Omar Suleiman – The Firsts – The Jinn Who Became Muslim

Omar Suleiman
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The speakers discuss the importance of the Prophet's teachings and the significance of the firsts of the Jinn, which are the firsts of the Jinn's characteristics. They explore the significance of the Prophet's call to teach the Jinn that they are bodily and physically manifested differently from the people they are facing. The importance of the Prophet's teachings is also discussed, including the belief that they are belief-driven and trying to gather news of what takes place outside of the realm. The importance of the Prophet's message is also emphasized, including his belief that he will embrace Islam and disbelive in it.

AI: Summary ©

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			So when we talk about the second group
		
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			of companions,
		
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			and I can already tell you this will
		
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			be the most popular section
		
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			of the firsts,
		
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			Who do you think we're talking about?
		
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			Anybody know?
		
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			What are 2 topics that you can always
		
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			talk about with Muslims and is super popular?
		
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			Jin
		
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			and marriage.
		
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			And if at some point in my life,
		
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			I wanna hit a home run with a
		
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			lecture and break YouTube, I'll do a lecture
		
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			about marrying Jin, and then I'll I'll be
		
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			done.
		
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			Alright?
		
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			Jin and marriage.
		
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			Those are 2 things that Muslims never get
		
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			sick of talking about,
		
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			never get sick of hearing about. Right?
		
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			But of course, we can't just talk about
		
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			jinn all the time. Okay? And we can't
		
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			talk about marriage all the time.
		
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			We have to move
		
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			on. But Alhamdulillah,
		
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			we have here something from the Quran that
		
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			is so deeply instructive about the fruits of
		
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			Ta'af to the Prophet Sallallahu Alaihi Wasallam. That
		
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			it's important for us to heed, especially when
		
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			it comes to effects of your work that
		
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			you completely can't see.
		
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			And right now, we see what's happening with
		
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			our brothers and sisters in Gaza.
		
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			We see the difficulty,
		
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			and we see what seems to be, you
		
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			know, an ineffectiveness
		
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			of what we're doing. And how is it
		
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			that we can help and it doesn't seem
		
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			like it's changing things? Well,
		
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			look at what Allah Subhanahu Wa Ta'ala sends
		
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			to the Prophet Sallallahu Alaihi Wasallam.
		
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			And remember when we sent to you
		
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			a group of jinn so that they might
		
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			listen to the Quran.
		
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			And when they listen to you reciting it,
		
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			right,
		
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			they stacked upon each other. Sufyanathari rihinullah says
		
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			in Tafsiri said they stacked upon each other
		
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			like rows
		
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			as if they were wool.
		
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			This group of jinn listening to the Prophet
		
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			sallallahu alaihi wa sallam
		
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			reading his Quran
		
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			as he's on his way back from Ta'if.
		
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			And they said, Shh, Shh, Shh,
		
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			listen to that.
		
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			And then when the Prophet Sallallahu Alaihi Wasallam
		
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			finished his recitation,
		
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			they went back to their people,
		
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			calling their people
		
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			back to Allah Subhanahu Wa Ta'ala.
		
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			Alright. So let's cover a little bit of
		
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			basic aqidah here. Alright?
		
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			That can be a little can seem a
		
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			little bit complex.
		
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			When it comes to the jinn,
		
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			are there good jinn
		
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			and bad jinn or just Shay'al Teem?
		
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			There are good jinn,
		
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			right? There are believers
		
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			from
		
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			the jinn.
		
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			When you read Surat Ar Rahman,
		
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			right,
		
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			Which of the favors of your Lord,
		
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			right?
		
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			Will you too,
		
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			right? Human beings and jinn
		
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			deny? And the prophet sallAllahu alaihi wa sallam
		
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			mentioned that there were some believing jinn. It's
		
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			a different species that we cannot see. They
		
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			see us. We don't see them.
		
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			That they say, Rabbanah lana u kedib. Our
		
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			Lord, we do not deny.
		
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			We do not deny.
		
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			Right?
		
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			So
		
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			there are good jinn
		
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			and there are bad jinn.
		
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			Are there prophets amongst the jinn?
		
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			Ambia, Rus'l?
		
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			There's a difference of opinion amongst the scholars.
		
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			If there were prophets
		
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			from the jinn, the majority of them say,
		
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			no.
		
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			They have warners and they use as the
		
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			proof of the ayah, this ayah from Surat
		
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			Al Aqaf.
		
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			They went back to their people calling them,
		
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			warning them. So they can be warners, they
		
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			can be du'ats, but they can't be,
		
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			jinn. I mean, they can't be actual prophets
		
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			and messengers. So some of them
		
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			said that. And some of them, like Imam
		
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			Hassan Abbasi, Rahimullah, and others, a small group
		
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			of scholars said, they could have they could
		
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			have had prophets
		
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			specific to them,
		
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			specific to them,
		
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			not to human beings.
		
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			Okay?
		
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			Whereas the consensus is as follows.
		
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			Number 1, there are no jinn prophets and
		
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			messengers that were ever sent to human beings.
		
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			That's number 1.
		
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			Okay.
		
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			Why? Because,
		
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			We only sent prophets and messengers
		
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			in the language of their people. So it
		
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			wouldn't make sense for us to be taught
		
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			by a jinn. Right? If anything, that that
		
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			was the objection of Quraysh, send an angel.
		
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			Right? We have human beings that were sent
		
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			to us to teach us. That's number
		
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			1. Number 2,
		
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			every human being that was sent as a
		
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			prophet
		
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			was also sent to the jinn.
		
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			Meaning the jinn were accountable to the message
		
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			of the prophets that were sent to human
		
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			beings as well. Multiple proofs for that. It's
		
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			so self evident. It doesn't need any delving
		
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			into and it would take away from the
		
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			lecture as a whole. Right?
		
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			But they see us. They hear us. They
		
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			know the language. They understand.
		
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			They have
		
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			accountability to the messengers that were sent to
		
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			the human beings as well, just as much
		
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			as we have accountability to them. Number 3,
		
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			no matter what, there is no prophet after
		
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			the prophet, sallallahu alaihi wa sallam. Period. He
		
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			is the seal of prophethood,
		
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			and to believe otherwise is disbelief.
		
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			That's the
		
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			of Ahlul Sunwar Jama'il. That's our creed. Right?
		
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			There is no prophet or messenger after the
		
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			Prophet SallAllahu Alaihi Wasallam. He is the seal
		
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			of the prophets.
		
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			So
		
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			all of that to be said, why is
		
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			this important?
		
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			Because
		
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			this group of jinn
		
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			are literally the firsts
		
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			of the jinn.
		
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			The good jinn
		
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			are not
		
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			of the same category.
		
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			There are Muslim jinn that embraced Islam
		
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			quicker than others.
		
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			They have their own versions and iterations of
		
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			the righteous amongst them that called their tribes
		
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			kaba'al al jinn that called them to Islam
		
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			and had varied responses.
		
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			And so who are the first of the
		
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			jinn? They would be this delegation of jinn
		
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			that actually showed up in Ta'af.
		
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			Right? After Ta'af to embrace the message of
		
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			the Prophet Sallallahu Alaihi Wasallam that were sent
		
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			by Allah Azzawajal
		
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			to the Messenger of Allah Sallallahu Alaihi Wasallam
		
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			and who heeded the call from Allah Subhanahu
		
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			Wa Ta'ala and through the Messenger of Allah
		
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			Sallallahu Alaihi Wasallam. They have dairies amongst them.
		
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			They have firsts amongst them. They have their
		
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			own fiqh.
		
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			Right? So the Prophet SallAllahu Alaihi Wasallam was
		
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			instructed to teach them some of their own
		
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			unique elements of fiqh, of jurisprudence, because obviously,
		
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			they are bodily and physically
		
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			manifested completely different from us.
		
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			But there are jinn who are Christian,
		
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			there are jinn who are Jews,
		
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			and there are jinn who are complete polytheists
		
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			before the Prophet Sallallahu Alaihi Wasallam
		
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			is instructed with his call. So what just
		
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			happened here?
		
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			And why is it so significant to Ta'af?
		
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			And why did Allah Subhanahu Wa Ta'ala tell
		
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			the Prophet
		
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			about this at that moment?
		
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			Right? Because Surat Al Akhaf comes down, it's
		
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			Maqi Quran.
		
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			It reinforces the prophet sallallahu alaihi wa sallam.
		
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			Why tell the prophet sallallahu alaihi wa sallam
		
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			about this group of
		
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			companions, right, that you can't see, that you
		
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			don't deal with, but they embrace your call,
		
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			they embrace your message, and it's significant.
		
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			Ibn Abbas
		
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			He narrates that
		
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			before the Prophet
		
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			made it back to Mecca, it
		
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			was coming from Ta'af.
		
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			He rested
		
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			in a place called Nehalah.
		
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			And,
		
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			this place
		
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			is a small area between Ta'af and Mecca
		
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			that has,
		
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			you know, some trees to take shade from,
		
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			and it has some water as well. So
		
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			it was common
		
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			for people that were coming from Paf because
		
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			remember, it's about 70 miles. It's a long
		
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			it's a long trip back, you know, back
		
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			then without modern transportation.
		
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			They would rest there. So they would take
		
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			their water there
		
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			and they would, you know, take shade under
		
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			the trees. Now generally speaking, the jinn tend
		
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			to inhabit those types of places, right, that
		
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			are abandoned most of the time.
		
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			Right? But then there's there's some of these
		
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			means that exist over there. And the Prophet
		
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			Sallallahu Alaihi Wasallam
		
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			was reciting the Quran
		
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			and he was reading Alayhi Salatu Wasallam either
		
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			in his Qiyam. So it was night prayer.
		
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			Night prayer here can mean his 'isha,
		
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			his Qiyam, or his Fajr. The point is,
		
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			it was one of the prayers where the
		
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			prophet sallallahu alaihi wa sallam was reciting out
		
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			loud.
		
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			Preceding
		
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			that moment,
		
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			when Allah Azzawajal revealed the Quran to the
		
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			Prophet SallAllahu Alaihi Wasallam, there are things that
		
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			started to happen in the heavens
		
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			that made life more difficult
		
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			for the Shayateen, the expulsion of the Shayateen,
		
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			the expulsion of the devils, as they tried
		
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			to gather the news
		
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			of what takes place
		
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			outside of this realm.
		
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			And
		
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			so, they, the jinn, understood that something significant
		
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			had just happened to the world.
		
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			Right?
		
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			And there are a group of jinns, subhanAllah,
		
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			just like there are a group of human
		
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			beings like Sadan al Farisi radiAllahu ta'ala Anhu,
		
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			like Suhaybar Rumi, that are looking around to
		
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			figure out what's happening,
		
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			either as sincere seekers or to interrupt that
		
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			message even. Right? To stop it and to
		
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			solve the problem so that they can continue
		
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			their devious ways. The point is, is that
		
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			it's creating a search
		
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			where some people are stagnant and settled in
		
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			their place, others are searching.
		
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			And what's really
		
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			profound here is that Ibn Abbas radiAllahu ta'ala
		
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			Anhuaman and Ibn Sa'ad, you'll notice in their
		
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			narrations, they mentioned that these were jinn from
		
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			a nus Saybin.
		
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			And Nus Saybin
		
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			was, the center
		
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			of an historian Christianity in the 5th century.
		
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			It's one of the places
		
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			that Salman al Farisi radiAllahu ta'ala An who
		
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			went to
		
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			in his pursuits
		
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			because there was some reverence for the book,
		
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			the actual message
		
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			of the Torah and the Injil in those
		
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			places. So it was a place of scholarship,
		
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			religious scholarship of Al Kitab,
		
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			of the Torah and the Injil. Right? And
		
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			so
		
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			the Nestorians there, which was a a bright
		
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			offshoot of Christianity, which more than likely is
		
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			what Salman radiAllahu anhu was encountering as he
		
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			was going to these places sort of
		
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			studying outlawed Christianity at the time. Right? That
		
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			wasn't tarnished yet to the extent that the
		
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			others were tarnished,
		
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			by the Trinity.
		
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			Those jinn
		
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			are from this area.
		
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			SubhanAllah. So the same place that Saman, radiAllahu
		
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			anhu, once settled,
		
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			looking for Tawhid, looking for monotheism,
		
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			a group of jinn
		
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			come to the Prophet Sallallahu Alaihi Wasallam,
		
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			in this place
		
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			where he is reciting in, Anakhla.
		
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			Now, as he's reciting in Anakhla Sallallahu Alaihi
		
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			Wasallam in this place,
		
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			The traditions
		
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			about how the interaction between the Prophet
		
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			and the jinn took place has to be
		
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			taken
		
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			as a collective.
		
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			So for example, here
		
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			O, our people. That they went back to
		
00:11:43 --> 00:11:44
			their people and they said, O, our people,
		
00:11:44 --> 00:11:45
			we have heard
		
00:11:45 --> 00:11:47
			the book that has been recited
		
00:11:48 --> 00:11:50
			or a book that has been recited
		
00:11:52 --> 00:11:55
			after Musa, alayhis salaam. And it confirms that
		
00:11:55 --> 00:11:56
			which has come before, and it guides to
		
00:11:56 --> 00:11:58
			the truth, and it guides to a straight
		
00:11:58 --> 00:12:00
			way. And they called
		
00:12:03 --> 00:12:04
			their people
		
00:12:07 --> 00:12:09
			that, oh, our people come back to or
		
00:12:09 --> 00:12:12
			believe in this book, accept the invitation
		
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			and come back to Allah Subhanahu Wa Ta'ala
		
00:12:15 --> 00:12:17
			and Allah will forgive your sins and He
		
00:12:17 --> 00:12:19
			will protect you. Min adabunaleem. He'll protect you
		
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			from a punishment, which shows you, by the
		
00:12:21 --> 00:12:23
			way, that they are also accountable to punishment.
		
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			And whoever does not call or respond to
		
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			the call of Allah Subhanahu Wa Ta'ala,
		
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			then they will have absolutely
		
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			no power in the earth
		
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			to protect themselves, nor protector, nor guardian to
		
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			save them from Allah Subhanahu Wa Ta'ala. And
		
00:12:44 --> 00:12:47
			such people are in manifest error. They are
		
00:12:47 --> 00:12:49
			far away from Allah Subhanahu Wa Ta'ala.
		
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			The suggestion here, some of the mufasidin mentioned,
		
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			is that these jinn did not immediately approach
		
00:12:56 --> 00:12:58
			the Messenger of Allah Subhanahu Wa Ta'ala Meaning
		
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			a conversation
		
00:12:59 --> 00:13:01
			between the Prophet and them did not necessarily
		
00:13:01 --> 00:13:02
			take place here.
		
00:13:02 --> 00:13:04
			They went back to their people and called
		
00:13:04 --> 00:13:06
			them to Allah Subhanahu Wa Ta'ala and then
		
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			Allah Subhanahu Wa Ta'ala appointed a time
		
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			by which the Prophet Sallallahu Alaihi Wasallam
		
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			spoke to them
		
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			directly.
		
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			Okay?
		
00:13:17 --> 00:13:19
			And there are multiple interactions that have been
		
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			narrated
		
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			of delegations
		
00:13:21 --> 00:13:23
			from them that Allah allowed
		
00:13:24 --> 00:13:25
			to speak to the Prophet and for the
		
00:13:25 --> 00:13:28
			Prophet to teach the message
		
00:13:28 --> 00:13:29
			of Islam.
		
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			And that's where you see what is known
		
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			as Laylatul Jin,
		
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			Laylatul Jin, the night of the jinn. So
		
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			if you go to Mecca now,
		
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			you'll find Masjid al Jin. Right? The Valley
		
00:13:41 --> 00:13:42
			of Jin. Right?
		
00:13:43 --> 00:13:44
			And this is an area
		
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			that exists,
		
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			right outside, subhanAllah, the beauty and the irony
		
00:13:50 --> 00:13:52
			of it, right outside of Khujun
		
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			where Khadija radiAllahu ta'ala An has buried and
		
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			Abu Talib is buried in Janatul Mu'ala in
		
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			Mu'ala cemetery.
		
00:14:00 --> 00:14:02
			And as the scholars mentioned that the jinn
		
00:14:02 --> 00:14:05
			also tend to frequent the cemeteries, the graveyards.
		
00:14:05 --> 00:14:09
			Right? So imagine, subhanAllah, near where Khadija radiAllahu
		
00:14:09 --> 00:14:10
			ta'ala Anha is buried,
		
00:14:11 --> 00:14:14
			a conversation will take place between the Prophet
		
00:14:14 --> 00:14:14
			SallAllahu Alaihi Wasallam
		
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			and a delegation from the jinn that have
		
00:14:17 --> 00:14:18
			come to believe in Allah Subhanahu Wa Ta'ala.
		
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			Again, whether they are an it's an immediate
		
00:14:21 --> 00:14:24
			conversation that transpires after Ta'if or there's some
		
00:14:24 --> 00:14:26
			time and then they come back to the
		
00:14:26 --> 00:14:28
			Messenger of Allah Sallallahu Alaihi Wasallam,
		
00:14:28 --> 00:14:29
			that is
		
00:14:29 --> 00:14:32
			undetermined. Right? We don't actually know for certainty
		
00:14:33 --> 00:14:34
			what this is about.
		
00:14:35 --> 00:14:37
			But the night of the jinn, when you
		
00:14:37 --> 00:14:39
			hear laydah to the jinn, it's talking about
		
00:14:39 --> 00:14:42
			this night and it begins by Al Kamah
		
00:14:42 --> 00:14:45
			asking 'Abdulla Abu Mus'ud radiAllahu ta'ala Anhu in
		
00:14:45 --> 00:14:46
			the famous hadith,
		
00:14:47 --> 00:14:48
			were you there
		
00:14:49 --> 00:14:51
			on the night of the jinn? Were you
		
00:14:51 --> 00:14:53
			there when the jinn came to speak to
		
00:14:53 --> 00:14:54
			the prophet sallallahu alaihi wa sallam
		
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			and to embrace
		
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			this message. And Ibn Mas'ud radiAllahu ta'ala Anha
		
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			proceeds to say not only was I there,
		
00:15:02 --> 00:15:04
			he goes on to recall the entire incident
		
00:15:04 --> 00:15:06
			that he was basically the closest one to
		
00:15:06 --> 00:15:08
			the Prophet Sallallahu Alaihi Wasallam when all of
		
00:15:08 --> 00:15:10
			that was happening. And he mentions
		
00:15:11 --> 00:15:14
			in summary that the prophet Sallallahu Alaihi Wasallam
		
00:15:15 --> 00:15:15
			had
		
00:15:16 --> 00:15:18
			essentially disappeared from us. We couldn't find him
		
00:15:18 --> 00:15:18
			anywhere.
		
00:15:19 --> 00:15:21
			Right? The Prophet SallAllahu Alaihi Wasallam had gone
		
00:15:21 --> 00:15:24
			and we could not find him anywhere. And
		
00:15:24 --> 00:15:25
			this panicked search
		
00:15:26 --> 00:15:29
			amongst the companions with the Prophet SallAllahu Alaihi
		
00:15:29 --> 00:15:31
			Wasallam starts to take place where they're looking
		
00:15:31 --> 00:15:34
			for the Messenger of Allah SallAllahu Alaihi Wasallam
		
00:15:34 --> 00:15:36
			everywhere. And then it gets worse because after
		
00:15:36 --> 00:15:38
			Fajr, right? And the time goes on, the
		
00:15:38 --> 00:15:39
			Prophet eventually
		
00:15:40 --> 00:15:41
			shows up.
		
00:15:42 --> 00:15:43
			And
		
00:15:44 --> 00:15:46
			they come to the Prophet Sallallahu Alaihi Wasallam
		
00:15:46 --> 00:15:48
			and that's the area where Masjid Al Jin
		
00:15:48 --> 00:15:49
			is and they asked the Prophet Sallallahu Alaihi
		
00:15:49 --> 00:15:51
			Wasallam what happened and the Prophet Sallallahu Alaihi
		
00:15:51 --> 00:15:52
			Wasallam here mentions
		
00:15:53 --> 00:15:55
			that a group of jinn
		
00:15:55 --> 00:15:56
			had come to me
		
00:15:57 --> 00:15:58
			to ask me about an Ismail,
		
00:15:59 --> 00:16:00
			to ask me about this message.
		
00:16:01 --> 00:16:02
			A group of jinn had come to me
		
00:16:03 --> 00:16:04
			to ask me about this message. And this
		
00:16:04 --> 00:16:07
			is subhanallah where Allah subhanahu wa ta'ala says,
		
00:16:08 --> 00:16:11
			we have sent to you nafarunil jinn. When
		
00:16:11 --> 00:16:13
			you read it in the Quran that we
		
00:16:13 --> 00:16:16
			send these groups to you. And the Prophet
		
00:16:16 --> 00:16:19
			SallAllahu Alaihi Wasallam, was coming from the direction
		
00:16:19 --> 00:16:19
			of hira'ah,
		
00:16:21 --> 00:16:22
			and he basically
		
00:16:23 --> 00:16:25
			recited to this group of jinn, the Qur'an.
		
00:16:26 --> 00:16:27
			Okay?
		
00:16:28 --> 00:16:30
			Nablum Mas'ud radiAllahu ta'ala Anhu mentions
		
00:16:31 --> 00:16:32
			that
		
00:16:33 --> 00:16:34
			they saw the effects
		
00:16:35 --> 00:16:37
			of the jinn in that place.
		
00:16:37 --> 00:16:40
			And in one narration where Ibn Mas'ud radiAllahu
		
00:16:40 --> 00:16:42
			anhu mentions going with the Prophet Sallallahu Alaihi
		
00:16:42 --> 00:16:45
			Wasallam to meet a group from the jinn,
		
00:16:45 --> 00:16:47
			he mentions seeing
		
00:16:47 --> 00:16:48
			a manifestation,
		
00:16:48 --> 00:16:49
			a physical manifestation
		
00:16:50 --> 00:16:53
			of the jinn as the Prophet was teaching
		
00:16:53 --> 00:16:56
			them the book of Allah and giving them
		
00:16:56 --> 00:16:58
			the rulings. And in one narration, he mentions
		
00:16:58 --> 00:17:00
			that he saw a group of them later
		
00:17:00 --> 00:17:03
			on in Kufa and Iraq that resembled that
		
00:17:03 --> 00:17:03
			group.
		
00:17:04 --> 00:17:06
			Like that same group of jinn that had
		
00:17:06 --> 00:17:08
			met the Prophet Sallallahu Alaihi Wasallam and that
		
00:17:08 --> 00:17:12
			the Prophet Sallallahu Alaihi Wasallam had given da'wah
		
00:17:12 --> 00:17:13
			too.
		
00:17:13 --> 00:17:14
			The point is,
		
00:17:14 --> 00:17:18
			is that these jinn then basically formed
		
00:17:18 --> 00:17:21
			the basis for a group of jinn that
		
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			would do Dawah to jinn around the world,
		
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			that would take the message of the Prophet
		
00:17:25 --> 00:17:27
			SallAllahu Alaihi Wasallam and do Dawah to Jin
		
00:17:27 --> 00:17:28
			around the world.
		
00:17:28 --> 00:17:29
			SubhanAllah,
		
00:17:29 --> 00:17:31
			so much wisdom to be gleaned from this.
		
00:17:31 --> 00:17:33
			Number 1, Surat Al Akhaf.
		
00:17:34 --> 00:17:37
			In Surat Al Akhaf, Allah Subhanahu Wa Ta'ala
		
00:17:38 --> 00:17:39
			gives to the Prophet SallAllahu Alaihi Wasallam, it's
		
00:17:39 --> 00:17:41
			literally named after the Akhaf
		
00:17:42 --> 00:17:43
			which are the hills.
		
00:17:44 --> 00:17:45
			Right?
		
00:17:45 --> 00:17:46
			Where Hud
		
00:17:47 --> 00:17:48
			is calling out to his people and giving
		
00:17:48 --> 00:17:50
			them a final warning, and they're not listening
		
00:17:50 --> 00:17:51
			to him.
		
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			So Surat Al Akhaf, you have these prophets
		
00:17:54 --> 00:17:57
			that are giving their people a final warning
		
00:17:58 --> 00:18:00
			and they reject their people. They reject Hud,
		
00:18:00 --> 00:18:01
			they reject Salih.
		
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			And as a result of that, they are
		
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			completely destroyed. Allah Subhanahu Wa Ta'ala sends upon
		
00:18:05 --> 00:18:07
			them utter destruction.
		
00:18:08 --> 00:18:08
			But
		
00:18:10 --> 00:18:12
			the stories of Hud and Salih
		
00:18:13 --> 00:18:15
			became lessons for the Ummah of Muhammad Sallallahu
		
00:18:15 --> 00:18:15
			Alaihi Wasallam.
		
00:18:16 --> 00:18:17
			The effects
		
00:18:17 --> 00:18:19
			of their da'wah remained in Mecca
		
00:18:20 --> 00:18:22
			and remained in the surrounding areas. Right?
		
00:18:22 --> 00:18:25
			To where these neighboring cities
		
00:18:25 --> 00:18:28
			could then be lessons to heed for the
		
00:18:28 --> 00:18:29
			presence in Mecca.
		
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			So don't think that your da'wah was worthless
		
00:18:32 --> 00:18:33
			because look,
		
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			even after you pass away, it may be
		
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			that another group of people will heed the
		
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			lessons.
		
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			Until today, we heed the lessons
		
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			of what happened to those groups of people.
		
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			So there is a time element that is
		
00:18:46 --> 00:18:47
			there. That you don't know when you're doing
		
00:18:47 --> 00:18:48
			da'wah,
		
00:18:49 --> 00:18:50
			if another group of people will come after
		
00:18:50 --> 00:18:52
			you and benefit from your da'wah far after
		
00:18:52 --> 00:18:54
			you're gone, even if the people immediately in
		
00:18:54 --> 00:18:55
			front of you will be destroyed.
		
00:18:56 --> 00:18:57
			Number 2, where Allah
		
00:18:58 --> 00:18:59
			told the future,
		
00:19:06 --> 00:19:08
			Do you see, oh people of Mecca,
		
00:19:09 --> 00:19:11
			if this is from Allah Subhanahu Wa Ta'ala,
		
00:19:11 --> 00:19:12
			and you have disbelieved,
		
00:19:13 --> 00:19:15
			and a witness from Bani Israel
		
00:19:16 --> 00:19:18
			has bore witness to this message of the
		
00:19:18 --> 00:19:20
			Prophet Sallallahu Alaihi Wasallam. He believed and you
		
00:19:20 --> 00:19:21
			disbelieved.
		
00:19:22 --> 00:19:24
			Right? And this was a prophecy
		
00:19:25 --> 00:19:28
			of the Islam to come of the chief
		
00:19:28 --> 00:19:31
			rabbi of Madinah, Abdullah Abu Salam radiAllahu ta'ala
		
00:19:31 --> 00:19:31
			Anhu.
		
00:19:32 --> 00:19:34
			That look, you're rejecting this message today.
		
00:19:35 --> 00:19:35
			Tomorrow,
		
00:19:36 --> 00:19:37
			Abdullah Abu Salam,
		
00:19:39 --> 00:19:41
			a rabbi will come from Medina, the chief
		
00:19:41 --> 00:19:43
			rabbi of a neighboring city, and you to
		
00:19:43 --> 00:19:45
			be inferior to the people of the book
		
00:19:45 --> 00:19:46
			and understanding
		
00:19:46 --> 00:19:48
			the people of the book. In fact, subhanAllah,
		
00:19:48 --> 00:19:50
			by the way, rutman shayba, you know what
		
00:19:50 --> 00:19:52
			they told Adas? They told Adas, stick to
		
00:19:52 --> 00:19:52
			your Christianity
		
00:19:53 --> 00:19:54
			and leave this man.
		
00:19:55 --> 00:19:57
			Stick to your nastraniyah. We're okay with your
		
00:19:57 --> 00:19:59
			Christianity. Stick to your Christianity and leave this
		
00:19:59 --> 00:20:01
			man. They didn't mind as well the Jews
		
00:20:01 --> 00:20:03
			of Madinah and the Judaism of Madinah. In
		
00:20:03 --> 00:20:05
			fact, they felt an inferiority towards the people
		
00:20:05 --> 00:20:07
			of the book. Right? And Allah is saying
		
00:20:07 --> 00:20:10
			a rabbi, the chief rabbi will embrace Islam
		
00:20:11 --> 00:20:13
			and you will disbelieve in it. Right? So
		
00:20:13 --> 00:20:16
			what then is that a testimony to or
		
00:20:16 --> 00:20:18
			what does that say about your state?
		
00:20:21 --> 00:20:23
			He will believe and you will show pride.
		
00:20:23 --> 00:20:25
			Of the wisdoms of that, by the way,
		
00:20:25 --> 00:20:27
			is that as some of the scholars say
		
00:20:27 --> 00:20:29
			is a bushrah, a glad tidings of Medina
		
00:20:29 --> 00:20:31
			again being the place that will embrace the
		
00:20:31 --> 00:20:33
			Prophet sallallahu alaihi wa sallam
		
00:20:34 --> 00:20:34
			after
		
00:20:34 --> 00:20:37
			all of that. And so when it comes
		
00:20:37 --> 00:20:38
			to the jinn,
		
00:20:39 --> 00:20:41
			even if the human beings in front of
		
00:20:41 --> 00:20:43
			you have rejected your your message,
		
00:20:44 --> 00:20:46
			Even if the only thing you saw
		
00:20:47 --> 00:20:50
			was people punching you, throwing things at you,
		
00:20:50 --> 00:20:52
			spitting at you, cursing you.
		
00:20:53 --> 00:20:55
			There's another group that Allah Subhanahu Wa Ta'ala
		
00:20:55 --> 00:20:56
			brought
		
00:20:56 --> 00:20:59
			that heard your message and that heeded your
		
00:20:59 --> 00:21:02
			message. How many jinn embraced Islam? This is
		
00:21:02 --> 00:21:03
			where the books of tafsir
		
00:21:03 --> 00:21:04
			go all over the place.
		
00:21:05 --> 00:21:06
			Allah knows best.
		
00:21:06 --> 00:21:09
			Whether it's 70 or 700
		
00:21:09 --> 00:21:11
			or a 1000 of them came back to
		
00:21:11 --> 00:21:13
			the Prophet SallAllahu Alaihi Wasallam, it is all
		
00:21:13 --> 00:21:16
			entirely irrelevant. The point is, is that the
		
00:21:16 --> 00:21:17
			dawah of the jinn started
		
00:21:18 --> 00:21:20
			from the moment after Ta'af when the prophet
		
00:21:20 --> 00:21:22
			faced rejection at the hands of the people
		
00:21:23 --> 00:21:26
			of Ta'af. And that's where the firsts literally
		
00:21:26 --> 00:21:28
			of the jinn who are like, what's their
		
00:21:28 --> 00:21:30
			parallel to our Abu Bakr and Umar and
		
00:21:30 --> 00:21:32
			Uthman and Ali? We'll never know.
		
00:21:33 --> 00:21:35
			And we don't need to know. But just
		
00:21:35 --> 00:21:36
			to know from a da'wah perspective
		
00:21:37 --> 00:21:38
			that it is Allah, subhanahu wa ta'ala, that
		
00:21:38 --> 00:21:40
			will guide and that will send people
		
00:21:41 --> 00:21:43
			in the darkest moments, seemingly the darkest moments
		
00:21:44 --> 00:21:46
			that will embrace your message, and you don't
		
00:21:46 --> 00:21:47
			know what effect you're having. You don't know
		
00:21:47 --> 00:21:49
			what seed you are planting. And that's why,
		
00:21:49 --> 00:21:51
			by the way, the next several sections we're
		
00:21:51 --> 00:21:52
			gonna cover, the next three sections are gonna
		
00:21:52 --> 00:21:54
			be about the children. Who the prophet did
		
00:21:54 --> 00:21:56
			not realize that the seeds were being planted
		
00:21:56 --> 00:21:58
			at the moment, but those seeds came to
		
00:21:58 --> 00:22:00
			bear fruit later on even in the midst
		
00:22:00 --> 00:22:02
			of that painful rejection from the Messenger of
		
00:22:02 --> 00:22:04
			Allah Sallallahu Alaihi Wasallam. The last thing that
		
00:22:04 --> 00:22:07
			I'll say from this this moment of Ta'af
		
00:22:07 --> 00:22:09
			is that, you know, Ibn Hajar
		
00:22:12 --> 00:22:13
			mentions something
		
00:22:13 --> 00:22:14
			very powerful
		
00:22:15 --> 00:22:18
			in the aftermath of Ta'af as well.
		
00:22:18 --> 00:22:20
			The Prophet SallAllahu Alaihi Wasallam
		
00:22:21 --> 00:22:23
			was taken on, as we know, the journey
		
00:22:23 --> 00:22:24
			of Al Isra'il Mi'raj
		
00:22:25 --> 00:22:25
			after Ta'af.
		
00:22:26 --> 00:22:28
			So he actually met Musa, Alaihi Salaam.
		
00:22:29 --> 00:22:31
			Right? He actually is meeting, Isa, Alayhis Salaam.
		
00:22:31 --> 00:22:34
			He's actually seeing prophets and interacting with prophets.
		
00:22:35 --> 00:22:36
			But after Ta'if,
		
00:22:37 --> 00:22:40
			you know, he there's this interesting point
		
00:22:40 --> 00:22:42
			that Isa Alaihi Salaam
		
00:22:43 --> 00:22:46
			becomes a companion of the Prophet Sallallahu Alaihi
		
00:22:46 --> 00:22:46
			Wasallam.
		
00:22:47 --> 00:22:49
			Why does Aisa become a Sahabi?
		
00:22:50 --> 00:22:52
			Right? If you think about it, because Aisa,
		
00:22:52 --> 00:22:53
			Alaihi Wasallam never died.
		
00:22:54 --> 00:22:56
			He met the Prophet SallAllahu Alaihi Wasallam, and
		
00:22:56 --> 00:22:58
			there was Tastiq, there's affirmation of the prophethood
		
00:22:58 --> 00:23:00
			of the Prophet SallAllahu Alaihi Wasallam while he
		
00:23:00 --> 00:23:01
			is still alive.
		
00:23:02 --> 00:23:05
			And so you talk about companions along the
		
00:23:05 --> 00:23:05
			way.
		
00:23:06 --> 00:23:07
			Allah
		
00:23:07 --> 00:23:09
			was placing in the path of the Prophet
		
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			the perfect
		
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			people, the perfect instances.
		
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			And
		
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			the ground was
		
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			made fertile
		
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			for literally a decade later where we'll start
		
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			to see Insha'Allah Ta'ala some of these same
		
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			people now embrace Islam
		
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			after the prophet
		
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			left there seemingly completely
		
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			despised and humiliated.
		
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			The Prophet, sallallahu alaihi wa sallam, took the
		
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			maximum ajr,
		
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			the maximum reward because the greater the hardship,
		
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			the greater the reward.
		
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			Right? In the Maghires Re Usra with hardship
		
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			comes ease. After the beating of Ta'if, the
		
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			prophet salAllahu alaihi wa sallam was welcomed through
		
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			the heavens. Marhaban bin Nabi al salih. Marhaban
		
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			bin Nabi al salih. Welcome to the noble
		
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			prophet as he goes from heaven to heaven.
		
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			After the rejection
		
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			of the elites
		
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			of
		
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			the people in the tribal sense, he was
		
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			given the most elites of humankind
		
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			in the heavens to greet him in the
		
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			Anbiya of Allah, the prophets of Allah, and
		
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			then the angels greeting the Prophet SallAllahu Alaihi
		
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			Wasallam. And after the rejection of the human
		
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			beings, Allah sent him the first delegation
		
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			of the jinn to embrace Islam.
		
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			And so all of this, SubhanAllah, is a
		
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			is something to ponder upon, especially in these
		
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			moments where I don't see anyone.
		
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			I might not see anyone benefiting from what
		
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			I just did. I was at work.
		
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			I
		
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			did my best. I got fired from my
		
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			principles. No one took my side. No one
		
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			did anything. I went to a restaurant. Someone
		
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			looked at me in a certain way. We
		
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			had an interaction. I moved on for the
		
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			rest of my life, and you don't know
		
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			what you planted in that person's heart. You
		
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			don't know if that person then went home
		
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			and read about Islam and years later becomes
		
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			Muslim. How many stories do we see of
		
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			someone that becomes Muslim because of a Muslim
		
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			that they knew years ago
		
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			and there is no direct connection between their
		
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			Shahadas. And so Allah Subhanahu Wa Ta'ala
		
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			makes these ways out for us and Insha'Allah
		
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			Ta'ala,
		
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			in the next few sections, we're gonna cover
		
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			the children, bid in the night time, and
		
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			some of those those interactions now unfolding,
		
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			which is
		
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			particularly, I think, the most beautiful part of
		
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			it because that's who the prophet had hope
		
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			in.