Ahsan Hanif – Quran Tafseer – Page 183 – Patience And Reliance On Allah

Ahsan Hanif
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The importance of following guidance and guidance in Islam is emphasized, along with the need for patience and consistency in facing challenges and struggles. The speaker emphasizes the importance of showing a spiritual strength and not just physical presence. The success of Islam in surprising the enemy and setting people on a course of action is also discussed, along with the difference between promised guarantees and reality. The segment ends with plans for future lessons and plans for future lessons.

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			I seek refuge with Allah from Satan the
		
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			accursed.
		
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			In the name of Allah, the Beneficent, the
		
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			Merciful.
		
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			I seek refuge with Allah from Satan the
		
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			accursed.
		
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			In the name of Allah, the Beneficent, the
		
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			Merciful.
		
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			O Believers!
		
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			When you meet a force in battle, stand
		
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			firm and keep Allah firmly in mind so
		
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			that you may prosper.
		
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			Allah subhanahu wa ta'ala is still speaking
		
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			about the battle of Badr and some of
		
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			the lessons, some of the etiquette, some of
		
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			the principles that we can derive from this
		
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			battle.
		
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			And Allah azza wa jal in this verse
		
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			and the verses that will follow speaks about
		
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			the difference now between the approach of the
		
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			believers to that battle as opposed to the
		
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			disbelievers.
		
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			You had two armies on that day, the
		
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			army of the Prophet salallahu alayhi wa sallam
		
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			and the companions radiallahu anhu wa jama'in
		
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			and the armies of Quraysh.
		
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			The army of Quraysh with their leaders and
		
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			their chieftains and their nobility with their arrogance
		
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			and their might and all of the wealth
		
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			that they had to show an offer.
		
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			And the army of the Muslims that was
		
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			relatively speaking poor, relatively speaking not well equipped,
		
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			relatively speaking not as well trained perhaps in
		
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			battle as was the army of Quraysh.
		
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			But Allah azza wa jal isn't focusing on
		
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			just the physical or the tangible or the
		
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			materialistic things.
		
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			But rather Allah subhanahu wa ta'ala wants
		
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			to show us the spiritual side, the mindset,
		
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			the iman of the believers as opposed to
		
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			the thinking and the mindset of the disbelievers.
		
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			So here Allah azza wa jal gives us
		
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			one of those principles, ya ayyuha allatheena amanu,
		
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			O people of iman, O people of belief,
		
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			O people who believe in Allah azza wa
		
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			jal, idha laqeetum fia, when you meet your
		
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			enemy or a force in battle, fathbutu, then
		
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			stand firm, meaning be firm, be steadfast, be
		
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			patient upon that which Allah azza wa jal
		
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			has given to you or placed upon you
		
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			at that particular time.
		
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			And that is because you believe in the
		
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			promise of Allah azza wa jal.
		
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			And the people who fight for the sake
		
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			of Allah azza wa jal, Allah subhanahu wa
		
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			ta'ala has given to them one of
		
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			two promises.
		
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			Either that they will have victory, and so
		
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			Allah azza wa jal will give them victory
		
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			over their enemies and from that victory they
		
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			get the spoils of war and what have
		
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			you.
		
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			And they therefore return back to their homes
		
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			with victory.
		
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			Or secondly that they will have martyrdom.
		
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			And if they have martyrdom then they have
		
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			the rewards that Allah azza wa jal has
		
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			promised them in their next life in Jannah.
		
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			That is one of the two that Allah
		
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			azza wa jal has promised them.
		
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			So therefore be firm, be steadfast, be patient
		
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			upon what Allah azza wa jal has decreed
		
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			for you.
		
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			And seek Allah's help, seek the help of
		
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			Allah azza wa jal by making dhikr of
		
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			Allah, by being mindful of Allah, by mentioning
		
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			the name of Allah subhanahu wa ta'ala.
		
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			And this even though Allah azza wa jal
		
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			is speaking about it in the context of
		
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			a battle, in the context of what is
		
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			the most difficult and perhaps hardest of circumstances.
		
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			The principle can be applied elsewhere.
		
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			And that is when you're going through trials
		
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			or you're going through hardships or there's something
		
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			that's taking place where you're finding difficulty, have
		
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			patience.
		
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			And have the remembrance of Allah azza wa
		
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			jal.
		
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			And this is a principle that is repeated
		
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			in the Quran.
		
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			For example in Surah Al-Baqarah we mentioned
		
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			that Allah azza wa jal says concerning the
		
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			believers, استعينوا بصبر والصلاة.
		
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			Seek Allah's help with patience and the prayer.
		
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			And the prayer is one of the greatest
		
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			forms of the dhikr of Allah azza wa
		
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			jal.
		
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			Because all the prayer is from the moment
		
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			you say Allahu Akbar to the moment you
		
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			make the taslim.
		
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			It is different forms of remembrance of Allah
		
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			azza wa jal.
		
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			Dhikr, recitation of the Quran, making dua to
		
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			Allah subhanahu wa ta'ala.
		
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			All of these are forms of dhikr of
		
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			Allah azza wa jal.
		
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			So likewise Allah azza wa jal is saying
		
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			here, when you have patience, when you're steadfast,
		
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			because you know what it is that you
		
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			believe in and you're willing to stand up
		
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			for what you believe in, and then you
		
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			remember Allah, you're mindful of Allah, you're making
		
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			dhikr of Allah azza wa jal, seeking His
		
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			help, لعلكم تفرحون.
		
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			Then you will be the people who will
		
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			prosper.
		
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			And Allah azza wa jal will give you
		
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			prosperity, will give you success.
		
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			And so from one of the greatest ways
		
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			of overcoming challenges and hardships and difficulties and
		
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			trials is to have patience and steadfastness and
		
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			to make the dhikr of Allah subhanahu wa
		
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			ta'ala.
		
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			And that is because the dhikr of Allah
		
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			azza wa jal gives to you internal spiritual
		
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			strength.
		
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			You see there is physical strength, and this
		
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			is what the Quraysh and the disbelieving army
		
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			was focusing on, the weapons and the people
		
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			and the horses and the armor, and that's
		
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			what they're focusing on.
		
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			Allah azza wa jal is saying to the
		
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			believers, you may not have that at your
		
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			disposal, but you have something which is a
		
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			weapon far greater, far more potent, far more
		
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			effective than that which the Quraysh had or
		
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			has.
		
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			And that is that your weapon is the
		
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			weapon of dhikr, of spiritual strength.
		
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			So you make dhikr of Allah azza wa
		
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			jal.
		
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			And when you make dhikr of Allah subhanahu
		
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			wa ta'ala, it gives to you a
		
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			strength that will allow you to come closer
		
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			or to...
		
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			And we will see examples of this, for
		
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			example, when we come to the story of
		
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			the people of Hud a.s., the people
		
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			of Ad, that Allah azza wa jal mentions
		
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			in Surah Hud, that Allah subhanahu wa ta
		
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			'ala speaks about dhikr in this way, that
		
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			it gives you strength, allows you to worship
		
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			Allah azza wa jal.
		
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			And that is why you often see, for
		
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			example, in your masjid maybe, you will see,
		
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			for example, an elderly person, someone who is
		
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			maybe in their 70s or 80s, who doesn't
		
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			have very much physical strength.
		
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			Maybe they're not as strong as they once
		
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			used to be.
		
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			They're struggling with certain conditions and health issues.
		
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			But when it comes to sitting down for
		
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			an hour or two, they can sit down
		
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			for two hours and read Qur'an.
		
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			They can stand and pray and read all
		
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			of Taraweeh for an hour, an hour and
		
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			a half, and not have a problem.
		
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			They can have long times that are dedicated
		
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			to worship, and they have the stamina to
		
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			do so.
		
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			And you have at the same time someone
		
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			who's in their 20s or their 30s, much
		
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			younger, goes to the gym, works out, benches
		
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			and presses, and has all of that physical
		
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			strength, but after two rakahs of Taraweeh, they're
		
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			out.
		
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			They find it difficult, they're fidgeting, they can't
		
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			stand.
		
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			They finally ask them to read Qur'an
		
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			after a page or two, they just don't
		
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			have any more stamina left.
		
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			They just feel they can't carry on, they
		
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			feel like they can't continue.
		
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			The difference is that it's not always physical
		
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			strength that Islam is speaking about, but also
		
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			there is a spiritual strength, and that spiritual
		
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			strength is taken by the worship of Allah
		
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			azza wa jal, by ibadah, by dhikr, by
		
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			recitation of the Qur'an, by those things
		
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			that are pleasing to Allah azza wa jal.
		
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			And so this is something which Allah azza
		
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			wa jal is telling, commanding the believers also
		
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			to bear in mind.
		
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			Allah subhanahu wa ta'ala then continues in
		
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			verse 46 وَأَطِيعُوا اللَّهَ وَرَسُولَهُ وَلَا تَنَازَعُوا فَتَفْشَلُوا
		
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			وَتَذْهَبَ رِيحُكُمْ وَاسْبِيرُوا إِنَّ اللَّهَ مَعَ الصَّابِرِينَ and
		
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			obey Allah and His Messenger and do not
		
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			quarrel with one another or you may lose
		
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			heart and your spirit may desert you.
		
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			But be steadfast or patient for Allah is
		
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			with those who are patient.
		
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			And then Allah azza wa jal gives this
		
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			command also to the believers, and that is
		
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			that they should obey Allah and they should
		
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			obey His Messenger sallallahu alayhi wa sallam.
		
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			You want to overcome difficulty, you have a
		
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			problem in your family, in your marriage, with
		
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			your children, in your business, then be steadfast,
		
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			make dhikr of Allah azza wa jal and
		
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			obey Allah and His Messenger sallallahu alayhi wa
		
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			sallam, meaning stick to the halal and stay
		
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			away from the haram.
		
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			What does Allah want from you?
		
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			What does Allah command you to do especially
		
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			in that circumstance?
		
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			What did the Prophet sallallahu alayhi wa sallam
		
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			enjoin upon you?
		
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			What did he advise?
		
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			What are the etiquettes that you should maintain?
		
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			That is what you should do.
		
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			وَلَا تَنَازَعُوا and do not quarrel with one
		
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			another, especially if there is a group of
		
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			you.
		
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			And you need to have unity because you
		
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			are facing opponents or an enemy, like for
		
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			example in the battlefield.
		
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			وَلَا تَنَازَعُوا do not quarrel with one another.
		
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			And you shouldn't need to quarrel if there
		
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			is leadership amongst you.
		
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			So the father is the leader of the
		
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			house, the husband is the leader of the
		
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			marriage, the ruler is the leader of the
		
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			Muslims.
		
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			These people are placed in that position of
		
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			authority, don't openly rebel or disunite from them.
		
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			Because if you do so, فَتَفْشَلُ you will
		
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			lose heart.
		
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			وَتَذْهَبَ رِيحُكُم and your spirit will desert you.
		
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			But if you maintain the correct etiquettes and
		
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			the correct rulings, so long as that person
		
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			is a commanding haram, they are not telling
		
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			you to disobey Allah, they are not telling
		
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			you to do something which is against the
		
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			Sharia, then you should listen to them and
		
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			obey them with an intention of keeping unity
		
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			amongst you and staying away from discord and
		
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			disunity.
		
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			That doesn't mean that you can't advise, doesn't
		
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			mean that you can't give people advice.
		
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			Even in the battle of Badr, the companions
		
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			advised the Prophet ﷺ.
		
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			The Prophet ﷺ came to the battle of
		
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			Badr and he chose a place and he
		
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			said, we're going to camp here.
		
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			One of the companions said, O Messenger of
		
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			Allah, is that a revelation from Allah?
		
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			If that's Allah's command then so be it,
		
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			we'll do what Allah tells us.
		
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			Or is that just something which you think,
		
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			O Messenger of Allah, you think it's a
		
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			good place, but it's open to other people's
		
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			suggestions.
		
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			The Prophet ﷺ said, no, it's just my
		
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			opinion.
		
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			Meaning someone else may have a better idea
		
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			and so there's a distinction.
		
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			Allah says something, the Prophet ﷺ commands something,
		
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			there's no space there for us to argue
		
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			or to debate or to try to know.
		
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			But where it's people's positions and their opinions,
		
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			then they should accept advice and people should
		
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			be willing to give advice.
		
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			He said, O Messenger of Allah, I think
		
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			it's better for us to take the watering
		
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			hole.
		
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			Let's go and make sure there's no other
		
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			watering holes, then we take the biggest one,
		
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			we keep that for ourselves.
		
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			So when the Quraish come, they don't have
		
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			access to water because the army, horses, people,
		
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			they need water in order to survive, especially
		
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			in the midst of a battle.
		
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			The Prophet ﷺ approved of his suggestion and
		
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			he took up his advice.
		
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			So there is unity, there is leadership, and
		
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			when you have that, then that is when
		
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			there is also success.
		
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			Wasbiru and be patient.
		
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			Allah is with those who are patient.
		
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			In verse 47, Allah speaks about the mindset
		
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			of the disbelievers, how not to be.
		
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			Allah says, وَلَا تَكُونُوا كَالَّذِينَ خَرَجُوا مِنْ ذِيَارِهِمْ
		
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			بَطَرًا وَرِآءَ النَّاسِ وَيَصُدُّونَ عَنْ سَبِيلِ اللَّهِ وَاللَّهُ
		
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			بِمَا يَعْمَلُونَ مُحِيطًا And do not be like
		
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			those who came out of their homes full
		
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			of conceit, showing off to people and barring
		
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			others from the way of Allah, for Allah
		
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			has full knowledge of all that they do.
		
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			Don't be like those people.
		
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			Don't be like the people of kibur, the
		
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			people of arrogance, the people of conceit, meaning
		
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			the people of Quraysh.
		
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			Why did the Quraysh come out?
		
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			Even when Abu Sufyan said to them, your
		
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			wealth is safe, I've managed to evade the
		
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			Muslims, it's okay, you can stay home, stay
		
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			in Mecca.
		
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			Why did they refuse?
		
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			Why did they insist on going out?
		
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			Because they were dying for an excuse.
		
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			They were looking for their opportunity to once
		
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			and for all defeat the Muslims and destroy
		
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			them.
		
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			And they went out with all of their
		
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			pomp and all of their ceremony, thinking that
		
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			no one can best them, no one can
		
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			overcome them.
		
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			These were our slaves.
		
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			These were the poor people in Mecca.
		
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			These were the people that we used to
		
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			look down upon.
		
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			These were the people that were the lowest
		
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			of our society.
		
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			And they think that they can face us
		
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			on a battlefield, fight us and kill us,
		
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			and we're the chieftains and the nobility and
		
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			the wealthy and so on.
		
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			So they came out full of conceit, batara,
		
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			waria and nas, and to show off to
		
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			the people, meaning to all of the Arabs
		
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			around them, that they should fear them also,
		
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			because the Arabs used to put the Quraysh
		
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			on a pedestal, they used to honor them,
		
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			because they were the custodians of the Kaaba,
		
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			they were the inhabitants of Mecca, they were
		
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			the people who used to look after the
		
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			pilgrims, and rightly so, they gave to them
		
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			a certain station, but it made them also
		
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			want to show off to the Quraysh, that
		
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			these people who are now saying, how can
		
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			the Quraysh not even keep their own house
		
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			in order, the Prophet shallallahu alaihi wasallam is
		
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			from them, Abu Bakr is from them, Umar
		
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			is from them, everyone splitting up in Mecca,
		
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			they can't even deal with their own people,
		
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			they want to show off and show to
		
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			them their power.
		
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			وَيَصُدُّونَ عَن سَبِيلِ اللَّهِ And they also do
		
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			so, because they want people to stay away
		
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			from the path of Allah.
		
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			So rather the believer should be the opposite
		
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			of this.
		
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			What is the opposite of this?
		
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			The believer should be humble, they should have
		
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			humility before Allah subhanahu wa ta'ala, they
		
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			should be sincere, only wanting to please Allah
		
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			azza wa jal, not to show off to
		
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			others.
		
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			And they should be people who want to
		
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			bring people closer to the path of Allah,
		
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			as opposed to ward them away.
		
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			And that shows to you, Jihad is not
		
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			an end in and of itself, it is
		
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			a means to a greater end.
		
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			It's not just about the killing and the
		
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			fighting and the spoils of war.
		
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			Unfortunately some people have made it into today
		
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			that you just kill innocent people and kill
		
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			without any recourse or any type of justification
		
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			and you go and just...
		
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			This isn't the way that Jihad is performed.
		
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			There is a reason why Jihad was legislated.
		
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			And there are etiquettes and rulings and principles
		
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			that govern it.
		
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			And when people take it out of that
		
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			correct context and then use it in a
		
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			way that is incorrect, it causes harm to
		
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			the Muslims.
		
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			It causes harm to the reputation of the
		
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			Muslims.
		
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			It causes harm to the way people view
		
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			Islam and the religion of Allah subhanahu wa
		
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			ta'ala.
		
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			It distances people from the religion of Allah
		
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			azza wa jal.
		
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			And so we have to be people that
		
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			understand our religion.
		
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			Yes, Jihad is part of our religion, but
		
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			it has its place, and it has its
		
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			context, and it has its principles that govern
		
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			it.
		
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			So be people who bring others closer to
		
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			Allah, not people who ward them away from
		
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			Allah azza wa jal.
		
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			But this is the way that the Quraish
		
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			came out.
		
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			So look at the difference between the two
		
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			mindsets.
		
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			The believers coming out to worship Allah, to
		
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			please Allah, to be patient, to remember Allah
		
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			azza wa jal, to obey Allah and His
		
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			Messenger sallallahu alaihi wa sallam.
		
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			And the Quraish are coming out to do
		
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			what?
		
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			To show off, arrogance, conceit, pride, to ward
		
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			people off from the path of Allah azza
		
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			wa jal.
		
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			And Allah azza wa jal knows exactly that
		
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			which is that which they intend and that
		
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			which they do.
		
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			Allah subhanahu wa ta'ala then says in
		
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			verse 48, وَإِذْ زَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ وَقَالَ
		
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			لَا غَالِبَ لَكُمُ الْيَوْمَ مِنَ النَّاسِ وَإِنِّي جَارٌ
		
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			لَكُمْ فَلَمَّا تَرَأَتِ الْفِئَتَانِ نَكَصَ عَلَىٰ عَقِبَيْهِ وَقَالَ
		
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			إِنِّي بَرِيءٌ
		
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			مِّنكُمْ إِنِّي أَرَى فَلَمَا لَا تَرَوْنَ إِنِّي أَخَافُ
		
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			اللَّهِ وَاللَّهُ شَدِيدٌ عِقَابًا And Shaytan made their
		
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			foul deeds seem fair to them, and said,
		
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			No one will conquer you today, for I
		
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			will be right beside you.
		
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			But when the armies came within sight of
		
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			one another, he turned on his heels, saying,
		
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			This is where I leave you, I see
		
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			what you do not see, and I fear
		
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			Allah, for Allah is severe in His punishment.
		
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			Allah subhanahu wa ta'ala says, And Shaytan
		
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			came to the disbelievers, the Quraysh, on that
		
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			day.
		
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			And this is the other thing, because the
		
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			mindset of the Muslims is what?
		
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			Remember Allah, be with Allah, ask for Allah's
		
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			help.
		
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			And those who are not with Allah must
		
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			therefore be with Shaytan.
		
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			So Shaytan came to the people of Quraysh
		
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			on that day, and he said, لَا غَالِبَ
		
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			لَكُمُ الْيَوْمَ مِنَ النَّاسِ No one will overcome
		
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			you on this day.
		
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			No one can conquer you, because you have
		
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			the numbers, you have the weapons, you have
		
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			all of the military prowess that you need,
		
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			no one can come and stand before you.
		
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			So he came to them, and in some
		
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			narrations it is said that he came to
		
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			them in the form of a man.
		
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			And he was urging them on, and motivating
		
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			them, and inspiring them, and encouraging them to
		
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			go, because some of them were unsure, some
		
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			of them were in two minds, some of
		
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			them were like, Do we really need to
		
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			go and fight?
		
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			Do we need to go and put ourselves
		
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			out there?
		
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			Do we need to go?
		
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			And he was like, You have to, because
		
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			it's embarrassing.
		
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			You have to, because look at this, you
		
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			have to look at your numbers.
		
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			It's going to be in itself a cause
		
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			of shame.
		
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			When the Arabs realized that there was a
		
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			battle, and you stayed home.
		
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			That there was a chance to fight, and
		
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			you refused to do so.
		
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			And I will be right beside you.
		
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			It is said that the people of Quraysh,
		
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			there was a tribe that they had some
		
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			discord, some problem with.
		
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			And so many of the Quraysh feared that
		
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			if they were to leave Mecca, because all
		
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			of Quraysh was going to go and fight
		
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			the Muslims, meaning all of the men, and
		
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			all of the leaders and so on, the
		
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			only people left behind are the elderly, and
		
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			the women, and the children, and the weak.
		
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			If we all leave, then the other tribe
		
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			that we have problems with, may take that
		
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			opportunity to come and strike us, and to
		
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			attack us.
		
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			And that's something which was common.
		
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			A tribe leaves, and another tribe takes advantage
		
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			of that situation.
		
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			That's how tribal warfare works.
		
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			So some of them were hesitant in that
		
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			regard.
		
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			It is said that the leader of that
		
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			tribe, that they had problems with, was a
		
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			man by the name of Suraqah ibn Malik.
		
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			Some narrations it is said, that Shaytan came
		
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			in the form of this man, Suraqah ibn
		
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			Malik.
		
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			And he said, No one will conquer you
		
00:20:43 --> 00:20:43
			today.
		
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			I will be with you.
		
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			Meaning to give you assurances, that my people
		
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			will attack you.
		
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			If the leader of the tribe is with
		
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			you, and he is accompanying you, and so
		
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			on, then his people are going to betray
		
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			him, and come and attack you, whilst he
		
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			is giving you the assurances to the opposite.
		
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			And so they were happy with this assurance.
		
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			And they felt that this was the right
		
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			course of action, and so they set out
		
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			for the battle of Badr.
		
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			Allah Azza wa Jalla says though, What is
		
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			the difference between the promise of Allah?
		
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			Allah gave the believers a promise, and look
		
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			at the way that it turned out, in
		
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			the victory that Allah gave to them.
		
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			And Shaytan gave to the Quraysh a promise.
		
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			What happened?
		
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			فَلَمَّا تَرَأَتِ الْفِئَةَانِ And when the two enemies
		
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			came, faced one another, came within sight of
		
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			one another, نَكَسَ عَلَىٰ أَقِيبَي He fled and
		
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			turned away on his heels.
		
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			He ran away.
		
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			Why?
		
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			Because Shaytan, because he is Shaytan, he is
		
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			not really that man, Shaytan, he saw what
		
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			they couldn't see.
		
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			What did he see?
		
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			He saw as Allah Azza wa Jalla mentions,
		
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			the thousands of angels that Allah sent as
		
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			armies to help the Muslims and assist them.
		
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			And that's why he ran away and he
		
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			said, إِنِّي بَرِيءٌ مِّنكُمْ I am free of
		
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			you.
		
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			I leave you.
		
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			I absolve myself of you.
		
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			My assurances mean nothing.
		
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			My promises are false, they mean nothing.
		
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			إِنِّي أَرَى مَا لَا تَرَونُ For I can
		
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			see that which you do not see, meaning
		
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			I can see what Allah has sent down
		
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			of His angels who are coming ready to
		
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			fight and to kill.
		
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			And Shaytan in essence knows the power of
		
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			Allah, is afraid of Allah Azza wa Jalla,
		
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			doesn't have the ability to withstand the power
		
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			of Allah subhanahu wa ta'ala, and the
		
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			might of Allah Azza wa Jalla.
		
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			And that is why when Allah Azza wa
		
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			Jalla is mentioned, and His name is mentioned,
		
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			and Allah is remembered, Shaytan has no power.
		
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			And he says, إِنِّي أَخَافُ اللَّهُ For I
		
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			truly fear Allah.
		
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			وَاللَّهُ شَدِيدُ الْعِقَابُ Meaning, I fear Allah in
		
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			the sense that Allah will punish me, just
		
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			as He is going to kill a number
		
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			of people on the Day of Badr.
		
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			I fear that Allah may kill me on
		
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			this day, or may also cause my destruction
		
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			on this day.
		
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			So he fled from the battlefield.
		
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			وَاللَّهُ شَدِيدُ الْعِقَابُ And Allah is severe in
		
00:22:47 --> 00:22:48
			His punishment.
		
00:22:49 --> 00:22:54
			Allah subhanahu wa ta'ala then says, in
		
00:22:54 --> 00:22:57
			the final verse that we'll take in today's
		
00:22:57 --> 00:23:04
			episode, إِذْ يَقُولُ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ
		
00:23:04 --> 00:23:11
			غَرَّ هَأُولَٰئِ دِينُهُمْ وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَإِنَّ
		
00:23:11 --> 00:23:15
			اللَّهَ عَزِيزٌ حَكِيمٌ The hypocrites and those who
		
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			have sickness in their hearts said, these people,
		
00:23:18 --> 00:23:20
			meaning the believers, must be deluded by their
		
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			religion.
		
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			But if anyone puts his trust in Allah,
		
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			Allah is Almighty and All-Wise.
		
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			And here Allah Azza wa Jalla mentions now
		
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			also the hypocrites who are the third component
		
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			here.
		
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			And they were the ones who are always
		
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			discouraging the Muslims, always trying to cause discord
		
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			and disunity amongst them.
		
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			إِذْ يَقُولُ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ When
		
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			the hypocrites and those who have sicknesses, diseases,
		
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			illnesses in their hearts, they said, why?
		
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			What is their disease?
		
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			They have doubt in Allah Azza wa Jalla.
		
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			They don't really believe in Allah Azza wa
		
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			Jalla, the Prophet ﷺ.
		
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			They doubt in the promises of Allah Azza
		
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			wa Jalla.
		
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			They have no certainty in what Allah Azza
		
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			wa Jalla said in the Qur'an or
		
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			what the Prophet ﷺ said to us.
		
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			And so what do they say?
		
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			غَرَّهَا أُولَٰئِ دِينُهُمْ These people are deluded by
		
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			their religion, meaning the believers, they're deluded, they're
		
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			crazy.
		
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			They want to go and fight the Quraysh.
		
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			The Quraysh are going to be bigger in
		
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			number, better equipped, with better armor, with cavalry.
		
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			And they want to go and fight them.
		
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			Why?
		
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			Just because of this religion that they're saying,
		
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			this belief that they're saying, this thing that
		
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			they consider to be correct.
		
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			These people are crazy.
		
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			Why would you go?
		
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			Again, because the Munafiqun, what do they only
		
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			look at?
		
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			They only look at what is apparent.
		
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			They only see numbers.
		
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			They only see armor.
		
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			They only see weapons.
		
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			They only see what is tangible.
		
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			But Allah Azza wa Jalla is saying that
		
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			the difference between the believers and the disbelievers
		
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			is that yes, the believers also take their
		
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			precautions, they also look at what is tangible,
		
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			they also take what is the physical, practical
		
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			means, but at the same time they have
		
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			Iman in Allah, belief in Allah, trust in
		
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			Allah, hope in Allah subhanahu wa ta'ala.
		
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			And that is the difference between these two
		
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			people, these two groups of people.
		
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			And so they said, these people, these people
		
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			are being deluded by their religion that they're
		
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			willing to sacrifice their lives and their wealth,
		
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			even though they're most likely going to lose
		
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			because the odds are against them.
		
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			And so Allah subhanahu wa ta'ala says,
		
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			but the difference is, the believers trust in
		
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			Allah, they believe in Allah, they have certainty
		
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			about the promise of Allah Azza wa Jalla,
		
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			and they hold on to the words of
		
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			Allah subhanahu wa ta'ala, then Allah Azza
		
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			wa Jalla is almighty, and he is all
		
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			wise, and that is why the believers Allah
		
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			Azza wa Jalla gave to them on the
		
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			day of Badr, this amazing manifest victory on
		
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			that day.
		
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			And inshallah ta'ala we will come to
		
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			the end of today's episode here, but we
		
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			will continue inshallah in the next episode with
		
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			further lessons as Allah Azza wa Jalla continues
		
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			to speak about the different things that took
		
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			place on the day of Badr.
		
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			We ask Allah Azza wa Jalla that he
		
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			makes us from those people who when we
		
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			read the verses of the Quran and we
		
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			study their lessons that we benefit from them.