Yousuf Raza – Changing The World With The Quran #6

Yousuf Raza
AI: Summary ©
The importance of forgiveness is emphasized, as it is necessary for everyone to forgive themselves and create tension. A speaker discusses the loss of family members' memories and the importance of seeing the beauty in suffering. The segment also touches on the origin and origins of the Bible and the president's actions, as well as the importance of acceptance and understanding of the future. The importance of shrock and clarity in decisions is emphasized, and the need for acceptance and understanding of the signs of the future is emphasized. The importance of acceptance and understanding of the future is emphasized, as it is necessary for future events to occur.
AI: Transcript ©
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We seek refuge in Allah from the evils

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of our souls and from the misdeeds of

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our deeds.

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Whomsoever Allah guides, none can misguide him, and

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whosoever He leads astray, none can guide him.

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And we bear witness that there is no

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god but Allah, one and only, with no

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partner.

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And we bear witness that Muhammad is His

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servant and Messenger.

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As for what follows, the best hadith is

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the Book of Allah, and the best guide

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is Muhammad, peace be upon him.

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And the worst of things is its occurrence,

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and every occurrence is a creation, and every

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creation is a misguidance, and every misguidance is

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in the Fire.

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Allah, the Exalted, says in His Noble Book,

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after I say, I seek refuge in Allah

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from the accursed Satan, And when the camels

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parted, their father said, Indeed, I find the

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scent of Joseph.

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Why do you not deny it?

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They said, By Allah, indeed you are in

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your old error.

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Sadaqallahul Azeem Rabbish shakhli sadri wa yasir liyamri

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wa ahla lughdatan min al-lisani yafqahu qawli

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Allahumma infa'na bima'allamtana wa a'allimna

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ma yinfa'una wa zidna a'ilma Allahumma

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arina haqiqata al-ashya'i kamahi Allahumma arina

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al-haqqa haqman wa arzuqna attiba'a wa

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arina al-baatila baatilun wa arzuqna ajtinaba Ameen

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Ya Rabbil Alameen Assalamu alaikum wa rahmatullahi wa

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barakatuh The last time, last Sunday, we

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concluded with 93 ayats of Surah Yusuf And

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we're starting from the 94th today By the

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end of the last ayah, Yusuf's identity had

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been revealed to his brothers They came to

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realize how he's definitely chosen over them by

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Allah for good reason And that their abject

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weakness, moral weakness before and now financial weakness

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Every kind of weakness that you can possibly

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imagine These brothers who prided themselves on their

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strength at the very beginning of the story

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Who could not understand their father's preference that

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he had for Yusuf And now they've come

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to understand that there was something about him

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that he had lived up to Something that

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he had proven through his life, through his

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example And so Yusuf Alayhis Salaam gives them

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his shirt And tells them to take it

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to their families and bring the families to

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Egypt So when the caravan departed from Egypt

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Their father said I feel the scent of

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Yusuf The caravan is departing from Egypt He's

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not anywhere near Egypt right now Yaqub Alayhis

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Salaam is next to Baitul Maqdis And he

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smells, he has the scent of Yusuf Alayhis

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Salaam Even though you may consider that I've

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lost my mind You will think that I'm

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crazy But this is what I feel They

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said, by Allah, you are still suffering from

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the same old delusion of yours You still

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think Yusuf is going to come back But

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when the bearer of glad tidings arrived So

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before the caravan came, the one announcing the

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caravan comes first He took the shirt and

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cast it on Yaqub's face And his sight

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returned The smell of Yusuf, the scent of

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Yusuf that he had when the caravan departed

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And then the shirt itself With, of course,

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if he's that familiar with the scent of

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Yusuf And the shirt itself comes to the

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father And that is a sure shot sign

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that Yusuf Alayhis Salaam is not only alive

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He wants his family to be with him

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And the eyesight that was lost in grieving

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Yusuf Alayhis Salaam Returns in celebration of his

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return He said, didn't I tell you I

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know from Allah what you do not know

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They said, Ya Aba, we ask forgiveness for

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our sins Now the brothers, they implore their

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father They said, our father, forgive us our

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sins We were definitely guilty We made a

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lot of mistakes We were on the wrong

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Forgive us, accept our apology He said, I

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will soon ask my Lord also to forgive

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you Note here, he does not say that

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I'll do it right now He says, I'll

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do it later Yusuf Alayhis Salaam had immediately

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forgiven his brothers He'd processed it Yaqub Alayhis

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Salaam, his wounds are fresh His hurt that

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he suffered at the hands of his own

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children For the loss of Yusuf Alayhis Salaam

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for all these years And then bin Yamin

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He's not that ready to forgive yet And

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again, this is something that we need to

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remember For we become very oppressive on our

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own family and friends Demanding from them to

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forgive Forgiveness is not an obligation Forgiveness cannot

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be enforced upon anybody You have to forgive

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It is a matter of Ihsan It is

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a matter of personal excellence and choice And

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you're not respecting, you're not honoring that freedom

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that a person has When you're imposing upon

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them that you have to forgive And ayat

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upon ayat, and a hadith upon a hadith

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Cornering the person, not recognizing where they stand

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at that point emotionally That has to be

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given space It may well be, and so

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many people when they do feel compelled Or

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they feel cornered, they feel pressurized Into forgiving

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They may forgive verbally They may feel so

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guilty for not being able to forgive That

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they forgive verbally But then their heart's not

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into it They're not forgiving or they cannot

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forgive from the entirety of their being And

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so what they carry is a resentment inside

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There's a forgiveness on their tongues Apparently they're

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okay But internally they're not And that internal

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resentment That rancor that they hold That then

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manifests itself in different ways Passive-aggressive Not

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being very explicitly aggressive, obviously, because they've forgiven

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But then they're taking jabs other ways Then

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they're making, they're creating tension some other ways

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And so it was far better Than this

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crooked way of relating with each other Where

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apparently there's forgiveness Whereas in reality there is

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none And everyone has to weigh themselves Do

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I have that capacity?

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And we should definitely not force or corner

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people They know themselves best And we have

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to respect that and give them the space

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for that If a prophet of Allah He's

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saying, I'll do it but later سوف أستغفر

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لكم ربي Soon I will ask my Rabb

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to forgive you إنه هو الغفور الرحيم He

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is certainly most forgiving, ever merciful He's not

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even saying about himself forgiving them He's saying,

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I'll ask Allah to forgive you He's الغفور

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الرحيم Perhaps don't even have those expectations from

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me The hurt that you caused was that

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deep فلما دخلوا على يوسف So when they

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all entered upon Yusuf آوى إليه أبوي He

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took his parents to himself He made them

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sit next to him وقال and said أدخلوا

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مصر إن شاء الله آمنين Enter Egypt secure

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by the will of Allah ورفع أبويه على

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العرش He raised his parents to the throne

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وخروا له سجدا And they all fell down

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in prostration before him.

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وقال And Yusuf Alayhi Salaam said يا أبت

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هذا تأويل رؤياي من قبل Father, this is

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the interpretation of my dream that I saw

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The dream that the surah began with Yusuf

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Alayhi Salaam as a child, he sees a

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dream, he narrates it to his father His

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father says, hold on to that dream, do

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not share it with your brothers But it

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is a sign of something special It is

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a sign that you're going to be the

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next prophet You're from the lineage of prophets

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Note how the dream itself, it had an

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element of prophecy of course But in making

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that dream come true, the effort of Yusuf

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Alayhi Salaam, the sabr of Yusuf Alayhi Salaam,

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the isma of Yusuf Alayhi Salaam, the ihsan

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of Yusuf Alayhi Salaam, all of that that

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came with his struggles It was an important

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ingredient in the fulfillment of that dream That

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dream just didn't come true on its own

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It wasn't just because it was meant to

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happen, it happened No, there was a lot

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of effort, there was a lot of choice

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There was a lot that Yusuf Alayhi Salaam

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did to make that dream come true His

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understanding of dreams coming true or destiny being

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fulfilled involved a lot of effort on his

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own part He didn't just say, I'm going

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to sit back and relax and wait for

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this dream to come true He did whatever

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it was that was needed for that dream

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to come true on his own part قَدْ

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جَعَلَهَا رَبِّي حَقًّا Yet his humility in the

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fulfillment of that dream, my Rabb has made

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it come true Allah has made it come

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true وَقَدْ أَحْسَنَ بِي He has been very

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kind to me Allah has treated me beautifully

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Getting me abducted by my brothers Thrown in

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a well Sold off as a slave Harassed

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not once but twice Or even more than

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that Wrongfully sent to jail قَدْ أَحْسَنَ بِي

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رَبِّي Yet, what is he saying?

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My Rabb has been very, very gracious with

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me All that suffering that he was subjected

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to He is looking in that and he

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sees beauty And he sees Allah's plan And

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it is that seeing, that ability to see

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the beauty in all of that suffering That

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not only turned his own life around He

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came out of jail His name was cleared

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up He was appointed as a minister He

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earned that position because of which he could

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get his entire tribe All his brothers, his

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parents, with their families To come to Egypt

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as royal guests With that patience, with that

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sabr, with that ihsan He didn't just change

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his own life His family's fortunes turned They

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were living the life of poverty or as

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nobodies Or whatever the situation was Now they

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are guests of royalty It's not just his

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family, all of Egypt Because of his interpretation

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of the dream And how he carried himself

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doing that And the responsibility he took for

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himself And then took care of the finances

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of Egypt Egypt was saved On account of

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that ihsan, on account of that sabr Not

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just Egypt But all the adjoining areas That

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were stricken with famine Their source of food

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during that time Their source of nourishment, their

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source of life Became Egypt, why?

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Because a person who deserved that responsibility Took

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that responsibility and lived up to that responsibility

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And he earned it With the sabr and

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ihsan in the entirety of his life It

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wasn't just Egypt at that time It wasn't

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just the adjoining areas of Egypt at that

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time Centuries later In the Aam ul Huzn

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Rasulullah S.A.W. and the Sahaba R

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.A. They are hearing the story of Yusuf

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A.S. And they are finding solace They

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are finding hope They are finding inspiration They

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are finding encouragement Rasulullah S.A.W. finds

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for himself a role model in Yusuf A

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.S. And it is as if he sees

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his destiny In the culmination of the story

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of Yusuf A.S. That that's what he

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is going to say He holds on to

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that ayah He holds on to it Until

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Fath Makkah So with the sabr and ihsan

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of Yusuf A.S. Not just the people

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of his time But centuries later Rasulullah S

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.A.W. and the Sahaba R.A. They

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find nourishment They find a source of life

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And we are indebted to Rasulullah S.A

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.W. And the Sahaba R.A. And so

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we are indebted to Yusuf A.S. The

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fact that we are all sitting here right

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now It was what Rasulullah S.A.W.

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did And the Sahaba R.A. did Their

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sabr, their ihsan And they took their inspiration

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from this surah from Yusuf A.S. So

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how the suffering of one person Who saw

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in his suffering A plan of Allah And

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he held himself strong Centuries, millennia The entirety

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of humanity is indebted To that person in

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jail Holding on to his faith We don't

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see people in jail with that eye We

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don't see ourselves in the midst of our

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own suffering That that's the possibility There is

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so much to be unlocked In the midst

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of suffering We see suffering and we think

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all is lost There is no chance All

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doors are closed But there is a divine

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plan to trust that To hold on to

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that To face that suffering with dignity With

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honor And then to realize that that dignity

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That honor, that uprightness That sabr We're not

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the only ones who benefit from that Generations

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benefit from that Just like generations suffer When

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we become victims When we play the victim

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card When in the midst of genuine suffering

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We lose our handle on sabr On ihsan

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On how that suffering is meaningful There is

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a divine plan in there for us We

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lose that altogether In a similar circumstance Right

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around the same time Surah Hajj actually addresses

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that option You wanna lose hope, you can

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lose hope Allah says that the example of

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the person who loses hope Because of all

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the difficulty that they're subjected to Is like

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a person who puts a rope to the

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sky And he starts climbing that rope And

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he's climbing that rope and he's getting on

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real high He's doing good, he has faith

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He's acting on that faith He's elevating himself

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But then the going gets really tough And

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he doesn't know if he should continue on

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that path or not He doesn't know if

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he should let go of hope Because he

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doesn't see an end in sight Allah says

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let him leave that rope then Let him

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let go of that rope What's gonna happen?

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See if his frustration is any better If

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he lets go of that rope Because when

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he lets go of that rope He falls

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flat on his face Is that an option?

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But the fact that these ayahs are coming

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down Allah says that these ayahs and these

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reminders were necessary Because those feelings were developing

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قَدْ جَعَلَ رَبِّي حَقَّ وَقَدْ أَحْسَنَ بِي And

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he has been very gracious to me إِذْ

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أَخْرَجَنِي مِنَ السِّجْنِ When he brought me out

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of prison He doesn't mention all the suffering

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He talks about when the suffering stops When

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liberty is attained When he brought me out

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of prison وَجَاءَ بِكُم مِّنَ الْبَدْوِ He brought

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you from the desert مِنْ بَعْدِ أَنَّزْغَ الشَّيْطَانُ

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بَيْنِ وَبَيْنَ إِخْوَتِ After Shaytan stirred up a

00:19:23 --> 00:19:26

rift between me and my brothers إِنَّ الرَّبِّ

00:19:26 --> 00:19:31

لَطِيفٌ لِّمَا يَشَاءُ My Rabb is certainly subtle

00:19:31 --> 00:19:37

لطيف In what he wills What Allah's plan

00:19:37 --> 00:19:40

is and how he goes about that plan

00:19:40 --> 00:19:44

That there is so much subtlety there Who

00:19:44 --> 00:19:44

would have thought?

00:19:45 --> 00:19:46

Who would have perceived?

00:19:46 --> 00:19:50

In the jealousy of Yusuf's brothers In their

00:19:50 --> 00:19:53

abduction In their selling him off In all

00:19:53 --> 00:19:56

of that Who would have seen the presence

00:19:56 --> 00:19:56

of Allah?

00:19:58 --> 00:20:01

And because he is so difficult to perceive

00:20:01 --> 00:20:04

He is so imperceptible That's what it means

00:20:04 --> 00:20:06

to be subtle That's what it means to

00:20:06 --> 00:20:11

be لطيف إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ He is

00:20:11 --> 00:20:16

definitely knowing and wise رَبِّ قَدْ آتَيْتَنِي مِنَ

00:20:16 --> 00:20:18

الْمُلْكِ My Rabb you have blessed me with

00:20:18 --> 00:20:23

dominion You have given me some power وَأَلَّمْتَنِي

00:20:23 --> 00:20:25

مِن تَأْوِيلِ الْأَحَادِيثِ And you have taught me

00:20:25 --> 00:20:28

interpretation of dreams Or you've taught me how

00:20:28 --> 00:20:33

to interpret matters Affairs, dealings, whatever goes on

00:20:33 --> 00:20:35

You have given me an understanding, a depth

00:20:35 --> 00:20:39

in them قَاتِرَ السَّمَاوَاتِ وَالْأَرْضِ The originator of

00:20:39 --> 00:20:41

the heavens and the earth أَنتَ وَلِيِّ فِي

00:20:41 --> 00:20:45

الدُّنْيَا وَالْآخِرَةِ You are my protector in this

00:20:45 --> 00:20:50

life and in the next تَوَفَّنِي مُسْلِمًا وَأَلْحِقُنِي

00:20:50 --> 00:20:53

بِالصَّالِحِينَ Make me die as a Muslim and

00:20:53 --> 00:20:56

join me with the righteous We saw this

00:20:56 --> 00:21:00

in Ibrahim Alayhis Salaam This is a sign

00:21:00 --> 00:21:03

of acceptance right here He has been elevated

00:21:03 --> 00:21:10

beyond imagination Yet, he recognizes that he cannot

00:21:10 --> 00:21:13

take that elevation for granted He's a prophet,

00:21:13 --> 00:21:16

yes His father's a prophet, yes His grandfather's

00:21:16 --> 00:21:18

a prophet, yes His great grandfather's a prophet,

00:21:18 --> 00:21:21

yes All his efforts, his sacrifices have been

00:21:21 --> 00:21:25

accepted, yes He's coming out victorious, yes But

00:21:25 --> 00:21:27

is he arrogant about it?

00:21:28 --> 00:21:29

Is he entitled about it?

00:21:29 --> 00:21:33

He's like, no He's turning humbly to Allah

00:21:33 --> 00:21:36

and saying, My end, ya Allah When I

00:21:36 --> 00:21:42

die, I need to die on Islam Again,

00:21:43 --> 00:21:44

a moment for all of us to reflect

00:21:46 --> 00:21:48

Do we entertain the possibility of not dying

00:21:48 --> 00:21:49

on Islam?

00:21:50 --> 00:21:52

Do we fear that possibility?

00:21:53 --> 00:21:55

That we will die and we will not

00:21:55 --> 00:21:56

be in a state of Islam?

00:21:57 --> 00:22:00

Yusuf Alayhis Salaam feared that possibility He entertained

00:22:00 --> 00:22:04

that possibility He thought it was definitely possible

00:22:04 --> 00:22:07

It could be a reality And so he

00:22:07 --> 00:22:13

prays very humbly وَأَلْحِقْنِي بِالصَّالِحِينَ And join me

00:22:13 --> 00:22:18

with the righteous Place me among the righteous

00:22:19 --> 00:22:20

Again, it is an honor for the people

00:22:20 --> 00:22:23

of righteousness That Yusuf Alayhis Salaam is going

00:22:23 --> 00:22:25

to be in their midst But in his

00:22:25 --> 00:22:28

humility, in the moment, he's not acting all

00:22:28 --> 00:22:31

entitled He knows Allah has given me this,

00:22:31 --> 00:22:33

he can take this away One mistake is

00:22:33 --> 00:22:37

all it takes at times So he says,

00:22:37 --> 00:22:41

ya Allah I want this to be protected

00:22:41 --> 00:22:43

I want myself, my iman to be protected

00:22:43 --> 00:22:46

I want the company of the righteous to

00:22:46 --> 00:22:49

be of the Muslims ذَلِكَ مِنْ أَنْبَاءِ الْغَيْبِ

00:22:49 --> 00:22:52

Now the Qur'an turns to Rasulullah S

00:22:52 --> 00:22:55

.A.W. and the Sahaba And everyone listening

00:22:55 --> 00:22:57

that this is news of the unseen نُحِيهِ

00:22:57 --> 00:22:59

إِلَيْكَ Which we reveal to you, ya Rasulullah

00:22:59 --> 00:23:02

وَمَا كُنْتَ لَدَيْهِمْ You were not there with

00:23:02 --> 00:23:04

them إِذْ أَجْمَعُوا أَمْرَهُمْ When they agreed on

00:23:04 --> 00:23:08

their plan وَهُمْ يَمْكُرُونَ While they were scheming

00:23:08 --> 00:23:10

When the brothers were plotting their plot You

00:23:10 --> 00:23:13

weren't there with him With all of them

00:23:13 --> 00:23:16

Allah is bringing this news to you وَمَا

00:23:16 --> 00:23:20

أَكْثَرُ النَّاسِ وَلَوْ حَرَسْتَ بِمُؤْمِنِينَ And despite your

00:23:20 --> 00:23:24

deepest desire Most people will still not believe

00:23:24 --> 00:23:27

They asked you a question How did Yusuf

00:23:27 --> 00:23:29

and his family end up in Egypt?

00:23:30 --> 00:23:33

When they weren't there That's not where Ibrahim

00:23:33 --> 00:23:38

A.S. left Ishaq That's not where Ishaq

00:23:38 --> 00:23:41

left Yaqub How does Yusuf A.S. and

00:23:41 --> 00:23:43

all the brothers How does Musa A.S.

00:23:43 --> 00:23:45

How do they end up with the Pharaoh

00:23:45 --> 00:23:45

in Egypt?

00:23:45 --> 00:23:46

What's the story?

00:23:48 --> 00:23:50

Rasulullah A.S. gives them the story Down

00:23:50 --> 00:23:54

to the last detail Are they still going

00:23:54 --> 00:23:55

to believe?

00:23:55 --> 00:24:01

No وَمَا أَكْثَرُ النَّاسِ وَلَوْ حَرَسْتَ بِمُؤْمِنِينَ Even

00:24:01 --> 00:24:04

though Rasulullah A.S. wants nothing else وَمَا

00:24:04 --> 00:24:06

تَسْأَلُهُمْ عَلَيْهِ مِنْ أَجْرٍ Even though you don't

00:24:06 --> 00:24:08

ask them anything of it One of the

00:24:08 --> 00:24:12

most important claims Of Rasulullah A.S. is

00:24:12 --> 00:24:15

I'm not a storyteller This is not my

00:24:15 --> 00:24:18

profession I'm not making money off of it

00:24:18 --> 00:24:21

If anything, I've lost everything for it I've

00:24:21 --> 00:24:25

sacrificed everything for it I'm not a Quran

00:24:25 --> 00:24:30

teacher who charges I am, if anything, done

00:24:30 --> 00:24:32

for Because of it, everyone's turned against me

00:24:32 --> 00:24:36

That level of sacrifice that comes with passing

00:24:36 --> 00:24:44

the message Is a sign of truthfulness إِنْ

00:24:44 --> 00:24:47

هُوَ إِلَّا ذِكْرٌ لِّلْعَالَمِينَ This is just a

00:24:47 --> 00:24:50

reminder for all the people of the world

00:24:50 --> 00:24:54

وَكَأَيْجٍ مِّنْ آيَةٍ فِي السَّمَاوَاتِ وَالْأَوْلِ You're surprised

00:24:54 --> 00:24:57

that they're gonna hear this story And how

00:24:57 --> 00:24:59

you could not have possibly known this You

00:24:59 --> 00:25:01

weren't there with Yusuf, you don't know how

00:25:01 --> 00:25:04

to read or write You have no access

00:25:05 --> 00:25:07

And the story, even if you did have

00:25:07 --> 00:25:10

access to the Bible As some hypotheses go,

00:25:10 --> 00:25:13

some accusations against the Prophet This is not

00:25:13 --> 00:25:15

how the story is narrated in the Bible

00:25:15 --> 00:25:21

It's very different And you're surprised that they

00:25:21 --> 00:25:24

still don't believe in you You've responded to

00:25:24 --> 00:25:29

their challenge And you're still surprised that they're

00:25:29 --> 00:25:34

not accepting your response That they're not overawed,

00:25:35 --> 00:25:41

overwhelmed Into believing Why are you so surprised?

00:25:42 --> 00:25:46

They pass ayaat of Allah everyday In the

00:25:46 --> 00:25:51

heavens and the earth وَكَأَيْجٍ مِّنْ آيَةٍ This

00:25:51 --> 00:25:54

story of Yusuf on all of these ayaat

00:25:54 --> 00:25:57

in the Quran Don't be surprised that people

00:25:57 --> 00:25:59

don't take them seriously People don't take any

00:25:59 --> 00:26:03

of the ayaat around them seriously They don't

00:26:03 --> 00:26:07

see ayaat, every single thing in existence In

00:26:07 --> 00:26:11

our experience is testifying to the reality of

00:26:11 --> 00:26:12

God To the greatness of God, to the

00:26:12 --> 00:26:15

power of God To the wisdom of God,

00:26:15 --> 00:26:18

to the knowledge of God All of that,

00:26:18 --> 00:26:19

to the mercy of God, to the love

00:26:19 --> 00:26:22

of God To the ability of God to

00:26:22 --> 00:26:26

see and hear and respond All of these

00:26:26 --> 00:26:33

ayaat And we're so deeply afflicted With a

00:26:33 --> 00:26:36

cataract of materialism, if you will That we

00:26:36 --> 00:26:39

look at these ayaat not as signs of

00:26:39 --> 00:26:43

God But as ends by themselves, within themselves

00:26:44 --> 00:26:46

And we say, where's God?

00:26:46 --> 00:26:51

We don't see Him It's not that you

00:26:51 --> 00:26:53

don't see Him because He's not there Or

00:26:53 --> 00:26:56

that these are not ayaat You don't see

00:26:56 --> 00:27:01

Him because you're blind If a blind person

00:27:01 --> 00:27:03

continues to complain, why is there no light?

00:27:05 --> 00:27:07

What would you say to that blind person?

00:27:09 --> 00:27:13

يَمُرُّونَ عَلَيْهَا They pass by these ayaat And

00:27:13 --> 00:27:15

again, yes, it's talking about the kuffar It's

00:27:15 --> 00:27:18

talking about those who reject Rasulullah ﷺ But

00:27:18 --> 00:27:20

it is a point of reflection for all

00:27:20 --> 00:27:25

of us as well We pass by ayaat

00:27:25 --> 00:27:28

of Allah Morning, noon and night The rising

00:27:28 --> 00:27:31

sun, the setting sun The clouds, the rain,

00:27:31 --> 00:27:34

the wind, the trees, the fruits The flowers,

00:27:34 --> 00:27:39

the butterflies All animals, and then humans And

00:27:39 --> 00:27:44

the incredible achievements of humans How many of

00:27:44 --> 00:27:46

those remind us of Allah?

00:27:48 --> 00:27:50

How many of those make us stop in

00:27:50 --> 00:27:52

our tracks and reflect And say, wow!

00:27:54 --> 00:28:00

سُبْحَانَ اللَّهُ اللَّهُ أَكْبَلُ And how many of

00:28:00 --> 00:28:04

those we just pass by Taking them for

00:28:04 --> 00:28:09

granted There is a curiosity that a child

00:28:09 --> 00:28:14

has A very childlike state of experiencing things

00:28:14 --> 00:28:19

For a child, everything is awesome One of

00:28:19 --> 00:28:22

the first things that children learn To say

00:28:22 --> 00:28:23

is, wow!

00:28:25 --> 00:28:27

You would actually hear that in their expression

00:28:27 --> 00:28:31

quite frequently Because they're experiencing the stuff That

00:28:31 --> 00:28:34

is very routine and mundane for us They're

00:28:34 --> 00:28:38

looking at it as a wonder Everything is

00:28:38 --> 00:28:45

wonderful Again, to bring that childlike state to

00:28:45 --> 00:28:52

our mind To our reflection, to our prayer

00:28:53 --> 00:28:57

To be able to see these as ayaat

00:28:57 --> 00:29:01

of Allah وَهُمْ عَنْهَا مُعْرِضُونَ So how many

00:29:01 --> 00:29:03

signs in the heavens and the earth They

00:29:03 --> 00:29:05

pass by them and they pay no attention

00:29:05 --> 00:29:10

to them وَمَا يُؤْمِنُ أَكْسَرُهُمْ بِاللَّهِ إِلَّا وَهُمْ

00:29:10 --> 00:29:15

مُشْرِكُونَ And most of them Most of them

00:29:15 --> 00:29:18

who do believe in Allah Most of those

00:29:18 --> 00:29:20

who believe in Allah Don't believe in Allah

00:29:20 --> 00:29:25

Except with some shirk involved in it A

00:29:25 --> 00:29:31

very frightening ayah The inevitability of shirk Of

00:29:31 --> 00:29:37

how easy it is For shirk to permeate

00:29:37 --> 00:29:42

our thought process Our feelings, our actions Allah

00:29:42 --> 00:29:43

is saying most people who believe in Allah

00:29:43 --> 00:29:53

Don't believe in Allah Except with shirk It's

00:29:53 --> 00:30:00

sullying that iman That to perfect tawheed is

00:30:00 --> 00:30:08

a process To genuinely become muwahid Is effortful

00:30:08 --> 00:30:11

It's a struggle It has to be consciously,

00:30:11 --> 00:30:14

deliberately carried out It's not something that you

00:30:14 --> 00:30:17

take for granted I said the shahada أَشْهَدُ

00:30:17 --> 00:30:19

اللَّهِ إِلَىٰهِ إِلَىٰهِ I'm a muwahid now Not

00:30:19 --> 00:30:22

so fast It's a wonderful achievement and a

00:30:22 --> 00:30:25

blessing of Allah But it's the start of

00:30:25 --> 00:30:28

a journey And there is so much shirk

00:30:28 --> 00:30:35

That consciously and unconsciously Permeates our being That

00:30:35 --> 00:30:37

it has to be filtered out It has

00:30:37 --> 00:30:41

to be purified out There is that element

00:30:41 --> 00:30:48

of tazkiyah That is necessary أَفَأَمِنُونَ أَن تَأْتِيَهُمْ

00:30:48 --> 00:30:52

غَاشِيَةٌ مِّنْ عَذَابِ اللَّهِ So do they feel

00:30:52 --> 00:30:54

safe That there will not come to them

00:30:54 --> 00:30:58

an overwhelming event A punishment from Allah أو

00:30:58 --> 00:31:01

تَأْتِيَهُمُ السَّاعَةُ بَغْتًا Or there comes to them

00:31:01 --> 00:31:03

the last moment all of a sudden رسول

00:31:03 --> 00:31:06

الله ﷺ Imagine that Every Friday he would

00:31:06 --> 00:31:11

be afraid Every Friday he would be afraid

00:31:12 --> 00:31:14

The one who gave us all the signs

00:31:14 --> 00:31:18

of the hour Minor signs, major signs What

00:31:18 --> 00:31:21

will happen He knew all of that But

00:31:21 --> 00:31:26

every time, every time On Friday He would

00:31:26 --> 00:31:28

be afraid Every time there would be a

00:31:28 --> 00:31:31

storm brewing He would be afraid Is this

00:31:31 --> 00:31:34

the عذاب الله Friday, the day of judgment

00:31:34 --> 00:31:38

is scheduled on Friday Is what he said

00:31:39 --> 00:31:44

On Fridays he would be afraid رسول الله

00:31:44 --> 00:31:47

ﷺ did not claim certainty in his knowledge

00:31:47 --> 00:31:50

about the coming of the hour Rather what

00:31:50 --> 00:31:53

he taught us What he embodied in his

00:31:53 --> 00:31:56

own self Is that you don't need to

00:31:56 --> 00:31:59

know It is important that you don't know

00:31:59 --> 00:32:02

It is important that you fear That it

00:32:02 --> 00:32:06

can come whenever We feel secure in our

00:32:06 --> 00:32:09

knowledge of the signs of the hour How

00:32:09 --> 00:32:10

can the final day come?

00:32:10 --> 00:32:12

How can the day of judgment come?

00:32:12 --> 00:32:15

Isa A.S. has not come The Mahdi

00:32:15 --> 00:32:18

has not come I haven't seen the Dajjal

00:32:18 --> 00:32:22

yet The hour cannot come The Ajuj Majuj

00:32:22 --> 00:32:25

have not come It is as if all

00:32:25 --> 00:32:28

of these Signs have to be fulfilled and

00:32:28 --> 00:32:30

all these Entities who are to come are

00:32:30 --> 00:32:32

going to come with labels We are Yajuj

00:32:32 --> 00:32:34

and Majuj Like you're watching a movie and

00:32:34 --> 00:32:42

there's captions The Rasulullah ﷺ was afraid How

00:32:42 --> 00:32:43

do we reconcile that with our attitude?

00:32:45 --> 00:32:47

We don't see the day of judgment coming

00:32:48 --> 00:32:50

We don't fear the day of judgment coming

00:32:51 --> 00:32:53

Allah asks it as a sign of faith

00:32:53 --> 00:32:57

to be afraid It is a sign of

00:32:57 --> 00:33:03

faith to not know And it is perhaps

00:33:03 --> 00:33:09

a testimony Of how deeply insecure we are

00:33:09 --> 00:33:13

That we find refuge in the certainty of

00:33:13 --> 00:33:16

these signs And how we've understood them Didn't

00:33:16 --> 00:33:17

Rasulullah ﷺ understand them better?

00:33:18 --> 00:33:19

Why was he still afraid?

00:33:23 --> 00:33:30

And they have no idea Say this is

00:33:30 --> 00:33:37

my way I invite to Allah With insight

00:33:38 --> 00:33:41

This is not blind faith This is with

00:33:41 --> 00:33:48

clarity Seeing with open eyes I and those

00:33:48 --> 00:33:51

who follow me I'm not inviting you to

00:33:51 --> 00:33:55

something that Doesn't make sense Or cannot be

00:33:55 --> 00:33:59

understood There is an element of Basira That

00:33:59 --> 00:34:03

is necessary A clarity that the Quran invites

00:34:03 --> 00:34:06

to That Rasulullah ﷺ and the Sahaba demonstrate

00:34:06 --> 00:34:12

And exalted is Allah And I am not

00:34:12 --> 00:34:18

of those who associate with Allah And we

00:34:18 --> 00:34:21

did not send before you messengers Except men

00:34:21 --> 00:34:24

to whom we revealed From the people of

00:34:24 --> 00:34:26

the town We chose them They were human

00:34:26 --> 00:34:29

beings All prophets were human beings So you

00:34:29 --> 00:34:31

are a human being as well أَفَلَمْ يَسِيرُوا

00:34:31 --> 00:34:33

فِي الْأَرْضِ Haven't they travelled through the land?

00:34:33 --> 00:34:36

فَيَنظُرُوا تُسِيءِ كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِهِمْ

00:34:36 --> 00:34:38

What was the end of those before them?

00:34:39 --> 00:34:42

وَلَدَارُ الْآخِرَةِ خَيْرٌ لِلَّذِينَ اتَّقَوْا And the home

00:34:42 --> 00:34:44

of the hereafter is definitely the best For

00:34:44 --> 00:34:47

those who fear Allah Just as travelling through

00:34:47 --> 00:34:50

the land And whatever history this teaches you

00:34:50 --> 00:34:54

That history is testifying to a future That

00:34:54 --> 00:34:57

there are consequences That actions have consequences That

00:34:57 --> 00:35:00

nations undergo the consequences Of the choices that

00:35:00 --> 00:35:03

they take And so if all undergo the

00:35:03 --> 00:35:07

consequences of their choices Why would you not

00:35:07 --> 00:35:10

face the consequences of your choices?

00:35:10 --> 00:35:13

أَفَلَا تَعْقِلُونَ So don't you think حَتَّىٰ إِذَا

00:35:13 --> 00:35:18

اسْتَيْئَسَ الرُّسُلُ Until when the messengers have given

00:35:18 --> 00:35:23

up hope وَظَنُّوا And they start thinking Those

00:35:23 --> 00:35:26

with them Again this is عام الحزن Tenth

00:35:26 --> 00:35:29

year of prophethood No sign of freedom No

00:35:29 --> 00:35:32

sign of any difficulty upon the Sahaba رضي

00:35:32 --> 00:35:35

الله عنهم Or the Prophet ﷺ Relenting in

00:35:35 --> 00:35:37

any way It seems to go from bad

00:35:37 --> 00:35:40

to worse From worse to even worse And

00:35:40 --> 00:35:42

so Allah is saying There's nothing new about

00:35:42 --> 00:35:46

that حَتَّىٰ إِذَا اسْتَيْئَسَ الرُّسُلُ Messengers who were

00:35:46 --> 00:35:48

sent before There came a point that they

00:35:48 --> 00:35:51

were losing hope All those with the messengers

00:35:51 --> 00:35:56

Had started thinking وَظَنُّوا أَنَّهُمْ قَدْ كُذِبُوا They

00:35:56 --> 00:35:59

had started thinking That they were lied to

00:35:59 --> 00:36:02

They started entertaining doubts It's been so long

00:36:02 --> 00:36:04

The help of Allah is not coming مَتَىٰ

00:36:04 --> 00:36:11

نَصْرُ اللَّهِ جَاءَهُمْ نَصْرُنَا Then came the help

00:36:11 --> 00:36:15

of Allah It is when it gets that

00:36:15 --> 00:36:19

difficult When they are rattled to their core

00:36:19 --> 00:36:22

When the very faith they're holding on to

00:36:24 --> 00:36:30

Is slipping away And they feel it's There's

00:36:30 --> 00:36:32

no way out That's when the help of

00:36:32 --> 00:36:36

Allah comes It is to that level that

00:36:36 --> 00:36:39

Allah tests What are you made of?

00:36:40 --> 00:36:42

How true are you to your claim?

00:36:43 --> 00:36:47

فَنُجِّيَ مَنْنَ شَاءَ And so whoever we willed

00:36:47 --> 00:36:52

was saved وَلَا يُرَدُّ بَأْسُنَا عَنِ الْقَوْمِ الْمُجْرِمِينَ

00:36:52 --> 00:36:56

And our punishment cannot be repelled From the

00:36:56 --> 00:36:59

criminals Again the news that we hear The

00:36:59 --> 00:37:01

world that we see Whatever it is that

00:37:01 --> 00:37:05

we're experiencing Gives this impression That those who

00:37:05 --> 00:37:07

have rejected Allah Those who have turned away

00:37:07 --> 00:37:10

from Allah Those who are oppressing the people

00:37:10 --> 00:37:15

of Iman They're victorious That there seems to

00:37:15 --> 00:37:21

be No consequence for their evil Apparently they

00:37:21 --> 00:37:25

can get away with genocide But then there

00:37:25 --> 00:37:28

is the narrative That the Quran gives us

00:37:28 --> 00:37:33

Of Iman, of hope Of an understanding Of

00:37:33 --> 00:37:38

responsibility mind you That for the people committing

00:37:38 --> 00:37:48

genocide To actually suffer For their sins and

00:37:48 --> 00:37:54

their crimes There has to be A believing

00:37:54 --> 00:37:57

people Who are standing on the other side

00:37:57 --> 00:38:02

Holding on to faith Yes there are Fara

00:38:02 --> 00:38:04

'ina In the world that we live in

00:38:04 --> 00:38:07

There is no doubt about that And they've

00:38:07 --> 00:38:09

probably killed more Than the Firaun could ever

00:38:09 --> 00:38:13

dream of But where's the Musa?

00:38:17 --> 00:38:21

وَلَا يُرَدُّ بَأْسُنَا عَنِ الْقَوْمِ الْمُجْرِمِينَ لَقَدْ كَانَ

00:38:21 --> 00:38:25

فِي قَصَصِهِمْ عِبْرَةٌ لِأُولِي الْأَلْبَابِ In their stories

00:38:25 --> 00:38:27

Is a lesson for the people of understanding

00:38:27 --> 00:38:30

ما كان حديثا يفترى This is not a

00:38:30 --> 00:38:34

narrative that was invented This is not a

00:38:34 --> 00:38:37

comic strip This is not a Disney movie

00:38:38 --> 00:38:42

This is not Marvel This is something that

00:38:42 --> 00:38:45

you hear And your life responds by changing

00:38:47 --> 00:38:50

وَتَفْصِيلَ كُلَّ شَيْءٍ And an explanation of everything

00:38:50 --> 00:38:56

Everything really, yes Everything worth being explained Everything

00:38:56 --> 00:39:01

necessary وَهُدًا وَرَحْمَةً And a guidance and a

00:39:01 --> 00:39:05

mercy لِقَوْمِي يُؤْمِنُونَ For a people who are

00:39:05 --> 00:39:08

inclined to believe For a people who want

00:39:08 --> 00:39:12

to believe There is belief But a continuous

00:39:12 --> 00:39:15

explanation of Iman in the Quran Is Iman

00:39:15 --> 00:39:18

is not just something you do once Iman

00:39:18 --> 00:39:20

is an attitude that you continue to carry

00:39:20 --> 00:39:23

Looking to learn more To know more To

00:39:23 --> 00:39:33

believe more وَآخِرُ دَعْوَانًا الْحَمْدُ لِلْأَهِدِ If there's

00:39:33 --> 00:39:46

comments or questions Please do feel free Okay

00:39:46 --> 00:39:50

سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ نَشْهَدُ وَلَا إِلَٰهَ إِلَّا أَنْتَ

00:39:50 --> 00:39:54

نَسْتَغْفِرُكَ وَنَتُوبُ إِلَيْكَ السلام عليكم ورحمة الله وبركاته

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