Safi Khan – Soul Food for College Students Ignorance and Laziness
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The speaker discusses the importance of Prophet bypassing guidance and following one's own desires to achieve success in Islam. They emphasize the need for people to share their experiences and reflect on the importance of following their own desires and guidelines. The speaker also emphasizes the importance of following user's desires and following their user's desires to achieve success.
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Okay. I believe we are
live on Facebook,
and
we are
now live on
Instagram.
Alright.
Okay. Awesome.
Perfect. Yes. I can hear you. Can you
hear me pretty well? Yep. Okay. Perfect.
Alright.
So
We are, again, really fortunate to be able
to join together for, you know, for about
20, 25 minutes today,
to go over some of the thematic,
lessons from
the chapter
the 28th chapter of the Quran Surah Al
Qasas.
We obviously myself and Ustadha Fatima have been,
really blessed with the privilege of kind of
narrating the story of Prophet Musa,
between us 2 and, kind of having an
audience here on Instagram and Facebook to kind
of gain in on the reflection and the
conversation.
And so, Alhamdulillah, today,
we are going to be,
touching a little bit upon the aftermath of
the story of prophet Musa.
I think like we mentioned previously in the
last few sessions of the past month that
the story of Prophet Musa is not only
a story that is covered in Surat Al
Qasas, but it's covered in so many other
chapters in the Quran,
including Surat Al Baha, Surat Al Sharah, all
these different Surahs that cover the, you know,
sort of the units even to an extent
that covers the demise of the pharaoh
and also
the life of Prophet Musa
himself.
And so now, today,
we officially
enter this kind of like, you know, if
Surat Al Qasas was a book, we'd be
entering, like, the conclusion and like the author's
notes on it now.
And so, you know,
we talked about Firaoun's
death last week, right,
on soul food. And so today, Alhamdulillah, we're
starting with verse 43.
If you guys are on your your Quran
on your phone or on your laptop or
your iPad, whatever it is, we're starting with
Surah Qasas verse 43 today,
where, you know, Allah, Subhanahu Wa Ta'ala, he
starts off by kind of addressing
the Prophet
And this is really interesting because a lot
of times when we're immersed into the stories
of the Quran, we actually forget
that,
you know, the stories
in the Quran are actually a conversation between
Allah and his final messenger.
Right? The story of Yusuf, for example, is
Sada Fathimayun, correct me if I'm wrong. The
story of Prophet Yusuf
was actually narrated to the Prophet
as a response to like a challenge
that Jews of Medina had towards the prophet
If you really are the prophet of God,
then prove it. Tell us the story of
Jacob and his sons. Right?
And so at the end of the day,
these stories are not just stories that are
there for our amusement or our kind of
entertainment.
There are actual conversations between Allah and His
Prophet.
And so today we're actually going to be
kind of rounding off this surah by talking
about
the
conversation with Allah and his Prophet
And so, Fasal Fatima,
the first thing that we want to kind
of discuss here, and you can kind of
elaborate by using the ayat that we're covering
today, which is verse 43 through 250,
is that the first theme that we wanted
to cover today
is the theme that,
you know, this Quran
is actually a conversation between Allah and his
prophet, that it's a miracle in and of
itself. Right? That if it wasn't for the
Quran, if it wasn't for, you know, the
conversation, the relationship between Allah and the Messenger
of Allah
that the Prophet will have no idea about
Musa or about Isa or about Yusuf or
Harun or any other Prophet that came before
him. Right? So what what do you think
about that? Like, what's what are your thoughts
on the idea that, obviously, this is such
a validity of the prophet that it confirms
his prophethood that he's having these conversations with
Allah to begin with.
So what's really interesting actually
is that, you know, when we talk about
the Quran and talk about the relationship that
the process and we have with the Quran,
it's something that helps us understand our relationship
that we should have with the Quran today,
That the Quran actually is the words of
Allah subhanahu wa ta'ala, like you mentioned, and
it is Allah subhanahu wa ta'ala talking directly
to the prophet
And when we started off Surat Al Qasas,
we actually alluded to this or maybe we
talked about it more explicitly, but we did
allude to it for sure. When we said
that, you know, Surat Al Qasas was revealed
at a a very difficult time of the
and it was during the hejdra when the
prophet was making the migration, the very difficult
migration from Mecca to Medina.
And that alone shows that this was a
conversation where Allah subhanahu wa ta'ala was telling
the prophet
you got this, you can do it, it's
difficult.
You know, by no means was hijra easy.
There are people who are bounty on you.
You're like, you know, you're, you're basically a
fugitive
in their eyes, in the eyes of the
Quraysh. You know, they're like shoot to kill.
Basically, this is exactly the thought process that
is going going down. And not only that,
the process wasn't by himself. He was with
Abu Bakr Siddiq
and so now he has another life that
he's worried about. And so Allah subhanahu wa
ta'ala tells the story of Musa alayhis salam
to highlight the difficulties that Musa alayhis salam
went through and how God saw him do
it. Right? So there's, there's that one aspect
of the way that Allah Subhanahu wa ta'ala
will communicate with his beloved.
Then there's the second aspect here where Allah
Subhanahu wa Ta'ala kind of talks about it
here. And it's really cool because Allah Subhanahu
wa Ta'ala, you know, sometimes when we think
about the way the crown is set up,
we're like, okay, maybe,
maybe the way that, you know, Allah talks
about different things, like it will just be,
like, very, like, very,
explicit to the prophet Like, I'm telling you
this so that you can know the stories
of the past. No. Allah Subhanahu Wa Ta'ala
calls for reflection. Allah Subhanahu Wa
Ta'ala says,
He says to the prophet,
he says,
He tells the prophet
that you, oh, Muhammad sorry. My laptop is
being
unstable currently. He tells him that you, oh,
Muhammad, marcunta, he comes to the prophet.
Tells you, oh, Muhammad,
you were not present. You weren't on the
western side of the mountain. And we talked
about this. When Allah called
Musa, alayhis salaam, and Allah was talking to
Musa, he said,
What is in your right hand almost Moses.
And Musa alayhi salam said, here, Assaya Atawaku
alayhi. This is my staff. I walk with
them. Do all these things. We talked about
this. When God called Musa, alayhis salam, to
the side of the mountain, you weren't there.
You weren't there.
And when Allah, when we gave our command
to Musa and what's beautiful, I like to
add little grammar things because grammar is fun
when you're looking at the Quran. It's not
fun outside of that.
Here, actually, qadenah is in the meaning of
when
we entrust it. When we entrust
it to Musa alayhis salaam to command.
And you were not a witness to it.
You are not amongst those who witnessed it,
meaning the the people of Musa alayhi salaam,
they
saw the commandments. You know, they saw the
tomaq. They saw these things. They witnessed it.
And so Allah says to the prophet,
you didn't you weren't there. You didn't witness
it. So Allah is not telling the prophet,
you weren't there, so you don't have nothing
to say.
He's telling him you didn't witness it. You
weren't there. So how do you know all
the things that you know?
It's a reflective moment.
You know? It's a reflective moment that
we've come so far in our relationship.
You know, this relationship that the prophet and
Allah
have,
this is hijrah. Like, this is the relationship
so far. They've come so far in that
relationship.
And so Allah is showing the prophet that,
you know, these conversations that you are that
you know of, these things that and the
prophet was someone's own letter. He wasn't someone
who, you know, knew how to read and
write, so he didn't go into different books
and scriptures and already know, okay. Let me
read this. Let me read that. The prophet
was unlettered.
And so once one says you weren't there
to witness all of these things. He says,
He says that, but what we did was
The Allah tells prophet
he says we are brought into being.
Okay?
Many generations
who lived lives,
like, they've
many generations have lived before you. Many generations
have come. Many prophets have come before.
See. This is what I'm doing on my
computer. Many prophets have come before. Many generations
have come before you, and they they've all
lived there. And Allah then says to the
prophet
he says,
He says, and then you didn't live amongst
the people of Merian.
Like, you weren't with the people of Merian.
You know their struggles, but you weren't with
them.
He says that
our revelation,
our verses have been recited on to them,
and we have always sent messengers to their
people. But you weren't there. Like, you were
you had witnessed these things. And then Allah
continues. And he says, nor were you there,
and nor were you there when
we when, when on the side of mountain
Sinai, like, nor were you there at that
time.
When we called out to Musa,
but you but you too have been sent,
like,
You 2 have been given this mercy from
Allah
You 2 have been like, you guys have
a broad a brotherhood.
You guys have a connection.
And what is that connection? To give warning
to people.
To give warning to a nation.
And he says that no warner has come
before so that they may take heed. Meaning
that you guys share this this fraternity.
It's not just like, you know, Musa Alaihi
Salam existed by himself and you exist by
yourself. You have these stories because it's a
toolbox.
It's what you what what I lost from
the time I was given the prophet to
be able to get through different things. Like
you said, Surah Yousef. Right? That was a
moment of questioning. And how did the prophet
was able to answer it by Allah gave
him that help?
You know what's really, really awesome, mister Talbot,
while you were kind of sharing that reflection,
I was kind of thinking about when you
mentioned that, like, the prophets are almost like
they're almost like this fraternity. Right?
And it really reminds me of, you know,
the narrations
of the miraculous night journey that the Prophet
took, right? The islam wal Mi'raha jis it
was called because, you know, we know that
the word islam
is something that's very, very private. It's a
very secret journey, right? It's something between a
believer and Allah.
And then the Mi'raj part, you know, obviously
means that, like,
he ascended, right? He went up. And what's
one of the most interesting things there
is that when the Prophet
was on his way up through the heavens,
one of the prophets he did meet out
of the 25 that were mentioned in the
Quran
was Prophet Musa. He saw him in front
of him, and he knows and Osama Fathama
can elaborate on this as well. But from,
you know, what we studied and what we
remember is that prophet Musa alayhis salam was
an extremely
tall intimidating
broad shouldered man. Right?
And so it was very interesting to see
that Allah wanted and everything obviously happens. It
only happens because Allah wills it to happen.
And so the Prophet
met Prophet Musa was actually supposed to happen.
Right? They were supposed to meet each other.
And the scholars, they actually say that the
Islam ul Miraaj, it actually took place as
a form of, like, reinforcement for the prophet.
That dude, like, hey, you're here with all
these other people that did this before you.
Like, don't feel alone and by yourself. Like
Gustavo Fatima mentioned is that a lot of
times these journeys and obviously none of us
are prophets here, sitting here. But a lot
of times on our spiritual journeys, we do
feel lonely. Right? There will be moments where
like, for example, in Nasrat Fatima, I don't
know how you feel about this, but I
remember
this past Ramadan is a prime example.
You know, usually Ramadan is like, alright, I'm
going to the Masjid with my my
friends. I'm gonna eat Istar with my family
and my friends, and I'm going to do
yeah. My friends' friends and people don't even
know who are my friends I'm hanging out
with now.
But this Ramadan
was really trippy. Like, it was very strange.
It
felt like we were very much alone during
this this time of our worship.
And
because of that, you know, we have moments
like this, where, like, the Hijrah, you know,
the prophet and Abu Bakr as Siddiq, they
felt very alone. Right? They're going to a
foreign land, to Medina, that they had never
inhabited before.
Islam seems very, you know, hard to hold
on to at this moment, but Allah kind
of gives you this reinforcement. Hey.
You know, you're not alone. There are people
who are right there with you, that care
about you, that have done this before with
you. And so this part where kind of
he
tells the prophet
that you're also
sent as an act of grace from Allah,
right, to give warning to a people that
have never given warning before. It's a way
of almost tying the hearts together that Prophet
Musa is not just narrating a story, or
Prophet Muhammad is not just narrating a story
of this prophet that lived generations before him.
He's like, no. No. No. That's my brother.
Yeah. You know? But that's my brother. And
he actually called, you know, prophet Yunus. He
called prophet Eunice his brother. He goes, oh,
that's my brother from Nineveh. Right?
And so the prophets had, like, this really
brotherly
notion with each other, which was really, really
beautiful, which I thought was always really cool
to reflect about. And so
now,
we kind of lead to this next ayah
in verse 47.
Allah, he mentions that in this ayah, you
guys can read it out. I mean, it's
on Facebook right now. And if you guys
are following on Instagram, you can kinda open
up your own Ipads or computers. You see
in verse 47, Allah starts to talk a
little bit about the disasters
that befell the previous
generations. Right?
What happened to certain people? And if you
guys have been following along with the stories
from our past series, we've talked about all
these prophets, prophet Hud, prophet Noah, prophet,
prophet Salih,
prophet Dawood,
all these different prophet Luz, all these different
people
who
whose communities
struggled with a very big vice at times.
Right?
They struggled with either, you know, idolatry or
they struggle they struggled with corruption of the
heart and immorality.
And one of the things that Allah mentions
here is that
the the calamities that befell them was a
direct result of what they had done with
their own hands.
Right? Allah mentions in the Quran, which is
really interesting. Right?
You know, and it says here
that, Right? Like, they did it to themselves.
But they didn't brought forth.
Their their hands literally did yeah. They literally
have no one to blame but themselves. Right?
And so, Assata Fatima, I wanna ask you
this question and ask you to share a
couple of reflections maybe from this ayah. Is
that, how do you feel about this, right?
Kind of a lot of us sometimes we
go through these questions about the previous generations,
right? Why did Allah decide to kind of,
like, you know, end an entire generation of
people like Prophet Noah's people? Right? One of
the most difficult things, I remember I had
a conversation with Sheikh Abdul
Nasr,
one of our main instructors of Qalam,
about
Prophet Noah, even his own family.
Right? His own family decided to not listen
to him. And as a result of that,
he's he lost his own family during this
flood. Right? And so what kind of thoughts
do you have about this, where,
you know, these people were given the message,
they were given a messenger,
But at the end of the day, you
know, Allah says, you know, that they they
decided to either act very negligently
or they they're completely in denial of what
Allah had given them. So how do you
kind of reconcile this, Subha Bawma?
I think the one of the things that
I
really reflect upon
is the fact that, like, if we look
at ayah number 46, for example,
in the ayah where Allah says,
That last part,
that perhaps they will, you know, reflect. Perhaps
they will do some remembrance. Perhaps they will
think about their actions. Perhaps they would think
about why is it that God is sending
a messenger to us.
Not about who is this. Not about
the who
because that's a lot of the problem that
was happening. Right? With the with the Quraysh,
it was like, well, you know, who made
you a prophet?
You know what I'm saying? Like, oh, you,
Muhammad, like, Salasam, like, you're a great person.
Like, you're truthful. You're trustworthy. We liked you
before you claimed us, but you're the poorest
of the clan.
You know? You don't have a your father
passed away. Your mother passed away. Like, there
were so many things that they were not
okay with because of the who. You have
Musa, al Islam, where you don't come from
this tribe.
So who made you prophet?
There was a lot of the who, a
lot of the different things that,
you know, society is teaching us about status
and status quo that stops people from
from reflecting and being, you know, reflective over
the signs that God brings forth in front
of them. And that's something that we go
through today. You know what I'm saying? Somebody
comes
to you and gives you some sincere advice
about something and you say, who gave you
permission to talk to me?
Who do you think you are?
And I get it. There are mustard aunties
and uncles who, you know, a little a
little extra, a little bit intense. You get
what I'm saying? Which is very true. But
at the same
but at the same time, when we think
about this, we could we sit there all
about
the
like, who is this person? Who are you?
Where did you come from? What is this
do your research. Yes. For sure. But Allah
subhanahu wa ta'ala gives us signs. He gives
us different
people in our lives to serve as people
to bring us into that that reflection and
that remembrance. And Allah gives us different things
that happen in our life for us to
reflect and remember.
You know? And so here, Allah
says that, you know, the son of, like,
many others in Jersey
as a blessing, as a mercy
to warn people.
And this is this warning is for you
to reflect.
And when if you reflect, then you will
know that you will reap what you sow.
If you reflect properly and you listen to
the signs that God has given you, you
listen to the verses that Allah has bestowed
upon you, you listen to the things that
God put right in front of you, then
you will make better decisions.
That if so that they may not say.
Allah
says that, oh, he sent warners. He sent
people to them out of mercy.
He sent people to them out of mercy
so that they don't say so that we
don't say, oh, if a disaster comes upon
us, we don't say, you know, oh, Allah.
Only if you sent a messenger, then maybe
we would have followed your message and become
believers.
So that we don't say that.
So that we don't say we didn't have
any guidance.
We didn't know which way to go. Allah
out of his mercy, he made sure that
you weren't guided, that you were guided.
He made sure that he brought a a
guide for you, somebody to help you navigate
life. And sometimes when we think about, you
know, somebody helping us navigate life and someone
telling us how things are gonna go and,
like, how to get through things and so
on and so forth, we're expecting their journey
to be easy.
You know what I'm saying? So you're like,
okay. I believe now,
but my life is still hard.
Well, that's a navigation system that's not gonna
tell you the potholes.
They just know how where to go
and how to get to where you're going.
You know what I'm saying? And if you
have a really good car, your really good
car will help you get through those potholes,
but it's not gonna tell you about them.
It's not gonna tell you about every single
one. Okay. Avoid this. Avoid that.
Know how do you get through life. How
do you make sure that you become amongst
those who are believers? And that's what Allah
sent messengers as and is important for us
to do reflection.
You know, sometimes just because we're Muslim now,
that's it. That's not it. The Quran was
revealed to Muslims.
Yeah. That's right. Muslims.
Yeah. Revelation was not in the Medina period.
Yeah. Absolutely.
And how?
That's that's that's really incredible because, you know,
now what's what's really interesting in in ayah
48, I just literally just glimpsed at this
right now, and it kinda just caught me
by surprise is that Allah says,
They literally said, like, what and so when
Allah had sent them something,
then they even complained that, why don't you
give us something like you gave to Musa?
And prophet Musa, what was he given? Prophet
Musa was given a scripture, and he was
given miracles.
And a lot of the scholars of tafsir,
they actually say that the people that came
after Musa, they complained that really,
if the rest of y'all are prophets, and
if Allah really is Allah, then
give us something that we can read, and
give us like a miracle that you can
show us. And they're basically listing out demands.
And at this point, Assala Fademah, we're almost
like talking here as though like, you know
and this doesn't, by the way, just happen
to people who are not Muslims. This happens
to people who are Muslims as well. Right?
That like, you know, and that's a really
interesting thing is that a lot of these
challenges and these requests happen also within the
folds of Islam. Like when we make a
du'a, we're like, okay, Allah, I'm I'm gonna
make this dua to you real quick.
And, I want my grade to come back
as a 96 or above. And if it
doesn't come back, then I don't really know
if dua really works. I'm not Yeah. You
know, and and that's a really, really dangerous
game. Orla, show me a sign.
Yeah. Exactly. Like, and and and when that
happens, it's really scary because you're almost, like,
challenging Allah. And one of the things that
we actually said,
is that
one of the things that we need to
be very cautious of is that, you know,
when we see or read stories of miracles,
right, when Musa throws down a staff and
it becomes a snake, or when Musa strikes
his staff on the ground, the Red Sea
parts as though it was mountains.
When prophet,
when prophet,
you know, when prophet Ibrahim alayhis salaam was
thrown into the fire by a catapult and
Allah told the fire to be cool to
him that, you know, is a miracle, and
it's amazing for us to read and see.
But you know what those miracles really are
to the people witnessing it is is the
responsibility.
Yeah. Like, you literally witnessed something that God
did in front of your eyes. This is
why, you can elaborate on this as well,
is that people who saw the Prophet
walking amongst them, right, in the communities in
Mecca and Medina.
Man, if you did not take
Islam seriously at that time, then, man, that's,
like, scary.
Like like, I don't care. I don't care.
I don't care if you believe in Islam,
if you see Safiqaan walking around or, you
know, you know, Salafaa Mullet walking around, because
we are obviously not prophets nor are we
prophetic.
But you see a prophet
walking in the same streets as your community,
and still after that, you have the arrogance
and the ignorance to be like, alright, what
else? Show me something. Right?
Man, you're not just asking for a miracle.
You're asking for like, you're asking for like
a disaster, literally. Like
it's terrifying. Right? And so this is how
Allah kind of describes the people that came
before,
Prophet Musa
And this is so interesting. He describes people
like, you know, Prophet Lut and Hud and
Prophet Noah and Prophet Shoaib and all these
different prophets. And then finally,
and we want to end with these last
couple of verses. And finally, you know, Allah
in verse 49, Allah talks directly to the
Prophet
He says, he says,
say, oh,
Muhammad produce a book from God that gives
better guidance than these 2, and I will
follow it,
if you are telling the truth. And then
in in in aya 50,
Allah says,
He says,
and if they do not respond to you,
you will know that they truly have followed
their own desires. And if they don't believe
you after that,
then truly
they are following their own desires. And then
Allah says,
who is more he go he goes, who
is more woman? As
woman
And he says, who is further away than
the one who follows his own desires
with no guidance from Allah? Right? And Allah
gives us this kind of, like, ending, like,
stamp right here. Like, this is kind of,
like, drop the mic type of statement that
if you follow your desires,
then there is nothing that that that anyone
can do to guide you here. There's no
prophet that can guide you here if you
choose over and over and over again
to continue to follow your own desire. So,
Salafatma, do you have any sort of reflections
in that last ayah that you know, Allah
kind of gives us, like, this ultimatum here?
What do you what do you think about
that? You can't pick and choose when you
wanna follow the guidelines of Allah Subhana Wa
Ta'la, When you wanna believe or when you
want to try to rationalize
out of, like,
out of belief, you know? The thing was
that the Meccans, they were very much so,
like, oh, the Quran is fake. The Quran
is fake. Like, the prophet
made it up or he will go to
these people and, like, the rabbis and the
and the priest, and he will sit with
them, and they give him the scripture, and
he makes up his own things and.
And so God said if it's so fake,
then produce something like it.
You know? If it's so fake, then bring
1 ayah like it.
If it's so fake, then bring a whole
book like it.
If it's something that's so made up, if
one human being can make it up, then
I'm sure 10 of you your brains can
put something together.
And so you can you can choose when
you want to follow the guidelines of Allah
and then when you want to follow, you
know, your own desires.
And the thing is that
when you ask for miracles, when you ask
for God to show you,
you say, oh, Allah, show me the clear
way or or show me a miracle or
show me. You know, you wanna you want
proof. When proof is brought to you, you
have to act on that proof.
You have to act on the fact of
what's brought to you.
You cannot just choose that. Okay. Well, it
was brought to me. I'm gonna choose whether
or not I'm gonna take it. That's not
how it works.
Proof is that
the prophet
prophet is real that Musa alayhi wasalam was
real. And so Allah
tells the prophetess of salam to tell the
people,
Then produce a book from Allah
that gives guidance.
It gives better guidance, like giving you better
better
lessons in life. Mhmm. Just being able to
really present it. From
both the Torah
and the Quran. So not a lot of
them give them 1 prototype. You give them
2. Yeah. Read something from the Quran or
the Torah. It doesn't matter.
Okay?
And I will follow it, telling the prophet
to tell them that he will follow it.
If you are telling the truth, then I'll
follow you. If you you really think this
is fake, you really got better guidance, I
got you
because that's the fact. He's telling them prove
yourself. You wanted me to prove myself? Now
you prove yourself.
If they can't stand up to the challenge,
then know
know that they are following their own desires.
That if they they refuse to back down,
but at the same time, they won't produce
their challenge. They won't produce what's been challenged
with them.
They're just it's like when you get into
an argument with somebody,
you need to know, am I arguing for
the sake of arguing to prove my point
prove my point,
or am I arguing
to actually bring some type of benefit to
this conversation?
Mhmm. You're arguing to just prove a point.
When you realize you're wrong, what are you
gonna do? You're gonna double down. Mhmm. You're
gonna double down.
Absolutely. Out of the argument?
Yep. So, what actually want a fruitful conversation
out of that,
what will you do? Even if you're right,
you will do that for yourself.
So following Following your desires don't allow
yourself.
That's incredible because, you know, in the life
of the Prophet
there's so many narrations of people. Like,
for example, when, you know, when,
when Khaled ibn Walid before he was Muslim,
you know, he was a he was a
very, very
just a monumental
community member in the city of Mecca.
And when the prophet was making umrah, right,
his his his Ummat Qadah, his Ummat Qisas
when he was denied at Hadevia the year
before then came back to perform umrah.
He sent a letter to Khaled ibn Wadi.
Right? He sent a letter to Khaled ibn
Wadi, and he goes he he said in
that letter, just I'm kinda, like, paraphrasing it.
He said,
oh, Khaled, a person as smart as you,
I'm shocked that you haven't considered Islam.
You know? And so it proves that to
a certain point, the Quraysh and Mecca were
literally just not.
Khalid bin Waleed,
you guys are smart people. You guys are
geniuses, actually. You know, Amr ibn al As
was like a genius negotiator. Khalid bin Waleed
was a genius military leader. And he goes,
I'm just shocked that you guys are so
smart, yet you guys continue to deny the
truth. And so and that ultimately that actually
was the the message that shook them to
their core. They're like, man, are we really
just, like basically, are we just haters?
Are we are we are are you just
being petty haters? We actually believe in Islam
and we're just not doing it because we
just wanna, like, have some sort of, like,
kind of ego satiation that we're right. Like,
that's the ultimate kind of question
that's asked, right? SubhanAllah.
Yeah.
So, inshallah, we're going to stop with that
because we're almost at, you know, 7:40.
But this was kind of like the
following conversation that, you know, Prophet Musa, prophet
Muhammad had had with Allah Ta'ala after the
story of Prophet Musa came down in Surat
Al Qasas. And so it brings, you know,
even in those 7 to 8 verses, we
bring about so much benefit and so much
meaning from it all. So may Allah Ta'ala
accept insha'Allah from us, and may
Allah make us people who follow the words
of the Quran as words that are beautiful
and applicable
and words that we fall in love with.
And may Allah
accept from us all.
We appreciate every single one of you guys
in our roots community. And, may Allah reward
you guys, and we'll see you guys again,
insha'Allah, this weekend and the next coming
weeks. Alright.