Yasmin Mogahed – Serenity – Im Trying But I Keep Messing Up

Assalamu alaikum This is JSP Mujahid and you're listening to serenity streaming live on one legacy radio. I would have let him in a straight on Elysium smilla rahmanir rahim wa Salatu was Salam ala rasulillah Allah Allah He was savage mine mejor de la Vela Mandala. manualslib Fela ha De La Hoya shadow La la la la vida who Nasha you can watch Hulu and now Mohammed Abu what a solo Arab Israeli Saudi way acidity Emily wahala lock doesn't mean this any of Gokhale. I really love the star. So I want to begin with this dots, the dial musala is lm, and this is the, that musala Sallam said, when he was going to face Pharaoh, and that was, you know, the biggest struggle that he was going to have

to do, he asked Allah subhanaw taala, to open up his chest, and to remove the knot and to make his matters easy, and to remove the knot from his tongue. So ask Allah subhanaw taala for the same. And the topic for today is, it's kind of a topic of, you know, the, the title is, I'm trying but I keep messing up. And the idea of this topic is it's it's the sort of the psyche of a person who feels like, every time you know, you try in something, say you're trying to get closer to Allah subhanaw taala, or you're trying to work on your, your deen, you're trying to get, you know, be a better Muslim, you're trying to be better at whatever it is that you're trying to get better at, and

specifically on the path to Allah subhanaw taala that you get to points where you keep, you know, you keep falling, you keep tripping, you keep messing up, and it sometimes it gets very frustrating. it you know, this idea is that the path to Allah subhanaw taala is supposed to be a linear upward path, where we start, you know, once we realize whether it's through, like, you know, we convert to Islam, or we, you know, get to a point in our life, where now we are going to be, you know, we change our ways, and we're like, you know, now I'm going to be a good Muslim, I'm going to focus my efforts on developing myself in my stomach identity. And we think that now once we start walking

forward, that it's just going to be linear, it's just going to be upward, and it's going to be linear, and there's not going to be any dips, and this is a this is a this is totally false. And in fact, this idea of, of the path being linear and not having any dips and just being upward, is something that can be very dangerous. Because what happens is, then once you do slip up, once you do, you know, get to that sort of that dip in the road, you start to become hopeless. And one of the things that happens whenever you start on this path, there is like this first awakening period, this is kind of like what you would consider the so called revert or convert, you know, fervor, you know,

that passion that you usually see, in a in a new revert or convert to Islam, where there's so much it becomes, there's so much passion, and they're in and it becomes almost easy to do all these extra things, it's easy to sacrifice, it's easy to pray, it's easy to even, you know, to put on hijab, to pray to them. And and it's because there's like this, almost this, this, this spiritual high that you're in, and what happens during that period of time. And sometimes it doesn't, it's not only for people who accept Islam, you know, leave another religion except to stem but even people who are born Muslim, reach this period in time as well. It's sort of like an awakening to their Islamic

identity. And while they're in that state, it's very easy to be, there's like all this motivation, it seems like worship becomes easier. And this is actually a natural consequence of that state, which which is nucleon Rahim Allah refers to as yakata, which means awakening, and that's the very first station on the past to Allah subhanho data in that state, you tend to fall into, because it's so easy for you, sometimes you tend to fall into belittling or looking down on other people. And unfortunately, that's one of the possible side effects of the ease with which you find yourself worshipping Allah subhanaw taala. During that temporary state, and, you know, this is a, this is

this is something that we want to avoid, right, because we if we realize, first that that state is temporary, that spiritual high, that ease is something that it's it's part of the path, but it's a temporary part. And so when we when we see other people who may be struggling well, while we ourselves are not struggling, we should never look down on them for a few reasons. One is that whatever ease we have, at that point, is not from ourselves. It's not because I'm a better person. It's not because I deserve it. It's not because I worked really hard for it, but it's a gift from Allah subhanaw taala and so we should never feel it. We should never feel arrogant herself satisfied

about it.

But rather, we should be very grateful. And at the same time realizing that it's something temporary, it isn't a lasting state that is inherent in myself because I deserve it. It's not, it's not like that. It's, it's something that Allah subhanaw taala gives and it's part of the path, but it's, it's it's temporary. And after this, this period of time, which is sort of the, the yoke of the awakening period, after that comes the dip. And that dip is also part of the path. And this is what a lot of people don't realize, is it's called that that that that full tool, which is the the dip that in when that high, you lose that high. And now all of a sudden, it's not as easy to wake up

for budget, it's not as easy to keep your hijab on, it's not as easy anymore to pray. It's now it starts to be a little bit more of a struggle. A lot of times what happens at this point is people start to become hopeless, they realize they mean, they think, Oh, you know, like I'm messing up, am not able to do what I did. And now you start to kind of give up. And that's where it's very dangerous if you were, if you think that you're always supposed to be perfect. If you're always supposed to you're never supposed to make mistakes you're never supposed to fall, then the reason why that thinking is very dangerous, besides making you arrogant, is it actually leads to

hopelessness, because you will inevitably make mistakes, and you will inevitably trip and you will inevitably fall. And when you do because you're human, you tend to fall into hopelessness. So it's actually very detrimental to have this concept of goodness equating or rather equating goodness with perfection. It's very, very important that we realize that goodness does not mean perfection. And it cannot mean perfection, because we're human goodness rather, is the fact and Allah subhanaw taala SubhanAllah. When he describes the people of Jenna when he describes those who will get to Jenna, he describes them as people as, as people who repent as people who when they make a mistake, when they

when they when they, you know oppress their own selves, they turn back to Allah subhanaw taala. That's part of being a good person is Toba is coming back to Allah subhanaw taala it's humbling yourself, it's not being perfect. It's not Never making a mistake. So realizing that actually prevents you from from becoming hopeless, once that does happen. And I think that this whole idea,

this whole idea of perfection is actually also something that shaitan uses against us. And I'll explain why. When you think of, for example, this happens a lot with hijab is with with with sisters who either want to wear hijab, or already do wear hijab, a lot of times one of the tricks of shaitan is this is he'll tell, you know, he'll, he'll whisper to you, because of this idea of perfection, that you really shouldn't wear hijab until first to become perfect. So this idea of like, I need to be a saint first, right? I need to be an angel first before I put on hijab, it's like hijab is this, this seal hijab is kind of this destination that once you've perfected everything else, then you

wear a hijab, and and really, you know, I don't the idea, I don't know where that idea even comes from because jab is just like any other Act of, of a bear that Allah subhanaw taala it's like any other act of obedience, where Allah subhanaw taala tells us to fasten Ramadan, or Alyssa pinata tells us to pray. Allah subhanaw taala tells us to give sadaqa to give Zakat, and Allah subhanaw taala tells us to treat our families Well, unless, you know, these are the commandments of illicit panel data. And out of obedience to Him, we obey these these commands. Similarly, Allah subhanaw taala tells us to act a certain way and to dress a certain way. And so it's just another act of

obedience when we when we when we wear hijab, or when we act a certain way. And so we shouldn't, you know, see it as some sort of, it's like a seal of being angelic or something. And, and, and the idea here is, then what happens with that is it's many things start to happen as a result of believing that one is that you it becomes a barrier from you to wear hijab, because shaitan will come at you and say, oh, like who you know, you're not good enough, you're not really, you know, you first have to work on all these other things before you are kind of like,

worthy enough to wear hijab, which is very strange, because hijab should be an enabler. Because, you know, one of the things that hijab does is it actually protects you, it actually serves as sort of like an extra barrier between you and the huddle. And this isn't to say you can't commit hot um, I mean, of course, people do still commit hot on while wearing hijab, but it is that extra barrier Allah subhanaw taala gives you would actually should be an enabler to get closer to less violent than it should be a means and a tool to help you get there rather than just you know, just to seal once you're already there. So this is

This idea again, it also makes us very intolerant when we see, for example, a hijab, who is maybe she isn't she's, you know, she's not doing the best job or she's not being, quote unquote, the best Muslim. People are very judgmental of her more so than they would be of somebody who isn't wearing hijab. And you know, that doesn't really make it, nobody says that, once you wear hijab, you all of a sudden transform into an angel, you're still a human being. And just like other people, you still have your weaknesses, and you still have your faults. So the idea is that it's just another act, that we're trying, you know, that someone tries towards the path of Allah subhanaw taala. You know,

for example, Salah, you know, a lot of times you hear this, this, this idea of, I mean, I've heard this before, where you don't want to one of the things with regards to hijab is I, you know, there's this idea of not wanting to wear hijab or being afraid to wear hijab, lest you take it off. So the The fear is that I don't want to, again, that idea, I have to be completely perfect and angelic and strong and completely, you know, it has to be totally set before I wear it. Because I'm afraid I'll take it off. But But even that idea, why is it? Why is it better to not wear it at all than to wear it and take it off. And you know, you just you just think again, it's this concept of expecting

perfection, and we're so afraid of falling short of perfection. But what we really need to be afraid of, is not turning to Allah subhanaw taala once we fall short of perfection, because it's a fact that we will fall short. You look at the story of Adam, and he has sent him such a beautiful lesson in the story of Prophet Adam, that Prophet Adam, once he, you know, Allah subhanaw taala told him and told her what not to eat from the tree. And it was only after he did eat from the tree that he realized something very, very profound. In of alumna and fusina. Were in them takfiri Nana with our homina Allah and akuna nominal ha sitting here at the money a Prophet Adam alayhis salam realizes

and how what realize that we have wronged our own selves. And if you do not forgive us and have mercy on us, we will indeed be among the losers. Look at this realization, it's only by, you know, quote, unquote messing up, that you really realize how much you need Allah subhanaw taala to forgive you, how much you need the mercy of Allah subhanaw taala if we never made mistakes, we might believe that we don't need Allah subhanaw taala we might believe that we you know, we don't we might not realize our desperate need for him. Rather, you know, one of the most dangerous states to be in actually, is when you don't see your own mistakes, you don't see your own faults, you don't see your

own weaknesses. And you think of yourself instead as being really holy, right being really righteous. And so this is actually one of the most dangerous states to be in this concept of self admiration. And, and you might even be doing good deeds, you might even be doing them. But the problem is that you see your good deeds, and you see them and you're pleased with yourself. And what it does, is it creates a sense of pride in you or create a sense of arrogance. And that's extremely dangerous. One that does, what that does is it actually keeps you from getting closer to Allah subhanaw taala from content from continuing on the path because you think you're okay, you think

you're you know, you're good, I'm, I'm better than that person, so I'm fine. And, and to this disease of self admiration, this disease of arrogance, is the same disease that destroyed shaitan. So we should be very, very afraid of this type of disease. And even when we look at the story of shaitan shaitan, I mean, it's upon Allah shaitan warship de la, I mean, this is this is the thing that we really have to understand. It wasn't that shaitan wasn't doing quote unquote, good deeds. It was that shaitan was infected with the disease of arrogance. And he thought that he was better than Adam. And and and because of that arrogance, when Alyssa panada commanded him to do something, even

though he was a worshiper, even though he believed in Allah subhanaw taala he did not obey Him because of that arrogance. And moreover, he despaired in the mercy of Allah subhanaw taala when Allah you know, when when Adam did what he was not supposed to do when Adam slipped his immediate reaction after Allah subhanho data taught him what to say his reaction was remorse. His reaction was told by his reaction was to come back to Allah subhanaw taala in humility, but look at the reaction of shaitan you know, shaitan made a mistake. Yes, he disobeyed Allah subhanaw taala. Yes. But couldn't he have repented? Couldn't he have asked Allah subhanaw taala for forgiveness? Would Allah

subhanaw taala not have forgiven him? When Allah says that if you come to him, he's willing, he will forgive sins, even if they take up the heavens.

The area between the heavens and the earth, Allah subhanaw taala says you will find he can, he can forgive, even if that's how much you have of sin. So had shaitan wanted, had shaitan humbled himself and and sought the the forgiveness of Allah subhanaw taala Allah subhanaw taala could have forgiven him. But he didn't have that attitude. He had a very different attitude. His attitude was one of rebellion and arrogance. And so we asked Allah subhanaw taala to protect us for that type of attitude when we slip, inshallah, I'll take a short break now. And you can go ahead and write your questions in the chat box and when we return, we'll take a look at those.

Salam alikoum you're listening to serenity streaming live on one legacy radio? So we're talking today about the the concept of you know, I'm trying I'm struggling I'm trying to better myself but I keep messing up and and is this is this something that's unusual? Is this something that that only some people deal with? And and what we're what we're really getting at is the heart of being human is messing up the heart of being human is the fact that we are not, we are not perfect, and so much, I think there are so much of the way we teach Islam, the way we we, we understand Islam, that we need to unlearn one of the things which seems to be prevalent in the way we understand and teaches

them is this concept of perfection, that you're not going to be worthy of Allah subhanaw taala as mercy, you're not going to be worthy of being considered a religious good person, unless you can be perfect. And this is completely wrong. And and it's, it's impossible to ever be perfect, obviously, as a human being. And if you ever do reach that point where you think you're perfect, you've got major issues, you have more issues than then if you you know, you knew you weren't perfect, and you weren't. Because the idea now is you're dealing with arrogance, you're dealing with a deeper and more dangerous disease of self admiration, if you think that you are perfect, or that, you know,

you're you're pleased with, with where you're at, or where you are, who you you know,

the deeds that you're doing, you're, you're you're focused on them and you're and it's making you proud, then we have a more serious problem. And that's where we get into the concept of purification. This is a disease of the heart itself. So what we have to do as we're striving towards Allah subhanaw taala as we're trying to better ourselves and worship him better and purify ourselves, we have to be very careful of what of what it means to be good of what it means to be a slave of Allah subhana wa tada and, and ultimately, what it means is that I am going to mess up, and I am in desperate need of the mercy of Allah subhanaw taala and the forgiveness of Allah subhanho

data, and the acceptance of Allah subhanaw taala and without those things, I'm completely doomed. I'm completely I, my deeds can't do anything for me without those things. And that's the problem here is that we, even as you know, the religious so called religious Muslims, we depend on our deeds, we think that, you know, it's almost like if we were given a choice, you know, do you want Allah subhanaw taala and people have, you know, we know a hadith that, that the man was given a choice, do you want Allah subhanaw taala to, you know, do you want it to be based on your deeds that you enter Paradise or based on the mercy of Allah Subhana Allah, and you know, the one who thinks

that they have, you know, some good amount of deeds, they might choose their deeds, but even the Prophet Muhammad Sallallahu wasallam says that he will not enter Jenna by his deeds, but only by the mercy of Allah subhanaw taala so we need to be very, very careful that as we take this path to a law, that we don't become pleased with our with ourselves, we don't become arrogant. And we never think that no matter you know, the thing is, no matter what we do of worship to Allah subhanaw taala we need to always realize that it's never what he deserves, right? It's always going to be insufficient. And that's why you know, even when we finish Salah, Salah is one of the greatest acts

of a bather. And yet when we finish Salah, we're taught to say a stuff and a lot of stuff and a lot of stuff but a lot immediately after we finish. It stuck for Allah, meaning we're asking Allah subhanaw taala to forgive us. We're asking for forgiveness right after we do an act of a bad, it seems like a contradiction, right? But why are we doing that? Because no matter what we do, no matter what, you know, a bad day we do. It will never be as illustrated

dialer deserves, it will never be perfect, it will always be insufficient in some way. And yet, and yet and this is why we don't become hopeless. Allah subhanaw taala is so merciful, Allah subhanaw taala is, is infinitely merciful. So he still accepts these insufficient and incomplete acts of a bed that that we present him with. But we just have to be, you know, see, this is the thing, Allah subhanaw taala wants to accept Allah subhanaw taala wants to give Allah subhanaw taala wants to forgive and cover and erase our sins, but our job is to keep striving, but at the same time to seek that forgiveness and to seek that acceptance. Not to not to think that, you know, I'm getting into

I'm getting what I'm getting because I deserve it. But rather we seek Allah subhanaw taala to rectify the insufficiencies that we have and and Allah subhanaw taala to cover up the faults that we have. And and we say that's all we have. That's all we have is His forgiveness. That's all we have is His mercy. We definitely can't depend on ourselves. We definitely can't depend on our insufficient deeds. We need to turn to Allah subhanaw taala and never lose hope. You are going to go up and down in your faith. You are going to go up and down in your ability to worship Allah you're going to go up and down your Eman is never going to be stable. No state in this life is ever stable.

And so things are going to go up and down. But never lose hope when you fall down. Never lose hope when you're at a low always keep going. Don't give up and the main thing you know even the Prophet So I said to him when he talked about football he talked about this dip in Eman And in our worship. He said as long as you're when you're in football you're in that low in that dip. You are still on the Sunnah of Allah subhanaw taala or the Sunnah of the Prophet Mohammed Salah Lai send them then you'll be okay. So even when you are in that low, that amen low or whatever it is that you're going through, even when you're there, as long as you force yourself even though it's hard at that point

to keep going and at least at least you don't compromise the obligatory things that you don't compromise your Salah. You don't compromise these things and you just keep on going and eventually you get out of that dip and you go back up and this is just the Sunnah of life this is the way Allah subhanaw taala tells us in the corner en la mina straight on Allah Jean. Yeah, you will incense in naka de Haan, ihlara Becca Callahan familiar at all mankind you are toiling ever toiling towards your Lord, but you shall meet him. So it is this constant toil it's this constant up and down. It's a struggle. Yes, it is Allah subhanaw taala says that it is but eventually you meet Allah subhanaw

taala. And we just have to keep begging Allah subhanaw taala for his mercy, and his acceptance and his forgiveness. And we asked Allah subhanaw taala to protect us from our own selves, our own weaknesses, our own neffs and from shaitan. And so looking at some of the questions that that people have been asking, there's a number of questions that were

regarding hijab, for example, asking, how can you, for example, convince someone to wear hijab? or How can you get the basically, how is it? How do you get the courage to wear hijab? And I think that anytime we ask a question like this, about hijab, or otherwise, you know, wearing Hijab or not wearing hijab is really,

it's kind of like a symptom of another issue. Everything that we do externally, is a reflection of what we are internally. And so when we look at how we are in our actions are how we are externally, we have to see it as rooted inside. So if I'm having, for example, I'm have I'm really struggling with something, that's a sign that there's something internally that I need to work on. So for example, if I'm really really struggling with giving up

something which is displeasing to Allah, subhanaw taala, I'm having really a lot of trouble. I'm struggling to lower my gaze, for example, or I'm struggling to give up a harem relationship, or I'm struggling to give up, you know, how to maybe have some income, or a job where, which involves the rebel or any of these things. If I'm really having a lot of trouble with that, or I'm struggling to wear hijab, I have to look internally and see what is it inside of me, that's making this so difficult. And a lot of times what it comes down to is my attachments, a lot of times it comes down to what is it that I love most and and these things that happen in our lives are really just to show

us what we need to work on inside. They're a reflection of what we are inside and therefore it points out those diseases, if you will, internally that need to be addressed. So maybe if I'm having trouble with my Salah, or I'm having trouble with hijab for example, it may be it

means that I am too attached to what society thinks of me. Maybe it's because I'm too attached to seeking a certain type of attention, or, or maybe I don't feel enough, I don't feel enough value in myself that I need to be valued, I need to get that certain type of attention in order to feel valued. So again, it can, a lot of times it can stem from an internal place that we're at. And sometimes, you know, it depends, you know, sometimes it's other things, but what we really have to do is every individual person needs to look internally and see what is the what is the source of this struggle that I'm going through, or you know, this Masia? Maybe the sin that I'm continuously

committing against Allah subhana wa Tada. And so with, with regards to hijab, for example, you know, the hijab, putting on the hijab is going to become a lot easier when I've built my relationship with Allah and I have an a close relationship with him, you know, love and obedience come hand in hand, the more that you love someone, the more that you want to please them. And when you do love someone, and you are in love with someone, everything they tell you, you know, you just you hear and you obey, you want to do what they what they want, what they love, you want to make them happy, you want them to be pleased with you. And so the more that we love Allah, the more that we build that strong

attachment to him, through the iPad, through Salah, through the kid through the remembrance of Allah, then, you know, you don't need to force someone to wear hijab after that you don't need to convince them to wear hijab after that, as soon as they know, this is what my, the one that I love, once they do it, you know, and this is, again, it comes as a consequence of love, and a consequence of fear. Because when you love someone, your greatest fear is to displease them. When you love someone, your greatest fear is for them, to cut you off for them to want to have nothing to do with you, for them to say, you know, like, I don't know you anymore, right for them, for them to disown

you. That's your greatest fear when you love someone. So our fear when it comes to Allah subhanaw taala. Our greatest fear is that Allah subhanaw taala would be displeased with us, that Allah would come on the day of judgment and say that he doesn't want to speak to us that he doesn't want to see us and that there's a veil put between us and Allah subhanho data, that should be our greatest fear. And that comes as a consequence of love. That comes as a consequence of, of building that nearness to Allah subhanaw taala and that relationship. So again, I think we we go through things sort of, from the outside in, and it really should be from the inside out. That the more you know, for

example, when you look at what were the first eyeshadow the line has said that had the first revelation been not to drink not to commit fornication, these things, nobody would have been able to do it, no one would have done it. And yet the first revelation to these to the people was about the day of judgment was about Allah subhanaw taala was about La ilaha illa Allah was about towhead and and because Allah, Allah subhanaw taala in his wisdom, he knew that that these people that when you come at people with just rules, you come at people with haraam and halen that it's, you know, people are gonna be like, no way. But if you come at people from the heart and you come at people from you,

you tell them about Allah subhanaw taala who is Allah? What is the day of judgment? What's gonna happen to them after they die? And and you go at it from internally, those other things become easy, they become a consequence of love. Obedience is a consequence of love. inshallah, I'm gonna go ahead and take another short break and I'll look over the questions. And when we return, we will continue on the topic of I'm trying but I keep messing up.

Salam Alaikum This is Yasmin Mujahid and you're listening to serenity streaming live on one legacy radio. We are speaking today about the concept of sin the concept of imperfections when we're trying and we keep messing up. And some of the questions I've taken a look at some of the questions so one of the questions asks, or says but on the other hand, there are some sisters who don't take their who don't value their hijab. It's sometimes very sad to see how sisters behave while wearing hijab, how they behave with the opposite * having hard on relationships. May Allah subhanaw taala guide us all while this is a very

valid point. My question is, is it better if people are doing that and behaving that way, without hijab, does that make the action better? And this is exactly my point is that the action doesn't become worse because the person is wearing hijab. And that's where we have this idea in our mind, where we hold a hijab to a higher standard than we would a non hijab. And that doesn't make any sense because both are human beings. Both are Muslims, both say that in a law. And so to say that, well, it's it's worse for a hijab to do it than a non hijab. I don't know of any any ruling that that says that that? Yes, there is obviously the issue of

the the example for other people, but suppose you're doing it in private, it's not worse for you, because you're wearing the hijab, you know, this is what we have to understand that we all are held accountable. We all, you know, the, you know, it's like we we all were almost them, you know, if we say La, La La La, we all have the same responsibility, you know, and then it was another point, another comment where someone said that when somebody takes hijab, they're taking on a responsibility. Yes, this is true, they're taking on a responsibility in terms of being an example externally for Islam, and you know, male love, reward and guide us all. But at the same time, we all

have taken on a responsibility. When Allah subhanaw taala says that he has taken a covenant with every human being, and less to be brought back home, Am I not your Lord? And every single human being every soul said Belisha hidden? Yes, in Yes, we we bear witness. And so every single person, every human has taken on a responsibility are we taking? Are we really fulfilling that responsibility to Allah? subhanaw? taala? Are we really fulfilling that responsibility to worship him and him alone? No, you know, we're falling short, we all are falling short. And so we have to stop pointing fingers and, and really look internally, what are we doing? What how, how is it that

we can improve, you know, really, we Subhanallah we, we have to realize that the way in which we want Allah subhanaw taala to deal with us, is the way we need to deal with other people. If we look at other people, and we're so quick to want to, you know, hold them accountable, so quick to criticize so quick to put them down, you know, that, that we don't want to lust penalty relative to hold us to that, you know, and we're so we're so slow to forgive people, right? You know, oh, they did this to me, or they, you know, and we want to really, we want to exact, you know, revenge and we want to like hold on to things and yet when we turn to Allah, we want him to be very different with

us. Imagine for a moment, if Allah subhanaw taala treated us the way we treat other people. Imagine for a moment if Allah held us accountable for everything that we did, and and refuse to forgive us and wanted to exact, you know, retribution for every wrong that we did, we would be doomed. And this is the idea that Allah subhanaw taala you know, in His Messenger teach us that, that if you know, have mercy on the people, you know, have mercy on on on the creation, the last panel that will have mercy on you, this is the this is the the lesson This is the the concept, that how we want Allah subhanaw taala to be with us is how we should be with the creation, if we want to less upon data to

forgive us and to overlook our, our many, many faults. We need to be that way towards people we need to stop being so intolerant and so narrow and SubhanAllah. It is it is a disease in and of itself, that we point to other people, but we don't see the faults in ourselves. And so we asked Allah subhanaw taala to remove that veil, and to allow us to be among those people who are self critical, who look internally and who realize that the biggest fear around the biggest tyrant is within us is within our own selves. According Coney Heather was stuck for a lovely welcome in the hopper funan Rahim subhanak below the hand deck and Chateau en la ilaha illa and Mr. Pharaoh Kona to a lake was

Salam. Wa Alaykum warahmatullahi wabarakatuh