Nouman Ali Khan – The Quran Defends the Sunnah

Nouman Ali Khan
AI: Summary © The importance of the Quran in shaping the culture of the world is highlighted, including its use in shaping the Bible's teachings and its use in shaming people for actions. The loss of human beings is also discussed, along with the need for a judge to make a decision based on wisdom. The use of the word "good" in Arabic writing is emphasized, and the importance of trusting in actions and understanding history is emphasized. The speaker also mentions a recent video about Hades and encourages viewers to research the Quran for their own understanding.
AI: Transcript ©
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hamdu Lillahi Rabbil alameen wa Salatu was Salam ala

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alihi wa sahbihi

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wa home in a Latina I'm a new mommy to Sally heart whatever so bihac whatever so the sub aminopyralid mean to mama dad.

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Let him initiate on the regime. Makana mahamadou Nova Demetri jellico, Malacca rasulillah hot Amina been rubbish. Recently Emily Luna orchidectomy, lasagna, Coco de manera. But I mean,

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a concept that I wanted to bring to everyone's attention, you know, sometimes I like talking about, I have the Quran in a vacuum. And sometimes I'd like to talk about the author of the Quran in the context of the time and the age in which we live. One of the problems that I've seen occur as of late, and I think it's been around for a long time, but I've just seen more and more of it, and I've seen emails about it and I get contacted about it is this idea that, you know, we should really take the Quran very seriously. But the prophets I said and the Sunnah of the prophets, I said, I'm a secondary, or it's, you know, it's questionable, we're not sure if Hadith is as protected as the

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Quran is and you know, and the entire corpus of the sanada legacy, the prophecies or even from a philosophical perspective, different kinds of criticisms are made. One kind of criticism made is it's not as preserved as the Quran is, it's not as well preserved. Another kind of criticism made as well even if it is preserved.

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Well really what makes him sallallahu alayhi wa sallam the messenger is the fact that he delivered the message and the message is the Quran. So really, we should keep the eyes on the prize. The primary is the Quran and we should not get distracted by that too. So nice there, but it doesn't it doesn't apply the way the Quran does. Some people have gone even as far as to say that taking the Sunnah,

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you know, as a divine source of guidance is tantamount to shift because you're taking the actions of a human being, and you're equating them with the action or the words of Allah. Right? So these kinds of arguments are floating around. They're made online, they're they're people that purport them etc. And I was exposed to a lot of this criticism or this kind of weird thinking later.

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But I did I will tell you for myself, personally, I became a student of the Quran. Keep saying almost 15 years ago, and I just I was fascinated with this book and one of the first lessons that I could not escape was how the best defense the most powerful defense of the Sunnah of the prophet SAW Selim is actually the Quran.

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There is no better defense of the legacy of Sunnah than the book of Allah itself. In other words, there's no way somebody can actually say that they believe in the Quran and they don't believe in the Sunnah.

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The only way they can really say that is if they don't study the Quran.

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Mr. Mica cut off but I'll say it again, the only way you can really say that is if you don't study the Quran itself. Or if you don't take each of its words seriously. So I wanted to give you an example of that. gist of that of

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how the Quran protects the integrity of the Sunnah of the Prophet sallallahu Sallam and how it is actually it's really the way to view the Sunnah is it's actually the Quran brought to life. That's what it is. It's the Koran from the words brought into the life of a human being. Because the Sunnah is not just the words of the Prophet sites, and I'm actually his actions as well. One really exciting project that

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hopefully it comes to fruition I talked to Sheikh Abu Bakar from Australia about that. It's just a phenomenal project that he's working on inshallah Sabina project soon, is that he wants to go through the entire corpus of Sunda

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and tie every Hadith to an eye of the Quran. Just to illustrate how these two things are, inseparable, they're just inseparable. But anyway, today's discussion, I wanted to make it about legislation because one of those philosophical arguments is a law has the right to give laws.

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But the prophets lie Selim is just a less slave. He has no right to decide laws or judgment law can only come from a lion therefore the sun is secondary. Koran is primary that sounds like a powerful argument at face value, even if, as you hear it, you're disturbed by it, I'm sure, but it sounds like a pretty rational, powerful argument. I want to just explore one place in the Quran where Allah responds to the subject. This happens in Surah Nisa,

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and Allah azza wa jal says, Bala, on the contrary What up Becca? I swear by your master. Now these are these are believe I ot 66 and 67 Let me open them up in my must have to

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I add 66 and 67

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And they are intricately tied to each other.

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In one eye on the first of these two IOD

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Hold on a second let me find the number Exactly.

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Yeah, no follower because 65 and then the next one is 66 those two out 65 and 66. Okay, so here, one of the rare occasions in the Quran in Ayah number 65 of Soto Nisa where Allah decides to swear by himself.

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Allah swears by time Allah swears by the sky. Allah swears by you know, the, you know, the sun was Shamsi, what, whoa, ha ha, Allah swears by the morning, right, but by the placement of the stars for the oxy movie market in new June. And those are some magnificent creations of Allah. But this place is one of the more unique places in the Quran where Allah decides to make this point, none of those creations are magnificent enough to give you an idea of the value of the power of what is being said. So he says, what a beaker, I swear by your rub. But before I go on one, just quick precursor about the purpose of taking an oath. Like he says, I swear by your rub, what is the purpose for

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which an oath is taken, especially in the Koran, there are several reasons. I've talked about them in several lectures. I'll be very quick today about this. The first reason is that you're angry.

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Are you stop, stop it stop, I swear, you better stop it. So when you say I swear, it can be an expression of what? Anger. Another purpose of the oath to swear is actually to get your attention, which is common in Arabic culture, it's not so much in other cultures, but in Arabic culture, in old Arabic culture when you swore you're trying to get people's attention. Okay? So when you swear, like, usually swear by something that will get people's attention. So they'll say, bah, bah, ha, I swear by next morning. So everybody's thinking, Oh, my God, something bad's happening tomorrow morning. I better go listen, they try to get the attention. You know, the way we do try to get

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attention is Excuse me, please, could you please listen, there's an important announcement, please, please, kindly, you know, but their way of getting attention was just to call it out, take an oath. Okay. Another easy way to think about an oath is when you take an oath when you're not being believed.

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Why are you late? A lot of traffic, Mm hmm. Traffic, I swear, I swear to lose traffic. So you swear because you're not being believed somebody listening to you is not sure about the truth of what you're saying.

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But then the Quran adds another dimension, all of these are true, but the Koran adds another dimension to the oath that doesn't exist elsewhere.

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And the Quran has the dimension that it actually it takes two parts, it takes the thing you're swearing by, and the subject, right, for example, Allah swears by time. That's the thing that he swore by a time and then the subject was that human beings are in loss, right? So there's the object, the thing and the subject.

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What Allah does in the Quran is he takes the object, the thing that you're swearing by, and he makes it a proof

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of the subject.

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So for example, when I study in Berlin, San Jose, I swear by time You mean human beings, our in laws, what's the biggest proof that human beings are in laws, they're running out of time, you can gain a lot of money, you can't gain time. You can gain strength, you can't gain time. You can never own it either. You can own property, you can own things, you can own clothes, you can own money, you can own even one minute. You can't own it. It's not up to you. So the ultimate proof of the loss of a human being is what time so the thing he swears by it becomes proof of what's coming. So coming to this if it is as though nothing in existence is strong enough proof for what he's about to say.

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That the only thing that can truly prove what he's about to say is himself he uses himself as proof for what he's about to say. When he says fella know what up because I swear by your

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By the way, the car in Rebecca your master the car from anti you did that today, right? goes back to the messenger sallallahu alayhi wa sallam. So actually this oath is a direct conversation with who? The Messenger of Allah sallallahu wasallam we're indirect audience. The direct audience of this ayah is the Messenger of Allah. So Allah hora de Sena find out what a beaker okay? Now the messenger is about to be told something that is so powerful. And the evidence of it and the witness of It is Allah Himself, Allah Himself testify as to what he's about to say. What is it that he's going to say? First thing he says is law you mean una. They don't believe

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the big truth.

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He was going to give to the prophets I tell them is wide. They don't believe.

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I don't want to be part of them.

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If a Lando Quran somewhere said they don't believe that's bad enough,

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when he swears by himself goes out of his way, not even to swear by something else by himself, making himself the ultimate witness and proof and then says they don't believe he must be talking about a group of people who have no shred of emotion whatsoever, as far as he's concerned.

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Like this is the strongest statement of saying someone doesn't have you, man. I would argue in the entire Quran. There's no stronger way of saying somebody doesn't have you, man.

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By the time you read this much, and I read this much, we're supposed to get really worried. Because he doesn't say who they are. He just says they don't believe. I don't know who they are. I better find out because these are people in some serious, serious trouble. He says, Have you had key muka

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until they don't believe until

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they make you the judge.

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They make you the judge you they make you the hacking hakama to make someone a hacker to make someone the decision maker. hokum also doesn't just mean hokum is different from cada taba actually means a verdict like I call these a judge and he does come up so he does a verdict. hokum is actually a verdict and a judgment made with wisdom.

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Because hokum shares the same route with what word hikma so when you do hokum, you're actually passing a verdict that is full of what wisdom Okay, until they make you I'll put it in that sense then until they make you sallallahu alayhi wasallam, the wise decision maker

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because in the word you have chemo, aka the messenger la sotto Salaam has already been declared full of wisdom.

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Not only the decision maker but also full of wisdom. Now, I told you somebody argues that the decisions should be made not by the messenger they should be made by Allah, they should be made by the Quran and the Quran should be the final decider. The Quran is saying not they don't have any Iman until they make the Koran the decision maker.

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They don't have any man until they take the revelation and make it the decision maker. Ally is saying they have no shred of demand and he swears by himself until they make you Salallahu alaihe salam You are the decision maker. How personal is that? He tells him directly until you are taken as the judge of everything that they do. They have no shred of human.

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I want you to before we go on with this, I want you to think about this, this very important concept to us. The Quran is a book.

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And then the Sunnah is a bunch of books.

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You know, when people think of cinema, do you think of for example, books of Hadith, among other things, Bukhari Muslim, you know, Timothy, etc, etc, etc. Yeah. So this is Quran and this is what? So not to say two separate departments in the library,

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but on Sunnah.

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Now, think about the Sahaba

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Abubakar sitting there when he thinks of Quran What does he think of?

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He doesn't think of a book. There is no book there.

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Whose voice plays in his head when he thinks of Quran, the prophet of Allah and when he thinks of son now what does he think of

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for the Sahabi the Quran and the Sunnah come out of the same mouth.

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The Quran and the Sunnah are the same person to him.

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You see, on em, she like the Sahaba describes the mother, the believer describes Koran walking around kahuku Al Quran his character was called on itself. If you want to see Quran come to life, you see the prophets, I send them to him. To them, they were not two different sections of a library. They were one person completely inseparable.

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Now to us, we think of this as one source and that is another source. We separated those two things. So he says, How do you hockey mukai until they make you the decision maker, FEMA shujaa rabina home what incredible language, he says until they make you the decision maker in what ever what ever sprouts between them. shujaa you know what the Word says Allah means right? It's tree as a verb means something that comes out of the ground.

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Now the thing is, there are things that are still in the ground and there are things that will later on come out of the ground, yes. In this ayah Allah saying that whatever has already come out of the ground, whatever issues have already been raised, and whatever issues will be raised in the future.

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In all of them, who should be the one deciding the Messenger of Allah sallallahu

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The Quran becomes inseparable from the Sunnah they're not two separate sources of legislation. They are actually one and the same they're one in the same it's actually the Quran is not to be understood without the messenger isotopes Islam How can you How can you heard the McAfee Mashallah beta but that's not enough. Allah says in desire even that is not enough even if somebody comes in says okay fine, I will let the sunlight decide how I should be or what the decision should be. Even that's not enough. He says after that.

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So mala Ji doofy unfussy him how Raja mama Cotta

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then they don't find inside of themselves deep inside themselves, any tightness, any discomfort over whatever decision you made.

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And Nakata. Now notice, instead of saying me Maha canta because the word was you had key mukha the word was spoken now there's a switch he says we maka data from whatever verdict you pass Now the word with God, I told us any judgment.

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what's what's hikmah are fuckin a judgment made with. You know why that's important because now ally is saying whether the people see wisdom in what you do or not.

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Whether they see wisdom or not, whatever verdict you make, whatever color you pass, they better not find any discomfort deep inside of themselves over your verdict. market data, will you suddenly move to Lima. And by the way, it's you know, the Arabic language is remarkable. There are advanced grammar things that I won't get to in this class, something called added, you would say in Arabic mimar, called a tahu. And the media will do it, it'll know soon. The macro data, whatever you decided, in particular, he says when market data as if to say the decisions you have to make are open ended, they're not limited to one issue.

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Virtually on any subject when you make a decision, it's done.

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If the idea was when market data who there would have been a restriction,

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the IRS bimmercode, ie, there's no no pronoun added at the end, it opens it up even more. So Panama. In whatever decision, you make subtle loads hidden. That's it. And then after that, finally, finally, this is the last part of the cya. The last part of this ayah is about submission.

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What's the Arabic word for submission?

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Good. The Arabic word for submission is Islam. But you know, Islam in Arabic is an alternative for the word Islamic Muslim.

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Islam. Another alternative is to slim and the slim is different in two ways. The slim is different in that the slim is more powerful. The word to slim is more powerful. So just submission, it's unusual, like form of submission. And the slim is also continuous. Islam is one time The theme is continuous.

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The idea is saying after you've made the decision when you suddenly move to Sema, and they would completely and continuously give themselves and submission

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and you sell the move would have been enough. But that adds you suddenly moved a sleeve and this is another piece of Arabic grammar that's called an off road woodloch which means submission on top of submission on top of submission. There would be an absolute complete submission before what

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before what?

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When you think of submission, you always think of submission to Allah.

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Islam, we submit our will to the will of Allah in this ayah what a submission to

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to the verdict passed by the prophets I seldom whose wisdom you don't even see.

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If it was the wisdom, you see it then it would have been Heiko hokum hochanda it's called ADA.

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And it's not just a one time submission, it is what continuous submission and it is submission like no other submission. Oh my god. Oh my goodness. You have to put so much trust in the decision of Rasulullah saw them and you're feeling uncomfortable with his decision. Allah swears you have no marijuana makers from them. Now the last thing, if you look at the next ayah very quickly,

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a lot of talks about trusting him.

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In order to understand this ayah you should know something so little Nisa already told us you read Allahu Allah you have a Franco Holy Quran senada Allah intends to make your burden easy for you. Allah has the goal of the laws of Islam is to make life easier, not harder to lighten your burden you have to find.

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Now, with that in mind, imagine a crazy situation. Imagine you don't understand the wisdom in anything Allah says.

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Allah gives you a law and you're like, that doesn't make any sense. And so Allah gives you himself some hypothetical situations. When naka de la him had we made it law

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over them had the law been on you and me. And if to enforce upon that you must kill your own selves. suicide? Would that be a logical law? From the human logic as suicide makes sense? No. Do you mean dare come or leave your own homes? Even if you have a home become homeless?

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These two things make absolutely no sense. On the one hand, you're sacrificing your life. On the other hand, you're sacrificing your home It doesn't make any sense. Unless has had it been the case hypothetically, if that's what the law was,

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if that's what the law was enough to do one for soco

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masala, who they wouldn't have done it.

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In LA Caledonian home, very few except very few London. Most people would have said this, this is crazy. This doesn't make any sense. What was the ending of the last Ayah absolute and complete What? submission in the next day he says if I gave you things that didn't make sense to you, you wouldn't have done it. Very few of you would actually have submitted now for Allahu Allah kalila men home when I went home, and had they done my you aluna whatever they were being given advice to do, Locanda heilala home, it would have absolutely would have been better for them. Even if Allah told you to die, it would have been better for you to die. If Allah told you to leave your home and be

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homeless, he would never tell you that unless it was what for you. It was better for you. That's the level of trust you have to have in Allah Nakano height alone was a shot that has beaten and would have been more firm as a well thought out decision. Now the placement of this idea is incredible. Because this idea is about trusting Allah, but it comes right after you have to trust to the messengers decisions a lot longer they use Allah, Allah put this trust in the messenger before he put the trust in himself. People like to say I have a relationship with allied or need a relationship with the Messenger of Allah sallallahu wasallam. Your thought you're thoroughly

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confused. You're deeply confused. Not Not if you study this book. This book is calling on a very strong relationship with the messenger of a light keep referring back to who they be. I'll just tell you one thing about today via one of the negotiators, who came to meet with the prophets. I said I'm on behalf of Quraysh. And he thought that he's gonna come and scare them because Nobody messes with Quraysh.

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So he walked in on the camp of the Muslims, and the Muslims. Some of them are from Laos. Some of them are from hustlers. Some of them are exiles from NACA, some of them are former slaves, some of them are Persians. Some of them are Roman, they're all different people. So you will walk into a train station and all these different people. everywhere else. When you go into Arabia, you go into a tribe, you see those people have the same tribe. Yes. And when you see an army, you see army of one tribe, then you see army of other tribe. When he walks into the Prophet lysosomes company, he sees people of one tribe or different tribes. He sees people of different tribes. And so he walks up

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to him.

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And he says, seriously, you're gonna fight Quraysh with these people.

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As soon as the fighting begins, they will run away from you.

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The Runaway in his mind, he could not understand. If you don't belong to the same tribe, how can you have loyalty?

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The people who are willing to die for you will be the people of your own tribe that you are united man, and you've got this train station with you.

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They're all gonna run away.

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And you know, as he was talking, he heard one of the worst curses ever recorded in Islamic history. I can't even translate it.

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He said somebody in the crowd.

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And he said, Who dare say that?

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And abubaker came up. That was me.

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The nicest man.

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He got so angry, he cursed him.

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Anyway, long story short, the guy goes back.

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And now he's supposed to tell Quraysh What happened?

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So when he goes back to Korea says What happened? He goes, You can't beat them.

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Why can we beat them when you talking about he goes that man, when he Spitz they fight each other to catch the spit. When he sweats they fight each other to catch the drops, when he makes will do and gargoyles. They drink the water.

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They are more they're obsessed with him. Now I have never seen any kid I've been to kingdoms. I've been to courts of kings. I have seen the royal palaces. I have never seen people love and show a loyalty and respect to their leader like I've seen Muhammad and his followers, some of them. I've never seen it.

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That's usually

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the enemy who came to insult you walks away with like, I don't I've never seen anything like this. I've never seen anything like it. This is the concept of how the Koran defends the integrity of the Prophet sites that I'm the last comment I want to make is actually

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Trusting in the wisdom of the Sunnah of the messenger. So isonem is actually trusting Allah,

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monitor Rasulullah faqad. Allah Allah said explicitly, whoever has obeyed the messenger, all they've done is obey Allah, Almighty, Allah, he doesn't make stuff up all the wisdom and all the practices and all the advice that he's giving you. So the last item is coming from who it's coming from Allah is bringing the Quran to life by Allah, his guidance. The The, the, the I know, I said last thing. But one last thing, I promise.

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That's this, there is a crime against us another

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there's a crime against the center that I want to warn myself of, and all of you have. And that is when you say something as benign. It's not

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when you say something is so now, but you don't really understand how and when that's and that was established. So you draw your own conclusions about that. So now, that Hades, the thing what a hadith is, for example, that the Prophet is on set it at a certain place, he said it to a certain group of people. He said it to a certain family.

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And you know, when you walk in on someone's conversation, and he's already talking to someone, he's not giving a lecture to everybody, he's talking to someone in particular, right? Could it be that he's dealing with a special situation? It could be right. Now, if you don't know that, you would think that he's giving a policy for what?

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Everyone? So you have to know background? You have to know context for the sooner, you can't just read the translation of a hadith and say, I know what that means. I know how to apply it. Because that's also unfair to the Sunnah of the Prophet sighs it's unfair to not know how it was applied, how it was meant, you know? And so this is actually a big danger, because people will make you feel guilty. You're not following. So now.

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You're not following what it says right here and body right here.

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But when you ask the question, when was this said? Who was this set to? How is it understood? How is it acted on? What are the other subject matters on this subject? The same Howdy. How do you do it? You know, when I got into this subject, I, you know, I noticed I don't go on Facebook and Twitter or whatever, I'll just post something beneficial or something on my team will do it. I don't have time for social media personally, they do a good job. I think I don't know.

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You know, but once in a while I will. They'll send me some things that people ask and people, how can you never talk about Hades? I get a lot of that. Why do you only talk about Koran? You know why I do that? Because I love this and so much that I'm scared to talk about it something that I don't fully fully grasp. When I have a question about IDs,

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I, I literally fly. I'll take a flight to Omaha and sit with them and ask them because I want to understand it properly. Because it's happened too much too many times in my own life. When I was learning about Islam, I learned about a hadith. And I sat in a haka, and somebody explained it to me. And I thought I knew what it meant. And later on, I found out that was completely wrong.

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It was completely missing the entire context. And I got so scared that I'm going to I'm going to hear the messengers words, and not be able to decipher, you know, Koran studies have been doing for 15 years, I kind of know what to do. I know which stuff is here to go to which language sources to go to which you know, books to study. But Hades science is a complicated science, it's a deep science, I don't have the brain cells for it. But there are some people I know that do hamdulillah. So I need to take advantage of them. And I do this out of all and out of appreciation of the people who like they've dedicated 40 years to studying just Hadeeth

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is no small task. And they sit there. And then there are people who've said who maybe got a copy of a copy of it, they have a Google version of like the books of Hadith, and now they're ready to own the son of the Prophet.

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And they compare themselves to these other man, it's so silly. It's just silly. One of my teachers, you know, one time he said that he was teaching a hadith and one of those students was like one of those Google students sitting in the class, he goes, uh,

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makalah haga, who said this hadith?

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What's your delete that this is?

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So the chef says,

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you know, narrated by so and so son of so and so by so and so and so, you know, happens in the names. So you get like, 20 names off the top of his head. And he goes, is that is that okay? And the student says, Yes, he goes, you idiot. I just named all the students in the class.

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People want to feel like they're, no, I got the authentic delete. You don't know what you're talking about. You don't know. It's so hard for people to accept what they don't know. It's so hard. I have you know, milaana make me from those kinds of people. I have no problem accepting what I don't know. And I

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rather go as someone who spent their life studying this stuff. And I'd rather I'd much more seriously take their opinion and their research and ask them some hard questions to then then, you know, just do Google searches myself, at least especially when it comes to the sort of the private sector. I think it's a sensitive subject. That's my own view. You don't have to take my view, but that's my own view. And my view of that has become more sensitive because of my study of the Quran.

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Because of its study, so May Allah azza wa jal make us really loyal followers of the Sunnah of the Prophet sighs And may Allah azza wa jal make it easy for the beautiful son of the prophecy son to become widespread, and the misuse of it to become a thing of the past.

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Thanks for watching guys, I hope you benefited. I'd like to encourage you to actually embark on a comprehensive journey into the Quran. I've done a video translation and explanation of the entire Quran it's called for uncovered a cover. I'd like you to check it on a bayonet TV just do a little bit of it every day and before you know it, you'll have gone through the entire quote in translation with me. Hope you can take part somewhere

One problem I see more and more is the idea that the Sunnah is questionable and it was not protected and preserved as well as the Quran. When I became a student of the Quran over 15 years ago, one of the first lessons I could not escape is that the most powerful defense of the Sunnah of Prophet Muhammad (peace be upon him) is the Quran itself. The only way someone can say they believe in the Quran but not the Sunnah is if they don’t study the Quran.

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