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TRAILER | Qur’an 30 for 30 Season 7 | Dr. Omar Suleiman and Sh. Abdullah Oduro
Playing
Juz 1: Allah’s Names in the Qur’an | Sh. Mohammad Elshinawy
Juz 2: The Lord of Rituals | Mufti Menk
Juz 3: How The Qur’an Makes You Rich | Dr. Tahir Wyatt
Juz 4: The Final Moments of This Life | Ahmad Hraichie ( The Muslim Undertaker)
Juz 5: You Can’t Fight Fire with Fire | Ust. Fatima Lette
Juz 6: Signs of A Hypocrite | Sh. Asim Khan
Juz 7: They Know Al-Lateef in Gaza | Dr. Farhan Abdul Azeez
Juz 8: Whose Validation Do You Need? | Sh. Shabbir Hassan
Juz 9: How To Memorize Allah’s Names | Dr. Haifaa Younis
Juz 10: When Allah Goes To War For You | Dr. Suleiman Hani
Juz 11: Stop Playing Games | Dr. Ovamir Anjum
Juz 12: Allah Is Not Far | Sh. Omar Hedroug
Juz 13: What Is 1% of Allah’s Mercy? | Dr. Mohamed AbuTaleb
Juz 14: The Surah of Blessings | Ust. Taimiyyah Zubair
Juz 15: Join the Heavens in Glorifying Allah | Sh. Mohamud Mohamed
Juz 17: When Allah Chooses You, How Will You Respond? | Sh. Yousef Wahb
Juz 16: Can You Be Patient With Allah? | Ust. Lobna Mulla
Juz 18: The Qur’an Is A Cure | Dr. Tesneem Alkiek
Juz 19: What Makes You Valuable to Allah? | Ust. Roohi Tahir
Juz 20: Allah’s Loud and Silent Revelations | Sh. Hisham Abu Yusuf
Juz 21: Allah Is The Author of History | Sr. Sarah Sultan
Juz 22: Appreciating Muhammad ﷺ | Sh. Omar Hajjaj
Juz 23: Facing Your Trials With Honor | Dr. Farah Islam
Juz 24: Candid Conversations with Allah | Mufti Abdul Rahman Waheed
Juz 25: God Is Not A Mystery | Sh. Ibrahim Hindy
Juz 26: Don’t Run From Struggle | Sh. Mikaeel Smith
Juz 27: The Night You Give Everything | Sh. Abu Bakr Zoud
Juz 28: How To Truly Be Conscious of Allah | Dr. Jinan Yousef
Juz 29: Your Spiritual Report Card | Dr. Nazir Khan
Juz 30: Love Al-Razzaq More Than Rizq | Sh. Navaid Aziz
Qur’an 30 for 30 | Season 7
Juz 1: Allah’s Names in the Qur’an | Sh. Mohammad Elshinawy
How do you unlock your understanding of Allah?
Listen to the episode as Dr. Omar Suleiman, Sh. Abdullah Oduro, and Sh. Mohammad Elshinawy explore themes like the angels’ reverence for Allah, how truly knowing Allah includes loving Him, and how one’s actions reflect that love and understanding.
Names of Allah discussed: Al-Jabbar, Al-Tawwab, Al-Aleem, al-Hakeem
As we enter this blessed month of Ramadan, support the work of Yaqeen by setting up your automated donation today: https://yqn.io/rpm4
This transcript was auto-generated using AI and may contain misspellings.
Because people often ask, "Will God forgive me?" Who stirred your interest in tawbah, the one who wants to accept your tawbah? Wherever I oppressed myself, wherever I went, I haven't given it my best. And wherever I said to myself, "Well, I haven't figured it out."
You experience Allah سبحانه وتعالى in accordance with what you seek. We're seeking Allah سبحانه وتعالى.
السلام عليكم ورحمة الله وبركاته everyone. Welcome to season—was it 6 or 7, Shaykh? Where are we at? I mean, I forgot. Season 6 or 7? 7. 7? Are you sure? No. Like, I don't know. I'm not sure.
Welcome back to Quran 30 for 30. الحمد لله رب العالمين. May Allah سبحانه وتعالى bless everyone in their Ramadan. May Allah عز وجل accept your عبادة in and outside of this blessed month. اللهم آمين. As I'm sure you all are aware, الحمد لله رب العالمين, the Ramadan series is about the names of Allah سبحانه
وتعالى this year. Our Quran 30 for 30 is going to focus on how Allah talks about Himself in these أجزاء, in these chapters of the Quran. And we'll focus on the pairing of the names, إن شاء الله تعالى. We'll
context of the names. So it'll be a great companion, بإذن الله تعالى, to the Ramadan series. And hopefully allow us an opportunity to really understand Allah عز وجل in a much deeper way, بإذن الله تعالى. تعالى, throughout this month. I want to remind
everyone, إن شاء الله تعالى, to please support the work of Yaqeen. I hope that you see the depth and the breadth of the work and that it's benefiting you. And know that it's benefiting so many other people. And Yaqeen does not charge for any of its content. And we
need your support. Ramadan is the time that we really count on your support. And إن شاء الله تعالى, what we ask of you is, whatever amount it's going to be, go ahead and click the link and automate your donations, إن شاء الله تعالى, for the month, whatever
amount it's going to be. This is the season, بإذن الله تعالى, a season of acceptance and, بإذن الله تعالى, an opportunity for us to grow our work, إن شاء الله تعالى, and affect more people. We pray that all of that is pleasing to Allah سبحانه وتعالى. الحمد لله
رب العالمين. We're joined by Shaykh Mohammad Al-Shinawi, Abu Abbad. حياك الله, how are you? الحمد لله. الحمد لله رب العالمين. And Shaykh Abdullah Oduro, of course. Welcome back, Shaykh. Good to be back. You've changed your outfit, man. الحمد لله. You know, I've got to change every now and then. Are you familiar with
Hoodie Melo? You want to teach them what Hoodie Melo is, Shaykh? Hoodie Melo. Hoodie Melo. It's an East Coast thing. Carmelo Anthony, when he wore a hoodie, Hoodie Melo. So it's like a different, like, unlocked, unleashed a different, like, you know, animal on the court, ماشاء الله. So, like, you being, like, hoodie,
Shaykh Abdullah is going to be like. Unleash something. All right, ماشاء الله. It's Quran 30 for 30, man. You got to bring it, Shaykh. Yet to be seen, رمضان مبارك. رمضان مبارك. It's a new year. Abu Abbad, how are you?
الله يتقبل رمضان منكم, Shaykh. آمين, آمين, آمين. Shaykh, I'm going to ask you a question. So, الحمد لله, you write about the names of Allah سبحانه وتعالى on Yaqeen. You've done a lot of work on it. You and Dr. Jinan and Shaykh Tahar, may
Allah عز وجل bless you all. آمين. To know him is to love him. That was the name of the series. And you continue to dive deeper into these names. If I was to ask you off the bat, what's your favorite name right now? سبحان الله, that's
a great question. The reason being is that it never stays the same. So right now is very operative. We just wrote most recently on Allah's name الجبار, and it just colors everything, you know, that I try
to see in the world through the lens of Allah's names and attributes. It reminds you that the names are far more comprehensive. You know, it's like pointing to Allah عز وجل from so many different directions. And so there's thousands of different phenomena in the world,
without getting too philosophical here, that I'm starting to see anew. If I didn't spend, you know, months and 20 pages writing the Jabbar paper, maybe I wouldn't have done that. And you think you know the names of Allah. Like, you can give the verbatim translation sometimes or whatnot, or you can give a 20-minute talk
on it. But it's like a shoreless ocean. The more you study them, the more you fall in love with them all over again. الحمد لله. ماشاء الله. So yeah, Jabbar has been very close to heart recently. And what's the closest translation to Jabbar? So that's part of the
beauty, is that you really just give up. You lose hope in any one word translation anymore. Obviously, like the compeller is one component of Al-Jabbar that His power can't be resisted, but also the mender, the one who
restores and mends and loves to do so over and over again. ماشاء الله. الله يحفظك شيخنا. آمين. So إن شاء الله تعالى, we are going to go through, first and foremost, just high level, how does Allah سبحانه وتعالى
talk about Himself in this juz. And it's really interesting. I was thinking about the different ways to break this down. The first thing that caught my attention, الحمد لله رب العالمين, right? The Lord of all
of existence, العالمين, all of the realms, all of the worlds, all the creations, all the creatures and their functions. And Allah سبحانه وتعالى is رب العالمين, the Lord of the worlds. And so this idea
of His control over everything and how everything is going to function in full harmony. And when you get into Surat Al-Baqarah, سبحان الله, it's like the categorizations of people happen. So right away, believers, disbelievers, hypocrites. And then the categorization of
existence and how this perfect harmony that's only known to Allah سبحانه وتعالى and how العالمين functions, angels, human beings, devils, it all starts to fall into place right away, like the categorizations. So
الحمد لله رب العالمين, the Lord of all of the worlds. And then مالك يوم الدين, Master of the Day of Judgment. And obviously, if He's the Master of the Day of Judgment, then He's the Master of all that precedes.
And if this world is only meant to function in a way that leads to certain outcomes on the Day of Judgment, then that is Allah سبحانه وتعالى, of course, once again demonstrating the full inclusivity of
all that He controls and all that He owns. And so that's the first thing that caught my attention about this juz, is Allah عز وجل setting the stage, right, of all of this coming under His domain, سبحانه و
تعالى. And so now you're going to start to understand the categories. You'll start to understand the role. You'll start to understand the way that it all harmonizes under Him, سبحانه وتعالى. Also the fact that His
attributes, His names, His attributes are consistent. But the way that He is going to treat people, right, is based upon, to an extent, their righteousness
or their lack thereof. So there are certain things that are unaffected. And He is unaffected, سبحانه وتعالى, by our righteousness or wickedness. But the way that He's going to treat people is
very different, right, based upon who they are and what path they choose. So هدى للمتقين, Allah عز وجل introduces Himself right away as a guide. And then those that وما يخدعون إلا أنفسهم those
that are only deceiving themselves. They try to deceive Allah سبحانه وتعالى, and Allah عز وجل instead leads them astray. So you get Allah سبحانه وتعالى guiding, and then you have Allah سبحانه وتعالى,
you know, treating those who seek misguidance with an appropriate response. You have how Allah treats the hypocrites, the disbelievers, the believers. You have how Allah treats the repentant versus
the disobedient, right? Adam versus Iblis right away. Adam عليه السلام chooses a path of repentance, and Allah عز وجل accepts him. Iblis chooses disobedience, and Allah سبحانه وتعالى treats him with the disdain that
he deserves to be treated with. You have how Allah treats the grateful servant versus the ungrateful servant, Ibrahim عليه السلام versus Bani Israel, right? Like, right away, that categorization is made. And so you experience
Allah سبحانه وتعالى in accordance with what you seek. And this really is at the crux of what we're going to be doing, بإذن الله تعالى, this Ramadan. And beyond بإذن الله is we're seeking Allah سبحانه و
تعالى. And the beauty of Allah عز وجل in this regard is that He's not just guiding you to the next step in your religious journey. He's not just guiding you to understand this verse a little bit better. He guides you to a deeper relationship with Him. And
that's the greatest gift, that these layers start to unveil themselves for you. سبحان الله, you're talking about, like Al-Jabbar, when you ponder a name enough, like you get into a deeper relationship, or it's hoped that you'll get into a deeper relationship with Allah
سبحانه وتعالى, and you'll understand Him more. And through that understanding, you will want to do more. And Allah عز وجل will keep unlocking another layer of understanding, another layer of understanding, another layer of understanding, which comes with a parallel experience. Another thing is that Allah عز وجل
introduces His mercy before He introduces His commands, right? He immediately starts off with الرحمن الرحيم, and everything is framed within that mercy. Mercy frames revelation. Mercy frames law. Mercy frames
everything that is to come in this beautiful book that you are to read. The last thing, and إن شاء الله تعالى, we can use this to pivot right into the discussion: talking to Allah سبحانه وتعالى in a very personal way.
فتلقى آدم من ربه كلمات فتاب عليه ۚ إنه هو التواب الرحيم right? So Adam عليه السلام, seeking his Lord, being inspired with some words to come back to Allah سبحانه وتعالى. إنه هو التواب الرحيم right? That Allah عز وجل
accepts Adam عليه السلام as He turns to him in that very personal way. The same names are used later on with Ibrahim عليه السلام. إنك أنت التواب الرحيم that verily you are the acceptor of repentance,
the especially merciful. And so this idea that whether it is through a sin that you are repenting from or through a good deed that you hope there's acceptance of, you're turning back to Allah and saying, "Ya Allah,
I'm presenting this to You so that I can be accepted by You, so that I can be brought closer to You." And so it's, again, العالمين, and now you're going to see the harmony of it all coming together. So let's actually start with this. Let's start with the
part of the coherence of it all under رب العالمين, right? We go to verse 32, where immediately you have the angels that are questioning why
Allah سبحانه وتعالى is bringing, but questioning from a place of fear, of taqseer on their part, of deficiency on their part. أتجعل فيها من يفسد فيها ويسفك الدماء right? Are you really going to place upon it these human beings that will
spread corruption and spill blood? And the angels acknowledge their limits. سبحانك لا علم لنا إلا ما علمتنا إنك أنت العليم الحكيم So this is the first pairing. They acknowledge
their limits, and they affirm Allah سبحانه وتعالى's knowledge and wisdom. لا علم لنا إلا ما علمتنا We have no knowledge except for what You teach us. إنك أنت العليم الحكيم You are the All-Knowing and the All-Wise. العليم Who knows
everything, and the Hakim who puts everything in its perfect place, right? And this is the way the Quran is going to unravel the story, right, of revelation and the story of our existence. So let's start with that, إن شاء الله تعالى. Al-Alim, Al-Hakim, in this context
of the angels asking the first questions. الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه ومن والاه أما بعد I think this is, سبحان الله, just the response of the
angels upon this immediately. قالوا سبحانك لا علم لنا إلا ما علمتنا We see this with Isa عليه السلام, that this response, سبحانك, is a response of tawhid, and it's a response of glorifying Allah
سبحانه وتعالى, of saying that He is not like His creation. The scholars call it tanzih, just making Him far from any of His creation. He is unlike them in any shape, form, or fashion. It is as though they give an explanation of سبحانك, or the reason why
we said سبحانك. لا علم لنا إلا ما علمتنا You know, what's so beautiful is when you see the adab of the hiwar and how they speak to Allah سبحانه وتعالى, it's so beautiful because it just shows the epitome of adab and the epitome of understanding
who you're speaking to and knowing who you're speaking to, the way you respond to them, how you answer before you even speak and continue on. So glorifying Allah سبحانه وتعالى, and then they said لا علم. And what's so beautiful about this here is, you know, it's
similar to when we say لا إله. When you put a fathah at the end of the noun, just one fathah, لا إله, it means, in Arabic, they call لا نفي للجنس. You're negating any genus, any type of that. So we're saying, we have no knowledge whatsoever
except what You bestow upon us. علم الإنسان ما لم يعلم. Allah سبحانه وتعالى mentions that He taught mankind what he knew not. And understanding the repository of knowledge comes from Allah سبحانه وتعالى. And that's
what's so beautiful because they say, look, we totally rely on You, Ya Allah سبحانه وتعالى. And this beautiful month of Ramadan is the time to really look into yourself and realize that Allah سبحانه وتعالى is the one that has given us everything that we
have, including the knowledge of whatever we know in our life and whatever we act upon, that knowledge that we have. And understanding that when we know something, it is from Allah سبحانه و تعالى, and when we
do, when we act as though that knowledge that we have been given is from ourselves, this is where it can be very dangerous. So when we look at this response, قالوا سبحانك لا علم لنا إلا ما علمتنا إنك أنت العليم الحكيم that Allah سبحانه وتعالى is the All-Knowing and the
All-Wise, recognizing that Allah, as some of the scholars mention when they talk about the knowledge of Allah, they say He knows what was, what is, and what will be, that Allah سبحانه وتعالى knows the past, the present, and the future. And again, we all know that
subconsciously, but it relies on our action. And do we act in accordance to the knowledge that we know of Allah سبحانه وتعالى? And as the Shaykh mentioned, to know Him is to love Him. The more that you know Allah سبحانه وتعالى,
the more that you increase your love of Allah. But that knowledge that was imparted upon you was from Allah سبحانه وتعالى. So it is this beautiful relationship that Allah is putting in front of you to see, are you going to make the effort to learn about Him, particularly in this month of Ramadan? Are you
making the effort to come closer to Him, to know more about Allah سبحانه وتعالى? The more you learn about yourself, you're even learning more about Allah because Allah هو خالقك He is the one that has created you and created your faculties that you use or
misuse. And that's what you mentioned earlier about the deeds that you may do. And you praise Allah, but when you do wrong, do you actually go back to Allah سبحانه وتعالى? And when you do that, you come closer to Him and you recognize His power and His greatness. So that's what's so beautiful about this verse.
You know, also humbling the angels, uh, and them being so ready to be humbled. That's also a beautiful thing. I mean, we are in a time and place where we have been so inundated with messages
that, you know, make us so sure, uh, about a fraud, a falsity, that the human intellect is a worthy reference point for all matters. Like, it is the ultimate reference point. But throughout the Quran,
Allah عز وجل constantly, uh, cultivates intellectual humility in those that He loves and those He sets forth as models for the believers.
So the angels are made to learn from Adam عليه السلام, who in certain respects is inferior to them, right? They were there before him, and they engaged with Allah عز وجل before he existed
or He breathed his first. And then you go elsewhere in the Quran, you find that Musa عليه السلام is made to learn from someone lesser than him. Uh, Al-Khidr did not know more than Musa عليه السلام. He knew some things that Musa didn't know. And there's a
difference. Sulaiman عليه السلام, Allah makes him find out that a bird knows something, and a bird says to him, أحطت بما لم تحط به I've come across some knowledge that you don't have. And so constantly, you
know, being, uh, you will never get to know Allah until you know that only He is inherently praiseworthy. You know, سبحان الله, you're mentioning pivots, beautiful pivots in the beginning of the Quran.
All praise be to Allah, Lord of the worlds, you know, most gracious, most merciful. Loose translations, of course, owner of the Day of Judgment. Those are all discussions about Allah. Then all of a sudden, you know,
you're pivoting to say, إياك نعبد It's You we worship. So there is actually, it's called a grammatical shift, right? Why is this grammatical shift there? Some of the scholars said only after you've internalized knowledge
about Him do you have access to Him. It's almost like Allah is Lord of the worlds, gracious, merciful, owner of the Day of Reckoning. Uh, all of that, then the curtain gets lifted. Of course, no one sees
Allah in this world. That's the test of life and the ultimate reward in the afterlife. But that is when the curtain between your heart and Allah begins to get lifted. And so the angels, you know, even the verses before it, why did You create
creatures that—we don't understand. We don't get it. But they did not come from a place of entitlement, right? They're going to be corrupt, they're going to cause genocide. How's this— And He didn't answer the question. That's the most
beautiful part, right? He said to them, إني أعلم ما لا تعلمون I know something you don't know. And for that to be enough of an answer for you is the epitome of intelligence, right? To know that only Allah
can know best. And me not being الحكيم العليم الحكيم, that means logically it would be illogical to think I'll know all the wisdoms unless I was the most wise. So the epitome of intelligence is deferring to Allah's intelligence. And when He loves you, He opens
those doors for you, but you got to capitalize. So you know what's amazing, سبحان الله, is like this is at the beginning of the Quran, meaning you're just starting to read. And how many of these stories, if you only knew the first chapter of the story of Yusuf, if you only knew the first chapter of the story
of Yunus, if you only knew the first chapter of Hud, then wait, why? What's going to happen here? What's going to happen next? What's going to happen next? And the whole story of Musa and Al-Khidr is that Musa عليه السلام is trying to get the answer too quick, right?
Just let it unfold. Once it unfolds, so much of this will make sense. The angels still had not been introduced to Muhammad صلى الله عليه وسلم. They hadn't been introduced to the prophets. They hadn't been introduced to the righteous ones. They hadn't
been introduced to the people of Gaza yet. They hadn't seen these precious souls yet, right? Like, it makes sense after it unfolds. And our patience with Allah سبحانه و تعالى in this regard is one of trust. Like, I
know it will unfold in a way that makes sense, even if it makes no sense to me right now. And like you said, the epitome of intelligence is, الحمد لله, I'm fine. Knowing that it doesn't make sense to me, but knowing that it is all within
the scheme, the divine scheme of Allah سبحانه و تعالى. Like, I'm at peace with that. I find joy in that, الحمد لله رب العالمين, and contentment in that. And even if I know, because sometimes you might know something, but you don't agree with it. You don't agree with the logic because you're not seeing certain
dimensions. Allah عز وجل is Al-Hakim, Al-Alim, Al-Hakim. Someone might say, well, if the answer is that, إني أعلم ما لا تعلمون I know that which you don't know is that these prophets and these righteous ones are going to come. But still, humanity should not have
been created. It's still this... Allah is Al-Hakim as well. And so Allah سبحانه وتعالى will see this through. You know, you said harmony, Shaykh Omar. Forgive me for the idea of harmony. Uh, Dr. Hatim, actually, uh, my Shaykh and yours,
he says, you know, to accept, to be content with being uh the the ant on the carpet, that for you, you know, you need to know you're the ant. It's actually liberating. It's exhilarating. A-N-T, not
A-U-N-T, right? Yeah, for sure. Aunt, ant. Okay. So the ant, if you're the ant on like a carpet, the carpet looks like chaos, right? The whole idea of the problem of evil, right? It's chaos. It's colors going all these weird directions, entangled, and
roadblocks and all this stuff. But if you were the carpet maker, like if you were able to zoom out, that's the test of life. You're not allowed to zoom out right now, right? Zoom out, you would see that this is this glorious tapestry. It's like this Cinderella story if I'm not cheapening things. It's so beautiful if you think
about it. With that, the next pivot is Adam عليه السلام now. We see through his introduction now. So the first is the angels coming to terms with, or showing at least, demonstrating, إنك أنت
العليم الحكيم. Then it's Adam عليه السلام and his learning about التواب الرحيم, coming back to uh a Lord who turns back to him with forgiveness and mercy and who
invites sincere return no matter what the slip is, and still uh shows this this beautiful compassion that is unknown through any other creature and restores a sense of dignity and hope. So what can you say about
التواب الرحيم as it shows up in the context of the story of Adam عليه السلام and then Ibrahim عليه السلام? So one time after a slip, another time after a presentation of a good deed. This is a very difficult ayah to talk about because I will risk ranting.
I'm in love with this ayah for so many reasons. But of them is the fact that you started with, that Allah is inviting. I didn't always catch that. The ayah says people need to pay attention. The ayah
says, Adam received from his Lord, right, statements to say, and because of them, Allah accepted his repentance. Allah redeemed him.
إنه هو التواب الرحيم He is التواب الرحيم. So that's the first thing, that you know we begin the Quran once again by praising Allah because He initiates. You know, in the Quran we often read also له الحمد في الأولى والآخرة, belonging to Allah
is all praise at the onset and the conclusion because He initiates. You don't actually redeem yourself with God. Even, you know, the Christian notion of like it's not your deeds, it's grace. That's an incomplete explanation, but it is ultimately grace. It is by His grace
that He opens the door again and invites you again. Like, literally what's happening with Adam عليه السلام right here is that Allah عز وجل is telling him, "Here, say these words, I will forgive you." When I think about that, it gives me shivers. Which is us as well. Like that's our story in Ramadan.
He tells you, "Yeah, here's Ramadan. There you go." You know, rinse. It is incredible. Like, the one who gave it to you is the one who wants to accept it from you. He initiates it. And you know, the scholars of tazkiyah,
of spiritual refinement, they say that your tawbah, because Allah's name is At-Tawwab, the verse ends saying Allah is At-Tawwab. What does At-Tawwab mean? Most Muslims know the word tawbah means to come back to Allah. Tawwab linguistically means U-turn. Just, you know,
U-turns are allowed on the highway of God, if you will, right? They're always allowed. You're always, so long as you're breathing, you can redeem yourself. But Allah is the one being called Tawwab here means He's the one coming back. So they said when you turn back to Allah,
your tawbah, that's always and forever sandwiched between two tawbahs from Allah. So Allah comes back to you first to invite you. You know, this is very important because people often ask, "Will God forgive me?"
That question that you're asking the shaykh means He's going to forgive you because who interested you to begin with? Who sort of stirred your interest in tawbah? The one who wants to accept your tawbah, the one who's inviting you with that feeling. Your heart could have been sealed. You could have kept going. And so your
hopefulness of tawbah was created by God so that you would perform tawbah. So Allah turns to you so that you may turn to Him, so that He may turn back to you in acceptance the second time. And this is embodied in the hadith of Abu Musa
al-Ash'ari رضي الله عنه, Sahih Muslim, wherein the Prophet صلى الله عليه وسلم, said, إن الله يبسط يده بالليل ليتوب مسيء النهار, "Allah extends His hand by night so that those who
sinned by day would repent." ويبسط يده بالنهار ليتوب مسيء الليل, and He extends His hand by day so that those who sinned at night may repent. And He continues doing this until the sun rises from the west,
till the last day of this world. You know, there comes a point like that even parents will give up on their children, right? But not Allah سبحانه و تعالى, so long as you're breathing, right? Imagine someone extending his hand to you 20 years, 30 years, 40
years, 50 years, a person on their dying breaths, right? Allah may send them an invitation because He knows of something inside of them, you know? You know, the hadith Shaykh Hassan Alwan often tells us, you know, or has mentioned to us, and it has always stuck, "The woman
who lived a life of depravity, of indecency, selling her body and destroying hearts and homes," as they say. Who sent that dog at that moment? The one who wanted to forgive her for giving the dog a drink. And it's not just her. Allah's always doing this. You know,
I remember two incidents, and I need to be brief here, but I do want to add to his legacy of good deeds. The late Shaykh Abu Ishaq Al-Huwaini رحمه الله, passed away one year ago, one year from
this Ramadan. He mentions in one incident that there was in Dar al-Shifa, a hospital in Cairo, a woman who they told her children, "Take her home. These are her
final days." So they went to process her discharge, and the ambulatory care workers are going inside to prep her for the drive home. They walk in, they see her opening her mouth and closing, opening her mouth and closing. They realize she's gasping. She's dying. So they
tell her, "Lady, say لا إله إلا الله." So she says, "لا إله إلا الله," and she dies away peacefully. They stop her sons at the door, and they embrace them, and they say, "Listen, your mom's alright. She's, you know, she's resting. And, you know, God inspired her to
say the best thing you can possibly say, لا إله إلا الله before she died." And the son said, "What? You made our mother a kafir? She was Christian." Oh, wow. سبحان الله. You made my mom a disbeliever from their
perspective. Perhaps Allah knew something about her, right? That He sent her and sent her boys out at the right moment for some and the humility to say it. The other incident that Shaykh mentions, Al-Huwayni
رحمه الله تعالى وأسكنه الفردوس الأعلى من الجنة، آمين. Dear Shaykh, Hadith scholar, he said that, "I'll never forget one time a masjid was overflowing with people, and I was giving a talk, and when the QnA started,
I got a letter from the sisters. One of them said, 'Shaykh, I've lived a life that cannot be described, and I want to make amends with Allah, and I need to speak to you privately.' She left her phone number, and he called her. She said, 'Listen, both my
parents died in a car accident, and I had to take care of my sisters, and I've been in the nightlife since, doing whatever I had to do to provide for myself and my sisters. And I feel dirty, and I want to be
clean. And I was going to work tonight, and I felt this indescribable thirst inside me to drink water. I just had to drink. I couldn't wait. And so I
crossed the street to the water fountain, and as I leaned down to the water fountain from outside of the masjid, I heard your words about tawbah on the microphone." Allahu Akbar. And that was the change in her life. So Allah invites you in, سبحانه وتعالى. And
ultimately, I mean, the archetypal lesson here in the story of Adam عليه السلام is that, as you said, Shaykh Omar, this is all of us. Like, the beautiful story of the human being is the story of a person that can make all the wrong turns, but on
the path of Allah, you wind up arriving at the right location so long as you know who He is, سبحانه وتعالى. Shaykh Abdullah, Ramadan is starting. Uh, 30 seconds, one minute, give him that that go hard.
Yeah, I think it's really the, some scholars say the words that Adam received was what he mentioned that him and his wife said, قالا ربنا ظلمنا أنفسنا وإن لم تغفر لنا وترحمنا لنكونن من الخاسرين. Just having that introspection and starting
your month at looking at your deeds from the past eleven months and seeing, where have I oppressed myself? Where have I went and haven't given it my best? And where have I said to myself, "Well, I have it figured out," you know, where have I neglected someone? You know, سبحان الله. And then asking Allah سبحانه و
تعالى for forgiveness and being sincere because, as he mentioned, Allah is At-Tawwab. And using this month to make that effort. اللهم آمين. جزاكم الله خيراً Abu Abbad, beautiful way to start us off, الحمد لله. Shaykh Abdullah, beautiful way to start us off. May Allah
reward you both. Just a reminder to everyone, إن شاء الله تعالى, tune in. We want you to finish your khatm of Quran this Ramadan. So watch every day consistently and read a juz. Don't fall behind, say,
"I'll catch up tomorrow, the day..." No, no. Keep up with it, إن شاء الله, and interact with the Quran and engage it. May Allah عز وجل accept it from you all. I'll see you all tomorrow, إن شاء الله. والسلام عليكم ورحمة الله وبركاته.
