Mirza Yawar Baig – Go vote

Mirza Yawar Baig
AI: Summary ©
The speaker discusses the history of the Islamic government, including the downfall of the "heredit implementations" rule and the adoption of the hasn't Sh Advisory" rule. They emphasize the importance of following the principles of the Shariah and not giving negative reactions to current President's actions. The speaker also highlights the importance of enrolling in the process of getting a vote and being a minority to ensure a positive impact on the country. The conversation then focuses on the history of the Islamic government, including the downfall of the "heredit implementations" rule and the adoption of the hasn't Sh Advisory" rule.
AI: Transcript ©
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Peace and blessings of Allah be upon you.

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All praise is due to Allah, Lord of

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all the worlds.

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And peace and blessings be upon the most

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honoured of Prophets and Messengers, Muhammad, the Messenger

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of Allah, peace and blessings be upon him

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and his family and companions.

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Peace and blessings be upon you.

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My brothers and sisters, I want to mention

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to you, think about the Holy Qur'an

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is a guide for us in every aspect

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of our lives, irrespective of time and place.

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Take the story of Yusuf A.S. Usually,

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the story of Yusuf A.S., when we

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talk about the tafsir and lectures and so

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on, people talk about the story from the

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angle of the rivalry between the brothers, Yaqub

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A.S.'s love for his son Yusuf.

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We talk about the difficulties of Yusuf A

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.S.'s life.

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We talk about the tests that Yusuf A

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.S. had to undergo.

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We talk about the issues of fidelity and

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chastity and so on.

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But we usually do not talk about the

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political angle to that story, because the story

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also has a very important political angle.

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Now, the political angle is that when Yusuf

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A.S. finally was released from prison, and

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as a condition of his being freed, he

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said that my name should be cleared of

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this false allegation which was made, and this

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was done, it happened.

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Ask a question, why didn't Yusuf A.S.

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go back to his land?

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Because by then, he knew where he was

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from, so he was not lost.

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Even if he knew he was from Sham,

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he would have gone back to...

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He was almost 40 years old by that

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time, so he would have gone back to

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Sham.

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Because Egypt at that time was the classic

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pharaonic empire, which was polytheistic, idol worshipping, and

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it had all kinds of evils in it,

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social evils.

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So why didn't Yusuf A.S. say, I

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want to be freed from all this fitna,

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I don't want to live in this kafir

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land, and let me go back to the

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land where I came from, and he knows

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where he is.

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Why didn't he do that?

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On the other hand, he offered to the

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pharaoh of Egypt, and the name of that

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pharaoh was Sesostris I.

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He offered his services to him, and he

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said, I can help you, and this is

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the way I can help you to take

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care of the years of drought.

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We know the whole story of the dream

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that the pharaoh saw and all that.

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Now, there is a book that has come

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out by David Downe and John Ashton called

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Unwrapping the Pharaohs.

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In that book, they say that Sesostris is

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known to have had a vizier, or prime

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minister, by the name of Mentu Otep, who

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wielded extraordinary power, and some scholars have identified

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this vizier with the biblical Joseph.

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So, the name that he was given, this

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was novel procedure, people gave them different names,

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so the name that he was given was

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Mentu Otep.

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Now, interestingly, the pharaoh, when he wrote the

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appointment letter, he said, you shall be over

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my house, and all my people shall be

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ruled according to your word.

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Only in regard to the throne will I

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be greater than you.

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Imagine, the pharaoh is giving him complete charge

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of the whole land.

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He's as good as the king.

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The king is saying, only on the throne

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I will sit.

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Now, the point I'm saying is that, why

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did he do that?

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Think about that.

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Why did he choose to stay in the

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land, and why didn't he show that he

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could be critically useful to the pharaoh and

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to Egypt?

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And then he became the prime minister of

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the country, and then he brought his parents

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and his brothers and so on, and then

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that's how the Bani Israel came to Egypt.

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So, in one way of speaking, Yusuf al

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-Islam was an immigrant, and he did what

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immigrants do, which is bring their whole family

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to the land, and all their people, so

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he did the same thing.

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But he did it from a position of

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power, think about that.

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He did that from the position of power.

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Now, why did he do that?

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Because power comes with territory, and contribution defines

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territory.

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So, if you want power, you must contribute.

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And as much as you contribute, so you

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will become powerful.

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The reason I'm saying this is because as

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of the last data available, Muslim representation in

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the US, and we are coming to the

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elections, Muslim representation in the US is less

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than 2%.

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Now, this means that currently, at least, and

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in the foreseeable future, the Muslim voting bloc

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is unlikely to have any significant influence on

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policy matters.

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No matter what we like to believe, if

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you have only less than 2% vote,

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that's how much power you have.

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Some Muslims seem to think that they can

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call the shots.

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Good luck to you, see if you can

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do that.

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However, despite this, and believe me, I am

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looking at it from the perspective of having

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lived in several countries and knowing the system

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in several countries, so I can really appreciate

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what happens here.

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Despite this small percentage, the fairness of the

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system ensures that Muslims, like any other community,

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who are much more in terms of percentage,

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Muslims can become part of the governing structure,

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from schools and towns to state and federal

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levels.

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There's nothing to stop Muslims from reaching the

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highest positions of power, even though they are

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a minute piece of the action.

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Now, the most effective way to amplify the

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Muslim voice and viewpoint in the broader public

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space is to serve in public offices.

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Now, if the goal of the Muslim community

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is to make its perspective heard, then the

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primary aim should be to elect more Muslims

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at all levels of governance.

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So, more Muslims must stand for election, more

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Muslims must get into public positions.

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A lot of those positions are not necessarily

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paid.

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Some are not paid, some are voluntary, some

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are paid very little, but that is not

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the reason why you are getting into that

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position.

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You're getting into the position to be able

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to serve the community and to be able

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to make a name, so that then you

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have a voice, and this voice you can

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then exercise on behalf and for the benefit

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of the community.

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And that's why I think it's very important

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for us general people to go out of

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our way to support those Muslims who want

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to stand for elections, those Muslims who want

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to go and serve in these public positions

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to support them morally and even more importantly

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in a material way.

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Now, many times people say, but the government

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is not Islamic.

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So, let me explain to you what is

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the meaning of Islamic government.

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Let me explain to you that when we

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say Islamic, I won't say there is no

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such thing as an Islamic government.

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What I want to show you is that

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in the word Islamic government refers to the

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way of governing, not the structure of government.

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So, please differentiate between the two things.

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It does not refer to the structure of

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the government.

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It refers to the way in which the

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government is done.

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So, no matter what the structure is, as

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long as the government is governing according to

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the laws of Allah, then this is an

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Islamic government irrespective of the structure, right?

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On the other hand, if the government is

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a structure, for example, supposing you say, well,

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let me give you the Dalail.

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Now, what was the first form of government

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in Islam?

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It was the government by the head of

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state who was the Nabi.

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So, that is gone forever.

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That is not going to come back.

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There is no Nabi coming after Abu Salam.

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So, after him, what was the form of

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government?

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It was the government of Abu Bakr as

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-Siddiq, who was called Khalifatu Rasulillah.

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How did he come to power?

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He was elected by a small group of

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people in Madinah.

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Did anybody in Makkah take part in that

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election?

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No.

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Did anybody anywhere in the Hijaz, anywhere in

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the Muslim world, did they even know that

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this was happening?

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They didn't know.

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Because it happened immediately after Abu Salam passed

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away.

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Within three days.

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So, he was elected by a small group

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of people.

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Now, this small group of people, was it

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also somebody who was chosen and picked?

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No.

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Because one of the people who was not

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part of that first small group was Sayyidina

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Ali bin Abi Talib.

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Abdullah.

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Because he was busy with the preparation of

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Rasulullah Sallallahu Alaihi Wasallam for burial.

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He was not there.

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Next day, he accepted it.

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So, then he became part of that.

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So, the first election was an election of

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the ruler, or the chief, or whatever you

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want to call it, it was the Khalifa,

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by a small group of people.

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Then when Sayyidina Abu Bakr Siddiq was close

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to death, he called the rest of them,

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he was one of them, so the other

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nine, the ten people who had been promised

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Jannah by Allah.

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He called the other nine.

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And he asked them who should be the

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Khalifa, and he himself said, I want to

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appoint Sayyidina Umar ibn al-Khattab, what is

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your opinion?

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So, all of them agreed, and they said

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Umar ibn al-Khattab is the best person,

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except one who was Zubayr bin Awam.

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And Zubayr bin Awam was the son-in

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-law of Abu Bakr Siddiq.

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He was the husband of Aswan.

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So, when Zubayr bin Awam said to Abu

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Bakr Siddiq, what will you say to Allah

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if you appoint Umar?

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Because Umar is a very tough man, and

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if you appoint him, what will you answer

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Allah?

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Sayyidina Abu Bakr Siddiq was lying down, he

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was so ill, he sat up in the

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bed and he said, I will say to

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Allah that I appointed the ones that I

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consider to be the best.

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So, there was one dissenting voice, the other

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eight, they agreed that Umar ibn al-Khattab

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was the best person, and he was appointed.

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Now, so this is a different form of

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election or whatever, it was actually a nomination

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of a person after taking the opinion of

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others.

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First one was an election, meaning other people,

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whoever was there, it was not the entire

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community, but whoever was there, they agreed that

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this is the best person.

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Second time, it was the ruler himself who

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appointed based on his own assessment.

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I think so-and-so is the best,

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I'm appointing him, what do you think, what

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do you think, what do you think, and

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he was appointed.

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Third one, when Umar ibn al-Khattab r

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.a. was dying, after he had been stabbed

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in the masjid, in Salat ul-Fajr, he

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called the rest of the Ash'arah, who

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were now, two were gone, so eight were

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there.

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He called the eight of them and he

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said, pick one among you.

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So, two of them opted out, Abdur Rahman

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ibn Auf r.a. and one more, they

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said, no, we are not interested.

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So, the two who were left were Sayyidina

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Ali and Sayyidina Uthman.

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Others were left, others said, we are not

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interested.

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So, Abdur Rahman ibn Auf r.a. was

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appointed as what today we would call the

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election officer, for example.

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Somebody who will conduct this thing.

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He went to the Sahaba of Badr, the

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Badriyun.

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With the Sahaba, this was the informal or

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formal hierarchy.

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There were the two people who were the

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closest to Prophet Muhammad s.a.w. was

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Abu Bakr and Umar r.a. After them,

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it was the Ash'arah Mubasherah, the ten

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people who had been promised Jannah, which included

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those two.

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Then it was the Badriyun, the Sahaba who

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took part in the Battle of Badr.

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This was the hierarchy of the Sahaba.

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So, he went to the people of Badr

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and he asked them, between the two, Sayyidina

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Uthman and Sayyidina Ali, who do you choose?

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And from that consultation, he picked Uthman bin

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Affan r.a. He came to the house

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of Al-Hafsa bint Umar ibn Al-Khattab

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r.a, our mother and the wife of

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Prophet Muhammad s.a.w. and he borrowed

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the amama of Prophet Muhammad s.a.w.

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He wore the amama of the Prophet Muhammad

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s.a.w. and he stood on the

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minbar of the Prophet Muhammad s.a.w.

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and he announced and said that Uthman bin

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Affan r.a has been chosen.

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Again, who took part in this?

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Only the Badriyun.

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Not everybody in Madinah.

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Certainly not anybody in Makkah or anybody else

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in the Hijaz and so on.

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Although there were now people all over the

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place who were Muslim.

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It was not an election in any way.

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This was the way it was done.

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But the opinion of the people was taken.

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So, if you say election in that way,

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did you give an opinion?

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Yes, they gave an opinion.

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Somebody gave a pro-opinion, somebody gave a…

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We don't have the exact details of who

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exactly said what, but the final assessment was

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this.

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So, from this we know…

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And then when Sayyidina Ali bin Abi Talib

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r.a, he became Khalifa, this was like

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the people who did the whole rebellion against

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Sayyidina Uthman bin Affan r.a and so

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on.

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They came and they literally forced him to

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become the Khalifa.

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They said if you don't accept it, then

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there will be complete…

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Already there had been a massacre in Madinah.

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They said that will continue and it will

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be worse.

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So, you are forced to…

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He said, I don't want to be Khalifa,

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he refused.

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But they forced him anyway, so he became

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Khalifa.

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The point I want to make is, even

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though these four Khulafa Rashidah, we call them

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Khulafa Rashidah, the rightly guided Khalifas, even though

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four of them were elected or for want

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of another word, elected in four different ways,

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their government, all of them were good.

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From the Islamic perspective, all of them operated

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according to the Kitab of Allah and the

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Sunnah of Rasulullah s.a.w. So, their

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way of governing was all Islamic.

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So, all four governments were Islamic governments, even

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though the formation, the form of the government

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was different.

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After Sayyidina Ali r.a was Muawiyah bin

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Abi Sufyan and when he died, he made

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Yazid bin Muawiyah the herit now.

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So, that was the beginning of the hereditary

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dynastic rule where kings became the Khulafa, they

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were still called Khalifa, but they were actually

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kings because the son became the ruler and

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this dynastic rule started, Banu Ubayyad and Banu

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Abbas and so on and so on.

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This dynastic rule continued throughout the Middle East,

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then in the Osmani Khilafa, again it was

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called the Khilafa, but the Ottomans themselves called

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them Sultans, they never used the word Khalifa,

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the other people called them Khalifa, they always

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said Sultan, also in India the Mughals and

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they were all Salateen and this was the

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rule which became the norm.

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Now, the important thing to understand is, no

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matter what any opinion anybody has about Yazid

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and following Yazid and other people, the fact

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is that they were rulers and their rule

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was accepted by the Sahaba, Ridwanullah Ali Ibn

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Ubaid and the very senior Sahaba who were

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all there and alive and well and if

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they wanted to go against them, they would

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have gone against them.

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The one who went against them was Sayyidina

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Hussain Ibn Ali R.A. and tragically the

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whole incident of the Shahada of Sayyidina Hussain

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R.A. happened and so on and so

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forth, but other than that all the others

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they accepted.

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The point I want to make is that

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therefore, the conclusion we draw is that the

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form of the government is not important, whichever

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form it is, as long as it is

00:18:44 --> 00:18:46

following the Islamic principles of the Shariah.

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This becomes an Islamic government.

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Now, today tragically as we can see, there

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is practically no government which fulfills this because

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all the governments which are there are, whether

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it is hereditary or whether it is elected

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

or what not, of the Muslim countries which

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are called Islamic, they all do not follow

00:19:07 --> 00:19:09

the Shariah as the law of the land.

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In some countries, some parts of the Shariah

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are there.

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For example, the criminal law part of the

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Shariah is applied, but civil law is not

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applied, commercial law is not applied, financial law

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is not applied.

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The same countries which are chopping hands and

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cutting heads for murder, they have commercial banks

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in the same country running, which is much

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worse than stealing and so on as far

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as Islam is concerned.

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So, where is the question of being Islamic?

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It is not Islamic.

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So, the point I'm making is here on

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the other hand, we are living in a

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country where there are many aspects of Islamic

00:19:48 --> 00:19:49

principles in practice.

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I mean, I'm certainly not saying that America

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is an Islamic country or is running under

00:19:55 --> 00:19:56

Islamic law, it is not.

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But certainly, definitely certain principles of Islamic law,

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

which is the principle of equality, equity, justice

00:20:08 --> 00:20:10

between people and so on and so forth,

00:20:10 --> 00:20:12

all of these kinds of things are in

00:20:12 --> 00:20:13

effect.

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Now, when we are in this country as

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a minority, it's very important for us to

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ensure that whatever we can do to participate

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in the entire process, to take it forward

00:20:27 --> 00:20:30

and participate in the process in a good

00:20:30 --> 00:20:34

way where we as Muslims will benefit, this

00:20:34 --> 00:20:35

is important for us to do.

00:20:36 --> 00:20:38

So, my submission to you is please don't

00:20:38 --> 00:20:41

just sit at home, register to vote.

00:20:41 --> 00:20:43

If you are a citizen, register to vote,

00:20:44 --> 00:20:44

go and vote.

00:20:45 --> 00:20:46

I won't tell you who to vote for,

00:20:46 --> 00:20:47

that's up to you.

00:20:47 --> 00:20:50

But do go and vote, make sure you

00:20:50 --> 00:20:53

make your voice heard.

00:20:53 --> 00:20:56

This is the only option that you have,

00:20:56 --> 00:20:58

only time that you can do that.

00:20:58 --> 00:20:59

So, make use of that.

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

And then, of course, as I keep saying

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

all the time, throughout the year now, go

00:21:04 --> 00:21:07

and stand for election, get onto school boards

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and to all kinds of bodies where you

00:21:12 --> 00:21:13

will have a voice.

00:21:14 --> 00:21:15

That's very, very important to that.

00:21:16 --> 00:21:22

And final point before we...

00:21:22 --> 00:21:26

is for us to ensure that by our

00:21:26 --> 00:21:30

behaviour, we only give a positive response and

00:21:30 --> 00:21:31

not a negative response.

00:21:32 --> 00:21:35

We give a positive impression and not a

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

negative impression.

00:21:36 --> 00:21:37

This is very, very important because especially if

00:21:37 --> 00:21:40

you are a minority, people are looking at

00:21:40 --> 00:21:43

you and if you do something which reflects

00:21:43 --> 00:21:47

badly, then we have problems for ourselves.

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

So, please, may Allah have mercy on us,

00:21:52 --> 00:21:55

may Allah protect us, may Allah give us

00:21:55 --> 00:21:57

the tawfeeq and the sense to do what

00:21:57 --> 00:22:01

is beneficial and which gives a good name

00:22:01 --> 00:22:04

to Islam and the Muslims and become, inshallah,

00:22:05 --> 00:22:09

contributing influential people of this country and community.

00:22:09 --> 00:22:10

And peace and blessings of Allah be upon

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

the Prophet and his family.

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