Candid Conversations with Allah | Mufti Abdul Rahman Waheed | Juz 24 Qur’an 30 for 30 S7 | Ramadan
By Omar Suleiman | 2026-05-25T20:55:13.911028+00:00 | Topic: Allah
Understanding Allah's Infinite Capacity for Mercy and Forgiveness
Is there any human being in the world that you would forgive for anything that they did to you? There is something that is always greater than you, but you will not fully understand it. What's most important is to know that He is a creator. The fact is Allah took care of you then, so Allah will take care of you in the future. So don't get so zoomed in into your problem right now.
As-salamu alaykum wa rahmatullahi wa barakatuh, everyone. Welcome back to Quran 30 for 30. Alhamdulillah, we are in the last 10 nights, 24th Juz, and we ask Allah to accept from us and to grant us all the Ajr of Laylatul Qadr. Allahumma Ameen.
A reminder to everyone to please inshallah ta'ala support Yaqeen. It's especially in these last 10 nights that we get the greatest support from you, both with your du'as and your donations. So if you can inshallah ta'ala give automatically over the remaining nights, or you can manually give bi'idhnillahi ta'ala, seeking Laylatul Qadr, and of course, hoping to inspire great work, then bi'idhnillahi ta'ala we invite you to continue to be a part of this. But we count on you, and inshallah ta'ala we know that you will deliver. And of course, Allah Subhanahu wa Ta'ala is the one who opens, and Allah Azza wa Jal is the one who enables. So may Allah Subhanahu wa Ta'ala facilitate more khair. Allahumma Ameen.
Al-Hannan: The Most Affectionate
We're blessed to have Mufti Abdur Rahman Waheed. Mufti with a capital M. Mufti Abdur Rahman Waheed. Why capital M? From Michigan. From Warren, Michigan specifically.
Alhamdulillah. It's amazing seeing you and Shaykh Abdullah. And I appreciate us being a little closer together this time. Last time we were too far apart. MashaAllah. Shaykh, alhamdulillah. You're always a feature of this series, alhamdulillah. I mean, you always make an attempt and do everything that you can to be part of it.
I don't know the condition of your heart, but I do feel like I'm the only one that wears a turban. So you gotta bring a token turban on here. Look, I looked at all the last many years. I was the only one with a turban. One year you had Mufti Muntasir on once. Look, it's like a DEI requirement. Even though technically that's over in America. You still gotta check some boxes for us. You gotta keep the daisies happy too.
Hold on, hold on. We have plenty, plenty of daisies, but we don't have many people that wear turbans. That's what I'm talking about. The DEI requirement. By the way, I brought another turban today. How about two? He doesn't change his clothes yet, but he changes his turban. It's actually funny. He's packed one turban and packed another outfit for the trip tomorrow. That's true. I love you guys and I appreciate you guys inviting me down and talking to me.
Alhamdulillah. I mean, there's too much to cite in terms of the work that you guys do, but I'd like to start off on a personal level. What's the name of Allah you find yourself connecting to most these days?
These days, Al-Hannan. You know, it's just... I feel like... This is the most important characteristic to have if you want to help somebody. Like we can go to college, we can learn all these books and sciences of trying to help and empower and coach. But you have to have affection for people.
Al-Hannan means affectionate, love, care. It literally comes from... The word where it comes from is beautiful. It's like when a mother gets separated from her child, that inner voice that comes out. You ever see a mother cat? This is actually for a mother, a naqa. And that inner, it's not even words, but it's just that voice that comes. And so that affection that Allah has for us and if you want to...
So for me, we run a boarding school. We have students. And it's sometimes hard to be affectionate to these kids. It's like... But that is the number one requirement, Shaykh, to help somebody. You have to love them, you have to be affectionate towards them. You have to cry when they cry. You literally have to be with them. And so for me, Allah is Al-Hannan. Even though we go through difficulties, but He is affectionate with us. He loves us. So the difficulties should not shape our thoughts about Allah. It shouldn't. Absolutely.
Subhanallah, man, truly that there are so many words and there are so many expressions of the attributes of Allah Azza wa Jal in regards to His mercy and compassion. And each one of them is just so rich and so deeply layered. Your inability to show compassion to your boarding school students. I guess we should bring up that Shaykh Abdullah's son was a student at your boarding school. Maybe we should talk about that, you know.
Shaykh Abdullah knows how much I love his son. There's nothing but love there, mashallah. You see the camaraderie with the young boys there. It's amazing. Oh, it was needed. It was needed for my son, that woman. Yeah, mashallah, it's beautiful.
Juz 24: The Boundless Mercy of Allah
Inshallah ta'ala, we are now in Juz 24. And obviously in Juz 24, you have Surah Az-Zumar. And Allah Subhanahu wa Ta'ala has highlighted in Surah Az-Zumar a very particular element of His mercy. But this is a Juz that goes from Az-Zumar verse 32 and then it goes into Fussilat. And Allah Azza wa Jal starts off this Juz by saying:
We talk about how Allah Subhanahu wa Ta'ala talks about Himself. Allah says, who is more unjust than the one who lies about Allah and then denies the truth when it has come to him is there not in hell a residence for the disbelievers?
It's very interesting here in terms of how Allah Azza wa Jal extols Himself in this particular Juz. Allah Subhanahu wa Ta'ala extols things that human beings would never be able to grasp. We're talking about Al-Hannan, things that we could never appreciate, we could never compare to, we could never understand. And the fact that Allah Subhanahu wa Ta'ala starts off this Juz by saying what a wrongdoer you are when you lie about Allah Subhanahu wa Ta'ala.
When you lie about someone good, let's just talk about human beings. Like backbiting should be offensive in general, slander should be offensive in general, insulting people, belittling them. All of these are things that are not befitting of a human being towards another. But when it's someone who's good, it can offend the sensibilities of anyone. Like how can you be talking about this person that way? So who is more unjust than the one who lies about Allah Subhanahu wa Ta'ala?
And who is Allah Subhanahu wa Ta'ala? Allah Azza wa Jal tells us in Surah Az-Zumar, arja aya bi kitab Allah, as many of the ulema mentioned, many of the companions mentioned, the most hopeful verse in the Quran:
Say, O my servants who have transgressed against themselves, do not despair from the mercy of Allah Subhanahu wa Ta'ala. Verily, Allah forgives all sins. Verily, He is the all forgiving and the especially merciful.
Subhanallah, this is something that as human beings, we would never be able to comprehend. We do not have that type of capacity for mercy and forgiveness. Like let's just focus on one element of this ayah. Is there any human being in the world that you would forgive for anything that they did to you? Subhanallah, like any human being, right? There is a boundary that is crossed either because of the weight of the transgression or the limit of our compassion. At some point, there's always a boundary that's crossed, right? Even with the most precious and sacred relationships, right? There are certain elements of dhulm that could never be tolerated, right? Nor should they be tolerated.
But Allah Subhanahu wa Ta'ala is saying, إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا Can you imagine like someone who had been cursing God for seven, eight decades, someone who had fought against his religion, someone who had said the worst things about him, someone who had harmed and harmed and harmed and harmed, and one moment of istighfar, one moment of forgiveness, and Allah Subhanahu wa Ta'ala's capacity to forgive is to completely remove the burden of that sin from that person. Not because who that person is, but because who the forgiving one is, Allah Subhanahu wa Ta'ala is, right? إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ, right?
So it's not that you shouldn't despair from the mercy of Allah Subhanahu wa Ta'ala, because look, you still got some years, because look, you still got this, because you also did these good deeds. It's because Allah Azza wa Jal is capable in a way that we do not have capacity of overruling our despair with his mercy, right?
The Majesty We Cannot Fully Comprehend
Now on that same note, Allah Azza wa Jal says a few verses later:
That they did not give Allah Subhanahu wa Ta'ala his due estimation, as he deserves to be appreciated, and the whole earth will be in his grasp on the day of judgment, and the heavens will be folded in his right hand, glorified and exalted, as he above what they associate with him.
So you could not give qadr, you could not properly understand or give due appreciation to his mercy. And here you can't give due appreciation to his majesty. You don't get it. You're not fully appreciating the Lord that you are interacting with. And subhanallah, one of the signs of Laylatul Qadr, or one of the meanings of Laylatul Qadr, right? Is that we are given a night of power, a night of due estimation, right? Through reward and things of that sort.
So here's a deep connection to this, that the angels on the day of judgment, when they would see the mawazin, when they would see the scales, an angel that worshipped Allah Subhanahu wa Ta'ala for its entire existence, would say, subhanaka maa abadnaka haqqa ibadatik. All glory be to you. We did not worship you as you deserve to be worshipped. That angel who did nothing but worship for however thousands or millions of years or whatever, from the beginning of existence until the end, would say, we didn't worship you as much as you deserve to be worshipped.
So there's a constant theme here of the qadr of Allah Subhanahu wa Ta'ala. The qadr being like how you give Allah Azza wa Jal His due estimation, how you cannot appreciate it, but you can worship Him for it. You can appreciate it. You don't have the capacity to understand His capacity, but you can worship Him and adore Him and glorify Him for that capacity.
And then finally Allah Subhanahu wa Ta'ala says:
That Allah Subhanahu wa Ta'ala is the creator of all things. And He is upon all things, wakeel. So He's the trustee of all that He created. Again, His capacity, which you could never appreciate, which you could never understand.
Finding Inspiration in Our Limitations
And that kind of brings us to a point, here we are swimming in the names of Allah Subhanahu wa Ta'ala, trying to appreciate, trying to understand Allah Subhanahu wa Ta'ala. But part of understanding Allah Subhanahu wa Ta'ala is understanding that you can't fully understand. And I'm putting in quotation marks here, right? Allah Subhanahu wa Ta'ala, that there are certain limits that you have to be able to appreciate fully who He is and what He does that you can't do and that you aren't, right?
How do we kind of allow that awe of Allah Azza wa Jal to inspire us towards good instead of just cutting off and things of that sort, you know, shutting down because we're never going to get there anyway. We're never going to be able to appreciate Allah Azza wa Jal fully anyway. So that's just an overview of how Allah Azza wa Jal talks about Himself. In this juz, I'd love to hear your comments, dear mashaikh. And then inshallah we'll go to our specific point of discussion for the day.
The Magnificence of Allah and the Foundation of Tawheed
SubhanAllah, when speaking about Allah and understanding His magnificence, that's the beauty of Tawheed and the beauty of Islam and the beauty of it being a pillar of your existence. When you say the pillar of Islam, but see a pillar of your existence, meaning that your existence is founded in that. It's founded in the recognition, acknowledgement, acceptance and struggle to uphold that acknowledgement of the oneness of Allah and the profound nature of these names and attributes.
So when we're talking about Allah and the fact that He says:
Just understanding how amazing He is and His greatness. And then on top of that, as you mentioned, you do not have the capacity to understand His capacity. When you first understand, what was the saying? وَمَنْ عَرَفَ نَفْسَهُ عَرَفَ رَبَّهُ - The one that knows himself knows Allah, knows his Lord, because you know your capacity, you know your limitations. And you say that there's someone that there must be greater than me. If I know these limitations, there has to be a creator of all of these things that have limitations. Throughout my life, I learn about them.
The Essence of Worship Based on Knowledge
When understanding that, subhanAllah, that is when the essence of Tawheed and the manifestation of one worshipping God, based on that knowledge. And that's what's so beautiful about always remembering your place and remembering who you are in this world and then recognizing that there is something that is always greater than you, but you will not fully understand it. What's most important is to know that He is a creator.
And that's why it's amazing when the angel said: لَا يَعْصُونَ اللَّهَ مَا أَمَرَهُمْ - The angels, they do not disobey Allah, but on top of that, subhanAllah, we as human beings, knowing our limitations, also requests from us to call on the one that has no limitations. And that's what's important for that relationship.
SubhanAllah, just thinking about that is - we can never appreciate Allah the way He should be appreciated. However, you could be حَاسِبُوا أَنفُسَكُمْ قَبْلَ أنْ تُحَاسَبُوا - So in you understanding yourself, in your own limitations, you then recognize Allah.
The Beautiful Poetry of Imam Shafi'i
For example, Imam Shafi'i:
وَلَقَدْ عَلِمْتُ بِأَنَّ عَفْوَكَ أَعْظَمُ
إِنْ كَانَ لَا يَرْجُوكَ إِلَّا مُحْسِنٌ
فَمَنْ ذَا الَّذِي يَدْعُو وَيَرْجُو الْمُجْرِمُ
مَا لِي إِلَيْكَ وَسِيلَةٌ إِلَّا الرَّجَاءُ
وَجَمِيلُ عَفْوِكَ ثُمَّ إِنِّي مُسْلِمُ
It's a beautiful way of putting it like, "O Lord, I know my sins are massive. They're abundant. They're huge." But I also know your forgiveness is much larger than that. There's no comparison. And then he says, "Look, if O Allah, if only someone who worships you can seek your help, then where are people like me gonna go? Who sin?" He said, "O Allah, honestly, I have nothing to present."
Sometimes I think these candid conversations with Allah make you appreciate Allah even more. And learning how they spoke to Allah. مَا لِي إِلَيْكَ وَسِيلَةٌ إِلَّا الرَّجَاءُ - "I have nothing. I literally have nothing to present in front of you except for what you just said in that ayah. Except for hope. I have good assumption about you, O Allah."
The second thing I have, I have three things. I see hope in you. I have all the stories and verses and ahadith that are mentioned about your forgiveness. And the third is, I'm Muslim. Isn't that something we should be proud of? We're on the right side of history.
The Words of Yahya ibn Muadh
Yahya ibn Muadh says the same thing:
وَكَيْفَ لَا أَفْرَحُ وَقَدْ عَرَفْتُكَ
كَيْفَ أَسْأَلُكَ وَأَنَا خَاطِئٌ
وَكَيْفَ لَا أَسْأَلُكَ وَأَنْتَ الْكَرِيمُ
"How can I be happy when I always disobey you?" But he's like, "Why wouldn't I be happy? I know you." At least we can read these verses and understand them. We can appreciate them, and at least we know you. We're not reading some book that's been changed and manipulated over years. We're reading the Quran.
"O Allah, how can I ask you for something? When every time I've asked you and promised you, I've always broken my promise. It's hard to ask someone you've broken your promise with. But you're كريم. Why shouldn't I ask you? You get happy when I ask you."
So I think understanding Allah, وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ - We may not ever appreciate Him. But I think diving into yourself, you appreciate Allah even more. JazakAllah khair.
When Allah's Name Brings Disgust vs. Joy
In Az-Zumar, there's actually something really interesting. Allah says:
It's very interesting, subhanAllah. Like, all this beauty that you talk about Allah with in this particular juz, and Allah is saying, but when Allah is mentioned, the hearts of those who disbelieve in the hereafter is filled with disgust, contempt. SubhanAllah, we think of Allah, and you can imagine even the people that are watching this and listening to this - Allah's mercy, Allah's majesty, Allah's greatness. There's awe, right? These people had disgust, hate, repulsion when Allah was mentioned.
And Allah doesn't stop there. Because if those who are من دونه and everyone is less than him, those who are less than him are mentioned, إِذَا هُمْ يَسْتَبْشِرُونَ - then they're filled with joy and celebration. How in the world did they get there?
Understanding the Root of Disgust
SubhanAllah, the word اشْمَأَزَّتْ - this word only comes once in the Quran. It's an interesting word to explain the disgust and aversion in the heart, which actually means that it shows on their faces. Just because the opposite is true. يَسْتَبْشِرُونَ is a word that you're so happy from in your heart that the happiness shows on your face.
It's in the ayah why that happens. لَا يُؤْمِنُونَ بِالْآخِرَةِ - there's two meanings of this. The moment you don't have the awareness that you have to stand in front of Allah on the Day of Judgment. Because your pride does not allow you to stand in front of someone greater than you. Someone's always the loudest person in the room. They don't want to be around someone who's smarter than them.
If you're the best player on the court, you're on the wrong court. You should be on a court where someone's playing better than you. If you're the smartest person in the room, you're in the wrong room. But someone who has a little bit of ego and pride will not want to do that. So for them, it's like, when they speak about Allah's greatness, like, "Oh, someone's greater than me? No, I'm not going to stand in front of them." They're just going to refuse to even hear about Him.
Modern Applications of This Verse
What's interesting about this ayah? This is, of course, in context of the disbelievers of Makkah. But if you look at it in our time, لَا يُؤْمِنُونَ بِالْآخِرَةِ is لَا يُجَدِّدُونَ الْإِيمَانَ - those who don't continue to revive their iman.
What happens with them is that you'll have people that are listening today. You'll have people that will feel joy and happiness with things other than Allah. You'll feel the expression of their happiness and joy. But they will feel like, the word "cringe" is the word for اشْمَأَزَّتْ. It's actually a very accurate word. They will feel that when Allah is mentioned. Because اشْمَأَزَّتْ is the heart and the facial expression. It's both. It's like you feel locked and bottled up in a masjid or when you're hearing the words of Allah. But when you're not, you feel very happy. You're a different person.
And the reason for that is because one element is disbelief and one element is stagnation of your belief. Because you cannot - Imam Shafi'i says like, "I see the stagnation of water corrupting the water." So iman the same thing. So when you look at this verse, you see both elements of it.
Speaking About Allah Without Always Mentioning the Means
Another element Allah Almighty speaks about is for us - I'm gonna say this very candidly. Sometimes this ayah, they mention it. Sometimes you speak about Allah's greatness, Allah's might. Allah will do this. But the person's waiting for the next sentence, "How?" Not every time we have to say how. Sometimes speak about Allah and that's it, leave it at that.
وَإِذَا ذُكِرَ الَّذِينَ مِن دُونِهِ - okay, now that makes sense. Sometimes, اعْقِلْهَا وَتَوَكَّلْ - tie the camel and then trust Allah. But we tie the camel so much that it just dies on the way. Sometimes just speak about Allah. That Allah will do this. Allah will do this.
And sometimes that, you see that اشْمَأَزَّتْ in people, when you're doing a great project, like "This is the work of Allah. Allah will do it." And sometimes we should make a practice of just speaking about Allah alone, without mentioning the means. Not the fact that we can't use means, but you see that this end, it's like a slippery slope. You keep doing it and then you end up like these people that whenever Allah is mentioned, they don't want to hear it.
The Practical Challenge
SubhanAllah, even sometimes we as Muslims, when we fall into this - sometimes when we hear the name of Allah when a trial or calamity happens, sometimes we don't want to hear "Allah is going to be with you" because we're hearing the name of Allah, and it's like, okay, something unseen. It's not telling me how to practically apply it. But that becomes very tricky at times.
You know, especially when you're in organizations and meetings and it's like, okay, this is not practical. But when we rely on Allah, just mentioning Allah and then trusting in Him and ensuring that that is a condition for me to do what I'm doing, I don't rely on the means and talking about them. Scholars have been talking about that as well and relying on the means - هَذَا قَدْحٌ فِي التَّوْحِيدِ - some scholars mentioned. That is a deficiency in your oneness of Allah and your practice of recognizing the oneness of Allah, especially in a society where it's very advanced and people sometimes directly or indirectly rely on their faculties and forget the creator of the faculties.
Rather, they do not turn to Him before even doing something, even making a decision in life. You turn to Allah really and not just saying it and giving it lip service.
The Importance of Spiritual Connection
You know, sometimes when we hear things about the deen of Islam, it's like, yeah, I get it, but when someone else that we look up to, or someone that's a sports figure, a movie star, whatever the case may be, when they show up on my computer screen or when I hear about them or hear their voice, I light up. You know, we light up and that's where it's very, very important with all of creation. Allah should be preferred over all of creation to where when we hear His words and it's a process. It's a process and that's why when you look in the sharia, when you look in the deen of Islam, Allah gives us opportunities for spiritual renewal five times a day, one time a year, one time in a lifetime to renew your spirit and to put things in their proper perspective and to sit alone in your khalwa or in the middle of the night, you know, to always remind yourself, okay, I've been created for this purpose and the word of Allah is supreme and what am I doing to renew that as you mentioned, tajdeed ul-iman. May Allah make us from that, insha'Allah.
Spiritual Maturity and the Hereafter
Sheikh, I love what you said about light up, like they light up because, you know, like when you're with kids sometimes, you know, you talk about, honestly, like, you know, you bring up, we got to do the religious part, we got to do the, okay, now's the time for the lesson and like we just want to play. Well, they're not mature enough yet to understand the gravity of Allah's reward and what Allah offers and who Allah is, right? But when you're an adult and you're still spiritually an infant, all right, to where it's like you bring up like Allah and then like, oh man, like talk about deen again, like can we just go do this now, can we like, do we still got to talk about this? What is the diagnosis? And like you said, they don't believe in the hereafter. So then who is God to me if I don't believe in the hereafter? He's just disciplining me all the time. You're just trying to, you're just trying to put restrictions on me because I don't expect a reward from Allah, right? So that's, that's the problem. That's at the heart of it and this is the, the incredible thing about the way the Quran speaks directly to this.
Setting the Example for Our Children
I think it's important, Sheikh, just, you know, that's a message to parents as well. Like do we light up in front of our children when the adhan goes off? Do we stop what we're doing? You know, when Aisha mentioned about the Prophet (peace be upon him) that he would help, he would sew his garment, he would milk the camel, but when it was time for salah, that's it. Everything else was secondary. Everything else. He didn't even recognize us. It's very, very important, especially us as fathers, you know, it's, are we setting that tone and providing that type of framework? And then as the mothers, you know, are we always maintaining that within our children when Pops is not around? Is that when the name of Allah is mentioned, this is very, very important. I light up. I'm happy. When times are hard, I mention the name of Allah. You know, this is very important for children to see on a consistent basis because raising children is about consistency, right? And I love how you said spiritually an infant. Man, that hit. I mean, yeah, especially when you see, you know, brothers our age, you know what I'm saying, starting with myself, you know, when you hear the name of Allah sometimes, Shaitan will play with you. And that's where you have to always mention the name of Allah. SubhanAllah, remind yourself and renew that iman.
The Remedy: Speaking Directly to Allah
The next ayah, Sheikh, honestly is like, it gives us the remedy for this. This ayah, look, it's so powerful, look. So, over here, Allah says, first, He says, the Prophet faced rejection. This ayah before is rejection problems in the society. Like, whatever you're going through in your life, right? So, first Allah says:
So, He's telling, whatever you, that energy that you, that brokenness that you have, the rejection that you felt, the problems that you're going through, well, learn how to heal yourself by saying, قُلِ اللَّهُمَّ. Start speaking to Allah, right? So, you even see that in kids. My father used to make us do that as children. That speak to Allah in your innocent way. Like, before you sleep at night, just speak to Allah. Allah, you're the best. No one's better than you. Allah, you gave me this. No one else can give me this. So, when you start speaking to someone, it becomes like, you're speaking to Allah, you're conversing with Allah.
The Power of Dua in Broken States
And it's, what's interesting, Sheikh, about this, I felt this, so I can say it. Sheikh Omar felt this before. I'm sure you felt this before too, Sheikh. It's like, there's three things that make your dua powerful. Zaman, Makan, that's the first two. Zaman. The power of your dua, it also gets, it strengthens when you're in a certain place. In front of the Kaaba. You know, strengthens in a certain place. Strengthens at a certain time. Certain times strengthen your dua. You know what the third thing is? Hal. Allama Razi says, the third thing that strengthens your dua is your hal. Sometimes you're so broken, like, you hear, when you heard the message of my brother, passing away, it's like, your hal is so broken. Like, I'm 100%, like, 100% sure that duas that we made at that time, Allah is accepting right away. Like, so you have to take advantage of that brokenness. Sometimes we get so broken and we don't channel. That pain is a gateway to Allah's pleasure. That pain is. So Allah is saying, قُلِ اللَّهُمَّ. Right away, the Prophet is broken. He's like, he's never been rejected in his life. In this state, speak to Allah. And that's the three states that we are in.
Allah as Fatir: The Establisher of Precedence
Then, how do you speak to Allah? فَاطِرَ السَّمَاوَاتِ. O Allah, you're Fatir As-Samawat. Fatir has two meanings. Fatir is, the originator. There's an establishment of a precedence. I love this one. Because this is what helps me anytime I go through difficulties now. Allah is establishing precedence. Like, I'm the one who did this before. I'm the one who originated this. This is establishing precedence. You know what that means, Sheikh? For example, if I ask you, Sheikh Abdullah, can you hook me up with $50,000 loan? For example. And I'll give it back to you in a year. Don't get scared. I'm not asking you, okay? So, and so, I'll give it back to you in a year. And after one year, I give it back to you. Now, three, four years later, if I ever need it again, a precedence has been established. I can come ask you for it again. Correct, Sheikh Omar? Like, Allah is saying it to the Prophet, when he was going through difficulties, Surah Ad-Duha, Allah establishes precedence. I took care of you then. So, zoom out of your issue that you're in right now. Zoom into a past issue that you were in, that Allah took you out of. Right? And then, you'll see hope and solution in it. That's, Allah was, that's, fatir in action. Like, that's fatir in action. That Allah took you out of, like, when my brother passed away, the tears, like, the emotions that we're going through, the brokenness. But Allah took us out and we smiled again. Allah took us out and we ate again. You know, Allah took us out, we enjoyed again. So, the fact is, Allah took care of you then. So, Allah will take care of you in the future. So, don't get so zoomed in into your problem right now. like, whatever the issues are in the world, that's fatir in action. Allah could do it.
The Poem of Allama Iqbal
That's why, you know, like, Allama Iqbal, Allah says. I was about to say, we hit the mark. We got five seconds and thirty minutes. Allama Iqbal, he says. And you finally bring it back. He says, yes. Yes is beautiful. It's yaqeen. The word yaqeen. Yaqeen muhkam, amal peyham, muhabbat fatih-e-alam, hain ye mardon ki shamsheer. Sheikh Abdullah, translate that for me, please. Jihad-e-zindagi mein, hain ye, jihad-e-zindagi mein.
So, he says, yaqeen muhkam. He says, if you have firm conviction, right? Number one. You know what's interesting? Sheikh Abdullah's face, such a change. Sheikh, one second. Sheikh Umar, just because of my imamate and the fact that I go three days, ten days, forty days. You go forty. He basically, we have a stereotype that any hadith or Arabic quote that we say is not authentic. Okay, one second. It's not true. One time, I was reciting a poem. Wallahi, he had me recite it in chat GPT to make sure it's authentic. Stop it. And that's our methodology. Yaqeen, 2026. He had me. He said, recite it again. And I said, why? He said, just recite it again. And then he made me like, audio recording chat GPT. He looked at it. Yeah, that is a poem. I'm like, yeah, right. Are we even authenticating our own? I don't use chat GPT to authenticate hadith. I use it to authenticate your Urdu. Come on. Whether you made up a poem or not. I want to make sure you're not doing zulm to Allama Iqbal.
Look man, see, it's only befitting that the one episode where you go over 30 minutes, right, is the guy that can never do like five minutes after salah or that kind of stuff. And he went, can you translate the poem now? Yaqeen muhkam. Firm conviction. Amal payham. Consistent action. Three things. Muhabbat. The third thing is love. Fatih-e-alam. This is what will conquer the world. You know, because if you have firm conviction, you'll never lose hope. You consistently do something, you'll keep getting closer to Allah. You love everybody, this will, this will be, jihad is in the iman, in the struggle of life. This is the sword. Hain ye mardon ki shamsheer. Shamsheer means this is the sword. This is what you fight with. These three things. So a person who believes in fatir, and that's what the Prophet used to always make dua with fatir in the morning and evening. So Allah give us yaqeen in this. Allah will open up all the doors for us. Jihad-e-zindagi mein, hain ye mardon ki shamsheer.
Conclusion
You tried to say jihad-e-zindagi. Alright. Jazakallah khair. Mufti Saab, you took us over time, but it was worth it. Alhamdulillah. At least you brought in the symbolic Urdu. As usual, we have to give disclaimers with you. We do not promote animal cruelty at Yaqeen. Please do not tie your camel until it dies. So we have to go. I mean, you said that. I said people talk about it like so much. I've never been around anyone that talked about tying their camel to death. Like I know a lot of... I have a lot of friends. I've never met a single person that talked about tying their camel to death. This is all... You got some weird friendship. I know where you've been going for khuruj. Some strange parts of the world where they tie their camels to death. Oh man. Maybe those people do need dawah.
Sheikh, you know what I'm talking about when I said that. Sheikh, don't look at me, Sheikh. You know what I'm talking about. When they talk about do this, I'm like, alright. How about the tawakkul part? You know, like calm down. Okay. May Allah bless you. We love you, Ibrahim. May Allah love you as well. Ameen. Jazakallah khair. We don't return, but that's okay. It's on brand. Jazakallah khair. May Allah bless you. May Allah accept everyone's ibadat. We will see you all tomorrow. Insha'Allah. Wassalamu alaikum warahmatullahi wabarakatuh.