Keeping Connected with the Qur'an
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The Promise of Redemption and Reward | Qur'anic Healing Episode 3
Tune in with Dr. Zohair Abdul-Rahman and Dr. Omar Suleiman for Qur'anic Healing.
Transcript
This transcript was auto-generated using AI and may contain misspellings. I would like to marry him in the name of shaytan ar-Rahman ar-Rahim. Alhamdulilahi rabbil alameen. wa la'udhu billahi minash shaitanir rajim. Bismillahir rahmanir raheem. Allahumma salli wa sallim wa barak ala abdika wa rasulika Muhammadin salallahu alayhi wa sallam wa ala ameen wa ala ahlihi wa sallim taslimin kathira. So alhamdulillah, we are back for a session of Qur'anic healing. And I have with me none other than Dr. Zohair from Australia. He's not in a hospital this time. He's not beating up a kangaroo. We've run past his animal abuse, Australian animal abuse. You've got Australian border protection now coming knocking at my door. What's this foreigner doing here beating up our kangaroos? So Qur'anic healing is for everyone. So we're going to talk about healing for everyone, including the environment. But on a serious note, very blessed to have you, alhamdulilah. And of course, your spiritual psychology series and the work that you've done at Yatim, everyone's benefited from alhamdulilah quite a bit, your insights. So may Allah reward you for that. And inshallah ta'ala, tonight we're going to pick up actually, you know, where I left off with the khutba today, the Friday reflections. I was talking about la hawla wa la quwwata illa billah, and the statement and what that means. And Abdullah ibn Mas'ud radiallahu ta'ala anhu, talking about the idea of hawl, the switching, the changing of condition refers to tawbah. And quwwah, the strength of Allah subhanahu wa ta'ala, refers to being able to commit to steadfastness or good deeds in a steadfast manner. That there is no change of condition except with Allah. There is no maintaining steadfastness upon a path of righteousness except by Allah subhanahu wa ta'ala. And I think that that's a very beautiful way for us to really have husn adhan in Allah, to have a good expectation of Allah subhanahu wa ta'ala, also when we seek tawbah. And there is an element of healing in that.
You know, a lot of people are able to forgive others, but they can't forgive themselves. And they can't move past a prior sin because they're still weighed down by it. And there's a healthy way to think about your previous sins, but there's also an unhealthy way, right, which can lead to despair. And the way we save ourselves from that is by linking our tawbah to Allah subhanahu wa ta'ala, our repentance to Allah subhanahu wa ta'ala, and making Allah our focus, both in terms of the reason why we are repenting and the reason why we believe our repentance will be successful, bidden, and accepted. So, Dr. Zaheer, you're going to cover a set of ayat from Surah Ali Imran that speak to that reality, inshallah. So go ahead, bismillah. Insha'Allah wa ta'ala. Jazakum Allah khayran. Alhamdulillah wa bi'al alameen. As-salatu was-salamu ala rasulullah wa ala alihi wa sahbihi ajma'in. Amma ba'd. So, insha'Allah, we're going to be discussing, if those who are following along want to follow along with the mushaf or with the translation of Qur'an, we'll be discussing the set of ayat or the passage in Surah Ali Imran. And this is the third surah of the Qur'an, and it's verses 133 to, sorry, yeah, 133 to 135, insha'Allah ta'ala. So, when we talk of healing in general, because that's the theme of this series, I want to just take a bit of a step back so we kind of situate ourselves, because it's easy to get lost in the details and miss the forest itself of general healing. So when we talk about healing, we're talking about people being wounded in response to what? Life events in general. Life events is what we are healing from. If anyone needs to be healed or there's some trauma that a person is recovering from, it's in response to something that happened in their life. So it's a response to a life event. And I want to link this to something beautiful that Ibn al-Qayyim, rahimahullah, says in his book,
Wa'abil al-Sayyid, which is, by the way, available in English, a very good translation, Invocation of God. You'll find it on Google. You can purchase it. And right in the beginning, he explains the keys to happiness. And he does that by categorizing all life events into three different types of events that can happen to you. Either number one, there's a calamity or a hardship that comes to you. Number two, a sin that you commit. Or number three, a blessing that you enjoy. And he says you cannot find anything that happens in your life except it will go back to one of these three things. And so the keys to happiness in his mind, and you can say in the language that we're speaking, which is healing, the keys to healing, which will, of course, then lead to that happiness in this world and in the next, is about responding appropriately to each of those three archetypal, or you can say broad, general life categories of events. And so responding appropriately is what will make us progress and grow when we find ourselves in these different events. And so the key here is to, and the skill, is to identify whatever we're going through, take it back to one of these three things. That simplifies it for us. Sometimes things become very complicated, very complex, and that becomes very difficult for us to be able to heal from it. But we can simplify it and then understand, okay, now I know what I need to be doing. With that clarity, then you can come to that unique, complex situation with a gained understanding of the general way that you need to head towards. So for calamity, the response to that is sabr, is patience. For blessing, the response to that is, of course, shukr and gratitude. And for sin, the response to that is, of course, istighfar.
So this particular session, we're going to be discussing sin itself, because I think that's something that actually gets kind of not as much spoken about. People, when they think about healing, they think mostly about things like calamities that befall a person, loss that a person incurs, depression and anxiety, and these sorts of things. But also, as Sheikh Omar was mentioning earlier, that when it comes to sin and hopelessness that can come as a result of a person committing sin, or many sins, can actually be very debilitating and requires that sense of healing. Istighfar is a healing process that a person needs to engage in when they find themselves in sin. And it's something that needs to constantly happen because we constantly sin, as the Prophet Muhammad ﷺ said, كل بني آدم خطائون That all of the son of Adam are sinners. وخر خطائين توابون And the best of sinners are those who repent to him. So oftentimes with sin, we can have this guilt and we carry this burden with us throughout our whole life, which results in feelings of worthlessness, which is one of the clinical criteria for depression is actually feelings of worthlessness, feelings that were not worth anything to anybody. Hopelessness as well is one of the criteria, clinical criteria for depression. And this leads to self-fulfilling prophecy because you feel this way, then oftentimes those sins become repeated and you fall into the same mistakes. And that becomes evidence for you to then still feel, you know, very self-loathing about oneself. So with that in mind, let's go towards the ayat. Let's go towards the ayat. So Allah says in the Quran very beautifully, and it's a very beautiful set of ayat,
وَسَارِعُوا إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ وَالجَنَّةِ عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ This is the first ayah here. Allah says, race, race, run to the forgiveness of your Lord and a Jannah. So I want to focus on this word race, which is very interesting here. Race to the forgiveness of your Lord. So the idea that's being conveyed is that we're supposed to run, we're supposed to sprint, we're supposed to race. And now we need to think about something very interestingly here. Before we move on, when a person races, when a person runs, if there's any runners amongst you, when you run, it's very hard to focus on anything else. Oftentimes, I like for myself, I try to put on something like, oh, let me try to listen to a lecture, let me try to listen to something I'm running. You can't do it. It's very difficult. Very few people are able to do that. Why? Because when you're running, you are engaging everything in that pursuit at that moment. And you're tired and you're out of breath. And you're so focused on that one aspect, especially if you're racing then. If you're racing with other people, then your only focus is one thing. And so this is an idea as well, that this is the case for everyone. What should be front of mind as a person goes through life, racing towards the forgiveness of Allah. That's the mindset. It's like your focus should be that one focus in your life, which is seeking out moments of istighfar, seeking out moments of redemption, and being hyper aware of times in which you can experience that. And that will help us to pick away at the burdens that we carry, to be able to experience those moments of grace from Allah Subhanahu wa ta'ala. And so those moments of istighfar can come from three different ways. They can come from moments of istighfar in the heart, because there's an element of istighfar that, of course, in the foundation, it comes from the heart. Feelings of positive guilt, feelings of positive remorse,
that the difference between positive and negative is that a positive feeling of guilt will lead you to change, will lead you to some sort of action, and negative will lead you to inaction, will lead you to feeling like you don't want to do anything because you feel you're not worthy of doing those things. And there's a difference, I guess you can say, between guilt and shame and these sorts of things. But in any case, that heartful feeling of remorse and guilt towards Allah, that's a moment that is so precious. It's a moment that's so precious, and that feeling itself can be enough for Allah Subhanahu wa ta'ala to forgive you. And we learn about this in that famous story of the man who told his sons, or told his children rather, to burn his body, to cremate him and to throw him into the ashes. For what reason? Because he felt remorse for his sins and he feared Allah Subhanahu wa ta'ala's reckoning. And at that point, didn't have as much knowledge about Allah Subhanahu wa ta'ala. And we know that on the Day of Judgment, Allah will raise him up, and he will confess why he asked the sons to do what, or the children to do what he asked them to do, and Allah Subhanahu wa ta'ala will forgive him. That was a moment of istighfar that was felt in the heart of that person's deathbed. So that is a moment to seek out as well. Sometimes when we're by ourselves, or at a certain moment, we might feel that. That's a positive thing to feel, as long as it's connected towards Allah. The second element or aspect of istighfar, to be on the lookout for, are moments of actual istighfar on the tongue. Asking Allah for forgiveness, begging Allah for forgiveness, raising our hands to Allah, and asking Allah Subhanahu wa ta'ala for forgiveness. And that almost stems from that feeling as well, and looking for that moment for us to do that. This was the habit of the Prophet Sallallahu alayhi wa sallam. You know the morning and evening adhkar, they include istighfar, astaghfirullah wa atubu ilayh, multiple times, 70 to 100 times. We know that when the Prophet Muhammad Sallallahu alayhi wa sallam was in a gathering, he would say, rabbi aghfiru warhamu wa anta al-tawwabu al-raheem
wa anta al-ghafoor al-tawwabu wa anta al-tawwabu al-raheem that, oh Allah, forgive me and have mercy on me, that you are the one who accepts the repentance. He returns to the one who repents, and is the most forgiving and is the most merciful. And so this moment of istighfar on the tongue is also something that we race towards. And then the third is the body as well. And these are acts of redemption. And searching for acts of redemption with a heavy heart is something that's very positive. We see that this is something that we find in the hadith literature as well, the story of the woman who was a prostitute. But she was forgiven because of an act that she did, which was quench the thirst of that dog that was famine at that point in time from the well. She went with the shoes, with her own shoe to bring it out and then to feed, sorry, to quench the thirst of the dog. And so it's a moment of redemption that she was able to find. And in that moment, Allah Subhanahu wa ta'ala forgave her. So racing to forgiveness of your Lord is about racing to these different avenues and being hyper aware to look for those moments. So the guilt that we feel inside should push us and propel us to race to looking for these moments where you then feel the grace from Allah Subhanahu wa ta'ala. Wajannah, and this is so beautiful. Wallahi, this is so beautiful. For those who feel worthless because they think they've sinned too much or they've sinned a sin that was too grave. Allah is telling you that you are worth so much that for you, an objective that is only worthy of the soul that Allah has created you in and the individual that Allah has created you as, what is worthy is Jannah for you. That is where you should set your standards and set the bar and set your objective.
That just because you've sinned doesn't mean, oh, I've sinned. Now I'm a lower tier Muslim and I should aim low. You ask Allah for forgiveness, run to forgiveness and Jannah. And so you remove the evil and the sin and you then replace that with the best thing that you can imagine. That is an amazing moment of redemption in and of itself because you realize that SubhanAllah, I can ask Allah for forgiveness and through experiencing that forgiveness from Allah, I open myself up to the Jannah, the paradise, the everlasting bliss. And it's not that, I mean, worthy and whether or not we deserve it, that's a different point. Of course, nobody deserves it from the sense that I did enough to enter it. It's from Allah's mercy. But it's the idea of value, that Allah places this value in every individual, in every human being, that Allah created us for that opportunity to be able to be at that state. And sinning does not become a preventative action from doing that. It doesn't become a deterrent from that, but rather it becomes an opportunity to race further towards the Jannah, which is so beautiful if we think about it. As the Prophet ﷺ informed us that Allah said, if we were to be people who didn't sin, then He would replace us with people who would sin so that they can ask Him for forgiveness and Allah would forgive them. I'm wary of time, so I'm going to move forward, inshaAllah. Then Allah ﷻ mentions, الَّذِين يُنفِقُونَ فِي السَّرَّاءِ وَالضَّرَّاءِ وَالْكَاظِمِينَ الْغَيْرُ وَالْعَافِينَ عَنِ النَّاسِ وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ Then Allah mentions in particular actual acts of redemption that we can seek out in particular. So we talked about in general, race in general, and you look for those moments. But now Allah is highlighting particular things that can be done when we feel this sense of guilt. Fuel that sense of guilt, change it, and put it into these avenues that Allah has outlined for us. Giving in times of hardship and in times of ease.
Restraining one's anger from getting angry at other people and forgiving the people. And I find these very interesting because these are three things that we wish Allah will act towards us in this way. That Allah will give to us no matter our state. Whether we were good or bad, we wish Allah to still give us from His bounty. That we wish that Allah will not be angry with us because of the sin that we've committed. And we wish that Allah pardons us. And so SubhanAllah, we act in that way, almost mirroring the way that we want Allah to act towards us. And so giving, despite the ease or the difficulty of it, restraining ourselves from anger and pardoning and forgiving others. And forgiving others can be very difficult. It can be one of the most difficult things a person can do is to forgive someone for a wrong that was done to them. And people can bear these grudges. Ibn al-Qayyim in Madarij as-Saliqueen beautifully reframes that aspect of being wronged and says, why don't you think about being wronged by another person as a test Allah sends you so that you have an opportunity to be forgiven from Allah. Like it's something that Allah is sending as an opportunity for you to receive the forgiveness from Allah. By you pardoning others, Allah will pardon you in kind and in return. And so these are moments of redemption in particular that we can focus on to help us reduce the burden of the sin that we carry. And lastly, then Allah Subh'anaHu Wa Ta-A'la says in the last ayah here, والذين إذا فعلوا فاحشة أو ظلموا أنفسهم ذكروا الله فاستغفروا لظنوبهم That when they, those who commit evil deeds, whether it's of an indecent nature or of an oppressive nature, ذكروا الله So the last ayah, Allah speaking about general kind of long term strategies to earn redemption. Here Allah is speaking acutely in the moment of the sin.
In the moment of the sin, what can you do? And Allah is giving the example of like the greatest type of tawbah that a person can do, which is not waiting till afterwards where you realize it and it's been years and you say SubhanAllah I need to change. And then you have to carry this burden and think, well Allah forgive me. The best thing to do when a person sins is in that moment itself to ذكروا الله Remember Allah فاستغفروا لظنوبهم And to then ask Allah for that forgiveness. And at that moment, that is enough to then just ask Allah for that forgiveness. And Allah says وَمَا يَغْفُرُوا الظُّنُوبَ إِلَّا اللَّهُ Who can forgive the sins except Allah? And here's the point that no one can bear that burden that we feel. No one can bear the guilt that we feel except if they feel the forgiveness and grace of Allah. You let the ocean of Allah's mercy wash away those feelings inside the heart and you recognize the vastness of Allah's mercy. And you see that in comparison to the guilt that you feel and recognize the love and the mercy and the tenderness that is available that you have access to and that Allah Subhanahu wa ta'ala loves for you then to return to Him. And I'll end with that beautiful hadith where the Prophet ﷺ said Allah is more الشد فرحة which I find difficulty finding the English words to translate appropriately this فرحة like the joy essentially, the joy that a person has when that camel that is lost returns to them as a person is traveling in the desert because when the camel is gone, that means death. And when that camel comes back, that means life. Switching from death to life because joy and that moment of joy and happiness in an acute setting and excitement is all about from baseline to where, right? Like from where you were and then some news that you get and how the difference is basically equal to the intensity of the emotion.
And so we have from death to life. That is the level Allah is even more joyous when the slave then returns to Allah. So when we ask Allah for forgiveness, bring that to the mind as well because we think if we're asking Allah for forgiveness, we feel so sad. Can you imagine then the happiness or the joy, the فرحة from Allah سبحانه وتعالى? On the other end, as we ask Allah for forgiveness, imagine that and experience then the grace of Allah سبحانه وتعالى. And then Allah سبحانه وتعالى, actually a beautiful linguistic point here. Allah says race to a Jannah, which is singular. Then in the ayah after Allah سبحانه وتعالى says and wraps it up in this beautiful kind of ring symmetry, I guess you can say. أُولَٰئِكَ جِزَاءُهُم مَّغْفِرَةٌ So those are the people who will get the مَغْفِرَةٌ من رَبِّهِم وَجَنَّاتٌ And then the garden here is mentioned in the plural. وَجَنَّاتٌ تَجِرِمَن تَحْتِيَ الْأَنْهَارِ So you race to the Jannah singular, and of course, whenever you turn to Allah a little bit, Allah gives you even more. You walk to Allah, Allah comes to you running. جِزَاءٌ مَّغْفِرَةٌ So that's the reflection that I had from this particular set of verses. جِزَاءٌ مَّغْفِرَةٌ Beautiful, beautiful. SubhanAllah. Especially the, I think the singular to the plural. I want to seize on two things that you said, inshAllah Ta'ala. So the first one is what I find very interesting about this is that you talked about a healthy form of guilt and then an unhealthy form of guilt, right? And essentially the way that it's judged is by whether or not it produces an outcome of action, right? So, you know, unhealthy guilt is debilitating. It caused you to despair and just not to make any movement. Healthy guilt activates, moves you back towards Allah SubhanAllah Ta'ala. And you have to have a belief that that action is going to be productive. Otherwise you wouldn't do it.
And that's where having certain thoughts of Allah SubhanAllah Ta'ala and feelings about who Allah is, is so crucial. What I find very fascinating about the way that these two things are tied is that Allah says do good beyond the standards of people. Only to the standard of Allah and for the pursuit of Allah SubhanAllah Ta'ala. And Allah says repent, not because of shyness from the people, but because of shyness from Allah. So for example, when Allah SubhanAllah Ta'ala says, Alladhina yunfiqoona fassara'i waddara'a walkalbi minal ghaythi walAAafina AAan alnaas People are expected to spend in charity in times of ease, but people are not expected to spend in times of hardship. But that person is acting for the standard of Allah. Kalbi minal ghaythi, people are expected to show some patience and to show courtesy to those that are courteous with them. No one's expected to swallow their anger with a fool. AAafina AAan alnaas, people are expected to forgive and to pardon when the other person shows a great desire to be forgiven and pardoned. But people are not expected to forgive and pardon when the other person doesn't seem to be that keen to attain that pardon. But Allah is saying, act in good for his standard. And then Allah says when it comes to the bad deed, Dhakaru Allah That when you sin, you know, a lot of times people don't feel bad about their sin until they get caught or until people call them out or until they feel a sense of smallness in the sight of people. But Allah SubhanAllah Ta'ala says, Fa'alu fahishatan aw zalamu anfusahum Dhakaru Allah They thought of Allah. And another ayah, Fa'idahumu basirun, it's like they woke up like, whoa, I crossed the line of God. And so, in pursuit of good, I was surpassing the line of people in pursuit of God.
And in avoiding evil, I was more observant and aware of the line of God than the line of people. I didn't wait for it to reach the line of people and their sight and their admonishment and shyness in their sight. It was, wait a minute, you know, I violated the covenant with Allah SubhanAllah Ta'ala. So I think that's one thing that really is very powerful about this sequence. And I don't know if you have any thoughts on that, InshaAllah, before I go to my second reflection. Yeah, no, what you mentioned is very beautiful, actually. Because it's almost like the key away from the pain that people experience in this world is about remembering Allah in those situations that then elevates their action to a level of virtue that then heals, we're talking about healing, what that person was in at that moment. So, like you said, we're not expected to, you know, restrain our anger or like, we're not expected to then act very gracefully to people who don't give us that type of treatment. But what do you gain from holding that anger in your heart? Right? Yes, when you talk about from a Fiqh perspective and, you know, sin and these sorts of things, fair enough. But what do you gain from your heart? What do you gain from that? Right? When you are really, when someone has wronged you, and they're not seeking repentance really, they're not asking you really for the forgiveness, they don't show any remorse. By you still being hurt, who loses in that situation? Right? At least in this dunya. It's your obsession of it. He doesn't care that or that person, she doesn't care, he doesn't care what's going on. You're losing there. So, when you remember Allah, it is taking you to a higher standard. Yes, but it's for your own benefit. And it's for your own healing almost as well.
Like that aspect of this. And that's the beautiful thing of our deen. That's so different than other concepts of spirituality, because our deen is about in doing or in endowing the mundane with spiritual significance across the board. You open up Hisnul Muslim, the fortress of the Muslim, the book of Adhkar. The most mundane things becomes a spiritual experience or becomes a spiritual moment. Putting on your clothes in the morning, walking out the door. You know, in the angel series that you did, I love that episode of the one when you walk out the door and you say, Bismillah la hawla wa la quwwata illa billah. And just that simple walking out the door, it changes your complete mindset of what that means. It becomes a spiritual experience to walk out into the world. And so, bringing in that dhikr of Allah to every moment in your life is something that Islam brings and it's for the benefit of humanity. That's why Allah describes the Quran as shifa'u li maa fi sudur, right? It is the healing of what is in the heart. The entire message of the Quran in Islam is described as that healing, because everything in life, like we said, is going to chip away at you, right? It's just going to, the small little things, they just add up, add up, add up. And it is through that rope of Allah's dhikr that you kind of are able to see the bigger picture of things and elevate your action as well. And it's for your own benefit, for your own healing. I hope that makes sense. Absolutely. And really the second thing, and this is my, I think, biggest reflection of this, what you said about depression and feeling of worthlessness. I'm not worth, I'm not worthy of being loved. I'm not worthy of being forgiven. And SubhanAllah, that hadith about the camel, like you're worthy to Allah.
SubhanAllah, it is so powerful to, and I think about it from my own perspective, like with all of my sins, all of my brokenness, all of my shortcomings, Allah still finds me worthy, right? Like Allah still cares about me coming back to Him, even though my obedience and disobedience do not increase or decrease His kingdom in any way whatsoever. But like that idea that Allah has not lost hope in you, that you are, or that Allah SubhanAllah has opened the door for you to not lose hope in Him always, no matter what. That Allah SubhanAllah has not lost sight of you, that Allah Azawajal still is calling you back, that Allah is still welcoming you back, that you're worth something to Allah. And like, I think that's something to think about, like when a person is feeling that sense of worthlessness, like I'm still worth something to Allah. Otherwise, He wouldn't have brought me here, and He wouldn't have given me this chance to come to this realization before my time of death, as the Prophet SallAllahu Alaihi Wasallam said, that tawbah is open until the point when a person starts to foam at the mouth and their soul is leaving the body. The gate of repentance, the door of repentance is still open. And so when I'm feeling worthless, like I'm worth something to Allah. That's not because I'm arrogant, that's because Allah is Ar-Rahman. That's not because I'm so great, that's because Allah is so great. And so I'm worth something to Him, and everyone could say that I'm worth something to Allah. Like my tawbah means something to Allah SubhanAllah. And that's a very powerful takeaway, I think, from that hadith, that Allah Azawajal, Yafraha, Allah shows joy, overjoyed with the tawbah of His servants, when a person turns back to Him SubhanAllah. And so I mean, that's something that always sort of blows me away. And I think it's important for us to sort of keep in our own hearts and minds when we feel the conditional love, and the conditional appreciation from people around us.
It's not with Allah SubhanAllah, Ya Allah, you just say Ya Allah. And that hadith, of course, the person says, Ya Rabb, Ya Rabb, Anta Abdi Wa Ana Rabbuk. He messes up, and he says to Allah SubhanAllah, you are my abd and I am your Rabb. And the Prophet SallAllahu Alaihi Wasallam said, because of his own just being overjoyed. And one of the implications of that, that some of the scholars mentioned is that, when a person turns back to Allah SubhanAllah, even if they don't sound best, like when the du'a doesn't flow the best, they say, that's my ugly cry. Sometimes if you're turning back to Allah SubhanAllah, you're in the midst of a du'a, and you get so emotional in your du'a that you actually get tongue tied, but your heart is full. And like, you have a Rabb, a Lord that is Al-Ghafoor looking at you in those moments, right? And that could be the most beautiful du'a that you ever make is the one that you're having a hard time verbalizing, right? Just because you're so immersed in that moment. So we pray for those moments, and we pray for transformations through those moments that turn us back to Allah SubhanAllah. Do you have anything else, Sheikh, you want to share? I don't know. I think that it's good for the time. But what you said is, I think, a very beautiful note to end off on. And that's just searching out for those moments of redemption. And life and the opportunities of life are filled with those. And if we have that mindset and attitude as we go through life, that's a very positive way of dealing with the burdens that we all carry. May Allah forgive us all and accept all of our repentance. Ameen. Ameen. JazakAllah khair. We love having you on. And may Allah bless you and thank you for taking the time out. What time is it in Australia, by the way? It's just 10 in the morning. It's not that bad at all.
I appreciate your appreciation. May Allah bless you. And anytime, inshallah. JazakAllah khair. Everyone, we'll see you all inshallah next week. Assalamu alaikum wa rahmatullahi wa barakatuh.
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