if I commit sins, it means I am a 23:44 person who is waiting for the event 23:47 that Allah has threatened. This is 23:52 called intizar, waiting. "Wa may 23:57 yuti'illaha wa rasulahu yudkhilhu 24:01 jannatin tajri min tahtihal anharu 24:04 kholidina fiha wa dzalikal fauzul' 24:08 adzim." Indeed, whoever obeys Allah and 24:13 His Messenger will be admitted into His 24:16 Paradise. If I read this verse, I hear 24:21 it as: "Ahmad Jazuli, if you obey Allah 24:25 and His Messenger, Allah will admit you 24:29 into Paradise." You will be there 24:34 forever. "Innalladzina amanu wa ' 24:39 amilush-shalihati ulaika hum 24:41 khairul-bariyah." Indeed, those who 24:46 believe and do righteous deeds are the 24:48 best of creatures. "Jaza'uhum' inda 24:52 rabbihim jannatu 'adnin tajri min 24:55 tahtihal anharu kholidina fiha abada, 24:57 radhiyallahu' anhum wa radhu 'anhu, 24:59 dzalika liman khashiya rabbah." Their 25:04 reward. This verse is their reward from 25:08 their Lord. They are Gardens of Eden 25:11 with rivers flowing beneath them. They 25:16 will be there forever. Allah is pleased 25:21 with them because they are pleased with 25:24 Allah. That is for those who fear Him. 25:29 Yes, fearing Allah. When I read this 25:36 verse, it sounds like this. Verily, you 25:43 , Muhammad Jazuli, if you believe and 25:46 do righteous deeds, then you are the 25:48 best of creatures, a good human being. 25:52 So, the reward from Allah for you is 25:56 the Garden of Eden with rivers flowing 26:01 beneath it. Allah is pleased with you 26:04 because you are also pleased with Allah 26:07 . Now, this can only be done because 26:11 you are a person who fears Allah. This 26:16 is Allah's promise, isn't it? So when 26:19 we do it, I am doing it, it means I am 26:23 waiting for what Allah said to me to 26:27 happen. So we are waiting for a promise 26:32 or waiting for a threat. Waiting for a 26:36 promise is called raja. Waiting for a 26:40 threat is called khauf. That's how it 26:44 is, Fahri. Clear enough, Fahri, right? 26:46 Now. Well, this is the meaning of khauf 26:51 and raja. Then now, what is meant by 26:56 waiting, er, so what is khauf? Hoping. 27:03 Hoping for something to happen that 27:07 will definitely or is very likely to 27:11 happen. So if we hope for something 27:18 impossible, that is not called hope, 27:23 but that is an illusion, isn't it? For 27:27 example, Mr. Hari, an old grandmother 27:32 and grandfather are already 90 years 27:35 old. The grandfather says, "Grandma, 27:40 hopefully someday we will be young 27:43 again." Ah, the word "hopefully" is 27:49 like a hope, right? Isn't it? The word 27:53 "hopefully" is hope. But this is hoping 27:57 for something that cannot happen. So 28:00 this is not raja, not a hope like this. 28:04 That is called an illusion. Yes. 28:09 Because it's impossible to happen, it 28:10 won't happen. Allah could put a 28:15 disbeliever into paradise. Someone who 28:19 doesn't pray, doesn't pay zakat, 28:21 doesn't fast, is put into paradise. Can 28:23 Allah do that? Yes, He can, since Allah 28:26 is All-Powerful. Now, this person who 28:30 never prays, never fasts, then says, "O 28:34 Allah, put me into the Paradise of 28:38 Firdaus." H. Now, this disbeliever who 28:42 doesn't believe wants to enter paradise 28:45 . Can Allah put them in? But this is 28:49 something that will not be done by 28:51 Allah. That is why Allah says, "La 28:55 yadkhulunal jannata hatta yalijal 28:58 jamalu fi sammil khiyat." They will not 29:03 enter paradise until a camel enters the 29:05 eye of a needle. That is the Qur'an. 29:12 Now, here we often feel like we are 29:16 people who hope, but in reality, we are 29:21 not hoping but having an illusion. Now, 29:27 distinguish between hope and illusion. 29:32 Here is an example, Mr. Hari. This 29:36 person, yes. If someone loves the 29:40 Prophet, he will be with the Prophet. 29:45 So people celebrate the Prophet's 29:48 birthday based on their love for the 29:50 Prophet. Then they don't pray, don't 29:55 study the Qur'an, don't fast. Well, 29:59 there it is. Yes, this means he doesn't 30:03 understand what is called love, or what 30:08 is called hope. He wants his child to 30:12 be a doctor. If a child aspires to be a 30:16 doctor, but doesn't go to elementary, 30:18 junior high, or high school, that won't 30:21 work, right? How could they possibly 30:24 become a doctor? God can do anything, 30:27 surely. But the laws of nature— 30:30 Sunatullah—apply. How do these laws 30:34 apply? The law of nature is that if you 30:36 want to be a doctor, you must go to 30:38 school first. Starting from elementary, 30:41 then junior high. From junior high, 30:45 enter high school and take the relevant 30:48 major. After high school, go to 30:53 university and take medicine, not 30:55 economics. You want to be a doctor but 31:00 you take Economics, and then you 31:02 justify it. "If God wills, then Kun 31:06 Fayakun, it will surely happen." This 31:10 person acts as if they understand 31:13 religion, but they are actually an 31:15 idiot. People who don't understand 31:20 religion act like this. Well, yeah. 31:25 Look at the Prophet peace be upon him 31:27 when he was trading. When he was 31:31 trading, yes. The Prophet peace be upon 31:36 him took goods from Siti Khadijah. Siti 31:42 Khadijah was a person who was already 31:43 experienced in business. She trusted 31:47 the honesty of the Prophet Muhammad 31:50 peace be upon him 100%. He wasn't a 31:52 prophet yet at that time. She trusted 31:55 Muhammad bin Abdillah. He already had 31:58 the title Al-Amin after all. Who 32:01 wouldn't trust Muhammad's honesty back 32:03 then? But is that enough to be the only 32:10 capital for an entrepreneur? No. It is 32:15 not enough. Honesty is needed. But 32:19 skills are needed too. That's why when 32:24 he was carrying Siti Khadijah's goods, 32:28 she said, "Maisaroh, accompany Muhammad 32:32 and teach him how to trade." Why? 32:36 Because honesty is not the only capital 32:39 to become a successful entrepreneur. 32:44 There are other requirements. You see? 32:49 Did Siti Khadijah think Prophet 32:50 Muhammad didn't have those requirements 32:52 ? Even though God had already given him 32:56 what? The four traits that are 32:59 absolutely required for a Prophet. 33:02 Siddiq, Tabligh, Amanah, Fathanah. 33:06 Siddiq means being truly honest, not 33:10 just in speech but in behavior and 33:15 actions too; because there are six 33:19 levels of Siddiq, so someone who 33:23 achieves one level is called a Siddiq. 33:28 If all six are present, then they are 33:30 called As-Siddiq. That's why Abu Bakar 33:33 is called Abu Bakar As-Siddiq. Why? 33:37 Because all six levels of Siddiq were 33:39 present in him. Prophet Muhammad was 33:45 also honest, he was Siddiq. Then what 33:48 else? Tabligh. What is Tabligh? For an 33:53 entrepreneur or trader, it's about how 33:56 to make their products known to the 33:58 general public. It's like that. So, You 34:06 build your shop in a strategic place, 34:09 right? If you trade in a corner of a 34:12 garden, who's going to buy? God could 34:14 make people go there if He wanted to. 34:17 But that is not what we call Sunatullah 34:19 . Exactly. That's why there is Tabligh, 34:23 which means conveying or promoting. 34:26 Like on TV, we see kids wanting to buy 34:29 the milk that is advertised on TV. Hmm. 34:32 Why? Because they already recognize 34:35 that milk. Now, that is called Tabligh. 34:39 Then the trustworthiness of Prophet 34:41 Muhammad made him reliable, so people 34:44 had no doubts about buying the goods he 34:46 brought. Fathonah, meaning responsive 34:50 and intelligent. He understood what 34:54 society desired, that was Prophet 34:58 Muhammad. So that upon returning, it 35:02 was a success. When asked by Siti 35:05 Khadijah, "How was it, Maysarah?" 35:08 Maysarah replied, "My Lady, it wasn't 35:11 me teaching Muhammad, but rather I 35:13 learned a lot from Muhammad." Uh, like 35:18 this. That is why don't just, what is 35:21 it called, "qul wala tas'al." Just eat 35:24 it, no need to ask if it's medicine. 35:27 Now, this kind of thing isn't right, 35:29 though it seems like it might be 35:31 correct. Do you understand, Pari? Now, 35:36 this is what' Raja '(hope) is like. 35:39 Alright, now I will give an easy 35:45 example to understand the difference 35:48 between' Raja 'and mere fantasy. A 35:54 farmer who hopes for a good harvest is 36:03 a farmer who works the land. After the 36:12 soil is tilled, it is then planted with 36:15 good seeds. Once planted with good 36:22 seeds, it is fertilized, watered, and 36:26 the pests are exterminated. Those pests 36:32 that destroy the crops. If this is what 36:35 the farmer does, then the farmer is one 36:40 who truly hopes for a good harvest. Is 36:46 it clear? But now, what if the farmer 36:51 doesn't till the soil, or tills it but 36:54 doesn't plant anything? How can he 36:59 expect a good harvest? Where would it 37:03 come from if he doesn't plant, or 37:05 plants but refuses to water or 37:07 fertilize? How can those crops produce 37:12 a good harvest? Watered, fertilized. 37:17 But when the plants are eaten by pests, 37:20 he just lets it be, and the plants are 37:22 destroyed. That is not a farmer hoping 37:27 for a harvest, but a farmer fantasizing 37:30 about a good harvest. Well, it's the 37:36 same with us. We hope for Allah's 37:40 pleasure, Allah's forgiveness, His 37:44 mercy, His love, and His paradise. 37:48 These are our hopes, right? Huh? Hoping 37:52 for love, pleasure, and so on. Those 37:55 are our hopes. Are we among those who 37:59 truly hope or among those who are just 38:01 fantasizing? Well, it depends. How, 38:06 then, can we be called people who hope 38:09 for Allah's pleasure, love, mercy, and 38:11 paradise? First, till our hearts, for 38:16 this is our land. Our hearts must be 38:20 worked on, our hearts must be mended. 38:24 After it is tilled, our hearts are then 38:29 planted with the best seeds. What is 38:34 the best seed? Ashadu alla ilaha 38:38 illallah wa ashadu anna Muhammadan 38:41 Rasulullah. Islam. Now, Islam is a 38:49 requirement, a prerequisite to obtain 38:54 that mercy, forgiveness, paradise, and 38:58 so on. Although Islam does not 39:02 guarantee a person obtains it, the 39:05 requirement to obtain it is to be 39:09 Muslim first, to declare the Shahada 39:12 first. So, there’s this person who 39:20 says, "God, the God of Muslims, is 39:23 cruel." Why cruel? He argues that a 39:32 person lives in this world for at most 39:36 60 or 70 years, committing sins. Then, 39:42 for those sins, they are thrown into 39:44 hell forever. Isn't that cruel? For 39:49 instance, put them in hell for 100 or 39:51 300 years, maybe that would make sense. 39:55 Don't make it forever like that. 39:58 That’s what you call cruel, right? 40:01 Even though they say God is just and so 40:04 on. Now, if this person says, "Pak 40:09 Harwi, you explain this now," uh, for 40:13 example, why is it called cruel? Even 40:20 though this person is actually a good 40:21 person. They are kind, they love to 40:25 help others. Yes, helping whom? The 40:30 poor and needy, regardless of their 40:32 religion. Whether they are Muslim or 40:33 non-Muslim. Wow, their kindness is 40:35 extraordinary. But there is only one 40:39 thing, they just didn't recite the 40:41 Shahada. Even though they are such a 40:43 good, extraordinary person. How can 40:46 they go to hell forever? Does that make 40:50 any sense? That’s what they say. If a 40:53 Muslim is just a nominal Muslim, they 40:55 might just say, "Yeah, yeah." There it 40:58 is. So. Now, if someone says this, Pak 41:02 Haril, tell them this now. Suppose, for 41:08 example, I participate in all the 41:14 activities at the UI campus, I attend 41:20 all the lectures, I fulfill all my 41:25 obligations, like paying tuition fees 41:28 and so on, everything is met. 41:32 Everything. And during exams, I get the 41:38 best grades. There's just one thing: I 41:42 didn't enroll. Just one thing: I didn't 41:45 enroll. Ask that person, do I have the 41:48 right to receive a diploma? Hm. That 41:54 person would surely say, "Well, no, you 41:56 can't." Why? "But my grades are good, I 42:01 fulfilled all my obligations.""I 42:04 satisfied all campus activities, just 42:07 one thing, I didn't enroll.""Well, how 42:11 cruel that university is!" Then they 42:14 would certainly say, "Look, these are 42:16 the rules, my friend.""The rule to 42:19 obtain a diploma is that you must 42:20 enroll first." It's the same. The rule 42:25 to obtain God's paradise is the Shahada 42:27 . The Shahada is the requirement to 42:32 obtain what you call paradise. That's 42:37 the requirement. But a person who 42:38 recites the Shahada is not necessarily 42:41 going to get paradise immediately. If 42:45 their grades along the way aren't good, 42:47 it gets delayed, delayed, and delayed. 42:51 That's how it is, Pari. So, that is why 42:59 a Muslim who wants to hope for God's 43:02 pleasure, God's love, and God's 43:04 paradise must first plant the Shahada 43:06 in their heart as the requirement to 43:09 obtain it. Is it guaranteed to be 43:14 obtained, that which was hoped for? Not 43:16 necessarily. Then how can it be 43:19 obtained? Then nourish that plant of 43:23 Shahada, water it, and fertilize it 43:25 with what? With our righteous deeds. 43:30 Perform your prayers, your fasting, 43:33 your zakat, your charity, your acts of 43:36 helping others, and so on. We perform 43:40 good deeds, the commands of Allah. Well 43:44 , that is what we call watering the 43:46 Shahada. Watering the Shahada, 43:50 fertilizing the Shahada so that it 43:52 grows and all of this becomes smooth. 43:56 Is that enough? Oh, not yet. It is not 43:59 enough. Then next, eradicate all the 44:04 traits that can destroy our plants, 44:08 which destroy the value of our 44:12 righteous deeds. What are they? Evil 44:16 behavior, bad traits, lying, cheating, 44:22 breaking promises, envy, jealousy, and 44:28 greed. Now, all of these are traits 44:33 that will destroy, this is the pest. 44:36 These are the pests that can destroy. 44:38 The plant that has been nurtured so 44:41 well can be destroyed. Because of that, 44:45 if we do this, we perform good deeds 44:48 and then abandon evil, then we are 44:52 people who are hoping, hoping for 44:55 Allah's pleasure, hoping for Allah's 44:58 paradise, hoping for Allah's mercy, 45:02 hoping for Allah's forgiveness. But if 45:08 it is not like that, we are just people 45:11 who are daydreaming. It is not enough. 45:19 "A person will be with whom they love." 45:24 So if we love the Prophet Muhammad, 45:26 then if we celebrate Mawlid as proof of 45:28 our love for the Prophet, we will be 45:30 with the Prophet. Do Christians not 45:35 love Prophet Jesus (Isa)? Oh, they love 45:39 him very much. So much so that they 45:41 consider Prophet Jesus to be God. Do 45:44 the Jews not love Prophet Ezra (Uzair)? 45:47 Oh, they love him very much. So much so 45:49 that they consider Prophet Ezra to be 45:51 God. The question is, will those 45:54 Christians be with Prophet Jesus in 45:56 paradise? Will the Jews be with Prophet 46:01 Ezra in paradise? Even though they love 46:04 their prophets very much. So we Muslims 46:08 will say no. Why? Well, because the 46:13 deeds of Prophet Ezra and the deeds of 46:16 the Jews are different. The Jews do not 46:21 follow the deeds of Prophet Ezra. The 46:25 Christians do not follow the deeds of 46:27 Prophet Jesus. Well, if that's the case 46:30 , we are the same. 1,000 times we say 46:33 we love the Prophet Muhammad, if we do 46:35 not follow his Sunnah. That is called 46:39 someone who is daydreaming. A 46:41 daydreamer is not someone who is hoping 46:43 . Like that. That is the meaning of 46:47 hope. Yes. Now, this needs to be 46:53 understood, okay? People sometimes just 46:56 talk, but they don't understand what 46:59 they are saying. Whereas what is 47:01 important is for us to understand what 47:04 hope (raja) means, what fear (khauf) 47:06 means. Fear and hope will always be in 47:10 the heart of a believer. Fear and hope 47:15 cannot be separated. Because for a bird 47:18 , it is like two wings. It is 47:21 impossible for a bird to fly with only 47:24 one wing. The wing of hope and the wing 47:27 of fear. It's just that sometimes some 47:31 people have greater fear, and their 47:33 hope is small. There are those whose 47:36 hope is actually greater, and their 47:38 fear is smaller. It depends, it depends 47:43 on their deeds, on the person, yes. Uh, 47:50 oh, if, for example, whenever we are 47:53 hoping for something, we are definitely 47:56 afraid. Every person who is afraid is 48:00 definitely hoping for something as well 48:02 . That is definitely the case, right. 48:05 If someone runs toward the east, they 48:07 are definitely moving away from the 48:09 west. Someone moving toward the west is 48:13 definitely, what do you call it, moving 48:16 away from the east. You cannot, you 48:18 know, separate fear (khauf) from hope ( 48:20 raja), you just can't, Fari. Right. Now 48:25 , let's put it this way, Faki. Suppose 48:29 you are camping with your friends. In 48:33 the end, you are left behind by your 48:35 friends, played a prank on while you 48:36 were sleeping. Huh? Once you wake up, 48:41 you are shocked; at your head there is 48:44 a lion, at your feet there is a wolf, 48:47 to the right there is a, what do you 48:49 call it? A tiger, and the only place 48:54 that is clear is on the left. Your fear 48:58 must have been extraordinary at that 49:00 moment, right? But even though you were 49:04 afraid, you still had hope. Hope to be 49:08 safe, surely. How to, well, the problem 49:12 is, which one is greater, the fear or 49:15 the hope? Now, no matter how fast you 49:21 run, you cannot outrun a lion. Yeah. So 49:28 , it's possible that the fear was 49:30 greater at that time. But when you take 49:34 an exam, the final exam, you are 49:38 confident about all the questions. You 49:42 are sure you can answer them. The fear 49:45 must still be there. But the hope is 49:48 definitely greater than the fear. It's 49:52 different for a student who, out of 100 49:55 questions, is only sure they can answer 49:59 30 or 40 percent. Then the fear of 50:03 failing is definitely greater than the 50:05 confidence of passing or their hope. 50:09 That is how it is with us; a person who 50:12 does many good deeds and a person who 50:15 commits many sins, their level of fear 50:18 (khauf) is definitely different. It is 50:22 definitely different. That is why some 50:25 people are so calm in their lives, so 50:27 optimistic, so sure. Now, this relates 50:30 to positive thinking (husnudzon). 50:33 Perhaps this will do for now, Fari. 50:35 That is the meaning of hope (raja). 50:41 Later we will see the virtues of hope 50:43 and how to cultivate the trait of hope 50:45 within ourselves. In our language, hope 50:49 (raja) is often interpreted as being 50:51 optimistic, right? Yes. Alright Fari, 50:55 perhaps that is all I can convey this 50:56 evening because it is already 5 o'clock 50:57 . We started a bit past 4 o'clock 51:00 earlier, didn't we. Ah, so we will 51:03 continue next week, still discussing 51:06 hope (raja) and fear (khauf). Wallahu 51:09 A'lam. We have been listening to the 51:13 afternoon sermon, a study on creed and 51:15 character with Ustaz Ahmad Zazuli 51:16 Kholil regarding hope (raja), fear ( 51:18 khauf) and hope (raja). Uh, those who 51:21 want to join, please do, those who want 51:23 to ask questions at 0811999720. We will 51:29 be right back after the following 51:30 commercial break. Attack at at attack 53:41 in the oration, Results for the one 53:42 Islam. Still with us, brothers and 53:43 sisters, on the afternoon sermon 53:45 program, a study on creed and character 53:47 with Ustaz Ahmad Zazuli Kholil 53:48 regarding hope (raja) and fear (khauf), 53:50 or fear and hope. We have just listened 53:52 to it, and for those who have joined, 53:53 thank you very much. I will read those 53:55 who asked via WhatsApp at 0811999720. 54:01 So for those who want to ask, please, 54:02 there is still time for you to send in 54:04 your questions. First, Ustaz, this 54:05 question comes from uh, it's not from a 54:10 ' Servant of Allah '. Assalamu'alaikum 54:12 warahmatullahi wabarakatuh, Ustaz. 54:14 Wa'alaikumussalam warahmatullahi 54:16 wabarakatuh. 54:17 Ustaz, how do we balance love, fear, 54:21 and hope? 54:23 Right. Bismillahirrahmanirrahim. To the 54:27 person asking. If you have a helper, 54:32 let's say, you, Pak Hari, you be the 54:36 one to answer my question. If you have 54:42 two helpers, the first one loves you 54:46 and your family. The second one, that 54:51 helper is afraid of you, 54:53 hmm 54:54 and your family. Yes. 54:56 Right. Which helper would you prefer, 54:59 the first or the second? 55:01 The first one. 55:04 The first one, right. If a helper 55:08 assists us based on love, whether we 55:15 are there or not, the work gets done. 55:18 Same. Huh. 55:19 Because the foundation is love, right? 55:21 Correct. But if it's based on fear, 55:24 they might only work when we are around 55:27 , if we're away, well. See. Now, it's 55:33 the same with Allah. Allah prefers 55:37 servants who worship based on love and 55:41 hope rather than based on fear. Like 55:48 that. So don't balance it, don't make 55:52 fear and hope equal. In fact, hope 55:55 should be greater. Right. If fear is 56:01 greater, that's actually bad. At times, 56:06 there are people who feel they have so 56:09 many sins, that they fall into despair. 56:15 Will Allah forgive my sins? They cry, 56:19 terrified of hellfire, and eventually 56:22 lose hope in Allah's mercy. What did 56:27 Sayyidina Ali, may Allah be pleased 56:29 with him, say? He said, "Your despair 56:34 of Allah's mercy is a greater sin than 56:39 the sins you have already committed." 56:46 Because it's a form of prejudice 56:48 against Allah. Innallaha laa yaghfiru 56:51 ayyushraka bihi wa yaghfiru maa duuna 56:54 dzaalika liman yasyaa'. There is no sin 56:58 that Allah cannot forgive, no matter 57:00 how great. I often say, if the angels, 57:06 the jinn, and all humans committed sins 57:12 . And those sins were gathered together 57:16 . Then weighed against Allah's mercy 57:20 and compassion. Allah's mercy would 57:24 still be greater. So why fall into 57:29 despair? Allah says His mercy 57:32 encompasses all things. Allah says His 57:35 mercy encompasses everything, and we 57:39 are a small part of that "everything". 57:43 Why despair? That is why Sayyidina Ali 57:48 said, your despair of Allah's mercy is 57:51 a greater sin than the sins you have 57:54 committed. Like that. Therefore, hope 57:58 should be emphasized, it must be 58:00 greater. Don't, don't balance it, don't 58:04 make it equal. But fear must still 58:08 exist. Because it's impossible for fear 58:10 to be completely absent. But hope must 58:14 be greater. Wallahu a'lam. 58:19 So don't balance it, Ustaz? Hope should 58:20 be greater, right? 58:21 Don't. Don't. In fact, the fear should 58:24 get smaller and smaller. It is hope 58:28 that should be greater. 58:31 Okay. Alright. Next is a question from 58:36 Mrs. Rahma. Peace be upon you, and 58:38 Allah's mercy and blessings, Ustaz. 58:39 Earlier 58:40 And peace be upon you, and Allah's 58:41 mercy and blessings. 58:42 Earlier, you touched a little on the 58:44 matter of charity. I want to ask, there 58:47 are indeed some people who only want to 58:49 give charity to those who are diligent 58:51 in worship, for example. If they are 58:53 not diligent, they do not want to give 58:55 charity to that person. What about that 58:57 , Ustaz? How is the value of the 58:58 charity? Please enlighten me. 59:00 Alright. In the name of Allah, the Most 59:01 Gracious, the Most Merciful. In the 59:03 science of Fiqh, yes. In Fiqh, the 59:06 science of charity is that if we give 59:11 charity to relatives compared to 59:17 charity to those who are not relatives, 59:19 then the reward is greater for 59:21 relatives. Because if it is to 59:24 relatives, it has double value. One is 59:27 the value of charity, the second is the 59:28 value of strengthening ties. Yes, so 59:32 the reward is greater. Charity to a 59:37 pious person compared to charity to a 59:40 non-pious person, the reward is also 59:43 greater for the pious person. The 59:47 Prophet even said, "La ta'kul illa 59:49 tha'aman...""...la ta'kul illa taqiyin 59:54 wa la ya'kul tha'amaka illa taqiyun." 59:57 He said, "Do not eat...""Do not eat 1:00:01 except the food of a pious person, and 1:00:05 let no one eat your food except the 1:00:09 pious." This means giving food to a 1:00:14 pious person is better than giving food 1:00:16 to a sinner. Why? If we give food to a 1:00:22 pious person, then when they are pious 1:00:25 and full, their piety will not be 1:00:28 disturbed. If it is to a sinner, it is 1:00:33 possible their sin will not be 1:00:35 disturbed because they are full and not 1:00:37 thinking about hunger. So it is feared 1:00:41 that you are helping them. Now, this is 1:00:45 if we talk about the reward. Now, when 1:00:48 we talk about faith and ethics, as 1:00:52 Sheikh Sahl said, "Do not be a child of 1:00:57 time, and do not be a child of numbers. 1:01:02 " What is a child of time? A child of 1:01:07 time is when we worship while looking 1:01:09 at the time. Even though in Fiqh, if 1:01:14 you pray, you look at the time. Because 1:01:16 there are times when it is answered, 1:01:17 and times when it is not. That is Fiqh, 1:01:19 that is Sharia. If you talk about 1:01:22 ethics, it is not like that. Pray when 1:01:26 you need to. Prayer usually means you 1:01:29 want it to be granted. But for people 1:01:31 of ethics, that is not it. Prayer is a 1:01:35 command from Allah. The matter of 1:01:37 whether Allah will grant it or not is 1:01:39 Allah's right. Intend when praying that 1:01:43 you are carrying out Allah's command. 1:01:46 We need to communicate with Allah, yes. 1:01:52 That is why if a person prays with the 1:01:54 intention of carrying out Allah's 1:01:55 command and following the Prophet's 1:01:57 Sunnah, granted or not, they will keep 1:01:58 praying. But if the intention is only 1:02:02 to have the prayer granted, when they 1:02:04 know the prayer isn't being granted, 1:02:06 they might get bored of praying. Now, 1:02:08 people of ethics are not like that; the 1:02:10 conversation is different. So, is it 1:02:14 wrong if someone only wants to give 1:02:16 charity to a person who is diligent in 1:02:20 worship? No, it is not wrong. That is 1:02:23 what I said earlier, it is "ahwalu 1:02:25 tholibin"(the state of the seekers) 1:02:28 because the generosity is still a trait 1:02:30 and has not become a station (maqam). 1:02:34 Yes, later when it becomes a station, 1:02:35 they will not look at those things 1:02:37 anymore. Then how about the value of 1:02:38 the charity? It still has value. Now, 1:02:41 if you're talking about character ( 1:02:43 akhlak), you're no longer talking about 1:02:45 value, right. So, this means you are 1:02:50 actually still, what do you call it? 1:02:54 Still within the circle of Sharia. Why? 1:02:57 Because you're still asking about value 1:02:58 . When a person discusses character, 1:03:02 they no longer talk about whether the 1:03:04 reward is accepted or not. No, that's 1:03:07 not the issue. Even in worship, if you 1:03:10 speak of character, it's not about 1:03:12 heaven or hell. Why? Devotion. I was 1:03:17 created by Allah. What is the purpose? 1:03:20 To serve Allah. Just to serve. Now, as 1:03:24 for what Allah gives later? Whether 1:03:26 there is a reward for the devotion or 1:03:27 not, that is Allah's business. That is 1:03:29 how a person of character is. It is 1:03:31 different from people of Sharia. Like 1:03:36 Salafi people, they don't understand, 1:03:38 they don't believe in Sufism. Whereas 1:03:42 Sufism is actually just character. 1:03:44 There is no such thing as Sufism and so 1:03:47 on. There is only Sharia. That's why it 1:03:49 is always measured by value. 1:03:51 H 1:03:52 like that. When someone studies Sufism, 1:03:55 it's not like that. Laws are 1:03:58 categorized as obligatory, forbidden, 1:04:01 recommended, disliked, or permissible. 1:04:03 That is Sharia. 1:04:04 Sharia. 1:04:05 In Sufism, there are no such categories 1:04:08 as obligatory, recommended, disliked, 1:04:10 or forbidden. There are only commands 1:04:12 and prohibitions. What is commanded 1:04:16 must be done. What is prohibited must 1:04:19 be abandoned. They don't ask if it's 1:04:21 recommended or obligatory. That doesn't 1:04:23 exist in Sufism. It doesn't exist. 1:04:27 There are only commands. If there is a 1:04:28 command, it must be carried out, 1:04:31 like that. So, this is regarding that. 1:04:34 So what about the value of the charity? 1:04:39 It is still accepted by Allah Subhanahu 1:04:42 wa ta'ala, and it is better to give 1:04:45 charity to those who are devout than to 1:04:48 those who are not, rather than giving 1:04:51 to the non-devout and not to the devout 1:04:55 . But it would be even better if we 1:05:01 gave charity to everyone. 1:05:05 And even if that person pleases us or 1:05:10 not, we just stay happy. Why? Because 1:05:15 the charity has reached a certain level 1:05:18 . This means this person has entered 1:05:21 the level of those whose character is 1:05:23 extraordinary. Allah knows best. 1:05:26 Alright, next is a question from Mr. 1:05:29 Johar in Kalideres. Peace be upon you, 1:05:31 and Allah's mercy and blessings, Ustaz. 1:05:33 May you be healthy and under Allah's 1:05:35 protection. Amen. The Ustaz's lecture 1:05:38 is very clear with easy-to-understand 1:05:40 analogies, and I feel my knowledge has 1:05:43 increased. Thank you. Oh, just a 1:05:45 comment from Mr. Johar. Thank you, Mr. 1:05:47 Johar. Next is from, uh this person did 1:05:53 not state their name. Peace be upon you 1:05:54 , and Allah's mercy and blessings. 1:05:55 Ustaz, should we worship Allah with 1:05:59 fear and hope, Ustaz? 1:06:03 In the name of Allah, the Most Gracious 1:06:04 , the Most Merciful. Worship might be 1:06:11 accepted, right? 1:06:15 It might also be that our worship is 1:06:17 rejected. 1:06:18 Yes. 1:06:18 That is why there are accepted deeds 1:06:21 and rejected deeds. Deeds that are 1:06:24 accepted and deeds that are not 1:06:26 accepted. So, what is it that we want 1:06:30 when we do good deeds, and what do we 1:06:33 fear when we speak? What we want 1:06:38 implies that there is something we do 1:06:41 not want. In other words, there is 1:06:46 something we fear. That is why I said 1:06:50 earlier that hope and fear cannot be 1:06:51 separated. They are always apart. 1:06:54 They are always there. 1:06:56 There is always something we desire; we 1:06:58 want all our worship to be accepted by 1:07:01 Allah. That is called hope; we hope 1:07:06 that Allah accepts all our acts of 1:07:08 worship. "Rabbana taqabbal minna duaana 1:07:12 ," O Allah, our Lord, accept our 1:07:18 prayers and our hopes, "wa siro amal," 1:07:22 all our deeds. This is what we call 1:07:26 hoping. "Wala tatrudni," do not reject 1:07:30 me. Now, this is our fear, you see. 1:07:34 Must we worship with both hope and fear 1:07:37 ? Well, yes, and what is the hope? We 1:07:40 hope our deeds are accepted, and we 1:07:43 fear that they might be rejected, so 1:07:47 both must exist. Then, how do we ensure 1:07:51 they are accepted? Well, what was the 1:07:52 meaning of hope earlier? 1:07:54 Hm. 1:07:55 Yes. The conditions must be met, the 1:07:59 pillars fulfilled, the Sunnah followed, 1:08:02 the disliked left behind, and the 1:08:05 invalidators avoided. After that, the 1:08:09 state of the heart when doing deeds 1:08:11 must be that we only expect, what shall 1:08:13 we call it? Because of Allah, not 1:08:17 because of human judgment. Now, if this 1:08:22 is done and we can perform it, then I 1:08:24 am sure, sir, your hope will be even 1:08:26 greater. But if none of these are 1:08:31 present, then surely your fear will be 1:08:34 greater. So, the one who knows whether 1:08:39 hope or fear is greater is the doer 1:08:41 themselves. 1:08:43 Hm. 1:08:44 The doer themselves. Yes, perhaps that 1:08:47 is it, Mr. Harah. Yes. 1:08:49 Right. Yes. This is done. 30. I am 1:08:52 getting ready to teach, preparing for 1:08:54 mutalaah first. I hope what I have 1:08:58 conveyed can be understood clearly and 1:09:03 then applied. Applied, and please pray 1:09:08 that I am not just able to speak to the 1:09:11 listeners, but can also practice it 1:09:15 well. Subhanakallah wabihamdika, ashadu 1:09:19 alla ilaha illa anta, astaghfiruka wa 1:09:21 atubu ilaik. Wasallallahu ala sayyidina 1:09:25 Muhammadin wa sallam. Walhamdulillahi 1:09:27 rabbil alamin. Assalamu’alaikum 1:09:30 warahmatullahi wabarakatuh. 1:09:32 Wa’alaikumussalam warahmatullahi 1:09:33 wabarakatuh. That concludes our time 1:09:35 together on the Tausiah Afternoon 1:09:37 program, studying creed and character 1:09:39 with Ustaz Ahmad Zazuli Kholil on the 1:09:40 theme of fear and hope that we have 1:09:42 listened to. Thank you to those who 1:09:44 have joined. Sorry to those whose 1:09:45 WhatsApp messages we haven't had time 1:09:47 to read. God willing, next week, if 1:09:49 there is time, we will read them again. 1:09:51 And I, who am on duty, Fahri, 1:09:53 accompanied by Neza and Yusuf Subangkit 1:09:55 , bid you farewell. Subhanakallahumma 1:09:57 wabihamdika, ashadu alla ilaha illa 1:09:59 anta, astaghfiruka wa atubu ilaik. 1:10:00 Wassalamu’alaikum warahmatullahi 1:10:02 wabarakatuh. 
