Juz 24: Candid Conversations with Allah | Mufti Abdul Rahman Waheed | Season 7

0:00Is there any human being in the world that you would forgive for anything that they did to you? There is something that is always greater than you, but you will not fully understand it. What's most important is to know that he is a creator. The fact is Allah took care of you then, so Allah would take care of you in the future, so don't get so zoomed in into your problem right now. How? Assalamu'alaikum. And Assalamu'alaikum. And welcome back to Quran 30 for 30. Hamd al Al-Arabur. We are in the last ten nights 24th. Juz. And we ask Allah's para'atiha to accept from us and to grant us all the edger of the latest in qadr. Allahma amin. A reminder to everyone to please inshaAllah t-a'ala. Support Yakin. It's especially in these last ten nights that we get the greatest support from you, your du'ah and your donations. So if you can insha'Allah ta'ala, give automatically over the remaining nights or you can manually give bidon the na'itha'ala, seeking later to the qadr and of course hoping to inspire great work

1:02then bidon the na'itha'ala. We invite you to continue to be a part of this, but we count on you. And insha'Allah ta'ala, we know that you will deliver. And of course, Allah subhanahu wa ta'ala is the one who opens and Allah is the wajar is the one who enables. So may Allah subhanahu wa ta'ala facilitate more khair Allah ma'amine. We're blessed to have Mufti Abdrahman Wahid, Mufti with the capital M, Mufti Abdrahman Wahid from Michigan. I mean, just like we got to like emphasize, man, like. From Michigan, we're all from Michigan. Zee want to know where we're from Michigan. I know. I know nothing else, man. Michigan. We're in Michigan. We're in Michigan. Al-Fdrahman, who is not Sheikh Abdala Wahid, who is not Mufti Abdrahman Wahid, who is not, you know. But no, in Hamdala, how have you been? Hamdala, it's an amazing seeing you in Sheikh Abdala. And I appreciate us being a little closer together at this time. Last time it was, we're too far apart. Too far apart. Asha Allah. Asha Allah. Hamdala, you're always, you're a feature of this series at Hamdala Wahid. I mean, you always make an attempt and do everything that you can to be part of.

2:03I mean, I don't know the, like, the condition of your heart, but I do feel like I'm the only one that wears a turban. So you got to bring a token turban on here. Look, I looked at all the last many years. I was the only one with a turban. One year, you had Mufti Muftis are on once. Look. It's a, it's like a D.E.I. requirement. So even though technically that's over in America, you still kind of take some boxes first. You got to keep the bases happening too. I got you. Hold on, hold on. We have plenty, plenty of daisies, but we don't have many people that wear turban. So that's on some of the D.E.I. We're part of it. By the way, I bought another turban today. About two. He doesn't change his clothes, but he changes his turban. It's actually funny. He's packed one turban, he's packed another outfit for the trip tomorrow. Well, that's true. That's true. Well, that's true. I love you guys. I love you guys. I appreciate you guys inviting me down and talking to each other. I'm like, I'm not, I'm not rhyming. There's too much to cite in terms of the work that you guys do, but I'm sick like to start off on a, on a personal level. What's the name of a lost parents eye?

3:03You find yourself connecting to most these days. These days, Hanan. Okay, explain. You know, it's just, I feel like this is the most important characteristic to have if you want to help somebody. Like we can, we can go to college, we can learn all these books of, and sciences of trying to help and empower and coach. But what Hanan and Melodyna was like, you have to have affection for people. Can you translate Hanan? Hanan means affectionate love, care. You know, the, the comes from, it literally comes from the word, where it comes from, it's beautiful. You know, you know, the Hinnu Ilejidir, the way it's like when a mother gets separated from her child, that inner voice that comes out, you know, if you ever see like a mother cat, this is actually for a mother at Naka. And that inner, it's not even, it's not even words, but it's just that, that voice that comes. And so that affection that Allah has for us. And if you want to, so for me, we run, you know,

4:03we run a boarding school, we have students, and it's sometimes hard to be affectionate to these kids. Like, it's like, but you, but that's, that's, that is the number one requirement, Shikh, to help somebody. You have to love them, you have to be affectionate towards them, you have to love, you have to cry when they cry, you have to like, you literally, that's, you have to be with them. And so for me, Allah is Hanan, even though we go through difficulties, but he is affectionate with us. He loves us, you know? So the difficulties should not shape our thoughts about Allah's Pantala. He should. Absolutely. It's a problem and like, truly that there are so many words and there are so many expressions of the attributes of Allah, and regards to his mercy and compassion. And each one of them is just so rich and so deeply layered. Your inability to show compassion to your boarding school students. I guess we should bring up the Sheikh Abdullah Sun was a student at your boarding school. Don't ever, maybe we should talk about that, you know? Yeah, she's Abdullah knows how much Allah is Sun. Oh, yeah, no, there's nothing but love there, Mashallah.

5:04You see the camaraderie with the young boys there. It's amazing. Oh, it was needed for my son, the woman. Yeah, Mashallah is beautiful. I remember not, right? Taibsheikh. In inshallah, Ta'ala, we are now in juz 24. And obviously in juz 24, you have sort of Zumar. And Allah's Pana Ta'ala has highlighted in sort of Zumar a very particular element of his mercy. But this is a juz that goes from Zumar verse 32 and then it goes into Fusilat. And Allah is the Wajaf starts off this juz by saying Faman Audhu l-Amwamim and Qadab al-Allahi wa Qadab al-Bassat bi Ith Jahahu Alaysa Fijahana Muhammad Wa Nidqafidim. We talk about how Allah's Pana Ta'ala talks about himself. Allah says, who is more unjust than the one who lies about Allah? And then denies the truth when it has come to him is they're not in hell a residence for the disbelievers. It's very interesting here in terms of how Allah is the Juz extolls himself in this particular Juz. Allah's Pana Ta'ala extolls things that human beings would never be able to grasp.

6:07We're talking about Hanan, things that we could never appreciate. We could never compare to. We could never understand. And the fact that Allah's Pana Ta'ala starts off this juz by saying what a wrongdoer you are when you lie about Allah's Pana Ta'ala. When you lie about someone good, let's just talk about human beings, right? Like backbiting should be offensive in general, slander should be offensive in general, insulting people, belidling them. All of these are things that are not befitting of a human being towards another. But when it's someone who's good, it can offend the sensibilities of anyone. Like how can you be talking about this person that way, right? So who is more unjust than the one who lies about Allah's Pana Ta'ala? And who is Allah's Pana Ta'ala? Allah, Izzar, Tazas and Surtaz Zumar Arabic He tablaz, many of their al-Mahmah, many of the companions mentioned was hopeful verse in the Quran. Say,

7:12O my servants, so have transgressed against themselves. Do not despair from the mercy of Allah's Pana Ta'ala. Verily, Allah forgives all sins. Verily, He is the all forgiving and the especially merciful. Spana, this is something that as human beings, we would never be able to comprehend. We do not have that type of capacity for mercy and forgiveness. Like, let's just focus on one element of this ayah. Is there any human being in the world that you would forgive for anything that they did to you? Spana, Allah, like any human being, right? There is a boundary that is crossed either because of the weight of the transgression or the limit of our compassion. At some point, there's always a boundary that's crossed, even with the most precious and sacred relationships. There are certain elements of a volume that could never be tolerated, nor should they be tolerated. But Allah subhanahu alayhi wa sallam, inna l-laha yaqfir al-Zinnuba jami'ah. Can you imagine someone who had been cursing God

8:13for seven or eight decades, someone who had fought against his religion, someone who had said the worst things about him, someone who had harmed and harmed and harmed and harmed, and one moment of istighfar, one moment of forgiveness, and Allah subhanahu alayhi wa sallam, capacity to forgive is to completely remove the burden of that sin from that person, not because who that person is, but because who the forgiving one is, Allah subhanahu alayhi wa sallam, right? Inna l-laha wa sallam, right? So it's not that you shouldn't despair from the mercy of Allah subhanahu alayhi wa sallam, because look, you still got some ears, because look, you still got this, because you also did these good deeds, it's because Allah Azza wa Jalla is capable in a way that we do not have capacity of overruling our despair with his mercy, right? Now, on that same note, Allah Azza wa Jalla says a few verses later, wa ma qadaru l-laha qadrihi, wa l-arudu jami'a anqabudatuhu yama al-kiyama, wa sallamahu wa tumatuhu yamini subhanahu, wa ta'ala amma yushriqun,

9:14that they did not give Allah subhanahu alayhi his due estimation as he deserves to be appreciated. And the whole earth will be in his grasp on the day of judgment, and the heavens will be folded in his right hand, glorified and exalted as he above what they associate with him. So you could not give qadar, you could not properly understand or give due appreciation to his mercy. And here, you can't give due appreciation to his majesty. You don't get it. You're not fully appreciating the Lord that you are interacting with. And subhanahu alayhi wa sallam, one of the signs of la ilatul qadr, or one of the meanings of la ilatul qadr, right, is that we are given a night of power, a night of due estimation, right, through reward and things of that sort. So here's a deep connection to this, that the angels on the day of judgment, when they would see the mawaazin, when they would see the scales, an angel that worshiped Allah's parentada for its entire existence would say, subhanahu alayhi wa sallamahu wa sallamahu wa tumatuhu yamini subhanahu, haqqar ibadatik.

10:14All glory be to you, we did not worship you as you deserve to be worshipped. That angel who did nothing but worship for however thousands or millions of years or whatever, from the beginning of existence until the end would say, we didn't worship you as much as you deserve to be worshipped. So there's a constant theme here of the qadr of Allah subhanahu wa ta'ala, the qadr being like how you give Allah, as it was at his due estimation, how you cannot appreciate it, but you can worship him for it, like you can appreciate it. You don't have the capacity to understand his capacity, but you can worship him and adore him and glorify him for that capacity. And then finally, Allah subhanahu wa ta'ala says, Allah huqadu kuullishay wa hu ala kuullishay wa kheed, that Allah subhanahu wa ta'ala is the creator of all things. And he is upon all things wakeel, so he's the trustee of all that he created. Again, his capacity, which you could never appreciate, which you could never understand. And that kind of brings us to a point like here we are, swimming in the names of Allah subhanahu wa ta'ala,

11:14trying to appreciate, trying to understand Allah subhanahu wa ta'ala. But part of understanding Allah subhanahu wa ta'ala is understanding that you can't fully understand. And I'm putting in quotation marks here, right? Allah subhanahu wa ta'ala that there are certain limits that you have to be able to appreciate fully who he is and what he does that you can't do and that you aren't, right? How do we kind of allow that all of Allah, as it was, to inspire us towards good, instead of just like cutting off and things of that sort, you know, shutting down, because we're never gonna get there anyway. We're never going to be able to appreciate Allah's would tell fully anyway. So that's just an overview of how Allah's would tell talks about Himself in this juice. I'd love to hear your comments, dear Masha'ikh, and then insha'Allah, I will go to our specific point of discussion for the day. No, I'm subhanahu wa ta'ala. I mean, really, when speaking about Allah subhanahu wa ta'ala and understanding his magnificence, I mean, that's the beauty of Torah hate and the beauty of Islam and the beauty of it being a pillar of your existence. You can say the pillar of Islam,

12:15but see a pillar of your existence, meaning that your existence is founded in that. It's founded in the recognition, acknowledgement, acceptance, and struggles to uphold that acknowledgement of the one that's of Allah subhanahu wa ta'ala and the profound nature of these names and attributes. And we're talking about Allah subhanahu wa ta'ala and the fact that He says, Just understanding how amazing He is and His greatness. And then on top of that, as you mentioned, you do not have the capacity to understand His capacity. When you first understand what was the statement, when I say, Arabic, Arabic, Arabic, Arabic, when you know the one that knows himself, knows a lot, knows his Lord because you know your capacity, you know your limitations, and then you say that there's someone that there must be greater than me. If I know these limitations, there has to be a creator of all of these things that have limitations. Throughout my life, I learn about them. When understanding that subhanahu wa ta'ala, that is when the essence of Torheed and the manifestation of one worshiping God

13:18based on that knowledge. And that's what's so beautiful about always remembering your place and remembering who you are in this world and then recognizing that there is something that is always greater than you, but you will not fully understand it. What's most important is to know that He is a creator. And that's why it's amazing when the angel said, Arabic, Arabic, Arabic Arabic Arabic Arabic Arabic Arabic Arabic Arabic Arabic On top of that, you know, subhanahu wa ta'ala, we as human beings, knowing our limitations also requests from us to call on the one that has no limitations. And that's what's important in their relationship. Small, I mean, just thinking about that is, I think, yeah, we can never appreciate, like, appreciate Allah the way He should be appreciated. However, you could be hasibu anfusakum, qablantu hasibu. So in you understanding yourself and your own limitations, you know, you then recognize Allah subhanahu wa ta'ala, for example, you may not see in Arabic in the Adam of the Nubi,

14:18kathiratan, wa laghada alaimtu, bianna aaf wa akbianna aaf wa qa'athamu, in kana la yarajuqa illaah mohsin, fa manda ala diyaraj al masir majrimu, maali wa siyiratan illaikah illa arraja, wa jamil wa aaf wikaatham aani muslimu. It's like a beautiful way of putting it like, Ya Rabbi, look, I know my sins are massive. They're abundant, they're huge, putting in our own language. But I also know your forgiveness is much larger than that, right? It's not, there's no comparison. And then he says, look, if, oh Allah, if only someone who worships you can seek your help, then where are people like me going to go? Who, who, who, who sin? He said, well, honestly, I had nothing to present. You know, I, sometimes I think these candid conversations, Allah make you appreciate a life and more, and learning how they spoke to Allah. Maali wa siyiratan illaikah illa arraja. I have nothing, like I literally have nothing to present in front of you, except for what you just said in that ayah, except for hope.

15:19I have good assumption about you, Allah. What's the second thing I have, I have three things, you hope in you. I have all the stories and verses and Ahadith that are mentioned about your forgiveness. And the third is, I'm Muslim. Isn't that something we should be proud of? We're on the right side of history. Come on, that's a, for me, that's the most beautiful thing in the world. Sheikh, like, you know, can I just say one last thing with this? Come on. You know, like, he said the same thing. Ya Rabbi, kaifa afraha wa qalashaytuk. Like, how can I be happy when I always disobey you? But, you know, we're from Michigan, so we have a getaway of speaking sometimes. Like, but he's like, okay, falah afraha wa qalashaytuk. Well, why wouldn't I be happy? I know you. I mean, at least we can read these verses and understand them. You know, we can appreciate them, but at least wa qalashaytuk. Like, we're not reading some, we're not reading some book that's been, you know, changed and manipulated over years. We're reading the Quran. And then, ya Rabbi, kaifa afraha wa qalashaytuk. Okay, falah afraha wa qalashaytuk. Kaifa afraha wa qalashaytuk.

16:20Oh, Allah, how can I ask you for something? When every time I've asked you and promised you, I've always broken my promise. It's hard to ask someone you've broken your promise with. Okay, falah afraha wa qaifa afraha wa qalashaytuk. But you, but you're kareem. How, why shouldn't I ask you? You get happy when I ask you. So, I think understanding Allah, you may not, we may not go to Allah, you may not ever appreciate him, but I think diving into yourself, you appreciate Allah even more. Exactly, look at it. I don't know where the ghetto part, what was it? He's going to get there. It's just, that's come naturally. I was sorry. All right, so it's going to happen, right? It's going to happen. But let's, let's, um, he's still, I think this is like a record where like 15 minutes in, still no poetry from it. I was supposed to, I was supposed to, I only spoke for two minutes. Ha, ha, ha, ha, ha. Come on, you're looking at the cloths. I spoke for two minutes. Halas, I know it's coming. I know it's coming. No, it just comes. It just comes. Beautiful reflections. Um, so with that, uh, some kind of, there's, there's, let's actually, can we break up these ayahs in a two? Yeah. I think that's a good idea. Let's break up these ayahs in a two-in-chalatana.

17:22So in a Zomer, there's actually something really interesting. Allah, Isoja, says, wa'idah du-kira Allah wa'idah. Shma'azza t-kulubu l-l-l-dina ayat minuna bil-a'akhira. wa'idah du-kira d-dina min duni hi. Ithahum yas tabashirun. It's very interesting. It's probably like all this beauty that you talk about Allah, Isoja, within this particular juice. And Allah, Subhan Allah, ta'ala is saying. But when Allah, as mentioned, the hearts of those who disbelieve in the hereafter is filled with disgust, contempt, like Subhan Allah, we think of Allah and you can imagine even the people that are watching this and listening to this like, wow, Mahaqadarullah, haqqat, like Allah's mercy, Allah's majesty, Allah's greatness, so like there's awe, right? These people had disgust, hate, repulsion when Allah, Isoja, was mentioned, and Allah's prantah doesn't stop there. Because if those who are, who are min duni and everyone is less than him, those who are less than him are mentioned, Ithahum yas tabashirun, then they're filled with joy and celebration, like, how in the world did they get there? So I guess let's kind of start there in inshallah, ta'ala.

18:23Why is it that the disbelievers have a negative reaction to Allah's prantah being mentioned? Sohallah, you know, the word shamazah, that's the root letter, it's only first, even this word only comes once in the Qur'an, shikh. This word only comes once in the Qur'an. It's an interesting word to explain the disgust and aversion in the heart, which actually means that it shows on their faces, just because the opposite is true. Yas tabashirun is a word that you're so happy from in your heart, that the happiness shows on your face, like the way when you saw me, I didn't see that in shikhum. Okay, that, you know, it wasn't as hard. Are you serious? I'm jujsh. Come on. I love you, Shaykh. I love you too, man, come on. And a stepshed, man, right? And then Allah, like, because I know you're gonna bring some gifts and stuff like that. Yeah. So it's in the ayah. It's in the ayah why that happens. Al-Alamah beqa'ah, he says, right there, layman al-Akhirah. Chalaz, like people, there's two, he says there's two meanings of this. The moment you don't have the awareness that you have to stand

19:25in front of Allah on the day of judgment, because your pride does not allow you to stand in front of someone greater than you. You know what, someone's always the loudest person in the room, they don't want to be around someone who can, who's smarter than them. Like they always say, if you're the best player on the court, you're on the wrong court. Like you should be in a court that someone's played better than you. If the smartest person in the room, you're in the wrong room. But someone who has a little bit of ego and pride will not want to do that. So for them, it's like, when they speak about Allah's greatness, like, oh, someone's greater than me. No, I'm not gonna stand in front of them. They're just gonna refuse to even hear about him. And so that's where it starts. But you know what's interesting, Shaykh, about this ayah. Al-Alamah beqa'ah, he says, yeah, this is, of course, in context of a Qufar al-Makqah. But if you look at it in our time, he also says, la, you, you know, Namin al-Akhila, is la, you jadi dunna il-Iman. He says that those who don't continue to revive their Iman, what happens to them is that you have people in that are listening to the Shaykh. You'll have people that will feel, it's tibshar with things other than Allah. You'll feel the expression of their happiness and joy.

20:27But they will feel like the word even cringe is the word for, for, for, to smash, right? They will say very accurate word. It's a very accurate word. They will feel that when Allah is mentioned. Because the smash that is the heart and the facial expression. It's both, you know, it's like you come, like, you know, you feel like you're locked and bottled in a masjid or when you're hearing the words of Allah, but when you're not, you feel like very happy. Just so you're a different person. And the reason for that is because one, one element is disbelief and one element is stagnation of your belief. Because you cannot, if you, in your ayah to w-Qufar al-Makqah, you've seen who insah al-Taba wa illa mejilim al-Tabi. I'm sure he says, like, I see the stagnation of water corrupting the water. So it eman, the same thing. So when you look at this verse, you see both elements of it. And, and this, in another element, al-Makqah, he speaks about is for us, you know, Sheikh, I'm going to say this very candidly. Sometimes this, this is, they mention it. Sometimes you speak about Allah's greatness, Allah's might, Allah will do this. But the guy's waiting for the next sentence, how?

21:29Not every time we have to say how. Sometimes speak about Allah, and that's it. Leave it at that. We did al-Makqah in duni. Okay, now that makes sense. You know, sometimes you know, Iq al-Hawat al-Waqqah, like, like, you know, tie the camel and then trust Allah. But we tie the camel so much that it just dies on the way out. Like, it's, she choked it to death. Like, sometimes you, sometimes just speak about Allah, that Allah will do this. Allah will do this. And, and sometimes that, you see that ishmazah in people when you're doing great prodigyachine. Like, well, this is the work of Allah. Allah will do it. And sometimes we should make a practice of just speaking about Allah alone, without mentioning a sbab. Not the fact that we can't use a sbab, but you see that this ends, it's like a slow, it's a slippery slope. You keep doing it, and then you end up like these people that whenever Allah's mentioned, they don't want to hear it. Yeah. So, Parallelayn, that's, I'm so glad you mentioned that because, you know, even this, you know, speaking about sometimes we as Muslims, you know, when we fall into this, sometimes, you know, when we hear the name of Allah and a trial or calamity happens, sometimes we don't want to hear

22:32any, you know, or Allah's want to Allah is going to be with you and hearing the name of Allah's want to Allah. It's like, okay, something unseen. It's not telling me how to practically apply it. Now, we're practically, it's very, very tricky at times. You know, especially when you're in organizations and meetings and stuff like that, and it's like, okay, this is not practical. No, but when we rely on Allah's want to Allah, just mentioning a lot, and then, you know, trusting in Him and ensuring that that is a condition for me to do what I'm doing. I don't rely on that sbab, you know, I'm talking about them. Scholars, I'm talking about that as well, relying on the sbab, relying on the means, you know, had the Khadr-un-Fi-Tohi to some scholars, which in that is the deficiency in your oneness of Allah and your practice of recognizing the oneness of Allah is especially in a society where it's very advanced and people sometimes directly or indirectly rely on their faculties and forget the creator of the faculties. Rather, they do not turn to Him before even doing something, even making a decision in life. You know, you turn to Allah's sbab really and not just saying it and giving it lip service. And also subhanAllah, when thinking about this as well is, you know, role models.

23:34You know, sometimes when we hear things about the deen of Islam, it's like, yeah, I get it. But when someone else that we look up to, you know, or someone that's a sports figure, a movie star, whatever the case may be, when they show up on my computer screen or when I hear about them and hear their voice, it's, I light up, you know, we light up and that's where it's very, very important with all of creation. Allah subhanAllah should be preferred over all of creation to where when we hear His words and it's a process. It's a process. And that's why when you look in the sharia, when you look in the deen of Islam, Allah gives us opportunities for spiritual renewal five times a day, one time a year, one time in a lifetime to renew your spirit and to put things in their proper perspective and to sit alone in your calf or in the middle of the night, you know, to always remind yourself, okay, I've been creative for this purpose. And the word of Allah subhanAllah is supreme. And what am I doing to renew that as you mentioned, to dee dee dee man, may Allah subhanAllah make us from them, Shalom. Sure, I love what you said about light up, like they light up because, you know,

24:35like when you're with kids sometimes, you know, you talk about, honestly, like, you know, you bring up, we gotta do the religious part, we gotta do the, okay, now's the time for the lesson. Like we just wanna play, well, they're not mature enough yet to understand the gravity of Allah's reward and what Allah is, O Judd offers and who Allah subhanAllah is, right? But when you're an adult and you're still spiritually an infant, all right, towards like, you bring up like Allah and then like, oh man, like, talk about deen again and like, can we just go do this now? Can we like, do we still gotta talk about this? What is the diagnosis? And like, you such a hasent, now you know what I mean, a bit of akhira. They don't believe in the hereafter. So, then who is God to me, if I don't believe in the hereafter? He's just disciplining me all the time. Then you're just trying to, you're just trying to put restrictions on me because I don't expect a reward from Allah subhanAllah, right? So that's the problem, that's at the heart of it. And this is the incredible thing about the way the Quran speaks directly to this. I think it's important, Shaykh, just, you know, that's a message to parents as well. Like, do we light up in front of our children when the Azan goes off? Do we stop what we're doing? You know, when I mentioned the Prophets of Allah,

25:37it was said to them that he would help, can't if he meant it to Ahni, he would help he would sew his garment, he would mook the camel, but when it was time for Salah, it's it. Halas, and everything else was secondary after. Everything else. He wouldn't even recognize us. He did, I can't do that, man. And it is, it's very, very important. So see us as fathers, you know, it's, are we setting that tone and providing that type of framework? And then as the mothers, you know, are we always maintaining that within our children when pops is not around, is that when the name of Allah is mentioned, this is very, very important. I light up, I'm happy. When times are hard, I mention the name of Allah. You know, this is, this is very important for children to see on a consistent basis. Because raising children is about consistency, right? Now, Allah, you said spiritually and infant. Man, that hit. I mean, especially when you see, you know, but at our age, you know, I'm saying, starting with myself, you know, when you hear the name of Allah sometimes, the shaytan will play with you. And that's where you have to always mention the name of Allah, so put out a reminder. So for we knew that, you man. The next Ayah, Shaykh, honestly, is like, it gives us the remedy for this. Oh, that is the smell, it takes away.

26:38No, you tell, what's the reverse for us? No, you take it away, man. You really? Allahumma fahatura samawati wa l-arda'ali mil al-gheibu shahada. And tatahqum min al-abadiq min alabadiq min alabadiq for makhanu fiyah telefon. This ayah, it looks so powerful, look. So over here, Allah says, first, he says, the prophet faced rejection. This ayah before is rejection problems in the society. Like, whatever you're going through in your life, right? So first, Allah says, school Allahumma. So he's telling whatever the energy that you've brokenness that you have, the rejection that you've felt, the problems that you're going through, well, learn how to heal yourself by saying Allahumma. Start speaking to Allah, right? So you even see that in kids who are, my father used to make us do that as children, that speak to Allah in your innocent way. Like, before you sleep at night, just speak to Allah, Allah, you're the best. No one's better than you. Allah, you gave me this. No one else can give me this. So when you start speaking to someone, it becomes like, you speak into Allah, you're conversing with Allahumma. And it's, what's interesting, Shaykh about this, I felt this, so I can say it, Shaykh Umar felt this before, I'm sure you felt this before,

27:40to Shaykh, is like, there's three things that make your dua powerful. Zaman, Makan, that's the first two, Zaman. The power of your dua, it also gets, it strengthens when you're in a certain place. And for the Qaba, you know, strengthens in a certain place. Strengthens at a certain time. Certain times strengthen your dua. You know the third thing is, Hal. Allah, Marazi says, the third thing is strengthens your dua is your Hal. You're broke, sometimes you're so broken. Like, you hear it when we heard the message, my brother at the passing away, it's like, your Hal is so broken. Like, I'm 100% sure that dua that we made at that time, Allah is accepting right away. Like, so you have to take advantage of that brokenness. Sometimes we get so broken and we don't channel, that pain is a gateway to Allah's pleasure. Exactly. That pain is, so Allah is saying, put Allahumma right away, the Prophet is broken. He's like, he's never been rejected in his life. In this state, speak to Allah. And that's the three states that we are in.

28:41Then Allah, how do you speak to Allah? And kind of a falter of samadir. Allah, like, you're falter of samad. Falter has two meanings. Falter is the originators. There's an establishment of a precedence. I love this one. Because this would help me anytime I go to difficulties now. Allah is establishing precedence. Like, I'm the one who did this before. I'm the one who originated this. This is establishing precedence. You know what that means, Sheikh? For example, if I ask you, Sheikh Abdullah, can you hook me up 50,000 hours alone, for example? And I'll give you back in the year. Don't get scared. I'm asking you. Okay. So, and so I'll give back to you in a year. And after one year, I gave it back to you. Now, three, four years later, if I ever needed again, a precedence has been established. I can come ask you for it again. Correct, Sheikh Umar? Like, Allah is saying it to the Prophet. I'm going to difficulties. So Allah, Allah is establishing precedence. I took care of you then. So zoom out of your issue that you're in right now. Zoom into a past issue that you were in that Allah took you out of, right?

29:41And then you'll see hope and solution. And that's Fahatura Sematura. Allah was, that's Fahatura in action. Like, that's Fahatura in action. That Allah took you out of like my brother Hula Pastaway, the tears, the like, the emotions that we're going through, the brokenness. But Allah took us out and we smiled again. Allah took us out, we ate again. You know, Allah took us out, we had, we enjoyed again. So the fact is Allah took care of you then. So Allah would take care of you in the future. So don't get so zoomed in into your problem right now. Like whatever the issues are in the world that if that's Fahatura Sematura, Allah could do it. That's why you know, like Allah may have brought us like this. There he goes, we're assuming we hit the mark. We have five seconds, the 30 minutes. Allah may have brought us in. And he finally bring it back. He says, yes, yes, yes, yes, yes. This is Yakin, the word Yakin. Okay, okay. Yakin Muhaqam, Amal Paham, Muhabbat Fatiha, Zindagani. Shukhabda Allah turns like that for us. Right. Jihad is Zindagime, Hanyye, Jihad is Zindagime. So he says, Yakin Muhaqam. He says, if you have firm conviction, right?

30:42Number one, you know what's interesting? Okay. He's such a shame. Shukh once again, like Shukh Umar, just because of my Imamah and the fact that I go three days, 10 days, 40 days. You go 40. He basically, we have a stereotype that any Hadith or Arabic cult that we say is not authentic. Okay, one second. One time, I was like, what's one time, are you standing up home? Who do? Why he had me residing in Shaqjib, we need to make sure authentic. Where? Stop it. And that's our methodology. You're key in 2026, Khandila. He had me residing again. He said, he said, reciting again. And I said, why is he reciting again? And then he made me like, are you recording Shaqjibati? He looked at it. Yeah, that is a poem. I'm like, yeah, are we, are we even authentic? I don't use Shaqjibati to authenticate Hadith. I use it to authenticate your order. What do you made up a poem or not? Because you are. I want to make sure you're not doing Zulant al-Alam al-Quban. It's quick, man. See, it's only be fitting that the one episode, we go over 30 minutes, right? It's the guy that can never do like five minutes after Salad, that kind of stuff. And he went, we can't translate the poem now. Yeah, he's been welcome from conviction.

31:45Amal Paham, consistent action. Three things. Muhammad, the third thing is love. Fat, this is well called conquer the world. You know, because if you have firm conviction, you'll never lose hope. You consistently do something. You're keeping closer to Allah's Pantala. You love everybody. This will, this will, you will come. Jihad is in the human, in the struggle of life. This is the sword, hamyeh, hamyeh, mardunghi, shamshi, and shamshi means this is the sword. This is what you fight with, these three things. So a person who believes in falter, and that's what the Prophet misogynist always make dua, what falter, or some other other, and he mourning it evening. So Allah give us your clean in this. Allah will open up all the doors for us. Jihad, Jihad, Zindig. Jihad is Zindig. Zindig. Zindig. Jihad is Zindig. Hamyeh, Mardunghi, shamshi. He tried to say jihad, ala Zindig. Ala Zindig. Ala Zindig. Ala Zindig. All right. JazakAllah. Mufti Sahib, he took us over time, but it was worth it, hamdana. At least he had brought in the symbolic order. As usual, we have to give disclaimers with you. We do not promote animal cruelty at Yakhine. Please do not tie your camel until it dies. So we have to go.

32:47I mean, you said that. I said people talk about it like so much. I have never been around anyone that talked about tying their camel with us. Like I know a lot of, I have a lot of friends. I've never met a single person that talked about tying their camel to death. This is all that. You got some weird friends here. I don't know where you've been going for Khurouds, some strange parts of the world that tie their camels to death. Maybe those people don't need that one. They don't need that one. Okay. Shit, human, I'm talking when I said that. Shit, you don't look like me, shit. You don't talk about when they talk about and do this and make, all right. Well, how about the local part? You don't wanna come down? Okay. This is our love issue. I love us. We love you back. I love you as well. Oh, yeah. JazakAllah. We're time, but that's okay. It's on, it's on brand. Not a good one. I love us, you and Shalata. May Allah's would accept everyone's going to build that. We will see you all tomorrow and Shalata. Peace be upon you. And we'll see you all tomorrow and Shalata.