Saad Tasleem – 5 Ways People Rationalize Sins

Saad Tasleem
AI: Summary © The concept of rationalization is discussed, with emphasis on the negative effects of sin and the importance of avoiding false assumptions. The speakers emphasize the need for a clear understanding of one's life and avoiding false assumptions, particularly in the afterlife. They also emphasize the importance of following rules and avoiding negative behavior. Additionally, the speakers emphasize the need for a clear understanding of one's life and avoiding negative behavior.
AI: Transcript ©
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Bismillah Alhamdulillah wa Salatu was Salam ala rasulillah. While he was like me, he said, I'm on equal watch with Allahu Akbar to to everyone. So the topic that I have for today is rationalizing sins. Now what exactly do I mean when I when I say rationalizing since now rationalization is basically we can think of it as making excuses. And sometimes we can say that we're talking about justification. So how we justify certain things that we do and rationalization is actually a defense mechanism. It's, it's, it's a way by which we try to justify certain behaviors or actions or even feeling sometimes that are not good, that are bad. And in Islamic context, what we're talking about

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is obviously sinful behavior, or that which is displeasing to Allah who's peddling to either now this process of rationalization, it takes place, we can say pretty much in two steps, number one is a decision takes place and action takes place for any number of reasons. And then the second step is the rationalization of that particular action. Now, the rationalization is not always we can sit we can say it's not always in line with the original reasoning, it is more so as I said earlier, a process of justification. Now, rationalization takes place for us as Muslims, and when it comes to the disobedience of a lunchtime to Allah, from two main sources, number one is our own knifes that

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we rationalize certain things for ourselves, we come up with these seemingly logical

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reasoning reasonings are these these logical reasons or reasonings to to justify to make ourselves feel better about what we have done. So it can be, as I said, number one, from ourselves. Second of all, also, it could be whispers of the she have been that we want to do a sin or we commit a sin, and that rationalization can be a whisper of the sheriff. And basically, the excuses that the sheriff pod makes to help us feel better about that sin. And this rationalization, in essence can really take place at three different times the rationalization can take place before a sin, during a sin and after a sin. So it can happen before a sin when we may

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be thinking about committing a sin may be inclined towards the sin, and we justify it to ourselves in order to go ahead and commit that sin. The rationalization can take place during a sin, meaning a person is involved in a sin. And when they rationalize it to themselves, or the chiffon comes and whispers, that rationalization that justification. Those excuses that helps a person continue in that sin. So you can think of this panel often give the example we're talking about continuing in a sin, we can give the example of smoking cigarettes, we know that islamically smoking cigarettes is how long it is impermissible.

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And the vast majority of our scholars are of this opinion. Now a person may be smoking a cigarette. And as they're smoking a cigarette, they may rationalize it to themselves, they may make excuses to continue on smoking that cigarette or to continue smoking in their life. So that's during this in now, rationalization can happen after the sin as well. So a person may commit a sin, they're done, and they're over with it. But because of that process of rationalization, number one, it'll it won't it's done to make themselves not feel so bad about the sin that they have just committed. And also it can happen. The purpose of it may be that a person returns to that sin, they don't want to feel

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bad about returning to that sin. They don't want that those feelings of of guilt. And so they may have rationalized that sin to themselves, and therefore returned to that sin. So today, so that's what rationalization is. And that's what we're talking about. So today I want to present to you gela data, five ways in which we rationalize sins or we can say these are five excuses, that we make for sins or as I said, justification, five ways in which we justify since So number one, and I put this in the form of a statement that we may say to ourselves, or even to someone else, we may we may just

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To find the center, someone else who may rationalize the center some someone else. So number one person may say, at least I'm not doing something worse. So a person commits a sin and to not feel bad about that sin or to once again to justify or rationalize the sin. They may say, Well, at least I'm not doing something worse. Now, this is an you know, the thing with rationalization, rationalization, as I said, these are seemingly logical arguments. They are seemingly, they seem to make sense, they seem to be good arguments, but if they're broken down, they will fall apart. So yeah, that, you know, on the surface level, it seems seems to make sense. And that is why the

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chiffon may even employ this, this particular argument, and that is comparing our sins to bigger sins or to worse sins. Now, this is problematic, because the reality is that any sin can be compared to a worst sin. Right? So someone can you know, let's take the example of smoking. Someone may be smoking, shisha or hookah Very good, very common, right? Many people do that. And in and you say to the person, you know, this is not is not okay, is this is a sin, it's sinful. And the person says in reply, they said, Well, at least I'm not smoking cigarettes. Okay, well, here's the problem with that. Now, you can go to the person who's smoking cigarettes and say, Well, you know, smoking

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cigarettes, and they said, it is hot, um, and they say, Well, at least I'm not drinking alcohol. They said, Okay, that makes sense. But the reality is, you can go to someone who's drinking alcohol and say, you know, drink alcohol is the sin. And they'll reply to you and say, Well, at least I'm not, I don't know, smoking pot.

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And Okay, once again, at least, you're not doing that it makes us feel better about ourselves. But the reality is, you could go to somebody's smoking pot, and say, you know, this is the sin. And they'll say to you, well, at least I'm not doing like hard drugs or harder drugs, at least I'm not, you know, whatever, smoking crack, or at least I'm not, you know, at least I'm not doing cocaine, whatever it may be, and you go to someone who does those drugs, and they may, once again, there's always something worse to compare it to. So that is why, as we said, this actually doesn't make sense that any sin can really be justified. In this way, we can always compare it to something,

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something else. And so that's number one. Number two, the statement or person may say, and I have actually heard this myself as well. someone commits a sin. And you know, we're like, Okay, this is how I'm This is not good, it's a sin, it's something bad. And they may say, Well, do you think God will really send me to *, for this one sin? Now, does this seem rational? Does it seem logical? Yeah, we know that a loss of data is merciful. We know Allah is all forgiving. And we know how great of us mercy is. So once again, surface level, these all all of these excuses all of these rationalizations, they make sense. So a person may say, look, as you said, you know, at least you

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know, isn't really that big of a deal. And that's really the essence of this argument here. The essence of this argument, when a person says, Do you think God will send me to * for this one sin? It is really saying, Is it really that big of a deal if I commit this sin?

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Now, here is why this is problematic. When we say it's not a big deal. What are we actually doing here we are belittling this sin and belittling a sin is actually extremely problematic. A book called The love data, and he said, one of the worst sins that a person can commit is to take their sins lightly. Why did he say that? He said that, because it's not the sin itself. And sometimes that's the other thing. We take a look at the individual sin without any context, as if that sin exists in a vacuum and that is not how sins happen. That's not how they exist. There's there's so much that surrounds that sin. So this and this is highlighted to us and Heidi's present him where he

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said, he said he Yocum one more karate. He said I I warn you of those sins that people think are like very small repeat sins that are be little like people don't think there's in there, they're that big of a deal. percent of men said that the example of those types of sins is like the example of a group of people who are traveling and they come upon a worthy a, a valley to spend the night and they need to build a fire. So they go out in search of something to build that fire with. And they go out and you know, they go out searching for things and one by one they go find something but what they find is not very significant. So

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You know, one person brings like a small twig, one person brings a couple leaves, one person brings some shrubs. And, and to them, it's not something significant, like how are you going to have a fire with a couple leaves with a couple small pieces of wood, they all gather, however, they all gather all of these one by one, they come and they bring these little things, these little things that are not very significant. They bring them all together, and they pile them all up. And when they eventually light, this fire, a huge fire goes up into the sky. And so the percent of said in karate, no matter how the we have saw how to how to lick who he says, I tell them, that these sins that

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people belittle, when a person indulges in those sins, they will eventually destroy this person. So notice, once again, it is not that particular sin, it may be a small sin. And it may be you know, and this is not just what to watch. But yeah, a lot most likely will not send you to * for one particular small, small sin. But what happens when we belittle those sins, we begin to collect those sins, and eventually they become a big deal, and they can overcome that person. And so that is why our scholars would say, Don't look at the sin itself. Look at the effects of that same like if you're having a problem understanding why the sin is problematic, or why it's not such a big deal.

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Look at the effect of that sin. So what are the effects of belittling sin? What happens? Well, number one, a person if when we belittle sins, when we say that they're not a big deal, you know, it's not significant. One of the things that happens is that the sin becomes insignificant in their heart. And as it becomes insignificant in their heart, it leads them to commit other sins. So a person sinned. They didn't, it's not a big deal. You know, they rationalize it, that's not a big deal. It's a small sin level and send me to * for this one particular sin. The next time, the sin will be that same sin, or sinfulness in general will become a little bit easier. And then the time

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after that, it will become a little bit easier. And then the time after that, it'll become a little bit easier, until a person to have had a lot sins all together, become insignificant for this person. And that is when it becomes problematic when sinfulness becomes a lifestyle. And so yeah, that particular sin probably won't be the means, but it probably won't be the reason why this person goes to help our but it is what belittling that sin led to the lifestyle that had led to that led this person to the Hellfire, may Allah protect all of us. Also, the effect of belittling sins is that eventually we can become heedless, eventually our heart can become sealed. And this was

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actually described to us by the prophet sallallahu alayhi wasallam. When he told us that a person when they commit a sin placed upon that heart, if they repent to Allah, if they seek Allah's forgiveness, and removed, and actually, you know, there's a there's a there's a added meaning of the heart Even becoming polished, meaning when we repent when we make Toba then we our heart actually becomes even better, that process of Toba and repenting becomes even better for us. And that's why, by the way, the chiffon. One of his goals is that we don't repent that we don't make Toba because he knows that through our repentance, we can become even better than we were before the

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sin. All right, so someone may commit a sin and because they repented, they got even closer to a loss product out. Anyway. I said, I said, What if the person repents that is removed. If the person does not repent, they don't seek forgiveness that dot remains on their heart until the person commits another sin and placed upon the heart and they continue to send until thoughts are being placed upon the heart until the heart becomes covered until the heart becomes sealed. And then the profits that I send them recited coming out of honor will be hidden not Can you see boom, that no but surely, they're the their hearts became covered by that which they used to do, meaning

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their actions are what caused the hearts to become covered. And when the heart becomes covered, when the heart becomes hard, when the heart becomes sealed, it means that it has lost a lot of its spirituality. It means that is hard. It is hard for the heart to be penetrated, penetrated by what penetrated by the remembrance of Allah just kind of Tada, penetrated by the foot on penetrated by reminders, all of those things that normally would soften our hearts that normally would bring us closer to a loss. Because now the heart has become sealed, that it becomes very difficult not impossible. Obviously, people can come back from any state of sinfulness now, but it becomes

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harder and harder as more and more sins begin to cover the heart, that it becomes harder and harder to come back and becomes harder and harder to penetrate this heart. Also, the effect of belittling sins, is that a person begins to lose any shyness or shame that they have, that may be associated with a sin. So sometimes what keeps us from sinning is our sense of modesty is our sense of shame, that we may feel bad that first and foremost, we may feel bad that a law sees us sitting right so we have this, we'll talk about the greatness of a law in the next point, but you know, we may be shy that law sees us sitting and also, we may be shy that other people may see a setting. And that is

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why I say,

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hiding our sins is actually a sign that a person has some shyness and modesty in shame. And therefore it is a good sign that when a person commits a sin, they try to hide their sin, they don't expose their sins. And so when a person B little sins, when they keep on sending eventually they don't hold that place in their heart, and then we stop caring. You know, the prophet settle by Senator told us an authentic hadith mentions hailed Buhari, he said, one of the statements of the earlier prophets that has reached us is the statement either to stay fastener shit that if you have no or if you feel no shame, or if you feel no shyness, then do as you like, meaning what meaning

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that if a person doesn't feel shame, then then they're not going to care, they're gonna do whatever right they're gonna have, they're just going to basically nothing is going to hold them back from committing a sin, as we said, shyness, with a lot first and foremost, but also shyness with our fellow human beings, that what is stopping this person now from committing this sin, they may sin openly. And so as we continue to belittle the sins, that we lose this sense of shyness and modesty, when it comes to our sins, and this is very, very dangerous, and you know, even publicly sending or exposing our own sins, the prophets that I sent him, he said, couldn't be more alpha. He said, all

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of my own mom can be forgiven, except those who in the Mujahideen except those who expose, they, they, they, they publicly commit sins. And this is a person who will meaning the list, what this is referring to, is really the hardness of that heart, that these people they will not seek almost forgiveness, or they're very unlikely to seek Allah's forgiveness because they don't care. And we don't want to get to a point where we stop caring about our sins, you know, and when a person says, you know, and I've heard people say, like, you know, I'm not a hypocrite, if I sin, I'm going to send it in front of other people, or I'm not a hypocrite, it's not about being a hypocrite. So I've

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had a lot. If a person wants to hide their sins, it means that at least they have some shame. At least they have some shyness. And that shyness is from our taqwa of Allah, it is from our consciousness of Allahu Allah. And it may be that because of a person's shyness or shame that they may return to kind of data. The other effect of the littling, since the other problem of belittling our sins, is that the the, the the greatness of law in our hearts is reduced, meaning we won't see a lot, or we stopped seeing a lot as being great or as great as we could see a lot of parents are what do I mean by this? Well, the sin itself, as we said, is not the problem. The problem is, is is is

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that is the one who we are sending again, that's why our scholars, the earlier generation, they would say, Don't look at the sin itself. rather look at the one who you are sending against, look at the one who you are disobeying. So instead of looking at the sentencing as just a small sin, look at how great a lot of peddling data is the one you are disobeying and one of the examples that I often give is parents and children. Sometimes when parents tell their kids not to do something, don't do this. The kids may not understand why their parents are saying that, especially if they're younger, especially if they're 234 years old. They really don't they cannot really comprehend why something

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is bad, why something is good.

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But their parents may say to them, don't do this, and the child may listen to their parents, why will they listen to their parents because they have you know that they can logically understand why why that behavior is bad, or because they don't want to disobey their parents because they don't want to upset their parents they want they don't want their parents to be

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unhappy, and that is why a young child, they don't know why this behavior is bad to them, it seems good, right? Um, so how long if it's cold outside, taking off one's jacket and clothes and running out into the cold, you know, My son has done this a bunch of times, if I say to him, don't go outside, in the cold, it's cold, you're gonna get sick, or whatever, all of those reasonings. He's, you know, especially earlier when he was like three years old, that doesn't make any sense to him, he doesn't comprehend cold and getting sick, or, or all of those problems. And it doesn't make sense to him. But he may listen, he didn't always listen. But sometimes he may listen. And you may listen,

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because he knows that I am not happy with him going outside or running outside, without like a jacket or something. And he doesn't want to make me unhappy, right. And for a lot is the hardest example that we may not understand the specific reasoning of that sin. And we can be literal and say, you know, what's the big deal? It's not a big deal. It's not a big sin, who cares? or whatever it may be. But do we understand the one or the greatness of the one who has instructed us or commanded us not to commit that sin, as we be little sins, the greatness of a loss of data in our heart begins to diminish, and that is highly problematic. So that's number two. The second way in

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which we rationalized sins, and that is basically belittling that sin or saying, you know what, it's not a big deal. Number three, so what is the third way in which we may rationalize a sin? The third way is a person may say, Look, you're telling me this is a sin. But this is just my natural desire? And if I naturally did desire something, how can it be so bad? Why would a law create me with this type of desire? It is something which is so bad, obviously can't be bad, obviously can't be a sin, how bad can it really be if we naturally as human beings, we desire I in particular desire, I have a desire for this. Now, once again, face value, okay, that can be the can, it does face value and can

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make sense. But as soon as you break it down, we begin to understand that it that is not actually a logical argument when it comes to justifying a sin. The reason for that there's many reasons for that, but one of the main reasons for that is that something can be a natural desire and also a sin. Why because it could be a test from a lifespan to Allah has given us certain natural desires, and also made those desires how long as a test for us in sort of earlier marohn was paired with Allah says, Zoo you know, the nurse, you have to show chahatein mina nissa t when Bernina was an athlete and often thought that'd be when filled up when halen was a warmer when an army when it has a lost

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time to Allah says that Allah has beautified for people, the love Zuni, 90 minutes to help push our allies beautified for people, the love of that which they desire. And then I'll give some examples. I mean, a nice up from women, and this is speaking to span a lot our sexual desires, when well being and children right offspring, and what cannot lead and will continue the minute that we will be filled out. And basically piles have piled up gold and silver, right, this excessive wealth, this is something that alone has made desirable for us and then lucky other examples like find horses, in our context, we can think of it as like nice cars, right? That would be our equivalent in our time.

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And, and, and, and land, right. So that land and ownership of land, and lust,

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and cattle as well. Right? So these are some examples of material possessions, right? And desires that we have. So here are a lot of saying like, Look, a lot has made these things beautiful for you. And this is a test for us that become utterly hated dunya This is the enjoyment of the worldly life, while lowering the whole host know that Allah has the best return with him. And so these desires can either be can either lead us away from Allah, or actually they can lead us towards Allah. And isn't that a little bit of a fine point. And I don't want to complicate this issue too much. But some of our scholars will say that the fact that we desire these things means that in actuality, we desire

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them for the that we should desire them in the afterlife in the US, that we have the desires and we know that because we have these desires, we know that all of our desires will be fulfilled in the afterlife. And that's why Allah says Allah has the best return with him. Meaning if you think these things are great, then imagine what Allah has in store for us in the US and so on.

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Once again, these desires are can be given to us. But love is kind of like to Allah as a test. And as a trial for us, even if you notice in this area, even children's of how to love children can be a test and a trial. For us. It is natural. any parent will tell you this natural to love your child, it is natural to have this great amount of love towards your child. But sometimes what happens, our intense love towards our child can lead us to the disobedience of left and right, someone who may and this happens a lot to a lot, someone

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may see something which is sinful, but they'll do it for the sake of their children. They say, you know, because I love my children, I want this for them, I want that for them, they may justify that sin. And so now here, this is a natural desire to want to help your children to want to protect them to want to give them everything in life. But it can also be a test from a lossless bandwidth data. So just because something is a natural desire, doesn't mean that it is not also something which allows paddle data has made impermissible rather it is through struggling with our nuts, through struggling against ourselves through struggling with our desires that we attained closeness to

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Allah, Tada. All we have to do is look at the month of Ramadan. And that should be a clear example for all of us. Is it natural for us to desire to to not be hungry and not be thirsty, of course, that's a natural desire. But during the month of Ramadan during the day, Allah has made it harder for us to eat and drink. Right? So once again, if we're going by that argument that it's a natural desire, how can it be bad than eating and drinking is the most natural desire. But in that moment, in those times in that context of law has made it how long right even though it is a natural desire, but through struggling against our nuts, we get closer to a loss penalty. And this can be applied to

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many of the desires that we have. Number four, a person may say they may rationalize a sin by saying

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they may rationalize a sin by saying that, you know what, this is a matter of difference of opinion amongst the scholars. Some scholars say it's okay. Some scholars say it's not okay. And because it's a difference of opinion, why does it matter what opinion I take? And therefore it look this scholar holds his opinion. Now,

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once again, surface level, it seems like a pretty convincing argument. But the reality is that yes, many matters have differences of opinion, obviously, the main principles the main aspects of our face.

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They there's no difference of opinion on them, right? There's no difference of opinion upon the fact that we have to work last night that alone the the the pillars of our faith, the fundamentals of our Deen, the major aspects, praying five times a day, there's no difference of opinion. But there are other matters that a person may find differences of opinion. Now, what happens when we see differences of opinion? Well, the Shere Khan will come to us and say, Look, everything's, you know, everything, not everything, but it makes the ship on may make it seem that way. Or we may get that impression from our own knifes that, you know, everything's a difference of opinion, who cares what

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you do, right? And if this matter was so important, it wouldn't be a difference of opinion. What the shear bond is not telling us is that the scholars when they hold that opinion, they go they hold that opinion based off of evidences, and they hold that opinion based off of what is most pleasing to Allah has what it what is what does Allah want from us in this time? Or in this situation? Or in this matter, they are not approaching it like you're approaching it by saying, you know what, it's a difference of opinion, who cares what you do, every scholars desire, inshallah, to Allah is to please Allah who's kind of a data regardless of it being easy or difficult or convenient or not

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convenient. And so that has to be kept in mind. And also, if we were to take every matter of difference of opinion, then we there and say, you know, I'm just going to pick whatever seems easiest to me, there would be nothing left of the majority of the rulings of Islam because most things as you said, other than like, the main aspects of our faith, you will find some difference of opinion. And and so a person may say, Okay, I just got it because the difference opinion doesn't matter what I do, they will basically end up losing a big chunk of the deen of Allah has power to and also to take the easiest matter in every single opinion means that once again, the deen of

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Allah, Allah is is is changed now. Right that there is nothing left now of the so much of the deen almost 90 out of a person picks the East

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opinion every single matter Also, sometimes we may see something as a difference of opinion. But that because of our lack of knowledge, that just may be our, our impression. Sometimes there's there are matters of difference of opinion. But the difference of opinion is not that great of a difference of opinion. Sometimes we have certain issues where the vast majority of scholars hold that opinion. And then you find a small minority holds a difference of opinion. And yes, that matter will be get, it will get labeled as a difference of opinion. But naturality the vast majority of scholars didn't disagree on this matter. And that is why it is important that we don't make the deen

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of Allah to Allah a theme that we pick and choose what we want to do. Right? So that's number four. Lastly, and I'll end with this point in sha Allah, Allah, how are we how, how can we rationalize since a person may commit a sin and they may say to themselves, you know, I can always make Toba. Right? I can always repent to Allah, and that, you know, and then that sin is removed, that sin is a racist. And once again, I can't keep saying this, but it's true, like face value, it can make sense or just a quick look at this at this argument, you know, seems like a logical argument, right? Why does it matter if you commit a sin if you can make Toba but just give it a moment's thought, and in

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a moment's thought, you will understand it is very clear to us. And I'm sure some of you are even thinking this right now. And that is, how do you know that you're going to have the chance to make Toba? The only way we can say that we are guaranteed a chance to make Toba is if we can say, I have guaranteed for me this much life. And the reality is none of us can say how much life we have guaranteed to us. We don't know how long we're going to live. We don't know if we're going to live even till tomorrow, this knowledge is not with a loss of data. Yes, we may look at life and begin to feel that we are you know, we are not we are we are yours, how safe, nothing's going to happen to

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us, we get comfortable in life, we become heedless, we begin to think of ourselves as being self sufficient. And that gives us the false impression that you know what nothing's gonna happen. Obviously, the younger you are, the more you tend, the more we tend to feel like this because of our youth.

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But even people who are older and how to lead the ship and deceive us into thinking that you know, who knows when we're gonna die, death is far away, and so on and so forth. You know, the afterlife. So patent law, a lot of how each other tells us this within marriage, or in the home your own number, either one of arriba that they see it as being far away, they look at the afterlife, they look at the Day of Judgment, heaven and how all those matters. They see it as being very far away. And law says when not all arriba. But we see it as being close. Right? For a loss outside. Look, in actuality, the afterlife is very near. And the reality is that we don't know. We don't know

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Launchpad to outer says, but either a genuine No, Your Honor, sir, I don't when I saw the moon, that when their time comes, they will not be delayed an hour, nor will nor can they preceded by an hour mean you cannot change the time of your death. Death is guaranteed for all of us. Even someone who doesn't believe in the most I will admit, has to say I'm going to die. And I don't know when I'm going to die. These are two undisputed facts. Anybody who is sane, logical, regardless of their faith, or lack of faith, will admit to these two points. You're going to die. We're all going to die and we don't know when we're going to cannot guarantee when we're going to die. It is not in our

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hands. And so that's why this argument this rationalization this justification is so problematic that we may say to ourselves, yeah, I have plenty of time to make Toba but we don't know and so and even you know specifically now I think this is a really good reminder for all of us. For all of us, myself included, when we see some had a lot of death and destruction around us. You know, we're all dealing with the Coronavirus right now it's very interesting to paddle on the example the the the example of the Coronavirus, I'll tell you here in America when the whole Coronavirus thing started COVID-19 and we heard about Wu Han and so on and so forth. We sat back and I can't like I can't

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speak for other countries but least in America. We sat back and we said oh all the way over there in China. We got nothing to worry about. And then it started to move closer and closer and even he got he got close and got to Europe and we're like you know what?

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Big deal. It's not a problem that's all the way over there in Europe. And then slowly but surely is starting to come to our shores, it started to become a reality. And then we started to wake up and say, oh, wow, this is, you know what, this is a problem and we need to take measures to protect ourselves. It's kind of there's still people, people, even to now who are in complete denial, right? People were like, yeah, you know, what, it's not a big deal, I'll be fine. You know, I know people were still hanging out in public going to their social gatherings and other gatherings or whatever. And they'll make excuses like, you know, what, Allah will protect me. You know, it's not a big deal.

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It's not a problem or whatever. Without taking the means and measure measures that Allah has given us to protect ourselves. What is that? Well, that is not understanding our own vulnerability that is being heedless of the reality of our life. And so Likewise, when it comes to making Toba, it's easy to fall victim to that it's easy to fall victim to this argument. We say you know what, nothing's gonna happen to me. I'll be fine. I'll make Toba at the end of my life right before I die, I'll repent to most friends, and everything will be fine. But the reality is, we don't know we don't know how long we have to make Toba to Allah has kind of went to Allah. And a lot was paired with Deanna

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knows best. So those are five of the rationalizations or the justifications we may make. And as we said to ourselves, or even sometimes a she upon may whisper these justifications to us as well. And Allah knows, that knows best. So this is this is, by the way, this is. Hopefully this served as a reminder for ourselves, when we find ourselves rationalizing our sins, or if we have these types of thoughts or their whispers of the Shabbat. We know how to fight these whispers of love of atoms and how to go home or become big enough to suffer to be late.

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