Abdal Hakim Murad – Allahu Akbar Eid alAdha Sermon

Abdal Hakim Murad
AI: Summary ©
The importance of religion in shaping the world and purifying the heart is discussed. It is the responsibility of individuals to pursue their beliefs and the commandment of the sun. Visits to houses of worship are essential for achieving this responsibility. Visits to houses of worship means being in the heart and not in the realm of the creator. Visits to houses of worship means being in the heart and not in the realm of the creator.
AI: Transcript ©
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This day, this joyful day, this day of

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Eid,

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this festival time

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is for us

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the commemoration

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of what is the essence

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of

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the freedom that religion brings.

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The world today is all about freedoms of

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various kinds,

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rights

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of all sorts.

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But what is the true freedom?

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The real horeah.

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It is the hariyah that recognizes

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that we are Ibad,

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slaves to Allah alone.

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That his command alone

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binds

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us. That his command alone

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is trustworthy.

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On this great

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day, we hear the takabir,

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from this side and from that.

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The Hajjis,

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a hoarse with crying,

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the Takbir.

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The Takbir

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is the joyful chant

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of the 'id.

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The Takbir

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predominates in the prayer of the Eid

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and in the Khutba of the Eid.

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Allahu Akbar.

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Two simple words,

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but the meaning is total.

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Islam is the religion of Takbir.

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Now normally,

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with a word

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that is in the comparative mode, as the

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grammarians say, we need it to be compared

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to something.

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I am smarter than you.

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This building is nicer than that building. Allahu

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Akbar

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is greater than what?

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The believer

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doesn't need to complete that sentence.

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Greater than all things.

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Greater than me, greater than you, greater than

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this spinning planet,

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greater than the cosmic symphony of galaxies and

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nebulas,

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greater,

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unimaginably

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greater,

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beyond outside creator, master of time and space,

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Allahu Akbar.

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And the Hajj and this aid are the

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time when we remember this.

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When Allah

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in his infinite mercy,

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Artem al Rahimin,

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is telling us, say this

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and mean it.

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Let it be in your heart.

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Let it be in your heart.

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Allah is greater,

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but in our lives,

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there are so many other things that seem

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to distract us from his

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due.

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We are neglectful in our prayers.

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We are neglectful in the rights of others.

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We are neglectful in what should be the

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most joyful concerning thing, which is remembering him

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at all times

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because something in our heart, the Iblis within

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us, is saying other things are great as

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well.

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And this is the source of our unhappiness.

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This is what the shaytan promises us.

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The shaytan promises you only

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misguidance, a trick, vainglory,

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deceit.

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And it's not a very good trick.

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In the Qaeda,

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the sheytan's kaid, his plot,

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his conspiracy,

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those games that he plays with our brains

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that make us do what we know is

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wrong

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are not very strong.

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His arguments are weak because he is weak

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compared to the majesty of the one of

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whom we say Allahu Akbar,

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but still

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we listen

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because we are weak.

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Man is created weak.

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Allah

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says,

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when this whole matter of the Hajj

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begins to unfold

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in its Abrahamic

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simplicity

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and in its

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incomparable majesty.

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Allah commands him in this place.

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And remember the servitude and the beauty of

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this Abdr, the one who always says Allahu

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Akbar.

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One who sees all of the things that

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might be the creator of the world as

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a child.

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His father, according to the commentators, a maker

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of idols,

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he looks for something greater,

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and Allah guides him to that which is

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greater. But he pays the price.

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He becomes a refugee, an outcast, an asylum

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seeker on his own. No social services, no

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UNHCR,

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no organization to support him absolutely on his

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own. But why? Because Allahu Akbar.

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And he's protected from his father,

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and he's protected from Nimrood.

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So he's protected from those ties of family,

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which are sometimes bad

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ties when the parents are tyrants,

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and he is

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ruler is bad, when the ruler is a

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tyrant because he says, Allahu Akbar.

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And Allah sends him to this very, very

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remote place,

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a valley with nothing growing in it,

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uncultivable.

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And at that time, there was not even

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the well,

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this extraordinary situation.

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Hajj al Ismail

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alayhis salaam

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sent away

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into this furthest place.

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And the lesson here is that Allah, subhanahu

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wa ta'ala, does not look at the circumstances

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of the world.

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He does not look at

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the car that you drive

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or the letters after your name, or the

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greatness

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in which the world holds you. None of

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that matters.

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The one in whose heart is his name

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is the one who is great.

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At Qaqqum,

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the noblest of you in Allah's sight,

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is the one who fears him.

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So the driver

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of the tyrant

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is likely to be better than the tyrant

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himself, although the world doesn't know his name

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and doesn't care to know who he is.

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But if in his heart there is Allahu

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Akbar,

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then that man is great.

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So religion turns the world upside down.

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That which the Iblis within us envies

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is usually

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that which brings about our destruction

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in this world and the next.

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And that which the world despises,

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which is remembering truth and being humble and

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preserving the virtues

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is that which makes us truly Allah's Khulafa.

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This is something far, far, far greater than

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just

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democracy.

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Democracy doesn't care about who is good and

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who is bad, but this does and it's

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got nothing to do with

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who your parents were, or what passport you

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carry,

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or whether you've got money in your bank

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or not. It is only the taqwa

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that makes us great.

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So this verse says, and when we prepared

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for Ibrahim, the the place of the house,

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commanding, do not associate any other than me,

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and purify my house

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for those who go around it and those

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who stand and worship there and those who

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bow and those who make sujood,

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this commandment.

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Allah says purify

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my house.

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The purity

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of Al Masjid al Haram,

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who can doubt it?

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The mere majesty

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of the Kaaba, as the Hajjis see it

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probably for the first time, brings awe and

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love and humility to their hearts because it

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is a sign of the eternity and the

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infinity of the one.

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The world continued

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undiminished in his majesty and beauty and power

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and justice

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long after their bones are turned to just

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to dust.

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The house,

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Hebert or Beit,

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the majesty of the house,

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and this is a place

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which we are commanded to purify.

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Purify it in the case of Sayedid Muhammad

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sallallahu alaihi wa sallam

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that in a sense represents that which we

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do in our own hearts

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when we say something other than Allah might

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be Akbar.

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This is the great ship,

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and he passes around on his final Hajj,

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the Kaaba itself,

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and he points

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to the idols one after the other,

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and they fall down

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acknowledging their own emptiness

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and meaninglessness.

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And thus too,

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should religion be in our hearts.

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So this purity, this tahir,

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what does it mean?

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Allah says,

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A mosque which is established from the 1st

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day on the basis of taqwa

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is the one in which it is most

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right that you should stand in prayer.

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In it, amen

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who love

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to purify themselves,

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and Allah loves those who purify themselves. So

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again, this idea of tahara.

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And as we start to move into Allah's

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house here in Cambridge, let's bear this in

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mind.

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It is the commandment to Ibrahim

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alayhis salaam that keeps Allah's greatest house pure.

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That is the commandment to the Sahaba of

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Sayna Muhammad

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that they keep the masjid

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in Madinah

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pure.

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This is a commandment

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to us as well, a sunnah of all

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of the NBIF.

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But what does it mean?

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What is this tahara,

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this purity?

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The hollomat say

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that it refers to 4 things in its

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completeness.

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Obviously, it refers the first the most basic

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outward level

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to

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at Tahara, purity,

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from al akhdeh wal akbeeth.

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This is kind of a fiqh term.

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Al akhdeeth

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is the things that break your wudu.

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So you make your wudu before you enter

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the masjid.

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This is out of adab for Allah's house.

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And it prepares you psychologically

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for worship

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because Wabot helps you to do away with

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all of your thoughts and your pure occupations

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and takes you into a different space,

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washes away

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those shawadin,

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those distractions,

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and makes you ready to face the 1.

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So the akhdeaf and the akhbaath,

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physical impurity.

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Don't enter the Masjid if there's something on

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your clothes that is not right, you can't

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pray with.

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So if you have a baby

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in a nappy,

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the baby can come, but make sure that

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the nappy will not yield any kind of

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purity in impurity in Allah's house.

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This is essential and required in the fiqh,

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hygiene, cleanliness

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cleanliness. This is part of the beauty of

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Islam,

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but it's also part of the psychological wisdom

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of a house that has no impurity

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unlike anywhere else on earth.

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So this is the first,

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and the second of these forms of purification

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means totihirorjawarimin

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al ethem.

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To purify your outward limbs,

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which includes the tongue,

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from sins.

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In other words, you don't take your bad

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moral habits into the mosque.

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You don't start cursing people or using bad

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language

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or raising a fist to somebody

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or even sitting in an

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mosque. Don't get distracted with talking to somebody

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unnecessarily in the mosque. There are other places

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to talk.

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Remember the adab in Allah's house.

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Otherwise, you haven't understood

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the majesty of the one whose house it

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is.

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So no

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sins.

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And then the third degree of purification,

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this ancient Abrahamic

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commandment,

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is that we purify the heart

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from al akhlaqin

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and maith mumah.

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We purify the heart from

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ugly traits of character.

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There must not be in us, however outwardly

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well we behave,

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any envy,

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any suspiciousness,

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any greed,

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any rancor,

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any tendency to manipulate,

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all of these things must go.

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The 7 deadly sins,

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why do we throw the stones

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7 times?

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It's all enacted for us very plainly,

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because the sheitan wants to get us through

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laziness,

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through pride,

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through hatred,

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through

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lust,

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through all of these qualities,

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which bring us down.

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That bring us down from our natural condition

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higher than the angels and turn us into

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something lower than any animal on earth.

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From Maradineh or Esfir al Sethidim,

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we made him the lowest of the low.

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So this too is a purification,

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a hygienic procedure which we need to take

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before we dare to enter Allah's house. Don't

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let those vices we know what they are,

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and they're universal in all cultures and religions.

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Nobody admires these things. Don't let them bring

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blackness into our heart, even if nobody can

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see in Allah's house.

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And then finally,

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to

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purify the heart from everything that is other

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than Allah.

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That's the highest.

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That's the hardest.

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That's the degree of true dhikr.

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In other words, in the mosque,

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the various jumping monkeys in your subconscious that

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are telling you to think about this and

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to remember that and to plan this, and

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all of those other useless things, Adith and

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Nafs, they are chained and subjugated so that

00:20:46 --> 00:20:47

your only concern

00:20:47 --> 00:20:48

is the creator.

00:20:49 --> 00:20:51

So that your qibla

00:20:51 --> 00:20:52

is 1.

00:20:53 --> 00:20:54

So that you become

00:20:54 --> 00:20:55

something unusual.

00:20:56 --> 00:20:58

A person of inward discipline.

00:20:59 --> 00:21:02

So many of us discipline ourselves to pass

00:21:02 --> 00:21:03

exams or to get jobs or to impress

00:21:03 --> 00:21:06

our bosses. We are capable of discipline,

00:21:06 --> 00:21:07

this inward discipline,

00:21:07 --> 00:21:09

so that everything in this class

00:21:10 --> 00:21:11

is for Allah alone.

00:21:12 --> 00:21:13

That is the tricky thing.

00:21:15 --> 00:21:18

So this is the meaning of purifying Allah's

00:21:18 --> 00:21:18

house.

00:21:19 --> 00:21:20

It means purifying

00:21:21 --> 00:21:21

ourselves

00:21:22 --> 00:21:23

from all of these ugly things,

00:21:24 --> 00:21:26

and it means also the path of happiness

00:21:28 --> 00:21:30

because Allah, subhanahu wa ta'ala, is calling us

00:21:30 --> 00:21:31

to happiness.

00:21:32 --> 00:21:34

He's not created us to make us miserable.

00:21:35 --> 00:21:38

He's not created us to go to *.

00:21:38 --> 00:21:40

He's calling us to daras sa'ada,

00:21:41 --> 00:21:42

abode of felicity,

00:21:43 --> 00:21:45

the abode of peace.

00:21:45 --> 00:21:48

And the holy prophet at the will

00:21:49 --> 00:21:50

be interceding

00:21:50 --> 00:21:52

for his former, saying,

00:21:54 --> 00:21:55

oh, lord, save, save.

00:21:56 --> 00:21:57

They are on our side.

00:21:58 --> 00:21:59

Religion is on our side.

00:22:01 --> 00:22:02

But on the other side are those little

00:22:02 --> 00:22:04

specks of dirt within our soul

00:22:05 --> 00:22:05

that we

00:22:06 --> 00:22:07

think are going to make us happy.

00:22:08 --> 00:22:10

We think that this vice is going to

00:22:10 --> 00:22:11

bring us some kind of happiness,

00:22:12 --> 00:22:13

that this laziness,

00:22:13 --> 00:22:14

that this inappropriate

00:22:15 --> 00:22:15

gaze,

00:22:16 --> 00:22:17

that this inappropriate

00:22:17 --> 00:22:20

game, that this lie, that this word that

00:22:20 --> 00:22:20

brings

00:22:21 --> 00:22:23

hurt to somebody's heart is gonna bring us

00:22:23 --> 00:22:25

some kind of happiness, but it doesn't.

00:22:33 --> 00:22:34

Truly, Allah is.

00:22:35 --> 00:22:37

There is no fear on them. Neither do

00:22:37 --> 00:22:38

they grieve.

00:22:39 --> 00:22:41

Wouldn't we love to be like that?

00:22:41 --> 00:22:42

Fearful of nothing,

00:22:44 --> 00:22:45

sad about nothing.

00:22:46 --> 00:22:47

How did they get

00:22:53 --> 00:22:55

The wali is the one whose good actions,

00:22:55 --> 00:22:56

whose pure actions

00:22:57 --> 00:22:58

come one after another

00:22:58 --> 00:23:01

in compliance with with with the sunnah,

00:23:01 --> 00:23:02

inwardly

00:23:02 --> 00:23:03

as well as outwardly.

00:23:04 --> 00:23:06

So our good actions are not interrupted by

00:23:06 --> 00:23:07

episodes

00:23:07 --> 00:23:08

of bad actions,

00:23:09 --> 00:23:10

but instead come naturally.

00:23:11 --> 00:23:12

This is the wadi,

00:23:13 --> 00:23:14

and if we are in that state,

00:23:15 --> 00:23:16

then we will face happiness.

00:23:17 --> 00:23:19

When we do our work well and honestly,

00:23:20 --> 00:23:21

then we will be happy.

00:23:22 --> 00:23:23

When we are decent with other people, with

00:23:23 --> 00:23:25

our neighbours, with family,

00:23:25 --> 00:23:26

then we will be happy.

00:23:27 --> 00:23:30

When we are respectful of the Masjid and

00:23:30 --> 00:23:31

of our prayers,

00:23:31 --> 00:23:32

then we will be happy.

00:23:33 --> 00:23:35

This is the secret of religion.

00:23:35 --> 00:23:38

It's not calling you to a mountain of

00:23:38 --> 00:23:39

difficult actions.

00:23:39 --> 00:23:41

It's just calling you to happiness

00:23:42 --> 00:23:43

and protecting you

00:23:44 --> 00:23:46

from everything that is reluctant to say Allahu

00:23:46 --> 00:23:47

Akbar,

00:23:48 --> 00:23:50

but we must. With all of these things,

00:23:50 --> 00:23:52

however precious they might seem,

00:23:52 --> 00:23:53

grab them.

00:23:53 --> 00:23:54

Saidna Ibrahim,

00:23:55 --> 00:23:56

alayhis salaam,

00:23:56 --> 00:23:58

grabbed his own son

00:23:58 --> 00:24:00

to say, Allahu Akbar,

00:24:00 --> 00:24:02

sharpening the knife,

00:24:02 --> 00:24:04

being prepared to obey the divine

00:24:04 --> 00:24:05

commandment,

00:24:06 --> 00:24:08

going against all of our own personal preferences.

00:24:08 --> 00:24:09

Why?

00:24:09 --> 00:24:10

Because when we

00:24:11 --> 00:24:12

obey, the doors

00:24:12 --> 00:24:14

of Ra'ul, of Allah's acceptance

00:24:14 --> 00:24:17

are opened to us, and an unimaginable

00:24:17 --> 00:24:18

future

00:24:18 --> 00:24:19

entails.

00:24:20 --> 00:24:20

Look at the Hajj.

00:24:21 --> 00:24:23

Imagine the age today in Makkah.

00:24:24 --> 00:24:26

Imagine the hearts of the believers around the

00:24:26 --> 00:24:28

world as they celebrate this. Why?

00:24:29 --> 00:24:30

Because of that active obedience.

00:24:31 --> 00:24:32

Ibrahim Khalilullah,

00:24:33 --> 00:24:34

alaihis salaam,

00:24:34 --> 00:24:35

remembered

00:24:35 --> 00:24:36

Allahu Akbar,

00:24:36 --> 00:24:39

and so did his son. And because of

00:24:39 --> 00:24:39

that obedience,

00:24:40 --> 00:24:42

because of preferring ruach over nafs,

00:24:43 --> 00:24:45

because of preferring akhilah over dunya,

00:24:46 --> 00:24:48

because of preferring the command of heaven over

00:24:48 --> 00:24:50

one's own personal preferences.

00:24:50 --> 00:24:52

Look at this extraordinary outcome.

00:24:53 --> 00:24:54

All of those prayers,

00:24:54 --> 00:24:55

all of those sacrifices, all of those

00:24:56 --> 00:24:58

all of those righteous deeds,

00:24:59 --> 00:25:03

their reward is attributed in one sense to

00:25:03 --> 00:25:06

him, alayhis salam, and to his obedient and

00:25:06 --> 00:25:07

faithful son.

00:25:07 --> 00:25:08

So may Allah

00:25:10 --> 00:25:11

help us to learn this lesson,

00:25:12 --> 00:25:14

which is the lesson of the Hajj

00:25:14 --> 00:25:15

and the lesson of the 'id

00:25:16 --> 00:25:17

that is,

00:25:18 --> 00:25:19

out of hardship

00:25:19 --> 00:25:20

comes ease.

00:25:23 --> 00:25:24

Out of hardship

00:25:25 --> 00:25:27

comes ease. And help us and give us

00:25:27 --> 00:25:29

the niyyah and the strength and the remembrance

00:25:30 --> 00:25:31

to avoid sin,

00:25:31 --> 00:25:33

to remember that it never makes us happy,

00:25:34 --> 00:25:35

and the inward strength

00:25:35 --> 00:25:36

and

00:25:36 --> 00:25:37

the remembrance

00:25:38 --> 00:25:40

that makes us naturally gravitate

00:25:40 --> 00:25:43

towards whatever is right in every situation. And

00:25:43 --> 00:25:45

may this be for us and this congregation

00:25:45 --> 00:25:47

and the entire Ummah, Insha'Allah.

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