Qur'an 30 for 30 | Season 4
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Juz’ 25: Ust. Faatimah Knight
In the twenty-fifth episode of this Ramadan series, Dr. Omar Suleiman and Sh. Abdullah Oduro are joined by special guest Ust. Faatimah Knight, as they explore gems from the twenty-fifth Juz’ of the Holy Quran.
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Transcript
This transcript was auto-generated using AI and may contain misspellings. Assalamualaikum warahmatullahi wabarakatuh, everyone. Welcome back to Qur'an 30 for 30. Alhamdulillah rabbil alameen. We're now at Juz 25. Tabarakallah. We are getting to, you know, the end of the Qur'an in our reflection, but hopefully inshallah ta'ala it's just the beginning of a new relationship. I pray that everyone's been developing closer connection, and I also pray that everyone has been finding many blessings in these last 10 nights of Ramadan. May Allah Subh'anaHu Wa Ta-A'la accept it from you all. Allahumma ameen. A reminder inshallah as we get into these last few nights. We, you know, we always ask people to donate in these last 10 because we know that's when the Muslims love to give Alhamdulillah. So please do consider Yaqeen amongst those many causes that you donate to inshallah those worthy causes. SubhanAllah, I also know across the non-profit world there has been, you know, a reduction in terms of donations and a lot of people are worried about recession, worried about, you know, their finances. So may Allah Subh'anaHu Wa Ta-A'la ease it for everyone that is struggling and just know inshallah ta'ala that as you give Allah Azza wa Jalla will always give you inshallah ta'ala. So continue to support worthy causes bismillah and we especially count on that inshallah as we get into this last stretch. That being said Alhamdulillah, we're joined by Ustada Fatima Knight Alhamdulillah, who mashallah, you know, joins us no matter what the circumstances are Alhamdulillah, so a mother of three now Alhamdulillah, very recent newborn like very very recent mashallah, you know, always happy to contribute and willing to give Alhamdulillah, so we're blessed to have you Ustada Fatima. How are you? Alhamdulillah, I'm doing great. I'm doing great. What's your, I'm curious, you know, before we get started your tip for moms in the last 10 days.
Boy, that's a tough one. You know, I feel like as a mom you often have to multitask and you know, sometimes that's not the funnest thing to do. Sometimes you really just want to focus on one thing, but you know, when it comes to taking advantage of Ramadan then, you know, it's a short period of time to have to juggle your motherly responsibilities with also your responsibilities as a servant of Allah. So I would say, you know, multitask when you can and I would also say just, you know, try your best. Sometimes we try to do things perfectly. When sometimes perfect isn't always an option. So, you know, don't let the perfect be the enemy of the good and just do your best. Don't let the perfect be the enemy of the good. That's kind of why on top of that, I think, you know, it's important for everyone to realize everything you do is ibadah, right? When you channel that inshallah to add it towards the pleasure of Allah subhanahu wa ta'ala. So may Allah bless all the moms out there, mashallah. And the dads too. I mean, we do something, we're kind of useful, right Shaykh Abdullah? Sometimes. Yes, I want to say yes, but you know, I was on mute. That's the qadr of Allah subhanahu wa ta'ala. So inshallah ta'ala, Shaykh Abdullah, I did have, you know, people always ask, so I'm getting, I don't know if this is happening to you, people are coming up to me in the masjid and like saying, ask Shaykh Abdullah this and like bring this up and like you gotta, you know, so I'm getting like dad joke suggestions from like eight-year-olds in the masjid, 12-year-olds, but even like aunties and uncles, you know, mashallah, like better give me like dad joke suggestions, like anywhere I go now.
So obviously as we get started light-hearted before everyone logs on, I got another gym one for you. All right, and I think you'll get this one. I actually think you'll get this one, right? Okay. What workout was the hairdresser doing in the gym? I think you'll get this one. What's the hairdresser's favorite workout in the gym? The hair, I don't know. Curls. Oh man, that was easy, man. I thought you were going to get it, Shaykh. Oh man. Tried to give you his low hanging fruit. Come on, Abdullah. Come on, Obeidullah. It's all right, it's been a long day. You know, you were doing, you had dad duty, right? I had dad duty, yes. I did, actually. Alhamdulillah. That's all right, man. Well, it's getting towards the end of Ramadan. It's that fall, right? So yeah. Yeah. Yeah. Tell you what, I think we'll get started now, inshallah. We are now on Juz 25. Alhamdulillah. Bismillah walhamdulillah wa salatu was salamu ala Rasulullah wa ala alihi wa sahbihi wa man wala. Allah Subhanahu wa ta'ala make us people of the Qur'an and allow us to heed the many examples of the Qur'an and the lessons and the warnings and the glad tidings as well. Allahumma ameen. SubhanAllah, this Juz, you know, when you do hifth, they tell you about Juz 25. And it's, subhanAllah, for whatever reason, it becomes one of the difficult ajzab for people to memorize sometimes. And I know that was the case actually for me, subhanAllah, in trying to memorize this Juz. But reflecting on this Juz, there is so much in terms of, you know, bringing people back to the idea of the hereafter
in a way that you don't need Allah Subhanahu wa ta'ala to constantly send you reminder after reminder after reminder to just get it at this point. Now, there are the Hameems, the family of Hameem here, which is the garden that Abdullah ibn Mas'ud radiAllahu anhu mentioned. He said this is his favorite part of the Qur'an, the garden of Hameems, because there's no fiqh here, there's no legislation. These are all early Meccan surahs. And so this was really the strength and the endurance of those early Muslims as they were getting through those difficult days in Mecca. But there's a lot of warnings, subhanAllah, towards those that came before. And there's actually an incident specifically with Ibn Mas'ud radiAllahu ta'ala anhu in this Juz that I want to speak about. So this was his favorite part of the Qur'an. And there's a particular part that he has a story with, which is, you know, which is significant. So when you go to Surat al-Dukhan, which is literally the smoke, and you go to verse 10, Allah Subhanahu wa ta'ala says, فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ So, you know, be warned the day that the sky will be filled with visible smoke. The day that the skies will be filled with visible smoke. So Masrooh ibn al-Ajda radiAllahu anhu says that one day we entered the masjid in Kufa, and there was a man who was reciting this ayah, يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ The day that the sky will bring forth a visible smoke. So he asked them, do you know what this is speaking about? Do you know what the smoke is talking about in the sky? And he said, this is a smoke that will come on Yawm al-Qiyamah, and it will take السَّمْعُ وَالْبَصْرِ It will take the hearing and the sight of the hypocrites, but it will strike the believers like a breeze. So a smoke that will come on the Day of Judgment, take away the hearing and the sight of the hypocrites, but for the believers, it will be like a cold breeze.
And Masrooq says, so we came to Ibn Mas'ud radiAllahu ta'ala anhu, and we told him about what the man said, and he said, Ibn Mas'ud radiAllahu ta'ala anhu was laying down in the masjid, but when we said that, he sat up straight right away, and he said, Allah azawajal said to nabiyukum, to your Prophet, قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَدِّفِينَ that say, I do not ask you for a wage for this revelation, nor am I a scammer. المتكلفين is someone who's a scammer. Nor am I a con artist, right? I'm not conning you. And he says that, and it is part of ilm, it's part of knowledge that when a man doesn't know something, he should say, Allahu rasoolu a'lam or Allahu a'lam, Allah knows best. And he said, I'll explain to you the actual meaning of this ayah. So I'm giving you this whole background, subhanAllah, so you can see that sometimes, you know, someone will say something about an ayah, and you have to be very careful. But he then gives the backstory because he lived it. He said, I'll tell you about what this was. When Quraysh refused to embrace the Prophet ﷺ and they grew in their aggression towards the Messenger ﷺ, the Prophet ﷺ made dua against them to have years of drought and famine, the way that the people of Yusuf ﷺ were struck. So that happened and they became so exhausted and so hungry that they started to eat bones and they started to eat dead meat. They looked at the sky and they saw nothing but dukhan, they saw nothing but smoke. And, you know, in one riwayah, it says a man would look at the sky and he would see nothing between him and the sky except for a smoky haze because of how fatigued he was. So subhanAllah, imagine this is a difficult famine that came upon the people of Mecca due to their rejection. And it's like you look up and you just see that the dust, the haze always and you don't have any sight of food or any type of drink or anything that comes to you
of that sustenance. And Allah ﷻ says, يغشى الناس هذا عذاب أليم that it will cover the people and this is a painful punishment. So finally a man came to the Prophet ﷺ and he asked the Prophet ﷺ to ask Allah to send rain upon them to basically reverse his dua and the Prophet ﷺ prayed for rain for them and then the rain came to them and Allah ﷻ says, إِنَّا كَاشِفُ الْعَذَابِ قَلِيلًا إِنَّكُمْ عَائِدُونَ Verily, we're going to remove this torment for a while, this punishment for a while, but you're going to end up going back, you're going to revert to it. And Ibn Mas'ud radiAllahu anhu said, do you think that the torment will be removed for them on the day of judgment when they were granted ease? If they reverted back to their former state of stubbornness and Allah ﷻ, he goes on to say, يَوْمَ نَبُطِشُ الْبَطْشَةَ الْكُبْرَةَ إِنَّا مُنْتَقِمُونَ Allah ﷻ says that the day, نَبُطِشُ الْبَطْشَةَ الْكُبْرَةَ that we will strike you with the great strike and on that day we will exact retribution. So Ibn Mas'ud radiAllahu anhu, he explained that this is the defeat of the day of Badr that that was another punishment and humiliation that came to them, but all of this leads to the great punishment that awaits them because of their stubbornness. Now subhanAllah, this is really interesting because the Prophet ﷺ rarely prayed against his people. That wasn't his norm with them ﷺ and when he did so, it was so that they could be reminded. Realize the Prophet ﷺ did not make du'a against them to be wiped out. So someone might say well, you know, didn't the Prophet ﷺ not make du'a against them in Ta'if? He didn't make du'a for Allah to wipe them out. He made du'a for them to be struck with something that would wake them up and it could have served that purpose, but still they reverted back to their stubbornness and Ibn Mas'ud radiAllahu anhu was saying
that's the point that anytime Allah gave them another sign, they just got more stubborn and they found a new excuse and the Prophet ﷺ also prayed for relief for them when he was asked to pray for relief for them ﷺ. But what's the next surah and then I'm going to pass it on to Shaykh Abdullah inshaAllah because this is really profound. Right after this comes Al-Jathiyah. The surah where Allah Azawajal literally describes every ummah, every nation on its knees on the day of judgment. So it's like he brought them to their knees in this life so that they could repent and return to him, but they reverted back to their state of stubbornness. So Allah subhanahu wa'ta'ala describes the scene of every ummah being jathiyah, of every ummah being brought to its knees on the day of judgment and on that day, there is only recourse for the one who actually repented to Allah subhanahu wa'ta'ala and may Allah Azawajal allow us to be amongst those that are forgiven on that day and that stand with reward and with honor on that day and that are praised in that majlis, that are praised in that gathering, that assembly on that day. Allahumma ameen. InshaAllah ta'ala with that, I'll pass it on to Shaykh Abdullah. Tadal shaykh. As-salamu ala Rasool Allah wa ala alihi wa sahbihi wa man wala amma ba'a SubhanAllah, I was going to talk about that verse Kullu ummatin tuda'a ala kitabiha wa tira'a kullu ummatin jathiyah when Allah subhanahu wa'ta'ala says you will see all the nations on their knees and they will be called to their kitab, their book. But speaking about that they will be, when Allah subhanahu wa'ta'ala talks about them getting, receiving their reward. But what I want to cover inshaAllah ta'ala is something that is tied to it. As all of these, the message of the Qur'an has some general tadaq within it. And there's always something that's intertwined with it. Primarily being the message of Islam, the message of Tawheed, the message of the oneness of God, the responsibility of that message upon His creation and particularly those that are of the human race, being that they have the choice to obey or disobey.
And there were those that disobeyed and they disobeyed their prophets, alayhimu s-salam, therefore being called the polytheists or those that were of the hypocrites. And we ask Allah subhanahu wa'ta'ala to keep us of neither and to make us of the believers. Allah subhanahu wa'ta'ala mentions in the chapter of Shura when He talks about the previous nations of the Mushrikun, roughly in verses 13 and 14, the nations of the Mushrikun and then also when the Mushrikun, the message was given, the Mushrikun, the polytheists, when the message was given to them, that's when they started to differ even more. Therefore being of the Mushrikun and having different sects and Shia'i, you know, He says, كانوا شيعاً mean that they were different groups and factions. In the Arabic, that's what that word particularly means. And Ahzab, they were groups that divided after the knowledge that came to them. بغياً بينهم And the reason that they differed was because of animosity and jealousy. Allah subhanahu wa'ta'ala gives a message to the Prophet salallahu alayhi wa sallam that he should give to the Muslimin at that time. But he's telling him and therefore telling all of us. And it's some wasaya. And it's kind of similar to what Sheikh Abdul Rahman was mentioning yesterday in regards to istiqamah. Allah subhanahu wa'ta'ala says, فَلِذَٰلِكَ فَدْعُوا وَاسْتَقِمْ كَمَا أُمِرْتُ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ وَقُلْ آمَنْتُ بِمَا أَنزَلَ اللَّهُ مِنْ كِتَابٍ وَأُمِرْتُ لِأَعْدِلَ بَيْنَكُمُ اللَّهُ رَبُّنَا وَرَبُّكُمْ لَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ لَا حُجَّةَ بَيْنَنَا وَبَيْنَكُمُ اللَّهُ يَجْمَعُ بَيْنَنَا وَإِلَيْهِ الْمُصِيرُ Allah subhanahu wa'ta'ala says here So for that reason, being the reason that you know, there were nations that differed before you and for the reason that it's important for you to stand firm upon your faith and that they differed because of their ilm and it's important for you to call to that right way the correct way, the way of istiqamah the way of tawhid, the way of the oneness of God and that he has no partners وَفَدْعُوا وَاسْتَقِمْ كَمَا أُمِرْتُ So for that reason O Allah, O the Prophet Invite and remain upon course as you are commanded
and what's interesting here is that Allah subhanahu wa'ta'ala gives the imperative verb he said وَفَدْعُوا وَاسْتَقِمْ to call the people to this and to stand firm upon it and istiqamah as was mentioned that was just upright, that which is pure that which is straight, that which is honest so when we say اهدينا الصراط المستقيم we should remember the mustaqeem is the person that is honest and upright and truthful with Allah subhanahu wa'ta'ala first, being that they're true to Allah by trying their best to fulfill the legislation and commandments of Allah, because they know who Allah is and his place in his or her life and that is the istiqamah the Prophet salallahu alayhi wa sallam even mentioned where he said استقيموا ولن تحسوا استقيموا ولن تحسوا he said stand firm but you will never be able to fully encompass it from the aspect of perfection but what's important for all of us is to reach the aspect of excellence the element of excellence within our faith to use what Allah has given us and use it for the sake of Allah and not for the sake of something that Allah does not dislike or is displeased with so Allah is telling the Prophet salallahu alayhi wa sallam after you call the people when you call the people while you call to the people stand firm because there will be people that will try to divert you from the sirat al mustaqeem from istiqamah people, places and things that will try to call you away from that istiqamah Allah subhanahu wa ta'ala says stand firm as you have been ordered to do and that's what also reminds us subhanallah you have been ordered to do istiqamah to stand firm and to be upright as you have been ordered the one that orders you is your creator and that's important for all of us as Muslims so for an example, if we look at the prayer praying five times a day sometimes as human beings it may become redundant to us but there are things that we can ponder over think about, remember
that will remind us that the prayer is something that shouldn't be taken lightly that is something that has been given by God the way that we pray has been given to us by God via Muhammad salallahu alayhi wa sallam when you think of it in that way it creates a totally different shift inshallah that it would remind you that the one that created me taught me to pray this way as you have been ordered to do and do not follow their desires see here what's beautiful as well is that Allah subhanahu wa ta'ala is saying that it's important for you to obey the orders as you have been to stay firm as you have been ordered وَلَا تَتَّبِعْ أَهْوَاهُمْ do not follow their desires because we in this world, each and every single one of us has desires but what the sharia has done what the deen of Islam has done, what religion is supposed to do and particularly recognizing that God is one and has no partners we know that it's from the creator it's to align and refine that fitrah, that beautiful natural inclination that we have when we follow the sharia it nourishes and replenishes the soul that natural inclination that we have to make sure that it is aligned and that it is kept in tune that's the sirat al mustaqim so may Allah subhanahu wa ta'ala make us from them so when looking at this, when we follow don't follow our desires and we follow that which is beneficial for us, Allah subhanahu wa ta'ala says what should you say in response to those that may try to call you away from what is right may call you to their desires, may call you to what is different from the statement of Allah subhanahu wa ta'ala and the spirit of Islam وَقُلْ أَمَنْتُ بِمَا أَنزَلَ اللَّهُ مِنْ كِتَابٍ and say that verily I believe in what Allah has revealed of the Quran and I want to stop here because really when we look at the deen of Islam and we look at the way that we live our lives and what societies that we live in the majority may be doing something that is not pleasing to Allah, the majority may be doing something that goes against our morals and values that is why it's important when we think of this word istiqamah
what the prophet salallahu alayhi wasalam said to some scholars he mentioned to Mus'ab when he was sending him to Najran he said صَدِّدُوا وَقَارِبُوا صَدِّدُوا وَقَارِبُوا صَدِّدُوا is to remain on the to be on point or to be precise and قَارِبُوا is really what is encouraging because even though you may not be able to have made salatul fajr with jama'ah, in congregation the qiyam, you may not be able to do an act that you know is that you have been umirt, that you have been ordered to do قَارِبُوا, at least come close to the mark, and that is important in regards to istiqamah try your best that is religiosity try your best, do the best that you can, that's the message I want to leave with us all, particularly in these last 10 days, an action that you you know that you haven't been able to do these last 10 days, praying qiyam, praying salatul fajr in jama'ah texting a friend, there's someone that you've had bad blood with, a bad situation with, an argument with, it's time for you to dig deep and to seek excellence within yourself, and that seeking is on the path of istiqamah, so when we ask guide us to the straight path, may Allah make us of those that stand on the straight path and that say our Lord is Allah, which is an admittance in our heart to do the actions of khayr bi'in Allah. JazakAllah khayr sheikh, subhanAllah again, don't let the perfect become the enemy of the good, same thing, so that's a powerful statement in the beginning that Ustadh Fatima shared, and istiqamah, especially coming out, you know that post Ramadan depression that hits everybody, you know if you're thinking from now, like what do I have that's going to continue with me inshaAllah ta'ala, the Quran calls you to a change, so inshaAllah ta'ala, would that Ustadh Fatima please tawadli.
Bismillah, alhamdulillah, so I want to look at a few verses in chapter 43 az-Zukhruf, this is a really powerful chapter as all of them are, but in this one Allah really calls us to look at our own selves, particularly our logic around what we believe and why we behave the way that we behave, so in this chapter he really exposes some of our faulty logic as human beings, particularly looking at the disbelievers, but there's something there for us as well, so in roughly verses 16 to 19, Allah talks about how the Quraysh at once attribute to him daughters that they take as deities, and yet when they themselves have daughters they get depressed and they even resort as we know to sometimes killing their infant children, and so Allah is asking how can they abide by such a profound contradiction, how can daughters be good enough for Allah but not good enough for them, and the Prophet Muhammad Sallallahu Alaihi Wasallam confronts them with this, with the inherent contradictions in their beliefs and their behaviors, which should be so clear, how do they defend themselves, all they have to say for themselves is that it's the way of their ancestors, and they become even more fervent, even more arrogant, even more ignorant really in defending something that's defenseless, they're essentially saying that they don't have a foundation for why they believe what they believe,
and so we see what people are made of, we see the metal that people are made of, when they are confronted with uncomfortable news about themselves, how do we react when someone tells us something about ourselves that has at least a glimmer of truth in it, do we become hostile as is what we're seeing here with the Quraysh, with some members of the Quraysh, or can we take that in and take inventory and see if there's something in ourselves that we need to correct, and Allah is showing us that when it comes to the beliefs and behaviors that are significant, what you believe about God, what you believe about family and human nature, you need to have strong reasons for why you believe those things, you can't just say that oh it's because I saw someone do it, when we're talking about the most important and central things to life, like what you believe about God, what you believe about family for instance, we know that when it comes to insignificant things, the kind of tea you like, the way you like to make your bed, you have to have a good reason, you can say oh it's the way that my mother used to do it, or it's the way that my father used to do it, but when it comes to those things that are foundational in our lives, then we ought to have a really good reason for why we believe them, and in this chapter Allah shows us how we're inclined to judge things based on the outward, wealth, status, position, but those things are of this world, and they're things that we're meant to enjoy, Allah gives us things to enjoy in this world, but the problem comes or we get into moral trouble when we misuse those things,
when we take the enjoyments of this world and we use them as a means for boasting, we use them as a criteria with which to judge things, we judge people based on their wealth or lack of it, and try to make some sort of conclusion about how much internal value they have, how much value as a human being they have, and we see profound examples of this also in this chapter, Allah gives us the example of Pharaoh and Musa, and a similar example of the Quraysh and Prophet Muhammad Sallallahu Alaihi Wasallam, Pharaoh attempts to degrade Musa's authority, and he attempts to degrade the veracity of Musa's message, and how does he do that? The first thing he says is, well if you were really someone of importance, sent here by Allah, sent here by God, then you would have come to me with arms full of gold, you would have come to me decked out in gold and the outward shows of wealth, and similarly the Quraysh say to the Prophet Sallallahu Alaihi Wasallam, they attempt to dismiss him by saying, well if God really wanted to send someone as a messenger to us, he would have sent us someone with authority and status, someone who had power in society before, and you're not that person, so we see both with Pharaoh and with members of the Quraysh, them judging based on the outward, both use their own values, what they value, wealth, prestige, to judge God, instead of using God's values to make a judgment.
They're saying if God favored you, he would have given you money, power and status, because for us that's what we value, when they should be saying, if you're really who you say you are, then we should look for good character and a pure heart, and honesty and trustworthiness, because that's what Allah Subhanahu Wa Ta'ala values, but instead they're doing the opposite, they're putting their values into deities of a sort, and using that to judge the messages that are coming to them. Now we know, as believers, that we can't look at the Forbes list of wealthiest people and deduce from that who Allah loves the most, that would sound absurd, but at the same time we do make those sorts of judgments with those who we deem to be in our peer group. We do still feel sometimes that, oh, Allah gave this person that, and we feel we may not want to admit it, but we might feel like Allah is favoring that person because of some outward material thing that he has given them, but we have to remember that that's not how Allah shows his love, and that we can't assume that if we're not getting something that we've been praying for, something of this material world, we can't assume that it's because Allah is overlooking us, because ultimately if we're making dua, then we're in an act of remembrance, and Allah remembers those who remember him. He doesn't overlook those who remember him. So that's, inshallah, something for us to keep in mind, that when we have these stories about the disbelievers and we see how extreme they are, we should think to ourselves, in what ways am I mimicking some of those negative beliefs and some of the faulty logic of the people that Allah is criticizing? JazakAllah khair. Profound reflection, subhanAllah, and I always think about how certain ahadith as well,
ayat of course first, and ahadith would have landed with the mindset of Makkah, so, إِنَّ اللَّهَ لَا يَنظُّوا إِلَى صُورِكُمْ وَلَا إِلَى أَرْسَادِكُمْ Allah does not look at your outward appearance or the strength of your bodies, but he looks at your hearts and your deeds. These ideas, subhanAllah, are so transformative, and that society in particular, where everything is about the material because there is no such thing as the post-material. I mean like, subhanAllah, so to them, they literally have to worship the material because they don't believe in anything beyond what they can see. And I think as we degrade ourselves as societies back into that, then we risk some of those same flawed worldviews, and that's been a huge emphasis in this juz', right? Look past the ornaments, look past the immediate signs, look past the immediate wealth, focus on the inevitable return to Allah subhanAllah ta'ala. InshaAllah ta'ala, I'll give just a quick take-home message from any final point, Ustada Fatima or Shaykh Abdullah, before we close off? No, I'm fine, inshaAllah. No, alhamdulillah, just keep strong these last few days. Alhamdulillah, you can do it. InshaAllah. Don't let the perfect become the enemy of good. I love that saying, inshaAllah. Jazakumullah khair. I don't know if that's a quote online. I mean, I didn't Google it right now. Someone said it first. Someone said it, someone said it. We'll just say Abraham Lincoln said it as well. Ibrahim Lincoln, inshaAllah. Come on, man. Ibrahim, Ibrahim Lincoln. Ibrahim, Ibrahim Lincoln, yeah. We'll give it somewhere there. Jazakumullah khair, Ustada Fatima, for the profound reflections. Jazakumullah khair, Shaykh Abdullah. As-salamu alaykum wa rahmatullahi wa barakatuh. As-salamu alaykum wa rahmatullahi wa barakatuh. We'll see you all tomorrow, inshaAllah. As-salamu alaykum wa rahmatullahi wa barakatuh.
Al-Fatiha.
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