Find Comfort in Allahs Mercy, Justice, & Power
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Channel: Abdul Nasir Jangda
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AI Generated Summary ©
The importance of serving Christ's sub hungry for the sake of others is discussed in a series of covers and talks. The book of the beast highlights the importance of the printing of the mercy of Christ's sub hungry for the sake of others, as well as the need to set up scaling on the day of resurrection and not overestimating the creator's power. The speakers emphasize the importance of finding a mixture of spiritual experiences and finding a way to find comfort in the cycle of the prophets and people around them. The use of the miracle of Islam is also discussed, and the importance of finding a way to overcome acceptance and tolerance for knowing the future is emphasized.AI Generated Transcript ©
The only circumstance that really matters here is
their
is their servitude.
And a lot of times we say, well,
if you want a child, read the story
of Zakariyah, and if you are impatient, then
read the story of Ayyub. But Allah says,
what a beautiful servant of Allah he is,
And this is a reminder for the servants
of Allah subhanahu wa ta'ala. Those who want
to be
the in that state of devoted servitude to
Allah subhanahu wa ta'ala.
You know some people may not be afraid
of committing crimes on this earth, but when
they do something wrong on this earth, with
the Muslim particularly,
they're existential. They believe that there is something
beyond the physical. That the Allah,
there is someone that will hold us accountable,
and He is our creator. He is our
maker,
Which serves as a motivation
and also a reminder that there will be
a day that I will have to answer
to my needs. Think about all the different
ways, of course, that Allah could saved Ibrahim
alaihi salaam from the fire. Right?
It could've started
pouring rain and put out the fire. Allah
could've sent the wind to carry Ibrahim
to safety. A giant bird could've swooped down,
grabbed Ibrahim alaihi salam, and carried him to
safety. But Allah
showed here that Allah changed the very course
of nature.
He intervened directly
and changed the nature of the fire.
Welcome back to Quran 3030.
The question from yesterday's juz, how many times
is the name Ar Rahman
mentioned in Surah Mariam? So go ahead and
answer below And,
of course, a reminder
to please support Yaqeen this month. Please also
download the Quran 30 for 30 book and
follow along
with all the chapters that we are doing,
and we are blessed today to, of course,
have Sheikh Abdul Adoor as always. Sheikh Abdul
Nasr Jangda. How's it going, man? Very good.
So
we're really blessed here in Dallas, alhamdulillah. Amazing.
Yakeem
is just a few minutes down the street
from Qalam. Absolutely. Alhamdulillah. But I mean, I
think it's part of the beauty of our
collaborations here in this area.
Your people always come here, our people always
go there. Hamdulillah. We're all one people obviously.
Hamdulillah. I mean, our masajs are close by
and Qalam has become a significant presence here
in Dallas, alhamdulillah, and obviously
not just for the community here, but, masha'Allah,
lots of great students. Masha'Allah. Great teachers, obviously.
Masha'Allah. Shaykh, how's how's Qalam going? It's going
good, alhamdulillah.
It's it's busy. It keeps us busy, but
it's it's a good busy.
What made you choose to really you slowed
down your travel quite a bit I did.
Over the last few years. I did. What
made you choose to focus on this?
It's 2 things, because I get asked that
question a lot. It's 2 things. Number 1
is
I think,
everyone has kind of an inclination,
something that they gravitate
towards.
So everyone gravitates towards something different.
Education was something that always really motivated me.
Kind of like, systematic,
long form, in the class room education was
what motivated me. And number 2, it was
a wasi of my sheikh.
Bless
you, and have mercy on your sheikh. Amen.
Accept all the great work that y'all are
doing.
So please check out their work,
And with that, we are in the, 17th
juz,
And I am going to be speaking about
this beautiful dua from Ayyub, alayhis salam, but
really connecting it to the previous juz, which
has been, of course, the beauty
of this entire season. Yes, sir. When Allah
mentions in verse 84 of Surat Al Anbiya,
the dua of Ayyub alaihi salaam,
verse 83 actually, Ayyub,
alayhi salaam, when the prophet Job cried out
to his lord
and said, I have been touched with adversity,
and you are the most merciful of those
who show mercy. And Allah mentions in the
next verse,
that we answered his prayer and we removed
his adversity, and then we'll continue with the
rest of the ayah shortly, bidna Nahi Ta'ala.
But of course, Allah Subhanahu Wa Ta'ala mentions
in Surat Al Anam that if Allah subhanahu
wa ta'ala
If Allah touches you with adversity,
then no one can remove that adversity from
you except for him. And you'll see the
words here being used that Ayub alayhi salaam
says, I've been touched by adversity
and you are the most merciful of those
who have mercy, And Allah
says and we removed. SubhanAllah. As if this
is a practical example of exactly what he
told us would happen
with his servants. Now the beautiful thing about
Ayub, alayhis salaam, is that he manifests, of
course, the most beautiful example of patience when
you are struck by adversity.
And, of course, we always note that he
doesn't blame Allah subhanahu wa ta'ala for the
duh, for the harm. He only attributes the
mercy to Allah subhanahu wa ta'ala, and he
says that I've been struck with
adversity. But here's what I want you to
pay attention to inshallah, and, of course,
these duas are loaded with so much to
reflect on. I just want to reflect on
one element.
In jus 16,
Allah mentions Zakaria alayhi sallam
and Zakaria calling out to his lord
Make mention in the book of the mercy
of your lord to his servant, Zakaria
when he called out to his lord in
that beautiful private prayer.
Almost every word that is used to describe
the dua of Zakariyahaiyahsalam
is used to describe the dua of Ayu
alaiyahsalam,
and it's one juz apart. And it's it's
amazing because
in both situations, there is an immediate blessing
that manifests itself in a miraculous way,
but they have very different circumstances.
Right? Zakariyah
alaihis salaam is calling out to Allah subhanahu
wa ta'ala
with hope and never disappointed. Right? And saying,
yeah, Allah, you've never disappointed me before, and
he's appealing to Allah's mercy for a child
and he's never had a child before. So
Zakaria, alayhis salam, when he calls out to
his lord, Allah subhanahu wa ta'ala
praises his Ubudiyyah,
praises his servitude. What a beautiful.
What a beautiful manifestation of
of servitude to Allah subhanahu wa ta'ala that
he shows.
And here is the mention of
the mercy of your lord upon Zakariyah alayhis
salaam. And in the case of Ayub alayhis
salaam,
Ayub is calling out to Allah after a
long period, almost 2 decades
of and the prophet salaihi wa sama mentioned
in one narration, 18 years of bala, 18
years of trial and tribulation,
and calls out to Allah in this humble,
beautiful way, and Allah
immediately manifests his mercy towards him,
alayhis salaam.
Now here's the thing. They both appealed to
the same thing. And so it's really interesting
because if you read the words, you wouldn't
actually know what circumstances they were in
because the only circumstance that really matters here
is their uwudia, is their servitude.
And a lot of times we say, well,
if you want a child, read the story
of Zakaria, and if you are impatient, then
read the story of Ayyub. But Allah says,
what a beautiful servant of Allah he is,
and this is a reminder for the servants
of Allah subhanahu wa'ala, those who want to
be
the in that state of devoted servitude to
Allah subhanahu wa ta'ala. And so the lesson
here
is that no matter what your circumstance is,
you should turn to Allah in the exact
same way and appeal to the exact same
thing which is his Rahma.
And, of course, in this situation just look
at the words. Right?
The a mention
of the mercy of your lord to his
slave and in the situation of Ayub alaihi
salaam, it's the exact same thing. And the
last thing that I'll say here, of course,
is that Allah subhanahu wa ta'ala mentions this
is a mention of the mercy of your
lord,
which shows you that it's not the Lord
of Zechariah alone or the Lord of Ayub
alone. You're calling upon the same Rab, the
same Lord, who removes and who gives even
in the most impossible of circumstances
out of his mercy and manifest his mercy
in the most fitting way. May Allah, subhanahu
wa ta'ala, make us from his devoted servants
in every situation. Allahumma ameen.
That
was beautiful.
So remembering the mercy and justice of Allah
Subhanahu Wa Ta'ala
and also how Allah Subhanahu Wa Ta'ala is
able to do all things.
From all things, we always have to remember
to maintain our iman and the strength of
it. To establish initially and to maintain it
is the belief in the unseen, that there
are certain things that Allah
will not disclose to us. And also there
are things that Allah will disclose to us
of things that are going to happen in
the future.
So from that particularly is the day of
resurrection, the day of judgment, what Allah Subhanahu
Wa Ta'ala calls yawmuktiyama. Now there will be
a series of things that takes place.
What's so interesting, if you sit back and
think about it, Allah is actually telling you
what's going to happen in the future. The
prophet, sallallahu alaihi wa sallam, gets descriptive.
I want to cover one verse where Allah,
subhanahu wa ta'ala, says in chapter number 21
verse 47,
when he talks about the day when things
will be weighed, particularly
the deeds of the slave
and also
their their actions and also, subhanAllah, we will
cover even the prophet, salaw al salawalam, comparing
a body part to showing that it will
be heavy on the scales. Allah, subhanahu wa
ta'ala, says,
hasibeen.
Allah Subhanahu Wa Ta'ala says beautifully here, beautifully,
as every verse is beautiful.
Allah says, we shall set up just scales
on the day of resurrection. This is the
first part of the ayah.
So
we will place the mawazin, the scales.
And
is here is the
the the adjective
describing
the scales that they will be just.
Is justice.
So when he puts these scales down, they
will be just. Meaning that whatever he weighs
from your good deeds. Oh,
as Allah Subhanahu Wa Ta'ala says,
If it's an Adam's weight, as we know
in another chapter in the Quran, that it
will be weighed, nothing will surpass Allah. Allah
is not unaware
of anything that happens within His dominion,
within His creation.
So He says here, We will place the
scales
on the day of resurrection.
This is to establish that there will be
a day of judgment
which shows that the human being, the Muslim
particularly,
should know that there is
a a day of accountability,
a day that you will stand in front
of your Lord. You know, some people may
not be afraid of committing crimes on this
earth, but when they do something wrong on
this earth, with the Muslim particularly,
they're existential. They believe that there's something beyond
the physical. That the Allah, Subhanahu Wa Ta'ala,
there is someone that will hold us accountable,
and He is our creator. He is our
maker,
Which serves as a motivation
and also a reminder
that there will be a day that I
will have to answer to my deeds. Then
Allah Subhanahu Wa Ta'ala continues on to say,
And even if it was
the weight of a grain of a mustard
seed, showing that nothing will surpass Allah Subhanahu
Wa Ta'ala's knowledge and nothing can surpass his
ability because he is the one that puts
the scales
and every single thing will be weighed. This
is where the individual has what is called
muhasaba.
They hold theirselves accountable. Murakaba. They watch over
their deeds, they watch over themselves. We know
the beautiful statement of Umar Bilakatab
that he used to say, hasibu
amfusakum
qablantuhasabu.
Wazinu atmalakum qablantu
zenu. It's beautiful. He says, hold yourselves accountable
before you will be held accountable.
And weigh your deeds
before they will be weighed. Brothers and sisters,
before you go to sleep, have a review
of your day. What did you do in
that day? Because you don't know if you
will wake up.
And the day we don't know when the
day of resurrection will be. The fact that
it's a mystery should increase our rajat, our
hope in Allah's mercy.
Our hope in Allah's mercy and also fear
of any type of accountability from a shortcoming.
With the reality,
with some of our shortcomings,
Allah
mercy
encompasses and engulfs everything, and it's up to
him to forgive us or not. Lastly, when
Allah
says,
and this is so beautiful, the tadeel, the
way that Allah ends this verse.
When He talks about accountability and nothing will
surpass him, one should think about what am
I doing now?
I don't know when Allah, subhanahu wa ta'ala,
will take me. How do I want my
status to be with Allah, subhanahu wa ta'ala?
Then Allah says here, and suffice
with us as reckoners. Kifa'bina,
with us. This is a showing of greatness.
Even though there's no plurality with the creator,
this is a form of greatness and royalty
that when he uses the plural plurality to
show the majesty that he is great. Subhanahu
Wa Ta'ala. He says, suffice for in us
is a reckoner. Why is this important?
For the individuality of the Muslim and understanding
that I am not afraid of ultimately anyone
except the law, subhanahu wa ta'ala. I do
not fear what this person will say as
long as I am obeying Allah because he
is my ultimate reckoner. He is the one
that will hold me accountable
for my deeds. So when it comes to
making a choice
because of that strong foundation and the belief
in the oneness of Allah and his greatness
and his ability, and there will be a
day that the scales will be weighed, deeds
will be weighed, We recognize that, and that
should serve as our motivation for wanting to
please him within these trials and tests. May
Allah, subhanahu, make us of those that are
aware of his greatness and aware of his
justice and allow that to be a sense
of solace and peace in our hearts.
The story of Ibrahim alayhis salam, which is
mentioned in Suratulambiya,
Surah number 21,
is really fascinating.
One of the
remarkable
stylistic
marvels of the Quran
is that the Quran returns back to the
same story repeatedly
while highlighting different elements of that story.
But maybe one of the most well known
of the stories of the prophets of the
past,
and something that
is symbolically is very powerful and universally recognized
by believers everywhere
is only mentioned one place in the Quran
and that's here in 17th juz in chapter
21, surah number 21, Surah Al Anbiya.
And it's a very lengthy
passage that Allah subhanahu wa ta'ala details the
whole story beginning with ayah number 51 going
all the way till ayah number 70,
but the culmination of the story, the climax
of the story, if you will,
is in verse number 69, ayah number 69.
In which Allah subhanahu wa ta'ala tells us,
we
said,
oh fire,
Ibrahim. Be cool
and peaceful, safe
upon Ibrahim, alayhis salaam.
And very quickly, the back story is is
that
Ibrahim alaihi salam,
after trying
over and over and over again
to
reason with his people,
to
try to get them to understand
that the worship of idols was something false.
And they were so stubborn
that they just were not coming around. So
Ibrahim alayhi salam decided to take more drastic
measures. When they were all gone for a
festival or a carnival out of town,
he went into the temple, he smashed all
the idols,
and he left the largest one so that
they would have to come back and deal
with this reality.
When they come back and they find all
the idols smashed they say,
Ibrahim. This young man Ibrahim is always criticizing
our idols so they brought him to
Let's make an example out of him. And
then they decide
to when Ibrahim Alaihi Salam challenges them about
the reality of these false gods and these
idols and they are unable to answer him,
then finally they resort to violence as people
upon falsehood will always do. When they are
confronted with the truth, when they have no
response for the truth, then they will resort
to violence,
indiscriminate
violence.
This was this has been the trend all
throughout history. This happened in the lifetime of
the prophet salallahu alayhi wa sallam. And we
even see this happening today.
So what did they say?
Burn him at the stake
and help your gods, they turned it into
a campaign.
And then
the narration of Abdullah bin Masood radiAllahu ta'ala
Anhu that ibn Kathir, Imam Al Kurtubi, others
mentioned
that
they built this humongous fire and people came
and started
throwing everything they had, old clothes and old
furniture into the fire to the point where
it became like a forest fire. They couldn't
contain it. They couldn't get near it. So
then they said, okay, how do we put
Ibrahim in the fire now? So they constructed
a device like a catapult
to launch him into the fire. They tie
him up. Ibrahim alaihis salam puts his faith
and trust in Allah and he speaks those
words that have been immortalized within the Quran
which in which he says,
Allah is all I need. Allah suffices for
me and Allah is the best of caretakers.
And then Allah Subhanahu Wa Ta'ala intervened for
Ibrahim alayhis salam. And in verse number 69,
Allah says, we said, oh fire,
become cool and safe and peaceful upon Ibrahim.
And there's 2 quick reflections that I'll give
here. Number 1
is that think about all the different ways,
of course, that Allah could've saved Ibrahim alaihi
salaam from the fire.
Right?
It could've started
pouring rain and put out the fire. Allah
could've sent the wind to carry Ibrahim to
safety. A giant bird could've swooped down,
grabbed Ibrahim alaihis salam, and carried him to
safety. But Allah
showed here that Allah changed the very course
of nature.
He intervened directly
and changed the nature of the fire.
And then the second thing that I'll mention
in closing here
is that
Allah subhanahu wa ta'ala,
Abdullah bin Masuda, the Allahu ta'ala Anhu mentions
that when Allah said, oh fire,
be cool
and safe and peaceful upon Ibrahim.
There were ropes that were tied to his
hands and his feet. Those ropes
were against Ibrahim not for Ibrahim. The ropes
burned away without burning a single inch on
his skin. That's right. Without harming a hair
on his head. The ropes were burned, But
Ibrahim was not harmed at all. This is
the power. This is the majesty.
This is the might of Allah. This is
what we believe in. And we need these
reminders constantly,
but I feel really now more than ever
that Allah subhanahu wa ta'ala can do anything
and everything.
And so even when all the worldly means
don't make any sense,
and it seems like there's no way out,
we have to keep our faith
in the power and the might of Allah
Subhanahu Wa Ta'ala.
Yes.
SubhanAllah, Sheikh, like these, a lot of the
duas and a lot of the things that,
you know,
we learned about through powerful stories, we're now
obviously witnessing with the people of Allah, may
Allah help them alleviate their And their struggles
and their pain, all of the moustallafin
around the world. Mhmm. Of course,
in Jerusalem and Palestine, and you know,
the whole area,
you see the cruelest enemy,
and you see the most faithful people. Agi.
I think one thing that I always try
to emphasize to people is that
the people of Gaza didn't just find this
faith now. Mhmm. They had it. Mhmm. And
one thing that's very apparent, like, when you're
going through the stories of the prophets,
look, Zakariyah knew, alaihi salaam,
when he
needed to turn to Allah subhanahu wa ta'ala
for a child, he needed to turn to
Allah. Mhmm. Ayub, alayhi salam, knew that with
everything that happened to him,
the only one he could turn to was
Allah subhanahu wa ta'ala. Absolutely. Ibrahim, alayhis salaam,
knew whether he was in a fire Mhmm.
Or whether he was in the comfort of
his home Mhmm. Turned back to Allah subhanahu
wa ta'ala.
It's like when they say you can't know
only 1 or 2 names of Allah. To
know Allah, you have to know his names
and attributes.
And to know all of his names and
attributes, you have to know different circumstances.
And the prophets were subjected to the most
extreme manifestations of all of those circumstances,
and so they had the most extreme connections
to all of those names and attributes. Mhmm.
Right? Their duas were
loving, sincere, devoted, and so
the seemingly impossible happened Mhmm. For them
in ways that we could never imagine.
But that's directly tied to their tawakkur. It's
not just their stations as prophets. Mhmm. It's
their stations as hidaat, as as being great
servants of Allah subhanahu wa ta'ala.
And so that's why when you when you
see, like, I think the scars of the
past, like, when you've been Qayyim Rahim Allah
talks about Tawakkul and Madariz Asadekeen,
you know, when you really,
really,
really realize
this trust in Allah subhanahu wa ta'ala, things
happen for you that don't happen for other
people. Mhmm.
And that's why you have the Muertjizat.
Mhmm. These miracles of the prophets, but you
also have the Kalamat al Oliya. You do.
You have the the miracles of the Oliya,
the miracles of the friends of Allah that
aren't prophets, but things happen for them Absolutely.
That otherwise, you know, are outside of what
we are familiar with.
How do you and and I guess this
is a question I'll pose to both of
you.
How do you say to someone, like, I
don't believe a miracle is possible in my
life or
because there are 2 extremes to this. One
is, is a miracle even possible for me
or
if the miracle doesn't happen for me, that
means that Allah is not answering my du'a.
Mhmm. Right? It's kind of like there are
some people who are like, the miracle is
didn't happen, therefore, my relationship with Allah is
impossible. Mhmm. How do you kinda talk to
people as they're trying to find themselves between
these miracles,
and they're not seeing them manifest in their
own lives? Yeah.
You know, something interesting because
this story of Ibrahim alayhis salam, as I
mentioned, you know, it's something that's really universally
known and recognized as maybe one of the
most well known of the stories of the
prophets. But particularly
during times of
difficulty and tragedy in the ummah,
my mind, my heart always goes back to
this particular story for that exact reason. There
were so many steps along the way where
Allah subhanahu wa ta'ala could have,
when they're starting the fire, when they're putting
him in the catapults, when they're launching him,
when he's midair.
There's so many moments where
the intervention one could have expected it,
but it came
at the time that was the most powerful
and most effective,
Where it became something that people would remember
and talk about and reflect upon for the
rest of time.
So much so that we're sitting here, only
Allah knows how many millennia later, halfway across
the world, and we're reflecting on it once
again.
So it's
it's going back to these stories
is ultimately the way to find that kind
of strength and consolation and comfort.
And it might seem a bit
obtuse to some people,
but just going back to those stories and,
you know, mentioning those stories and reflecting on
those stories together, I think ultimately is what
provides that comfort.
That it's the same Allah
that we're praying to and he has the
same might and power that he had when
he saved Ibrahim alayhis salaam, and he can
do the same exact,
quote, unquote, impossible make the impossible possible.
The miracle
happened today like he did at that time.
I have to say one thing here, because
he just said it and it and it
just occurred to me. Right? When you say,
like, we're still talking about someone
Mhmm. 1000 of years later. Mhmm. Their exact
words Mhmm.
That happened in a moment of time when
they were at their lowest
and loneliest
I did.
Ibrahim is in a roaring fire. I do.
If you ever heard a fire roar,
think about
his words. May Allah protect us from the
fire.
Mhmm.
Think about how muted his words would be
in that fire with the roaring fire. Mhmm.
Has to be
And and and we hear them. Mhmm. And
then Ibrahim, al Islam, is in the desert
and. What's gonna cause my voice to reach
all these people in the desert? Yeah. Right?
Just.
Just do it.
Zakaria, al Islam, is in a corner of
Al Aqsa.
Mhmm. May Allah subhanahu wa ta'ala liberate it.
And
he
like,
he's speaking so low that no one else
can hear him
from from the khalq around him, from the
creation, except that Allah's.
And here we are talking about it now.
Ajay. Ayyub, alayhis salaam, has been shunned by
all of society at this point. Mhmm. No
one's around him. And he's calling out to
Allah in this private dua. He's shunned. Mhmm.
And Allah
has it immortalized in Quran. All of these
people's duas are in Quran.
Mhmm.
We're reciting it constantly. I mean, it's it
just shows you
how you don't know what's happening in that
moment
in history,
how how consequential that moment is in
the Quran, the decree of Allah subhanahu wa
ta'ala for everything
that's to come.
Yeah. I mean, it's it's that's what I
was
going to mention about the statement of Ibrahim.
I mean, we're seeing this online, Our brothers
and sisters in class, they keep saying it.
Right?
And then Allah says,
Allah is enough for me.
Hasibim.
Right? Allah is enough for me. So when
it comes to a miracle,
I ask that individual to think about even
what is a miracle. A miracle is something
beyond human capabilities.
And who is Allah? Look at those beautiful
names, those attributes.
Each one of them are totally beyond our
capabilities. Therefore,
which is part of the reason
why we count on Him in worship Him,
and it's not conditional to our intellectual capacity.
So when thinking about the miracle, okay, it's
when Allah chooses.
But in the end of the day,
it's this term of uncertainty tolerance.
Right? I'm not certain when it's going to
happen but I'm certain He has the capabilities
to make it happen.
Am I okay with that? The fact that
it doesn't turn on that I'm okay with
it or at certain times I may ask
why, that's human. But what's most important is
when you realize that,
how do you retreat
into Fir, Eid Allah,
and return to him? It's about
what happens at that moment.
And getting back to Allah, it's not easy
at times. It's a fitna. It's a it's
a struggle. You think what they're saying, hasbilla
niyomu, ghasbilla.
It is some type of, you know, some
would say cognitive behavioral therapy. You're like speaking
to yourself to bring yourself back
to spiritual sanity. And that's what's needed because
we're human.
We're insan.
Because sometimes we are you know, it's a
beautiful word insan comes from nesia and also
comes from uns.
Like, nesia means you're forgetful at times, and
uns means having that closeness or sociability.
But that closeness ultimately is to be like
Ibrahim was, Khalilullah.
And that's why Subhanahu you mentioned times of
being alone,
The last 10 days of Arun al Dinwala.
Iritikaf.
Being alone and intimate with Allah,
putting your phone away, fasting from food, drinks,
and
being with people, and electronics as well.
And getting close to Allah Subhanahu Wa Ta'ala,
khalwa.
We see this is what the salafah with
our scholars. Khallwa, spending time alone just silence.
Nowadays they call it meditation, right?
But we have this this system and this
framework that's been given to us to come
closer to him, to know that Allah is
enough for us. And when the miracles come,
the miracle itself, we know that it's from
Allah. We need chooses to. It's up to
us to be patient, and that takes a
struggle. But Allah loves the struggle.
Yeah. It's the leap of faith.
That that term means a lot of different
things to a lot of different people, and
it's used by sometimes other kind of, like,
religions and, you know, other faiths in a
way that probably wouldn't
agree with our understanding of.
Mhmm. Because we have, we have the text,
we got Wahi, we have Quran and Sunnah.
But this would be the Islamic application of
the leap of faith. Mhmm. We know what
we believe from the textual evidence,
but then that thing that you were talking
about, that that acceptance and tolerance
for
knowing exactly when, where, and how. Mhmm. That's
the leap of faith. Yeah.
I was talking about leap of faith too,
by the way, when we get here. So
Really? Something in. Y'all
all must be doing a lot of leaping,
leaping at Qalam. They have a big they
have a big campus. Yes, sir.
Texas side campus.
Beautiful reflection of Sheikh Adonasa. May Allah bless
you
and, increase you, and may Allah
allow us all to manifest those beautiful qualities
We will see you all tomorrow.
We will see you all tomorrow.