Omar Suleiman – Social Justice – Episode 38 – The Rights of the Environment Upon You

Ricardo now handed all sorts of seminars to learn how to Swami Manuela. So after a very long break from this class, obviously, with Ramadan coming in between and a lot that has happened in the last couple of weeks,

we are now in the last three courses, or the last three classes on this on the subject of 40 heads on social justice. And if you think about the spectrum of what we've covered thus far, we've pretty much covered every sector, including the last class that we had before going into the month of Ramadan, which was speaking of animals. And I think that there's often a lot of, you know,

extremes when we're talking about these particular subjects, when we talk about animals when we talk about the environment, especially when you approach Islamic texts, because they come off initially as overly idealistic. How do I apply these lofty expectations and these lofty ideals of how the Prophet peace be upon him taught us to deal with animals, and deal with the environment around us when we can't even get, you know, get to the human compassion? are human beings treating each other like human beings? So how do we then transition from a very high standard already with human beings, and then move on to animals or move on to the environment. And today, we're going to talk about the

environment. And I think that it's important to point out from the very beginning, that we spoke a lot about this concept of sun excellence and beauty, sun means excellence, and it means beauty. We talked about this overall concept of sun in the month of Ramadan quite a bit, that it defines the overall character of a person. And so a person pays attention when they exemplify that the things that people typically don't pay attention to. And there is no way that you could be extremely beautiful in one aspect of your life. And the opposite of that in another aspect of your life. Unless, you know, you're not understanding the text properly, or you are disconnecting the treatment

that the Prophet peace be upon him show to one group of people from another group of people or two people, and things that are around as well. So we're going to talk about the environment today. But I want us to be as practical as possible while talking about the way that we treat the environment within the context of justice. And so I was thinking about what Hadeeth what tradition that we start off with tonight. And the Hadith that I decided to start off with is a hadith that's narrated by Abdullah bin Ahmed, may Allah be pleased with him. He said that the Messenger of Allah, peace be upon him passed by Saudi Arabia will cost while he was performing will do it while he was performing

his ablution. And while he was performing his will do and purifying himself for prayer. The Prophet peace be upon him,

told him to not be extravagant, to not be extravagant as he was doing His will, as he was purifying himself for the prayer. So sorry, asked the Prophet peace be upon him. Is it possible that a person could be extravagant even as they are doing blue or could be wasteful? I think a better word here is wastefulness is thrown off is wastefulness. So is it possible that a person could be wasteful while they're doing will do it while they're purifying themselves for prayer. And the Prophet peace be upon him said,

Now, we're in Quinta Allah, not in Nevada in job, he said, yes, even if you are upon a flowing river, even if you're dealing with not in job, even if you're dealing with a river that is continuously flowing, meaning even if you have an abundance of resource and abundance of water, don't waste water, as you're purifying yourself for the prayer. And this is interesting, because

the prayer is the most important thing to our lives. As a believer, it's our most important fundamental pillar in Islam is the prayer. And when we do when we wash ourselves and purify ourselves for the prayer, and go through the little, the idea is to not miss a single spot. But at the same time, in the process of not missing a single spot. That doesn't mean that you act like you have an infinite supply of water. And the Prophet peace be upon him is saying, even if you're upon a flowing river. Now why is that an important? A decent, important tradition, I think to start with, because even with a noble purpose, and with an excess of resource, wastefulness is still possible is

slough is still possible. So then what does that say about a neutral purpose or a sinful purpose of course, with limited resources, we tend to think that if we have access to a lot of something that that means that that is unlimited. And that means that we cannot be wasteful. Why because at the end of the day, I'm not going to run out of water. I'm not going to run out of whatever it is that I'm being wasteful with and hamdulillah here and in Valley Ranch, we applied the no plastic we tried to apply the no plastic water bottles rule

Ramadan, some of us failed, including myself a few times with the water bottles that were upfront.

But said he asked me did a good job of not using any plastic water bottles. And we tried to implement this idea of paying attention to the things around you. Even if you have excess, that does not mean that it's okay to be wasteful with it. And there's a very famous Hadith where the Prophet peace be upon him talks about the seeker of knowledge. And he said that whoever seeks a path of knowledge, Allah will make easy for him the path to paradise. And then he continued to say that everything seeks forgiveness for the seeker of knowledge, the angels in the sky, the the angels in the heavens, the birds in the sky, and the fish in the rivers. Even the insects seek forgiveness for

a student of knowledge for a seeker of knowledge. And the scholars talked about this idea of why is it not obeying the law talks about why is it that the eight why is it that the angels, the birds, the fish in the sea, and even in some narrations, the insects would seek forgiveness would ask Allah for forgiveness for a seeker of knowledge, and even Rajab Rahim Allah said, because a person who is knowledgeable pays attention to the things around them and is fully aware of the rights of everything around him. So they do not transgress the rights of anyone or anything around them, because they are fully aware of them, and they are connected to them. It's also interesting if you

pay attention to that Hadith, that what we're also being told is that those things will testify on the Day of Judgment things that we deem insignificant, the environment, the the animals, the insects will testify on the Day of Judgment for or against the person. So a person who is knowledgeable, understands the rights of the things around them and pays attention to things that otherwise people do not pay attention to, including how to treat the seas, how to treat the roads around them how to treat the environment around them in every in every way. So there's several ahaadeeth we can go through. There's another Hadith from ns malaby pleasingly said that the Prophet peace be upon him

said that there is no believer who plants a tree or sews a field or a human being a bird or a wild animal about eat as a wild animal that eats from it in a gentle Hello Yama, Yama, except that Allah will will reward him for it on the day of judgment or another narration Illa Candela will be he saw the car, except that it will be counted for him as a charity. So again, no believer plants a tree or soza field, or a human being for a bird for a wild animal, a wild beast that eats from it except that it will be regarded as a charity for that person that had the theism, Bahati, and Muslim. And another narration the Prophet peace be upon him said no Muslim plants a sapling, or shoot except

that whatever is eaten, or even stolen from it, whatever is eaten or even stolen from it, or anyone obtains the least thing from it, except that it will be considered a charity on that person's behalf, until the day of judgment. So the Prophet peace be upon him is talking about planting plants, the prophet peace be upon him is talking about undertaking anything that you can to benefit the environment around you. And this is really interesting, because it speaks to our overall purpose on Earth, that the believer should optimize their stay on Earth, they should be productive and find ways to make the world a better place while they're here. And after they depart. We know the Hadith

of the Prophet peace be upon him, he said that if the Day of Judgment begins while you're alive, and you have a plant in your hand, whoever amongst you can plant that plant, let them plant that plant. And that speaks to the idea of you being productive, that speaks to the idea of you doing whatever it is that you can of benefit. Even if as you're seeing that you're about to plant a plant and an earth that's about to be destroyed, you still do your part. And what that means is that no matter how crazy things get around you, you never give up your own personal role. So it speaks to a greater capacity that you have in how you treat your own productivity and your own responsibility to what

Allah created around you. Okay, so even if you have just the plant in your plant in your hands planted, even if you think that the Day of Judgment is about to come, the prophet peace be upon him also taught us that even if you were to sell this produce, and this is what the scholars mentioned, you'll still be you'll still be rewarded for making them available. Because by their extinction, they become on purchasable. So even if a person was to plant plants and a person was to make use of that in the worldly sense by selling their own crops that they would still have a reward from it. The scholars also mentioned that in the cultivation of the planet and not leaving it unattended and

barren.

There is a reward in that as well the Prophet peace

upon him said, Men are here, Martin, for whoever that whoever gives life to a barren land, then that land belongs to them. It also shows that you intend well for others, and that helps you sometimes forego things, even when they're taken from you unethically. And that's where the Prophet peace be upon talked about if you plant a crop, and even if it's stolen from you that you still have a reward for it. And this is really interesting, because back in the days, if you can imagine, when you plant trees, and if you're a farmer, and people are walking by, and there are a lot of famous stories about a person taking an apple off of a tree that didn't belong to them, because it hung over the

fence, that a person could start to feel like they were at loss.

But the prophet peace be upon him is actually saying that you're not at loss because there is a reward in them. There's something that you get from that. And in fact, there is loss in hoarding and in trying to keep people away from, from the things that you plant and from the things that you cultivate on this earth. The very first example of a people that was given in the Quran, that that likens a people to flourish, to the tribe of Christ, were the people of the garden, that a lot of talks about, that tried to hide their stuff, or hoard their stuff, so that the poor would not get to their garden. So they went out and they picked all of their crops early on in the day, or they

plotted to do so earlier than when the poor would usually show up to take from their trees. So a lot talked about how that actually led to loss on their part. So the Prophet peace be upon him talking about this idea of when you plant things and when you produce in this, when you cultivate this earth, that even if something is taken from you unjustly, there's still a reward for it for that person. So you intend Well, for others. We also learned from this the, the generosity of, of Allah, the generosity of the Creator, that even a tree could be your key to gender, it could be your tree to paradise that if a person planted a tree with the right intention, and they did what they had to

do with that tree, that that could actually be your key to gender. And there's an interesting and Hadith that I'm going to mention in this regard. So we're going to start off the way that we're going to go through this class basically is we're going to start off with the different facets of the environment that are described in the Quran and the Sunnah of the Prophet peace be upon them, and then how we can better interact with them. So you start off with the trees. They call them tree huggers for a reason. So a Muslim is a tree lover for many different reasons. Allah mentions in the Quran mackel tarentum Molina tin autodock to move her autolock to Moo haka, Emma, Allah also they

have that you do not cut down of their palm trees or leave them standing on their trunks, except by the permission of Allah a bit isn't the law, except by the permission of Allah. When he enters in philosophy and Allah subhanaw taala when he edited philosophy means that Allah would disgrace those who are corrupt are those who are defiantly disobedient So Allah is condemning people that cut down for example trees unnecessarily or uproot trees unnecessarily. Then you compare that to the Hadith of the Prophet peace be upon him saying that if the day of judgment comes in a comet is over here, the A see that you have in your hands a sapling or a small plant, whoever amongst you can plant it

before it commences then let him plant it.

And then pay him Rahim, Allah to Allah and other scholars pointed to this importance here, or the way that we understand particularly that it's not just about being productive, but it's also about not necessarily being destructive when everybody else is destructive. So a lot of times we pay attention to the small good deed, but then we start to neglect the corruption that we also wreak on the earth. Why? Because everybody else doesn't. We've spoken about the everybody else does it complex, or mindset, very early on in the series, and in my medical himolla Tada. he narrates in his motto that the Prophet peace be upon him said do not uproot or burn palm trees are cut down fruitful

trees. So how do you reflect on the trees? Or how do we deal with the trees? First and foremost, the prophet peace be upon them taught us that the trees are living beings in themselves, they are living beings.

There's a very famous Hadith of the Prophet peace be upon him that he used to lean on a palm tree when he used to give his sermons. And

when the companions noticed that the Prophet peace be upon him is to lean on this tree or stand in the shade of this tree, they decided to build him a pulpit. So as they build him a pulpit, they felt the tree or they heard the tree,

crying, out of missing the Prophet, peace be upon them, and the Prophet peace be upon him, literally hug the tree, calm the tree down, showed love to the tree. And he said that it was crying because of the thicket of the remembrance of Allah that it used to hear. So this idea of the tree

Being a living a living thing, the prophet peace be upon him teaching us to actually reflect upon the signs of Allah upon us and to treat them like signs of Allah. So he said, for example, that amongst the trees, there's a tree which resembles the Muslim most. And this is the hadith of Ibn Ahmad. So he said, What tree is that, and he said, it's the palm tree, because the palm tree is, is is, is rooted, and it also its branches are high in the sky, and it produces fruit, it produces its dates throughout the year. So it produces fruit and benefit throughout the year while also being a firmly rooted tree. And, you know, it's also important to point out that in the portal and for

example, Allah mentions and some of them will facility and some of the scholars who interpreted these IR pointed this out that Allah mentions, for example, in certain Hajj,

the sun, the moon, the stars, the mountains, the trees. So this idea of the trees, for example, that some of the scholars mentioned, and to see it, you're more likely to pay attention to the stars, you're more likely to pay attention to the moon, you're more likely to pay attention to these glorious signs, but you also neglect the trees. So some of the scholars mentioned that of the wisdom of Allah mentioning the trees in that context is that you pay attention to them, and you pause and you actually reflect on their beauty and you see them as signs of Allah. And you also recognize the blessings that Allah bestows upon other creatures of the earth through those trees. So some of the

scholars mentioned again, that Allah places those trees at the same level as some of the other more notable creations so that you could pay attention, and so that you could, so that you could see the signs of a lot around you everywhere. And when you start to treat them as the signs of a lot, then you're you're less likely to become destructive with those trees. So that's what the trees when it comes to water. The Prophet peace be upon them already taught us that if you're making although again, the most noble purpose is to prepare yourself for prayer. Don't be wasteful with your water, don't run the faucet too long. Don't sit there and just, you know and take a shower every time you

do, we have a we have a hard time distinguishing sometimes to include and we'll do like some people take a shower every time they do a little because the amount of water that you use in your world is excessive. And so even though it's the most noble purpose, a person should not be wasteful. But there are many ways Can someone please handle the kids if I can get one of the brothers inshallah, to go around and just quiet down the kids, I'd really appreciate it. The Prophet peace be upon him when he talked about water. He mentioned wasting water in many different ways. And though some of these things, speak more to an older context, they still have relevance to us, we can still reflect

on them and derive benefit more either of the law anyway, he narrated that the Prophet peace be upon him said beware of the three acts that cause you to be cursed. Beware of the three acts that cause you to be cursed. And then he said that it's to relieve yourself in a shaded place that people utilize or in a walkway, or in a watering place. So to relieve yourself in certain areas, is considered to be unjust. Right now obviously back then they didn't have restrooms. All right. You had to look for a natural place to relieve yourself. But that's why you'll find for example, so many I had so many traditions where the Prophet peace be upon him forbade a person from urinating and

still water and standing water.

Why did he do that? Can anyone tell me why the Prophet why there are so many traditions of the Prophet peace be upon them forbidding people from urinating or from relieving themselves and still water?

Yeah.

So the main reason is contamination. The Prophet peace be upon him was talking about unnecessary contamination. So think about the How do I relate a hadith about relieving yourself and still water? With my own current context?

Do we unnecessarily contaminate water in our own context? Right? So there are ways to interact with some of these ideas with some of these traditions even if they don't really apply to us anymore, right? In the most literal and technical sense. Do we unnecessarily contaminate water so think about a greater scale the deliberate contamination of water over the water supply during Modern Warfare for example, think about how many people died because of the contamination of water. So when the Prophet peace be upon him, says that a person is cursed because when they relieve themselves and still water, it's not him exaggerating. It's not it's not being you know, unnecessarily

Harsh, it's to stop people from literally contaminating that which is a source of life for other people. So we can relate to that in our own in our own capacity, without, you know, without just focusing on the technical, the technical things. And you know, it's interesting because we find that alarm mentions and an iPhone eight and will not let the tunnel born. So just like we said, with the trees, your call to reflect and see them as signs of God with water a lot teaches you to see it as a sign from Allah. So he says, Do you consider the water that you drink and Tillman's? ultimo? Did you send it down from the clouds? Or was it us? who descended it? And if we wished we could render it

salty? And then what benefit would you take from it? So the scholars reflected on that, when a lot tells you do you consider the water around you? Do you pay attention to the water around you? When's the last time a person you know, when you drink water? as Muslims you say Bismillah in the name of God, and then you say Hamdulillah, you thank Allah every time you take a sip of water, as soon as literally the tradition is literally every time you take a sip, you thank Allah for that sip of water. So it's not even a beginning and an end, the prophet peace be upon them would say Bismillah he drink, he said, have the light say Bismillah he drink? He said hamdulillah. So he was thanking

Allah for every sip of water. So when the law says, Are you paying attention to the water that is descending upon you, that blessing that you take for granted? I was just in California, and I was just reflecting on some of the areas where the trees used to be a lot greener and fuller, but obviously, because of the drought they suffered, how many people would really take a moment to think about that, in normal circumstances until a drought takes place. And then you realize the blessing of water, the blessing of rain. I'm from Louisiana, we didn't like rain too much kept on we had to be aware of the rain because it kept on falling on us all the time. But even amata, may Allah be

pleased with them. He used to when he used to read that verse, He used to think about the scarcity of water on your mental piano. So he used to actually think about it, he actually used to reflect on it. And so you consider it and sometimes ultimo the scholars mentioned, who can send it to you, if a lot does not send it to you from the clouds. And who can release it if a lot traps. Right. So if Allah does not send it to you, then who can send it to you. And even if we sent it, think about the powerful example that's being given in the poor, and even if we sent it and it's in your hands, but it's still too salty for you to make use of. That's to make you even more humble. Because at the end

of the day, it shows you that you are utterly in need of every single drop of water that Allah sends to you.

And so being grateful for it is first and foremost, the first step to being grateful for that blessing of Allah is to not violate a law with that very blessing. Okay, the first way to be grateful for that blessing is to not violate a law. With that blessing, it starts with that and then being humbled by it. And feeling privileged can only come after that so you don't violate God with your water literally with your water which is which which you have an endless supply of because of your circumstances. Okay, so treating the environment well in the sun's how many times is the love, say, for example, and sweetened milk.

Colorado and Alabama, voted for me to become the mountain married, you know, who would be able to provide for you, if a lot did not provide for you water. So there's the again, a call to appreciate and a call to reflect as well reflect upon that blessing interact with it in a different way. And don't violate it because if you violate that, then you're automatically showing that you don't have appreciation for that. What about the streets and the roadways? Again,

total the word total or tardy, which is the singular of total means path, a pathway. There are different forms of pathway. There are paved roads that exist in different contexts. And you might remember that the Prophet peace be upon him said that the lowest branch of faith is email to other and authority to remove something harmful from the road that I saw a person strolling in paradise because he saw something harmful on the road and he removed that thing from the road to ease the path for other people. So the word thought it means anything that people use to pass through Okay, anything that people use to pass through the word other means the lightest form of harm period.

Okay, so the word other, like when a loss of chronotype says any of the other

That, you know, referring to other as the smallest amount of harm the way the scholars referred to it, when they talked about the classifications of other fatality of harm on the pathway, they talked about noise pollution, they talk noise pollution, they talked about street pollution, so littering the streets, or causing, you know, and yes, our scholars even talked about noise pollution and obscene sights that bother people as they go on the road. The scholars you can find in the early shot of the early show of this, the the early explanations of this tradition, scholars talking about a person spilling oil on the road, are spilling something on the road that could get on someone's

you know, clothes as they walk through. So you think about a person that's literally on the road and just throws their drink out of the window. Okay, not at another car, necessarily, but even just throws it unnecessarily on the road, that these are all forms of other allottee. These are all forms of causing harm on the road. So in the Prophet peace be upon us that I saw that man strolling, strolling in Paradise, because he removed the other, remove the harmful thing from the road. He wasn't talking about this giant boulder.

Okay, it wasn't talking about something overly harmful, because then the word other would not have been used. Right? He was talking about something that was of minor inconvenience, but it's still enough for you to pay attention to and essentially, that person showed a son that person showed excellence why because other people walked by and said, well, what's the big deal?

Did you guys see the thing about the Japanese fans in the World Cup? It just put the whole world to shame they cleaned up the stadium after the game. Imagine if Muslims did that after Hajj.

I mean, we can't even you know, you're literally stepping in garbage. Like it's like it's a football game or a basketball game because people just litter so subconsciously. So that person that the Prophet peace be upon him was talking about that decide to remove that remove something harmful from the road, paid attention to something that other people did not pay attention to. And this is really interesting, because, you know, you find this how this translated how this culture was created in amongst the early Muslims. A booster shot he was appointed as the governor of Messiah in Iraq by the second Caleb by the second Holly farmer will help up may Allah be pleased with him. And the way that

he addressed the people. He said, I was sent to you, I absolutely love this narration. This is how he introduced himself as the governor of the of one of the biggest cities in Iraq. He said, I was sent to you by the commander of the believers, to teach you the book of your Lord, the son of your prophet and to clean your streets.

Those are the three ways he introduced himself as a governor, I was sent to you to teach you the book of your Lord, the son of your prophet of Allah, it was time to clean your streets. That's the first thing he mentioned. After teaching

the Quran in the tradition of the Prophet, peace be upon him. How does a law call us reflect on the streets or on the pathways? Really interesting you find this in many different parts of the Koran and I'm not sorry

that we make the roadways or the pathway smooth for you the earth, manageable for you to travel. A lot even mentioned that out of the Lula right from Sufi monarchy, Bihar that he made the earth submissive to you, that you can travel upon its terrain. So anyone who disrupts that in any capacity, even with other is violating a blessing of Allah. So law calls you to reflect first and foremost, once again, the blessing that he gave to you with it, and then don't violate that blessing. And unless you connect the two unless you recognize the blessing that he gave to you, then you're not going to properly be grateful for it or give it it's it's right. In particular,

obviously, overall, how do we bring this all together? Allah teaches us to seek balance and to minimize consumption. Okay, this refers to the way that we eat the Prophet peace be upon him said that we are a people that, that do not eat to their fill, what we eat to function, for example, right? So you know, you you, you eat, to live, not live to eat, that's a rule and consumption right and the Prophet peace be upon teaching us not to over consume, even in our food, even when we have the ability to eat as much as we can the Prophet peace be upon him, taught us to not exceed what we need to function, okay to not overeat.

And so, you start off with that the problem with overconsumption the problem with not recognizing the blessings of a lot around you. The problem with not seeing them assigns the problem with not recognizing that these are all things that will ultimately testify for or against you on the day of judgment and lastly, the idea that Allah appointed him

Human beings as stewards on this earth, right? He appointed you as color, that he appointed you as stewards on this earth, and Allah and placing you as a steward on this earth, by virtue of being a child of Adam, you are responsible for all the seemingly inferior creatures around you. And that does not just mean feeding everything around you. That means that making sure that the environment is as mean is as beneficial to everyone around you as possible. So it starts off with you. Allah says yeah, Benny Adam, who was enough to command the coolie Masjid, while kulu was trouble 1234 in the hula, you will miss riffin Allah mentions Oh child of Adam, eat and take your best appearance to

the to the houses of God, eat and drink but not but Waste not by excess for Allah does not love those who who are wasteful. Allah also mentions in the Quran, the whole facade to fill battery will battery be Marchesa, but even us that corruption has appeared on the land and on the sea, because of the evil which man's hands have earned. There's a broader definition, or there's a more spiritual understanding of that, obviously, that we create corruption on this earth. And then we suffer due to the corruption that we create that most evil in the world is moral evil and not natural evil. A very simple example is that there's enough food in the world for every single member of the human race to

have a 3200 calorie diet. But how many people die of starvation, how many people died due to the inequity of those resources, but then there is something and there's obviously you know, the corruption and the in the sense of sin, and how that sin consumes people. But then there's also the way that we make our environment more volatile by our wastefulness. And by not treating it properly, and the implication that that has, so I want to connect that because most people will be like, no, you're kind of stretching it right now. Because when a lot talks about corruption on the earth, He wasn't talking about, you know, pollution, he wasn't talking about littering, it has nothing to do

with them. Actually, it has a lot to do with that. And this is where we actually find that example in the wife of the Prophet peace be upon him. maimunah May Allah be pleased with her.

She reflected on she was walking on the streets, and she saw a pomegranate Pearl, or a man on the ground. Think about how many times you walked by and you've seen, you know, food that was cast that could have been eaten, thrown on the ground. And she looked at it, and she recited in the law, hello, your humble facade.

God does not love corruption.

Though See, also she connected that the wife of the Prophet peace be upon him just the person throwing away their romance, throwing away a pomegranate, and not eating it, or not making use of it, she reflected on that and she caught she connected that to the to the verse where a lot talks about him not loving that in the law, you have will facade Allah does not love corruption. So it is corruption. As well when we when we disregard the signs of Allah around us and when we do not treat the environment in the way that it is meant to be treated. And of course Allah subhana wa tada in the source of non Allah mentions.

When Allah wa highly Anam Allah mentions the way that he set the ecosystem that he set the Earth to the benefit of everyone around and Allah subhanaw taala mentions that he set the scales and Tata goldfill meezan. And that you observe the balance that Allah has created in this universe, and in this system of his there is again, a spiritual dimension to that. And then there is the way that Allah has set everything to be a perfect balance to one another. So do not transgress that balance that Allah has sent. And that can you know that that is something that can take place when we start to approach our environment recklessly. And so what is this all tell us In conclusion, if a believer

is to pay that close attention, we talked about this with animals of believers to play, pay that close attention to the trees around them and to the water around them and to all of these things that other people deem insignificant? How then will the believer pay attention to things that are of greater severity and greater measure that are around them, and I want to connect that directly to Ramadan. Right, the point of Ramadan, the point of fasting

is, well, there are many points of fasting but one of the points of fasting is that you start that if you if you forego things that are ordinarily available to you, and that are permissible to you. You'll recognize the greater blessing of those permissible things and you'll be even more

more careful of not consuming that which is prohibited. So you're paying attention to consumption, both in the physical sense and in the spiritual sense in regards to sin. So if a believer is that careful to approach even this, alright?

Then how much more careful with the believer be with the honor and the dignity of the people that are around them of their of their believing brothers and sisters of human beings that are around them of animals of whatever it may be? How much more careful will a person be in that regard? So we ask a lot to to

to make us where the stewards where they fell off and to allow us to do right by everything that he's put around us. We ask a lot to forgive us when we transgress in any capacity law, I mean, the next two are the last two Holocaust, we're going to actually go back to, we're going to sort of wrap up the series and we're going to talk about a few of the broader concepts. So we got into a lot of specifics. But you know, a lot of the the, sort of the broader discussions of how we bring all of this back together, I think the last two holocausts are probably as important as the first two classes or the first few classes. So please do make sure that you attend the next two Tuesday's in

which will actually go ahead and complete the series. And I'll go ahead and open it up for