Faraz Rabbani – The Rawha #016 Taken To Account By God

Faraz Rabbani
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The speakers discuss the importance of affirming the holy Bible's teachings and not just the meaning of words, as it is used to describe behavior and actions. They emphasize the need for constant commitment to one's values and affirming the holy Bible's teachings. The speakers also discuss the third worker's response to a question about honoring a servant, and how they refuse to grant control over something and grant control over something. The speakers also discuss the third worker's response to a question about honoring a servant, and how they refuse to grant control over something and grant control over something. They also discuss the third worker's response to a question about honoring a servant, and how they refuse to grant control over something and grant control over something. The speakers end with a discussion of the third worker's response to a question about honoring a servant, and how they refuse to grant control over something and grant control over something. The third worker says they will bring a witness against the second servant and

AI: Summary ©

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			The messenger of Allah, peace and blessings be
		
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			upon him, encouraged us to strive for uprightness
		
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			by seeking assistance in the early mornings, late
		
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			afternoons at and something of the depths of
		
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			the night. From this tradition, the scholars made
		
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			it a habit to briefly read text of
		
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			religious guidance in the late afternoon and often
		
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			term such readings the daily
		
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			The term refers to the late afternoon, but
		
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			also to a time of rest from worldly
		
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			toils and reinvigoration of one's spirit.
		
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			In this day, Sheikh Harazrabani will be covering
		
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			2 texts. Imam Zarrnunji's primer on the etiquette
		
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			of seeking knowledge,
		
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			and Imam Youssef Anabaihani's beautiful collection of 40
		
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			sets of 40 prophetic hadith.
		
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			So we're continuing to look at the 40
		
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			hadith and
		
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			yesterday we looked at hadith number 24
		
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			on
		
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			repeated
		
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			seeking of forgiveness
		
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			from Allah.
		
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			And this is an an an important
		
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			virtue in our deen. Right? There is a
		
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			wisdom why the servant fails.
		
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			Right? There's a wisdom why the servant fails.
		
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			Allah subhanahu wa ta'ala tells us
		
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			Allah loves the oft repentant.
		
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			And the oft repentant as explained by Ibn
		
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			Abbas and others are those who every time
		
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			they sin, they hasten to repent.
		
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			The prophet
		
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			told us,
		
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			were you not to sin, Allah would do
		
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			away with you.
		
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			And he would bring forth people
		
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			who sin and and
		
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			are
		
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			and the greatest lesson of
		
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			our shortcomings
		
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			is humility.
		
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			Okay. Allah loves to see us on our
		
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			knees.
		
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			Right. And in that regards, Iba Allah secondary
		
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			said,
		
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			Were not for the black battlegrounds
		
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			of the self,
		
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			the spiritual travel of those seeking Allah would
		
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			not be realized,
		
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			which is also why we cannot judge any
		
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			other person
		
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			for the particular sins that they commit
		
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			or or that they fall into, particularly if
		
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			they don't accept that sin.
		
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			There's a difference. Someone
		
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			or the one who openly
		
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			sins.
		
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			But the one who struggles in sins, you
		
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			it is impermissible to look down upon them.
		
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			1, because
		
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			the one who repents from sin is like
		
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			the one who has never sinned.
		
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			Number 2,
		
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			you don't know the state they're in given
		
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			their sin.
		
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			And
		
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			in that regards, all the great spiritual masters
		
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			have talked.
		
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			Even says
		
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			that
		
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			How often it is
		
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			that a sin that causes 1
		
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			that
		
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			that
		
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			a sin
		
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			that causes 1 to be abased,
		
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			to be abased.
		
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			One
		
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			and broken.
		
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			It is better for 1.
		
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			Not in itself better because things are judged.
		
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			There's 3 basic ways. Things can be judged
		
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			by their motives,
		
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			by their essence,
		
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			or by their consequence.
		
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			A very simple way of looking at something.
		
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			So, okay, what is the motive behind this,
		
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			the intent and purpose?
		
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			You can look at the thing itself.
		
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			So something is good because of the good
		
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			intention.
		
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			So I remember once
		
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			when we were in
		
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			Damascus,
		
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			Imam Zayd and a number of us all
		
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			went to Amman to celebrate Eid in Amman.
		
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			And every morning, every day, Imam Zaid was
		
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			doing some service for us. It was incredible.
		
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			There's 12 of us staying in 2 rooms,
		
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			Imam Zaid one day. And we're all complaining
		
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			about the toilet being awful because there's no
		
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			running water and a floor toilet.
		
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			And it was nasty.
		
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			And the toilet itself, the washroom wasn't very
		
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			clean.
		
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			One day after Fajr, after we stayed up
		
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			very late and
		
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			Imamsaid
		
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			went off for a walk.
		
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			And I was having trouble sleeping.
		
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			I was kind of wondering where Imamsaid was
		
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			going. I wasn't going to go on a
		
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			walk with him. But Imamsaid came back with
		
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			cleaning supplies.
		
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			Just everyone else asleep. I was lying there
		
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			just staring. It didn't help him, of course.
		
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			And Imamsaid cleaned out the whole toilet. You
		
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			could see your I well, I could see
		
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			my own reflection in the toilet in the
		
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			floor toilet. He shined it.
		
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			So each day, Imamzade was
		
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			the 3rd day, Imamzade's adopted son, Saeed decided
		
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			to cook breakfast for everyone.
		
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			And there's like a whole pile of us
		
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			there. 18 people or whatever, the big number.
		
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			I forget exact
		
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			whole pile of people came for the breakfast.
		
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			And Saeed, who at that time was maybe
		
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			10, 12,
		
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			12
		
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			stocky young man,
		
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			came with a tray of eggs,
		
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			put it down,
		
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			you know, put pepper on it.
		
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			Problem was instead of using salt he'd use
		
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			sugar,
		
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			heavily sugared
		
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			eggs, which is pretty nasty.
		
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			But
		
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			sometimes,
		
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			you know, the state of the person who
		
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			feels broken when they've messed up
		
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			is more beloved to Allah. You feel
		
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			the humility right there.
		
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			Right? Whereas someone
		
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			who does the same thing but then they
		
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			exalt
		
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			that I'm so good.
		
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			Which state is more beloved to Allah Subhanahu
		
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			Wa Ta'ala? Which is why
		
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			Abu Madyan said,
		
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			The brokenness of the sinner
		
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			is better in with Allah
		
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			than
		
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			the haughtiness
		
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			of the obedient.
		
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			Of course this is not to be misunderstood.
		
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			Obedience
		
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			is pleasing to Allah.
		
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			Disobedience
		
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			is odious to Allah but things are judged
		
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			not by themselves only but also by their
		
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			basis like what drives them and by their
		
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			consequence.
		
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			So
		
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			we have to keep this in mind with
		
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			respect to ourselves and with respect to others.
		
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			Right? And
		
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			it
		
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			it is an act of faith. So this
		
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			is an important reminder. And we also know
		
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			the most important of things to know about
		
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			Allah Subhanahu Wa Ta'ala is
		
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			Our Lord is established
		
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			on the throne
		
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			of His dominion
		
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			on the basis of encompassing mercy.
		
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			And
		
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			we looked in the next hadith on
		
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			the virtue of visiting the sick and feeding
		
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			the hungry and giving water and these should
		
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			be commitments and every one of us should
		
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			be looking how do I bring these things
		
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			on a consistent basis in my life.
		
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			Today we're going to look at a lengthy
		
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			hadith, hadith number 26
		
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			which begins by telling us about the the
		
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			divine
		
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			vision.
		
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			This is a point of belief.
		
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			This is a point of belief
		
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			that is established
		
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			by that is established by the by
		
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			the
		
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			clear indication
		
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			of a whole number of Qur'anic texts,
		
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			and by the Ibarra
		
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			of mass transmitted hadiths of the Sunnah.
		
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			Sound understanding of a text
		
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			is not just what a text expresses,
		
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			but also what a text
		
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			indicates,
		
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			implies,
		
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			and entails.
		
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			If someone says turn on the kettle,
		
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			what is
		
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			implied by that?
		
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			Put some water in it. Now kettles have
		
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			a safety valve, but I burned the kettle
		
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			that way.
		
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			An overbearing relative
		
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			would keep making demands
		
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			and being lazy, I'd figure out ways of
		
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			not
		
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			of convincing people that I shouldn't do so
		
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			much work.
		
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			I'd turn on the kettles. It started like
		
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			a very dangerous fire,
		
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			but that's considered not obeying the command.
		
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			Because when you say turn on the kettle,
		
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			it's necessarily implicit there
		
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			to put water there.
		
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			Could you bring me some tea if I
		
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			bring you some tea leaves and say, here
		
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			you go.
		
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			Right?
		
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			When you say bring me some tea, it
		
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			means
		
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			it implies what's implied is much more than
		
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			what was affirmed.
		
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			And this is not
		
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			textual interpretation. This is just basic
		
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			textual understanding.
		
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			And this is the.
		
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			This is the indication of the text
		
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			necessarily,
		
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			not the actual,
		
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			not the interpretation of the text.
		
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			Interpretation
		
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			requires
		
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			the ability to interpret.
		
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			The indication of the the of the text,
		
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			what the text indicates, anyone of sound understanding
		
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			and who understands the language would understand this
		
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			meaning. So this is important,
		
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			which is why in our age things like
		
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			Usul Al Fiqh are important
		
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			because
		
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			the beatific vision, the Ruiyatullah Subhanahu Wa Ta'ala
		
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			is something that is clearly established in the
		
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			Quran by a number of texts.
		
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			Not by the expressed.
		
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			And some of them there, it's as close
		
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			to being explicit as you can get.
		
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			Faces on that day will be radiant
		
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			to their lord
		
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			looking
		
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			to translate it literally.
		
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			And that's that's actually will be considered
		
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			the expression of the text.
		
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			The only way you could leave that that
		
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			is by saying that well this is reflecting.
		
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			No. Because that goes against the principles of
		
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			the Arabic language
		
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			and many other texts as well.
		
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			Many other texts
		
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			and in the sunnah it's mass transmitted amongst
		
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			them this hadith over here it begins with
		
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			the hadith of the Prophet Sallallahu Alaihi Wasallam
		
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			right and some hadiths are like that The
		
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			Prophet Sallallahu Alaihi Wasallam begins with his words
		
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			and then he mentions something that that that
		
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			Allah
		
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			says.
		
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			Wa'usawwijka
		
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			wa'usawwijka
		
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			wa'azaraqa
		
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			turaswaturba
		
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			Right? So the prophet SallAllahu Alaihi Wasallam said
		
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			by the by the one
		
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			in whose grasp
		
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			is the soul
		
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			of Muhammad,
		
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			you will not doubt
		
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			in the beholding
		
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			of your Lord.
		
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			And
		
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			so the servant will meet
		
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			their Lord
		
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			and their Lord will say to them,
		
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			oh my servant
		
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			did I not honor you
		
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			and grant you expansively
		
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			and
		
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			grant you a spouse
		
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			and give you
		
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			sway
		
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			over
		
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			horses
		
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			and camels.
		
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			Right? And I allowed you to have
		
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			authority
		
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			and
		
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			to
		
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			an expansiveness
		
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			in authority,
		
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			leadership,
		
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			position,
		
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			and expansiveness in your possession
		
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			And the servant will say indeed.
		
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			Yes, oh lord.
		
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			Now one of the things for those of
		
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			you learning Arabic, you need to appreciate when
		
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			you say and when you say
		
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			Because if you say if there's a negative
		
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			question, did I not? And you say yes,
		
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			it means you did not.
		
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			So that's something.
		
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			So here it's did I not, l m,
		
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			did I not do all these things for
		
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			you? The response to that is
		
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			indeed. Because if you say yes, it means
		
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			no you yes you did not,
		
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			which would
		
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			be Kufr,
		
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			right, or at least Kufran,
		
00:14:27 --> 00:14:28
			denial of blessings.
		
00:14:30 --> 00:14:32
			So servant will say, indeed you did O
		
00:14:32 --> 00:14:32
			Lord.
		
00:14:55 --> 00:14:55
			So
		
00:14:56 --> 00:14:57
			then
		
00:14:58 --> 00:15:00
			Allah asked the servants, so did
		
00:15:01 --> 00:15:02
			you did you
		
00:15:02 --> 00:15:03
			believe
		
00:15:03 --> 00:15:05
			that you will meet me?
		
00:15:06 --> 00:15:07
			And this servant
		
00:15:08 --> 00:15:10
			will say, no I did not. Meaning, no
		
00:15:10 --> 00:15:12
			I did not believe that I would meet
		
00:15:12 --> 00:15:13
			you.
		
00:15:14 --> 00:15:16
			Right? So the first question is, did I
		
00:15:16 --> 00:15:16
			not
		
00:15:16 --> 00:15:18
			bless you with all these things
		
00:15:18 --> 00:15:20
			in your life?
		
00:15:20 --> 00:15:22
			And the servant on the day of re
		
00:15:22 --> 00:15:24
			resurrection will say, indeed you did.
		
00:15:25 --> 00:15:26
			Then
		
00:15:26 --> 00:15:28
			and then here,
		
00:15:29 --> 00:15:29
			did you
		
00:15:30 --> 00:15:33
			refers to did you imagine or did you
		
00:15:33 --> 00:15:34
			believe?
		
00:15:35 --> 00:15:37
			Also refers to belief.
		
00:15:38 --> 00:15:39
			Did you hold that?
		
00:15:40 --> 00:15:41
			Right?
		
00:15:42 --> 00:15:44
			And the servant will say, no I did
		
00:15:44 --> 00:15:44
			not.
		
00:15:50 --> 00:15:52
			So Allah Subhanahu Wa Ta'ala says, so I
		
00:15:52 --> 00:15:55
			will forget you as you forget as you
		
00:15:55 --> 00:15:55
			forgot me.
		
00:15:57 --> 00:15:59
			And forgetting of course Allah subhanahu wa ta'ala
		
00:15:59 --> 00:16:01
			is exalted beyond forgetting.
		
00:16:02 --> 00:16:03
			Because one because forgetting
		
00:16:04 --> 00:16:07
			is a contingent action and Allah is exalted
		
00:16:07 --> 00:16:08
			beyond contingency.
		
00:16:09 --> 00:16:09
			Okay.
		
00:16:11 --> 00:16:13
			Forgetting is to know something
		
00:16:13 --> 00:16:16
			is and then to not know
		
00:16:17 --> 00:16:19
			it in a particular manner.
		
00:16:19 --> 00:16:22
			Whereas time does not relate to Allah Subhanahu
		
00:16:22 --> 00:16:24
			Wa Ta'ala. Allah Subhanahu Wa
		
00:16:27 --> 00:16:29
			Allah is exalted beyond place
		
00:16:30 --> 00:16:31
			because place is created
		
00:16:32 --> 00:16:33
			and time because time is created. So what
		
00:16:33 --> 00:16:34
			is forgetting?
		
00:16:36 --> 00:16:38
			Forgetting is to know something and then to
		
00:16:38 --> 00:16:40
			lose knowledge. Whereas the knowledge of Allah Subhanahu
		
00:16:40 --> 00:16:41
			Wa Ta'ala,
		
00:16:43 --> 00:16:45
			where as it's mentioned in Juhurat Tuhhid,
		
00:16:47 --> 00:16:50
			Allah's knowledge and we do not
		
00:16:50 --> 00:16:52
			affirm that it is acquired.
		
00:16:53 --> 00:16:56
			Right? This is not tajaddud or almaglumat.
		
00:16:57 --> 00:16:58
			Right?
		
00:16:59 --> 00:17:02
			That there's knowables and it's renewed.
		
00:17:04 --> 00:17:05
			Allah's knowledge
		
00:17:05 --> 00:17:06
			is eternal
		
00:17:06 --> 00:17:09
			and absolute and he knew everything as it
		
00:17:09 --> 00:17:10
			is and will be
		
00:17:12 --> 00:17:13
			beyond time
		
00:17:15 --> 00:17:16
			beyond time.
		
00:17:16 --> 00:17:18
			Before now and after do not relate to
		
00:17:18 --> 00:17:20
			Allah and do not relate to His knowledge.
		
00:17:20 --> 00:17:24
			So what does Allah's quote unquote forgetting refer
		
00:17:24 --> 00:17:24
			to?
		
00:17:26 --> 00:17:27
			Allah's forgetting
		
00:17:28 --> 00:17:29
			refers to
		
00:17:30 --> 00:17:31
			here His willing
		
00:17:32 --> 00:17:33
			to not
		
00:17:34 --> 00:17:35
			reward this servant
		
00:17:44 --> 00:17:45
			Right?
		
00:17:46 --> 00:17:47
			And this is also in Arabic, this thing
		
00:17:47 --> 00:17:47
			called
		
00:17:48 --> 00:17:49
			Sometimes
		
00:17:49 --> 00:17:51
			a matter is mentioned
		
00:17:51 --> 00:17:53
			in accordance with
		
00:17:53 --> 00:17:56
			the way the other person dealt with you.
		
00:18:02 --> 00:18:03
			So let's say
		
00:18:04 --> 00:18:07
			husband and wife have a very transactional relationship.
		
00:18:08 --> 00:18:09
			So random
		
00:18:10 --> 00:18:11
			brother Tarik
		
00:18:13 --> 00:18:14
			asked sister Tarekha
		
00:18:15 --> 00:18:17
			that could you make dinner? I said yes
		
00:18:17 --> 00:18:20
			and could you bring dessert? I said yes.
		
00:18:21 --> 00:18:22
			So
		
00:18:24 --> 00:18:25
			Tarek comes home
		
00:18:26 --> 00:18:28
			and says do we have dinner? Said yes.
		
00:18:28 --> 00:18:30
			Do you bring dessert? Said no. Said I
		
00:18:30 --> 00:18:32
			forget you as you forgot about me. And
		
00:18:32 --> 00:18:34
			she closes the door
		
00:18:34 --> 00:18:37
			to the dining room, locks it and she
		
00:18:37 --> 00:18:38
			has the dinner on her own. Did she
		
00:18:38 --> 00:18:39
			forget him?
		
00:18:40 --> 00:18:41
			No. This is called mushakala.
		
00:18:42 --> 00:18:43
			You deal with the person as they dealt
		
00:18:43 --> 00:18:44
			with you.
		
00:18:45 --> 00:18:45
			So
		
00:18:46 --> 00:18:48
			this is how and there's number of hadith
		
00:18:48 --> 00:18:49
			like this.
		
00:18:50 --> 00:18:52
			But it's not meant that Allah is
		
00:18:53 --> 00:18:55
			if you take everything Allah affirms about Himself
		
00:18:55 --> 00:18:56
			literally,
		
00:18:56 --> 00:18:58
			do we affirm that Allah forgets?
		
00:19:01 --> 00:19:03
			This is how we understand that and that's
		
00:19:03 --> 00:19:05
			just how it's entailed. This is
		
00:19:05 --> 00:19:07
			that's what it's entail by language.
		
00:19:10 --> 00:19:12
			So I will forget you, meaning, I will
		
00:19:12 --> 00:19:15
			I will I choose not to reward you
		
00:19:15 --> 00:19:17
			as promised. The was
		
00:19:17 --> 00:19:18
			that the servant
		
00:19:18 --> 00:19:19
			be rewarded,
		
00:19:19 --> 00:19:22
			be embraced in divine mercy, but you refused
		
00:19:22 --> 00:19:23
			so I refuse.
		
00:19:25 --> 00:19:26
			As you forgot me.
		
00:19:29 --> 00:19:30
			Then
		
00:19:31 --> 00:19:32
			he meets a second servant.
		
00:19:52 --> 00:19:55
			So the same question that oh so and
		
00:19:55 --> 00:19:58
			so did I not honor you and grant
		
00:19:58 --> 00:19:58
			you expansiveness
		
00:19:59 --> 00:19:59
			and
		
00:20:04 --> 00:20:06
			grant you a spouse and grant you
		
00:20:07 --> 00:20:09
			taskeel is to grant control.
		
00:20:09 --> 00:20:11
			I like in the dua
		
00:20:11 --> 00:20:12
			of transporting.
		
00:20:16 --> 00:20:18
			Is to grant control over something.
		
00:20:20 --> 00:20:21
			Grant
		
00:20:21 --> 00:20:22
			ability over something.
		
00:20:23 --> 00:20:25
			Of course, those of you think about terms,
		
00:20:25 --> 00:20:27
			what's another word from the same root?
		
00:20:29 --> 00:20:30
			What's a sakhra?
		
00:20:31 --> 00:20:33
			A rock. So I'll leave you to think
		
00:20:33 --> 00:20:35
			about what's the relationship.
		
00:20:36 --> 00:20:38
			We not grant you control over,
		
00:20:41 --> 00:20:45
			horses and camels, you know, your worldly possessions.
		
00:20:48 --> 00:20:48
			And
		
00:20:49 --> 00:20:51
			enable you to have
		
00:20:52 --> 00:20:53
			authority and
		
00:20:55 --> 00:20:56
			and plenitude
		
00:20:58 --> 00:20:59
			says indeed
		
00:21:01 --> 00:21:03
			yes indeed O Lord.
		
00:21:07 --> 00:21:09
			Said did you believe that you will be
		
00:21:09 --> 00:21:10
			meeting me?
		
00:21:11 --> 00:21:13
			And this is of course referring to Quran
		
00:21:15 --> 00:21:18
			Where you know a number of times mentioned,
		
00:21:18 --> 00:21:20
			that those who believe that they will be
		
00:21:20 --> 00:21:21
			meeting their
		
00:21:21 --> 00:21:22
			lord.
		
00:21:27 --> 00:21:29
			So what does the Sunni say?
		
00:21:30 --> 00:21:31
			Right.
		
00:21:42 --> 00:21:44
			The second also says no. Correct?
		
00:21:46 --> 00:21:48
			No. I did not believe that I was
		
00:21:48 --> 00:21:49
			going to meet you. So Allah Subhanahu Wa
		
00:21:49 --> 00:21:50
			Ta'ala responds
		
00:21:53 --> 00:21:54
			I'll forget you as you forgot me.
		
00:21:55 --> 00:21:57
			That you meet the 3rd
		
00:21:58 --> 00:22:00
			servant and he'll say to him like what
		
00:22:00 --> 00:22:01
			he said to the first two
		
00:22:05 --> 00:22:06
			and this servant will say
		
00:22:18 --> 00:22:20
			so this servant will say oh Lord
		
00:22:21 --> 00:22:22
			I believed in you
		
00:22:23 --> 00:22:24
			and in your book
		
00:22:25 --> 00:22:26
			and in your messengers.
		
00:22:30 --> 00:22:32
			And I prayed and I fasted and I
		
00:22:32 --> 00:22:33
			gave in charity
		
00:22:34 --> 00:22:35
			and
		
00:22:36 --> 00:22:38
			they praise Allah with the best of what
		
00:22:38 --> 00:22:39
			they're able to praise.
		
00:22:42 --> 00:22:45
			So Allah Subhanahu Wa Ta'ala says, So he
		
00:22:45 --> 00:22:46
			so here
		
00:22:47 --> 00:22:48
			so come here then.
		
00:22:58 --> 00:23:00
			So it says then it will be said
		
00:23:00 --> 00:23:02
			to him, now we will bring a witness
		
00:23:02 --> 00:23:04
			for you for you
		
00:23:37 --> 00:23:38
			Right?
		
00:23:40 --> 00:23:41
			Our addition
		
00:23:42 --> 00:23:44
			is pretty spectacular as you can see.
		
00:23:46 --> 00:23:48
			So this 3rd servant says
		
00:23:48 --> 00:23:50
			that oh lord I believed
		
00:23:50 --> 00:23:52
			in you and in your prophets and in
		
00:23:52 --> 00:23:53
			your books
		
00:23:54 --> 00:23:55
			in your you and in your books and
		
00:23:55 --> 00:23:57
			your prophets and I prayed and I fasted
		
00:23:57 --> 00:23:59
			and I gave him charity and he prays
		
00:23:59 --> 00:24:00
			with Allah with the best of what he
		
00:24:00 --> 00:24:01
			could praise.
		
00:24:02 --> 00:24:04
			But then Allah Subhanahu Wa Ta'ala says then
		
00:24:04 --> 00:24:05
			I'll bring a witness
		
00:24:05 --> 00:24:06
			against you.
		
00:24:07 --> 00:24:07
			Shahid
		
00:24:08 --> 00:24:08
			lekha
		
00:24:09 --> 00:24:10
			is a witness for you.
		
00:24:10 --> 00:24:11
			Alaikha
		
00:24:11 --> 00:24:13
			is a witness
		
00:24:13 --> 00:24:15
			upon you, meaning against you.
		
00:24:17 --> 00:24:19
			And the the the servant wonders,
		
00:24:19 --> 00:24:21
			who will be brought as a witness against
		
00:24:21 --> 00:24:21
			him?
		
00:24:26 --> 00:24:28
			So his mouth will be sealed
		
00:24:31 --> 00:24:32
			his mouth
		
00:24:33 --> 00:24:35
			and then his thigh will be told
		
00:24:36 --> 00:24:37
			speak
		
00:24:38 --> 00:24:41
			so his thigh speaks and then his flesh
		
00:24:41 --> 00:24:43
			speaks and then his bones speak with what
		
00:24:43 --> 00:24:44
			he did
		
00:24:45 --> 00:24:46
			until he
		
00:24:47 --> 00:24:48
			seeks
		
00:24:50 --> 00:24:51
			excuses for himself.
		
00:24:57 --> 00:24:58
			And that is the Hypocrite
		
00:25:01 --> 00:25:03
			that is the Hypocrite who
		
00:25:03 --> 00:25:05
			is odious to Allah.
		
00:25:05 --> 00:25:06
			They claim
		
00:25:06 --> 00:25:07
			one thing,
		
00:25:07 --> 00:25:09
			they claimed to believe and
		
00:25:09 --> 00:25:12
			they claimed both faith and they claimed action
		
00:25:12 --> 00:25:13
			but
		
00:25:13 --> 00:25:16
			they either were untrue in their faith or
		
00:25:16 --> 00:25:17
			were they untrue in their actions. There are
		
00:25:17 --> 00:25:18
			2 types of
		
00:25:20 --> 00:25:21
			a Roahu Muslim.
		
00:25:27 --> 00:25:28
			So this is
		
00:25:29 --> 00:25:31
			a warning this of course this
		
00:25:32 --> 00:25:34
			hadith tells us many lessons
		
00:25:34 --> 00:25:35
			and
		
00:25:36 --> 00:25:37
			it befits reflection
		
00:25:38 --> 00:25:40
			but as Sayid Nohmar would say
		
00:25:43 --> 00:25:45
			take yourselves to account before you're taken to
		
00:25:45 --> 00:25:46
			account. And the muhasaba
		
00:25:47 --> 00:25:49
			is taken to oneself to account is 1
		
00:25:49 --> 00:25:52
			the servant takes themselves to account with respect
		
00:25:52 --> 00:25:53
			to what they do but
		
00:25:54 --> 00:25:54
			more importantly
		
00:25:55 --> 00:25:57
			is to take oneself to account with respect
		
00:25:57 --> 00:25:58
			to Allah's blessings.
		
00:26:03 --> 00:26:04
			That if you
		
00:26:04 --> 00:26:06
			see what's from Allah to you,
		
00:26:08 --> 00:26:09
			which is far greater than what's from you
		
00:26:09 --> 00:26:10
			to Allah anyways.
		
00:26:11 --> 00:26:13
			So if you look at the little
		
00:26:14 --> 00:26:16
			that you're doing and say okay I'm such
		
00:26:16 --> 00:26:18
			a loser, I'm so miserable
		
00:26:18 --> 00:26:21
			and what else can I do anyways? But
		
00:26:21 --> 00:26:21
			if you
		
00:26:22 --> 00:26:23
			but the Muhasaba
		
00:26:24 --> 00:26:25
			begins with
		
00:26:27 --> 00:26:30
			with consideration of Allah's blessing, that is clear
		
00:26:30 --> 00:26:31
			in this head did I not give you
		
00:26:31 --> 00:26:33
			this and this and think about Allah's blessings
		
00:26:34 --> 00:26:35
			and what is
		
00:26:35 --> 00:26:36
			even rationally
		
00:26:37 --> 00:26:39
			according to the Mehdi Theologians
		
00:26:40 --> 00:26:42
			or at least at the level of common
		
00:26:42 --> 00:26:45
			sense any reasonable person would admit that if
		
00:26:45 --> 00:26:48
			someone does you favors that you recognize the
		
00:26:48 --> 00:26:48
			favors
		
00:26:49 --> 00:26:51
			that you acknowledge the favors and that you
		
00:26:51 --> 00:26:52
			respond to them.
		
00:26:52 --> 00:26:53
			But
		
00:26:54 --> 00:26:56
			it's a worldly reality
		
00:26:57 --> 00:26:57
			that
		
00:26:58 --> 00:26:59
			most people are
		
00:27:00 --> 00:27:01
			and most people
		
00:27:02 --> 00:27:05
			are ever wronging and they are ever
		
00:27:07 --> 00:27:08
			disregarding
		
00:27:10 --> 00:27:11
			or worse of
		
00:27:12 --> 00:27:13
			blessings or favors.
		
00:27:14 --> 00:27:14
			But
		
00:27:15 --> 00:27:17
			and that applies in our worldly life but
		
00:27:17 --> 00:27:19
			it applies a fortiori to Allah Subhanu wa
		
00:27:19 --> 00:27:20
			Ta'ala
		
00:27:20 --> 00:27:22
			Right? That we
		
00:27:23 --> 00:27:25
			we consider Allah's blessings now
		
00:27:25 --> 00:27:27
			and what is the response to them? The
		
00:27:27 --> 00:27:28
			basis of is
		
00:27:34 --> 00:27:35
			Gratitude to the bestower
		
00:27:35 --> 00:27:36
			of
		
00:27:37 --> 00:27:37
			favors
		
00:27:39 --> 00:27:40
			is incumbent.
		
00:27:48 --> 00:27:48
			Customarily,
		
00:27:53 --> 00:27:54
			rationally,
		
00:27:56 --> 00:27:56
			religiously.
		
00:28:01 --> 00:28:03
			So that
		
00:28:03 --> 00:28:04
			is an important aspect.
		
00:28:05 --> 00:28:06
			But
		
00:28:06 --> 00:28:09
			and then the the reality of faith is
		
00:28:09 --> 00:28:11
			not just one what one does outwardly,
		
00:28:11 --> 00:28:12
			but it is also,
		
00:28:13 --> 00:28:15
			it is above all
		
00:28:15 --> 00:28:16
			the state of your heart
		
00:28:17 --> 00:28:19
			in submission to Allah Subhanahu Wa Ta'ala.
		
00:28:19 --> 00:28:21
			That is the true.
		
00:28:24 --> 00:28:26
			They have not been commanded except that they
		
00:28:26 --> 00:28:29
			submit to Allah making their religion sincere unto
		
00:28:29 --> 00:28:31
			Him as Allah Subhanahu Wa Ta'ala tells us
		
00:28:31 --> 00:28:31
			Surat Al Bayina.
		
00:28:38 --> 00:28:39
			So just the form
		
00:28:40 --> 00:28:42
			of submission to Allah is not sufficient
		
00:28:43 --> 00:28:45
			without making it sincere for Allah.
		
00:28:47 --> 00:28:48
			So this is
		
00:28:50 --> 00:28:52
			of course 3 categories of people are mentioned.
		
00:28:52 --> 00:28:53
			This is just
		
00:28:58 --> 00:29:00
			mentioned some of
		
00:29:00 --> 00:29:02
			of a whole. There's many other types of
		
00:29:02 --> 00:29:05
			believers will be brought forth. 3 here are
		
00:29:05 --> 00:29:06
			being highlighted that look how many
		
00:29:07 --> 00:29:08
			deny blessings
		
00:29:08 --> 00:29:11
			and there's some who appear to acknowledge blessings
		
00:29:12 --> 00:29:13
			but it's only
		
00:29:14 --> 00:29:14
			a show.
		
00:29:18 --> 00:29:20
			So we ask Allah Subhanahu Wa Ta'ala for
		
00:29:20 --> 00:29:21
			sincerity
		
00:29:21 --> 00:29:24
			and that we work on our states with
		
00:29:25 --> 00:29:26
			Allah Subhanahu Wa Ta'ala. Because
		
00:29:27 --> 00:29:29
			as Syed Abu Hassan al Sha'ali said, Whoever
		
00:29:34 --> 00:29:36
			regarding the sciences of the heart,
		
00:29:37 --> 00:29:37
			that whoever
		
00:29:39 --> 00:29:41
			doesn't become deeply
		
00:29:41 --> 00:29:42
			immersed
		
00:29:44 --> 00:29:46
			and deeply acquainted, deeply aware
		
00:29:47 --> 00:29:49
			of this knowledge of ours, and he's talking
		
00:29:49 --> 00:29:51
			about the science that he was specialized in,
		
00:29:51 --> 00:29:53
			science of spirituality, science of how one rectifies
		
00:29:53 --> 00:29:54
			one's heart
		
00:29:55 --> 00:29:56
			and one state with Allah
		
00:29:57 --> 00:29:59
			will die committing enormities
		
00:30:00 --> 00:30:03
			and they're unaware of that. They don't realize
		
00:30:03 --> 00:30:06
			what is gratitude, they don't realize what is
		
00:30:06 --> 00:30:09
			humility, they don't realize what it is
		
00:30:10 --> 00:30:10
			to
		
00:30:11 --> 00:30:11
			have
		
00:30:12 --> 00:30:14
			the qualities that Allah has commanded us to
		
00:30:14 --> 00:30:16
			have with Him and the qualities that He
		
00:30:16 --> 00:30:19
			has commanded us to have with His creation.
		
00:30:28 --> 00:30:31
			Thank you for listening to the daily guidance
		
00:30:31 --> 00:30:32
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00:30:33 --> 00:30:35
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00:30:35 --> 00:30:37
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