Hamzah Wald Maqbul – The Basis of Sainthood Cape Town 10262018

Hamzah Wald Maqbul
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The speaker discusses the platform for unity among believers in Islam, which is to be a platform for unity rather than race. The belief in the risala of the prophet Muhammad is the risala of the prophet's risala, and all of the beliefs that come with it are tied to our physical bodies and minds. The importance of knowing one's fate and not being an idiot is emphasized, as well as the use of the same language for political advertisements and deenism. The speaker also discusses the importance of not being a victim of deenism and offers some examples of the practices of giving people a price for begging Insurance and giving people a price for begging.

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			Islam and to imam and to his Mubarik
		
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			house on this Mubarik hour of this Mubarik
		
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			day. And we were not to be guided.
		
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			Was it not that Allah Ta'ala had guided
		
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			us?
		
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			Oh, Allah. To use praise as his commensurate
		
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			with the majesty of your countenance and the
		
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			greatness of your authority.
		
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			Oh, Allah. We do not limit you with
		
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			any praise we can come up with ourselves.
		
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			Rather, we admit
		
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			that you're the only one who knows the
		
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			true extent of your praise worthiness.
		
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			And may the peace and blessings of Allah
		
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			ta'ala be upon your servant and messenger.
		
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			Our master, Sayyidina Muhammad Sallallahu Alaihi Wasallam.
		
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			May the peace and blessings of Allah Ta'ala
		
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			be upon him and upon his noble
		
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			companions and upon
		
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			his pure wives and upon his noble and
		
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			blessed family and progeny. And upon all of
		
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			those who follow all of their way until
		
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			the day of judgment.
		
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			Brothers and sisters,
		
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			Islam has a platform for unity.
		
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			That platform for unity is not race because
		
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			we're not all from the same race.
		
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			That platform is not fit
		
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			because we may follow different madahib.
		
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			How would it be otherwise when even the
		
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			sahabah radiAllahu ta'ala Anhu used to have differences
		
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			amongst themselves?
		
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			This is not something a person should be
		
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			unnerved by.
		
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			Rather, this is a natural part of life.
		
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			The platform for unity has nothing to do
		
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			with money.
		
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			It's not language. Even amongst the companions of
		
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			the messenger of Allah sallallahu alaihi wa sallam,
		
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			there were those who were native speakers of
		
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			the Arabic language, and there was those who
		
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			were not native speakers of the Arabic language.
		
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			And there are those who spoke one dialect,
		
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			and there was there were those who spoke
		
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			another dialect.
		
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			The platform for unity amongst the believers in
		
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			Islam is what?
		
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			It's this tohid of la ilaha illallah
		
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			and the belief in the risala of the
		
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			prophet
		
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			Muhammad and all of those beliefs
		
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			that come with it. What we refer to
		
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			as Aqidah.
		
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			Is one of the names for.
		
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			Why?
		
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			Because it is from the literary style of
		
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			the Arabs that they used to refer to
		
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			something by its most important part.
		
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			So the word Diyam
		
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			means salat. Why? Because
		
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			the the longest part of the prayer is
		
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			what? The part that you spend standing.
		
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			At least it is with those people who
		
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			enjoy reciting the Quran. Some of us do
		
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			it, you know, speed
		
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			speed, 2 rakas, speed 4 rakas, double, triple,
		
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			quadruple, and out. That's not the salah for
		
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			the prophet sallallahu alaihi wa sallam. There's an
		
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			utter narrated by Anas bin Malik
		
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			that he once saw, Umar bin Abdul Aziz,
		
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			and he prayed behind him.
		
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			And he said,
		
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			how much? How much does the prayer of
		
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			this young man resemble the prayer of Rasulullah
		
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			Sallallahu Alaihi Wasallam?
		
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			He's the one at this time whose prayer
		
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			most resembles the prayer of Rasulullah Sallallahu Alaihi
		
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			Wasallam. Who used to say the Tasbeeh. His
		
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			his his ruku was the same as the
		
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			standing after the ruku, which is the same
		
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			as the which is the same as the
		
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			sitting between the 2 sasdas. And in each
		
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			of them, we used to recite the Tasbi
		
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			ten times.
		
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			It's a different prayer. That's and this is
		
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			not a fitah issue. We'll let you learn
		
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			these things from the Ahlullah, insha'Allah.
		
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			The the the Arabs used to name something
		
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			and we do it as well by its
		
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			most important component.
		
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			So for example, what is this?
		
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			This is a
		
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			phone. Even though I haven't made a phone
		
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			call in it, you know, except for maybe
		
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			once or twice in the 2 weeks I've
		
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			been in South Africa.
		
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			But I use it for other things. But
		
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			because the reason for it's being made was
		
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			that originally used to be a phone before
		
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			there's Internet and all of these other things.
		
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			It's very intuitive to us that we call
		
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			it a phone. So this
		
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			is both what? The understanding, the oneness of
		
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			Allah Ta'ala
		
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			and also all of the Aqayat, all of
		
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			the beliefs that come with Islam. Those are
		
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			immutable.
		
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			They don't change from time to time. They
		
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			don't change from place to place.
		
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			You can follow whatever madhab you wish to
		
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			or follow no madhab at all.
		
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			You can be black. You can be white.
		
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			You can be
		
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			purple. You can be pink. You can be
		
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			whatever color you want to. You can be
		
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			from a different planet.
		
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			People don't know this. You know, our our
		
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			our elders, they talked about these things.
		
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			Actually talked about life on other planets. What
		
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			will happen if there's life on another planet?
		
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			You go to Mars or, you know, you
		
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			go to Venus and you find that there's
		
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			an entire civilization. We're gonna tell them, do
		
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			you know do you know do you know
		
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			there's only one God?
		
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			You have you ever heard of Rasulullah, alayhis
		
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			salatu aslam? They'll come to they'll come to
		
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			Madinah in spacesuits. They'll breathe sulfuric acid and
		
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			they'll stand in front of the the the
		
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			the Roda Sharif of the prophet sallallahu alaihi
		
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			wasallam. And and and and tears of sulfuric
		
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			acid will come down their their their cheeks.
		
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			If they didn't have a suit on, it
		
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			probably would have killed everybody standing around them.
		
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			That's what our dean is. Why? Because the
		
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			Aqai transcends physical things.
		
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			Spiritual realities
		
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			are far deeper and far more real than
		
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			physical things. Physical things come and go. The
		
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			nature of physical Allah
		
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			All physical things, all of them, they were
		
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			made to perish.
		
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			You and me. It's nothing personal. I'm not
		
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			trying to say something. All of us. This
		
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			is a weakness that we have. Our physical
		
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			bodies were made to perish.
		
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			Ideas don't go away. Spiritual things don't go
		
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			away. They stay forever in a pure form
		
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			that's unaffected by time, unaffected by space.
		
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			So these are tied, these beliefs that we
		
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			have, these are what unify us. And this
		
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			is where we're going to draw our strength.
		
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			And this is where we're going to make
		
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			meaning for ourselves, where we're going to make
		
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			meaning for our lives.
		
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			And
		
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			if a person wishes to look what's like
		
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			the first stop if a person wants to
		
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			formally study aqidah?
		
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			There's a book that was written in Egypt,
		
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			around 300 years or so after
		
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			Rasoolullah sallallahu alaihi wasallam by one of the
		
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			great folkaha and muhaddi thein of the Ummay,
		
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			Imam Abu Jafar, Abu Dhabi rahimullah ta'ala. And
		
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			he was he was a a a genius,
		
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			and he wrote extensively
		
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			on
		
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			many different
		
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			topics. He wrote one book. Most of his
		
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			books are for specialists. Nowadays, it's difficult even
		
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			in the Magyaras to find people who are
		
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			competent to read them anymore. But he wrote
		
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			one book for the public. It's a very
		
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			small book. It's actually, to be honest with
		
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			you, it could be a pamphlet. You could
		
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			print it out on one
		
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			page front and back.
		
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			But what was the service that he did
		
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			in that book was to teach the Muslims.
		
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			These are those basic things we all agree
		
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			on. We don't agree on any of these
		
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			things. Let's make this the basis of our
		
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			transaction with one another as Muslims.
		
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			Whether you belong to 1 mad hub or
		
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			another, whether you have one point of view
		
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			or another, whether you're rich, whether you're poor,
		
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			whatever country you're from, whatever time you're you're
		
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			in, whatever age you are, whatever any of
		
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			these things are. Whether you're a pious person
		
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			or not,
		
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			Akhida is actually the part of Islam that's
		
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			shared between between a pious man and a
		
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			drunkard,
		
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			between a pious man and a fornicator,
		
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			between a pious man and a drug addict.
		
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			The akhida is the same.
		
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			The akhida is the same. And this you'll
		
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			see this in Muslim civilization. You'll see even
		
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			if you go to Istanbul, when the adhan
		
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			is called, the people who are drunk will
		
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			run and hide in the shadows.
		
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			They'll hide in the alleys
		
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			out of shame. Why? Because it's the same
		
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			Allah to Allah for that person that it
		
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			is for for for a saint.
		
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			This is one of the things I think
		
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			we forget sometimes that we try to monopolize
		
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			the Islam for one one group and not
		
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			for the other. That this Islam is even
		
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			for the sinners. It's the same Islam. This
		
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			belief, this aqid, this understanding of Allah to
		
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			Allah. That Allah to Allah is the same
		
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			Allah for everybody.
		
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			So this
		
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			I wanted to
		
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			just take a look at one one one
		
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			small aspect of it that I that that
		
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			I found benefit from, and I hope that
		
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			we all find benefit from. As was announced,
		
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			the topic of the talk was what? Wilayah.
		
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			Now we know what wilayah means sainthood.
		
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			We know Fulan is a wali of Allah.
		
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			We know this in a very folk sense.
		
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			What does of Allah mean? That means that
		
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			this is a person who is Allah's friends
		
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			with them. That person loves Allah and Allah
		
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			loves that person.
		
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			And that this person is a person of
		
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			an immense amount of piety. And these are
		
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			the people somehow we have an idea that
		
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			these are the people because of whom we
		
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			have deen.
		
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			These are the people who the dunya Allah
		
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			used the dunya to test them, and they
		
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			bested the dunya. They you know, like,
		
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			Busibi says about the prophet sallallahu alaihi wa
		
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			sallam. Right? That the the mountains tested him
		
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			sallallahu alaihi wa sallam, by by by by
		
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			offering to be gold for
		
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			him. And,
		
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			he's the one who
		
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			showed them who the real mountain is.
		
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			And how could the dunya tempt the one?
		
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			If it wasn't for him, the dunya wouldn't
		
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			have been created in the first place.
		
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			Actually, someone came to Alama Alutaimia and said,
		
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			isn't this some sort of excess to say
		
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			that if it wasn't for the prophet sallallahu
		
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			alaihi wa sallam, Allah Ta'ala wouldn't have created
		
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			the dunya? He himself said, no. Don't you
		
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			see in the book of Allah Ta'ala?
		
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			Don't you see in the book of Allah
		
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			Ta'ala that Allah says,
		
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			Don't you see that Allah ta'ala said in
		
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			his book that I did not create the
		
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			mankind or the jinn except for to worship
		
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			me?
		
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			Do you see the perfection of the worship
		
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			of Allah ta'ala in anyone other than the
		
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			messenger of Allah sallallahu alaihi wa sallam?
		
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			So these are the things that we associate
		
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			with wilayah. And indeed, this is the wilayah
		
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			of Allah ta'ala. This is the most beautiful
		
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			form, the most perfected form of wilayah.
		
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			But very few people have actually taken a
		
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			look at what wilayah means. Not in the
		
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			folk sense
		
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			of telling stories, but in the Aqidah of
		
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			the Muslims.
		
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			Did you know the how he actually mentions
		
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			as well?
		
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			He mentioned sainthood in his in his in
		
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			his small book, abbreviated book, which is not
		
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			a Bayan.
		
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			It's not a it's not a rhetorical flourish
		
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			that's meant to impress people. Rather, it's nothing
		
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			more than a a decisive text which
		
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			maps out the beliefs of the Muslims that
		
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			we all share, that we all must share,
		
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			that there's no there's no choice in whether
		
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			you accept it or not. There's no difference
		
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			of opinion in those things.
		
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			So he says, this is with Muslime al
		
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			Abdullah
		
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			ibn
		
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			So we say there's a term in the
		
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			in the,
		
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			there's a term in the
		
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			Aqidah what what we call a little qiblah,
		
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			which literally translates as the people of the
		
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			qiblah.
		
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			But it doesn't mean facing a qiblah.
		
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			It means those people who meet a bare
		
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			minimum definition of Islam.
		
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			So facing the qibla is like a metaphor
		
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			for, like, the person who's like, okay. You
		
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			know, they're not facing like Tokyo when they
		
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			pray or they're not facing,
		
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			Jerusalem when they pray or whatever.
		
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			They're facing where?
		
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			The tibla of the Muslims. The ahu tiblah,
		
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			but it doesn't mean that they can face
		
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			the qiblah and say and do whatever they
		
00:10:41 --> 00:10:43
			want. Rather means what? Whoever meets a bare
		
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			minimum definition of a Muslim that they say,
		
00:10:46 --> 00:10:48
			whatever is in the Quran is true
		
00:10:48 --> 00:10:51
			and whatever the prophet said is true, even
		
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			though I may not know what all of
		
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			those things are and all of are in
		
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			that position.
		
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			So we say what? The Ahlul Qibla is
		
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			not only a bare minimum definition of Muslims
		
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			in
		
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			Muslim in terms of belief, but it also
		
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			is the bare minimum definition of Muslims
		
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			in terms of
		
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			practice.
		
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			So it includes sinners as well.
		
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			It includes people who openly sin, people who
		
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			cannot let go of sin. Allah to argue
		
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			all of us the tawfiq of letting go
		
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			of sin before we leave this life.
		
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			But you're still part of the Ahlul Qibla.
		
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			This is the broadest circle of what we
		
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			would consider a Muslim.
		
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			And then what does the Atahawi Rahimu Allah
		
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			Ta'ala say
		
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			in,
		
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			in another place?
		
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			He says that so it's not permissible, by
		
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			the way. So the point that we extract
		
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			from this is not permissible to call somebody
		
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			a munafaq
		
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			just because of their sins. Because people have
		
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			weaknesses,
		
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			but their weakness doesn't mean that they don't
		
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			believe in Allah Ta'ala. It just means that
		
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			they're not good at controlling their own nafs.
		
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			So the highway says in another place, he
		
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			says what? He says that he says that
		
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			that
		
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			whoever dies from amongst the Muslims,
		
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			we consider them to be believers. We consider
		
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			them to be believers. We consider that they
		
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			are people of what? That the definition of
		
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			oliya is what? It's a person who believes
		
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			in Allah to Allah, and whoever dies from
		
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			amongst the Muslims, we consider them to be
		
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			believers.
		
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			Now this is radically different than what people
		
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			think. It's radically different than what people think.
		
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			Because if you say, Fulan is a drunkard.
		
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			Yes, we say he's a Muslim. But how
		
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			can you say he's a wily of Allah?
		
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			It's true that that person is a wily
		
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			of Allah.
		
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			There's a wily of Allah. There's a wily
		
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			of Allah. That person is at the bottom,
		
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			the the ground floor of Allah sainthood,
		
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			and there's
		
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			levels above it.
		
00:12:36 --> 00:12:37
			But everyone who says
		
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			believes in it and doesn't disbelieve in some
		
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			part of it. That person is what?
		
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			That person, according to the aqidah of the
		
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			Muslims, is what?
		
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			Now what's the justification for this?
		
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			There's justification for this. Don't you know the
		
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			these are not by the way, you don't
		
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			need to be an to look these things
		
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			up. You can go find these in the
		
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			in
		
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			fact.
		
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			It's probably dozens of copies sitting in the
		
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			in the masjid, and the book is probably
		
00:13:03 --> 00:13:04
			taught once, twice, 3 times a week in
		
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			the masjid, and nobody even bothers to listen.
		
00:13:08 --> 00:13:11
			Rasulullah sallallahu alaihi wa sallam said that on
		
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			the day of judgment, a man will have
		
00:13:13 --> 00:13:14
			he'll be being judged,
		
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			and he will have
		
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			sins written on 99 scrolls. 1 unfurl.
		
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			Go as far as the eye can see.
		
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			Some of our brothers and sisters have somewhat
		
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			of a literalist bent.
		
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			Right? So for them, I say that your
		
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			eye can literally see other galaxies
		
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			light years away. That's a lot of sins.
		
00:13:36 --> 00:13:38
			That's what? It's a lot of sins.
		
00:13:39 --> 00:13:41
			That person will have in one scale pound
		
00:13:41 --> 00:13:43
			these 99 scrolls worth of sins.
		
00:13:43 --> 00:13:45
			And then in the scale pound of good
		
00:13:45 --> 00:13:46
			deeds, the angels will
		
00:13:49 --> 00:13:49
			will come and they'll bring, literally, the word
		
00:13:49 --> 00:13:49
			uses
		
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			for those of you who've lived in the
		
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			Arab world before. It's the same word that's
		
00:13:52 --> 00:13:54
			used for, like, a business card or a
		
00:13:54 --> 00:13:56
			driver's license in the modern language.
		
00:13:57 --> 00:13:59
			But there'll be a little bitaka on which
		
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			is written.
		
00:14:04 --> 00:14:05
			And it will be dropped in the other
		
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			scale pan, and it will outweigh all of
		
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			those. The all all of those things. It
		
00:14:08 --> 00:14:10
			will outweigh all of them.
		
00:14:13 --> 00:14:13
			Now
		
00:14:15 --> 00:14:16
			what does that mean?
		
00:14:18 --> 00:14:20
			There's a hadith again, you'll find it in
		
00:14:20 --> 00:14:22
			the rial de Salihim. You don't have to
		
00:14:22 --> 00:14:24
			look in the in the big books that
		
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			you have to sit in the maslid at
		
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			the madrasa and, like, study 7 years in
		
00:14:27 --> 00:14:28
			order to get to.
		
00:14:29 --> 00:14:31
			That Allah Ta'ala himself says, oh son of
		
00:14:31 --> 00:14:31
			Adam,
		
00:14:32 --> 00:14:34
			even if the mischief that you make
		
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			will will will fill the horizons.
		
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			There are some people, they make mischief that
		
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			fills the horizons. Allah, I'll protect us from
		
00:14:42 --> 00:14:42
			the
		
00:14:43 --> 00:14:45
			mischief. Even if the mischief that you make
		
00:14:45 --> 00:14:47
			fills all of the horizons,
		
00:14:48 --> 00:14:49
			you turn in repentance to me.
		
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			Right? And what is the superlative of repentance
		
00:14:52 --> 00:14:53
			is to say,
		
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			And I will forgive all of those sins.
		
00:14:59 --> 00:15:00
			Not only will I forgive them, it doesn't
		
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			bother me one bit. It doesn't bother me
		
00:15:03 --> 00:15:05
			one bit. What does this mean?
		
00:15:07 --> 00:15:08
			Even further,
		
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			there's a hadith in Chilmidi
		
00:15:12 --> 00:15:14
			in which say that Jibril Alaihi Salam says
		
00:15:14 --> 00:15:17
			to the messenger of Allah sallallahu alaihi wasalam.
		
00:15:17 --> 00:15:18
			What does he say?
		
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			He says, yeah, Muhammad. If you had seen
		
00:15:21 --> 00:15:23
			me, alaikas salaatoaslam. If you had seen me
		
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			on the on the day that the sea
		
00:15:26 --> 00:15:28
			parted in front of Sayed Musa, alaihis salam,
		
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			I came to Firaun in the form of
		
00:15:30 --> 00:15:33
			Haman, in the form of his chief general.
		
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			And
		
00:15:35 --> 00:15:37
			I said to him, how can you let
		
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			these people get away? Let's go in after
		
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			them. Farhan is not I mean, Farhan is
		
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			maybe in a grand scale. He's not an
		
00:15:44 --> 00:15:46
			intelligent person, but, like, cleverness between you and
		
00:15:46 --> 00:15:48
			I, he knows this is Allah to Allah
		
00:15:48 --> 00:15:50
			made this happen. He's not an idiot that
		
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			he's going to go right into the sea.
		
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			So I'm not going in there.
		
00:15:54 --> 00:15:56
			Do you see what's happening? I'm not going
		
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			in there.
		
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			And so,
		
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			say that Jibril,
		
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			he he says, I I I took my,
		
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			stick and hit his horse. And the horse
		
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			rode into the water, and the Egyptian army
		
00:16:07 --> 00:16:09
			then followed him.
		
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			And when the last of his army run
		
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			into the sea,
		
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			and the
		
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			first, or sorry. Sorry. When the last his
		
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			army went into the sea and the last
		
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			of comes
		
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			out. Then the order
		
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			of the came down, and the two sides
		
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			of the sea crashed in on them.
		
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			Jibril alaihis salam told the prophet sallallahu alaihi
		
00:16:29 --> 00:16:30
			wasallam,
		
00:16:30 --> 00:16:32
			he said, I was filling his mouth with
		
00:16:32 --> 00:16:35
			water. I was filling his mouth with water
		
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			out of fear
		
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			out of fear. That even though we knew
		
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			it's his fate that he's gonna die and
		
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			kufr Allah Allah will send in the jahannan
		
00:16:41 --> 00:16:43
			forever. Out of fear that what? That he
		
00:16:43 --> 00:16:44
			will say this
		
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			and allata will the mercy of allata will
		
00:16:47 --> 00:16:50
			overwhelm all of those things in that moment.
		
00:16:52 --> 00:16:54
			Do you understand what that means?
		
00:16:55 --> 00:16:57
			Do you understand what that means? That means
		
00:16:57 --> 00:16:59
			that when a person says
		
00:17:00 --> 00:17:01
			to you and me it may not mean
		
00:17:01 --> 00:17:04
			much. But to Allah it means a lot.
		
00:17:05 --> 00:17:06
			Allah Ta'ala will give a person
		
00:17:08 --> 00:17:08
			beauty
		
00:17:09 --> 00:17:11
			and he may still hate them.
		
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			Allah ta'ala will give a person money and
		
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			he still may hate them. That person may
		
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			own their own house or own a great
		
00:17:17 --> 00:17:19
			deal of property, and he still may hate
		
00:17:19 --> 00:17:19
			them.
		
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			Allah to Allah may give a person a
		
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			BMW or an Audi or a Mercedes or
		
00:17:24 --> 00:17:25
			any of these cars, and he still may
		
00:17:25 --> 00:17:26
			hate them.
		
00:17:26 --> 00:17:28
			But this is La ilaha illallah.
		
00:17:29 --> 00:17:31
			If Allah gives it to a person,
		
00:17:32 --> 00:17:34
			that means what? That means Allah loves them.
		
00:17:34 --> 00:17:36
			If you don't love them, if I don't
		
00:17:36 --> 00:17:38
			love them, that's our problem. And it's a
		
00:17:38 --> 00:17:39
			big problem we're going to have to continue
		
00:17:39 --> 00:17:40
			with on the day of judgment.
		
00:17:41 --> 00:17:43
			Allah says in hadith Qudsi,
		
00:17:43 --> 00:17:45
			narrated but no less by Bukhari.
		
00:17:48 --> 00:17:49
			The opening line of which is
		
00:17:56 --> 00:17:58
			Whoever makes an enemy of a wali of
		
00:17:58 --> 00:17:58
			mine,
		
00:17:58 --> 00:18:00
			I declare war on that person.
		
00:18:02 --> 00:18:03
			What are you going to do the day
		
00:18:03 --> 00:18:04
			the angels bring you a sword and say
		
00:18:04 --> 00:18:06
			you declared you made an enemy out of
		
00:18:06 --> 00:18:08
			1 of Allah Ta'az ul Dia? Here's go
		
00:18:08 --> 00:18:09
			fight now. Go fight fight with your rab.
		
00:18:09 --> 00:18:10
			What are you gonna do?
		
00:18:11 --> 00:18:12
			What am I gonna do on that day?
		
00:18:13 --> 00:18:14
			But the fact of the matter is when
		
00:18:14 --> 00:18:15
			we look at each other,
		
00:18:16 --> 00:18:18
			he said, oh, this person. Oh, that person.
		
00:18:19 --> 00:18:21
			A person because of their their,
		
00:18:21 --> 00:18:22
			poverty,
		
00:18:23 --> 00:18:25
			because of their material poverty, you're going to
		
00:18:25 --> 00:18:28
			treat them badly even though Allah loves that
		
00:18:28 --> 00:18:28
			person.
		
00:18:29 --> 00:18:31
			Because you different disagree with them about some
		
00:18:31 --> 00:18:33
			fiqi issue or some some interpretation
		
00:18:34 --> 00:18:34
			of deen,
		
00:18:35 --> 00:18:36
			even if they're wrong
		
00:18:37 --> 00:18:38
			even if they're wrong,
		
00:18:38 --> 00:18:41
			you're gonna treat them like garbage knowing Allah
		
00:18:41 --> 00:18:42
			Ta'ala would not give that person
		
00:18:43 --> 00:18:45
			except for it's because he loves them?
		
00:18:48 --> 00:18:50
			What kind of Islam is that?
		
00:18:51 --> 00:18:52
			This brothers and sisters is one of the
		
00:18:52 --> 00:18:55
			foundational understandings of Deen. This is one of
		
00:18:55 --> 00:18:57
			the foundational understandings of Deen. Don't you know
		
00:18:57 --> 00:18:59
			sayna Abdul Abin Ammar radiAllahu anhu, one of
		
00:18:59 --> 00:19:02
			the one of the the canonical transmitters of
		
00:19:02 --> 00:19:03
			the sunnah of the prophet sallallahu alaihi wa
		
00:19:03 --> 00:19:05
			sallam, one of the great scholars of the
		
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			Sahaba radiAllahu anhu. Once he was making tawafar
		
00:19:08 --> 00:19:09
			on the Kaaba,
		
00:19:09 --> 00:19:11
			and he's Madani. They see the Kaaba very,
		
00:19:11 --> 00:19:12
			very rarely
		
00:19:13 --> 00:19:14
			like we do. Maybe some of us go
		
00:19:14 --> 00:19:16
			frequently. Most of us don't get an opportunity
		
00:19:16 --> 00:19:17
			to go every day.
		
00:19:18 --> 00:19:20
			And he sees the Kaaba, and he says
		
00:19:20 --> 00:19:22
			how great you are and how noble you
		
00:19:22 --> 00:19:24
			are and how how how much honor you
		
00:19:24 --> 00:19:26
			have in the eyes of Allah ta'ala. And
		
00:19:26 --> 00:19:28
			I swear an oath that the the the
		
00:19:28 --> 00:19:29
			blood of of of the least of the
		
00:19:29 --> 00:19:31
			Muslims is more honored in the eyes of
		
00:19:31 --> 00:19:32
			Allah ta'ala than you.
		
00:19:33 --> 00:19:34
			What is he saying that just to sound
		
00:19:34 --> 00:19:36
			cool so he can, like, get, like, the
		
00:19:36 --> 00:19:38
			retweets and repost on Facebook and Twitter and
		
00:19:38 --> 00:19:39
			all these things?
		
00:19:40 --> 00:19:42
			Those were people who those those were people
		
00:19:42 --> 00:19:43
			who feared Allah ta'ala.
		
00:19:43 --> 00:19:45
			Those were the people that when the Ayat
		
00:19:45 --> 00:19:47
			were read, they used to tremble with fear.
		
00:19:47 --> 00:19:49
			Those are the people who who who took
		
00:19:49 --> 00:19:51
			the Quran directly from the messenger of Allah
		
00:19:51 --> 00:19:52
			sallallahu alaihi wa sallam.
		
00:19:55 --> 00:19:58
			What does that mean? That idea is completely
		
00:19:58 --> 00:19:59
			lost on the ummah now,
		
00:19:59 --> 00:20:02
			and we suffer for it. And the suffering,
		
00:20:02 --> 00:20:03
			you know, a person's like, yeah. You know,
		
00:20:03 --> 00:20:05
			the ummah is disunited. We're not powerful. We're
		
00:20:05 --> 00:20:07
			not just Forget about this dunya.
		
00:20:08 --> 00:20:10
			Even if we were united and we're all
		
00:20:10 --> 00:20:12
			powerful and we're all rich, forget about this
		
00:20:12 --> 00:20:13
			dunya. It will end. It was made to
		
00:20:13 --> 00:20:14
			end one day.
		
00:20:14 --> 00:20:16
			You know where we're gonna suffer for that?
		
00:20:17 --> 00:20:18
			The day we're gonna suffer for that is
		
00:20:18 --> 00:20:20
			the day of judgment. It's a day that
		
00:20:20 --> 00:20:21
			starts. It never ends.
		
00:20:22 --> 00:20:24
			We should fear Allah to Allah with regards
		
00:20:24 --> 00:20:26
			to one another, and the good news is
		
00:20:26 --> 00:20:26
			what?
		
00:20:27 --> 00:20:27
			Right.
		
00:20:33 --> 00:20:34
			Hadith the prophet sallallahu alaihi wa sallam. Again,
		
00:20:34 --> 00:20:36
			I saw a hadith. You can find it
		
00:20:36 --> 00:20:38
			in the in the in the common collections
		
00:20:38 --> 00:20:40
			of hadith like the
		
00:20:41 --> 00:20:41
			real the salihim
		
00:20:42 --> 00:20:43
			that the one who loves for the sake
		
00:20:43 --> 00:20:45
			of Allah and the one who hates for
		
00:20:45 --> 00:20:46
			the sake of Allah. No one who gives
		
00:20:46 --> 00:20:47
			for a sake of Allah, no one who
		
00:20:47 --> 00:20:49
			withholds for the sake of Allah, That person
		
00:20:49 --> 00:20:52
			has perfected their iman. The good news is
		
00:20:52 --> 00:20:53
			what? Because I said, okay, we can't treat
		
00:20:53 --> 00:20:54
			each other badly.
		
00:20:55 --> 00:20:56
			The good news is what? Just like treating
		
00:20:56 --> 00:20:58
			another person of
		
00:20:58 --> 00:21:00
			bad news of great sin, and it could
		
00:21:00 --> 00:21:02
			result in very serious problems on the day
		
00:21:02 --> 00:21:03
			of judgment.
		
00:21:04 --> 00:21:06
			Treating a person of iman good, because there's
		
00:21:06 --> 00:21:08
			a positive side of the coin as well
		
00:21:08 --> 00:21:10
			is one of the greatest acts of piety
		
00:21:10 --> 00:21:12
			that a person can do. The one who
		
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			cannot reach the Kaaba, his two hands and
		
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			four arms. And Sadar and his cheek cannot
		
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			lay against the Mu'tazim to ask Allah to
		
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			Allah. Go lay your hands and lay your
		
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			cheek against the cheek of your brother. Lay
		
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			your chest against the chest of your brother.
		
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			Say a good word to him.
		
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			Sisters, say a good word to your sisters.
		
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			You know, give somebody something. Somebody is asking
		
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			for
		
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			something, give to them.
		
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			Right? This is something in in in Protestant
		
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			Europe,
		
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			you know, these are stock and pillory people
		
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			for begging. And it's haram to beg if
		
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			you don't need to. It's a sin. And
		
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			one of the punishments of it is that
		
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			Allah will open the door of poverty on
		
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			you for doing so. But we don't judge
		
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			other people. Maybe some people are begging. They
		
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			have no choice. That's permissible. Survival is permissible.
		
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			Not only is it permissible, it's far that's
		
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			wajib on everybody to survive,
		
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			as much as you can.
		
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			You see that person ask,
		
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			This is the sunnah of this is the
		
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			sunnah of the Calvinist,
		
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			that you stock and pillory and beat those
		
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			people and say ill to them. As for
		
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			this deen, Allah ta'ala, from the first revelation
		
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			he gave to the messenger of Allah, sallallahu
		
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			alaihi wa sallam.
		
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			As for the one who's asking, don't be
		
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			rude to them. Don't cut them down. Don't
		
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			hack them down. Don't give them a ugly
		
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			face or an ugly word. If you can't
		
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			give or you don't want to give, that's
		
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			your that's your choice. But remember remember,
		
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			this is this person is a Wale of
		
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			Allah. Even if nothing about them makes you
		
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			think that they're they're a person of any
		
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			worth. But Allah gave them that
		
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			means with Allah to a'lim's knowledge outstrips your
		
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			knowledge and my knowledge. That person is a
		
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			person of worth.
		
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			Give that person, you know, like, 5 rands.
		
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			And and at that time, don't look at
		
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			the person.
		
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			Remember that, after barakwa ta'ala say, you Allah,
		
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			I give I give this this, I give
		
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			this person love for your love.
		
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			Just like that person. Imagine the person if
		
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			you were if you were to if you
		
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			were to attack that person, Allah would declare
		
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			war on you.
		
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			Imagine if you gave to that person, and
		
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			Allah declared love on you.
		
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			This is better than Eid Mubarak. This is
		
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			better than Jumahan Laylatul Kader all of it
		
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			put together.
		
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			A person does this one time in their
		
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			life, they forget about
		
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			it. It will be the best day of
		
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			their life. They'll say, I didn't think it
		
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			was a big deal. This was a big
		
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			deal. And imagine the person what their Maqam
		
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			is with Allah to Allah if they did
		
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			this everyday,
		
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			day in and day out. What what what
		
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			what end would that person have with Allah
		
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			Subhanahu Wa Ta'ala? This is the practice of
		
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			our aslaf. This is the practice of the
		
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			Sahaba radiallahu anun tabi'in tabi'in tabi'in.
		
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			This is the practice of our forefathers. And
		
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			this is how those people who reached that
		
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			last level of hulia. This is how they
		
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			reached it. By understanding and appreciating what the
		
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			first level of is. Because if you don't
		
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			show worth to other people who have it,
		
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			how can you have any worth it yourselves?
		
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			Or how can I have any worth it
		
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			myself? Allah that I give us tofid Allah
		
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			replace whatever hatred or, anger we have for
		
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			one another.
		
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			Justified or not. And maybe even justified. Allah
		
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			replace it with love. Allah replace it with
		
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			with such a love that we use that
		
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			love one day to
		
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			earn the love of Allah to Allah and
		
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			have a maqam with his oliya forever and
		
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			ever. Allah to Allah give all of us
		
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			so much.