Suhaib Webb – The Way Of Worshipers (part twelve) Repentance
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AI: Transcript ©
Living
a life of faith and devotion.
That does that doesn't mean they didn't have
other lives.
But these were people who were able to
synthesize
their careers,
their families,
their hobbies,
their loves,
what they liked and what they disliked
with the Ibadah.
Oftentimes, what we look for is compartmentalized
spirituality.
I don't like the word spirituality, but I'm
using it just to
to clarify things, compartmentalize religion.
So maybe when
we're discussing the meaning of the book, Minhaj
Al Abideen, the methodology
of the devotees of
Allah. Someone listening now will say that doesn't
apply to me. I'm not a good person.
Or, you know, I'm I'm a professional,
you know, stock broker or I'm in the
fashion industry or I'm a lawyer or I'm
an
athlete. But the methodology
of the of the Quran
and of the prophet sallallahu alaihi wa sallam
is not to encourage us to live compartmentalized
lives.
This is an outcome of secularism,
where religion is here and my life is
here.
But a more nuanced mature,
enhanced
articulation of religion
is the one that synthesizes
them altogether
and makes them all for Allah Subhanahu Wa
Ta'ala.
And that's why Allah Subhanahu Wa Ta'ala
says to to Allah belongs all things.
And
Allah says,
Mahia
and I've explained this before,
are different than and
means every aspect of my life
is for Allah.
And that's why in the Quran, if you
look for example in Surat Al Baqarah Insha
Allah this fall at Swiss,
we'll be starting our live gatherings for Swiss
students on tafsir, Surat Al Baqarah, inshallah.
But if you look in Surat Al Baqarah,
you find the word taqwa used in an
infinite number of contexts.
Not just worship,
but things like business,
things like marriage,
things like parenting,
things like divorce,
things like jihad.
The
iteration of compartmentalized
religion
is really the outcome of the west
who seeks to mute the voice of God
from the public sphere
to
mute the voice of God
even now from religion,
where
what's popular in western culture
undermines what once considered foundational religious ideas and
beliefs.
But subhanallah, this is why our when
they described
the halal and the haram,
they said khitaabullah.
From the word khutba,
the communication of god
to creation
related to their actions
through the prophet salallahu alaihi wasallam
and the ulema.
So I don't want anyone to think
that
the the the title of the book,
means that suddenly you have to make some
kind of really life altering
decision
or that you have to suddenly, like, exit
the normal current of your life.
Islam
is a very mature,
beautiful,
intelligent,
nuanced
deen.
Very rarely
very rarely does it seek to destroy
our lives.
It encourages us to reform them and polish
them.
Allah
never says in the Quran to them.
What to me to
and destroy your personalities.
And ruin your cultures.
The word the Quran uses is
means to reform.
So to be a committed Muslim
is someone who is trying and struggling
to constantly reform their life and improve their
lives.
And that's why the chapter that's in front
of us now is very important.
If Imam al Ghazali
had only written Minhaj al Abideen
for religious people,
for righteous people,
then why is the second major obstacle
to a life of faith and devotion? Repentance.
To Birmingham, England.
And
to everybody on Instagram.
So,
we learned something here that the second Aqaba,
the second hurdle
is repentance.
And the prophet, sallallahu alaihi wasallam, he said,
Every human being makes mistakes.
And the best of those who make mistakes
are those who repent to Allah.
So repentance is something very important
because it allows us to weld
the mistakes we've made in our life,
the shortcomings that we've experienced in a life
of struggle
to draw near to Allah
with our faith.
It's the glue
that brings a shattered life together.
It's the cement
that strengthens a broken soul.
Tawba
is the foundation of everything.
That's why Sidi Ahmed Dzaruq used to say
That there's nothing more difficult
on shaitan
except when a believer
renews their repentance.
So no one here should be listening to
this and thinking I'm not worthy.
I I'm also not worthy.
All of us
are struggling
to be better people.
But
the way of a light the way of
life and faith and worship
is one that welcomes everybody, alhamdulillah,
who is really trying to do the best
they can.
And that's why Allah
and the proof for what I just said
is found his sort of father.
Allah says that the Ummah of Muhammad falls
into 3 types of people.
The first
are sinners.
The second are those who are struggling between
sin and good.
And the 3rd
the foremost in doing good.
So subhanAllah,
Allah says,
from our servants,
and some of them are sinners. Just because
they're sinners, doesn't mean they're not the Ibad
of Allah. See something there, subhanAllah.
That's why Imam al Tawawi,
in his famous Aqeedah, he said,
All of the believers are friends of Allah,
but they have different levels of commitment.
We ask Allah
So that's why we reach now
We reach now the second hurdle
to living a life of faith
and devotion,
and it is the hurdle of repentance.
How could it be a hurdle
for someone who neglects it
and doesn't use it as a tool
for utility
in their relationship with faith and devotion,
then they are accused of being negligent.
For someone who is overcome
by anxiety
and sadness about their spiritual
state,
then
they have succumb
to the anxiety,
which is really
a lack of iman
that Allah
This is a big sin.
So that person says, you know,
Allah will never forgive me. I've done so
many sins. I've done so many bad things.
Then they are going to be caught in
this trap,
And they will not have used toba,
which actually is
Right? That repentance actually is emancipating
a person's soul
from being despondent.
The third
is somebody who doesn't think they have any
sins.
So they never repent to Allah subhanahu wa
ta'ala, so that became now
a problem because everybody sins.
So maybe somebody people told them you're a
Sheikh, you're imam, you're so amazing.
You read the Quran like this or you
have so much knowledge,
and that person,
their heart begins to feel fill up with
the helium of people's praises.
And they forget themselves.
That's why one of our teachers used to
say,
right? That knowledge is is a challenge
unless
you use it,
unless you accompany it with Tawba and worship.
And then finally,
are those people who discourage other people to
the point
that those other people do not seek repentance.
The one who closed the door of mercy
in the hearts of the Muslims.
Then that person became a Sahabi of shaitan
and
an ally to helping shaitan's plan.
Because Allah
says
I I forgive all sins, and we're gonna
talk about the word
later.
And also Allah is the one who
punishes.
And that takes it to the 6th person.
Sorry.
The one who sins
so much
that his or her sins made them arrogant.
And he or she feels like, yeah, I
don't need to Allah will forgive me. There's
no problem. Look at my life. My life
is good. I got a good job. I
have a nice car. I have a nice
house.
I have the latest this this this this
this this.
So they became deceived
by the material,
but they forgot that as the prophet
said,
that riches
and being rich isn't what you have.
Rich is what's in your heart.
So we ask Allah
that this hurdle of repentance
is difficult,
and it is an incredibly important affair
whose harm
can be also extremely powerful, as we just
talked about. What he means is the one
who fails to use it correctly
or fails to use it at all, then
their harm is gonna be great. Because if
something is given to you
that can benefit you in every way possible
and you and I don't use it, then
not using it is a crime.
Or failing to use it correctly
is a problem.
We have a special guest.
Thank you.
We have a special guest. Popsicle.
Yeah. With popsicles.
So if
we fail
to use something correctly
that we have to use,
If someone
teaches you before you get on the plane
or before the plane takes off,
wear this wear this mask
if something happens,
and you don't wear it. What's gonna happen
to you?
If someone
says to you, utilize this
tool
through your entire life
so you will be forgiven
and meet Allah
with a clean slate,
and I and you fail to use it
correctly,
well, there you go.
So that's why I say, Muhammad,
Al Qazari
he
says,
The harm of not utilizing it.
Oh. There's a here that's.
So failing to utilize it correctly
is a great harm.
And he says,
And
he says,
was one of the great great scholars of
from the shayef I Madhab.
His name is Al Ustef.
So if you read in any old text,
it says,
was a person who knew and worshiped.
He act on what he knew.
That he said so it's been narrated to
us that
Abu He said,
I supplicated to Allah for 30 years.
That Allah will will bless me with the
provision of sincere repentance.
He said, and then after 30 years of
consistently asking Allah to grant him sincere repentance,
He said to himself,
after 30 years,
I made this dua
and Allah
has not decreed it for me.
He was shocked. 30 years of not not
like in a way of questioning the Dua
saying,
this this thing I'm asking for is incredible.
He said, then I saw in my dream
Allahu Akbar.
He said, then I saw in my dream
a person who said, are you really surprised
that for 30 years
you're asking for this?
Do you really understand
what you're asking for when you're asking Allah
to make you someone who sincerely repents?
Indeed
what you're really asking for is Allah's love.
Allahu
Akbar.
And then he said to him,
in the dream,
don't don't you don't you remember the verse
where Allah says,
Allah loves those who constantly repent
and those who are constantly pure.
He said to him,
do you think there's something easy?
Notice the verse in Surah Tawba.
Allah says, Tawabin.
He doesn't say, Taibin.
Why? Because that wow,
we have a very important principle in in
Arabic
morphology,
to feed
It's very important actually. Teach it to my
students.
To feed
which means whenever
something is added to a word, whether it's
a letter or a Shadda, it means the
intensity of the word changes.
It becomes more intense.
So if you look at Suratawba, it doesn't
say
and this form for is
called. The form is a form that means
it happens a lot.
And that's why it's very important that, again,
I can't say this enough for Western speaking
Muslims, man. Educate yourself.
Don't reduce religious education
to scrolling.
The only scrolls that you're gonna find religious
education
are the scrolls in the office of your
sheikh
or your teacher, not this kind of scrolling.
That is gonna encourage you. It's gonna it's
going to
add like salt on the food, but the
meat,
the bandukan
is with your sheikh.
You gotta study. You gotta learn. Nobody will
learn the deen for you. And you don't
learn to be a scholar, you learn to
be a worshiper.
So he says
means the one who's always repenting,
always repenting,
constantly repenting.
And and the this this is the same
form, by the way, in the hadith,
where the prophet
said that Allah subhanahu wa ta'ala curses
Zawarat.
It's translated wrong.
And because it's translated wrong,
people understand it wrong,
especially
certain types of people. The hadith is translated
as Allah curses women who visit graves.
But if you think the rule of Arabic
that I just taught you, it doesn't say
zairat.
It says zawarat.
Does it mean that is a woman who
visit the grave like any normal person
or does mean a woman who visits the
grave so much
that she neglects other responsibilities?
So the same idea here.
So
Allah loves those who constantly repent.
Is this like an easy thing?
Then say,
Mohammed says,
And Mohammed commenting about the life of Abu
He says,
look.
Look at these people
who spent their entire life in Tawba.
Working to reform themselves as we talked about
earlier.
Islam does not ask us to destroy our
lives, destroy our personality, destroy our families, destroy
our cultures.
Islam is a much more deeper religion. It
is not a shallow religion.
Allah doesn't doesn't say
It says what
reform.
Then he says, look at these people how
they work to improve their hearts and to
prepare for the hereafter.
Muhammad
says, and there is a sin for delaying
tawba
that should be feared.
There is a harm related to delaying toba
because he says
He said the first is that it's a
sin. To delay Toba is a sin.
And the second is that
its ending is going to be bad. Right?
Someone may
experience, like, either in this life, sin leads
to irresponsibility
or in the hereafter.
That's why there's a a narration
attributed to the prophet, sallallahu alaihi wasalam. It's
not strong, but the meaning is strong in
the Akhdarah
that the most people in the hellfire
is from
a
means someone who's between toba and not making
toba, so they don't make toba.
Nobody will experience
punishment in the hereafter like those people who
delay
And the imam Abuhammed says, and be careful
that you do not
become deceived as Iblis was deceived. He thought
he can delay Toba.
And is mentioned in
that
that said that is his name, Allahu Adam,
what his real name is.
This man who Allah
gave him ayaat,
the signs of Allah
Allah says
in
related them the story of this person who
he showed our signs, and then he he
turned away from those signs and began to
follow his.
And his example is like that of a
dog.
And no matter what you do is always
gonna want something, always gonna need something.
So he's saying be careful. Iblis,
because he was arrogant.
I can't read brown bear now. I'm sorry.
You wanna read brown bear?
You wanna read brown bear now? It's okay.
It's okay. It's okay.
It's Oofy.
Yeah. Yeah.
Oofy.
Yeah. I know. I know. I know.
My daughter wants me to read brown bear.
And the big panda bear. You wanna read
panda bear with everybody? Yeah, Layla.
Black sheep. Black sheep. What do you see?
On the what's happening? That's the that's the
goldfish, man.
Okay.
You got it?
We wanna be careful of being like Iblis,
someone who was so stubborn
and so
arrogant that he didn't repent.
And also like
who his his and
his
caused him not to repent to Allah.
So he says,
be careful of being like those 2.
Because it started with sin.
And the end for both of them was
disbelief.
And that both of them, according to the
Quran, are destroyed.
Then he says,
He says,
you must be aware
and you must work
hard.
And the root
of this need to sin
and constantly
disobey Allah subhanahu wa ta'ala
will be taken from your heart.
It doesn't Will be taken from your heart.
And that you will escape
the bonds of the sin. In other words,
he's building on what happened with the Abuz
Haqal Isfarayini
who spent 30 years
constantly trying to become a better person.
So what's saying the imam al Mohammed is
saying is stay alert
and stay
focused.
Don't fall for your nafs like balama
and don't become arrogant
and obstinate like Iblis.
He said because the heart will never
that the heart will never escape.
Being harsh, being hard.
So be aware of your state, your and
I said this before
that the is the action of the heart.
The
are the actions of your limbs.
Means what I do physically.
Hal is what I do internally.
So the sheikh is
saying
know your states.
He said because some of the righteous people
said
that the pollution of the heart happens because
of sin.
Then he talks about what are the signs
of this.
What are the signs that I'm not making
toba and that my heart is becoming polluted?
So Abuhamad, he says,
He says that the signs that the heart
is
not engaged in repentance and then this pollution,
this corruption, this corrosion,
is settling in the heart. He said there
are 3 things.
The first is that the heart doesn't fear
sin.
The second,
The second is that
obedience to Allah
does not impact the heart or impact the
person. Allah says in the Quran,
like, he commanded us to pray, but then
later on, what does he say?
Right? That prayer keeps away from evil. So
if if I'm really praying correctly and my
heart is there, that prayer is going to
guide me and protect me from evil.
What does Allah subhanahu wa ta'ala say about
fasting?
That fasting has been prescribed for you so
you will achieve taqwa. What is the outcome
of Hajj?
Right? That Hajj should I shouldn't engage in
arguments and fighting
and things like this in Hajj.
That
should should purify me and my wealth
from sin.
So Sayna Abihamad
Al Qazari
says
that the sign that the heart is becoming
polluted.
That there's no fear in the heart of
sin.
And that the obedience of Allah is not
impacting me as a person.
Like knowledge.
What's the purpose of learning?
To be famous?
To have a lot of likes?
To get a lot of attention?
No.
One of the greatest scholars of Islam.
He is
for Imam Malik and Imam
where Saydna Imam Adani is.
Saydna Imam Junaid,
when he died,
one of his students saw him in a
dream.
And he said, all this knowledge that you
learned,
all of the the great things that you
learned, the knowledge you acquired,
what did it do for you that saved
you in the hereafter because he was happy?
He said, wallahi,
the only thing that saved me
was that my knowledge
inspired me to pray at night.
SubhanAllah.
As the prophet
said to say to Muhammad,
The honor of the believer
is praying to Hajjid. What does it mean?
The honor in the
But those scholars
actually ran away from public attention,
And they felt that public attention was a
test and a trial
that could corrupt their knowledge. It's public.
Because they would lose the foundations
of the knowledge to make people happy. We
ask Allah to forgive us all. This is
a challenge
many people face.
That's why Imam
Ibrahim Ibno Adham, one of the greatest scholars
of his day.
He said
the greatest day of my life
was when I went into a masjid late
at night and nobody knew me. It was
after Isha, and I went there to sleep.
And the,
the caretaker of the masjid,
he thought I was a thief,
so he threw me out.
And as he was throwing me out, I
tried to tell him,
I'm Ibrahim,
He said, but I was not able to
identify myself.
And he said, this was the happiest day
of my life because it recentered
me on the purpose of knowledge.
The purpose of knowledge.
That's why we say that the purpose of
knowledge
is to be known with Allah
and unknown with his creation.
But the purpose of dunya
is to be known with creation
and unknown with Allah.
How many of us we have
in dunya?
And the absence of Ikhlas in Allah
and the akhira.
So the purpose
of knowledge
is Allah. You know Allah. The more I
know Allah,
the less
other things mean to me.
The grander of the dunya becomes centered and
balanced.
And the more I know dunya,
the lie of the grandeur of the dunya
and its permanence become dilated,
and my understanding of
of Allah become constricted.
We ask Allah
We used to have a sheikh Sheikh Mohammed
Mehdi from Algeria.
We used to read with him every morning.
Sheikh
used to read with us.
And These are like really great texts.
And we were just, like,
budding students in Egypt
in a place called Montekatu
Zahra. And I remember after teaching us, he
would say, go do sadaqa,
go do charity,
go pray turaka,
go help somebody, do something.
We said why? He said because
the knowledge, the purpose of the knowledge is
for you to do good,
to do what Allah loves.
So when Sayidna Imam Al Khazari says,
that the obedience of Allah doesn't have any
impact on that heart. How is that even
possible, man?
How is it possible not to have an
impact when this is the obedience of Allah?
How is it possible to, like, diminish the
note of the Quran
or the note
of?
How is it possible?
What that means is a person does a
benefit when they're reminded.
Somebody reminds them nicely with good character,
with
because we know that the the etiquettes of
are what, it should be done in private.
Number 2, it should be done in a
way that doesn't shame the person.
Number 3,
the person who advised them should also have
a a a like a plan of action
to help the person.
That's why the word is from to to
to sew a garment back together. When you
sew a garment back together, you don't rip
it in half.
You you take the needle and you sew
very carefully.
The same thing when we see shortcomings in
one another,
we use this needle
very carefully so that we don't hurt each
other more.
To call to good has to lead to
good.
So we should be careful of ridiculing people
sometimes who may
try to sincerely advise us even though it's
hard.
Because,
you know, that's one of the signs of
a talaw with alqalb.
So to review,
Sayna Imam Abuhammed
He says,
He says you have to know yourself and
be aware of yourself because the the the
pollution that happens from sin is the pollution
of the heart.
And the sign of that heart being polluted
That
the person doesn't feel any fear of sin.
That's number 1.
And that in obeying Allah, there's no there's
no there's no.
It doesn't impact a person.
That the person doesn't, like, benefit
You don't take benefit from people who advise
them. That's why I say now, I'm gonna
used to say
People will not succeed
if they don't love advisors.
And people who don't have people around them
to advise them don't succeed.
Who advises you, loves
you.
And who has flattered you, has cheated you.
Then imam Abuhamad al Ghazari, he continues his
advice. He says,
Do not counter do not consider any sin
as insignificant.
And do not consider yourself
repenting while you're doing major sins.
Here we need to make a point, though,
as mentioned by the
that
a person
does not have to repent from everything at
once.
That may be too much for them, and
this was the way of the Sahaba.
Allah
slowly legislated what was haram for them.
Everything didn't come at once.
It came over time.
So is it possible
for someone
to say they're living a very sinful life?
May Allah protect us. We all live sinful
lives, but I'm saying, like, egregiously sinful.
Is it possible that that person could say
let's say, for example, I don't pray.
I
smoke drugs or something,
and I'm a thief.
Right?
Do I have to repent from all 3
of those at once or can I start
with 1 and slowly begin to work on
the others?
There's two points to this.
Number 1, it is allowed
to repent step by step
unless it involves the of the Ibad.
So when it comes to the the rights
of god,
I don't pray. I don't fast. I don't
make Hajj. I don't pay zakat. May May
Allah protect us.
It's best if I can immediately change that.
If possible,
I became obedient to Allah.
But maybe for some reason I don't have
the strength, it may break me, so I
start say with salah.
Mama.
Then I move on to zakah. Then I
move on to hajj.
But if it involves the of
Ibad,
if those sins involve
other people, then I have to repent from
them immediately.
Why? Because Allah
whether
you and I repent or or obey Allah,
it doesn't matter. That's for us.
But those other people, they need their hack.
He says,
And
he mentions his great quote
of Abbasid Hussain,
who used to say,
And he mentioned that I did a sin
40 years ago that still I weep about
this sin 40 years later.
So the people ask him,
what did you do?
And he said,
He said, you know,
somebody visited my house and I fed him
some fish,
and I took
something from my neighbor's yard, like, very small
like this so that person could wash his
hands.
And
so what he's saying here is, of course,
this is like high level.
But what he's saying is look how, like,
focused
he was on sin.
Then Abuhamad says something very powerful.
He says,
What Imam Al Qazari says now should be
written in gold.
He says,
debate yourself.
Right?
Debate yourself.
And then control yourself.
And then run to repentance
and raise to repentance.
Because your death
is hidden from you. A little king. And
dunya is a mirage.
Bee, bee, bee, bee.
If that was the only thing we said
for the entire class, now we're about 15
lessons into this book.
If this was the only thing that we
said in this book, will lie, it would
be enough.
This advice is enough to live our lives
correctly.
Here doesn't mean like discuss.
Have a discussion with yourself.
Discussions.
Sit down and have a discussion with yourself.
And then control yourself.
And then race to repentance.
Because your death is unknown, is hidden.
And
the
is a mirage.
Someone like Abu Hamad Al Ghazari,
what would he prescribe for
young Muslims
and Muslims in general today if he saw
how we were living?
How we wanna all be famous. We all
wanna go viral. It's crazy it's called viral
because there's a lot of viruses and all
that.
The need for attention.
The need for fame. But we said whoever
knows Allah,
then the the the the wealth of the
dunya is centered and balanced.
Whoever knows the dunya,
then their understanding of Allah
becomes
constricted.
And that your nafs and shaitan are constant
enemies.
So
yeah. And the reason it says that you're
you're the the dunya is a mirage and
and your death is unknown as someone is
walking through a mirage.
That death is gonna hit them suddenly.
That's why Allah says in
The of hit you.
Boom.
Came out of nowhere.
It came out of nowhere because they caught
up in the dunya.
That's why the prophet
said,
consider yourself from the people of the graves,
If you and I live like we were
dead, we would live in the hereafter.
But if we live like we're alive, we
will not live in the hereafter. We'll die.
That's why Allah says
the one who created death and life. Death
is dunya and is
That's why he mentions death first because we
got it twisted. We think we're alive now.
We're gonna die later.
The hereafter is really the the party.
So it says
that Shaitan and your nafs are your enemies.
So flee to Allah
and humble yourself to Allah and turn to
Allah
impoverished and remember Adam,
your father and my father, alayhi salam.
Who Allah created him with his power and
authority.
And breathed into him.
The
command of his life.
And who had the Malaika as we believe
in tradition, carry him to
Jannah.
He said that Adam, he only made one
simple mistake.
And with that one simple mistake,
he was
evicted from Jannah. And
he was a prophet who Allah created and
breathed his
life, commanded life to be breathed into him.
And Allah
after Adam was removed from Jannah,
he said to Adam, Yeah, Adam, are you
When Adam was in dunya, Allah said to
him, who was your neighbor before?
The best neighbor, you Allah.
Then he was evicted from Jannah.
He said and then Allah
commanded him like after he ate
and disobeyed Allah and after he ate from
the tree, Allah said to him, yeah, Adam,
who was your neighbor?
The best neighbor.
Then Allah said, oh,
Get out of paradise.
And remove from your head
the honor of my.
Nobody can be my neighbor who disobeys
me. Then he says
it's it's not strongly narrated, but it's narrated
that say that Adam
that he wept for 200 years. Of course,
this is like hyperbolic stuff, but it means
he he was upset for years.
Until Allah accepted his repentance.
And then Allah forgave him of that sin,
that mistake.
He said, this is how Allah
engaged
a prophet.
What about us?
Who we have an infinite number of sins.
He said, look how Adam, he turned to
Allah sincerely, then what about you and I?
Then he mentions one poem,
This is by the way if you're Arab.
This form of poetry is called
What does the poem say?
He said, we fear for the person who
repents.
And what about the person who doesn't?
We're gonna stop here,
and next week, we're going to finish
the section on repentance.
1 hour every Tuesday
at 6:30 PM EST.
And what is Imam Al Abuhammed going to
talk about next?
What if you repented
and then you broke your repentance? The vow
of your repentance.
Right? So what if somebody repented to Allah
and then they broke that vow because they
went back to the sin?
And they returned to the sin.
What should happen
in that situation?
Here we see something really beautiful,
the mercy of Islam
and the forgiveness of religion
is far more greater
and far more nuanced
and far more caring
than contemporary
society,
where nobody has a chance to repent.
And the reason that secular society
is so brutal on human beings is because
it does not believe in the day of
judgment.
So it tries to invoke the wrath
of the day of judgment now.
Now.
So when people make mistakes,
we see social media
seeks to destroy their life and throw them
into *.
Yeah. I'm talk I'm not talking about, of
course, crimes and,
you know,
really evil things. But even for for things
where people are just being human, they make
mistakes, man.
Where Islam
of course people have to earn The trust
of others and responsibility comes with incredible
challenges, but,
you know, Allah, the world today is brutal,
man.
So next week in
we continue
What should we do
if we break the vow of Tawba, which
happens a lot. We're all human beings.
These
things
happen.
Has taken notes. So
if you send me a message, a DM,
I wanna give you lifetime subscription to Swiss
because,
that's how we
roll with people who take notes for other
people. We appreciate you. And, of course,
on the Zoom, we also owe you a
lifetime subscription to Swiss.
You can reach out to me, and I
will take care of it. Any questions,
before we let people go?
I save it, and usually I post it
on YouTube. You can find all the recordings
on YouTube
as well. And then also I posted here.
And also for
our amazing group of people here at the
NYU
Zoom account. May Allah bless you.
Taking these incredible notes.
And I should start sending you some notes
before to make it easier for you. I
feel feel bad, man.
We'll see you next week at
6:30 PM EST for our weekly reading of
this book of Abu Mohammed Al Azari.