Mirza Yawar Baig – Mercy is to forgive

Mirza Yawar Baig
AI: Summary ©
The speakers discuss the importance of forgiveness and mercy in relationships, emphasizing the need for people to be in a line of duty and not be harmed by actions. They use examples such as a disturbing poke in a man's ear and a disturbing quote from a rickshaw man in a small town. The segment also touches on the culture of theor's thousand years of history, where the culture has been replaced by culture, and the importance of forgiveness in helping people achieve their goals.
AI: Transcript ©
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All praise is due to Allah, Lord of

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the worlds, and peace and blessings be upon

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the honourable Prophets and Messengers, Muhammad, the Messenger

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of Allah, peace and blessings be upon him,

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and upon his family and companions.

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Now, the thing about relationships that we learn

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from the Seerah is, it's an amazing thing

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because it teaches us to once again move

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from what comes naturally to us.

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And in some cases, if not everything, but

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in some cases, it is also legal and

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jaiz and permissible.

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Which is to get evil.

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Which is to punish somebody else.

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You can't punish everyone for everything but where

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it's in your purview of your authority.

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Right?

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To take revenge for example, in terms of

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the Sharia, your action should not exceed what

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the person did.

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But to that extent, you can take it

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back.

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People can retaliate, right?

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For example, the Prophet, peace be upon him,

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the famous hadith of his, what was almost

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his last khatira or his last interaction with

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his people, he, after Salatul Maghrib, he, peace

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be upon him, said to the people, he

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said, I have given to everyone their due.

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If there is anyone that I have harmed,

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or anyone who has anything against me, if

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there is anyone who needs to retaliate, let

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him retaliate now.

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Right?

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So this shows us, among other things, it

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shows us that to retaliate is not hard.

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It is permissible because the Prophet, peace be

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upon him, is saying to people, if you

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need to retaliate, do it.

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But let me complete this story also.

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It's a very beautiful story.

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So one Sahabi says, Ya Rasulullah, I have

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to retaliate.

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You caused me pain.

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So imagine the whole masjid is full of

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people and they are shocked.

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He said, what kind of man is this?

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He is saying this to the Nabi, peace

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be upon him.

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I have to retaliate to you?

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So he came up and he said, Ya

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Rasulullah, you poked me in my stomach with

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an arrow and that hurt me.

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Now what that refers to is, Rasulullah, peace

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be upon him, the importance of straightening the

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saf.

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You know, today we stand all over the

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place.

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You should line up with your heel, not

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with the toe.

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Because people's, the length of the foot is

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different.

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But if everyone stands with the heel, then

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everyone is in one row.

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So Rasulullah, peace be upon him, used to

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walk in the first saf and he would

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push people back or bring them forward to

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make sure they were in one line.

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That is so important.

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Before starting the salah, he would walk in

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the saf, straighten the whole line, then he

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would ask for the ikamah to be called.

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So sometimes he used to take an arrow

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and he would hold the arrow like this.

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So between the people, so they were in

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line.

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And affectionately, if somebody was sticking out, he

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would poke them like this with the arrow.

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He was not stabbing them or something.

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He just touched them.

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So this sahab, he said, Rasulullah, you poked

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me and it hurt me.

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So I must retaliate.

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So Rasulullah, peace be upon him, lifted up

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his shirt.

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He said, do it.

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The man bent down and he kissed Rasulullah,

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peace be upon him, on his stomach.

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And he said, I wanted this to be

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the last thing I do.

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That's how they loved him.

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So what I am saying to you here

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is that to move from revenge to forgiveness,

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Nabi Sallallahu Alaihi Wasallam set an example which

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is absolutely unprecedented.

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I am not saying this only out of

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my love for him and my respect for

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him.

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This is historically, logically, data-wise, there is

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no second person who did that.

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Which is that not only did he not

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retaliate, he did not even seek compensation for

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what they lost.

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Now why is it important to do this?

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Why is forgiveness important?

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Because the root of all goodness is mercy.

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Now mercy, think about this word mercy.

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Rahma.

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Allah subhanahu wa ta'ala, his name, his

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personal name, about which it is wajib and

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fard to add abd before this name if

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you give it to your child or if

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you have this name.

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Which is?

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Rahman.

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The two of the names of Allah.

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Allah and Rahman.

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You cannot use these as names without adding

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abd before.

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Abdullah.

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You can't name your child Allah.

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Abdullah.

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Now we don't name Allah, we call him

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Abdullah but we name him Rahman.

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We don't name him Abdullah Rahman.

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And especially in our neck of the woods.

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Rahman bhai aaye the, tumhare bhai ho the.

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Yeh bolta man la.

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Translation.

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Brother Rahman came.

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Who is brother Rahman?

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He is Abdul Rahman.

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Ar Rahman is Allah.

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Right?

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There is a tailor in my city Hyderabad,

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stitches beautiful sherwani's.

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His name is Rahman and sons.

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He said inna lillahi wa inna lillahi rajul.

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That's like saying Allah and sons.

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La hawla wa la quwwata illa billah.

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Astaghfirullah al-lazeem.

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Now seriously, this is all because of the

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completely zero knowledge about Islam.

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We need to learn.

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We need to learn.

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These things are not small things.

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These are very very serious matters.

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To do that, I mean, of course, these

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people are doing it without knowledge.

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May Allah forgive them.

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But if you do it deliberately, it is

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kufur, it is shirk, it is out of

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Islam.

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So, anyway, to come back to the topic.

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So, Rahma is mercy.

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Mercy presumes, and please understand this, mercy presumes

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that something wrong happened.

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Right?

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Sometimes you tell somebody, forgive the man.

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He says, no, but he did it.

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That is why you need to forgive.

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If he didn't do it, why do you

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forgive him?

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Of course, he did it.

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That is why you forgive.

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No?

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You can't forgive in the absence of, he

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didn't do anything.

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So, forgiveness, mercy, means something has been, something

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wrong has happened.

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Mercy means that you have been wronged and

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therefore automatically you have the right to retaliate,

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but you choose not to retaliate.

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This is mercy.

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And that is why it has such a

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high level.

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So, that is why we forgive.

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Remember the dua that Sayyida Aisha Siddiqa, she

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asked him, sallallahu alayhi wa sallam, he said,

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Ya Rasulullah, if I find Laylatul Qadr, if

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I find Laylatul Qadr, what dua should I

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ask Allah?

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What was the dua?

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Allahumma innaka afuwwun, tuhibbul afu, fa'afu anni.

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Wallahi, you are the forgiver.

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And you love to forgive.

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So, forgive me.

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This is the dua that Nabi Sallallahu alayhi

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wa sallam is teaching to our mother, Aisha

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Siddiqa.

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Allahumma innaka afuwwun, tuhibbul afu, fa'afu anni.

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As I mentioned to you, Rasulullah sallallahu alayhi

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wa sallam set an example which is completely

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unprecedented.

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13 years in Mecca, see I will tell

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you something.

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For somebody who was never really respected, unknown,

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some stranger and he finds that people are,

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they don't really respect him and so on

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and so forth, it doesn't hurt too much,

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right?

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I mean, nobody knows me, so what respect

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am I expecting anyway?

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And maybe I am, we should not have

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all these levels in society, but we have

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them, so we know this.

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Somebody who is poor and from a lower

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level of society, I remember on a side

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note, in Hyderabad, there was a rickshaw guy

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who came in front of a car.

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No crash happened.

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So, the guy in the car is obviously

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a wealthy guy.

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He pulled down his window and he started

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cursing him.

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You know, we are in Hyderabad this year,

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so I won't actually.

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So, he cursed him.

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That rickshaw guy said, I said only one

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thing.

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The rickshaw guy said, sahib, meri galti hai,

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maanta hoon.

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Aap mereko galiya diye, kuch nahi mata hoon,

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main toh aap garib aad nahi hoon.

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Magar main aapko galiya tu kaisa hota tha?

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He said, you know, I know it's my

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fault.

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I accept that.

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But you are cursing me, it doesn't matter,

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I am a poor man.

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But if I curse you, what will happen?

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Really you have to think about these things.

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This man, like his face fell like this

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and he apologized to me, maafi saath hoon.

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I am very sorry.

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So, the point I am saying is that

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Rasulullah sallallahu alaihi wa sallam, in Mecca, as

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I said, if you begin from zero, it

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doesn't matter, but if you were honored and

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you were loved and beloved and you were

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so popular and you were, you know, the

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talk of the town, ya Muhammad, ya Muhammad,

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sadhikul ameen, sadhikul ameen, and suddenly one day,

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like you turn off a switch, you become

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the object of all kinds of mental, emotional,

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and in many cases even physical punishment and

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torture.

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How difficult it is!

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And then everything you have is confiscated.

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Your property is gone.

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Your house is gone.

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Rasulullah sallallahu alaihi wa sallam had, he had

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a house and so on, what happened to

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it?

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Gone.

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Not only that is gone, but all of

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those people who followed you, who came, who

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migrated, the muhajirun, they lost everything.

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Right?

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They lost everything.

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So, about Rumir Abdullah, each one is a

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beautiful story.

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Everything.

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He gave up his whole wealth.

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Everything he gave up just to go to

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Madinah.

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And Nabi sallallahu alaihi wa sallam said, you

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made a good bargain.

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Now, eight years later, they come back to

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Makkah.

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And they don't just come back to Makkah

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going through immigration in JFK, they come back

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to Makkah at the head of a conquering

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force.

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They are the rulers.

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They are the rulers in the 7th century,

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the custom of the time, what would the

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Romans do?

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The Romans when they conquered a city, three

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parts.

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One third they slaughtered, one third they enslaved,

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and the one third were women and children.

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That was standard Roman theory.

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One third they killed to have some, put

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their fear into people.

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One third they enslaved, and one third were

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left.

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The Persians killed everybody.

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Rasulullah sallallahu alaihi wa sallam is from that

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time.

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That is the norm.

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That is the culture.

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That is the usual way.

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What does he do when he conquers the

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city?

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He says, idhabu, fa antumu tulaka.

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He said, go, you are free.

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Not only that, go you are free is

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amazing, mind-blowing, but he doesn't stop with

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that.

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He does not even ask them to compensate

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or return what they had taken.

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He didn't say, okay, so now give back

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my house.

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His house was still there, no?

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He didn't say, give my house back.

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So, when Rumi Radella and others, none of

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the Sahaba, the Muhajirun who had left Mecca

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and gone to Madinah lost everything.

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Not one of them came and said, ya

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Rasulullah, you are the Rasul of Allah, you

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have a big heart, you never ask for

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anything because maybe you don't need anything, but

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I am a poor man, I lost everything.

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So, at least tell them to give back

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what they took.

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I am not asking for one cent more,

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but you took a hundred dollars, give me

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a hundred dollars.

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Nobody came.

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Not only did they forgive, not only did

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he forgive, but they forgave.

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Unprecedented, I mean, I am a student of

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history, I love history, I do not know

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of any other example in the world where

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somebody forgave like this.

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Complete forgiveness, no retaliation, not even compensation.

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And the people, the affected people, they all

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were of the same mindset.

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That is the amazing thing.

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But what was the result of that?

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The result of that was in a culture

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where taking revenge and vendettas and so on

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was the norm to such an extent that

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it extended from generation to generation.

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They handed down these enmities like you hand

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down some wealth.

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So, I will go and kill you because

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my great-grandfather was killed by your great

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-grandfather.

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Both the great-grandfathers are dead and gone.

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Two more generations have gone.

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But my generation, this guy did nothing to

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me, but I have to kill him because

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of this.

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That was the kind of mentality those tribal

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Arabs had.

00:16:19 --> 00:16:22

Everything got wiped out clean, clean slate in

00:16:22 --> 00:16:23

one stroke.

00:16:24 --> 00:16:26

Because now after they were all forgiven and

00:16:26 --> 00:16:30

given their freedom and say, go home, what

00:16:30 --> 00:16:32

do you think would happen if somebody raised

00:16:32 --> 00:16:34

a voice or somebody tried to hatch something

00:16:34 --> 00:16:34

against Nabi Salaam?

00:16:37 --> 00:16:38

He would be beaten down there.

00:16:38 --> 00:16:40

People would say, what kind of man?

00:16:40 --> 00:16:41

I mean, he just forgave you and now

00:16:41 --> 00:16:42

you are plotting against him?

00:16:43 --> 00:16:44

Sorry, I am not with you.

00:16:44 --> 00:16:44

Go away.

00:16:47 --> 00:16:52

So, no, all the potential opposition against Islam

00:16:52 --> 00:16:53

got wiped out.

00:16:54 --> 00:16:56

And therefore, they were then able to take

00:16:56 --> 00:16:58

Islam to the whole world because they didn't

00:16:58 --> 00:16:59

have to watch their back.

00:17:01 --> 00:17:02

They didn't have to worry about anybody.

00:17:03 --> 00:17:06

And that can only happen if you take

00:17:06 --> 00:17:08

this first step and say, okay, we forgive.

00:17:09 --> 00:17:10

I forgive.

00:17:11 --> 00:17:12

That does not mean that you did not

00:17:12 --> 00:17:13

do wrong.

00:17:13 --> 00:17:14

It does not mean that we did not

00:17:14 --> 00:17:14

suffer.

00:17:14 --> 00:17:15

No, all of that is true.

00:17:17 --> 00:17:19

You did wrong, we suffered and so on

00:17:19 --> 00:17:20

and so on.

00:17:20 --> 00:17:23

But therefore, we choose and we decide that

00:17:23 --> 00:17:24

we are not going to retaliate.

00:17:26 --> 00:17:27

We don't want compensation.

00:17:27 --> 00:17:29

From tomorrow morning, from this morning, it's a

00:17:29 --> 00:17:33

new life, new page like we were born

00:17:33 --> 00:17:33

today.

00:17:34 --> 00:17:37

Let us have good relationships and a good

00:17:37 --> 00:17:37

life.

00:17:38 --> 00:17:38

Right?

00:17:39 --> 00:17:41

That is the power of forgiveness.

00:17:41 --> 00:17:43

It rewrites history.

00:17:47 --> 00:17:52

Which brings me to the operative question which

00:17:52 --> 00:17:53

I will leave with each one of you.

00:17:54 --> 00:17:57

Who am I willing to forgive now?

00:18:00 --> 00:18:02

And I can bet you that I don't

00:18:02 --> 00:18:04

think there is a single person in this

00:18:04 --> 00:18:08

room who suffered at the hands of anybody

00:18:08 --> 00:18:11

the way Rasulullah Sallallahu Alaihi Wasallam suffered at

00:18:11 --> 00:18:11

the hands of his people.

00:18:14 --> 00:18:19

Because they killed his children, they hurt him

00:18:19 --> 00:18:22

physically, emotionally, mentally.

00:18:23 --> 00:18:26

They took away, he got looted because they

00:18:26 --> 00:18:28

took away his possessions, his money, everything else.

00:18:29 --> 00:18:30

Which one of us?

00:18:31 --> 00:18:32

Allah has protected us.

00:18:33 --> 00:18:33

Who has suffered?

00:18:34 --> 00:18:35

At the most you might say, oh, somebody

00:18:35 --> 00:18:38

disrespected me, somebody said something about me.

00:18:38 --> 00:18:39

Beyond this what do we have?

00:18:42 --> 00:18:44

But that one we bear this grudge, we

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

carry this in our heads and hearts.

00:18:49 --> 00:18:51

So my submission to you is, think about

00:18:51 --> 00:18:51

this now.

00:18:52 --> 00:18:54

Think about this and talk about this and

00:18:54 --> 00:18:56

say, who am I willing to forgive right

00:18:56 --> 00:18:56

now?

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