Qur’an 30 for 30 | Season 6
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Juz 25: Sadaqah is Like Flowing Water | Sh. Fahad Tasleem
The end of Ramadan is a time to redouble your efforts. Pray more, fast more—give more.
Who are your enemies? What is the secret to strong relationships? How can you build your sadaqah portfolio?
Join Sh. Fahad Tasleem with hosts Dr. Omar Suleiman, and Sh. Abdullah Oduro as they delve into juz 25 of the Qur’an, urging us to reevaluate our relationships through the lens of taqwa, revive our souls with charity, and find serenity in supplication.
Transcript
This transcript was auto-generated using AI and may contain misspellings.As-salaamu alaykum wa rahmatullahi wa barakatuh everyone. Welcome back to Qur\'an 30 for 30. Alhamdulillah as we are now on the 25th night, we ask Allah subhanahu wa ta\'ala to accept all of the ibadah of everyone during this month of Ramadan and these blessed last ten nights. We want to remind you all insha\'Allah ta\'ala first of all to keep us in your du\'as tonight and of course as it could be that blessed night to also consider bi-idhnillahi ta\'ala Yaqeen Institute to be a place for your sadaqah. Of course every good deed is rewardable and multiplied in these blessed moments bi-idhnillahi ta\'ala and we appreciate everything that has come through and all the du\'as and all the support that have come through for the years and especially in this month. So jazakum Allah khayran for tuning in. We hope you\'ve been benefiting from these programs. Alhamdulillah we\'re blessed today to have, I don\'t want to say like an old friend because that\'s going to age you but you know, Shaykh Fahad Tasleem for the very first time Alhamdulillah in Quran 30 for 30, he asked me not to bring this up but I have to bring this up because we go way back. Finally a guest that I think he and I go way back before you guys, before you and him. I don\'t know when you all met. No, that\'s probably not possible. Alright let me take that back. We\'ll just have to take this part out. Shaykh Fahad Alhamdulillah, you know, subhanAllah we worked together under ILF Islamic Learning Foundation. Oh yeah. Yeah, so we taught together Islamic Learning Foundation. You had DC Seminary at the time. I did. MashaAllah that was like an amazing project too. So we were doing tafsir together. We were Alhamdulillah I think exploring facets of Islamic history together. And now MashaAllah you\'re with Sapiens Institute. Correct. And you guys do such amazing work and of course we want to encourage everyone to support the amazing work that they do. And truly a complimentary organization.
You guys are fighting doubt at the intellectual level and you have the Lighthouse Project which is like one on one sessions with people that are new Muslims or people that are struggling. And I know that you do a lot of that as well. As long as I\'ve known you MashaAllah you\'ve been passionate about the da\'wah. So it\'s just a pleasure to know you and to be your brother Alhamdulillah because I don\'t think that we\'ve ever had a conversation not surrounding da\'wah and institutional work and how to get things done. So JazakAllah khair for being with us. So how far did y\'all go back? Man, how far? 50 years ago? Cut. Cut. We\'re the only ones with gray hair. That\'s what I\'m saying. We\'re the only ones with gray hair. Exactly. Camera hides it. Alhamdulillah. I don\'t know but he\'s from the old school man. Shaykh Jafar Idris stays with him. Yeah. Very, very old school. So MashaAllah. May Allah have mercy on your parents. Ameen. Ameen. I know you and Shaykh Sa\'ad Taslim obviously is your brother. A lot of people know Shaykh Sa\'ad. May Allah have mercy on your parents. Ameen. MashaAllah. What fruits they left behind for us. So may Allah make this program and everything that you do part of their Sadaqah Jariyah. Allahumma Ameen. Ameen. Shaykh Sa\'ad before we start, any personal story about how you\'ve seen the Qur\'an transform people\'s lives in recent memories? Anything that you\'ve seen that\'s just really dawned upon you like that the Qur\'an is truly the only thing in life that can infuse such a feeling of faith that nothing else really is able to? So, Bismillahir Rahmanir Rahim. Alhamdulillah. Rabbil Alameen. Wa Salatu wa Salam. Ala Rasoolil Kareem. Amma ba\'ad. Yeah. So I\'ll tell you because of the space that I work in, there\'s a lot of debate and argumentation and rational arguments. And sometimes in the midst of all of that, we lose out on the beauty of the Qur\'an. And here I\'m not talking about, you know, like I\'m not talking about like the rational arguments. We tend to really focus on those things, especially in the space that I\'m in.
And sometimes what will happen is that, you know, you\'ll mention an ayah to someone and they, you know, they\'re really looking for how do I use this ayah to defeat my opponent. And in reality, it\'s supposed to touch you in a way that\'s completely different. So I remember I was speaking to someone and we were talking about Surah Al-Fatiha. And I said, you know, you look at, you know, Ar-Rahman and Ar-Rahim. And these two terms, you know, the first term is on a certain verbal form that signifies like an overabundance of mercy. That it\'s like you\'re standing on the seashore and these waves of mercy are just coming upon you. Right? So you\'ve got that kind of, that abundance, that fullness. And then you have Ar-Rahim, which has longevity and it\'s kind of, it just gets constant. And yet, if you ever notice when you recite it, there\'s a fullness to Rahman, right? Ar-Rahman, it\'s full. And Ar-Rahim, it\'s elongated. And when I told that to that person, they were just like, wow, I just, I didn\'t realize that the meaning and the sound, the auditory sensation that I get with the Quran, it just really kind of took them aback. Right? So sometimes, you know, like I said, we focus a lot on, you know, the debate and all that kind of rational stuff. But I think in the process, the world that we live in, I think it\'s important to kind of bring beauty back into our discourse. This religion and this Quran can appeal to the most simple person. It can also blow the mind of the most profound academic, right? Oh yeah. That\'s what Malcolm X had mentioned, don\'t over-intellectualize Islam. He mentioned when he first heard the Hadith, no one of you believes until he loves for his brother what he loves for himself. It sounds so simple. It blew my mind the first time I heard that Hadith. We repeat these ayat and Hadith so regularly that we forget how deeply profound they are. JazakAllah khair for sharing that. So with that, inshallah ta\'ala, alhamdulillah, wa salatu wa salam ala rasulillah wa ala alihi wa sahbihi wa man wala. My lesson today actually ironically ties into this and I pray that, bismillah ta\'ala, all three of us will be included inshallah on the good side of this.
The lesson is that any relationship not based on taqwa will be a cause of regret. Where Allah subhanahu wa ta\'ala says, al-akhilla yawma idhin ba\'duhum li ba\'din aduwwun illa al-muttaqeen. That verily the closest friends on the day of judgment will be nothing but enemies except for the pious ones, except for the people of taqwa. Subhanallah, this ayah is so profound because it has a default. The default is that relationships will be a cause for regret on the day of judgment. It\'s actually the default if you think of it. And I was thinking about this ayah and I was like, alright, trendsetters with people that follow their trends. Most trendsetters are not good trendsetters. Most idols, most celebrities, most of the followed are not actually good people to follow, good examples. And so that will be a cause of regret. The relationship between people in authority and people that are under their authority, that will usually be a cause of regret. Both for the one who had the authority as well as the one under that authority. You take all the ahadith about the situation of the unjust ruler and authority on the day of judgment. The situation of relationships of love or lust if they don\'t have taqwa will be sources of regret on the day of judgment. Parents and children, parents having failed to give their children the most basic understanding of Allah subhanahu wa ta\'ala, that will be a cause of regret. It\'s constant. I\'m like, okay, friendships. If the friendship does not have taqwa, it is going to be a cause of regret because at the bare minimum, it\'s a waste of time. So Allah subhanahu wa ta\'ala is saying the default is that most relationships will be a cause of regret on the day of judgment except for al-muttaqeen, except for people of taqwa. And then you kind of go back to all the times the Prophet sallallahu alayhi wa sallam mentioned taqwa, taqwa, taqwa in a relationship. Literally his last advice in a marriage is to have taqwa, to have fear of Allah subhanahu wa ta\'ala and piety in your relationship. You think about a couple that is walking down the aisle and partying together and splurging
together and engaging in the things that couples usually do. And then you kind of juxtapose that to the hereafter where they\'re probably going to be blaming each other for all the haram that was committed in that process and how they took each other away from Allah subhanahu wa ta\'ala in that process. Like, wow. Like, what do married couples fight about now? What do they argue about now? And what are they going to be arguing about on the day of judgment in this regard? You think about like, and that\'s the greatest expression of love in relationship, right? So what about then brothers, sisters, friends? So it\'s a powerful ayah to reflect upon and I was reading in a tafsir and subhanAllah something so simple which is the case of our ulama may Allah azza wa jal have mercy on them. The salaf, you know, like the simplest explanation of this ayah, Imam Hassan al-Basri rahimahullah says, except for those who love each other for the sake of Allah subhanahu wa ta\'ala. Every other relationship is going to be a cause of regret on the day of judgment. And Allah says enmity, they are an aduww for you, an enemy to you. And the way that the ulama of tafsir mention that is that they can be an aduww to you in two ways. There are two levels of enmity. One of them is the way that your families can become enemies to you because they take you away from Allah subhanahu wa ta\'ala just by pure distraction, right? And pulling you away from the things that you\'re supposed to be doing. But the other one which is a greater level of enmity is someone who actually caused you to sin. Someone who actually pulled you to disobey Allah subhanahu wa ta\'ala and actually like influenced you in a negative way. So illa al-mutahabeena fillah except for those who love each other for the sake of Allah subhanahu wa ta\'ala. May Allah make us amongst those people. Allahumma ameen. And I was just thinking, I was like subhanAllah the best relationships in my life are the ones that were formed through the masjid, formed through the halaqas, formed through the work of da\'wah which is my relationship with both of you. May Allah make us from al-mutahabeena fillah. Allahumma ameen. Like these are the best relationships, the purest relationships because you think back and you\'re like okay, bi-idhnillah those are the relationships that were formed for good reasons and had good outputs. Now think about the other ones and I think for the viewer to actually go back and think
about the relationships that are formed outside of the masjid, outside of Islamic classes, outside of da\'wah, outside of volunteer work. And what are those relationships actually yielding? This is a thought that sticks with me especially as I meet people that are not scholars or tulab al-ilm. But I\'ll end with this, the hadith of the Prophet sallAllahu alayhi wa sallam where he mentions the seven under the shade of the throne of Allah subhanahu wa ta\'ala. And first he mentions the just ruler and he mentions the masjid, right? And he mentions a young person who grew up in the worship of Allah and then he mentions two people that loved each other for the sake of Allah subhanahu wa ta\'ala. And there\'s something chronological about that or there\'s a sequence here. A just ruler establishes masjid. Young people end up loving that community. They love Allah subhanahu wa ta\'ala through that community. Relationships are formed through that. So the masjid is the physical structure to which two people will love each other for the sake of Allah subhanahu wa ta\'ala. And there\'s no greater example than the companions of the Prophet sallAllahu alayhi wa sallam. They were mutahabeena fillah. Like there\'s nothing that puts Umar radiAllahu ta\'ala anhu and Abdullah ibn Mas\'ud radiAllahu anhu and Bilal radiAllahu anhu and Abu Bakr radiAllahu anhu. Nothing unites these people except for Allah subhanahu wa ta\'ala, except for the love of Allah. And they become like the best of friends in that process. The default of relationships is that they are a cause for regret. And in Ramadan in particular, revisit your relationships. This is a time to let certain friendships die. I hate to say it that way but some relationships just don\'t need to exist. Some need to be rectified, some need to be removed. This is a time to reconsider all of your relationships. A few chapters ago we talked about the Prophet sallAllahu alayhi wa sallam being your best friend. This is a time where you go back and say, alright, Ramadan is a friend. Ramadan is a precious friend. When that friend goes away, am I going to go back to those same people in my life or not? So may Allah azza wa jal make us from those who love each other. For his sake. Ameen. Ameen. Ameen.
You reminded me of something and that is that the dua in the Quran where Allah subhanahu wa ta\'ala teaches us, Rabbana hablana min azwajina wa dhuriyatina qurrata a\'yun So grant us spouses and children and so on and so forth. There are qurrata a\'yun. And make us leaders of the mutaqeen. And so if you really think about it, the dua itself is asking us to be leaders. In other words, make our children mutaqeen. And so in essence you\'re asking, as you were saying, you want to be around people of taqwa and you\'re asking Allah to make them people of taqwa so you end up with them on the day of judgment inshallah, in jannah inshallah. So it just reminded me of that when you were mentioning. Just a side point before you move. Al-akhilla is one of the strongest forms of friendship. Khalil. But then the opposite of the Khalil is? Aduww. So Allah subhanahu wa ta\'ala is saying, look, this day, it\'s not going to be what you think. The relationships in this life is going to be totally different in the next life. And it\'s going to be mainly founded and enriched by that taqwa in which you lived in this life. So beautiful, beautiful, beautiful verse. We were talking about it earlier. So to put it in a sentence, sadaqah is like water. And I was looking at Surat Az-Zukhruf and there\'s an ayah in Surat Az-Zukhruf. It is he who sends down the rain from the sky in measured amounts. And we thereby revive the dead land. And like that you\'ll be brought forth. Now the part that I want to look at here was water coming down from the skies. And what\'s really beautiful, Imam Qurtubi gives nine wonders of the linguistic beauty of Allah subhanahu wa ta\'ala using rain as a metaphor, as a mathal for this dunya. And so I\'m not going to go through all nine, but the one that struck me was that Imam Qurtubi
mentions that when water comes down and it settles and it\'s stagnant, it gives you a sense of, it has a negative connotation. So if you think about water that\'s stagnant, the first thing that you\'re thinking about is like, okay, mosquitoes. You\'re thinking about, you know, like a swamp. And even as I say swamp, you have a certain type of something that\'s going on inside of you cognitively where you\'re thinking, all right, it smells like this. It sounds like this. There\'s probably like snakes. It\'s probably humid like Houston, whatever, right? It\'s got, you have a certain, so that\'s stagnant water. However, you juxtapose. That with water that\'s flowing and that\'s something that has a very positive connotation. You think about a river, you can almost hear the sound of the water over the rocks, the lush vegetation and basically the life and the smell. That\'s in a sense, it\'s like a good smell. So he juxtaposes both of these concepts of stagnant water and flowing water. And he says that just like that, a person who is stingy with their wealth, they\'re greedy with their wealth. It\'s like that stagnant water. It has a deep negative connotation. And yet flowing water, the person that\'s giving sadaqah, that\'s generous, it\'s like that flowing water. And so these amthal, these metaphors are very, very powerful. You know, I was thinking about the concept of just greed, right? And so I have a background in economics. So I\'m going to nerd out for a second. We\'ll tune you out for the next episode. No, so I remember I was, you know, when I was younger, people would ask me like, why is interest haram? Right. And, you know, and like, why can\'t I buy a house? Why can\'t I get a student? And all these questions that come up. And I started thinking about it. I said, why is it like, you know, how can we really understand this? And I started thinking about concepts of reality and things that are artificial and fake. And when you look at interest bearing transactions at their core, they\'re fake. Right. The first person, at least in the US, that came out with installment sales is a guy named Isaac Singer. Singer sewing machines.
I don\'t know if you. Yeah. Right. So back in 1851, he\'s trying to sell his sewing machines to people at one hundred twenty five dollars a pop. Way too expensive. So he comes up with the idea, says, you know what, I\'ll sell it. Five dollars down. Five dollars a month. You\'ve kind of your first payment plan. Now, what happens is, is that if you were to sell the machine, he was to sell the machine at one twenty five. Let\'s say he makes a profit margin of ten bucks. OK, fair enough. But the fact that now we can set on debt, his profit now goes from one hundred and twenty, one hundred twenty five or whatever that ten dollars was. It shoots up. But what\'s going on? Your asset is going down in value and the amount you owe is going up in value. And in fact, if that asset gets repossessed because you can\'t make up the payments, now you still have the debt. But the asset that has actual content, the thing that you were, quote unquote, paid for is gone. So it\'s like the transaction is is fake. Now, you juxtapose that with Sadaqah. Right. This is a transaction that\'s built on greed. But we transactions with Sadaqah. This is like a life giving transaction because it\'s coming from a place of pure generosity. You know, it\'s pure generosity. And so, you know, and I always tell people I said, make Sadaqah a reality. A lot of times we you know, we we talk about Sadaqah and we say, OK, yes, we should give Sadaqah. But if I asked you, all right, who is the most truthful person to walk the face of this planet? It\'d be the Prophet, sallallahu alayhi wa sallam. Right. You know, and I\'ll do this at fundraisers, too, by the way. And I\'ll say, who\'s it? And everyone will be like, oh, it\'s the Prophet, sallallahu alayhi wa sallam. OK, wonderful. It is easy on the tongue. Right. But now, if I give you a statement and I ask you, do you really believe it? Right. Or is this just a pledge you take? Amantu billah, it\'s a pledge. You know, I believe in the Prophet, sallallahu alayhi wa sallam. Is it just a pledge or does it penetrate much deeper than that? Now, here\'s the test. The Prophet, sallallahu alayhi wa sallam, says, ma naqasa malun min sadaqah, your wealth will not decrease. If you really believe that, that you whatever you give, it\'s not going to be lost. You give. Right.
So coming back to rainwater and what I started off with, I think the concept of water being stagnant versus flowing is very, very powerful. And these are amthal and these are metaphors in the Quran that really should kind of drive us to, A, give more sadaqah, and especially in this month. And it shows you, SubhanAllah, that your relationship with society is based upon giving to that society. It\'s a different, you know, like an insurance company mindset. Yeah. Where you\'re trying to take advantage of everyone around you and you\'re trying to exploit people. That\'s a ribawi mindset. What can I get out of this person? What can I, what can I extract from this person? Rather than what can I give to this person? What can I give to society? That\'s that flowing water. And you know, you think about water, like the right hand gives without the left hand even knowing. Like it\'s just, it\'s so natural. It becomes your natural instinct to just give and give like that flowing water. And Allah azza wa jal keeps replenishing. Yep. Like the rain comes down. SubhanAllah. Give charity like flowing water. It\'s, it\'s, it\'s beautiful. And of course we are on the 25th night of Ramadan, so you can donate to Yaqeen Institute. No, no, absolutely. I mean, you know, the Yaqeen Institute, I mean the work that, that you guys have done. I mean, you know, we\'re talking about lighthouse, so I just have to share one thing real quick. Many, many times, some of the shubuhat that we\'re dealing with, some of the doubts we\'re dealing with, we refer them to the Yaqeen articles and Yaqeen work. So your work transcends just what you think where it may be. So we\'re, you know, we\'re indebted to you guys, inshallah. May Allah bless you and increase you. And, and if anything that I\'ve said has kind of hit the heart, make sure you donate to Yaqeen today. And to Sapiens as well. It\'s a brotherhood right there, man. MashaAllah, brothers doing work and giving back, mashaAllah, for the sake of Allah subhanahu wa ta\'ala. No, but it\'s beautiful how you mentioned sadaqah, even the term sadaqah jariyah, right? That it\'s a continuous charity, something that goes on and keeps going. And, you know, the recipients of sadaqah inshallah will be the one that benefits. And the one that gave it gets the reward.
But the topic that I want to talk about is particularly that of dua and supplication. Because you\'re asking Allah subhanahu wa ta\'ala to give you something. So supplication brings serenity. When one calls on Allah subhanahu wa ta\'ala and they ask for his names and attributes or for them to be manifest in their life. It\'s important that we use that in all times. Because a lot of times when we call on Allah subhanahu wa ta\'ala, the AC is on, the lights are on, we\'re fed. But when the time of hardship comes, we tend to forget that a lot of times, not every single time. But, you know, it\'s important that we as Muslims know that this is a weapon for us, particularly against the shaitan. And also a means of self-reform to increase ourselves, meaning the way we think about Allah, our expectations from Allah subhanahu wa ta\'ala. You know, Allah subhanahu wa ta\'ala mentions in the chapter of Fussilat, verse number 49. What\'s beautiful about the Quran, brothers, is that, you know, Allah subhanahu wa ta\'ala always talks about the reality of ourselves. He reminds you, you\'re this, don\'t forget that this is your reality, right? So Allah subhanahu wa ta\'ala says in this beautiful verse, A\'udhu billahi min ash-shaitanir rajim. Allah says, that man is not wary of supplication for good things, but if evil touches him, he is hopeless and despairing. I mean, just stop and think about those times where you made your dua after salah in the masjid. This is great. This is the sunnah of the prophet, it\'s praiseworthy. But then when you go home and you find out something bad happens in your house or something has happened with a family member or you walk home and then you see that, you know, your son left the water on and then, you know, the carpet\'s all wet. You know what I\'m saying? You get angry and you may lash out, but then there\'s no asking Allah subhanahu wa ta\'ala for forgiveness. Or you see something happening or what\'s happening with our brothers and sisters in Gaza and Sudan and Rohingya and Xinjiang, what\'s happening?
And we tend to blame others or it affects our belief in Allah. As was mentioned before, the spiritual clarity, we\'re not clear within ourselves that Allah subhanahu wa ta\'ala has allowed this to happen or something\'s taken away from us. You know, mashallah, you know, Shaykh Omar, you have that series for those left behind. When a family member is taken away, how do we act at the moment? As the Prophet sallallahu alayhi wa sallam told the woman that her son passed away and then he told her to be patient. And she said, you know, she didn\'t know it was him sallallahu alayhi wa sallam. But that first response. Yes, in Islam, there is a grace period for us to be human. But there is an opportunity and dare I say an opportunity for us to turn back to him to review. OK, what did I just do? And to turn back to him. What did I just notice that I did not want to happen or I didn\'t anticipate to happen? And then we turn back to him. It\'s always an opportunity. So Allah is saying many times we want to supplicate for good. You\'ll never give up. He\'s always diligent on on asking for the good. But when the evil befalls him, that which he doesn\'t that which he does not want to happen to them. And it\'s interesting, he\'s hopeless and despairing. That hopelessness can lead to being despaired, to lead to despair. Right. But we see what\'s going on right now all around the world throughout history. We\'re hopeless in Allah subhanahu wa ta\'ala, which sometimes you can have bad thoughts about him. And those bad thoughts can end up leading to despair. And this is exactly what we deal with, yaqeen and sapiens, you know, dealing with those that have doubt. Whether there\'s someone that has been Muslim for a while or whether there\'s someone that\'s just coming into Islam and they\'re facing turbulent times because they became Muslim. Many times we\'ve seen that. Many times, I mean, as was mentioned earlier, there\'s been people that have grown in old age and they\'ve had some experiences in their lives.
And it\'s a huge opportunity for them to when that time comes near to turn back to Allah subhanahu wa ta\'ala. And many people have subhanallah. Even though those times that be considered evil or that which they didn\'t want. That\'s where the final frontier comes in. Are you going to call on them as you called on them in times of ease? And that\'s what the Prophet sallallahu alaihi wa sallam, he mentions a beautiful hadith. Get to know Allah subhanahu wa ta\'ala in times of ease. Get to know him by coming close to him or acting upon that knowledge in times of ease. What\'s the result? And this is what they call conditional sentence. That if you do the first, the second will happen. You know Allah subhanahu wa ta\'ala in times of ease, he will know you in times of hardship. And a manifestation of knowledge of Allah in times of hardship or he will know you in times of hardship. Is he will bless you to make the right decisions. He\'ll bless you to make that decision. Stop, let me just call on him. You know those times we always face, you know, where it\'s that final frontier you realize, oh, this is a test. That moment right there is a blessing from Allah subhanahu wa ta\'ala. Because you could have easily went the other way. Yeah. Right. So in those times of hardship where sometimes the average, the average person would feel hopeless. And it would lead them to despair, to say things, to do things that show a displeasure with Allah subhanahu wa ta\'ala. The one that recognizes that and that\'s a blessing from Allah subhanahu wa ta\'ala and it\'s purely from Allah subhanahu wa ta\'ala. Is for us to recognize it and to turn and to shift from those human characteristics that we may have. And to be of the mutaqeen to where we will be the ones inshallah on the day of judgment. We may have been friends here, but most importantly, because of that taqwa, that\'s what brought us together inshallah. So there\'s a connection here. Give charity like water. Let your duas flow through discomfort. Brilliant. Let it go. Let it go. Let it go. Let it flow. Let it go, let it flow. Alhamdulillah.
It\'s something because it shows you what you, what you value. And the beauty of this, by the way, is that you\'re asking a Lord who has no limits. You\'re asking a Lord who tells you to ask. And so Allah azza wa jal has never stingy with us. Like that idea of Allah being kareem. Like when I know, when I know that I give sadaqah and I know I\'m going to get something back. And when I know that I make dua and I know he\'s going to give me something, then I never feel like there was loss ever. So that\'s what makes you a fulfilled person. Like I had a productive day. Why did I have a productive day? Because I can actually check off the boxes. Like, hey, I gave sadaqah, alhamdulillah. Allah enabled me to give sadaqah. I made a dua. You know what Umar radiyallahu anhu said, then I don\'t concern myself with the answer of the dua. I\'m just happy that he allowed me to make it, right? That means that Allah azza wa jal, ma ta\'atlaqa allahu lisanaka wa talaqa fa\'alamanna hu yuridu an yu\'atiyaka. If Allah azza wa jal let your tongue move, it\'s because he wants to give you something. So it\'s a beautiful reflection. Wa alaikum wa rahmatullahi wa barakatuh. Shaykh Fahad, give us a final, final thought, final reflection. Ah, final thought. Actually, I\'ll piggyback off of what Shaykh Abdullah, there was something that, a story that I remembered. There was a man, so back in 2008, you remember there was a financial crash? So a lot of people lost a lot, right? There was one Muslim guy who was out in Silicon Valley, and he lost everything. And meaning like he had to give up his house. In Silicon Valley, you guys have been there. I\'m just saying, you know, those people are not rich. They\'re uber rich. On another level, right? Shout out to our users and viewers from Silicon Valley. We\'re expecting your 25th night donation. Because apparently you\'re uber rich. So this brother, you know, he lost everything. He had to take his kids out of private school and he had to sell his house. And he said, and he was telling this story to another Shaykh, and he said, Shaykh, you know, I was in my car. We were leaving, we were leaving California.
And he says, for some reason, I decided to just stop by the masjid before I left. And he says that when I walked in, I fell to the ground. I started making sajda, I started bawling. I started crying before Allah subhanahu wa ta\'ala. And I started, and then he said, you know, I realized at that moment, that that moment is what Allah subhanahu wa ta\'ala wanted from you through all of this. In other words, he says, if you gave me all the money in the world, I would not trade that one moment of ikhlas I had with Allah for all the money that I had to give up and then some. So I mean, subhanAllah, just that. It reminds me, Abdullah bin Umar said something to the effect, if I knew that Allah subhanahu wa ta\'ala accepted from me one sajda, atmanaytul muwta, I would wish for death. If I knew that Allah accepted one sajda from me. Absolutely. SubhanAllah. JazakAllah khair. It\'s a powerful reflection. Enjoyed having you on. BarakAllah fika. Enjoyed being here. JazakAllah khair. And inshallah ta\'ala to everyone, may Allah azza wa jal accept your du\'as and accept your sadaqah. And may Allah subhanahu wa ta\'ala allow our hearts to flow with love for him and our eyes that have been so stingy with their tears to flow with tears and our du\'as to flow. And most importantly, may Allah accept from us all. JazakAllah khair. And to everyone, wassalamu alaikum wa rahmatullahi wa barakatuh.
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