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What if I Fail? Delaying Commitment Due to Self-Doubt | Virtual Khutbah
How can we overcome self-doubt and learn how to get over the hurdles in our way? Sh. Omar Suleiman explores how we can ask Allah to guide us through our doubts to make better progress to our journey to Him, especially during this blessed month of Ramadan.
Transcript
This transcript was auto-generated using AI and may contain misspellings. Assalamualaikum warahmatullahi wabarakatuhu Allahumma ja'alna minhum wa minallatheena aaminu wa aaminu al-salihaati wa tuwasu bilhaqqi wa tuwasu bil-sabr wa usiikumu nafsi bitaqo Allah wa qad amrana bilhaqq wa qala ta'ala ya ayyuhaladheena aaminu ttaqoo Allaha haqqa tuqatihi wa laa tamootunna illa wa antum muslimoon ya ayyuhalnaasu ttaqoo rabbakumu allathee khalaqakum min nafsin wahida wa khalaqa minha zawjaha wa battha minhuma rijalan kathiran wa nisa'a wa ttaqoo Allah allathee tasa'iluna bihi wa al-arhaam inna Allaha kana alaykum raqeeba ya ayyuhaladheena aaminu ttaqoo Allaha wa quloo qawlaan sadeeda wa huslih lakum a'malakum wa yakhfil lakum dhinoobakum wa man yut'il laahu wa rasoolahu faqad faaza fawzan azeema thumma ma ba'd We begin by praising Allah subhanahu wa ta'ala by bearing witness that none has the right to be worshipped or unconditionally obeyed except for Him and we bear witness that Muhammad sallallahu alayhi wa sallam is His final messenger We ask Allah to send His peace and blessings upon him his family, his companions, and those that follow until the Day of Judgment and we ask Allah to make us amongst them We ask Allah subhanahu wa ta'ala to allow these lessons that we are learning from Ramadan, from these moments in worship to elevate us to the highest level of Jannatul Firdaus
and the companionship of our beloved Prophet and all of the Prophets and the righteous and those that are closest to Allah, the martyrs Allahumma ameen Dear brothers and sisters, before I start inshallah ta'ala today I actually wanted to start off by requesting all of your du'a for the father of Dr. Sohail Lahir in Boston Some of you might remember a few months ago it's only been I believe two months subhanAllah I posted about Sheikh Sohail Lahir in Boston who had a stroke and subhanAllah, afterwards his mother passed away may Allah have mercy on her and as he is on the road inshallah ta'ala to a full recovery his father also passed away this morning Justice Lahir, may Allah subhanahu wa ta'ala have mercy on him and accept him as a shaheed subhanAllah, Ramadan, Friday morning after Fajr a noble man, we ask Allah subhanahu wa ta'ala to have mercy on him and to join him with his recently deceased wife in Jannatul Firdaus and to comfort the family and to join them as well inshallah ta'ala in Jannatul Firdaus with their family members so please keep the Lahir family in your du'a and also of course brother Imam Suhaib Sultan from Princeton who is fighting off the stage 4 cancers has been writing very movingly about his struggles in these last days please make du'a for him and for his wife and their young daughter and their family as well please ask Allah subhanahu wa ta'ala to have mercy on them and to cover them in tranquility and to ease them during these difficult times and we pray for all of those that are struggling and all of those that are going through hardship Allahumma ameen so inshallah ta'ala I'm gonna go ahead and start with the virtual khutbah reminding you once again to please pray your dhuhr prayer and that this is just a reflection
but this one is meant to be a little bit more personal and inshallah ta'ala it speaks to people that are struggling with doubt in a different way and the doubt that I'm talking about here is not the doubt in terms of doubt, faith but it's really self-doubt and the nature of self-doubt and what it does to our journey to Allah subhanahu wa ta'ala and what we can do to overcome it and especially make use of this time in Ramadan where we have a great sense of urgency asking Allah subhanahu wa ta'ala to get us over inshallah ta'ala those hurdles so that we can make better progress in our ultimate journey to Him and in achieving and attaining His pleasure in this life and the next and I want to sort of take you back to Mecca and alhamdulillah we've been doing you know Quran 30 for 30 and reflecting on the Quran on a regular basis I want you to think about how many people were in Mecca when the Prophet salallahu alayhi wa sallam made the call and they were not amongst those that showed hostility to the Prophet salallahu alayhi wa sallam nor were they amongst those that joined the Prophet peace be upon him and suffered alongside of him but they were people that decided to sort of wait on the sidelines there were people that said you know what he makes sense but we're not willing to undergo the persecution that he's undergoing and that his followers are undergoing so let's wait this out a bit or I can see both sides of this and some points are being made I'm comfortable where I am I'm going to stick to my comfort level and you know sometime forward you know if it's not if this thing really takes root and it becomes a thing then maybe I'll make that change then maybe I'll believe then and I'll make that change then there are certainly people that waited you know and Allah gave them the ability to wait almost two decades right there are a lot of people that you know that died fighting the Prophet salallahu alayhi wa sallam
a lot of people that died sort of being dragged to the battlefield to go and persecute the Muslims after the hijrah after the migration and died there a lot of people that maybe just died in between how many people passed away in Mecca between the time the Prophet salallahu alayhi wa sallam was forced out and the time of Fatah Mecca and the time of the opening of Mecca and we don't even hear about them right they were your average Meccans that just waited on the sidelines right and said I'm going to see how this all goes because not now it's just it's too much and I don't know if I can handle this package I don't know if I can deal with all this right and so that's that's one of the things that we find when we're looking at the culture of the Sahabas that you often have the prominent personalities from the Sahaba that rise and you have the prominent villains the Abu Lahabs of the world and the Abu Jahls of the world that rise on the other side and a lot of people are lost in between you're not able to really distinguish and say well what about all of those people in between that were different right and that had very unique struggles with this idea of faith and with making a commitment to this call which seemed to be so consequential with the Prophet salallahu alayhi wa sallam so let's bring this to a personal level and let's talk about self-doubt and hesitation let's talk about the trick of the Shaytan in causing us to delay commitment because we don't feel like we're going to be able to stay committed so you delay commitment for a number of reasons one of those reasons is that you say you know what I don't know if I can handle the difficulties that come with that commitment and by the way this generation of people if you read all the social studies about our generation particularly millennials fear of commitment and relationship fear of commitment in long term investment fear of commitment is a prominent is a prominent hallmark of this generation right in terms of delaying things because I don't know if I can commit to it and obviously that's going to tie into
our relationship with God as well right you know I don't know if I can really commit to this and make this change and deal with what comes with it in terms of the package so sometimes we put off commitment because we're afraid of the hardship that's going to come with that commitment and we don't know if we're going to be able to handle that hardship and because of that we either wait till we feel like we're in a position of strength to be able to handle the consequences of commitment or we wait for the circumstances to be a little bit less detrimental right to be easier for us to make that commitment and so what that looks like is that you know again if you take it back to that person that was sitting in Mecca you know if they didn't hate the Prophet so much and if they didn't fight him so much then maybe I'll join him if Abu Jahl tones it down a bit right so if the climate becomes easier to be a Muslim and to commit then maybe I'll do it then right so I'm either waiting for myself to develop this strength or I'm waiting for the environment to be less weakening right so I'm putting this all off into the future and obviously the most faulty assumption of it all is that I'm making the assumption that I'm going to live to see the time when I develop this strength or when the circumstances become easier to make these commitments so that's one level of putting off commitment another reason why people put off commitments is because they're afraid of giving a false impression to others or they consider what people will say if they make that commitment and they fail if they make that commitment and they fail so let's say that I start doing this and then if I start doing this and I find it weak and then I move back on my commitment if I take it back then people are going to say oh there you go and
what a shame and you were making progress and then you went back right so I might as well just kind of stay out of it because I don't want to create a false impression that I'm making change that I'm not so certain that I'm going to be able to hold on to and subhanallah the faulty assumption there who cares what people think who cares what people think you know who cares if people think that you're making progress or not making progress who cares if people are saying mashallah or astaghfirullah with you who cares right you should be thinking about your journey to Allah subhanahu wa ta'ala and if you're going to put off an effort that you should be making for him because you're afraid of people misjudging where you're at in that journey then that's a serious issue right that means that you're considering their sights a little bit too much okay a little bit too much who cares what they think instead focusing on my journey to Allah subhanahu wa ta'ala so if I'm going to make an upward climb I'm going to fall I'm going to trip I'm going to have times where I'm going to lose my footing think about climbing a mountain right I'm going to have times that I'm going to lose my footing I'm going to have times that I'm going to feel like I need to take a break those are natural things that come with journey but you don't do that with worldly success you don't say well I'm not going to start because I don't think I'm going to get there no I mean you need to make that first step and you know go through the difficulty of the climb and it doesn't matter if people see you stumble you have to stumble in order to get up there so sometimes people are like well I don't want to start doing this and then people will say this or you know one of the easiest tricks of shaitan subhanallah and I see it happen with so many people and it's heartbreaking and I should say I see it happen with myself too sometimes okay it's not just people let's think about how shaitan attacks all of us one of the things that often happens when it comes to making toga or making change I don't want people to say that
I only did this because of this this this and that you know oh you know I went I went through this journey oh so now this is happening and now that's happening and so I'm going to put it off until I feel like it's a sincere commitment to change right and you got to realize shaitan wants to disconnect you from intention or action so if he can't disconnect you from intention he's going to disconnect you from action right he's going to find a way to put it off the point is shaitan wants to delay you how do we know this and I'm going to get to inshallah those who fear commitment to good deeds are those who let self-doubt plague them when it comes to good deeds so they put off good deeds I'm starting with toga for a reason I'm starting with repentance for a reason because if you were to shed off one sin that you've been continuing in this Ramadan that is far more beloved to Allah subhanahu wa ta'ala than picking up a hundred good habits okay to relinquish sin taqwa is to abandon sin the goal of fasting the first goal of fasting is taqwa if that god consciousness cause you to abandon a sin then that is far greater than picking up a hundred habits of ihsan of excellence right so I want to start with this for a moment and I want to go to this ayah in surah al hadid which is the second page I believe it's verse 14 where Allah subhanahu wa ta'ala well it's a section second page of surah al hadid Allah is talking about the conversation between the believers and the hypocrites on the day of judgment okay the hypocrites that are being referred to here are not the hypocrites that we've been talking about Quran 30 for 30 that were the hypocrites that were plotting within the Muslims and you know and not sincere these are people that had hypocrisy but that were still Muslims so these weren't the hypocrite disbelievers these were hypocrites that counted themselves amongst the believers that were amongst the believers and Allah subhanahu wa ta'ala starts talking about this conversation and Allah talks about the believers running off with the light
running off with the light so they're in this state where they all have their light right and you know they don't realize if you're sitting in a room and you don't realize where the light's coming from as long as the room is well lit so you have a group of people they're all together but the light is only coming from some of them the light is only coming from some of them and as the light is only coming from some of them it doesn't show that some people don't have any light until those believers are separated and so Allah subhanahu wa ta'ala talks about this moment where those that actually have light emanating from them right from in front of them and behind them in their right hands they go forth and then as they're going forth those that don't have any light for themselves are getting left behind and they're calling out and they're saying أَلَمْ نَكُن مَعَكُمْ weren't we with you ضُرِبَ بَيْنَهُمْ بِسُورٍ لَهُ بَابٍ and a wall, a barrier gets enacted between them and those believers go forth and then those others are left behind and they don't have any light anymore because the ones that had the light went forward and they call out and they say wait a minute أَلَمْ نَكُن مَعَكُمْ weren't we with you you know we were with you right what happened and the next ayah is قَالُوا بَلَى وَلَكِنَّكُمْ فَتَنْتُمْ أَنْفُسَكُمْ وَتَرَبَّصْتُمْ وَارْتَبَتُمْ وَغَرَّتْكُمُ الْأَمَانِ so they say yes بلى you were with us, we were all together وَلَكِنَّكُمْ فَتَنْتُمْ أَنْفُسَكُمْ but you held back first of all فَتَنْتُمْ أَنْفُسَكُمْ you afflicted yourselves you afflicted yourselves with what you afflicted yourselves with your desires so the scholars mention here فَتَنْتُمْ أَنْفُسَكُمْ you afflicted yourselves it's really important here that the word that's used here فَتَنْتُمْ أَنْفُسَكُمْ you afflicted yourselves does not put the
the putting of tests the affliction on Allah because there are tests that happen that are beyond our power and have nothing we just have to deal with them and respond to those tests in a way that's pleasing to Allah سبحانه وتعالى and then there are the things that we inflict on ourselves, we afflict ourselves with and that is when the desires build up and when we allow our desires to guide us rather than the revelation to guide us so we start following those desires and so what happens is we make those desires those شهوات our priorities and then we try to interpret everything from guidance to our course of action in light of how much access they're going to give us to our desires and that's where the fault is, you put the lens of شهوات, the lens of desires on فَتَنْتُمْ أَنفُسَكُمْ you did that to yourself I did that to myself, we don't put that on Allah I did that to myself فَتَنْتُمْ أَنفُسَكُمْ and then what happens as a result of that وَتَرَبَّصْتُمْ وَرْتَبَتُمْ and then you awaited and you doubted, now these two things if you're reading the English translation they seem identical, so I actually want to break them down in the way that the scholars break them down تَرَبَّصْتُمْ means من وقت إلى وقت تَرَبَّصْتُمْ means you waited in that you delayed your repentance, you kept saying when this time comes, when this time comes when this Ramadan comes when I go to Hajj I'm going to do this, when I get married I'm going to do this, when I have a kid, I'm going to do this you put these benchmarks you put these timelines on yourself and that's what's being spoken about here, you put these timelines and these milestones and as you achieve those milestones, you delay your tawbah again, you delay your repentance again, so you say you know what I'm going to start doing this when this happens and when that happens you get complacent, you say I'm not ready yet
I'm going to delay it again, let me put it off to the next one, let me put it off to the next one the next Ramadan, the next Friday the next time this happens the next life the next major blessing that Allah gives me in life I'm not ready to do this once this happens, once this happens, once this happens and it keeps on happening and you keep on delaying it, so that's the first crime that's being mentioned here to those that get left behind why do you keep on delaying your tawbah to time periods that might never come what makes you so certain that you're going to have that time period, that you're going to get to that place in the first place, what makes you so certain you'll make it to that time and even if you make it to that time if there's a pattern of pushing it off, pushing it off pushing it off, pushing it off then what's going to happen so means akhartum al tawbah min waqtin ila waqt that you put off your tawbah, you put off your repentance from time to time, you kept on saying this will come and then I'll start doing this this will come and then I'll start doing this, this will come and then I'll start doing this, and subhanAllah that kills the heart, that kills the heart the Prophet sallallahu alayhi wa sallam told us that the insistence upon minor sins, kill the heart we're not even talking about major sins but the insistence upon sin kills the heart because you get used to living in a place of disobedience and you're comfortable there, you're okay with it and you tell yourself one day, one day one day, one day and that is that's music to the shaitan's ears that's what your approach becomes because alright well I don't have to worry about that person because they're under the delusion that they one day might make that change to Allah subhanAllah that turn to Allah but the day might not ever come and in the process of waiting till that day they're going to get more and more comfortable in the place that they're in and so they're just going to leave it there and so I don't even need to whisper anymore because I don't need to convince them
that the sin is good, they already know that the sin is bad, that the place of disobedience that they're in is bad, but they're fooling themselves into thinking that one day I'll make that change when the time comes and they keep on pushing it off to that time so that's a major trick of shaitan it makes his waswas, it makes his whisper بسهولة جدا لأنه لا يجب أن يثبتك بشأن الذنب أنت تعلم أنه سيئ أنت تعلم أنك يجب أن تفعل شيئا مختلفا لكني سأغلق ذلك عندما يأتي ذلك اليوم إن شاء الله إن شاء الله عندما يأتي ذلك اليوم وكان هناك الكثير من الناس إن شاء الله في المكة كثير من الناس قال إن شاء الله عندما يأتي ذلك اليوم ولم يتمكنوا من رؤية ذلك اليوم وكثير من الناس إن شاء الله في وقتنا أيضا عندما يأتي عندما يأتي عندما يأتي ثم الثاني نوع من المشاكل وارتبطم الثاني نوع من المشاكل هنا هو المشاكل حول ما يأتي في المساعدة لذلك المشاكل حول الانسقام حسنا هذا هو النوع من المشاكل عندما تفكر في نفسك هل هذا حقا صحيح؟ هل هناك حقا هل هناك حقا مساعدة؟ هل سأجد الله حقا؟ أعلم أني لا أعرف بعد صحيح؟ وما يسبب في تأثير هذه المشاكل؟ المعلمون ينصحون بأن المشاكل حول نفسهم أو تأثير توبة تأثير توبة يتم تضعه قبل هذا النوع من المشاكل لماذا؟ لأن قلبك يتم موت وموت وموت وموت وعندما يتم تضع قلبك يتم موت ثم تضع ثم تبدأ الأفكار تتحرك كما أن هل هناك حقا وعندما تفكر في الأسئلة التي نبدأ فيها وماذا نفعل بهذه الأسئلة؟ فالأول نوع من المشاكل هنا أخرتم التوبة تأخير التوبة أن تستمر في وضع هذه المشاكل لتتبع الابتعاد من وقت إلى وقت عندما يأتي هذا الرمضان عندما يأتي هذا الحج عندما أتزوج عندما أحصل على أطفال عندما أتحرك عندما أتحرك هذا العمر
تجعل هذه الأسئلة تتحرك وعندما تفكر في الأسئلة الثانية لا أعلم إن هذا كل شيء صحيح أبدأ في تأثير عن كل شيء عن كل أساس أنني يجب أن أفعل هذا التوبة على أي حال تذكر أن الله يقول لأن لأن الوضع الذي يضعه علينا هو شهوات هو فتنتم أنفسكم هو أحباب لذلك إنه مناسب لي أن أقول لا أعلم إن كان ذلك مستحيل لا أعلم إن كان يجب أن أفعل هذا على أي حال لذلك وارتبتم وغرتكم الأماني وغرتكم الأماني هل تعرف ماذا يأتي في الأخير؟ الله يقول وغرتكم الأماني ومن ثم تخفضت أنفسكم أو تسمحت أنفسكم بالتخفض عن أفكار أحباب ما هو الأفكار الأحباب هنا؟ التخفض الأفكار الأحباب المتحدة هنا هو كما يقول العلماء سيغفر لنا الله سبحانه وتعالى سيغفر لنا على أي حال هل تعلمين أنا وعلى أي حال الله يغفر والله يرحم ويجب أن أعطي ذلك لأن الله يغفر لكن إذا أخذت الناس معفاة الله ورحمة الله بأسلوبهم فهم يستطيعون التقديم من مكان آمل إلى مكان تخفض يجب أن نتمنى أن الله سبحانه وتعالى يقبل أفضل عملنا يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن يكون لنا آمل في الله ويجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف
بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين
الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال
نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل
عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى
أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل
طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي
كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف بشكل طبيعي يجب أن نتمنى أن الله يقبل عقلنا على حال نفسنا المسكين الذي يأتي كشف
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