Winter Conference London
Omar Suleiman – Three Ingredients Of Character Building
AI: Summary ©
The importance of knowing the collision rating of a car for safety is discussed in a hadith from the prophet's WhatsApp. The speakers emphasize the need for a strong foundation for character and circumstance, as well as the importance of certain ingredients for building a car, such as liman donk and walr urine. The importance of remembering Allah's words and actions to avoid accidents and struggles, as well as the need to address discomfort and hesitation for the sake of achieving their goals is emphasized. The speakers also emphasize the importance of testing and trial in the world, as well as building a life in a pleasing way.
AI: Summary ©
السلام عليكم ورحمة الله وبركاته أعوذ بالله من
الشيطان الرجيم بسم الله الرحمن الرحيم الحمد لله
رب العالمين ولا عدوان إلا على الظالمين ولا
عاقبة للمتقين اللهم صلي وسلم وبركك على عبدك
ورسولك محمد صلى الله عليه وسلم وعلى آله
وصحبه وسلم تسليمًا كثيرًا Have you all ever
seen when they're testing a car before that
car goes to market the crash tests where
they run that car into a hypothetical accident
over and over and over again سبحان الله
it's one of the incredible things to witness
if you watch the way that a vehicle
is made and before the manufacturer can put
anything out on the market they have to
simulate like a thousand car accidents and much
more so that they can trust that that
vehicle is going to meet a certain rating
and then the vehicle hits the market and
it gets a grade and you guys are
like what are you doing talking about vehicle
ratings at this time of the night follow
me for a moment it gets a grade
and the idea is not that you hope
that that car will ever have an accident
but that if an accident was to happen
that it would hold up to a certain
extent and that it wouldn't break and that
the driver and the passenger would be safe
stay with me you're a car manufacturer you
put the car out before anyone purchases the
car that car has been in multiple accidents
so that you know that you're purchasing a
reliable vehicle that can withstand a certain level
of collision your hope is that the car
never actually has that collision but your trust
is in that rating that this is the
safest car on the market that it's built
to be able to withstand this hit over
and over and over again if you were
a car and you had a rating based
upon how you fare in collisions what would
you rate yourself on a scale of 1
to 10 I want to take that back
to a hadith of the prophet where the
messenger of Allah mentions the most tested people
in the world are the prophets but then
he uses a different terminology to describe who
else is tested he says and then those
that are closest to them those that are
closest to them closest to them here is
not referring to proximity of time it's an
amazing hadith when you compare it to another
famous hadith where the prophet said the best
of generations are my generation and then those
that followed and then those that followed that
Allah has allocated righteousness disproportionately in this ummah
certainly in the first generations of Islam with
the pious predecessors and the companions around the
prophet are the best generation of Islam so
the best generation is my generation and then
that which follows immediately and then that which
follows immediately compare that to this hadith where
it's not about time it's not about the
proximity of generation that the most tested of
people are the prophets it puts some perspective
to what we're witnessing in the people of
Gaza when we say who are these people
they don't feel quite real because I know
that if I was tested with even a
fraction of what they've been tested with my
collision rating would not be able to survive
I would crumble sooner I don't think I
would have made it that far with those
circumstances and so the proximity here is al
-amthal fal-amthal those that are closest to
the prophets in what?
al-ashraf fal-ashraf the most noble the
closest to the prophets in nobility the closest
to the prophets in character the closest to
the prophets in faith can expect a disproportionality
of test a disproportionality of trial and the
prophet sallallahu alayhi wa sallam said yubtala an
-nasu ala qadri deenihim people are tested in
accordance with their faith and so the one
who has stronger deen will face stronger tests
and the one who is weaker in faith
will have weaker tests, you know it kind
of put some perspective to that idea of
la yukallifu allahu nafsan illa was'aha Allah
does not burden a soul beyond its scope,
even though the primary intended meaning of this
ayah is that the sharia, the legislation that
we have does not burden us beyond our
scope, that Allah subhanahu wa ta'ala has
given us what is reasonable what is practical,
what doesn't push us beyond what is humanly
reasonable while pursuing Allah subhanahu wa ta'ala,
while pursuing the divine but there is of
course an implied benefit as well that Allah
does not burden a soul beyond its scope
but just because Allah doesn't burden a soul
beyond its scope doesn't mean that Allah will
not push you to the limits of your
potential and when you see people being tested
in ways that you could not imagine for
yourself nor that you necessarily want for yourself
and somehow passing that test and you compare
their slate of tests to your tests this
hadith can give you some context what's your
collision rating if you were run into a
wall over and over and over again at
what point does the airbag pop, at what
point do the windows collapse at what point
are you shattered what's your collision rating and
how do I even prepare myself for something
like that because the answer is not to
ask Allah for more tests, just like the
answer is not to wish for your car
to get in an accident it's not the
answer here the answer is to identify the
ingredients that build that vehicle to that place
that make you sturdy and I want you
to remember this and I recognize that it's
late but pay attention to this idea there
are two ways in life that you will
be manufactured you will be constructed you'll be
constructed with character and you'll be constructed with
circumstance Allah subhanahu wa ta'ala will build
you through your character and Allah subhanahu wa
ta'ala will build you through circumstances and
conditions that you did not ask for there
is the voluntary undertaking of construction of yourself
and then there is the involuntary conditions that
Allah subhanahu wa ta'ala will put you
through to bring you to a certain level
and many times we don't identify the connection
between character and circumstance and so what I
want you to do is think about this
ayah from the Quran that many of us
have heard in multiple contexts, almost all of
them divorced from the original context Allah subhanahu
wa ta'ala says that
verily you have in the messenger of Allah
sallallahu alayhi wasallam an excellent example for the
one that desires Allah that seeks Allah in
the last day and that remembers Allah often.
Three ingredients are given here to the character
of the prophet sallallahu alayhi wasallam for the
one who wants Allah who wants the day
of judgment and who remembers Allah frequently.
Think of these three ingredients in the capacity
of character building.
A lot of times you hear this hadith
being referenced and it's referenced to tell you
about the importance of smiling like the prophet
sallallahu alayhi wasallam smiled and indeed smiling is
a sunnah it's referenced to tell you to
be merciful in familial contexts like the prophet
sallallahu alayhi wasallam was merciful and indeed we
should be merciful with our family and with
our relatives, no doubt about it it's referenced
with mannerisms and indeed the messenger of Allah
sallallahu alayhi wasallam had the most refined and
perfect of manners sallallahu alayhi wasallam.
I really want you all, there's like 15
,000 people here say sallallahu alayhi wasallam.
Allahumma salli wasallam wa baraka ala nabina muhammad
every time you hear his name it will
only increase you in your rank when you
say sallallahu alayhi wasallam and so yes, if
you were to read the shama'il of
the prophet sallallahu alayhi wasallam you would see
that he perfects every small mannerism but there
are ingredients that are mentioned here and these
three ingredients are so crucial to both character
and circumstance why?
liman kaana yarjullah because if you don't seek
Allah then you may be seeking other than
Allah and that could be shirk that could
be the most disqualifying disease of all which
is to associate a partner with Allah wal
yawm al aakhir if you're not seeking the
hereafter but you're seeking this dunya instead, you're
seeking this world instead then your good qualities
will only be exercised to the extent that
they bring material benefit here and that bears
the fruit of hypocrisy and if you are
seeking this world wazakarallaha kathira remembering Allah frequently
if when you do good deeds or you
exert good qualities or exhibit good qualities you
do that for the mention of other than
Allah subhanahu wa ta'ala then you are
placing in your heart the disease of riyah
the disease of showing off to want to
be remembered and praised by other than Allah
subhanahu wa ta'ala so these three ingredients
have three counterparts, they all keep out a
particular disease al shirk, wal nifaq, wal riyah
they remove the diseases that corrupt even good
characteristics and eventually those diseases start to show
themselves, even in those good qualities so in
terms of character building, what makes the prophet
sallallahu alayhi wasallam, so beautiful in regards to
the qualities that he showed to other people
is that he showed those qualities to other
people for the sake of Allah and that's
why, even when there was nothing that would
make the human being, the person in front
of him sallallahu alayhi wasallam deserving of his
excellent qualities he still exhibited them with excellence
because he was pursuing Allah subhanahu wa ta
'ala not that person in front of him
what makes the prophet sallallahu alayhi wasallam's character
so beautiful, and in fact is at the
heart of sitq the heart of truthfulness is
that the prophet sallallahu alayhi wasallam did not
want a reward in this life, for the
good qualities that he exhibited but he sought
the reward of the hereafter instead what makes
the prophet sallallahu alayhi wasallam's character so beautiful
is he did not give himself the nicknames
of as-sadiq al-ameen the honest one
and the truthful one he didn't tell people
to refer to him in a certain way
sallallahu alayhi wasallam but those qualities became undeniable
and undetachable from the mention of the name
Muhammad sallallahu alayhi wasallam because the prophet sallallahu
alayhi wasallam sought the praise of Allah azawajal
and not the praise of the people now
I want you to think about in our
situation, let's say you're honest, let's say you're
trustworthy let's say that you show good qualities
but you show good qualities only to the
extent that they have worldly benefit eventually a
little bit of a collision will expose the
insincerity of those good qualities will expose the
insincerity of that good character may Allah subhanahu
wa ta'ala protect us Allahumma ameen, eventually
the character will be exposed and it will
show itself to be for other than Allah
subhanahu wa ta'ala لَقَدْ كَانَ لَكُمْ فِي
رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُ اللَّهَ
وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا the three ingredients
is if you're pursuing the character of the
prophet sallallahu alayhi wasallam you're not pursuing the
qualities of the prophet sallallahu alayhi wasallam to
be loved by the people the way that
the prophet sallallahu alayhi wasallam was loved by
the people because he was loved by the
people if you're pursuing the character of the
prophet sallallahu alayhi wasallam you're not pursuing the
character of the prophet sallallahu alayhi wasallam to
be praised by the people because he was
praised by the people for those characters sallallahu
alayhi wasallam but you have to interrogate yourself
and ask yourself do I have the same
motivations that the prophet of Allah sallallahu alayhi
wasallam had do I want what the prophet
sallallahu alayhi wasallam wanted do I intend as
the prophet sallallahu alayhi wasallam intended am I
refining for the same reason that the prophet
sallallahu alayhi wasallam was in constant refinement alayhis
salatu wassalam and perfecting the perfect sallallahu alayhi
wasallam while we are inherently imperfect do I
have his intentions do I have his motivations
and subhanallah there is another ayah that stands
almost entirely in exposure of the opposite of
this ayah Allah azawajal says those
who do not wish to meet us they
don't want to meet Allah subhanahu wa ta
'ala so the opposite of the one who
wants Allah subhanahu wa ta'ala is the
one who hopes to never meet Allah subhanahu
wa ta'ala they're hoping that there is
no God that will hold them accountable they're
hoping that there is no God to meet
and instead of wal yawm al akhir desiring
the hereafter they are pleased with the life
of this world they're trying to create a
paradise for themselves in this world right and
those who turn away from our ayat is
the parallel of the one who remembers Allah
frequently the believer remembers Allah frequently this person
turns away from the signs and the verses
and the mention of Allah subhanahu wa ta
'ala three traits that are the three ingredients
of hypocrisy compared to the three ingredients of
a person who wants to be a follower
of the prophets now here's the thing Allah
will test you Allah will build your character
and then He will test you in that
character and that can elevate your rating or
it can expose a faulty construction and we
ask Allah subhanahu wa ta'ala that what
we face in life only brings out more
beauty and a greater reward in the afterlife
Allahumma ameen what is the original context of
this verse when you think of the character
of the prophet sallallahu alayhi wa sallam this
verse is in surat al ahzab and it's
situated between a condemnation of the hypocrites who
found every excuse to not struggle alongside the
prophet sallallahu alayhi wa sallam and a praise
of the believers who stood with the prophet
sallallahu alayhi wa sallam despite everything and even
if the circumstance did not allow them to
be with the prophet sallallahu alayhi wa sallam
just a few ayaat after من المؤمنين رجال
صدقوا ما عاهدوا الله عليه from the believers
are those who are truthful to the covenant
of Allah منهم من قضى نحب ومنهم من
ينتظر وما بدلوا تبديل they have such strong
resolve they would tell the prophet sallallahu alayhi
wa sallam we missed badr but if we
were there in badr we would have been
by your side and if Allah gives us
another chance we will be by your side
they hated that the circumstance where they could
have proven their character missed them whereas the
hypocrites were trying to find a way to
wiggle their way out of any circumstance that
would make them uncomfortable Allah azawajal places this
characteristic of the prophet sallallahu alayhi wa sallam
here, this declaration here meaning what?
when you look at the example of the
prophet sallallahu alayhi wa sallam look at the
example of his struggle sallallahu alayhi wa sallam
why would he struggle the way that he
struggled what caused the prophet sallallahu alayhi wa
sallam to endure pain in ways that most
human beings could not endure why would the
prophet sallallahu alayhi wa sallam find the energy
to keep going after ta'if to keep
going after khadijah radiallahu anha died to keep
going after abu talib died after they put
intestines on his back, after they massacred his
followers, after they ran him out, how did
he still find resilience sallallahu alayhi wa sallam
what brought the prophet sallallahu alayhi wa sallam
back to the battlefield over and over and
over again what brought the prophet sallallahu alayhi
wa sallam to the front lines when the
battle would rage and it would be most
difficult and Allah is saying those
same ingredients drove that behavior from the prophet
sallallahu alayhi wa sallam in those moments of
hardship and difficulty he wanted Allah more than
any other human being has ever wanted Allah
he wanted the pleasure and the reward from
Allah subhanahu wa ta'ala more than any
other human being has ever wanted the pleasure
or the reward from Allah subhanahu wa ta
'ala and he remembered Allah in quality and
quantity more than anyone else would remember Allah
subhanahu wa ta'ala and so you know
what that looks like and it's really interesting
because the two battles that Allah azawajal exposed
the hypocrites through were the ones that had
the least casualties had only a handful of
people that passed away from the believers tabook
which Allah azawajal revealed surah taubah exposing the
hypocrites the exposure tabook didn't actually materialize in
the full front battle that it was supposed
to be according to calculations because they went
out, they marched out and it didn't actually
materialize in the battle, so the hypocrites were
exposed ironically through the two battles that didn't
lead to many casualties but they found excuses
to not be there they made every excuse
to not be there with the prophet salallahu
alaihi wasalam they failed the test, Allah azawajal
exposed them, now think of the believers that
were in the trench with the prophet salallahu
alaihi wasalam and the prophet salallahu alaihi wasalam
rises up, covered in dirt and if you
want to know what it looks like to
have the whole world shutting in your face
and everything closing in on you, look at
the people of gaza and imagine the hisar
the blockade of medina the attempted genocide on
medina the starvation of medina the fear that
they could be attacked from any one of
these openings and the prophet salallahu alaihi wasalam
rises covered in dirt covered in mud because
he's digging harder salallahu alaihi wasalam stones tied
to his stomach because he's not eating salallahu
alaihi wasalam and he says Allahumma la'isha
illa'ishu al-akhirah O Allah there is
no life except for the life of the
hereafter laqad kana lakum fee rasoolillahi uswatun hasana
liman kana yarjullah wal yawm al-akhir pursuing
Allah pursuing the hereafter, he looks out says
O Allah there is no life except for
the life of the hereafter I'm pleased ya
Allah I'm pleased with what you have decreed
in this regard wadhakara allaha kathira and remembers
Allah subhanahu wa ta'ala frequently you know
when you get struck by a tragedy, when
you get put in a difficult circumstance there
is a phrase that you are to say
as soon as it happens, it is alhamdulillah
alhamdulillah in good times, alhamdulillah in bad times
allatheena yathkuruna allaha qiyaman wa qu'udan wa
ala junubihim those that remember Allah subhanahu wa
ta'ala standing, sitting and laying down, those
that remember Allah subhanahu wa ta'ala in
good times and in hard times there is
a verbalization of that because these people have
accustomed their tongues, accustomed their hearts to remembering
Allah so frequently that no matter what hits
them they immediately go back and they remember
Allah subhanahu wa ta'ala alhamdulillah la ilaha
illallah, allahu akbar at all times, dhikr to
them is like drinking water, it's like breathing
it comes so naturally and so imagine you
being in the trance with the Prophet salallahu
alayhi wa sallam would the Prophet salallahu alayhi
wa sallam look at you and say allahumma
laa eesha illaa eeshu al aakhirah faghfiru lilansar
walmuhajira so forgive oh Allah there is no
life except for the life of the hereafter
so forgive the ansar and forgive the muhajireen,
would the Prophet salallahu alayhi wa sallam make
that dua for you would you find yourself
in the situation of making excuses or would
you find yourself alongside the messenger of Allah
salallahu alayhi wa sallam and embracing the collision
embracing it as it comes again you don't
manufacture the car with the hopes that it
gets in an accident you don't seek the
test and the trial but you prep yourself
for that moment, you prep yourself for that
collision, how?
by embracing the ingredients and so as you're
in every situation in your life you ask
yourself am I pursuing Allah or am I
pursuing someone else am I hoping for the
hereafter am I hoping for something in this
dunya and am I remembering Allah or am
I remembering other than Allah subhanahu wa ta
'ala in these moments that I am in
now let me bring it back to the
people of Gaza and to what this means
for us I want you to appreciate for
a moment that the people of Gaza are
not attached to the outcome of worldly victory
in fact take a step back and recognize
that those who are struggling for a free
Palestine are not attached to the outcome of
a free Palestine because they're not struggling for
Palestine, they're not struggling for Palestine, they're struggling
for Allah subhanahu wa ta'ala they don't
attach themselves to worldly victory to the point
that they would be disappointed by everything that
happens along the way and that's why when
shahada comes to them, when they lose their
lives they are pleased with that outcome because
they are those people who are pursuing Allah
pursuing the hereafter and remembering Allah subhanahu wa
ta'ala frequently and it doesn't remove anything
in terms of their haybah anything in terms
of the awe and the presence that they
have, it doesn't remove anything in terms of
the amount of struggling and striving that they
do they strive hard but they believe in
Allah subhanahu wa ta'ala and they believe
in Allah's reward and they're seeking Allah's reward
and here's something else I want you to
appreciate for a moment and really try to
absorb this inshallah ta'ala when the people
of Gaza make dua and when these people
make dua for Palestine they have no doubt
in the ability of Allah subhanahu wa ta
'ala to open up Palestine for them tomorrow
to give them freedom and liberation tomorrow but
as much as they believe in Allah subhanahu
wa ta'ala's ability and power to be
able to give that to them tomorrow, they
believe just as much in Allah's wisdom and
Allah subhanahu wa ta'ala's knowledge in withholding
that worldly victory to their benefit and to
their elevation in the hereafter and so their
trust is there for Allah subhanahu wa ta
'ala in the midst of their test when
I'm making dua in the midst of my
test, I don't in any way question Allah
subhanahu wa ta'ala's ability to answer that
test but what is my motivation in life
as a whole not just my motivation for
that dua you desperately want Allah subhanahu wa
ta'ala to open a door for you
here but what is it that you have
presented towards the eternal door of Jannah to
get yourself there and so what does this
mean for us right now do we seek
test, do we seek trial, no but you
know what we do do, we embrace discomfort
for the sake of Allah subhanahu wa ta
'ala we embrace discomfort for the sake of
Allah subhanahu wa ta'ala we find ways
to voluntarily struggle for the sake of Allah
subhanahu wa ta'ala we find ways to
strive and make ourselves uncomfortable for his sake
so that should Allah subhanahu wa ta'ala
put us in a situation where we are
made more uncomfortable than perhaps any of us
could imagine then we're pleased we embrace it
we've built the resilience because the car can
hit a harder wall at a faster pace
because you're testing that car in ways that
Allah subhanahu wa ta'ala is pleased and
so when you hear Mu'adh radiyaAllahu ta
'ala anhu or Abu Darda radiyaAllahu anhu saying
that had it not been for the long
days of fasting and had it not been
for the long nights of standing and had
it not been for the struggle for Allah
subhanahu wa ta'ala then we would wish
for death instead that the thing that we
would miss most in this world is struggling
for the sake of Allah subhanahu wa ta
'ala then what do you think is the
state of that person when they actually meet
Allah subhanahu wa ta'ala on the day
of judgment that ya Allah I love to
please you and I love to struggle for
you and I'm preparing myself for that meeting
with you and I'm willing to frame the
entirety of my life in that meeting with
you because I don't live for this world
and so I'm not going to condition my
belief in you with how you treat me
in this world in accordance with how I
want now here's what I also want us
to appreciate dear brothers and sisters we hate
tests we hate trial but sometimes Allah subhanahu
wa ta'ala will build us through that
test and that trial in ways that we
just could not do through our own individual
test and trial and sometimes Allah subhanahu wa
ta'ala will raise you in rank through
test and trial in ways that you could
not have done through your voluntary worship I
want to walk you through an alternate world
where Khalid Nabhan Abu Diya Ruh Ar Ruh,
the soul of our soul is a man
who lives in an affluent area he prays
Fajr everyday in the Masjid he reads Quran
he invites people to worship Allah subhanahu wa
ta'ala, he has an incredible and beautiful
smile but he's never tested the way that
we know that he was tested he lives
and dies that same old man do you
think that his rank on the day of
judgment would be the same do you think
that he would meet Allah subhanahu wa ta
'ala with the amount of good deeds, with
the amount of people whose lives have been
transformed around the world including Muslims because of
him do you think he still has the
same maqam, the same rank now here's the
thing the car doesn't have to get in
the car accidents the vehicle doesn't actually have
to hit but if the vehicle is built
to withstand for the sake of Allah subhanahu
wa ta'ala then surely Allah subhanahu wa
ta'ala will reward accordingly and I know
that for so many of us we're in
the midst of that test and that trial
and you're going through a hardship and you're
waiting for that hardship to go away and
I want to leave you with this message
bi-idhnillahi ta'ala don't be so hasty
for the test to flee you to where
you don't take advantage of the test as
you're living it what do I mean by
that your du'as when you're being tested
they're different your closeness to Allah subhanahu wa
ta'ala when you're being tested is different
where your thoughts are the quality of what
you exert for the sake of Allah subhanahu
wa ta'ala is different and so while
you are hoping for Allah subhanahu wa ta
'ala to quickly bring about relief and ease,
you might be missing out on the reward
of the presence that reward that is with
you right now if you were to go
to the people of Gaza on the day
of judgment and ask them would you want
to come back to this dunya and go
through what you went through or be spared
we already know that the shaheed would want
to come back to this life not so
they can have an easier life so that
they could go through that shahada over and
over and over again for the sake of
Allah subhanahu wa ta'ala because of what
they saw of Allah's generosity because of how
Allah treated them and so let's not be
under any illusion that anyone is not going
to receive the full reward that Allah subhanahu
wa ta'ala has promised them inna wa'dallahi
haqq verily the promise of Allah subhanahu wa
ta'ala is true and this is what
our enemies will never understand about us the
Zionists have to try to exert their *
here they have to try to win it
all here because they know that they're losers
in a hereafter that they don't even know
really exists they have to try to build
it here because they've left nothing but ruins
for themselves there they don't understand the concept
of qatlana fil jannah wa qatlakum fil nar
our dead are in paradise and your dead
are in hellfire and so they live miserable
even when they are under the illusion of
power whereas our brothers and sisters live fulfilled
even when they are under the boot of
oppression because they know they know go
back to the three ingredients laqad kana lakum
fi rasoolillahi uswatun hasana liman kana yarjul laah
wal yawm al aakhir wadhakara allaha kathira how
badly do you want Allah in your prioritization
how much do you factor the hereafter over
this dunya and then how often do you
remember Allah subhanahu wa ta'ala rather than
seeking the remembrance and the mention of someone
else if you cast your qualities in those
three regards then whether you are in ease
or in hardship you are in a constant
state of elevation don't lose hope in Allah
subhanahu wa ta'ala's promise don't lose hope
in Allah's mercy but at the same time
build yourself to an added layer of potential
through engaging in voluntary discomfort for the sake
of Allah subhanahu wa ta'ala I end
with the one story of our mother or
the sister of our mother Asmaa bint Abi
Bakr radiyallahu ta'ala anha wa an abiha
and when Abdullah bin Umar radiyallahu anhuma wanted
to go and offer her condolences over the
crucifixion of her son Abdullah bin Zubair radiyallahu
ta'ala anhuma she said how could I
not be patient when Yahya the son of
Zakariya was beheaded and his head gifted to
an adulteress how could I not be patient
with what Allah subhanahu wa ta'ala has
struck me with you want to be with
the Prophet you want to be with the
Prophet you want to be like the Prophet
then seek to have the motivations of the
Prophets and if Allah subhanahu wa ta'ala
finds you to be that sturdy vehicle then
it doesn't even matter if your car ever
actually gets into that collision because Allah azawajal
already knows what you're made of and He
knows what's in your heart may Allah subhanahu
wa ta'ala build us in a way
that is pleasing to Him and may Allah
subhanahu wa ta'ala grant us the best
of this life and the next and may
Allah subhanahu wa ta'ala allow our brothers
and sisters under oppression to pass their test
and allow us to pass the test of
being with them in their oppression and being
a source of alleviation for them in their
oppression and may Allah subhanahu wa ta'ala
forgive us for our shortcomings in regards to
Him in regards to ourselves, in regards to
our brothers and sisters barakAllahu feekum