Abdur Rahman ibn Yusuf Mangera – Curing Despondency In God’s Mercy

Abdur Rahman ibn Yusuf Mangera
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The speaker discusses the need to have full conviction of oneself and receive blessings from Allah, as there is no way to be evil. They stress the importance of positive attitude and full conviction in achieving success in life, and emphasize the need for forgiveness to overcome one's mercy. The transcript also touches on the negative impact of rejecting attributes of Islam and the importance of reading the Quran and watching verses to see the deeper meaning behind Allah's mercy.

AI: Summary ©

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			Bismillah al Rahman al Rahim Al
hamdu lillahi Handan Kathy Iran
		
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			even Mubarak and fie Mubarak and
Ali Gmail, your headboard buena La
		
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			Jolla, Jolla and who am unaware or
Salatu was Salam o Allah say you
		
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			will have even Mustafa SallAllahu
Darla Allah you are early he or
		
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			sabe he or Baraka was seldom at
the Sleeman Kathira on Eli Yomi.
		
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			Dean Amma
		
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			Hamdulillah we have Ramadan right
around the corner. And while we've
		
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			had numerous talks, and you must
have numerous mashallah bits of
		
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			guidance about how best to get the
most out of Ramadan and spend
		
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			Ramadan and take advantage of it,
there's one angle that I want to
		
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			cover today, which I think is very
important. And this is that we
		
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			need to really work towards
removing any kind of barrier
		
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			between us and receiving the
blessings of Allah subhana wa
		
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			Tada. Because if we're trying or
not trying, there is something
		
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			which is going to maybe stop us
and that is there's a concept in
		
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			our Sharia, which is actually one
of the blameworthy trades. It's
		
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			called Yes, it's yes. Yes, means
to be despairing in the Mercy of
		
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			Allah subhanaw taala. To display
in the Mercy of Allah subhanho wa
		
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			Taala is called Yes, in Arabic and
law. They assume your Rahmatullah
		
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			Allah subhanaw. Taala says that do
not become despondent in Allah's
		
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			mercy. Lee assumere Rohilla. It is
only the people who have been
		
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			given guidance by Allah subhanaw
taala who do not despair in
		
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			Allah's mercy. So that's mentioned
quite a bit of time a few times in
		
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			the Quran. What does yes mean?
What does this despair entail? It
		
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			is basically despair of the mercy
of Allah as Allah and Allah He
		
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			describes it, it despair at the
mercy of Allah is to imagine the
		
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			absence of Allah's mercy and
bounty, and then for the heart to
		
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			become fully convinced of that,
that there is no mercy from Allah
		
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			subhanaw taala coming, and then to
remain without even the slightest
		
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			bit of hope. So there's absolutely
no hope left in the heart that
		
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			anything can come from Allah
subhanaw taala to you. And of
		
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			course, if it gets to this level,
where you have absolutely no hope
		
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			in the heart whatsoever, it means
that we have no belief in the
		
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			unseen, that is what is tantamount
to, and that means that that is a
		
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			level of cover and a level of
disbelief in that regard. So a
		
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			person has to work on that, to get
an understanding and get get a
		
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			belief and develop the belief that
Allah subhanaw taala is there and
		
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			there is His mercy. And this is
what we're going to be discussing.
		
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			Likewise, on a very similar level,
it's something very similar, which
		
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			is a person to feel secure from
the devising of Allah, this is
		
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			what I would call Aman, which
means for a person to feel secure
		
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			from the devising of Allah
subhanaw taala, for the heart to
		
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			be completely at ease and fully
convinced that a that the person
		
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			will not be taken to account for
their disobedience. The reason
		
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			that this can come about is if a
person is rejecting the attribute
		
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			of retaliation or indicom of Allah
subhanaw taala Allah subhanaw
		
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			taala is element ducking the one
who retaliates the one who can see
		
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			somebody for something wrong that
they have done, he is the one who
		
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			can give punishment who can
deliver punishment. So, if a
		
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			person becomes fully convinced
that heart that I am completely
		
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			secure, I am in Amman, I am in
complete security, there is
		
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			nothing that Allah subhanaw taala
can do to me. Generally, this kind
		
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			of attitude comes about because of
Allah subhanho wa Taala putting
		
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			the person in a state of estate
Raj which means allowing him a
		
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			loose lead that okay, go further
into your go further into your
		
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			indulgence, go further into your
setting. And eventually, when the
		
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			when Allah subhanaw taala. Once he
will, he will capture that person.
		
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			So these are two things. One is to
despair completely in Allah's
		
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			mercy. And the other one is to
have full conviction that there is
		
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			absolutely no way that Allah
subhanho wa Taala will take a
		
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			person to task both of these are
massive problems. The opposite of
		
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			this.
		
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			The opposite of this is hope. Raja
in Allah subhana wa Tada that he
		
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			will forgive that he will grant me
that he will remove me from these
		
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			problems that I have that he will
give me an opening. He will give
		
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			me
		
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			security, he will give me
		
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			a cure from the illnesses that I
have. People have various
		
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			different things and sometimes
they last for years and years and
		
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			years and then they feel that
they're never going to get better
		
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			that they're never going to have a
better time. They're never going
		
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			to have any kind of prosperity.
And this is
		
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			The opposite of Raja Raja means
that for a person in the heart for
		
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			a person to have this hope in the
heart, a gladness in the heart,
		
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			due to the knowledge of Allah's
immense favor. And then for the
		
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			heart to feel repose and
satisfaction in realizing the
		
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			increased incredible vastness of
Allah subhanho wa Taala is mercy.
		
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			This is what you call HOPE. And
this is what we need to bring in
		
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			to remove the state of Yes, and
despondency and hopelessness
		
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			because it is very, very
detrimental. Ali Abdullah, we
		
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			thought the better the Allahu Anhu
says, He said to a man whose fear
		
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			had led him to despair due to the
sheer number of senses a person
		
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			who had a huge number of sins, and
because of that become completely
		
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			despondent that who's going to
forgive a sinner like me? Now,
		
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			when a person generally feels like
that they don't feel like doing
		
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			Toba because they feel that they
can't be any Toba for that they
		
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			can't be any repentance for that.
So generally, what happens is that
		
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			it just drives them to more sins.
And that's why you hear certain
		
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			people saying, I'm going to *
anyway. I can't be forgiven. I'm
		
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			the worst person. There's no way
that I can get any kind of
		
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			repentance or forgiveness for
this. And that's very sad. That's
		
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			why earlier the Allahu Anhu said
to such a person and think of
		
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			these words carefully, he said,
your despair of Allah's Mercy is
		
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			actually more severe a crime than
all of your other crimes.
		
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			All of the other sins that you've
committed, they're not as severe
		
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			as you thinking that Allah
subhanho wa Taala cannot show you
		
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			any mercy. Because here what
you're doing is there you just
		
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			fell prey to certain lowliness and
certain weaknesses within your
		
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			knifes and you did sins. However,
in this case, what you are doing
		
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			is that you are rejecting an
attribute of Allah subhana wa
		
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			Tada, which he reminds us of every
day, several times a day, Rahmani
		
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			Raheem Rahmani Raheem Rahmani
Raheem, is constantly mentioned
		
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			two characteristics, two qualities
that are full of mercy and
		
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			blessing that he wants us to
repeat each time we read the
		
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			sorbitol Fatiha in our Salaat in
fact, each time we do something we
		
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			say Bismillah R Rahman r Rahim to
remind us of this. So how can it
		
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			be that that mercy cannot do
anything for us when Allah is
		
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			there, wanting to give that mercy
to us, especially as the month of
		
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			Ramadan comes in.
		
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			True hope, true Raja and hope
which is the opposite of
		
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			despondency is to have a high
aspiration in performing spiritual
		
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			works with excellence and beauty.
And that's why the sign of true
		
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			hope is exceptional obedience.
That's what a person has to lead
		
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			themselves to doing. sha Allah
Kimani says, that after, after
		
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			doing your good deeds, in the best
manner possible, it is then to
		
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			have a good opinion about Allah
subhanho wa Taala that he will
		
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			accept them out of his immense
generosity. And despite despite
		
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			one's shortcomings there in
despite one shortcomings there and
		
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			hope in divine acceptance, that
Allah accept this hope, in turn
		
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			inspires even more spiritual
resolve that you will then do
		
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			more. So
		
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			on the other hand, delusional
hope, which is what you would call
		
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			Tammany, in Arabic, which is to be
lazy, and spiritually idle, while
		
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			relying on the Divine Mercy and
saying Allah is merciful anyway,
		
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			you know, that is taking a Rahman
Rahim in the wrong context, that a
		
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			person doesn't do anything. You
spiritually idle, lazy, in fact,
		
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			committing sins and just thinks
Allah is going to forgive Allah is
		
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			going to forgive. On the other
hand, the person tries their best
		
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			and then says Allah will forgive.
I'm going to try to make my Toba
		
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			of the sins that I've committed
Ramadan is coming and I know that
		
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			in Ramadan is an absolute storm of
mercy that descends upon people.
		
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			So I want to get completely
drenched in that. And I want to
		
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			take from that mercy and all my
previous sins and wrongdoings and
		
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			all my idleness and all my
laziness and all my weaknesses. I
		
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			want to remedy them this Ramadan
and I want to be a change person
		
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			because Ramadan every moment of it
is so powerful that it can turn an
		
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			absolute sinner into one of the
greatest of the friends of Allah
		
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			subhanaw taala. That's why Abu
Sahal assert leuke was seen in a
		
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			dream is one of the righteous
people of the past. When he was
		
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			seen in a dream after his demise,
His appearance was incredibly
		
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			beautiful. As seen in the dream.
He was asked, How did you attain
		
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			this? How are you so so beautiful
now in the state? He replied that
		
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			this I got by my good opinion
about Allah, that I always kept a
		
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			good opinion about Allah subhanaw
taala regardless of my state, I
		
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			always believe that Allah was
there for me. That is very
		
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			important to remove the depression
from our lives. shaytaan will
		
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			create depression shaytaan will
		
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			Create an absence, try to create a
vacuum between us and Allah
		
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			subhanaw taala. So he said, by my
good opinion of my Lord, by my
		
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			good opinion of my Lord,
similarly, Imam Malik, the great
		
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			Imam of Madina, Munawwara Imam
Malik, not ANISONG the hula. He
		
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			was asked on the evening of the
night that he passed away. He
		
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			hasn't even passed away yet. He is
in the last throes of his life.
		
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			Oh, Abu Abdullah, how do you find
yourself How are you right now?
		
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			And he replied, I know not what to
say to you. I know not what to say
		
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			to you, except that you shall be
hold of divine pardoning you shall
		
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			serve usual experience of divine
forgiveness, what you have no way
		
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			of measuring
		
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			an absolute storm of forgiveness
will overcome. They closed his
		
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			eyes shortly thereafter.
		
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			And he passed away. Schakel Islam
Zachary, alongside he says about
		
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			this incident that Imam Malik
could not express. If you look at
		
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			his words, he was unable to
express what he was experiencing.
		
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			Due to his bewilderment.
		
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			His bewilderment, his surprise, at
the Divine Mercy that was
		
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			unfolding onto him.
		
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			This was coupled, he says with the
beautiful forms of angels handling
		
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			his spirit.
		
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			That's the kind of ending that we
want. And then he says, Indeed
		
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			those close to Allah shall have
which is related by Imam Bukhari
		
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			and Imam Muslim from the Prophet
sallallahu alayhi wa sallam
		
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			who speaks on behalf of Allah
subhanho wa taala, saying that
		
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			people will experience those who
are the close ones to Allah, they
		
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			will experience what No, I have
seen what no ear has heard, and
		
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			what has not even as much as
occurred to the human hearts and
		
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			the human mind.
		
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			So
		
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			may Allah subhanaw taala give us
of this hope? May Allah give us of
		
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			this effort and this hope and may
Allah subhanaw taala grant us of
		
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			His mercy?
		
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			How do we increase this hope? How
do we engender this hope within
		
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			us? It's cause is to bear in mind
Mahala, he says that its cause is
		
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			to bear in mind the previous
bounties upon us. There must have
		
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			been some time in our past in our
history, in our past days that
		
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			Allah subhanaw taala has given us
some bounties maybe when we were
		
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			young, maybe when we were youth,
maybe at a particular time. I'm
		
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			sure every one of us can recall
some time when we can. We felt and
		
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			sensed the bounty is upon us
granted us for no deed of our own,
		
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			no intercession of another. I
mean, think of sometimes in Allah
		
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			subhanaw taala has given us things
when you've got a raise in your
		
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			job for no reason, when you've
suddenly been given a gift or
		
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			suddenly something opened up for
you something good happened in
		
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			your life and you felt Wow, this
is something extra, and you
		
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			weren't making much effort about
it even to start with that proves
		
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			that Allah's Mercy is there he
gives when he wants anyway. So why
		
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			wouldn't he give if we ask in a
sincere fashion. So number one is
		
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			to think and bear in mind all of
these previous bounties of Allah
		
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			subhanaw taala, which he grants us
without even us having to ask or
		
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			intercession from anybody else,
but purely out of Allah's fuddle
		
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			and His grace and His largest.
Number two is all we have to keep
		
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			in mind all the immense reward he
has promised. And for that, you
		
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			need to read the Quran, you need
to read the verses of hope. And
		
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			for that we need to read the
Hadith. And we need to read the
		
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			stories of the pious and their
experiences in that regard.
		
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			Because the more we read about
these things, the more you get to
		
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			like these things and understand
these things. And thus we then can
		
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			hope for them. When you want to
buy a new car you you identify a
		
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			particular car at maybe somebody's
recommendation, you start reading
		
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			more about it and you see all of
the qualities you find out what
		
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			are the qualities of these things.
And then you want to get the you
		
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			want to get that car, if it's an
if it's a phone, it's the same
		
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			thing, somebody recommend
something to you read more about
		
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			it, they tell you more about it.
The recommendations come in the
		
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			reviews are positive, and thus
then you get more interested and
		
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			there is no way that the Allah
subhanaw taala can ever have any
		
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			bad reviews. It's always going to
be positive. It just takes us to
		
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			try to keep them in mind the
immense reward that he has
		
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			promised even without us deserving
it in the full manner whatsoever.
		
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			And number two, is to just keep in
mind the vastness of Allah's
		
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			mercy. And the stories that we see
where Allah's Allah's Mercy has
		
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			been manifested, which completely
outstrips his his wrath. And
		
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			that's why it's written
prominently above his throne, that
		
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			My Mercy has overcome my anger, my
wrath, and that means that in most
		
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			cases, in the overwhelming
majority of cases, he is going to
		
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			be dealing with his mercy
		
00:15:00 --> 00:15:02
			See, he's not going to be dealing
with his anger, wrath and His
		
00:15:02 --> 00:15:06
			justice. Because when it comes to
good deeds, he wants to just give
		
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			from his mercy he'd rather forgive
them to punish. That's Allah
		
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			subhanaw taala he's made that his
nature to deal with us.
		
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			That's why Allah subhanho wa Taala
says in a beautiful verse called
		
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			Eva Dr. Levine ja Obadiah Latina
so for Allah unfussy him la takana
		
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			to me Rahmatullah Oh my servants
who have been excessive meaning
		
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			and transgression against
themselves, Despair not in Allah's
		
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			mercy, Allah certainly forgives
all sins. As the noble Jamia, He
		
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			forgives all sins, for he alone is
oft forgiving and Ever Merciful.
		
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			He is the oft forgiving one, the
one that frequently forgives the
		
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			one that forgives over and over
again, and the one who forgives
		
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			even the greatest of misdeeds and
he is the Ever Merciful One. His
		
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			forgiveness comes through his
mercy as well.
		
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			It's narrated on the authority of
Abdullah hymnal Masuda the Allahu
		
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			under the messenger of allah
sallallahu alayhi wa sallam said,
		
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			By Allah on the Day of
Resurrection, Allah will grant a
		
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			forgiveness. Allah will grant a
forgiveness on Kiama on the Day of
		
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			Resurrection, that has never
occurred in a person's mind, the
		
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			sheer amount and vastness and the
power of that forgiveness would
		
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			have never occurred in anybody's
mind to the extent and this really
		
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			shows you how vast it will be, to
the extent that a bliss himself
		
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			will out stretch his neck out of
hope, that perhaps it will also
		
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			reach him.
		
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			He is going to see this mercy
coming down. He thinks Okay, today
		
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			is a day of forgiveness and mercy.
Let me see if I can even benefit.
		
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			Now that tells you something this
is related by ignore a bit duniya.
		
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			It's narrated that Abu Huraira the
Allahu Anhu said that he heard the
		
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			messenger of allah sallallahu
alayhi wa sallam saying, Allah
		
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			divided mercy into 100 parts.
		
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			He kept 99 with him, meaning his
withheld 99 with him, he's only
		
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			sent one portion of that in that
intimacy just 1% into the world.
		
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			And so from this one part, extends
the Mercy among creation for one
		
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			another. When you see somebody
doing an act of mercy, expressing
		
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			an act of mercy, being merciful to
somebody else, you see the the
		
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			same mercy that you have in your,
as mothers that you have for your
		
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			children and for others. And you
see that expression on others. And
		
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			you it really takes you back. So
much. So it says that to the
		
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			extent I mean, the Hadith in
Bukhari Muslim says, to the extent
		
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			that the beast will live will lift
its who for its own child, despite
		
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			the fact that we look at a beast
as just a wild animal. But Allah
		
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			has given it its mercy as well
that it looks after its child in
		
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			for the number of days or number
of weeks or for the period of time
		
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			that it requires for them to stand
on their own, and thus it won't
		
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			trample over them.
		
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			And this is an animal that we
would call while but Allah
		
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			subhanaw taala has inspired it
with its mercy as well that it
		
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			lifts its hoof for its own child
lest it strike it. This hadith is
		
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			related by Bukhari and Muslim in
other in another narration of Imam
		
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			Muslim he mentions and he has
postponed the other 99 parts that
		
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			he has withheld, he will grant
this to his servants on had the
		
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			Day of Resurrection. So we can
hope for an immense amount of
		
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			reward Subhanallah it fills us
with so much hope this does,
		
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			especially when the month of
Ramadan is coming as well. That's
		
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			why if not, I thought Allah Allah
scan that he says that let no sin
		
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			be so immense in your mind. Let no
sin be so immense in your mind
		
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			that it bars you from having a
good opinion about Allah. There is
		
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			no sin that is so great, that it
prevents you from saying that
		
00:19:04 --> 00:19:09
			Allah can forgive me about this
from having a good opinion about
		
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			opinion about Allah subhanaw taala
for indeed He who knows his Lord
		
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			will consider his sin to be
insignificant compared to the
		
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			Divine Generosity. So the answer
to all of this really, is that you
		
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			need to read the Quran with
reflection, you need to see the
		
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			verses and you need to read the
Hadith on mercy. This is what you
		
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			learned today. If you even search
online, you will see huge amounts
		
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			of collections where people would
have collected all of the ayat and
		
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			the verses of Mercy altogether.
And these are really really
		
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			helpful for people who are
generally depressed about this.
		
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			Likewise, the explanation of this
from ignore above he says that the
		
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			immensity of sin in the
perpetrators mind could be of two
		
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			types. You know, when a person has
committed a sin, there is two ways
		
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			that it can affect us the Magnum
the magnanimity, the greatness of
		
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			that
		
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			In the seriousness of that sin can
affect us in two different ways.
		
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			Number one, it is it will either
propel us to stop committing them,
		
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			oh, this is so bad, I'm never
going to do this again, this is
		
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			just the limit now I can I've
overstepped the boundaries,
		
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			there's no way that I can do this.
And the more enormous ones deed,
		
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			deems his evil, evil deed, then
		
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			the secret of this is that the
greater you think your sin is,
		
00:20:30 --> 00:20:35
			the less it has consequences with
Allah subhanaw taala. Essentially,
		
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			the more seriousness, we take our
sin and look towards forgiveness,
		
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			then that is how insignificant it
becomes in the sight of Allah
		
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			subhanaw taala. And that is how
much easier it actually becomes
		
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			for Him to forgive it. That's the
wonderful thing. But of course, if
		
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			it becomes so, so great that we
think it's beyond Allah's mercy,
		
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			then that becomes an act of
disbelief and not knowing Allah
		
00:20:57 --> 00:21:04
			subhanaw taala. However, as great
as the sin may be, if we are
		
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			thinking that Allah's Mercy can
forgive this, Allah can forgive
		
00:21:09 --> 00:21:13
			this out of His mercy, then that
sin becomes small in Allah sight.
		
00:21:15 --> 00:21:20
			And that is why it is said, the
more insignificant one deems his
		
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			good deeds,
		
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			the opposite, the more
insignificant we think of our good
		
00:21:25 --> 00:21:31
			deeds, that is how much greater
their worth is with Allah. Because
		
00:21:31 --> 00:21:34
			then we won't be attributing them
to them to ourselves, we'll just
		
00:21:34 --> 00:21:37
			be thinking that this is just
something I have to do as a slave
		
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			of Allah, our sincerity will be
greater, and the reward and the
		
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			status in Allah site will be much
higher, and the more enormous one
		
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			deems his evil deeds, the less
there consequence with Allah
		
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			subhanaw taala.
		
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			Number two, when a person commits
a huge sin, this was the first way
		
00:21:56 --> 00:22:00
			this was the first approach. And
the first consequence. The second
		
00:22:00 --> 00:22:04
			consequence is that it makes him
full of despair.
		
00:22:05 --> 00:22:09
			It makes him full of despair,
makes him hopeless, and it leads
		
00:22:09 --> 00:22:13
			to having a bad opinion about
Allah subhanaw taala. This is so
		
00:22:13 --> 00:22:16
			blameworthy, this is so
problematic, this is so dangerous
		
00:22:16 --> 00:22:18
			that he can actually remove your
faith.
		
00:22:19 --> 00:22:22
			And it is indeed worse than all of
the other sins because it leads to
		
00:22:22 --> 00:22:26
			comfort and comfort is the worst
of sins. It's called cause Why
		
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			would this happen? Only one
reason. It's a cause is the sheer
		
00:22:31 --> 00:22:38
			ignorance of the attributes of his
master, the kind, the generous,
		
00:22:39 --> 00:22:39
			the noble,
		
00:22:41 --> 00:22:46
			coupled with the person's siding
with his own ego, and drawing an
		
00:22:46 --> 00:22:51
			analogy using just his reason and
his supposition.
		
00:22:52 --> 00:22:55
			This is just based on maybe prior
experience that nothing happened.
		
00:22:56 --> 00:22:59
			Maybe seeing what other people
have done, or just shaped,
		
00:22:59 --> 00:23:02
			allowing shaytaan to overcome his
knifes to feel that nothing can
		
00:23:02 --> 00:23:08
			happen for him. Had he been known
his lord with true understanding?
		
00:23:09 --> 00:23:13
			He would deem his sins trivial
compared to the Divine Generosity
		
00:23:13 --> 00:23:18
			and bounty. And for what worth of
value does the slave have? Think
		
00:23:18 --> 00:23:24
			about this carefully? What value
does anybody have? What worth does
		
00:23:24 --> 00:23:30
			any human hold, that he could
perpetrate a sin that his Lord
		
00:23:31 --> 00:23:36
			could not forgive? And his Lord's
mercy cannot encompass? Meaning,
		
00:23:36 --> 00:23:42
			how big are you? How great are you
that you can do something that can
		
00:23:42 --> 00:23:45
			even overwhelm Allah's mercy and
		
00:23:46 --> 00:23:51
			render it feeble and too weak? To
deal with your mess to deal with
		
00:23:51 --> 00:23:55
			your sin? How great how big do you
think you are as a person
		
00:23:56 --> 00:23:58
			or a sin to grateful his Lord to
forgive?
		
00:23:59 --> 00:24:03
			So may Allah subhanahu wa taala
open up his doors of mercy for us,
		
00:24:04 --> 00:24:08
			and his doors of guidance for us
removed the darkness is of our
		
00:24:08 --> 00:24:10
			hearts that linger around and the
cause these
		
00:24:12 --> 00:24:13
			confusions
		
00:24:14 --> 00:24:18
			and these problems within us and
may Allah subhanaw taala grant us
		
00:24:18 --> 00:24:23
			a closeness to him. And may Allah
subhanaw taala truly forgive us
		
00:24:23 --> 00:24:27
			during this coming month of
Ramadan and keep us forgiven while
		
00:24:27 --> 00:24:29
			he read that one and in hamdu
Lillahi Rabbil Alameen