Adnan Rajeh – Sunday Tafseer- 69 Part 5 Surat Al-Haqqah

AI: Summary ©
The importance of finding one's passion and bringing it into one's life is crucial for achieving spiritual growth and transformation. It is crucial for learning philosophy and history, and for people to find their passion. The "monestry of the heart" is essential for everyone to acknowledge and deny the truth of certainty, and to not let people feel scared for the Prophet. The "monestry of the heart" is essential for everyone to make an oath and avoid harms, and for people to find their passion.
AI: Summary ©
So tonight, inshallah ta'ala, we're going to
conclude Tafseer of Surah Al-Haqqa.
And we may have a little bit of
extra time at the end, and I may
talk a little bit about Surah Al-Mu
'arij, if time allows us.
Now, we only have a few weeks left
until Ramadan, so in addition to this week
or today, which is February 1st or 2nd,
2nd today, so this halaqa will continue in
Tafseer on the 9th and then again on
the 18th.
And then after that, weeks after that, which
will be the 23rd, actually, no, so it's
just next week.
And then after that, the two weeks after
that will be a part of the Ramadan
prep.
So the two weekends before Ramadan, usually I
run Ramadan prep sessions.
And we'll talk about, I'll put them out,
the schedule will come out soon because I've
already put the schedule out with the dates
and everything, I just can't remember.
Because February is so short, I forget about
it, so February is only 28 days this
year, so I keep on mixing up the
timings.
But we'll probably run this today and then
next week, and then after that we may
start the Ramadan prep sessions.
You'll see in the website groups the schedule
for them.
Some of the sessions will be focused on
fiqh, just talking about the jurisprudence of Ramadan,
what to kind of, a reminder for people
who maybe haven't thought about these things or
haven't asked the questions that they want to
ask.
And then some of them will be talking
about the spiritual preparation and then what comes
with it, inshallah to Allah.
So that's the plan.
It will happen both on Saturdays and Sundays,
so not just Sunday we'll switch to Ramadan
prep, also the Saturday seerah we'll switch to
Ramadan prep as well, and even the Arabic
halaqa that I run on Friday will also
be Ramadan prep, they'll just be in Arabic,
the languages as they are.
So we won't get very far in Surat
al-Ma'arij before Ramadan, I'm hoping that
within the next year we conclude what's left
of the Qur'an, we have a juz'
and a half left, I'm hoping within the
next year, maybe hopefully next year or by
the end of 2025, we can get through
it, I don't know if I can but
that's the goal inshallah to Allah.
So we stopped last week at ayah number
37 in Surat al-Haqqa, and I know
that I've been going on some tangents at
the beginning of each of these sessions over
the last number of weeks while trying to
talk about Surat al-Haqqa, mainly because I
think the topic that it addresses is of
extreme importance and at the same time it
goes under radar for many people, for most
people, because we often as Muslims who are
practicing or hoping to become practicing, we focus
obviously on the knowledge piece, what Surat al
-Mulk addresses, like knowing, understanding and comprehending, the
intellectual part of it.
And of course then the second degree of
importance is the ethical code, what is it
that I do and don'ts and what are
the principles and values that I need to
adhere to and hold myself to, where is
the bar held?
And then Surat al-Haqqa which is talking
about the spiritual growth or the emotional reflection,
this often doesn't get the amount of attention
that it deserves, mainly because people aren't comfortable
with it, mainly because people don't feel comfortable
being emotionally stimulated or reflecting in an emotional
or spiritual way, it's just not a nice
feeling, especially if you're not in touch with
your feelings and especially if this is something
that makes you feel awkward or embarrassed and
a lot of people feel that way is
what I'm trying to say, this is not
something that is rare or uncommon, it's actually
quite common, so if you feel that way
then you're part of a larger group, most
people have this problem, mainly because as people
living in this century, during this time that
we're living in, the materialism has peaked, it's
the epitome of materialism, to the point where
we don't really, we've lost touch with that
part of ourselves, to the degree where most
scientific minds don't even recognize the existence of
a spiritual aspect to the existence of the
human being and even if they do, they
see the emotional aspect of our existence to
be extremely chemical, almost only, exclusively chemical, taking
away from it any meaning or any bigger
meaning that the human being can derive from
how they reflect on things in an emotional
capacity and I don't know if that's done
us any good, honestly, over these last number
of years, like I said, it's a two
-edged sword, when a preacher speaks or reflects
spiritually or emotionally on things, it's a two
-edged sword, it has to be done appropriately
or else you start selling people illusions, you
lie to people and you get them all
worked up about things that are not even
necessarily true, it's a cheap way to get
popular, if you ever do that, it's a
cheap way to become famous, to become popular,
it's just kind of playing on that piece
because everyone has a struggle on that front,
but the Qur'an is very methodological about
it, the Qur'an recognizes there's a certain
aspect of your existence that is spiritual, that
is emotional, that has to be tapped into,
you have to live that, you have to
experience it, your passion and your compassion have
to be aligned with your intellect, they have
to be aligned, they have to be directed
in the same, they have to be funneled
in the same direction, if they're not, if
they're not channeled in the same direction then
you are living a certain degree of discrepancy,
and it becomes almost painful, maybe not physically
but mentally and emotionally it becomes quite painful,
and cognitive dissonance, its essence comes from that,
from the heart being in one direction and
the mind being another one, it's not just
facts that you learn that we're different, we
continuously learn throughout our lives all the time,
the things that are factual to us are
constantly being challenged and that's fine, as a
Muslim it's not something that would bother you,
because if there's a truth somewhere that lies
outside of where you are, then you're going
to follow that truth, you're not going to
follow just whatever you're listening to, you're going
to follow the truth wherever the truth may
be, so a Muslim should never have cognitive
dissonance because you are a seeker of the
truth, whoever carries it, whoever says it, you're
going to follow the truth, and the reason
that we follow the Qur'an is because
it speaks the truth, not the other way
around, we don't say, no, this is the
truth because we follow it, no, no, we
follow it because it's the truth, the sequence
here is important, you put the carriage before
the horses, you're going to run into trouble,
it has to be understood appropriately, but then
the passion has to be there too, if
your passion is somewhere, if your passion is
haram, and you believe in halal, then what
do you think your life is going to
look like?
If your passion is sin, and your mind
is following law, the law of God, or
whatever law you follow, then you're going to
find it very difficult to live, you know
you should do this, but you want to
do this all the time, so how do
we change that?
So that's where your spiritual growth comes in,
that's where, no, no, your heart has to
buy into this, and it's actually a beautiful
thing when you figure that out and actually
tap into it, actually quite beautiful, because up
to the moment that you figure this out,
you believe, you'll believe at some level, on
some level that it's impossible, on some level
you'll feel it's impossible, no, I will live
my life like this forever, I will always
want something wrong, but I'm going to do
the right thing anyways, what if I told
you that you don't have to feel that
way, you could actually want what is right,
wouldn't that be cool, wouldn't that be awesome,
if the carrot could be just kind of
moved a little bit and put the same
direction, why is it that we're led to
believe that it's impossible, no, no, the carrot
always has to be over there where it's
wrong, but I'm going to stay here on
the right path, but the carrot's over there,
that's a, no, no, with a little bit
of finesse, a little bit of reflection, emotional
reflection, similar to what Surah Al-Haqqa has
done for us in the last couple of
weeks, you can take that carrot and you
can move it a bit, and you can
align it with the direction that you want
to go in, and then the strength of
your nafs, this soul that is very powerful,
that is very instinctive, and when it wants
something it wants it, instead of it pushing
against you all your life, instead of it
always trying to pull you away from what
you want to do, it's actually now helping
you get done what you want to do,
and people who live that way, by the
way, they're happiest people, someone who loves their
job, right, it's a simple example, it's a
simple example, not even religiously affiliated, it's just
a simple example, if you hate your job,
and you have to do it, well, you're
doing it because your mind's like, no, no,
you need to do this or else you're
going to be broke, and you're not going
to be able to take care of yourself
or your family, you have to go do
this horrible job, and work with the people
that you don't like, but is there any
possibility that you could do a job that
you enjoyed?
Now, people who do jobs that they enjoy,
they're the happiest amongst us, on a simple
materialistic level, why?
Because now the carrot and the goal are
aligned, they like doing this, and this is
the job that they make the money off,
they're the happiest people, amongst the happiest people
on the planet, and I see it a
lot in academia, you'll walk in and you'll
see a scientist, a real scientist, like someone
in the white lab coat type of guy,
who is absolutely mesmerized by the research that
he is involved in, absolutely taken by it,
he loves it, he comes in first person
and leaves in last person, because he loves
the science that he's trying to improve, he
enjoys thinking about it, talking about it, getting
involved in it, people like that are inspiring,
because they don't have this dissonance, they don't
have this discrepancy, this almost schizophrenic effect, like
it's very difficult to live a life where,
here's what I am doing, and I know
I should do it, that's what I want
to do, and I always want to do
that, I always want to do it, but
I'm doing this anyways, but I always want
to do that, how long do you think
you can survive like that?
Yeah, it's not fun, you can't really survive
like that, either this, or one of them,
you have to get one of them to
align, or you'll just spend the rest of
your life not really moving very quickly on
either front, the rest of your life will
just be going a little bit, then they
come back again, and kind of rumbling along,
grumbling along the road and then getting distracted,
and they come back, I don't wish that
upon anybody, especially when you don't have to,
but I think sometimes we are led to
believe that that's the only way, only way,
oh, it's always going to be difficult, beginning
it, the beginning, because the nefs in it's
primitive form, wants only what it's instincts tells
it to want, it just wants the food,
and the drink, and the *, and it
wants the status, and it wants the play,
and it wants the power, and it wants
the control, and it wants, just the simple
stuff, because it's programmed to survive, and your
nefs is your biggest fan, it loves you
a lot, it just doesn't know what's best
for you, so it thinks this is best
for you, so it wants it for you,
but your nefs is very ignorant, and it's
very primitive, you just have to do some
tahzib, a little bit of taming, a little
bit of taming, and it'll change, it'll change,
like a child, a child comes out, and
they're all over the place, and then you
slowly raise them, tame them, get rid of
bad habits, bring in good habits, they get
used to it, it becomes a flow, people
don't love to read the moment they're born,
it takes them a while to learn to
pick up a book, and read it, and
understand it, and enjoy it, it's an art,
it's a skill, it doesn't happen immediately, but
once you get them down that flow, they
actually, they treasure it, it becomes something beautiful,
you don't have to push that upon them,
everyone wants to sit around and play all
day, and watch TV, everybody does, as in,
the soul of everyone would like that, except
those who have learned to tame it, and
they actually don't want to do that, like
I know people who don't want these things,
they don't enjoy them, the example I give
here a lot, and forgive me, these tangents
are just because Surat Al-Haqqa offers us
this unique opportunity to talk about these things,
in a pure sense, because usually emotional reflection
and spiritual growth in the Qur'an is
sporadic, it's all throughout the Mus'haf in
small little doses, Surat Al-Haqqa, that's all
it is, it's just, here's your requirement of
it, think about this for a little bit,
it gives me this opportunity to think about
it, for example, for men, and this is
something that is worth your reflection, just on
a philosophical, personal level, when men, in their
relationship with women in general, men have always
struggled with this, historically, always, marriage has always
been the institution through which families have been
built, and whether you're Muslim or you're, wherever
you come from, marriage is everywhere, marriage is
the norm, there's almost no example that is
worthy of sharing with you where marriage doesn't
exist, maybe there's a couple of examples, prehistoric
in some places in Africa, where it doesn't
exist, but almost everywhere, this is the norm,
it's something that started with Adam Alayhis Salaam,
and it continues till this day, it's how
life evolved, but men tend to always see
the grass greener outside the fence, even though
it's haram, so Islam says, look, looking outside
is haram, that's prohibited, so are you going
to spend the rest of your life as
a man, looking and wishing and hoping and
dreaming and all that, about something and what
you got, or is there a way for
you to actually despise haram, to see it
as something that is impure, that you don't
want it, it was offered to you, there's
no other way to understand this, or to
explain Yusuf Alayhis Salaam's encounter, except that way,
I have no way to explain Yusuf Alayhis
Salaam's example in the Quran, there's no way
for me to explain it, he's 17, he's
17, you don't understand 17, men in their
40s can't control themselves, he was 17, he's
17, he is enslaved, no one around him
knows him, he is held to no code
of conduct by anyone, no one is expecting
anything from him, and he is being sought
out by someone who he sees attractive in
closed chambers, enclosed chambers, and he said no,
I don't know, I don't know, I think
if you did this experiment on a million
men, probably a million times out of a
million, it would happen, very rare to run
into someone who is like, nope, with the
parameters that are being given, they'll say no
to this, very rare, but why do they
say no to it?
Because you can get to the point where
anything that is prohibited by Allah Subh'anaHu
Wa Ta-A'la is something that you
despise, you don't like, you have no interest
in, and even if for a moment, even
if for a moment shaytan finds it in
an opening somewhere in the moment, it's very
weak, it's trivial to your actual belief in
the way you feel about things, you find
that the instinct of fahisha, that may be
joyous for a second, is outweighed by the
disgust you have of being labelled or being
a part of haram, you just find that
to be way more disgusting to you, that
I'm going to be, I have done haram,
I've been a part of haram, I've dipped
into something impure, I don't want to do
that, so I can outweigh it, how do
you do that?
That's where the passion now is, because the
passion has now aligned with the intellect, the
passion has aligned with the theology, the spiritual
growth now is in the same direction, it's
a beautiful thing, he tells us this, alayhi
salatu wasalam, hadith ibn majah, with the reasonable
chain of narration, alayhi salatu wasalam, you will
not achieve full degrees of iman until your
self-desires, your desires, become aligned with what
I'm teaching, and your self-desires will become
aligned with my teaching, that's full iman, and
that's what I'm going to do inshallah after
fajr, throughout ramadan inshallah, we're going to run
this year inshallah during the weekdays, it's going
to be tazkiya pearls, I'm going to try
and cover as many of these concepts as
I can possibly cover, so that you have
a reference for them for contemplation and reflection
in your life inshallah, and this is what
surah al haqqa is trying to put, offer
yourself the ability for your passion to be
invested in the love of Allah subhanahu wa
ta'ala, in the love of the quran,
in the love of the prophet alayhi salatu
wasalam, in the love of this deen, allow
yourself to do that, when you look at
islam historically, the reason that you have nasheed
for example as a part of our culture
is because it was a way, it was
a method for people to move their hearts
in that direction, they knew it was right,
they had studied things, they had thought about
them deeply, they had figured out the theology,
they had intellectually fully bought in, but they
wanted their hearts to be stimulated in that
direction, so the art of shir and nasheed
came out in people, why?
just to stimulate the heart, and then of
course you have the salah and the dua
and all the others, why do we beautify
quran?
when you think about it, this is a
very serious book, very serious, it talks about
very serious things, very philosophical, extremely profound, every
word, you stop at every single word, there
is not one word that is put there
just because, no no, every word is perfectly
placed, no other word would work aside from
the word that Allah swt chose, you can
easily prove these things linguistically with a little
bit of arabic knowledge, it is not that
hard, so why do we sing it out?
it almost seems like it defeats the purpose,
you wouldn't do that for any other book,
you wouldn't pick up any other book of
philosophy or book of history and sing it
out, but you sing out this one because
if the artistic piece is not involved in
it, so that the hearts get moved, so
the hearts are aligned with it, then you
are not going to get very far, you
can learn the concepts quickly, but then the
heart has to be involved, so Allah swt
made laws for how it was going to
be recited, so I can't sit down and
recite it as if I am reading a
newspaper, I can't say, no, I have to
sing it out and so do you, let
me bring an imam who stands here and
doesn't have a nice voice, you won't let
him next time, next day if I put
him next time someone will take him aside,
he has a horrible voice, what does it
matter, what does the voice have to do
with anything, it shouldn't, it's just the meanings,
but we know there is more to it
than just the words, we know that the
hearts have to move, and that's what we
look for, that's why when you find someone
who moves you, you get stuck with it,
if there is a reciter that you enjoy
that moves your heart, you listen to him
all the time, if there is a speaker
who stimulates you spiritually, you stick to it,
if there is a time of the year
that you find that moves you, you love
it like Ramadan, if there is a place
on earth that you find that your heart
is moved, you go back like Masjid al
-Haram and Masjid al-Nabawi, why because these
places, because we all are thirsty for some
spiritual or emotional stimulus, we all want it,
but we've been almost led to believe that
it's impossible to obtain, and that it's far
fetched, and that it's not, no, no, no,
not, not, not, it's not, it's the opposite,
Islam was built on people who their love
was in this direction, they loved it, they
loved it, they loved hearing the Qur'an,
they loved looking at the Prophet's face, they
loved listening to his name being said, they
loved saying the name of their Lord, they
loved saying it, it was delicious on their
tongues when they said it, they enjoyed it,
they enjoyed everything about it, they loved to
stand in prayer, they enjoyed it, they didn't
want to be interrupted in prayer, like the
stories that you have, there is no way
to explain them aside from that, how do
you explain Ubaid ibn Salman standing there, praying
in the middle of the night, he's standing
on guard, Ammar ibn Yasir is sleeping, he's
standing there on guard, and two arrows, two
Arabian arrows hit him, one in the shoulder,
one in the leg, and he just pulls
them out and continues his Salah, insane, that
is absolutely insane, if I get hurt by
an arrow, everyone here will know that I
was hit by an arrow, it will be
in every paper, and my pain will be
known by all of my family for a
very long time, and the amount of painkillers
that I will abuse to make sure I
don't feel the pain, he just pulls it
out and continues, Ammar ibn Yasir wakes up
when a drop of blood hits his face,
he looks for the person who is trying
to kill him, he tells him, what is
wrong with you, I was reciting a surah,
I'd rather die than stop, I was enjoying
it, I didn't want to stop, how do
you explain this, some people don't explain it,
they say, oh these are all just, they
are all just myths, there is too many
of them, unfortunately, there is way too many
of them for them to be myths, it
was one or two stories I would say,
yeah I am made up, but they are
in abundance, and they are narrated by, they
have chains of narration that are admissible, there
are so many of them that you can't
deny it, these aren't miracles, these are just
talking about people who felt differently about that
which we are reciting here today, that which
we are experiencing, they experienced it differently, there
was a part of them that was invested
in it, that we have yet to figure
out how to invest it in, that's all,
that's the missing piece, once you do, and
inshallah you will, once you do, a lot
of your previous struggles become jokes, a lot
of your previous struggles as a Muslim become
jokes again, that's not my struggle anymore, your
struggle is actually elevated to a different level,
you are thinking about different things, what you
are struggling with is perfecting things, you are
trying to perfect your craft, it's not just
getting it done, it's not just not missing
it, because now your passion is aligned in
the same direction as your intellect, your theology
is going in the same direction, now you
are just trying to make sure that shaitan
doesn't find ways to ruin your intention, take
away your sincerity, fill you with vanity or
arrogance, or make you envious, or make you
lustful, or make you someone who is focused
on the purity of it, on the love
that exists inside of it, that's the only
way, in my opinion, that is possible to
explain the social change the Prophet brought to
the people of Arabia within the 23 years
that he lived, it was 23 years, I've
been teaching this for 25 now, I've outnumbered
his years, I've achieved nothing in comparison, nothing,
not even a slither in comparison of what
he did, how was it that he made
that difference, because it wasn't just his intellectual
stimulation of people, it wasn't just that his
argument made sense, and his character was at
the level, he held the bar high, not
only that, but also he was able to
get, stimulate the heart, touch their hearts and
stimulate their spirits, and they felt that growth,
and that growth became meaningful, and that's what
really, in my opinion, one of the main
missing things, you will run into people who
are spiritually stimulated and have some passion, and
inshallah they do well, but a lot of
the times what ends up occurring is that
they are people who have that predisposition to
be stimulated emotionally, but they didn't put any
time in actually learning the thesis, like the
theology, they don't understand the religion appropriately, they
don't have the right, I'm not saying all
of them, I'm just saying that this is
a common problem, where you can't seem to
get everything, it's not that hard to get
them all in one place, but a lot
of times you just focus on one thing
and then you ignore the other, but the
art of it is making sure that you
get them all, and once you run into
those people, you'll know, you'll know that you
ran into something special, because this person not
only understands things appropriately, not only practices them
appropriately, but he also feels the right thing,
he has that love and that passion that
you will start to be, you'll admire it,
and you'll actually start to spend more time
with them, because it rubs off, that love
rubs off, and you want to be in
their aura for as long as possible, because
that love and that compassion and that clarity
is something that we all crave, and if
we can't have it ourselves, at least be
around people.
Subhanallah, may Allah make us amongst those who
experience it.
Alright, so let's recite inshallah ayah number 38,
this is the conclusion of the surah, still,
the surah is going to be filled with,
what we're looking at is still spiritual reflection,
but it's going to be very different, what
we're going to read tonight is on a
different level, very different than what we've read
so far, is Allah subhanahu wa ta'ala
saying al haqq, and repeating the word three
times, the ultimate reality, the ultimate truth, that
has nothing, that even comes remotely close to
it, in terms of its truthfulness, and then
he talks about the examples of the tribes
or the nations that lived before the Arab,
Thamud and Ad, and then he talks about
Fir'aun, and the people of Lut, and
he talks about the people of Nuh, to
reflect on their punishments, and how Allah subhanahu
wa ta'ala removed them, when they insisted
to be arrogant, and insisted on that path
of sin, and then he walked us down,
probably one of the longest snapshots of yawm
al qiyamah that exists, amongst the longest that
we have in the Quran, not the longest,
but amongst them, and he shows you what
happens to the world around you, and carrying
the book in your right hand, or your
left hand, and what people will feel and
say on those days, and then the person
who didn't make the right choice, what will
happen to them, and then why it's going
to happen to them, so you're just going,
it's an emotional rollercoaster, like these verses just
reflective in a way where you're just imagining,
if this was happening to me, and last
week, I think I pointed it out a
little bit, but I'm not sure if I
got it, the extremely scary verses of what
happens to the person who's carrying the book
in the wrong hand, and lived the wrong
life, and is going in the wrong direction,
he said, he had two problems, he refused
to accept Allah subhanahu wa ta'ala, the
magnificent, he never followed, he never respected, there
was no reverence or respect, meaning he didn't
care for Allah's law in any way, he
had no interest in any of it, that
was one, and that we understand, we accept
as Muslims, that's a big problem, and then
the second one, he did not encourage the
feeding of the needy, he didn't encourage the
feeding of the needy, because that's just ethical,
that's just basic decency, that's just having general
compassion towards your fellow human being, this person
didn't care for God, and didn't figure out
to be a good person on his own
either, that's what he's saying, he was neither,
neither was he a religious person, and figured
out goodness or ethical stability through religion, nor
did he figure out to be a good
person on his own, and become a philanthropist,
and someone who cares for the well-being
of others, and because of that, he will
find today here, no intimate friend, and Hameem
is a friend that is intimate, a friend
who will fight for you, a friend who
won't move until you're taken care of, a
friend who has your back, that's what a
Hameem is, because of that, the word Hameem
has the concept of intimacy in it, not
sexual intimacy, but emotional intimacy, where this person,
so that person on that day, he won't
have anyone, Allah will remove his memory from
the minds of those who loved him, so
they don't remember him, we forget things all
the time, people make it to Jannah like,
oh, I forgot, a couple of thousand years
later in Jannah, oh, I haven't thought about
Fulan in years, Allah just removed the memory,
so that this person has no one to
fight for them, so that person stands there
and he's forgotten by all those who once
loved him, because he didn't, yeah, he didn't
care enough, he didn't care enough, وَلَا طَعَامٌ
إِلَّا مِنْ غِسْلِينٍ and this person will not
have food aside from Ghislin, Ghislin is the,
are the juices that run through Jahannam, that
run through the hellfire, that'll protect us, وَلَا
طَعَامٌ إِلَّا مِنْ غِسْلِينٍ he has no people,
no one, has no intimate friend to stand
up for him and remember him and fight
for him, nor will he have anything to
eat or drink aside from the juices from
Jahannam that offer nothing, لَا يَأْكُلُهُ only eaten
by Al-Khāti'ūn, the ones who consciously
made the choice to live their life the
wrong way, المخطأ is when you make a
mistake, الخاطئ is when you decide that you
know it's wrong but you're doing it anyways,
it's not the same thing, المخطأ, you make
mistakes, everyone makes mistakes, Allah subhanahu wa ta
'ala does not, يعني, say these things about
the مخطئ, everyone, all of us are مخطئين,
we all make mistakes and we all, يعني,
repent from our mistakes, that's fine, الخاطئ is
the person who knows it's wrong, sticks to
it anyways, clear to them, it's been made
clear, they even know, they know it's wrong,
I shouldn't be doing this, I know that
this is the wrong choice, but I'm going
to make it anyways, because I just don't
have enough reverence or I don't have enough
belief or I don't care enough, or because
my passion is in that direction and I
got tired of fighting it, I didn't work
on it, you can say, well, what do
you do if you like something, what do
you do, how do you change your passion,
your passion changes, oh for sure, feelings change
all the time, feelings change all the time,
feelings very rarely stay in one place, the
person you love today can be your archenemy
in a couple of years, or vice versa,
people get divorced all the time, you've seen
them before, the amount of love that they
express to each other beforehand is nauseating sometimes,
you have no interest in it and you're
tired of it and you're like, this is
ridiculous and then a couple of years later
they're fighting each other, they're at each other's
necks in the court of law, why, because
feelings change, feelings change with time, you don't
have a direct control of it, not direct,
you have indirect control, you don't have direct
control, you can't, there's no switch inside of
you, your belief system you do, you can
decide I'm going to behave this way, I'm
going to think about these things, I'm going
to accept this into my life or not,
what you like and what you don't like,
what you love, what you don't love, what
you hate, what you feel for, that's something
you can't just decide, you know what, I'm
going to stop loving you, no, if I
love you, I love you, I can't, I
may stop taking care of you, I may
stop giving you wealth, I may stop spending
time with you, those are choices I can
make, but I can't stop the feeling I
have, at least not directly, but indirectly you
can, indirectly, your feelings are determined and they
are controlled by what you think about, what
you do in your life, what exposures you
have, what environment you put yourself in, what
contemplation points you spend your time thinking about
or reflecting upon, all of these things put
together will affect how you feel about things,
and that's natural, so someone who feels like
my passion is over there, it's in the
wrong, I want to do things that are
haram, and I don't want to want that,
right, have you ever said that to yourself
at some point, I don't want to want
that, I want it but I don't want
to want it, I wish I didn't want
it, because it's such a horrible thing, I
don't want to want it, very good, now
you put your right foot on the first
step on this very long path of figuring
this out, you figured out that you, that
your brain is saying, we shouldn't want this,
and you're like, I agree, I totally agree,
I shouldn't want that, but I do, I
do, I feel like it, is there a
way to change that, yeah, for sure, all
that changes, all that changes, what you love
and what you don't love will change with
time, if you learn to walk the path
properly, if you make the right choices, if
you subject yourself to the right exposures, if
you reflect upon the right things, if you
have the right company, if you allow your
heart to invest itself in other things as
well, you will find that a lot of
these things, a lot of these desires that
are impermissible or for the lack of a
better word, just low in nature, will start
to fade away, and then you'll start to
actually value, you'll find yourself functioning in a
different way, and then when you taste that,
and you experience it, you will want this
for every person in your life, this is
how you understand the Prophet's dedication and commitment
to guidance, like it's almost, again, the stories,
there's no way to understand these stories, there's
no way to explain how he was towards
other people, I want people to be guided,
but when I listen to what he had
to go through to get them there, I'm
like, I don't know, I don't think most
people would be okay with the amount of
abuse that he had to go through, he
had to get people to listen, but the
reason was, he was experiencing something of such
beauty, of such joy, that he's like, no,
no, you have to experience this, I know
you're trying to kill me, but it's only
because you don't know yet, once I can
get you to experience this, you'll get on
board, because this is way too good for
you to miss out on, that's of course
it, if you don't have that, then you
won't feel that way, which is why sometimes,
unfortunately, Muslims will become, the more they learn
Islam, the more strict and rigid and difficult
they become, and I just tell them, yeah,
you're not getting it, you're learning the theology,
you're getting the jurisprudence points, but you're missing
out, you're missing the important piece, your dhawq,
your adab, your rahmah, is not increasing because
you're not that, that spiritual investment has not
happened, alright, so let's recite ayah number 13.
wa maa laa tubsiroon innahoo laa qawloo
rasoolin kareem wa maa huwaa bi
qawli shaa'ir qaleelan maa tu'minoon
wa laa bi qawli kahin qaleelan maa
tathakkaroon tanzeelun mirrabbi al
'alameen so he says, subhanahu wa ta'ala,
fa laa uqsim bi maa tubsiroon, so indeed,
I take an oath, or I swear by
maa tubsiroon, that which you see, so the
laa at the beginning, so fa laa uqsim
laa is I don't, right, so I don't
take an oath by that which you see,
so why would he say that if he's
trying to take an oath, so in Arabic,
I'm not sure, so if you come from
any Arabic background, then you've heard this at
some point in your life, you've heard someone
say, maa ilak alay yameen, ever heard that
before?
I mean, I won't swear, and this is
saying that this is so important that I
should make an oath, but I don't have
to make an oath for it, like this
is factual, there's no need for me to
make an oath, because sometimes if you take
three or four oaths to try and prove
something, it actually has a back effect, like
it backfires, because like you swore so many
times, now I'm wondering if this is actually
even true, because a fact does not need
that much, so this is why most scholars
will just say fa laa uqsim is a
way to emphasize the oath, which is a
great way of looking at it, it just
makes life easier, but it's not really just
an emphasis, it's more of a certain way
to say that I shouldn't need to make
an oath about this for you to believe
it, but I will anyways just to try
and emphasize it for you, fa laa uqsimu
bima tubulsiroon, so indeed, Allah subhanahu wa ta
'ala is saying I take an oath or
I swear to you, by that which you
see, by all that you see, wa maa
laa tubulsiroon, and that which you don't see,
so now it's bringing us back to the
point of this, so the things that you
see, tangible stuff, the realistic things, the borders,
the parameters, the do's and the don'ts, then
there's the stuff that you don't see, the
stuff that exists inside, and they're not measurable,
and there's no scan that will pick them
up and point out that this is the
percentage of rahman, we don't know that, feelings
are not tangible, they exist, we know that
they're there because we feel them all the
time, they're not something that has a clear
presence within the world of the observant, because
we can't see it, wa maa laa tubulsiroon,
so I swear to you by all that
which you see, and all the stuff that
you don't see, stuff that you're not fully
aware of, things that you will maybe become
aware of with time, but they're just not
there, what is the oath, innahu laa qawlu
rasoolin kareem, indeed that which you are listening
to right now, indeed these words, laa qawlu
rasoolin kareem, are the words of a noble
messenger, meaning what you're listening to is the
transmission of the Prophet as a messenger from
his source.
Now there's a story that's attached to these
verses that I'd like to tell you, because
it's just an interesting story, you'll find them
in every book of tafsir and it has
a reasonable chain of narration, Sayyiduna Umar ibn
al-Khattab was one of the people where
he, he's very interesting to me because when
it comes to how he lived his life,
he lived his life in a way where
he only moved from A to B if
both his passion and intellect were on the
same page, he wasn't someone who had this,
no no, he didn't do that, if he
committed to something, he was all in, he
was that type of poker player, he didn't
hold his cards, if he committed, that's it,
he's in, till the end, whatever that end
looks like, every aspect of himself is going
to be invested in, he will invest his
heart and his mind and his soul and
his spirit and everything into whatever he believes
in, that's how he was.
So before Islam, obviously he was a very
difficult person towards the Muslims, and when you
understand what I'm saying, you understand why he
was difficult towards the Muslims, because he before
Islam was totally dedicated towards this idea of
what the people of Quraysh were doing, he
bought into the idea of the idolatry that
Quraysh put forward, the system of life, the
rules that existed in Arabia that were serving
Quraysh, and he was from it, so he
was totally bought in, so the Prophet ﷺ,
to him, was someone who was disrupting the
peace, was ruining the status quo that he
thought was good, so he was totally, he
was all in against it, which is why
he harmed the Prophet ﷺ personally, and he
harmed the Muslims, and some of the Sahaba
would later on, later on, as in way
later on, would you know, kind of get
up enough courage to say, we never apologized
for when you did this to me back
in the day, before Islam, like they would
come, they would find it difficult to say,
by the way, 40 years ago, you once,
you hurt me, you punched me really hard,
you never said anything, and Sayyidina Umar would
laugh, and he would gift him and apologize
to him, he would tell people, tell me,
if I've ever hurt you, if you walk
around and I've hurt you, then let me
know so that I may fix it, because
he was very difficult, and it took him
6 years, it took him 6 years of
the Prophet ﷺ's dawah to turn things around,
when he did, obviously, he changed things immediately,
like instantaneously, the status of Muslims changed within
Mecca, within the day of his Islam, he
did more in one day than most of
us do in a lifetime, if you go
and study his life, obviously, and I don't
want to get into the details of his
story, but he did more in one day
than most of us will do in a
full lifetime, so he tells us this story,
how he accepted Islam, how he came there,
and unlike maybe Hamza, where it was just
a moment of clarity, Umar al-Khattab was
methodological, he went step by step, he came
closer to Islam slowly, it wasn't all at
once, the first thing that happened is he
had this servant in his home, she was
a young girl, and she had accepted Islam
with the Prophet ﷺ, some say her name
was Maryam, and some say her name was
Khansa, we don't know, may Allah be pleased
with her, I don't know her name for
sure, but she was young, and Sayyidina Umar,
as all the nobles of Quraysh, would oppress
those who accepted Islam in the early era,
so he would oppress her and mistreat her
sometimes, and the more he did that, the
stronger she became in her faith.
Al-Khattab said, I said to myself, who
made her so firm, who made her bear
this harm from me, why is she like
this, I am being absolutely brutal to this
person, why would she carry so much for
this, what about this idea is making her
so perseverant and courageous, it doesn't make sense,
because in his mind, he's like, I like
my idea, but this is weird, there's a
degree of commitment to it from a young
person that he hasn't seen, it was the
first moment where I started considering maybe there's
more to this story than what I've been
let on to believe by the leaders of
Quraysh.
The second piece, the second moment was regarding
the verses that we're reciting here.
He would go to Dar al-Nadwa, Dar
al-Nadwa is the parliament of Mecca, and
it's right beside the Ka'bah, they give
it status, they put it right beside the
Ka'bah, of course it doesn't exist anymore,
but you can go, some people in Mecca
were able to point out to you where
it was, it was, so if you're standing
and the Ka'bah is to your left,
and Safa wal Marwa is to your right,
then it would be right in front of
you, that's all I can tell you, I
don't know exactly what that area is going
to be called, but if you go to
Umrah one day, and you're standing and you
put the Ka'bah to your left and
find where Safa wal Marwa would be to
your right, and then in front of you
would be where Dar al-Nadwa would be,
anyways, so he's going there, he went there
very early, and there was nothing, the people
had not come for the meeting, he was
supposed to be there for a meeting, they
didn't come, so he went over to the
bar, again, there were bars back at that
point, and it was closed, there was nothing,
so he's like, I don't know what to
do, so he's like, the Arab expected the
Ka'bah and they revered the Ka'bah,
so he went to do tawaf around the
Ka'bah until everything opens very early, so
he goes there and he finds the Prophet
ﷺ praying in front of the Ka'bah
at Fajr time, he and Abu Bakr and
Ali, Khadijah, just a couple of people praying,
and Omar knew, when he saw them, he
knew, he didn't like this, but Abu Bakr
is of great status, Khadijah no one touches,
and all of Mecca no one touches Khadijah,
and Prophet ﷺ, Abu Talib was around, so
he wasn't, he was untouchable, so he just
let them be, but he's going around the
Ka'bah and he's listening to Surah al
-Haqqah, he's listening to this Surah, recited over
the last couple of days, so go home
today and read it, and put yourself in
his position, he's going around the Ka'bah,
I would come by whenever, tawaf is circumambulating
around the Ka'bah, so when I came
to where the Prophet ﷺ was standing and
reading, I walk slowly, so I can hear
what he's saying, and then when I was
far away, I did it quickly, so I
can come back and hear what he was
saying, so he's listening to these verses, and
it's powerful, and he's, so the Prophet ﷺ
comes to, at that point, Umar ibn Khattab
is thinking to himself, who is he?
Arabs knew poetry, they were very good at
poetry, they loved it, and they cherished their
poetry, and they took pride in their literature,
their orations, a bit too much, frankly a
bit too much, still today, it's a little
bit over, but that's how they felt about
their linguistic abilities, so he's saying, who is
this guy?
and the ayah is, second verse, read the
words of a noble messenger, and Umar as
he's walking, listening to the Prophet ﷺ, he's
just processing the verses, like, sounds like a
poet to me, the verse after it, these
are not the words of a poet, but
very rarely are you willing to change your
beliefs, or to think about your beliefs differently,
so Umar is like, well then, he must
be a sorcerer of some sort, the verse
after it, nor is it the words of
a sorcerer, but rarely do you reflect on
anything, so Umar is like, well then, what
is this?
the verse after it, is a revelation descended
by the Lord of everything, and Umar is
like, listening, does he read minds?
is he listening to what I'm saying?
he's like, he's answering me, so I cut
my tawaf and I went home, I didn't
attend my meeting, and of course then the
third, experience is when he was told, he
actually got upset to the point he was
going to go and try and kill the
Prophet ﷺ, only to be deterred by Abdullah
ibn Mas'ud telling him, well before you
go and kill the Prophet, don't take care
of your sister Fatima, who's been Muslim for
years, and you don't know about it, so
he got upset and went to his sister's
home, and then the whole story happened there,
and then he accepted Islam in the Nuran,
in the Nuran details of what happened, but
the point of me telling you this story,
is that Allah, even someone like Umar at
that time, he was processing what he was
listening to, he couldn't make sense of it,
because the premise of his processing was that,
this was made up, it was made up
somehow, this guy is making this stuff up,
or he's stealing it from somewhere, we don't
know the source of it, but it's not,
it can't be the word of God, it
can't be revelation from Allah, it can't be,
so he's playing every other possibility, who is
he?
The Rasul, he must be a poet, no
he's not a poet, he must be a
sorcerer, no he's not a sorcerer, then what
is this?
If it's not poetry, if it's not sorcery,
if it's not, what is this?
That's the answer, it is a revelation, descended
by the Lord of everything, Rabbil Alameen, the
one who created all, that's what this is,
and that's what these verses are saying, I
swear to you, by everything that you see,
and everything that you do not see, that
what you are reading, is the transmission, of
a noble prophet, noble messenger, and no, he
is not a poet, but few of you,
will consider their beliefs, and no, he is
not a sorcerer, but few of you, will
reflect on, what they hear and see in
life, indeed, this is the revelation, descended by
the Lord of everything, and if there is
nothing, else in this surah, aside from these
words, then that would be enough, that would
be enough for us, to reflect upon, gosh,
let's finish.
gosh,
gosh, so,
now, the flavors, changes a little bit, these
are verses that, exist, the type of these
verses, exist twice or three times, in the
Quran only, they are very difficult to read,
وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ الْأَقَوِيلِ and had he
made up anything, had he made up, any
part of what you are listening to, these
verses are talking about, Sayyidina Muhammad ﷺ, he
never would do that, he never did that,
nor would he ever, but this is what
the verse is saying, وَلَوْ and had he,
تَقَوَّلَ تَقَوَّلَ is when you say something, referring,
attributing it to someone else, when they didn't
say it, التَّقَوُّل is to say something, attribute
it to someone else, when they didn't actually
say it, وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ الْأَقَوِيلِ had
he attributed to us, to Allah ﷻ, anything,
that we did not say, بَعْضَ الْأَقَوِيلِ in
a few words, لَأَخَذْنَا مِنْهُ بِالْيَمِينِ he would
have taken him, with our strong swift blow,
بِالْيَمِينِ has maybe three different interpretations of the
Qur'an, and they're all theological, and I'm
not interested in getting into the details of
them, but the meaning in general, is that
Allah ﷻ would have taken him, with his
strength, with his يمين, or taken the Prophet
ﷺ by his يمين, يمين as in his
right arm, and it's symbolic to saying that,
this person will be disciplined, or this person
will be captured, لَأَخَذْنَا مِنْهُ بِالْيَمِينِ Prophet ﷺ
status, is much higher than that, but this
is what the Qur'an is saying, لَأَخَذْنَا
مِنْهُ بِالْيَمِينِ would have taken him, swiftly with
our strength, ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينِ and then
we would have severed his aorta, الوَتِين is
the name of the jugular or the aorta,
we don't know, because the Arab weren't, at
least early on, they weren't physicians, so they
didn't really know the difference between, they didn't
really differentiate between the different vessels, that exist
in the neck, so whether it was the
jugular or the carotid, I don't know, but
الوَتِين, most scholars say that it's the largest
vessel, leaving the heart, which is the aorta
artery, ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينِ and then after
that, we would have severed his aorta, فَمَا
مِنْكُم مِّنْ أَحَدٍ عَنْهُ حَاجِزٍ and no, there
would be none of you, that would have
the ability, to protect him from us, حاجِزين,
الحجز is when you put something, when you
hold something back from something else, حجز is
when you hold something back from something else,
and no one would have the ability, to
hold us back from him, صلى الله عليه
وسلم if this is not something to, spiritually
reflect upon, then I don't know what is,
if the Prophet عليه الصلاة والسلام, with who
he is, Allah سبحانه وتعالى is saying this,
even him, if he made up a word,
if he added to the Quran a letter,
if he decided that he was going to
improvise, and bring a surah forward, because the
people needed to learn something, if he ever
attributed to Allah, something that Allah did not
say, then the punishment would have been swift,
and his life would have been ended immediately,
and no one could protect Muhammad صلى الله
عليه وسلم and he is most beloved of
all creatures to Allah سبحانه وتعالى, he is
the most beloved of all creatures to Allah
سبحانه وتعالى, and if he were to lie,
on behalf of God, if he were to
sit and lie, on behalf of the Almighty
سبحانه وتعالى, then he would not been spared,
so imagine if anyone else does, imagine if
anyone else decides to lie, on behalf of
the Almighty سبحانه وتعالى, may Allah protect us,
and may Allah forgive us, وَمَا مِنْكُمْ مِّنْ
أَحَدٍ عَنْهُمْ هَاجِزُونَ and of course he never
did this عليه الصلاة والسلام, this never happened,
but those, in surah al-Isra, وَإِنْ كَادُوا
لَيَفْتِنُونَكَ عَنِ الَّذِي أَوْحَيْنَا إِلَيْكَ لِتَفْتَرِيَ عَلَيْنَا
غَيْرَةً وَإِذَا لَتَّخَذُوكَ خَلِيلًا وَلَوْ لَا أَنْ ثَبَّتْنَاكَ
لَقَدْ كِتَّ تَرْكَنُوا إِلَيْهِمْ شَيْئًا قَلِيلًا إِذَا لَأَذَقْنَاكَ
ضِعْفَ الْحَيَاةِ وَضِعْفَ الْمَمَاتِ ثُمَّ لَا تَجِدُ لَكَ
عَلَيْنَا وَكِيَّا It was very, you were very
close, Allah tells the Prophet عليه الصلاة والسلام
at one point, they were getting close to
swaying you, getting you to think about, to
consider, saying something that you should have said
and had that happened, you would have found
no mercy.
صلى الله عليه وسلم These verses, if he
made this up, would he put those in
the Qur'an?
Would he put those in the Qur'an?
If you made this up, if you have
no knowledge of Arabic at all, no knowledge,
you can't appreciate the linguistic supremacy of what
you're reading here.
Why would he put that there?
Why would that verse, especially during the time
of Mecca when he's still not established, he
has no true power, he has no followers,
he's still trying to keep his head above
water, and then he comes and he recites
these verses for everyone to hear.
وَلَوْ تَقُوَّلَ And if he made anything up,
then we would have taken him with our
powerful swift and severed his aorta and no
one could protect him from us.
صلى الله عليه وسلم Only for us.
These verses are for us.
These are for me, for you.
Because he didn't do any of that عليه
الصلاة والسلام محاشا له How would he?
He is the most beloved to Allah and
he is the most honest of us all.
But it's for us that we don't dare
say a tribute to Allah that's something he
didn't say or interpret things in a way
that Allah سبحانه وتعالى did not mean.
There's something for us to think about.
The last five verses are all statements that
Allah سبحانه وتعالى makes.
وَإِنَّهُ The ha here, and indeed it is.
So what is it?
It's talking about the Qur'an.
It's talking about the message the Prophet عليه
الصلاة والسلام has brought to his people.
The Qur'an and the legacy of it
and the lifestyle.
Because the Prophet عليه الصلاة والسلام sunnah is
how he lived his life.
The choices he made, the mentality that he
had, the way that he carried himself and
all the details about it.
So it's a big word.
It's very important and it's a part of
the deen.
So the Qur'an and the sunnah as
one big source of life choices.
وَإِنَّهُ Everything that he's bringing to you عليه
الصلاة والسلام لَتَذْكِرَةُ لِلْمُتَّقِينَ The first thing it
is is a reminder.
It's a reminder to those who have some
degree of mindfulness of God.
المتقين is that mindfulness of Allah سبحانه وتعالى.
So this, what you're reading, the Qur'an
indeed is a reminder for those who are
mindful.
Because you know.
You know what you should be doing, what
you shouldn't.
You need to be reminded.
The heart needs to be reminded.
The passion, that fire has to be kindled
every once in a while.
So that you can motivate yourself to do
the right thing.
So you can continue to walk down that
path.
Because your emotions will dull out and die
out if left unstimulated and unattended.
Any fire will dwindle out if it's not
attended.
If you don't take care of it.
So that's why the Qur'an is like
this.
The Qur'an, you read it.
No matter where you're reading, you're going to
find verses that are reminding you of what
reward looks like in Jannah.
Or what punishment looks like in Jahannam.
Or what the Day of Judgment is going
to be like when we are resurrected.
Reminding you of all this.
Talking to you about the grace of Allah
سبحانه وتعالى.
The beauty of His teaching.
The magnificence of His status.
So that you are reminded.
So that if your heart somehow is forgetting
and is dulling out.
It's becoming boring.
That part is brought back again.
The first thing is a reminder to the
mindful of God.
Of Allah سبحانه وتعالى.
Number two.
وَإِنَّا لَنَعْلَمُ أَنَّ مِنْكُمْ مُكَذِّبِينَ And indeed we
know that amongst you and the we here
is the royal we obviously.
And I've talked about this many times before.
وَإِنَّ لَنَعْلَمُ أَنَّ مِنْكُمْ مُكَذِّبِينَ Indeed we know
that amongst you will be people who will
persistently deny this anyways.
There's going to be amongst you people who
will not accept it.
Regardless of what you do.
Regardless of what is said to them.
Regardless of how they are stimulated and what
arguments are made.
They will continue to deny it.
Even though they know it's probably the right
thing.
Even though they have every reason to believe
that this is the correct path.
They will continue to deny it anyways.
And that's just a fact of life.
We don't have the ability to force people
to accept anything.
To believe.
It's up to them.
These choices.
We know intrinsically that there are some people
who will choose to refuse it and deny
it for their own reasons that we may
not fully understand anyways.
And that's just a fact of life.
Number three.
وَإِنَّهُ لَحَسَّرَةٌ عَلَى الْكَافِرِينَ Indeed.
This will be a source of regret for
the disbelievers.
It will be a source of regret.
They will look back and wish that they
made a different choice.
We all will really.
At some point on the Day of Judgment
we will all look back and wish that
we made better choices about what Allah subhanahu
wa ta'ala has taught.
We'll look back and wish that we reflected
a little bit more.
Contemplate a little bit more.
Allow ourselves to feel a little bit more
so that we would be a little bit
better.
But the true regret, the true حسرة the
absolute regret and remorse on the Day of
Judgment will be of those who completely refused
it.
Number three.
Number four.
وَإِنَّهُ لَحَقُّ الْيَقِينَ Indeed.
It is the ultimate truth.
The truth that is surrounded by certainty.
اليقين, يقين is certainty.
حق اليقين is the truth of certainty or
the certainty of truth.
No matter how you put it it ends
up meaning the same thing.
So it's not just the truth not just
the righteousness that Allah subhanahu wa ta'ala
is pointing out but it's يقين meaning there
is no doubt in it at all.
The حق that exists within it the truthfulness,
the righteousness the honesty that you are reading
the truth that you are reading has no
doubt about it at all.
So what do we do?
By the way the whole surah up till
now there's what command have you been given?
Go back and read the verses again.
What command have you been given as a
Muslim listening to it?
If you read the whole there's no commands.
There's not one do or don't.
خذوه فغلوه is not talking to you.
It's talking to زبالة الجهنم not to you.
So what are you nothing it's just the
last verse.
فسبح باسم ربك العظيم To exalt the name
of your Lord the Most Magnificent.
And the تسبيح on its own is a
topic for next week.
Because تسبيح on its own has to be
understood.
Because you can't have this build up this
amazing build up this ongoing story of spiritual
reflection taking you on this roller coaster of
emotions putting you in a position where you
feel scared for the Prophet whom you love
where the statements you are given are extremely
well defined at the end to tell you
فسبح فسبح That's the way to get that's
what you need.
If you don't know what it means then
we're in trouble.
Then we read this all and we walk
away with the benefits.
So I'll end with that and we'll continue
we'll talk about this last piece inshallah ta
'ala next week سبحانك اللهم وبحمدك لا إله
إلا أنت استغفره واتوب إليه