Abdullah Hakim Quick – The Khalifah Of Uthman Minarets And Thrones #05

Abdullah Hakim Quick
AI: Summary ©
The discussion of the importance of leaders and their influence on change is highlighted, including the struggles of Islam during the time of the Hashimite and the importance of finding a strong leader who understands the Prophet's teachings. The shaytan is a term used by the umay resonant group, and the shaytan is a term used by the umay resonant group. The importance of leadership is emphasized, and the shaytan is a term used by the umay resonant group. The shaytan is a term used by the umay resonant group, and the shaytan is a term used by the umay resonant group. The shaytan is a term used by the umay resonant group, and the shaytan is a term used by the umay resonant group. The shaytan is a term used by the umay resonant group, and the shaytan is a term used by the umay resonant group
AI: Transcript ©
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Bismillah ar-Rahman ar-Rahim, Alhamdulillahi Rabbil Alameen,

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Wa Usalli wa Usallim ala Sayyidil Awwalin wal

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Akhirin, Nabiyyina Muhammadin wa ala alihi wa sahbihi,

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wa barak wa salam.

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All praise is due to Allah, Lord of

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the worlds, and peace and blessings be constantly

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showered upon our beloved Prophet Muhammad, the Master

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of the first and the last, and his

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family, his companions, and all those who call

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to his way, and establish his sunnah to

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the Day of Judgment.

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As to what follows, my beloved brothers and

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sisters, to our friends, our viewers, As-salamu

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alaykum wa rahmatullah.

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This is another session in our very important

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understanding of minarets and thrones.

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And the idea of minarets and thrones is

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what gives us, in a sense, the image

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of scholars and rulers.

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And these two elements of our leadership make

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up one of the most critical aspects of

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the Muslim world.

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Because your leader is the one who can

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give you direction.

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The leader is the one who can guide

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with his example.

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On the other hand, the leader is also

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the one who can block progress, who can

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actually destroy the future of the ummah.

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And so the Prophet sallallahu alayhi wa sallam

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spoke about leaders, considering them to be one

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of the most feared categories of people, are

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the leaders who are gone astray, or they

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take people astray.

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And so this is very critical for us

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to get an understanding of how leadership has

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impacted the Muslims over the centuries.

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And this is relevant to our situation today

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because based upon what is happening in the

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Middle East, in Sudan, in Kashmir, in many

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parts of the Muslim world, the masses of

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the Muslims are ready to bring about major

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change.

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The masses of the Muslims want to go

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in an Islamic direction.

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And it was a strange phenomenon for the

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settler colonial system when the Europeans had dominated

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much of the Muslim world in the 20th

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century.

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And we find that they established what they

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call capitalism.

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So this is individual property.

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They usually supported a king, a royal family,

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to be the ones who were ruling.

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And then, because of the changes going on

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in Europe itself, Marxist-Leninism started to come

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in.

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So in Marxist-Leninism, instead of being private

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property and a small group controlling the means

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of production, the means of production is controlled

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by the state itself, by everybody.

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So it becomes like socialism, ishtarakiya, where it's

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like a partnership.

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And the extreme form of socialism is communism.

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And that is where supposedly nobody has any

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wealth, nobody has any individual identity.

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That has never been practiced.

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But there have been forms of socialism that

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emphasized sharing and that is something which was

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in the Sunnah of the Prophet, because he

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said that people are partners in three things,

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and that is water, so the waters shouldn't

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be the private property of anybody, and also

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fire, so that would be like wood and

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your means of heating and fuel.

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And the third point is agriculture, al-khala.

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So in an Islamic society, people are supposed

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to be equally partners in these three areas.

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And that's a serious issue, because if you

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look at the Muslim world today and see

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that much of the wealth of the leaders

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comes from the flow of water, fresh water

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especially coming in, or the water on their

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coastlines, or fuel, which is oil, oil and

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gas.

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So everybody is supposed to be sharing that,

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that's not supposed to be the property of

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a royal family or a central committee.

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And then agriculture, which in many Muslim countries

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was one of the chief ways of production,

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that's supposed to be shared by everybody.

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So it was natural for the Muslims to

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want to go from a capitalist society to

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a socialist type society.

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This happened in the 20th century.

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But the problem with socialism is that Marxist

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-Leninist theory does not believe in God.

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So this is a secular system, and they

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believe that it is people who actually shape

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their own destinies.

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And so that could only go so far,

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because once the Marxist-Leninists seized power within

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the Muslim countries, then they started to fight

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Islamic concepts and tried to destroy the idea

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of Tawhid, or the oneness of God.

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So that couldn't work.

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And it reached the point where, especially in

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the 60s and 70s, where the societies are

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in major rebellions.

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Capitalism failed.

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Socialism failed.

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And when they opened up elections, in some

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countries they said, okay, let us have democracy.

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So democracy is we will vote for the

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leader.

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We will let political parties struggle against each

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other.

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In almost every one of the cases, the

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political party that would win, especially 70s, 80s,

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90s, were the Islamic parties.

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It was the Islamic parties, because people were

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tired of capitalism, didn't work, tired and afraid

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of socialism and the oppression.

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What was left, it was Islam.

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And so the Muslim movements, there was a

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wave of repression, and we actually saw this

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even in the 90s and going into the

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21st century, heavy repression upon the Islamic movements

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when they took leadership, especially like in Egypt.

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That's one of the clearest cases where the

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Islamic party became the leader and then terrible

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repression against the Islamic parties.

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And so the leadership, the direction of the

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leadership is in a sense the direction of

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the country itself.

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And the problem we're facing is that the

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concept of leader, the concept of the custodian,

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the concept of the ones who's controlling our

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country is confusing.

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And today, because of secularism, we have the

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issue of being politicians.

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So people become politicians.

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And when you say that this person is

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now becoming a politician, then it usually means

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they have now become a liar, because they

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will say one thing before the election and

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they'll do something after.

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But it's surprising to find that the Prophet

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ﷺ actually spoke about this in an authentic

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hadith reported in Sahih al-Bukhari, where he

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said, تَجِرُوا مِن شِرَارَ النَّاسِ يَوْمَ الْقِيَامَةِ عِندَ

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اللَّهِ ذَا الْوَجْهِينَ الَّذِي يَأْتِي هَا أُولَٰئِ بِوَجْهٍ

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وَهَا أُولَٰئِ بِوَجْهٍ So the Prophet ﷺ said,

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you will find that the worst among the

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people on the day of resurrection is the

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one which is two-faced, the two-faced

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one.

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He who comes to some people with one

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face, and then others with another face.

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So that sounds like a politician, right?

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And that is a very big issue in

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leadership.

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The opposite of that is sincerity.

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It is ikhlas.

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And that is a quality that is so

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important in our leaders on all levels.

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So when we are looking at this issue

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of leaders, the ones with power in our

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community, the ones with spirituality and knowledge in

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our communities.

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We are not just talking about Muslim countries.

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We are also talking about even Muslim communities.

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Because one of the issues that happened in

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our communities is that you have executive committees,

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especially in Western countries.

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You have executive committees controlling the mosque, and

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then you have the imams, right?

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And you have the teachers who actually control,

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in a sense, or they influence the minds

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and the hearts of the people.

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So when a decision is to be made,

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who has the upper hand?

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Is it the executive committee?

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An executive committee controls the budget.

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They keep the place clean, and they do

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an excellent job, no doubt about it, right?

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But the executive committee in most of the

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Western countries, especially coming out of the 60s

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into the 70s, 80s, 90s, and still up

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until now, that the executives are usually so

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-called professionals.

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So the executives would be engineers, doctors, lawyers,

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accountants, because they're good at maintenance.

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But when it comes to religious decisions, direction

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of the community, that's where the imams are

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supposed to lead, because they are the ones

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who are in touch with the revelation.

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So a power dynamic goes on, and that

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is that who, how do you make a

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decision?

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The best type of leadership is where the

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head of the executive committee is the imam

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too.

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That's fusion, right?

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Remember our concept of fusion.

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But you also have executive committees who have

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enlightened people, and they're in touch with the

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imam, and they'll make a decision together.

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And in one case, it was suggested by

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an enlightened elder that why don't you make

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the imam as part of the executive?

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And when you vote, he'll be like everybody

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else, but we'll give the imam the deciding

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vote.

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So if there's seven people on the executive

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committee, and then there's a deadlock, the seventh

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would be the imam who has knowledge, and

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he'll break the tie.

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But other than that, he's part of the

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executive.

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See, so that's a solution.

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So that's a way of a type of

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fusion, not fusion, but a way of cooperation

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between the leaders and the imams or the

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spiritual people.

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So this issue, this dynamic, is not just

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on a state level.

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It happens on all levels within society.

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So therefore, the issues we're talking about here

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have something to do not only with theoretical

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states, but even our everyday situations in our

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masjids, and to a certain extent, even in

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our families.

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Because how do you run your family?

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The man is supposed to be the emir

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of the family.

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But is he the dictator of the family?

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Right?

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No.

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That's not the way it's supposed to be.

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See, so the concepts that we're talking about

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are crucial for us to understand all levels

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of leadership.

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Fusion, the highest ideal, the best possible solution

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to this issue, was exemplified by the Khulafah

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al-Rashidin.

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And we're looking at the third of the

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great khalifas, Uthman ibn Ya'fan radiyallahu anhu.

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And Uthman is generally not known for his

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leadership.

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Uthman is known as a nice individual and

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very spiritual, but he's not known for his

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leadership.

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But he actually was a very important leader.

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He actually ruled longer than all of the

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Khulafah al-Rashidin, was Uthman.

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And he was born in 576, and he

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was from the Umayyads.

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Okay, so that is different in a sense.

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So he is an Umayyad.

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And he's known for, generally he's known for

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his wealth.

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He was a wealthy person.

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Some people just have this ability to earn

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money.

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And he was part of the Umayyads, but

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he was very good in business.

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And he had that type of green thumb,

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that ability to do well in his business

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dealings.

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At the same time, he was known for

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haya.

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He was extremely modest.

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And haya is not shame in a sense

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of weakness, but it is very modest person.

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He's modest in his dealings with other individuals.

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He's modest in front of Allah subhana wa

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ta'ala.

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So this was part of his personality, that

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he was a humble person, a noble person.

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And he had what you could call a

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gentle nature.

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And that's sort of different than Umar.

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Umar had a rough nature.

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And his piety and his taqwa and his

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character sort of evened off his rough nature.

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And maybe to a certain extent his rough

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nature kept away enemies too.

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That's why you don't find so much confusion

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during Umar's reign, as you see in other

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people.

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So sometimes it's good to have somebody who's

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a little bit rough, right?

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But yet their taqwa smoothens them off.

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So the significance of the Umayyads is that

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in Mecca itself, under Quraysh, and if we

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look at the family tree of Quraysh, which

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was the ruling clan and descendant from Ismail

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alayhi salam, then you see that the two

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big sections of the Quraysh was Banu Hashim,

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they're the children of Hashim, and Banu Umayyah.

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So these are like two big clans in

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Quraysh.

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And it was in early history of Mecca

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that the power in Mecca was divided up

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between the Hashimites and the Umayyads.

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The Umayyads were given the flag, they were

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given the Nadwa, which is like the political

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aspect, the security aspect, and the Hashimites were

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given the responsibility to feed the pilgrims.

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Those people were coming into Mecca and give

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them water from the Zamzam.

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Now that's a very crucial thing because people

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coming out of a desert, the first thing

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you need is water and you need food.

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So the Hashimites, because of this position that

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they had, and also something that Allah put

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into the Hashimites, it's like a charisma, it's

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like something that they had, and you'll see

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it in the early, starting with Hashim especially,

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you will see this charisma within the Hashimite

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family.

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It is from the Hashimites that you have

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Abdullah, and Abdullah then is the father of

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Prophet Muhammad ﷺ.

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So they're all Hashim.

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On the other side, you have the Umayyads

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who are in power and in control of

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Mecca to a certain extent, and the famous

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of the Umayyads is Abu Sufyan, and then

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later Muawiyah.

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So this is the Umayyad side.

00:18:18 --> 00:18:20

So there was a struggle that went on.

00:18:21 --> 00:18:23

It was like a power struggle in a

00:18:23 --> 00:18:23

sense.

00:18:24 --> 00:18:25

Not in a way that we know it

00:18:25 --> 00:18:28

today, but there was a struggle which got

00:18:28 --> 00:18:29

a little bitter at some times.

00:18:29 --> 00:18:30

Islam changed that.

00:18:32 --> 00:18:37

Islam united both sides, but that tension was

00:18:37 --> 00:18:40

still there in the background, and it would

00:18:40 --> 00:18:43

come up at some points, especially since the

00:18:43 --> 00:18:45

revelation was now given to a Hashimite.

00:18:46 --> 00:18:49

So Muhammad ﷺ was from Banu Hashim.

00:18:49 --> 00:18:52

Of course, Islam wiped all of that away,

00:18:53 --> 00:18:57

but people have their tribal identities, and that

00:18:57 --> 00:18:58

is a reality there.

00:18:58 --> 00:19:01

So now the difference here, now Abu Bakr

00:19:01 --> 00:19:03

and Umar, they were also from tribes of

00:19:03 --> 00:19:05

Quraish, but they were not Hashimites.

00:19:06 --> 00:19:10

Okay, you see like Banu Adi, because there's

00:19:10 --> 00:19:12

smaller sections of Quraish.

00:19:13 --> 00:19:16

So they were Quraish too, but the difference

00:19:16 --> 00:19:18

now was Uthman was Umayyad.

00:19:19 --> 00:19:27

So in a sense, he was different because

00:19:27 --> 00:19:32

he did represent this power group that had

00:19:32 --> 00:19:34

control there in Mecca.

00:19:34 --> 00:19:39

And Uthman was one of the early people

00:19:39 --> 00:19:40

to embrace Islam.

00:19:41 --> 00:19:43

So even though you have this struggle going

00:19:43 --> 00:19:46

on, Uthman, who is an Umayyad, he was

00:19:46 --> 00:19:49

one of the people who accepted Islam with

00:19:49 --> 00:19:49

Abu Bakr.

00:19:50 --> 00:19:53

Because remember there's Khadijah, then there's Ali, and

00:19:53 --> 00:19:53

then Abu Bakr.

00:19:54 --> 00:19:56

Abu Bakr now gave Dawah, and you have

00:19:56 --> 00:19:59

different people, Sa'dah ibn Abi Waqqas, Talha, Zubair,

00:20:00 --> 00:20:02

Abu Ubaidah ibn al-Jarrah.

00:20:03 --> 00:20:05

And one of the early people who accepted

00:20:05 --> 00:20:07

Islam was Uthman.

00:20:08 --> 00:20:13

So he was an early Muslim, and because

00:20:13 --> 00:20:15

of that, he actually suffered.

00:20:16 --> 00:20:22

He suffered because the Umayyads were in power.

00:20:23 --> 00:20:24

And of course, this is Quraish.

00:20:25 --> 00:20:27

And now for this Hashemi to be doing

00:20:27 --> 00:20:29

this, it's almost like they looked at him

00:20:29 --> 00:20:31

like he was a turncoat or a traitor.

00:20:32 --> 00:20:33

to the Umayyads.

00:20:34 --> 00:20:36

This is a fine point, but very important.

00:20:38 --> 00:20:39

And he suffered for this.

00:20:40 --> 00:20:42

He actually was tortured.

00:20:42 --> 00:20:47

Not as much as Bilal, or Sumayyah and

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

Ali Yasir.

00:20:49 --> 00:20:50

Not as much as them.

00:20:50 --> 00:20:51

May Allah be pleased with them.

00:20:51 --> 00:20:54

But he was tortured in a sense himself.

00:20:55 --> 00:20:58

But the Prophet ﷺ loved him very much.

00:20:59 --> 00:21:01

And he loved him to the point where

00:21:01 --> 00:21:04

he actually married him to his daughter Ruqayya.

00:21:05 --> 00:21:07

So that's a big move.

00:21:07 --> 00:21:10

Because it's a Hashemite girl marrying an Umayyad

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

man.

00:21:11 --> 00:21:13

That's a big move.

00:21:14 --> 00:21:16

And it is reported that the Prophet ﷺ

00:21:16 --> 00:21:21

loved him so much that because of the

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

torture and the struggle, they were allowed to

00:21:23 --> 00:21:25

make the migration to Ethiopia.

00:21:25 --> 00:21:28

So the first hijrah to Ethiopia.

00:21:28 --> 00:21:31

This is like five years after the Prophethood

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

began.

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

Uthman was part of the delegation.

00:21:35 --> 00:21:36

Because of what he was going through.

00:21:38 --> 00:21:42

Later on, in the Medina period, in the

00:21:42 --> 00:21:45

time of the Battle of Badr, Ruqayya got

00:21:45 --> 00:21:46

really sick.

00:21:47 --> 00:21:49

And so during the battle, the Prophet ﷺ

00:21:49 --> 00:21:51

allowed Uthman to stay with Ruqayya.

00:21:51 --> 00:21:52

He didn't attend Badr.

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

And she passed away.

00:21:56 --> 00:21:59

But after a period of time, the Prophet

00:21:59 --> 00:22:03

ﷺ was so close to Uthman that he

00:22:03 --> 00:22:05

actually married him to another one of his

00:22:05 --> 00:22:06

daughters, Umkultu.

00:22:07 --> 00:22:09

Just think about this.

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

Marrying two daughters.

00:22:12 --> 00:22:14

Imagine the closeness between individuals.

00:22:16 --> 00:22:19

And that's why Uthman is known as Dhu

00:22:19 --> 00:22:19

Nurayn.

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

That he is the possessor of two lights.

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

Because he married the two daughters of the

00:22:25 --> 00:22:26

Prophet ﷺ.

00:22:26 --> 00:22:27

And he said he's the only person in

00:22:27 --> 00:22:30

history that ever married two daughters of a

00:22:30 --> 00:22:30

prophet.

00:22:31 --> 00:22:33

That's one of his titles.

00:22:33 --> 00:22:36

And these are generally things that he's known

00:22:36 --> 00:22:37

for.

00:22:37 --> 00:22:41

What he's not known for so much, which

00:22:41 --> 00:22:45

is important to us in our study of

00:22:45 --> 00:22:50

scholars and rulers, is the fact that he

00:22:50 --> 00:22:50

was a scholar.

00:22:51 --> 00:22:55

Because scholarship in those early days, it was

00:22:55 --> 00:22:58

not attending an Islamic university, not going to

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

Hifz class and memorizing the Qur'an.

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

No.

00:23:02 --> 00:23:04

The scholars were the ones who were closest

00:23:04 --> 00:23:05

to the Prophet ﷺ.

00:23:06 --> 00:23:08

And they were able to embody the teachings.

00:23:09 --> 00:23:14

They memorized and they put it into practice.

00:23:15 --> 00:23:20

So Uthman was known especially for his deep

00:23:20 --> 00:23:22

understanding of the Qur'an itself.

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

So he's considered to be one of the

00:23:25 --> 00:23:27

masters of the Qur'an.

00:23:28 --> 00:23:31

And it is said that his recitation was

00:23:31 --> 00:23:33

one of the best recitations of the Book

00:23:33 --> 00:23:34

of Allah.

00:23:36 --> 00:23:38

And he would memorize it.

00:23:39 --> 00:23:40

Look how close he is to the Prophet

00:23:40 --> 00:23:41

ﷺ.

00:23:41 --> 00:23:42

He's married to his daughter.

00:23:43 --> 00:23:44

And he had a good mind.

00:23:45 --> 00:23:47

So he'd be memorizing it.

00:23:48 --> 00:23:51

And he had that beautiful recitation and how

00:23:51 --> 00:23:53

to implement this and put it in his

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

life.

00:23:53 --> 00:23:57

Secondly, because he was so close to the

00:23:57 --> 00:24:00

Prophet ﷺ, he also had a good understanding

00:24:00 --> 00:24:01

of Sunnah.

00:24:02 --> 00:24:06

So he understood how the Prophet implemented the

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

teachings.

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

This is what we say today.

00:24:08 --> 00:24:10

We say Qur'an and Sunnah, right?

00:24:10 --> 00:24:12

And so you got to learn Hadith.

00:24:12 --> 00:24:13

You got to learn your Sunnah.

00:24:14 --> 00:24:16

You got to learn Tafsir, to learn the

00:24:16 --> 00:24:16

Qur'an.

00:24:16 --> 00:24:19

And in those days, it was the revelation

00:24:19 --> 00:24:22

coming and it was the embodiment of the

00:24:22 --> 00:24:25

revelation in Prophet Muhammad ﷺ.

00:24:25 --> 00:24:28

So that made him one of the top

00:24:28 --> 00:24:29

scholars.

00:24:30 --> 00:24:33

And Uthman was not necessarily known for this.

00:24:34 --> 00:24:38

What he is known for, and this is

00:24:38 --> 00:24:42

important as well, and that is his generosity.

00:24:42 --> 00:24:45

Because not only was he a wealthy person,

00:24:45 --> 00:24:49

but he was blessed to give off from

00:24:49 --> 00:24:50

his wealth.

00:24:52 --> 00:24:54

And this is where that Uthman r.a,

00:24:56 --> 00:24:59

this is a great blessing to be able

00:24:59 --> 00:25:02

to give from the wealth that Allah ﷻ

00:25:02 --> 00:25:03

gives you.

00:25:04 --> 00:25:06

So there are a few ways that he

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

used his wealth.

00:25:07 --> 00:25:11

Now, to use your wealth in strategic positions,

00:25:11 --> 00:25:12

that's part of scholarship.

00:25:13 --> 00:25:14

That's ilm.

00:25:15 --> 00:25:17

That's understanding that the wealth is given to

00:25:17 --> 00:25:18

you as a trust, right?

00:25:19 --> 00:25:22

So, one of the most famous examples is

00:25:22 --> 00:25:26

that when they came to Medina, fresh water

00:25:26 --> 00:25:27

was in short supply.

00:25:28 --> 00:25:30

And the Muslims lived in an area.

00:25:30 --> 00:25:33

The Jewish people lived where the trees and

00:25:33 --> 00:25:34

the best water was.

00:25:36 --> 00:25:39

The other, Ausun Khazraj lived in a section.

00:25:39 --> 00:25:42

The Muslims tend to be around the masjid

00:25:42 --> 00:25:43

and whatever.

00:25:43 --> 00:25:44

But they had a problem with water.

00:25:46 --> 00:25:49

And there was one well in particular, or

00:25:49 --> 00:25:51

really the main well in the city with

00:25:51 --> 00:25:52

sweet water.

00:25:52 --> 00:25:54

That was the well of Ramah.

00:25:55 --> 00:25:57

Okay, and that was owned by a Jewish

00:25:57 --> 00:25:59

businessman.

00:25:59 --> 00:26:04

And so, when the Prophet ﷺ complained about

00:26:04 --> 00:26:07

this, he wanted to get control of that

00:26:07 --> 00:26:07

well.

00:26:08 --> 00:26:11

That's crucial now because one of the key

00:26:11 --> 00:26:13

parts of Islam is tahara.

00:26:14 --> 00:26:15

It is purification.

00:26:16 --> 00:26:18

That is where not only drinking, which is

00:26:18 --> 00:26:22

your life, but also your purification.

00:26:22 --> 00:26:26

So many things Islamically are connected to water.

00:26:27 --> 00:26:29

Okay, so this man stepped forward.

00:26:29 --> 00:26:30

He had the wealth.

00:26:31 --> 00:26:33

And he paid a steep price.

00:26:34 --> 00:26:41

But the Jewish businessman didn't allow him to

00:26:41 --> 00:26:41

buy the whole well.

00:26:43 --> 00:26:45

Okay, so he's going to bargain with him.

00:26:45 --> 00:26:47

So Uthman said, okay, Uthman was a good

00:26:47 --> 00:26:48

businessman too.

00:26:48 --> 00:26:50

So Uthman said, all right, I'll buy half

00:26:50 --> 00:26:53

the well or half the rights to the

00:26:53 --> 00:26:53

well.

00:26:54 --> 00:26:55

So the businessman agreed.

00:26:56 --> 00:26:59

And so the businessman's people would take from

00:26:59 --> 00:27:02

the well at some points, and then Muslims

00:27:02 --> 00:27:03

would go at other points.

00:27:04 --> 00:27:04

So they shared it.

00:27:06 --> 00:27:09

And finally, Uthman bought the whole well.

00:27:09 --> 00:27:11

He gave a really good price.

00:27:11 --> 00:27:13

And he succeeded in taking over the well.

00:27:14 --> 00:27:18

And Alhamdulillah, that well of Ramah is in

00:27:18 --> 00:27:18

Medina today.

00:27:19 --> 00:27:20

So if you get a chance to go

00:27:20 --> 00:27:24

to Medina, they have actually built it up

00:27:24 --> 00:27:24

again.

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

And so if you do ziyarah to Medina,

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

this is one of the places that you

00:27:29 --> 00:27:31

can do ziyarah to in Medina, and that

00:27:31 --> 00:27:34

is the well of Ramah, which that was

00:27:34 --> 00:27:36

a God sent to the community.

00:27:36 --> 00:27:40

That was lifeblood for the Muslim community.

00:27:41 --> 00:27:45

Okay, so this is a big achievement that

00:27:45 --> 00:27:45

he made.

00:27:47 --> 00:27:50

Another one of the great achievements of Uthman,

00:27:50 --> 00:27:54

showing his practical knowledge, is that when people

00:27:54 --> 00:27:59

started embracing Islam, the masjid became very tight.

00:27:59 --> 00:28:03

And so Uthman stepped in and he purchased

00:28:03 --> 00:28:06

the property that was adjacent to the masjid.

00:28:06 --> 00:28:08

So the expansion of the mosque.

00:28:09 --> 00:28:12

So he was the one who expanded the

00:28:12 --> 00:28:12

masjid.

00:28:13 --> 00:28:17

And this is crucial because the masjid is

00:28:17 --> 00:28:19

the heartbeat of the whole community.

00:28:19 --> 00:28:21

And in those days, the masjid was not

00:28:21 --> 00:28:24

just a place where you come for Jummah

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

and your five salats and every once in

00:28:26 --> 00:28:27

a while you have a class.

00:28:28 --> 00:28:32

No, it was an all-purpose Islamic center.

00:28:33 --> 00:28:35

Constantly something is happening.

00:28:35 --> 00:28:37

There is teaching going on.

00:28:37 --> 00:28:39

People embracing Islam.

00:28:40 --> 00:28:44

Sometimes even those who are coming as travelers,

00:28:44 --> 00:28:46

you know, might stay there for a bit.

00:28:47 --> 00:28:48

A lot of things happen.

00:28:48 --> 00:28:49

Town hall meetings.

00:28:50 --> 00:28:51

It was in the masjid.

00:28:51 --> 00:28:53

Okay, it wasn't in a civic center.

00:28:54 --> 00:28:55

So the masjid served.

00:28:55 --> 00:28:58

So by expanding that, he is literally expanding

00:28:58 --> 00:29:03

the social and political activities of the whole

00:29:03 --> 00:29:04

community.

00:29:05 --> 00:29:05

That's fiqh.

00:29:06 --> 00:29:07

That's what you call fiqh.

00:29:08 --> 00:29:09

That's understanding.

00:29:09 --> 00:29:12

The fiqh of using your wealth.

00:29:13 --> 00:29:16

Another point that he's also known for and

00:29:16 --> 00:29:18

famous for and there's so many in Uthman's

00:29:18 --> 00:29:21

life and that is in the Battle of

00:29:21 --> 00:29:21

Tabuk.

00:29:22 --> 00:29:23

This is in the Medina period.

00:29:23 --> 00:29:26

It's in 630 of the Common Era.

00:29:27 --> 00:29:30

This is when the Romans had threatened the

00:29:30 --> 00:29:33

Muslims from the north and they threatened to

00:29:33 --> 00:29:34

bring 100,000 warriors.

00:29:35 --> 00:29:38

So the Muslims needed to decide what to

00:29:38 --> 00:29:38

do.

00:29:38 --> 00:29:41

It was decided in Shura that they would

00:29:41 --> 00:29:43

go north and they would face the Romans

00:29:43 --> 00:29:45

so this huge army would not come into

00:29:45 --> 00:29:46

the Arabian Peninsula.

00:29:47 --> 00:29:50

So they had a big Shura meeting and

00:29:50 --> 00:29:52

tried to discuss the issue.

00:29:52 --> 00:29:54

One of the problems was they were poor.

00:29:55 --> 00:29:59

There's some individuals that had wealth but generally

00:29:59 --> 00:30:01

people were just sort of like surviving with

00:30:01 --> 00:30:02

their wealth.

00:30:02 --> 00:30:09

Uthman donated 300 fully equipped camels along with

00:30:09 --> 00:30:10

1000 dinars.

00:30:11 --> 00:30:13

That's a huge sum of money.

00:30:14 --> 00:30:15

Okay?

00:30:15 --> 00:30:20

So he literally is outfitting a third of

00:30:20 --> 00:30:23

the army at that point.

00:30:23 --> 00:30:26

The Prophet ﷺ was so moved by this

00:30:26 --> 00:30:28

that he is reported to have said in

00:30:28 --> 00:30:31

words, in translation nothing will harm Uthman after

00:30:31 --> 00:30:32

what he has done today.

00:30:34 --> 00:30:34

Okay?

00:30:34 --> 00:30:39

So this is another barakah and fiqh that

00:30:39 --> 00:30:39

Uthman had.

00:30:40 --> 00:30:41

So you could say he was one of

00:30:41 --> 00:30:47

the practical, practicing scholars of the Muslim community.

00:30:47 --> 00:30:51

And again, so as a leader, he is

00:30:51 --> 00:30:55

your ideal person to come into position as

00:30:55 --> 00:30:55

a leader.

00:30:55 --> 00:30:57

And that's what we need to look for

00:30:57 --> 00:31:00

in our leaders too, in our local communities,

00:31:00 --> 00:31:03

in our nations, right?

00:31:03 --> 00:31:05

Is that one selflessness.

00:31:07 --> 00:31:11

He prioritizes the community above himself.

00:31:12 --> 00:31:15

So he cares more about the future of

00:31:15 --> 00:31:17

the community than making money, right?

00:31:17 --> 00:31:19

Some people they get money and all they

00:31:19 --> 00:31:21

think about is they got two cars, three

00:31:21 --> 00:31:23

cars, they have a villa, they have property,

00:31:23 --> 00:31:25

so they can't spend money.

00:31:25 --> 00:31:27

They can only spend a little bit.

00:31:27 --> 00:31:30

Because they're worried about keeping their dunya and

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

their wealth.

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

If you're going to be a leader of

00:31:32 --> 00:31:35

this community then you will have to be

00:31:35 --> 00:31:37

somebody who gives of themselves.

00:31:37 --> 00:31:39

And it is said that the Prophet ﷺ

00:31:39 --> 00:31:41

when gold used to come into the city

00:31:41 --> 00:31:45

that he would not rest until all the

00:31:45 --> 00:31:46

gold was given out.

00:31:48 --> 00:31:51

So once the gold was then given out

00:31:51 --> 00:31:52

then he would sleep.

00:31:53 --> 00:31:54

So that's our leadership.

00:31:55 --> 00:31:57

So when we're looking for a leader in

00:31:57 --> 00:31:59

the future and we're looking now for somebody,

00:32:00 --> 00:32:02

if some of these leaders in our Muslim

00:32:02 --> 00:32:07

world are replaced they leave.

00:32:07 --> 00:32:08

What kind of a leader is going to

00:32:08 --> 00:32:08

take over?

00:32:09 --> 00:32:11

Is it going to be another leader who's

00:32:11 --> 00:32:13

going to be an egomaniac?

00:32:13 --> 00:32:15

Or another greedy type of person?

00:32:15 --> 00:32:16

No.

00:32:17 --> 00:32:19

It should be a person number two who

00:32:19 --> 00:32:21

leads through example.

00:32:22 --> 00:32:24

It leads through example.

00:32:24 --> 00:32:29

So this is an individual who his wealth

00:32:29 --> 00:32:31

is the wealth of the Muslim community.

00:32:32 --> 00:32:35

Once you have a leader like that then

00:32:35 --> 00:32:36

people follow that.

00:32:37 --> 00:32:39

People will follow the example.

00:32:39 --> 00:32:43

So Uthman was already in a leadership position

00:32:43 --> 00:32:45

even before the death of the Prophet ﷺ

00:32:45 --> 00:32:48

because he was providing an example to the

00:32:48 --> 00:32:49

community.

00:32:50 --> 00:32:55

So these are key points why Uthman was

00:32:55 --> 00:32:56

then put into position.

00:32:56 --> 00:32:58

There's a debate about who should be the

00:32:58 --> 00:32:59

leader.

00:33:00 --> 00:33:01

There's a debate amongst Muslims.

00:33:02 --> 00:33:03

Should it be Uthman?

00:33:03 --> 00:33:05

Should it be Ali at this point?

00:33:05 --> 00:33:06

Because Abu Bakr is gone.

00:33:06 --> 00:33:07

Umar is gone.

00:33:08 --> 00:33:17

So the committee after Umar was assassinated, the

00:33:17 --> 00:33:19

selection committee came together.

00:33:19 --> 00:33:21

Ten people promised paradise.

00:33:22 --> 00:33:24

They selected Uthman.

00:33:26 --> 00:33:29

Now somebody would say this is not a

00:33:29 --> 00:33:33

good selection because Ali is there and there

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

are other people who are there.

00:33:34 --> 00:33:38

Why would you select this shy person who

00:33:38 --> 00:33:40

is a nice person and has money?

00:33:41 --> 00:33:42

No.

00:33:42 --> 00:33:45

Uthman was a strong leader.

00:33:47 --> 00:33:51

Uthman understood the Quran as well as almost

00:33:51 --> 00:33:51

anybody.

00:33:52 --> 00:33:53

He understood the Sunnah.

00:33:54 --> 00:33:56

He led by example.

00:33:57 --> 00:33:59

He went on the hijrah to Ethiopia.

00:34:00 --> 00:34:03

So choosing him as a leader at that

00:34:03 --> 00:34:06

point in time was a type of stabilization

00:34:06 --> 00:34:07

of the community.

00:34:08 --> 00:34:12

Again, these are some points you might want

00:34:12 --> 00:34:13

for students of knowledge.

00:34:13 --> 00:34:15

Because at that point in time Ali accepted

00:34:15 --> 00:34:18

Islam when he was nine years old approximately.

00:34:18 --> 00:34:19

Thirteen years in Mecca.

00:34:24 --> 00:34:26

He's 22 years old.

00:34:28 --> 00:34:29

Ten years in Medina.

00:34:30 --> 00:34:31

He's 32 years old.

00:34:32 --> 00:34:35

So you see Abu Bakr dies two years.

00:34:36 --> 00:34:41

So if you look at Ali's age you

00:34:41 --> 00:34:43

will see that he is just coming into

00:34:43 --> 00:34:45

his maturity.

00:34:46 --> 00:34:50

Whereas Uthman is a more senior individual already

00:34:50 --> 00:34:51

in his maturity.

00:34:52 --> 00:34:53

So these are some of the reasons why

00:34:53 --> 00:34:57

Uthman was chosen as the Khalifa and according

00:34:57 --> 00:35:00

to authentic sources Ali did not oppose him.

00:35:01 --> 00:35:03

Ali became his assistant.

00:35:04 --> 00:35:05

This is very important.

00:35:06 --> 00:35:08

You might get in some circles where they

00:35:08 --> 00:35:10

try to say that it was the khan

00:35:10 --> 00:35:12

al-amanah, that the trust was broken because

00:35:12 --> 00:35:14

Ali was not put into position.

00:35:14 --> 00:35:15

No, the trust was not broken.

00:35:16 --> 00:35:18

Because Ali was right there.

00:35:18 --> 00:35:19

This is a man who married two of

00:35:19 --> 00:35:20

the daughters of the Prophet.

00:35:22 --> 00:35:25

So this is not breaking any trust at

00:35:25 --> 00:35:26

all.

00:35:26 --> 00:35:27

And Ali understood this.

00:35:28 --> 00:35:32

So Uthman then was a very strategic person.

00:35:33 --> 00:35:36

Put into a very strategic position.

00:35:37 --> 00:35:40

And supported by the Sahaba.

00:35:41 --> 00:35:43

All of them supported him in his leadership.

00:35:44 --> 00:35:47

And because of his stability because of his

00:35:47 --> 00:35:51

knowledge of the Quran and the Sunnah Islam

00:35:51 --> 00:35:53

expanded during his time.

00:35:53 --> 00:35:54

Started to expand.

00:35:54 --> 00:35:57

And you see that it went across North

00:35:57 --> 00:35:57

Africa.

00:35:58 --> 00:36:00

This is the time when Uqba ibn Nafi

00:36:00 --> 00:36:04

rode right across and people were accepting Islam

00:36:04 --> 00:36:06

and they went across North Africa.

00:36:06 --> 00:36:09

This is when Islam went into Central Asia.

00:36:09 --> 00:36:11

So this is what is known as the

00:36:11 --> 00:36:12

Oxus River.

00:36:13 --> 00:36:14

They would say, what is ma wara an

00:36:14 --> 00:36:14

-naha?

00:36:15 --> 00:36:17

What is in back of this big river

00:36:17 --> 00:36:18

in Central Asia?

00:36:18 --> 00:36:21

This is going up into Azerbaijan and to

00:36:21 --> 00:36:25

you know, Kazakhstan and these areas.

00:36:25 --> 00:36:28

So this is a big part of the

00:36:28 --> 00:36:28

world.

00:36:28 --> 00:36:29

It's Central Asia.

00:36:30 --> 00:36:32

So now in Uthman's time it's going into

00:36:32 --> 00:36:33

Central Asia.

00:36:35 --> 00:36:37

Also in his time it goes into the

00:36:37 --> 00:36:38

Caucasoid mountains.

00:36:39 --> 00:36:41

The Caucasus, that's in Chechnya.

00:36:42 --> 00:36:43

That's Dagestan.

00:36:45 --> 00:36:46

Especially for the young people, many people they

00:36:46 --> 00:36:47

love Khabib.

00:36:48 --> 00:36:50

He is the fighter, right?

00:36:50 --> 00:36:53

Dagestanis whenever they fight in UFC or anywhere

00:36:53 --> 00:36:54

they fight, they win the fight.

00:36:55 --> 00:36:57

The Chechens, they always win the fight.

00:36:58 --> 00:36:58

Why?

00:36:59 --> 00:37:04

Because of this mountain man, indomitable nature that

00:37:04 --> 00:37:04

they have.

00:37:04 --> 00:37:08

It's during Uthman's time that these people are

00:37:08 --> 00:37:09

embracing Islam.

00:37:10 --> 00:37:13

So he brought a lot to the leadership

00:37:13 --> 00:37:16

of Islam and the spreading of Islam.

00:37:17 --> 00:37:21

Hundreds and thousands of people are embracing Islam.

00:37:22 --> 00:37:24

So this is a scholar now and a

00:37:24 --> 00:37:27

ruler so he is balancing the wealth.

00:37:27 --> 00:37:30

Wealth coming in, he loves to give.

00:37:31 --> 00:37:33

So when you have a leader like that

00:37:33 --> 00:37:34

you can do a lot of things.

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

Because a leader is not worried about making

00:37:37 --> 00:37:40

himself rich like many of the leaders you

00:37:40 --> 00:37:42

see in the world today.

00:37:43 --> 00:37:46

The leader, he is wealth and he doesn't

00:37:46 --> 00:37:49

need his money because he depends on Allah.

00:37:50 --> 00:37:54

So Uthman then with his Fiqh he worked

00:37:54 --> 00:37:55

on infrastructure.

00:37:57 --> 00:37:58

So he did a lot of work on

00:37:58 --> 00:38:03

the public work, improving your roads, your masjids.

00:38:04 --> 00:38:06

This is your civic society.

00:38:07 --> 00:38:08

So he did a lot.

00:38:08 --> 00:38:09

He is following Umar now.

00:38:09 --> 00:38:13

Umar initiates this civic society.

00:38:13 --> 00:38:14

Uthman follows it up.

00:38:15 --> 00:38:17

So Uthman has got the wealth in order

00:38:17 --> 00:38:19

to solidify what Umar began.

00:38:20 --> 00:38:23

So you see how the leadership is coming

00:38:23 --> 00:38:24

now when it's a fusion.

00:38:26 --> 00:38:31

And he was able to unite Muslims and

00:38:31 --> 00:38:34

a lot of positive things economically were happening

00:38:34 --> 00:38:35

during his time.

00:38:35 --> 00:38:39

The Islamic state was functioning economically.

00:38:40 --> 00:38:43

Another thing that Uthman will never be forgotten

00:38:43 --> 00:38:48

about and that is the standardization of the

00:38:48 --> 00:38:49

Qur'an itself.

00:38:49 --> 00:38:51

When you pick up your Qur'an today

00:38:51 --> 00:38:54

the Ahlus Sunnah wal Jamaah if you look

00:38:54 --> 00:38:56

you will see it is the Mushaf al

00:38:56 --> 00:38:56

-Uthmani.

00:38:58 --> 00:39:02

It is literally called the Uthman Qur'an.

00:39:03 --> 00:39:04

Why is that?

00:39:04 --> 00:39:08

Because with the expansion of Islam now way

00:39:08 --> 00:39:11

into Central Asia, across North Africa into many

00:39:11 --> 00:39:15

places there were people coming into Islam who

00:39:15 --> 00:39:18

had their own tribes, they had their own

00:39:18 --> 00:39:22

religions and so maybe they didn't understand Islam

00:39:22 --> 00:39:26

enough or maybe there were some evil forces

00:39:26 --> 00:39:27

amongst them who wanted to seize power.

00:39:28 --> 00:39:30

They had to be Muslim because Muslim was

00:39:30 --> 00:39:32

the way to go in those days.

00:39:32 --> 00:39:36

So what they did was they tried to

00:39:36 --> 00:39:40

make false Qur'ans or they tried to

00:39:40 --> 00:39:42

make false Hadiths.

00:39:43 --> 00:39:46

So there was some word coming of these

00:39:46 --> 00:39:48

wrong versions, things being taken out of the

00:39:48 --> 00:39:51

Qur'an things being added to the Qur

00:39:51 --> 00:39:52

'an itself.

00:39:52 --> 00:39:56

Uthman, he is the key person to be

00:39:56 --> 00:39:56

in position.

00:39:57 --> 00:39:58

What does he do?

00:39:58 --> 00:40:02

He commissions a committee to come together to

00:40:02 --> 00:40:03

preserve the Qur'an.

00:40:04 --> 00:40:07

Now that's something that other people hesitated about

00:40:07 --> 00:40:09

a little bit because the Qur'an was

00:40:09 --> 00:40:11

not a written text book.

00:40:12 --> 00:40:14

There were scrolls.

00:40:15 --> 00:40:18

People would write down on bark and on

00:40:18 --> 00:40:21

paper where they came across the skin of

00:40:21 --> 00:40:26

the animals and so there was writing, it

00:40:26 --> 00:40:28

was not put together yet, but there was

00:40:28 --> 00:40:31

writing and all of these scrolls were put

00:40:31 --> 00:40:34

into the wife of the Prophet, Hafsa daughter

00:40:34 --> 00:40:36

of Umar.

00:40:38 --> 00:40:39

So it was there.

00:40:39 --> 00:40:43

So Uthman now, he made this, this is

00:40:43 --> 00:40:44

a Ijtihad.

00:40:45 --> 00:40:46

Remember the concept of Ijtihad?

00:40:47 --> 00:40:51

An Ijtihad is a religious decision which is

00:40:51 --> 00:40:54

made to meet specific needs in a specific

00:40:54 --> 00:40:56

place, specific time.

00:40:56 --> 00:40:59

Okay, so you gotta be a mujtahid.

00:40:59 --> 00:41:00

Uthman was mujtahid.

00:41:01 --> 00:41:04

But not only was he mujtahid, he was

00:41:04 --> 00:41:05

the khalifa.

00:41:06 --> 00:41:09

So that's the perfect situation because this is

00:41:09 --> 00:41:12

a big move to make, it's a big

00:41:12 --> 00:41:12

Ijtihad.

00:41:13 --> 00:41:15

He's gonna make it into a book form.

00:41:17 --> 00:41:19

He has the fiqh, he sits with the

00:41:19 --> 00:41:22

committees, they agree with him, and so he

00:41:22 --> 00:41:26

gets Zayd ibn Thabit, one of the greatest

00:41:26 --> 00:41:30

of the Qur'an reciters and memorizers and

00:41:30 --> 00:41:33

the people who had memorized and Uthman was

00:41:33 --> 00:41:36

one of them, that they came together and

00:41:36 --> 00:41:39

they made a standardized version of the Qur

00:41:39 --> 00:41:44

'an and they actually wrote it down and

00:41:44 --> 00:41:47

made multiple copies and they sent these copies

00:41:47 --> 00:41:52

to the main communities within the Muslim world,

00:41:53 --> 00:41:55

big centers.

00:41:56 --> 00:41:59

And there are versions of this, you go

00:41:59 --> 00:42:03

to Istanbul, the Topkapi Museum, you go to

00:42:03 --> 00:42:06

Samakand, there in Central Asia, and you will

00:42:06 --> 00:42:11

still find some of the original sources that

00:42:11 --> 00:42:13

are there in these areas.

00:42:13 --> 00:42:14

So even the written one is preserved, but

00:42:14 --> 00:42:19

alhamdulillah the memorized Qur'an has been on

00:42:19 --> 00:42:22

a type of chain all the way, hundreds

00:42:22 --> 00:42:24

and thousands of people up until today.

00:42:25 --> 00:42:27

But Uthman will be recognized and will be

00:42:27 --> 00:42:30

known for this Ijtihad that he made.

00:42:30 --> 00:42:34

That is one of the greatest fruits of

00:42:34 --> 00:42:36

fusion of leadership.

00:42:37 --> 00:42:38

Radheelahan.

00:42:40 --> 00:42:44

And he always went to the Shura because

00:42:44 --> 00:42:47

he was a lenient kind of person, so

00:42:47 --> 00:42:50

he wasn't the harsh kind of person who

00:42:50 --> 00:42:52

makes rash decisions.

00:42:53 --> 00:42:55

So he loved the Shura, and he used

00:42:55 --> 00:42:59

to go to the Sahaba constantly to make

00:42:59 --> 00:43:01

decisions about what he needed.

00:43:02 --> 00:43:04

He was the kind of person who was

00:43:04 --> 00:43:07

not confrontational.

00:43:08 --> 00:43:11

He is the kind of a person who

00:43:11 --> 00:43:14

if you ask him something, you need something,

00:43:14 --> 00:43:15

or you ask him something that is permissible,

00:43:16 --> 00:43:18

he is normally going to say yes.

00:43:19 --> 00:43:22

And I remember there was a great scholar

00:43:22 --> 00:43:25

in Medina when I studied, Sheikh Abdulaziz bin

00:43:25 --> 00:43:29

Baz, and I had the opportunity to meet

00:43:29 --> 00:43:31

him and go to his house and whatnot.

00:43:32 --> 00:43:36

They say, Sheikh bin Baz, that the only

00:43:36 --> 00:43:39

time he said La, was when he said

00:43:39 --> 00:43:40

La ilaha illallah.

00:43:41 --> 00:43:42

That's the only time he said no.

00:43:43 --> 00:43:46

Because he always, he just gave and gave.

00:43:46 --> 00:43:49

Uthman had this kind of personality.

00:43:50 --> 00:43:52

One of the great qualities of Uthman r

00:43:52 --> 00:43:58

.a. The weakness, or what could be perceived

00:43:58 --> 00:44:01

as a weakness, is the fact that when

00:44:02 --> 00:44:07

the Umayyad clan, and the Umayyads chose Damascus

00:44:07 --> 00:44:09

as their base.

00:44:10 --> 00:44:12

So this is Muawiyah, the son of Abu

00:44:12 --> 00:44:15

Sufyan, and many of the Umayyads, they were

00:44:15 --> 00:44:17

in Mecca, and then they went up to

00:44:17 --> 00:44:18

Damascus.

00:44:19 --> 00:44:26

And so, the Umayyads began to approach Uthman

00:44:26 --> 00:44:27

for positions of power.

00:44:29 --> 00:44:33

And Uthman, generally, if it was a good

00:44:33 --> 00:44:36

person and he had the abilities, he would

00:44:36 --> 00:44:36

say, okay.

00:44:37 --> 00:44:39

Other people approach Uthman.

00:44:39 --> 00:44:41

And he said, I'll do it.

00:44:42 --> 00:44:46

But the way unfortunate scandal comes about, people

00:44:46 --> 00:44:48

only remember you for what they want to

00:44:48 --> 00:44:49

scandalize you about.

00:44:49 --> 00:44:53

So they say that he was doing favoritism,

00:44:53 --> 00:44:56

nepotism they call it, favoritism.

00:44:57 --> 00:45:00

That he was favoring the Umayyad clan.

00:45:00 --> 00:45:03

This is not the reality with man's situation.

00:45:04 --> 00:45:07

And he was just, and he governed with

00:45:07 --> 00:45:11

justice all during his Khilafat.

00:45:13 --> 00:45:18

And there were different forms of fitna.

00:45:18 --> 00:45:20

This is the time of the fitna coming

00:45:20 --> 00:45:20

in.

00:45:21 --> 00:45:22

The shaytan wa'iyyadu billah.

00:45:23 --> 00:45:26

And this is the talbis, iblis, deception of

00:45:26 --> 00:45:27

the shaytan coming in.

00:45:28 --> 00:45:30

And we found this out in studying the

00:45:30 --> 00:45:30

seerah.

00:45:32 --> 00:45:36

We found that it started to come in,

00:45:36 --> 00:45:40

the over aggrandizing of Ali radiyallahu anhu.

00:45:41 --> 00:45:43

And fitna is starting to come in.

00:45:44 --> 00:45:47

But Uthman was a lenient kind of person.

00:45:48 --> 00:45:49

And this fitna started to grow.

00:45:49 --> 00:45:52

Ibn Sabah from Yemen.

00:45:52 --> 00:45:55

So his group starts to come in and

00:45:55 --> 00:45:59

make scandals and fitna against Uthman.

00:45:59 --> 00:46:02

And the word came out that they were

00:46:02 --> 00:46:04

actually entering Medina.

00:46:05 --> 00:46:06

And Ali knew about this.

00:46:06 --> 00:46:08

And Ali wanted to defend Uthman.

00:46:08 --> 00:46:10

Other sahabas, they wanted to defend Uthman.

00:46:10 --> 00:46:13

Uthman said, no fighting in Medina on my

00:46:13 --> 00:46:14

watch.

00:46:15 --> 00:46:17

So he would not allow them to do

00:46:17 --> 00:46:17

that.

00:46:18 --> 00:46:25

And these confrontationalist devils, rebels, succeeded in penetrating

00:46:25 --> 00:46:28

the house of Uthman, not from the front

00:46:28 --> 00:46:28

door.

00:46:28 --> 00:46:29

Hassan and Hussein were there.

00:46:30 --> 00:46:34

They went over the roof and they assassinated

00:46:34 --> 00:46:36

Uthman radiyallahu anhu when he was reading the

00:46:36 --> 00:46:36

Quran.

00:46:38 --> 00:46:41

And this is a big turning point because

00:46:41 --> 00:46:42

this is fitna.

00:46:43 --> 00:46:48

This is when a big trial, tribulation flared

00:46:48 --> 00:46:51

up there in the Muslim world.

00:46:51 --> 00:46:54

It was during the time of Uthman radiyallahu

00:46:54 --> 00:46:55

anhu.

00:46:56 --> 00:46:59

But Uthman, his example is clear.

00:47:00 --> 00:47:02

His example shone out.

00:47:03 --> 00:47:04

He ruled for more than any, you know,

00:47:05 --> 00:47:06

of the caliphate of Rashidun, you'll see.

00:47:07 --> 00:47:08

He established so much.

00:47:09 --> 00:47:13

He was able to preserve the Quran in

00:47:13 --> 00:47:15

a written form, not just a memorized form.

00:47:16 --> 00:47:17

He built infrastructure.

00:47:18 --> 00:47:20

And so he is one of the greatest

00:47:20 --> 00:47:22

leaders in our Islamic history.

00:47:22 --> 00:47:23

It's fusion.

00:47:24 --> 00:47:26

It's another example of fusion, and that is

00:47:26 --> 00:47:29

what we need today in our leadership.

00:47:29 --> 00:47:31

So I want to open up the floor

00:47:31 --> 00:47:35

for any questions that anybody may have concerning

00:47:35 --> 00:47:38

Uthman ibn Affan radiyallahu anhu.

00:47:39 --> 00:47:40

The floor is open.

00:47:41 --> 00:47:43

Okay, so there's a couple of questions online.

00:47:43 --> 00:47:43

Okay.

00:47:45 --> 00:47:48

Those of us whose understanding of leadership is

00:47:48 --> 00:47:51

limited to Western context may interpret a scholar

00:47:51 --> 00:47:56

leader as Plato or a philosopher king.

00:47:56 --> 00:47:58

Is there a Muslim equivalent to this?

00:47:59 --> 00:48:00

As a philosopher king?

00:48:00 --> 00:48:03

May you interpret a scholar leader as Plato's

00:48:03 --> 00:48:04

philosopher king?

00:48:04 --> 00:48:04

Oh yes.

00:48:04 --> 00:48:07

So this is something totally different because with

00:48:07 --> 00:48:10

Plato and these people, they are not people

00:48:10 --> 00:48:11

who are dealing with God.

00:48:12 --> 00:48:15

So they're just dealing with philosophy and power.

00:48:16 --> 00:48:19

Do they ever have positions in leadership where

00:48:19 --> 00:48:20

they may be advisers?

00:48:20 --> 00:48:21

No, Plato was just a philosopher.

00:48:22 --> 00:48:23

So he's like an advisor.

00:48:24 --> 00:48:25

But the point is, he's putting out this

00:48:25 --> 00:48:28

thing, this philosopher king, and if you study

00:48:28 --> 00:48:32

Western philosophy and politics, you'll see that ours

00:48:32 --> 00:48:37

is different because our rule is based upon

00:48:37 --> 00:48:39

the Quran and the Sunnah.

00:48:40 --> 00:48:41

So this is not a philosopher.

00:48:42 --> 00:48:46

The scholar actually knows the law, the revelation.

00:48:47 --> 00:48:50

That's the basis of the Islamic society.

00:48:51 --> 00:48:54

So it's not the same discussion here because

00:48:54 --> 00:48:57

theirs would be a secular one with people

00:48:57 --> 00:48:58

who do not believe in God.

00:48:59 --> 00:49:02

With us, it's totally different because the Quran

00:49:02 --> 00:49:04

and the Sunnah, this is the basis of

00:49:06 --> 00:49:10

our politics, our economics, our social life.

00:49:10 --> 00:49:13

So the scholars then play a pivotal role

00:49:13 --> 00:49:15

in establishing Islamic society.

00:49:16 --> 00:49:18

Now, another question.

00:49:30 --> 00:49:35

Yes, so this is where the wealth in

00:49:35 --> 00:49:39

the Muslim world, and again, as I said,

00:49:39 --> 00:49:41

even the Prophet ﷺ was saying that people

00:49:41 --> 00:49:46

should be, we're supposed to share fuel, gas

00:49:46 --> 00:49:47

and oil.

00:49:47 --> 00:49:50

It's supposed to be the property of all

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

Muslims.

00:49:51 --> 00:49:54

And if all Muslims had the rights to

00:49:54 --> 00:49:56

the oil and the gas within our Muslim

00:49:56 --> 00:50:01

countries, nobody would be poor if it was

00:50:01 --> 00:50:01

shared.

00:50:02 --> 00:50:05

So right there, you can see a major

00:50:05 --> 00:50:05

issue.

00:50:06 --> 00:50:12

Other Muslims who have great wealth need to

00:50:13 --> 00:50:14

give of that wealth.

00:50:14 --> 00:50:18

What I can say about Muslim countries and

00:50:18 --> 00:50:20

Muslim communities is that we are some of

00:50:20 --> 00:50:23

the most generous people because you will see

00:50:25 --> 00:50:30

masjids, communities, you'll see many philanthropic things happening

00:50:31 --> 00:50:32

out of the Muslim world.

00:50:32 --> 00:50:34

We are very generous with our wealth.

00:50:34 --> 00:50:37

The problem again is this leadership thing because

00:50:37 --> 00:50:40

if the leader wants to stifle and dominate

00:50:40 --> 00:50:42

the society, they control the wealth.

00:50:44 --> 00:50:46

So therefore, you have in some Muslim countries,

00:50:46 --> 00:50:48

and I'm not mentioning names, you have a

00:50:48 --> 00:50:51

thing called Wazaratul Aqaf, and that is the

00:50:51 --> 00:50:53

Ministry of Trusts.

00:50:54 --> 00:50:59

That's where your zakat, your waqf trust, which

00:50:59 --> 00:51:06

finances civic society, feeds the poor, builds masjids,

00:51:06 --> 00:51:10

all these things, where it actually becomes controlled

00:51:10 --> 00:51:11

by the government.

00:51:13 --> 00:51:15

It's not shared out properly.

00:51:17 --> 00:51:20

This is one of the big factors in

00:51:20 --> 00:51:22

producing a just Muslim society.

00:51:22 --> 00:51:23

It's an economic one.

00:51:25 --> 00:51:27

This is a very serious thing.

00:51:27 --> 00:51:29

There's no doubt about it.

00:51:30 --> 00:51:32

That's where the leadership, example of the leaders,

00:51:33 --> 00:51:35

you will see that for the most part,

00:51:35 --> 00:51:37

the great leaders were either people who were

00:51:37 --> 00:51:40

very modest in their life, or they had

00:51:40 --> 00:51:42

wealth and they used to give constantly.

00:51:43 --> 00:51:44

They're constantly giving.

00:51:45 --> 00:51:47

You really see somebody who builds up his

00:51:47 --> 00:51:50

wealth and has all of this wealth to

00:51:50 --> 00:51:51

be a just Muslim leader.

00:51:52 --> 00:51:55

It's hard to combine the two because the

00:51:55 --> 00:51:57

wealth is only a trust.

00:51:58 --> 00:52:01

Individuals should not be the ones who are

00:52:01 --> 00:52:02

controlling the wealth of the masses of the

00:52:02 --> 00:52:03

people.

00:52:04 --> 00:52:05

Now, question.

00:52:07 --> 00:52:07

I have a question.

00:52:08 --> 00:52:11

It's about back when you first started talking

00:52:11 --> 00:52:15

about when people started moving from socialism to

00:52:15 --> 00:52:18

democracy and then in the 70s to the

00:52:18 --> 00:52:22

90s, there were countries who were choosing Islamic

00:52:22 --> 00:52:23

parties to win.

00:52:23 --> 00:52:25

Can you talk a little bit more about

00:52:25 --> 00:52:25

that?

00:52:25 --> 00:52:28

Especially when you mentioned Egypt as an example

00:52:28 --> 00:52:31

of repression of Islamic leadership, what did that

00:52:31 --> 00:52:31

mean?

00:52:31 --> 00:52:34

What that means is you have countries like

00:52:34 --> 00:52:36

Tunisia, that's North Africa.

00:52:37 --> 00:52:37

It's a good example.

00:52:38 --> 00:52:41

The Islamic, when they started having democratic elections

00:52:41 --> 00:52:44

and the Islamic party, Nahda was the name

00:52:44 --> 00:52:46

of their party, joined the election.

00:52:46 --> 00:52:50

Algeria is another case that when, after the

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

French were thrown out and they wanted to

00:52:52 --> 00:52:57

choose, the Islamic parties were actually, anytime they

00:52:57 --> 00:52:59

had an election, the Islamic parties were winning

00:52:59 --> 00:53:00

the elections.

00:53:01 --> 00:53:05

Because people were tired of socialism, they were

00:53:05 --> 00:53:09

tired of capitalism, they wanted Islam, so the

00:53:09 --> 00:53:10

Islamic parties came in.

00:53:10 --> 00:53:13

And this is where the Western powers came

00:53:13 --> 00:53:16

in, using treacherous people from amongst the Muslims

00:53:16 --> 00:53:22

to attack the Muslim parties, to put them

00:53:22 --> 00:53:23

in jail.

00:53:24 --> 00:53:27

The case of Egypt is well known, the

00:53:27 --> 00:53:32

Muslim brotherhood that was really more philanthropic.

00:53:32 --> 00:53:35

They used to have schools and social things

00:53:35 --> 00:53:38

and educational things, so they entered into politics

00:53:38 --> 00:53:41

and the people put them in power.

00:53:42 --> 00:53:43

Maybe that was a mistake on their part.

00:53:44 --> 00:53:47

But they entered into politics and they were

00:53:47 --> 00:53:47

overthrown.

00:53:47 --> 00:53:50

The powers to be of the West overthrew

00:53:50 --> 00:53:54

their leader, Mohamed Morsi, Rahimullah, who was actually

00:53:55 --> 00:53:57

president of the country and then put in

00:53:57 --> 00:53:57

jail.

00:53:58 --> 00:53:59

He died in jail.

00:54:01 --> 00:54:04

That's a clear example of repression.

00:54:04 --> 00:54:05

What kind of country is this?

00:54:06 --> 00:54:09

Because it is the fear of the colonial

00:54:09 --> 00:54:11

powers of Islam rising back up.

00:54:12 --> 00:54:15

Because we are an alternative society.

00:54:15 --> 00:54:17

You have to realize this.

00:54:17 --> 00:54:20

We're not capitalism, you're kings and all that.

00:54:20 --> 00:54:23

We're not socialism, you're communist parties.

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

We're above it.

00:54:25 --> 00:54:28

If that comes, that would be a viable

00:54:28 --> 00:54:31

alternative for societies around the world.

00:54:32 --> 00:54:36

This is why they fight so hard to

00:54:36 --> 00:54:36

struggle.

00:54:37 --> 00:54:38

Things are changing now.

00:54:39 --> 00:54:42

Again, we're moving more and more towards these

00:54:42 --> 00:54:46

major change that Muslims have to go through.

00:54:47 --> 00:54:49

But that's where our leadership is crucial.

00:54:50 --> 00:54:51

Leadership is crucial.

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

Any other questions?

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

Anybody has?

00:54:57 --> 00:54:58

The floor is open there.

00:55:21 --> 00:55:28

Remember that the Prophet said, Follow my sunnah

00:55:28 --> 00:55:30

and the sunnah of the Rightly Guided Caliphs.

00:55:30 --> 00:55:33

First thing is that we have to understand

00:55:34 --> 00:55:35

their lives.

00:55:36 --> 00:55:37

Like I say, in the case of Uthman,

00:55:38 --> 00:55:41

the average Muslim does not understand this information

00:55:41 --> 00:55:43

I just gave you tonight.

00:55:43 --> 00:55:47

The average Muslim does not understand these details

00:55:47 --> 00:55:47

about Uthman.

00:55:48 --> 00:55:49

They might know that he married two daughters

00:55:49 --> 00:55:50

of the Prophet.

00:55:51 --> 00:55:52

They might know that he is a wealthy

00:55:52 --> 00:55:54

person and he was generous.

00:55:55 --> 00:55:58

But they wouldn't know the details about what

00:55:58 --> 00:56:02

he actually did and the structures that he

00:56:02 --> 00:56:02

set.

00:56:02 --> 00:56:07

So first thing, understand what they mean and

00:56:07 --> 00:56:10

then institute it.

00:56:10 --> 00:56:12

This would be our examples for our youth.

00:56:13 --> 00:56:15

This is what we look up to.

00:56:16 --> 00:56:18

These are, you know, instead of looking up

00:56:18 --> 00:56:22

to the great Western leaders, these are some

00:56:22 --> 00:56:23

of our great leaders.

00:56:23 --> 00:56:26

And encourage people who have these qualities.

00:56:28 --> 00:56:31

Then, Inshallah, it can start to rise to

00:56:31 --> 00:56:33

the point where eventually it can reach to

00:56:33 --> 00:56:34

the Muslim world.

00:56:50 --> 00:56:53

The question is, it seems like the authority

00:56:53 --> 00:56:55

amongst the Muslim world is not absolute.

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

Like the Pope with the Catholic Church.

00:56:59 --> 00:57:01

There is the concept of Khalifa.

00:57:03 --> 00:57:08

And we actually have a succession of heads

00:57:08 --> 00:57:10

of state of the Muslim world.

00:57:11 --> 00:57:12

It's gone through a lot of changes over

00:57:12 --> 00:57:13

the centuries.

00:57:14 --> 00:57:16

But it was a hundred years ago when

00:57:16 --> 00:57:21

the Ottomans who ruled in what is now

00:57:21 --> 00:57:27

Turkey from Istanbul, that was the final base

00:57:27 --> 00:57:28

of our Khilafat.

00:57:29 --> 00:57:30

And that was taken apart.

00:57:31 --> 00:57:34

And so, it is something that we are

00:57:34 --> 00:57:35

moving towards.

00:57:36 --> 00:57:39

You know, for that central leadership to return

00:57:39 --> 00:57:41

again to the Muslim world.

00:57:41 --> 00:57:43

That does not mean we can't do anything.

00:57:44 --> 00:57:44

Okay?

00:57:45 --> 00:57:46

Because we have to deserve the leader.

00:57:47 --> 00:57:51

Right now, anybody claims they're a leader, you're

00:57:51 --> 00:57:52

going to have more trouble with some of

00:57:52 --> 00:57:54

the Muslims than they were with the non

00:57:54 --> 00:57:55

-Muslims.

00:57:55 --> 00:57:57

Because they might say, can you speak Arabic?

00:57:58 --> 00:57:59

Are you a Pakistani?

00:58:00 --> 00:58:01

Are you Turkish?

00:58:02 --> 00:58:03

You know, they're going to start asking you

00:58:03 --> 00:58:04

these questions, right?

00:58:05 --> 00:58:06

Tribal questions.

00:58:07 --> 00:58:09

Okay, so we have to deserve that leader.

00:58:10 --> 00:58:12

And that's the purification we're going through now.

00:58:13 --> 00:58:17

That Inshallah, eventually, we can deserve a proper

00:58:17 --> 00:58:17

leader.

00:58:19 --> 00:58:21

And so, with this, we will close the

00:58:21 --> 00:58:22

class.

00:58:22 --> 00:58:24

Next week, Inshallah, we will be looking at

00:58:25 --> 00:58:28

the final of the four best examples of

00:58:28 --> 00:58:30

the fusion of leadership.

00:58:30 --> 00:58:32

Ali ibn Abi Talib, there's a lot of

00:58:32 --> 00:58:33

things about Ali that you might not know.

00:58:34 --> 00:58:35

And so, we're going to go into some

00:58:35 --> 00:58:37

of the details to show again a fusion

00:58:37 --> 00:58:41

and how it implemented itself in everyday life.

00:58:42 --> 00:58:43

So, I leave you with these thoughts, and

00:58:43 --> 00:58:45

I ask Allah to have mercy on me

00:58:45 --> 00:58:45

and you.

00:58:45 --> 00:58:47

...

00:58:47 --> 00:58:48

...

00:58:48 --> 00:58:49

...

00:58:49 --> 00:58:50

...

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